Ղուկաս / Luke - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ preaching to the people out of Peter's ship, for want of a better pulpit, ver. 1-3. II. The recompence he made to Peter for the loan of his boat, in a miraculous draught of fishes, by which he intimated to him and his partners his design to make them, as apostles, fishers of men, ver. 4-11. III. His cleansing the leper, ver. 12-15. IV. A short account of his private devotion and public ministry, ver. 16, 17. V. His cure of the man sick of the palsy, ver. 18-26. VI. His calling Levi the publican, and conversing with publicans on that occasion, ver. 27-32. VII. His justifying his disciples in not fasting so frequently as the disciples of John and the Pharisees did, ver. 33-39.
Adam Clarke: Commentary on the Bible - 1831
The miraculous draught of fishes at the lake of Gennesaret, Luk 5:1-11. Christ heals a leper, Luk 5:12-14. His fame being published abroad, he withdraws to the desert, Luk 5:15, Luk 5:16. He heals a paralytic person, at which the scribes and Pharisees murmur, but the people glorify God, Luk 5:17-26. He calls the publican Levi, who makes a feast for Christ, to which he invites a great number of publicans and others, at which the scribes and Pharisees murmur, and our Lord vindicates his conduct, Luk 5:27-32. The question about fasting answered, Luk 5:33-35. The parable of the new piece of cloth put on the old garment, and the new wine in old bottles, Luk 5:36-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 5:1, Christ teaches the people out of Peter's ship; Luk 5:4, in a miraculous taking of fishes, shows how he will make him and his partners fishers of men; Luk 5:12, cleanses the leper; Luk 5:16, prays in the wilderness; Luk 5:17, heals one sick of the palsy; Luk 5:27, calls Matthew the Publican; Luk 5:29, eats with sinners, as being the physician of souls; Luk 5:33, foretells the fastings and afflictions of the apostles after his ascension; Luk 5:36, and illustrates the matter by the parable of old bottles and worn garments.
5:15:1: Եւ եղեւ ՚ի խռնել զնովաւ ժողովրդեանն, եւ լսել զբանն Աստուծոյ, եւ ինքն կա՛յր առ ծովակին Գէննէսարեթայ[1074]։ [1074] Ոմանք. Եւ եղեւ խռնել զնովաւ։
5 Եւ մինչ ժողովուրդը խռնւում էր նրա շուրջը՝ լսելու Աստծու խօսքը, նա կանգնած էր Գեննեսարէթի ծովակի ափին:
5 Օր մը, երբ ժողովուրդը անոր բոլորտիքը դիզուեցաւ Աստուծոյ խօսքը լսելու համար, ինք Գեննեսարէթի ծովակին քով կեցեր էր,
Եւ եղեւ ի խռնել զնովաւ ժողովրդեանն եւ լսել զբանն Աստուծոյ, եւ ինքն կայր առ ծովակին Գեննեսարեթայ:

5:1: Եւ եղեւ ՚ի խռնել զնովաւ ժողովրդեանն, եւ լսել զբանն Աստուծոյ, եւ ինքն կա՛յր առ ծովակին Գէննէսարեթայ[1074]։
[1074] Ոմանք. Եւ եղեւ խռնել զնովաւ։
5 Եւ մինչ ժողովուրդը խռնւում էր նրա շուրջը՝ լսելու Աստծու խօսքը, նա կանգնած էր Գեննեսարէթի ծովակի ափին:
5 Օր մը, երբ ժողովուրդը անոր բոլորտիքը դիզուեցաւ Աստուծոյ խօսքը լսելու համար, ինք Գեննեսարէթի ծովակին քով կեցեր էր,
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Однажды, когда народ теснился к Нему, чтобы слышать слово Божие, а Он стоял у озера Геннисаретского,
5:1  ἐγένετο δὲ ἐν τῶ τὸν ὄχλον ἐπικεῖσθαι αὐτῶ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην γεννησαρέτ,
5:1. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) τὸν (to-the-one) ὄχλον (to-a-crowd) ἐπικεῖσθαι ( to-situate-upon ) αὐτῷ (unto-it) καὶ (and) ἀκούειν (to-hear) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity,"καὶ (and) αὐτὸς (it) ἦν (it-was) ἑστὼς (having-had-come-to-stand) παρὰ (beside) τὴν (to-the-one) λίμνην (to-a-lake) Γεννησαρέτ, (of-a-Gennesaret,"
5:1. factum est autem cum turbae inruerent in eum ut audirent verbum Dei et ipse stabat secus stagnum GennesarethAnd it came to pass, that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesareth,
1. Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret;
5:1. Now it happened that, when the crowds pressed toward him, so that they might hear the word of God, he was standing beside the lake of Genesaret.
5:1. And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret:

1: Однажды, когда народ теснился к Нему, чтобы слышать слово Божие, а Он стоял у озера Геннисаретского,
5:1  ἐγένετο δὲ ἐν τῶ τὸν ὄχλον ἐπικεῖσθαι αὐτῶ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην γεννησαρέτ,
5:1. factum est autem cum turbae inruerent in eum ut audirent verbum Dei et ipse stabat secus stagnum Gennesareth
And it came to pass, that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesareth,
5:1. Now it happened that, when the crowds pressed toward him, so that they might hear the word of God, he was standing beside the lake of Genesaret.
5:1. And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Во время проповеди, которую держал Христос, стоя на самом берегу Генисаретского озера (см. Мф IV, 18), народ так стал теснить Его, что дольше Ему трудно было держаться на берегу (ср. Мф IV, 18: и Мк I, 16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, 2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. 4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. 5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. 6 And when they had this done, they inclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they forsook all, and followed him.

This passage of story fell, in order of time, before the two miracles we had in the close of the foregoing chapter, and is the same with that which was more briefly related by Matthew and Mark, of Christ's calling Peter and Andrew to be fishers of men, Matt. iv. 18, and Mark i. 16. They had not related this miraculous draught of fishes at that time, having only in view the calling of his disciples; but Luke gives us that story as one of the many signs which Jesus did in the presence of his disciples, which had not been written in the foregoing books, John xx. 30, 31. Observe here,

I. What vast crowds attended Christ's preaching: The people pressed upon him to hear the word of God (v. 1), insomuch that no house would contain them, but he was forced to draw them out to the strand, that they might be reminded of the promise made to Abraham, that his seed should be as the sand upon the sea shore (Gen. xxii. 17), and yet of them but a remnant shall be saved, Rom. ix. 27. The people flocked about him (so the word signifies); they showed respect to his preaching, though not without some rudeness to his person, which was very excusable, for they pressed upon him. Some would reckon this a discredit to him, to be thus cried up by the vulgar, when none of the rulers or of the Pharisees believed in him; but he reckoned it an honour to him, for their souls were as precious as the souls of the grandees, and it is his aim to bring not so much the mighty as the many sons to God. It was foretold concerning him that to him shall the gathering of the people be. Christ was a popular preacher; and though he was able, at twelve, to dispute with the doctors, yet he chose, at thirty, to preach to the capacity of the vulgar. See how the people relished good preaching, though under all external disadvantages: they pressed to hear the word of God; they could perceive it to be the word of God, by the divine power and evidence that went along with it, and therefore they coveted to hear it.

II. What poor conveniences Christ had for preaching: He stood by the lake of Gennesareth (v. 1), upon a level with the crowd, so that they could neither see him nor hear him; he was lost among them, and, every one striving to get near him, he was crowded, and in danger of being crowded into the water: what must he do? It does not appear that his hearers had any contrivance to give him advantage, but there were two ships, or fishing boats, brought ashore, one belonging to Simon and Andrew, the other to Zebedee and his sons, v. 2. At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us, ch. iv. 18); but he waited till they came to land, and till the fishermen, that is, the servants, were gone out of them having washed their nets, and thrown them by for that time: so Christ entered into that ship that belonged to Simon, and begged of him that he would lend it him for a pulpit; and, though he might have commanded him, yet, for love's sake, he rather prayed him that he would thrust out a little from the land, which would be the worse for his being heard, but Christ would have it so, that he might the better be seen; and it is his being lifted up that draws men to him. Wisdom cries in the top of high places, Prov. viii. 2. It intimates that Christ had a strong voice (strong indeed, for he made the dead to hear it), and that he did not desire to favour himself. There he sat down, and taught the people the good knowledge of the Lord.

III. What a particular acquaintance Christ, hereupon, fell into with these fishermen. They had had some conversation with him before, which began at John's baptism (John i. 40, 41); they were with him at Cana of Galilee (John ii. 2), and in Judea (John iv. 3); but as yet they were not called to attend him constantly, and therefore here we have them at their calling, and now it was that they were called into a more intimate fellowship with Christ.

1. When Christ had done preaching, he ordered Peter to apply himself to the business of his calling again: Launch out into the deep, and let down your nets, v. 4. It was not the sabbath day, and therefore, as soon as the lecture was over, he set them to work. Time spent on week-days in the public exercises of religion may be but little hindrance to us in time, and a great furtherance to us in temper of mind, in our worldly business. With what cheerfulness may we go about the duties of our calling when we have been in the mount with God, and from thence fetch a double blessing into our worldly employments, and thus have them sanctified to us by the word and prayer! It is our wisdom and duty so to manage our religious exercises as that they may befriend our worldly business, and so to manage our worldly business as that it may be no enemy to our religious exercises.

2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them.

3. Christ ordered Peter and his ship's crew to cast their nets into the sea, which they did, in obedience to him, though they had been hard at it all night, and had caught nothing, v. 4, 5. We may observe here,

(1.) How melancholy their business had now been: "Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it.

(2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: "At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word.

4. The draught of fish they caught was so much beyond what was ever known that it amounted to a miracle (v. 6): They enclosed a great multitude of fishes, so that their net broke, and yet, which is strange, they did not lose their draught. It was so great a draught that they had not hands sufficient to draw it up; but they were obliged to beckon to their partners, who were at a distance, out of call, to come and help them, v. 7. But the greatest evidence of the vastness of the draught was that they filled both the ships with fish, to such a degree that they overloaded them, and they began to sink, so that the fish had like to have been lost again with their own weight. Thus many an overgrown estate, raised out of the water, returns to the place whence it came. Suppose these ships were but five or six tons a piece, what a vast quantity of fish must there be to load, nay to over-load, them both!

Now by this vast draught of fishes, (1.) Christ intended to show his dominion in the seas as well as on the dry land, over its wealth as over its waves. Thus he would show that he was that Son of man under whose feet all things were put, and particularly the fish of the sea and whatsoever passeth through the paths of the sea, Ps. viii. 8. (2.) He intended hereby to confirm the doctrine he had just now preached out of Peter's ship. We may suppose that the people on shore, who heard the sermon, having a notion that the preacher was a prophet sent of God, carefully attended his motions afterward, and staid halting about there, to see what he would do next; and this miracle immediately following would be a confirmation to their faith, of his being at least a teacher come from God. (3.) He intended hereby to repay Peter for the loan of his boat; for Christ's gospel now, as his ark formerly in the house of Obed-edom, will be sure to make amends, rich amends, for its kind entertainment. None shall shut a door or kindle a fire in God's house for nought, Mal. i. 10. Christ's recompences for services done to his name are abundant, they are superabundant. (4.) He intended hereby to give a specimen, to those who were to be his ambassadors to the world, of the success of their embassy, that though they might for a time, and in one particular place, toil and catch nothing, yet they should be instrumental to bring in many to Christ, and enclose many in the gospel net.

5. The impression which this miraculous draught of fishes made upon Peter was very remarkable.

(1.) All concerned were astonished, and the more astonished for their being concerned. All the boat's crew were astonished at the draught of fishes which they had taken (v. 9); they were all surprised; and the more they considered it, and all the circumstances of it, the more they were wonder-struck, I had almost said thunder-struck, at the thought of it, and so were also James and John, who were partners with Simon (v. 10), and who, for aught that appears, were not so well acquainted with Christ, before this, as Peter and Andrew were. Now they were the more affected with it, [1.] Because they understood it better than others did. They that were well acquainted with this sea, and it is probable had plied upon it many years, had never seen such a draught of fishes fetched out of it, nor any thing like it, any thing near it; and therefore they could not be tempted to diminish it, as others might, by suggesting that it was accidental at this time, and what might as well have happened at any time. It greatly corroborates the evidence of Christ's miracles that those who were best acquainted with them most admired them. [2.] Because they were most interested in it, and benefited by it. Peter and his part-owners were gainers by this great draught of fishes; it was a rich booty for them and therefore it transported them, and their joy was a helper to their faith. Note, When Christ's works of wonder are to us, in particular, works of grace, then especially they command our faith in his doctrine.

(2.) Peter, above all the rest, was astonished to such a degree that he fell down at Jesus's knees, as he sat in the stern of his boat, and said, as one in an ecstasy or transport, that knew not where he was or what he said, Depart from me, for I am a sinful man, O Lord, v. 8. Not that he feared the weight of the fish would sink him because he was a sinful man, but that he thought himself unworthy of the favour of Christ's presence in his boat, and worthy that it should be to him a matter rather of terror than of comfort. This word of Peter's came from the same principle with theirs who, under the Old-Testament, so often said that they did exceedingly fear and quake at the extraordinary display of the divine glory and majesty. It was the language of Peter's humility and self-denial, and had not the least tincture of the devils' dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His acknowledgment was very just, and what it becomes us all to make: I am a sinful man, O Lord. Note, Even the best men are sinful men, and should be ready upon all occasions to own it, and especially to own it to Jesus Christ; for to whom else, but to him who came into the world to save sinners, should sinful men apply themselves? [2.] His inference from it was what might have been just, though really it was not so. If I be a sinful man, as indeed I am, I ought to say, "Come to me, O Lord, or let me come to thee, or I am undone, for ever undone." But, considering what reason sinful men have to tremble before the holy Lord God and to dread his wrath, Peter may well be excused, if, in a sense of his own sinfulness and vileness, he cried out on a sudden, Depart from me. Note, Those whom Christ designs to admit to the most intimate acquaintance with him he first makes sensible that they deserve to be set at the greatest distance from him. We must all own ourselves sinful men, and that therefore Jesus Christ might justly depart from us; but we must therefore fall down at his knees, to pray him that he would not depart; for woe unto us if he leave us, if the Saviour depart from the sinful man.

6. The occasion which Christ took from this to intimate to Peter (v. 10), and soon after to James and John (Matt. iv. 21), his purpose to make them his apostles, and instruments of planting his religion in the world. He said unto Simon, who was in the greatest surprise of any of them at this prodigious draught of fishes, "Thou shalt both see and do greater things than these; fear not; let not this astonish thee; be not afraid that, after having done thee this honour, it is so great that I shall never do thee more; no, henceforth thou shalt catch men, by enclosing them in the gospel net, and that shall be a greater instance of the Redeemer's power, and his favour to thee, than this is; that shall be a more astonishing miracle, and infinitely more advantageous than this." When by Peter's preaching three thousand souls were, in one day, added to the church, then the type of this great draught of fishes was abundantly answered.

Lastly, The fishermen's farewell to their calling, in order to their constant attendance on Christ (v. 11): When they had brought their ships to land, instead of going to seek for a market for their fish, that they might make the best hand they could of this miracle, they forsook all and followed him, being more solicitous to serve the interests of Christ than to advance any secular interests of their own. It is observable that they left all to follow Christ, when their calling prospered in their hands more than ever it had done and they had had uncommon success in it. When riches increase, and we are therefore most in temptation to set our hearts upon them, then to quit them for the service of Christ, this is thank-worthy.
Adam Clarke: Commentary on the Bible - 1831
5:1: The people pressed upon him - There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end.
To hear the word of God - Του λογον του Θεου, The doctrine of God, or, the heavenly doctrine.
The lake of Gennesaret - Called also the sea of Galilee, Mat 4:18, and Mar 1:16; and the sea of Tiberias, Joh 6:1. It was, according to Josephus, forty furlongs in breadth, and one hundred and forty in length. No synagogue could have contained the multitudes who attended our Lord's ministry; and therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable.
Albert Barnes: Notes on the Bible - 1834
5:1: The people pressed upon his - Multitudes came to hear. There were times in the life of our Saviour when thousands were anxious to hear him, and when many, as we have no reason to doubt, became his true followers. Indeed, it is not possible to tell what "might" have been his success, had not the Pharisees and scribes, and those who were in office, opposed him, and taken measures to draw the people away from his ministry; "for the common people heard him gladly," Mar 12:37.
The Lake of Gennesaret - Called also the Sea of Galilee and the Sea of Tiberias. "Gennesaret was the more ancient name of the lake, taken from a small territory or plain of that name on its western borders. See Num 34:11; Jos 19:35, where, after the Hebrew orthography, it is called Chinnereth" (Owen). The plain lying between Capernaum and Tiberias is said by Dr. Thomson ("The Land and the Book," vol. i. p. 536) to be a little longer than thirty, and not quite twenty furlongs in breadth. It is described by Josephus as being, in his time, universally fertile. "Its nature is wonderful as well as its beauty. Its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temperature of the air is so well mixed that it agrees very well with those several sorts; particularly walnuts, which require the coldest air, flourish there in vast plenty. One may call this the ambition of nature, where it forces those plants which are naturally enemies to one another to agree together. It is a happy conjunction of the seasons, as if every one laid claim to this country; for it not only nourishes different sorts of autumnal fruits beyond people's expectations, but preserves them a great while. It supplies people with the principal fruits; with grapes and figs continually during ten months of the year, and the rest of the fruits, as they become ripe, through the whole year; for, besides the good temperature of the air, it is also watered from a most fertile fountain."
Dr. Thomson describes it now as "preeminently fruitful in thorns." This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty and inured to the privations of fishermen, he laid the foundation of a religion which is yet to spread through all the world, and which has already blessed millions of guilty and miserable people, and translated them to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: it: Luk 8:45, Luk 12:1; Mat 4:18-22, Mat 11:12; Mar 1:16-20, Mar 3:9, Mar 5:24
the lake: Num 34:11, Chinnereth, Jos 12:3, Chinneroth, Mat 14:34; Mar 6:53
Geneva 1599
5:1 And (1) it came to pass, that, as the people (a) pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
(1) Christ reveals to the four disciples whom he had taken unto himself the office of the apostleship, which would be committed unto them in the future.
(a) Did as it were lie upon him, so desirous were they both to see him and hear him, and therefore he taught them out of a ship.
John Gill
5:1 And it came to pass, that as the people pressed upon him,.... As Christ went through Galilee, and preached in the synagogues there, great crowds of people attended on him, and they followed him wherever he went; and so large were their numbers, and so very eager were they to see him, and hear him, that they were even troublesome to him, and bore hard upon him, and were ready to press him down, though they had no ill design upon him, but only
to hear the word of God; the scriptures of the Old Testament explained, and the doctrines of the Gospel preached; and which were preached by him, as never were before or since, and in such a manner as were not by the Scribes and Pharisees; and both the matter and manner of his ministry drew a vast concourse of people after him:
he stood by the lake of Gennesaret; the same with the sea of Chinnereth, Num 34:11 where the Targums of Onkelos, Jonathan, and the Jerusalem, call it, , "the sea of Geausar" or "Gennesaret": and so it is elsewhere called (a), and is the same which is called the sea of Galilee, and of Tiberias, Jn 6:1 and is, by other writers (b), as here, called the lake of Gennesaret, and said to be sixteen miles long, and six broad. Josephus says (c), it is forty furlongs broad, and an hundred long. The Jews say (d), that
"the holy, blessed God created seven seas, but chose none of them all, but the sea of Gennesaret.''
And indeed, it was a place chosen by Christ, and honoured, and made famous by him, by his preaching at it, his miracles upon it, and showing himself there after his resurrection.
(a) Targum in Ezek. xxxix. 11. Zohar in Gen. fol. 3. 2. & 17. 2. & in Exod. fol. 52. 4. & 61. 4. (b) Plin. l. 5. c. 15. Solin, c. 48. Ptolom. l. 5. c. 15. (c) De Bello Jud. l. 3. c. 18. (d) Pirke Eliezer, c. 18.
John Wesley
5:1 Mt 4:18; Mk 1:16.
5:25:2: Եւ ետես երկուս նաւս զի կային առ ծովակին, եւ ձկնորսքն ելեալ ՚ի նոցանէ՝ լուանայի՛ն զգործիսն։
2 Եւ տեսաւ երկու նաւակներ, որ կանգնած էին ծովակի եզերքին. եւ ձկնորսները դրանց միջից դուրս եկած՝ ուռկաններն էին լուանում:
2 Տեսաւ երկու նաւեր, որոնք ծովակին քով կեցեր էին եւ ձկնորսները անոնց մէջէն ելած՝ ուռկանները կը լուային։
Եւ ետես երկուս նաւս զի կային առ ծովակին, եւ ձկնորսքն ելեալ ի նոցանէ` լուանային զգործիսն:

5:2: Եւ ետես երկուս նաւս զի կային առ ծովակին, եւ ձկնորսքն ելեալ ՚ի նոցանէ՝ լուանայի՛ն զգործիսն։
2 Եւ տեսաւ երկու նաւակներ, որ կանգնած էին ծովակի եզերքին. եւ ձկնորսները դրանց միջից դուրս եկած՝ ուռկաններն էին լուանում:
2 Տեսաւ երկու նաւեր, որոնք ծովակին քով կեցեր էին եւ ձկնորսները անոնց մէջէն ելած՝ ուռկանները կը լուային։
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5:22: увидел Он две лодки, стоящие на озере; а рыболовы, выйдя из них, вымывали сети.
5:2  καὶ εἶδεν δύο πλοῖα ἑστῶτα παρὰ τὴν λίμνην· οἱ δὲ ἁλιεῖς ἀπ᾽ αὐτῶν ἀποβάντες ἔπλυνον τὰ δίκτυα.
5:2. καὶ (and) εἶδεν (it-had-seen) πλοῖα (to-floatlets) δύο (to-two) ἑστῶτα ( to-having-had-come-to-stand ) παρὰ (beside) τὴν (to-the-one) λίμνην, (to-a-lake,"οἱ (the-ones) δὲ (moreover) ἁλεεῖς (salters-of) ἀπ' (off) αὐτῶν (of-them) ἀποβάντες ( having-had-stepped-off ) ἔπλυνον (they-were-laundering) τὰ (to-the-ones) δίκτυα. (to-nets)
5:2. et vidit duas naves stantes secus stagnum piscatores autem descenderant et lavabant retiaAnd saw two ships standing by the lake: but the fishermen were gone out of them and were washing their nets.
2. and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets.
5:2. And he saw two boats standing beside the lake. But the fishermen had climbed down, and they were washing their nets.
5:2. And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing [their] nets.
And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing [their] nets:

2: увидел Он две лодки, стоящие на озере; а рыболовы, выйдя из них, вымывали сети.
5:2  καὶ εἶδεν δύο πλοῖα ἑστῶτα παρὰ τὴν λίμνην· οἱ δὲ ἁλιεῖς ἀπ᾽ αὐτῶν ἀποβάντες ἔπλυνον τὰ δίκτυα.
5:2. et vidit duas naves stantes secus stagnum piscatores autem descenderant et lavabant retia
And saw two ships standing by the lake: but the fishermen were gone out of them and were washing their nets.
5:2. And he saw two boats standing beside the lake. But the fishermen had climbed down, and they were washing their nets.
5:2. And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing [their] nets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Вымывали сети. Ев. Лука обращает внимание только на эту работу - другие евангелисты говорят и о починке сетей (Мк I, 19) или же только о закидывании сетей (Мф IV, 16). Промывать сети нужно было для того, чтобы освободить их от попавших в них ракушек и от песку.
Adam Clarke: Commentary on the Bible - 1831
5:2: Two ships - Δυο πλοια, Two vessels, It is highly improper to term these ships. They appear to have been only such small boats as are used to manage nets on flat smooth beaches: one end of the net is attached to the shore; the fishermen row out, and drop the net as they go, making a kind of semicircle from the shore; they return, and bring the rope attached to the other end with them, and then the net is hauled on shore; and, as it was sunk with weights to the bottom, and floated with corks at the top, all the fish in that compass were included, and drawn to shore.
Albert Barnes: Notes on the Bible - 1834
5:2: Two ships - The ships used on so small a lake were probably no more than fishing-boats without decks, and easily drawn up on the beach. Josephus says there were 230 of them on the lake, attended by four or five men each. That they were small is also clear from the account commonly given of them. A single large draught of fishes endangered them and came near sinking them.
Standing by the lake - Anchored by the lake, or drawn up upon the beach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: washing: Mat 4:21; Mar 1:19
John Gill
5:2 And saw two ships standing by the lake,.... Or two fishing boats; which were, as the Arabic version renders it, "detained by anchors at the shore of the lake"; the one belonging to Peter and Andrew, and the other to Zebedee, and his two sons, James and John:
but the fishermen were gone out of them; that is, either the above persons, or their servants:
and were washing their nets; on shore; they having gathered a great deal of soil and filthiness, but had caught no fish; and therefore were cleansing their nets, in order to lay them up, finding it to be in vain to make any further attempts with them at present; and which considered, makes the following miracle the more illustrious.
5:35:3: Ե՛լ նա՝ ՚ի մի՛ նաւուցն որ էր Սիմովնի, եւ աղաչեաց զնա՝ սակաւի՛կ մի տանել ՚ի ներքս ՚ի ցամաքէն. նստաւ՝ եւ ուսուցանէ՛ր ՚ի նաւէ անտի զժողովուրդսն։
3 Նա մտաւ նաւակներից մէկի մէջ, որ Սիմոնինն էր, եւ խնդրեց նրան, որ ցամաքից փոքր-ինչ հեռացնի այն. նստեց ու նաւակի միջից ուսուցանում էր ժողովրդին:
3 Ինք այն նաւերէն մէկուն մէջ մտաւ, որ Սիմոնինն էր եւ աղաչեց անոր որ քիչ մը ցամաքէն ծովուն մէջ տանի եւ նստելով՝ նաւուն մէջէն ժողովուրդին կը սորվեցնէր։
Ել նա ի մի նաւուցն որ էր Սիմովնի, եւ աղաչեաց զնա սակաւիկ մի տանել ի ներքս ի ցամաքէն. նստաւ եւ ուսուցանէր ի նաւէ անտի զժողովուրդսն:

5:3: Ե՛լ նա՝ ՚ի մի՛ նաւուցն որ էր Սիմովնի, եւ աղաչեաց զնա՝ սակաւի՛կ մի տանել ՚ի ներքս ՚ի ցամաքէն. նստաւ՝ եւ ուսուցանէ՛ր ՚ի նաւէ անտի զժողովուրդսն։
3 Նա մտաւ նաւակներից մէկի մէջ, որ Սիմոնինն էր, եւ խնդրեց նրան, որ ցամաքից փոքր-ինչ հեռացնի այն. նստեց ու նաւակի միջից ուսուցանում էր ժողովրդին:
3 Ինք այն նաւերէն մէկուն մէջ մտաւ, որ Սիմոնինն էր եւ աղաչեց անոր որ քիչ մը ցամաքէն ծովուն մէջ տանի եւ նստելով՝ նաւուն մէջէն ժողովուրդին կը սորվեցնէր։
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5:33: Войдя в одну лодку, которая была Симонова, Он просил его отплыть несколько от берега и, сев, учил народ из лодки.
5:3  ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους.
5:3. ἐμβὰς (Having-had-stepped-in) δὲ (moreover) εἰς (into) ἓν (to-one) τῶν (of-the-ones) πλοίων, (of-floatlets,"ὃ (which) ἦν (it-was) Σίμωνος, (of-a-Simon,"ἠρώτησεν (it-entreated-unto) αὐτὸν (to-it) ἀπὸ (off) τῆς (of-the-one) γῆς (of-a-soil) ἐπαναγαγεῖν (to-have-had-led-up-upon) ὀλίγον, (to-little) καθίσας (having-sat-down-to) δὲ (moreover,"ἐκ (out) τοῦ (of-the-one) πλοίου (of-a-shiplet) ἐδίδασκεν (it-was-teaching) τοὺς (to-the-ones) ὄχλους. (to-crowds)
5:3. ascendens autem in unam navem quae erat Simonis rogavit eum a terra reducere pusillum et sedens docebat de navicula turbasAnd going into one of the ships that was Simon's, he desired him to draw back a little from the land. And sitting, he taught the multitudes out of the ship.
3. And he entered into one of the boats, which was Simon’s, and asked him to put out a little from the land. And he sat down and taught the multitudes out of the boat.
5:3. And so, climbing into one of the boats, which belonged to Simon, he asked him to draw back a little from the land. And sitting down, he taught the crowds from the boat.
5:3. And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.
And he entered into one of the ships, which was Simon' s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship:

3: Войдя в одну лодку, которая была Симонова, Он просил его отплыть несколько от берега и, сев, учил народ из лодки.
5:3  ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους.
5:3. ascendens autem in unam navem quae erat Simonis rogavit eum a terra reducere pusillum et sedens docebat de navicula turbas
And going into one of the ships that was Simon's, he desired him to draw back a little from the land. And sitting, he taught the multitudes out of the ship.
5:3. And so, climbing into one of the boats, which belonged to Simon, he asked him to draw back a little from the land. And sitting down, he taught the crowds from the boat.
5:3. And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.
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
3: Симон был уже учеником Христа (см. Ин I, 37: и cл.) - только не был еще призван, как и другие апостолы, к постоянному следованию за Христом и продолжал заниматься рыболовством. - О положении Христа в лодке во время проповеди см. Мк IV, 1.
Adam Clarke: Commentary on the Bible - 1831
5:3: And taught - out of the ship - They pressed so much upon him on the land, through their eagerness to hear the doctrine of life, that he could not conveniently speak to them, and so was obliged to get into one of the boats; and, having pushed a little out from the land, he taught them. The smooth still water of the lake must have served excellently to convey the sounds to those who stood on the shore;
Albert Barnes: Notes on the Bible - 1834
5:3: Which was Simon's - Simon Peter's.
Prayed him - Asked him.
He sat down - This was the common posture of Jewish teachers. They seldom or never spoke to the people "standing." Compare Mat 5:1. It may be somewhat difficult to conceive why Jesus should go into a boat and put off from the shore in order to speak to the multitude; but it is probable that this was a small bay or cove, and that when he was "in" the boat, the people on the shore stood round him in the form of an amphitheater. It is not improbable that the lake was still; that scarcely a breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more sublime than that of the Son of God - the Redeemer of the world - thus speaking from the bosom of a placid lake - the emblem of the peaceful influence of his own doctrines - to the poor, the ignorant, and the attentive multitudes assembled on the shore. Oh how much "more" effect may we suppose the gospel would have in such circumstances, than when proclaimed among the proud, the joyful, the honored, even when assembled in the most splendid edifice that wealth and art could finish!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: which: Mat 4:18; Joh 1:41, Joh 1:42
he sat: Mat 13:1, Mat 13:2; Mar 4:1, Mar 4:2; Joh 8:2
John Gill
5:3 And he entered into one of the ships, which was Simon's,.... Simon Peter's, and Andrew his brother's, who were both together at this time, though the last is not here mentioned:
and prayed him that he would thrust out a little from the land: as Simon was the owner of the vessel, Christ desired him; he asked the favour of him to put off a little way from shore; though the Arabic and Ethiopic versions render it, "he commanded him", being his Lord and master: To which the Syriac and Persic versions agree; only they make the orders to be given not to Simon singly, but to others, to all in the boat; the former rendering it, and he said, or ordered, that they should carry him a little way from the dry land to the waters; and the latter thus, and said, carry ye the ship from dry land a little into the sea. And which adds, agreeable to the sense enough, though it is not in the text, "when they had executed his command": had done as he entreated, or ordered, and put off the vessel a little way from the shore:
he sat down and taught the people out of the ship; for the boat was not carried neither out of sight, nor beyond the hearing of the people: this method Christ took at another time, and that for conveniency, as now; see Mt 13:1 and whereas he sat while he taught, this was according to the then custom of the times with the Jews; See Gill on Mt 5:1.
Robert Jamieson, A. R. Fausset and David Brown
5:3 MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Lk 5:1-11)
taught . . . out of the ship--(See on Mt 13:2).
5:45:4: Եւ իբրեւ լռեաց ՚ի խօսիցն, ասէ ցՍիմովն. Խաղացո՛ ՚ի խորն, եւ արկէ՛ք զգործիս ձեր յորս։
4 Եւ երբ դադարեց խօսելուց, ասաց Սիմոնին. «Քշիր տա՛ր դէպի խորերը, եւ ձեր ուռկանները գցեցէ՛ք որսալու համար»:
4 Երբ խօսելէն դադրեցաւ, ըսաւ Սիմոնին. «Յառաջ տար նաւը՝ դէպի խորունկը եւ ուռկաննիդ ձգեցէք ձուկ որսալու»։
Եւ իբրեւ լռեաց ի խօսիցն, ասէ ցՍիմովն. Խաղացո ի խորն, եւ արկէք զգործիս ձեր յորս:

5:4: Եւ իբրեւ լռեաց ՚ի խօսիցն, ասէ ցՍիմովն. Խաղացո՛ ՚ի խորն, եւ արկէ՛ք զգործիս ձեր յորս։
4 Եւ երբ դադարեց խօսելուց, ասաց Սիմոնին. «Քշիր տա՛ր դէպի խորերը, եւ ձեր ուռկանները գցեցէ՛ք որսալու համար»:
4 Երբ խօսելէն դադրեցաւ, ըսաւ Սիմոնին. «Յառաջ տար նաւը՝ դէպի խորունկը եւ ուռկաննիդ ձգեցէք ձուկ որսալու»։
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5:44: Когда же перестал учить, сказал Симону: отплыви на глубину и закиньте сети свои для лова.
5:4  ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν σίμωνα, ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν.
5:4. ὡς (As) δὲ (moreover) ἐπαύσατο ( it-ceased ) λαλῶν, (speaking-unto,"εἶπεν (it-had-said) πρὸς (toward) τὸν (to-the-one) Σίμωνα (to-a-Simon,"Ἐπανάγαγε (Thou-should-have-had-led-up-upon) εἰς (into) τὸ (to-the-one) βάθος (to-a-depth) καὶ (and) χαλάσατε (ye-should-have-slacked-unto) τὰ (to-the-ones) δίκτυα (to-nets) ὑμῶν (of-ye) εἰς (into) ἄγραν. (to-a-fielding)
5:4. ut cessavit autem loqui dixit ad Simonem duc in altum et laxate retia vestra in capturamNow when he had ceased to speak, he said to Simon: Launch out into the deep and let down your nets for a draught.
4. And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a draught.
5:4. Then, when he had ceased speaking, he said to Simon, “Lead us into deep water, and release your nets for a catch.”
5:4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught:

4: Когда же перестал учить, сказал Симону: отплыви на глубину и закиньте сети свои для лова.
5:4  ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν σίμωνα, ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν.
5:4. ut cessavit autem loqui dixit ad Simonem duc in altum et laxate retia vestra in capturam
Now when he had ceased to speak, he said to Simon: Launch out into the deep and let down your nets for a draught.
5:4. Then, when he had ceased speaking, he said to Simon, “Lead us into deep water, and release your nets for a catch.”
5:4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7: Господь предлагает Симону проплыть подальше на глубокое место и там закинуть сети для ловли рыбы. Симон, обращаясь к Господу как к "наставнику" (epistata)- вместо часто употребляющегося у других евангелистов обращения "равви") замечает, что улова вряд ли можно ждать: он со своими товарищами пробовал ловить даже ночью - в самые хорошие часы для рыбной ловли - и, однако, ничего не поймали. Но все-таки по вере в слово Христа, которое, как знает Симон, имеет чудодейственную силу, он исполняет волю Христа и получает в награду огромную добычу. Добыча эта так велика, что начали уже в некоторых местах прорываться сети, и Симон с своими спутниками стали подавать знаки руками рыбакам, оставшимся в другой лодке у самого берега, чтобы те поскорее ехали к ним на подмогу: кричать же было излишне по дальности расстояния лодки Симона от берега. "Товарищи" же, очевидно, все время следили за лодкою Симона, так как слышали то, что сказал Христос Симону.
Albert Barnes: Notes on the Bible - 1834
5:4: Launch, out - Go out with your vessels.
Into the deep - Into the sea; at a distance from the shore.
For a draught - A draught of fish; or let down your nets for the "taking" of fish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Launch: Mat 17:27; Joh 21:6
John Gill
5:4 Now when he had left speaking,.... Teaching the people, and preaching the word of God unto them out of the ship, as they stood on the shore before him.
He said unto Simon, launch out into the deep; he spoke to Simon Peter, being the master of the vessel, to thrust it out, or put it off further into deep water, more convenient for fishing;
and let down your nets for a draught; of fishes: his meaning is, that he would give orders to his servants, to put out the vessel to sea, to take their nets and cast them into the sea, in order to take and draw up a quantity of fish, which was their business.
Robert Jamieson, A. R. Fausset and David Brown
5:4 for a draught--munificent recompense for the use of his boat.
5:55:5: Պատասխանի ետ Սիմովն՝ եւ ասէ ցնա. Վարդապետ՝ զամենայն գիշերս աշխա՛տ եղեաք, եւ ո՛չինչ կալաք. բայց վասն քո բանիդ՝ արկցո՛ւք զգործիսս[1075]։ [1075] Ոմանք. Զամենայն գիշերս աշխատեցաք, եւ... քո բանից արկ՛՛։
5 Սիմոնը պատասխանեց եւ նրան ասաց. «Վարդապե՛տ, ամբողջ այս գիշեր չարչարուեցինք եւ ոչինչ չբռնեցինք, բայց քո խօսքի համար ուռկանները կը գցենք»:
5 Սիմոն պատասխան տալով՝ ըսաւ անոր. «Վա՛րդապետ, բոլոր գիշերը աշխատեցանք ու բան մը չբռնեցինք. բայց քու խօսքիդ համար ուռկանը կը ձգեմ»։
Պատասխանի ետ Սիմովն եւ ասէ ցնա. Վարդապետ, զամենայն գիշերս աշխատ եղեաք, եւ ոչինչ կալաք. բայց վասն քո բանիդ արկցուք զգործիսս:

5:5: Պատասխանի ետ Սիմովն՝ եւ ասէ ցնա. Վարդապետ՝ զամենայն գիշերս աշխա՛տ եղեաք, եւ ո՛չինչ կալաք. բայց վասն քո բանիդ՝ արկցո՛ւք զգործիսս[1075]։
[1075] Ոմանք. Զամենայն գիշերս աշխատեցաք, եւ... քո բանից արկ՛՛։
5 Սիմոնը պատասխանեց եւ նրան ասաց. «Վարդապե՛տ, ամբողջ այս գիշեր չարչարուեցինք եւ ոչինչ չբռնեցինք, բայց քո խօսքի համար ուռկանները կը գցենք»:
5 Սիմոն պատասխան տալով՝ ըսաւ անոր. «Վա՛րդապետ, բոլոր գիշերը աշխատեցանք ու բան մը չբռնեցինք. բայց քու խօսքիդ համար ուռկանը կը ձգեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Симон сказал Ему в ответ: Наставник! мы трудились всю ночь и ничего не поймали, но по слову Твоему закину сеть.
5:5  καὶ ἀποκριθεὶς σίμων εἶπεν, ἐπιστάτα, δι᾽ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῶ ῥήματί σου χαλάσω τὰ δίκτυα.
5:5. καὶ (And) ἀποκριθεὶς (having-been-separated-off) Σίμων (a-Simon) εἶπεν (it-had-said,"Ἐπιστάτα, (Stander-upon,"δι' (through) ὅλης (of-whole) νυκτὸς (of-a-night) κοπιάσαντες ( having-fell-belonged-unto ) οὐδὲν (to-not-moreover-one) ἐλάβομεν, (we-had-taken,"ἐπὶ (upon) δὲ (moreover) τῷ (unto-the-one) ῥήματί (unto-an-uttering-to) σου (of-thee) χαλάσω (I-shall-slack-unto) τὰ (to-the-ones) δίκτυα. (to-nets)
5:5. et respondens Simon dixit illi praeceptor per totam noctem laborantes nihil cepimus in verbo autem tuo laxabo reteAnd Simon answering said to him: Master, we have laboured all the night and have taken nothing: but at thy word I will let down the net.
5. And Simon answered and said, Master, we toiled all night, and took nothing: but at thy word I will let down the nets.
5:5. And in response, Simon said to him: “Teacher, working throughout the night, we caught nothing. But on your word, I will release the net.”
5:5. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net:

5: Симон сказал Ему в ответ: Наставник! мы трудились всю ночь и ничего не поймали, но по слову Твоему закину сеть.
5:5  καὶ ἀποκριθεὶς σίμων εἶπεν, ἐπιστάτα, δι᾽ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῶ ῥήματί σου χαλάσω τὰ δίκτυα.
5:5. et respondens Simon dixit illi praeceptor per totam noctem laborantes nihil cepimus in verbo autem tuo laxabo rete
And Simon answering said to him: Master, we have laboured all the night and have taken nothing: but at thy word I will let down the net.
5:5. And in response, Simon said to him: “Teacher, working throughout the night, we caught nothing. But on your word, I will release the net.”
5:5. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: Simon - said - Master - ΕπιϚατα. This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, etc. He seems to comprise both ideas in this appellation; he listened attentively to his teaching, and readily obeyed his orders. To hear attentively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord.
We have toiled all the night - They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labor must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the preacher's eloquence or abilities may be, all will be night, and fruitless labor.
At thy word I will let down the net - He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing; but he who labors by the order and under the direction of the great Shepherd and Bishop of souls, cannot labor in vain.
Albert Barnes: Notes on the Bible - 1834
5:5: Master - This is the first time that the word here translated "Master" occurs in the New Testament, and it is used only by luk The other evangelists call him Rabbi, or Lord. The word here used means a "prefect," or one placed "over" others, and hence, it comes to mean "teacher" or "guide."
At thy word - At thy command. Though it seemed so improbable that they would take anything after having in vain toiled all night, yet he was willing to trust the word of Jesus and make the trial. This was a remarkable instance of "faith." Peter, as it appears, knew little then of Jesus. He was not then a chosen apostle. Jesus came to these fishermen almost a stranger and unknown, and yet at his command Peter resolved to make another trial, and go once more out into the deep. Oh, if all would as readily obey him, all would be in like manner blessed. If sinners would thus obey him, they would find all his promises sure. He never disappoints. He asks only that we have "confidence" in him, and he will give to us every needful blessing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: we: Psa 127:1, Psa 127:2; Eze 37:11, Eze 37:12; Joh 21:3
nevertheless: Luk 6:46-48; Kg2 5:10-14; Eze 37:4-7; Joh 2:5, Joh 15:14
Geneva 1599
5:5 And Simon answering said unto him, (b) Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
(b) The word signifies someone that has rule over anything.
John Gill
5:5 And Simon answering said unto him, master,.... Or Rabbi, as the Syriac version renders it: he knew him to be the Messiah, the king of Israel, and a teacher sent from God:
we have toiled all the night, and have taken nothing; which carries in it an objection to what Christ advised and directed to: they had been fishing that "night", which was the best time for catching fish; and they had been at it all the night, and had "laboured" hard; and were even "fatigued", and quite wearied out; and what was most discouraging of all, their labour was in vain; they had caught "nothing":
nevertheless at thy word I will let down the net; which showed faith in Christ, and obedience to him: thus the faithful preachers of the Gospel, sometimes labour and toil in the ministry of the word a great while, with little or no success; and are discouraged from going on, and would be tempted to leave off, were it not for the commission and word of command they have received from Christ, which they dare not be disobedient to; and for the word of promise he has given them, to be with them, on which they depend.
Robert Jamieson, A. R. Fausset and David Brown
5:5 Master--betokening not surely a first acquaintance, but a relationship already formed.
all night--the usual time of fishing then (Jn 21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)
5:65:6: Զայս իբրեւ արարին՝ փակեցին ՚ի ներքս բազմութիւն ձկանց յոյժ, մինչեւ պարպատէին ուռկանք նոցա։
6 Երբ այդ արեցին, մեծ քանակութեամբ ձկներ բռնեցին, այն աստիճան, որ նրանց ուռկանները պատռւում էին:
6 Երբ ըսուածը ըրին, խիստ շատ ձուկեր ժողվեցին, անանկ որ իրենց ուռկանը կը պատռտէր։
Զայս իբրեւ արարին, փակեցին ի ներքս բազմութիւն ձկանց յոյժ, մինչեւ պարպատէին ուռկանք նոցա:

5:6: Զայս իբրեւ արարին՝ փակեցին ՚ի ներքս բազմութիւն ձկանց յոյժ, մինչեւ պարպատէին ուռկանք նոցա։
6 Երբ այդ արեցին, մեծ քանակութեամբ ձկներ բռնեցին, այն աստիճան, որ նրանց ուռկանները պատռւում էին:
6 Երբ ըսուածը ըրին, խիստ շատ ձուկեր ժողվեցին, անանկ որ իրենց ուռկանը կը պատռտէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Сделав это, они поймали великое множество рыбы, и даже сеть у них прорывалась.
5:6  καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ, διερρήσσετο δὲ τὰ δίκτυα αὐτῶν.
5:6. καὶ (And) τοῦτο (to-the-one-this) ποιήσαντες ( having-done-unto ) συνέκλεισαν (they-latched-together) πλῆθος (to-a-repletion) ἰχθύων (of-fishes) πολύ, (to-much,"διερήσσετο (they-were-being-bursted-through) δὲ (moreover) τὰ (the-ones) δίκτυα (nets) αὐτῶν. (of-them)
5:6. et cum hoc fecissent concluserunt piscium multitudinem copiosam rumpebatur autem rete eorumAnd when they had done this, they enclosed a very great multitude of fishes: and their net broke.
6. And when they had this done, they enclosed a great multitude of fishes; and their nets were breaking;
5:6. And when they had done this, they enclosed such a copious multitude of fish that their net was rupturing.
5:6. And when they had this done, they inclosed a great multitude of fishes: and their net brake.
And when they had this done, they inclosed a great multitude of fishes: and their net brake:

6: Сделав это, они поймали великое множество рыбы, и даже сеть у них прорывалась.
5:6  καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ, διερρήσσετο δὲ τὰ δίκτυα αὐτῶν.
5:6. et cum hoc fecissent concluserunt piscium multitudinem copiosam rumpebatur autem rete eorum
And when they had done this, they enclosed a very great multitude of fishes: and their net broke.
5:6. And when they had done this, they enclosed such a copious multitude of fish that their net was rupturing.
5:6. And when they had this done, they inclosed a great multitude of fishes: and their net brake.
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
5:6: Their net brake - Or, began to break, διερῥηγνυτο, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Grammarians give the following rule concerning words of this kind. Verba completiva inchoative intelligenda. Verbs which signify the accomplishment of a thing, are often to be understood as only signifying the beginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus.
Albert Barnes: Notes on the Bible - 1834
5:6: Their net brake - Or their net "began" to break, or was "about" to break. This is all that is implied in the Greek word. If their nets had actually "broken," as our English word seems to suppose, the fish would have escaped; but no more is meant than that there was such a multitude of fishes that their net was "on the point" of being torn asunder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: they enclosed: Kg2 4:3-7; Ecc 11:6; Joh 21:6-11; Act 2:41, Act 4:4; Co1 15:58; Gal 6:9
John Gill
5:6 And when they had done this,.... Had put the ship out further to sea, and had let down their net:
they enclosed a great multitude of fish; in their net, which by the secret divine power of Christ, were gathered together just in that place, where by his order they cast the net:
and their net brake; with the weight and number, of the fishes, yet not so as to let the fish out; the Arabic version reads, "it was within a little that their nets were broke": they were just upon breaking, the draught was so numerous, the struggling so great, and the weight so heavy.
John Wesley
5:6 Their net brake - Began to tear.
Robert Jamieson, A. R. Fausset and David Brown
5:6 net brake--rather "was breaking," or "beginning to break," as in Lk 5:7, "beginning to sink."
5:75:7: Եւ ակնարկէին որսակցացն ՚ի մեւս նաւն՝ գալ օգնե՛լ նոցա. եւ եկին։ Եւ լցա՛ն երկոքին նաւքն՝ մինչեւ մե՛րձ յընկղմե՛լ նոցա[1076]։ [1076] Յօրինակին պակասէր. Ակնարկէին որսակցացն ՚ի մեւս։
7 Նրանք նշան էին անում միւս նաւակի մէջ եղող իրենց որսակիցներին, որ գան իրենց օգնեն: Եւ նրանք եկան, եւ երկու նաւակներն էլ լցուեցին սուզուելու աստիճան:
7 Աչք կ’ընէին միւս նաւուն մէջ եղող իրենց ընկերներուն՝ որ գան օգնեն իրենց։ Եկան ու երկու նաւերն ալ լեցուցին, գրեթէ ընկղմելու մօտ էին։
Եւ ակնարկէին որսակցացն ի մեւս նաւն` գալ օգնել նոցա. եւ եկին, եւ լցան երկոքին նաւքն մինչեւ մերձ յընկղմել նոցա:

5:7: Եւ ակնարկէին որսակցացն ՚ի մեւս նաւն՝ գալ օգնե՛լ նոցա. եւ եկին։ Եւ լցա՛ն երկոքին նաւքն՝ մինչեւ մե՛րձ յընկղմե՛լ նոցա[1076]։
[1076] Յօրինակին պակասէր. Ակնարկէին որսակցացն ՚ի մեւս։
7 Նրանք նշան էին անում միւս նաւակի մէջ եղող իրենց որսակիցներին, որ գան իրենց օգնեն: Եւ նրանք եկան, եւ երկու նաւակներն էլ լցուեցին սուզուելու աստիճան:
7 Աչք կ’ընէին միւս նաւուն մէջ եղող իրենց ընկերներուն՝ որ գան օգնեն իրենց։ Եկան ու երկու նաւերն ալ լեցուցին, գրեթէ ընկղմելու մօտ էին։
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5:77: И дали знак товарищам, находившимся на другой лодке, чтобы пришли помочь им; и пришли, и наполнили обе лодки, так что они начинали тонуть.
5:7  καὶ κατένευσαν τοῖς μετόχοις ἐν τῶ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθον, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά.
5:7. καὶ (And) κατένευσαν (they-nodded-down) τοῖς (unto-the-ones) μετόχοις ( unto-held-with ) ἐν (in) τῷ (unto-the-one) ἑτέρῳ (unto-different) πλοίῳ (unto-a-floatlet) τοῦ (of-the-one) ἐλθόντας ( to-having-had-came ) συλλαβέσθαι ( to-have-had-taken-together ) αὐτοῖς: (unto-them,"καὶ (and) ἦλθαν, (they-came,"καὶ (and) ἔπλησαν (they-repleted) ἀμφότερα ( to-more-around ) τὰ (to-the-ones) πλοῖα (to-floatlets) ὥστε (as-also) βυθίζεσθαι (to-be-depthed-to) αὐτά. (to-them)
5:7. et annuerunt sociis qui erant in alia navi ut venirent et adiuvarent eos et venerunt et impleverunt ambas naviculas ita ut mergerenturAnd they beckoned to their partners that were in the other ship, that they should come and help them. And they came and filled both the ships, so that they were almost sinking.
7. and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both the boats, so that they began to sink.
5:7. And they signaled to their associates, who were in the other boat, so that they would come and help them. And they came and filled both boats, so that they were nearly submerged.
5:7. And they beckoned unto [their] partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
And they beckoned unto [their] partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink:

7: И дали знак товарищам, находившимся на другой лодке, чтобы пришли помочь им; и пришли, и наполнили обе лодки, так что они начинали тонуть.
5:7  καὶ κατένευσαν τοῖς μετόχοις ἐν τῶ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθον, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά.
5:7. et annuerunt sociis qui erant in alia navi ut venirent et adiuvarent eos et venerunt et impleverunt ambas naviculas ita ut mergerentur
And they beckoned to their partners that were in the other ship, that they should come and help them. And they came and filled both the ships, so that they were almost sinking.
5:7. And they signaled to their associates, who were in the other boat, so that they would come and help them. And they came and filled both boats, so that they were nearly submerged.
5:7. And they beckoned unto [their] partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
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Adam Clarke: Commentary on the Bible - 1831
5:7: They beckoned unto their partners - Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envious separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish than admit of partners in the sacred work. It is an intolerable pride to think nothing well done but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are.
They - filled both the ships - Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, "There are fish plenty to be taken, were there skillful hands to take, and vessels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permitted to make their escape." Did the faithful fishers in both the vessels in these lands (the established Church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God; but, while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds, and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side.
Albert Barnes: Notes on the Bible - 1834
5:7: They beckoned - They gave signs. Perhaps they were at a considerable distance, so that they could not be easily heard.
Their partners - James and John. See Luk 5:10. The following remarks of Dr. Thomson ("The Land and the Book," vol. ii. p. 80, 81) will furnish a good illustration of this passage. After describing the mode of fishing with the "hand-net" and the "dragnet," he adds: "Again, there is the bag-net and basket-net, of various kinds, which are so constructed and worked as to inclose the fish out in deep water. I have seen them of almost every conceivable size and pattern. It was with some one of this sort, I suppose, that Simon had toiled all night without catching anything, but which, when let down at the command of Jesus, inclosed so great a multitude that the net broke, and they filled two ships with the fish until they began to sink. Peter here speaks of toiling all night; and there are certain kinds of fishing always carried on at night. It is a beautiful sight. With blazing torch the boat glides over the flashing sea, and the men stand gazing keenly into it until their prey is sighted, when, quick as lightning, they fling their net or fly their spear; and often you see the tired fishermen come sullenly into harbor in the morning, having toiled all night in vain. Indeed, every kind of fishing is uncertain. A dozen times the angler jerks out a naked hook; the hand-net closes down on nothing; the drag-net brings in only weeds; the bag comes up empty. And then again, every throw is successful - every net is full; and frequently without any other apparent reason than that of throwing it on the right side of the ship instead of the left, as it happened to the disciples here at Tiberias."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: that they should: Exo 23:5; Pro 18:24; Act 11:25; Rom 16:2-4; Gal 6:2; Phi 4:3
John Gill
5:7 And they beckoned unto their partners,.... Zebedee, and his two sons, James and John; Lk 5:10 who were at some distance from them, probably lay at anchor near the shore, not having put out to sea when the other vessel did, and so were not within call; but they were obliged to make signs to them, and beckon with their hands to come to them:
which were in the other ship; mentioned in Lk 5:2 which lay by the shore:
that they should come and help them; take up the net, and take the fish out of it:
and they came and filled both the ships; with the fishes they took out of the net, as full as they could hold, and which they were not well able to carry:
so that they began to sink; or "were almost immersed", as Beza's ancient copy, and another manuscript, with the Syriac, Arabic, and Persic versions read; the vessels were so heavy laden, with the vast quantity of fish that was taken, that they were just ready to sink with their burden.
5:85:8: Իբրեւ ետես Սիմովն Պե՛տրոս՝ անկա՛ւ առ ծունկսն Յիսուսի՝ եւ ասէ. ՚Ի բա՛ց գնա յինէն Տէր, զի այր՝ մեղա՛ւոր եմ ես[1077]։ [1077] Օրինակ մի. Զի այր մի մեղաւոր մի եմ։
8 Երբ Սիմոն Պետրոսն այս տեսաւ, Յիսուսի ծնկներին ընկաւ եւ ասաց. «Ինձնից հեռո՛ւ գնա, Տէ՛ր, որովհետեւ ես մեղաւոր մարդ եմ».
8 Սիմոն Պետրոս երբ տեսաւ, Յիսուսին ծունկերուն ինկաւ ու ըսաւ. «Տէ՛ր, իմ քովէս մէկդի գնա, քանզի ես մեղաւոր մարդ մըն եմ»։
Իբրեւ ետես Սիմովն Պետրոս, անկաւ առ ծունկսն Յիսուսի եւ ասէ. Ի բաց գնա յինէն, Տէր, զի այր մեղաւոր եմ ես:

5:8: Իբրեւ ետես Սիմովն Պե՛տրոս՝ անկա՛ւ առ ծունկսն Յիսուսի՝ եւ ասէ. ՚Ի բա՛ց գնա յինէն Տէր, զի այր՝ մեղա՛ւոր եմ ես[1077]։
[1077] Օրինակ մի. Զի այր մի մեղաւոր մի եմ։
8 Երբ Սիմոն Պետրոսն այս տեսաւ, Յիսուսի ծնկներին ընկաւ եւ ասաց. «Ինձնից հեռո՛ւ գնա, Տէ՛ր, որովհետեւ ես մեղաւոր մարդ եմ».
8 Սիմոն Պետրոս երբ տեսաւ, Յիսուսին ծունկերուն ինկաւ ու ըսաւ. «Տէ՛ր, իմ քովէս մէկդի գնա, քանզի ես մեղաւոր մարդ մըն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Увидев это, Симон Петр припал к коленям Иисуса и сказал: выйди от меня, Господи! потому что я человек грешный.
5:8  ἰδὼν δὲ σίμων πέτρος προσέπεσεν τοῖς γόνασιν ἰησοῦ λέγων, ἔξελθε ἀπ᾽ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε·
5:8. ἰδὼν (Having-had-seen) δὲ (moreover,"Σίμων (a-Simon) Πέτρος (a-Petros,"προσέπεσεν (it-had-fallen-toward) τοῖς (unto-the-ones) γόνασιν (unto-knees) Ἰησοῦ (of-an-Iesous) λέγων (forthing,"Ἔξελθε (Thou-should-have-had-came-out) ἀπ' (off) ἐμοῦ, (of-ME) ὅτι (to-which-a-one) ἀνὴρ (a-man) ἁμαρτωλός (un-adjusted-along) εἰμι, (I-be,"κύριε: (Authority-belonged)
5:8. quod cum videret Simon Petrus procidit ad genua Iesu dicens exi a me quia homo peccator sum DomineWhich when Simon Peter saw, he fell down at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord.
8. But Simon Peter, when he saw it, fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.
5:8. But when Simon Peter had seen this, he fell down at the knees of Jesus, saying, “Depart from me, Lord, for I am a sinful man.”
5:8. When Simon Peter saw [it], he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.
When Simon Peter saw [it], he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord:

8: Увидев это, Симон Петр припал к коленям Иисуса и сказал: выйди от меня, Господи! потому что я человек грешный.
5:8  ἰδὼν δὲ σίμων πέτρος προσέπεσεν τοῖς γόνασιν ἰησοῦ λέγων, ἔξελθε ἀπ᾽ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε·
5:8. quod cum videret Simon Petrus procidit ad genua Iesu dicens exi a me quia homo peccator sum Domine
Which when Simon Peter saw, he fell down at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord.
5:8. But when Simon Peter had seen this, he fell down at the knees of Jesus, saying, “Depart from me, Lord, for I am a sinful man.”
5:8. When Simon Peter saw [it], he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: И Симон, и прочие бывшие тут чрезвычайно испугались, а Симон даже стал просить Господа выйти из лодки, так как чувствовал, что его греховность может пострадать от святости Христа (ср. I, 12; II, 9; 3Цар. XVII, 18). - От этого лова - точнее: "улова, который они взяли" (по русск. пер. неточно: "ими пойманных"). Чудо это особенно поразило Симона не потому, чтобы он раньше не видал чудес Христовых, а потому, что оно совершилось по каким-то особым намерениям Господа, без всякой просьбы со стороны самого Симона. Он понял, что Господь хочет дать ему какое-то особое поручение, - и страх пред неизвестным будущим наполняет его душу.
Adam Clarke: Commentary on the Bible - 1831
5:8: Depart from me; for I am a sinful man - Εξελθε απ' εμου, Go out from me, i.e. from my boat. Peter was fully convinced that this draught of fish was a miraculous one; and that God himself had particularly interfered in this matter, whose presence and power he reverenced in the person of Jesus. But as he felt himself a sinner, he was afraid the Divine purity of Christ could not possibly endure him; therefore he wished for a separation from that power, which he was afraid might break forth and consume him. It seems to have been a received maxim among the Jews, that whoever had seen a particular manifestation of God should speedily die. Hence Jacob seemed astonished that his life should have been preserved, when he had seen God face to face, Gen 32:30. So the nobles of Israel saw God, and yet did eat and drink; for on them he had laid not his hand, i.e. to destroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See Exo 24:10, Exo 24:11 (note), and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, Exo 33:20 : There shall no man see my Face and Live. So Moses, Deu 5:26 : Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and Lived? So Gideon expected to be immediately slain, because he had seen an angel of the Lord, and a miracle performed by him. See Jdg 6:21-23. So likewise Manoah and his wife, Jdg 13:22 : We shall surely Die, for we have Seen God. These different passages sufficiently show in what sense these words of Peter are to be understood.
Albert Barnes: Notes on the Bible - 1834
5:8: When Simon Peter saw it - Saw the great amount of fishes; the remarkable success of letting down the net.
He fell down at Jesus' knees - This was a common posture of "supplication." He had no doubt now of the power and knowledge of Jesus. In amazement, wonder, and gratitude, and not doubting that he was in the presence of some divine being, he prostrated himself to the earth, trembling and afraid. So should sinful people "always" throw themselves at the feet of Jesus at the proofs of his power; so should they humble themselves before him at the manifestations of his goodness.
Depart from me - This is an expression of Peter's humility, and of his consciousness of his unworthiness. It was not from want of love to Jesus; it did not show that he would not be pleased with his favor and presence; but it was the result of being convinced that Jesus was a messenger from God - a high and holy being; and he felt that he was unworthy to be in his presence. In his deep consciousness of sin, therefore, he requested that Jesus would depart from him and his little vessel. Peter's feeling was not unnatural, though it was not proper to request Jesus to leave him. It was an involuntary, sudden request, and arose from ignorance of the character of Jesus. We "are" not worthy to be with him, to be reckoned among his friends, or to dwell in heaven with him; but he came to seek the lost and to save the impure. He graciously condescends to dwell with those who are humble and contrite, though they are conscious that they are not worthy of his presence; and we may therefore come boldly to him, and ask him to receive us to his home - to an eternal dwelling with him in the heavens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: he: Mat 2:11; Joh 11:32; Act 10:25, Act 10:26; Rev 1:17, Rev 22:8, Rev 22:9
Depart: Exo 20:19; Jdg 13:22; Sa1 6:20; Sa2 6:9; Kg1 17:18; Co1 13:12; Dan 10:16, Dan 10:17; Mat 17:6
I am: Job 40:4, Job 42:5, Job 42:6; Isa 6:5; Mat 8:8
John Gill
5:8 When Simon Peter saw it,.... The multitude of fish that was taken, and both vessels filled with them, and the danger they were in of sinking,
he fell down at Jesus' knees. The Arabic and Persic versions read, "at" his "feet": he fell on his knees before him, and threw himself prostrate at his feet, as a worshipper of him, and a supplicant unto him:
saying, depart from me, for I am a sinful man, O Lord; this he said, not as though the presence of Christ was burdensome, or disagreeable to him; but as one amazed at the greatness of the miracle wrought, and struck with the sense of the power of Christ, put forth therein; and with the greatness of his majesty so near him; and as conscious to himself of his own vileness and unworthiness to be in his presence; and so the Persic version adds, and which may serve as a comment, "and am not worthy that thou shouldst be with me": he had much the same sense of things as the centurion had, Mt 8:8 and when it is considered how gracious persons have been struck with awe and fear, and a consciousness of sin, weakness, and unworthiness, at the appearance of an angel, as Zacharias, Lk 1:12 and the shepherds, Lk 2:9 yea, at the presence of an holy man of God, as the widow of Sarepta at Elijah, saying much the same as Peter does here, 3Kings 17:18 it need not be wondered at, that Peter should so express himself, in these circumstances.
John Wesley
5:8 Depart from me, for I am a sinful man - And therefore not worthy to be in thy presence.
Robert Jamieson, A. R. Fausset and David Brown
5:8 Depart, &c.--Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (Jn 6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Is 6:5.)
5:95:9: Քանզի ա՛հ պատեաց զնա, եւ զամենեսեան որ ընդ նմա՛յն էին, վասն որսո՛յ ձկանցն զոր ըմբռնեցին[1078]. [1078] Ոմանք. Զամենեսին որք ընդ նոսայն էին... զորս ըմբռնե՛՛։
9 քանի որ վախը պատել էր նրան եւ բոլորին, որ նրա հետ էին, իրենց բռնած ձկների քանակի պատճառով.
9 Վասն զի ապշութիւնը պատեց զանիկա եւ անոր հետ եղող ամէնքը՝ իրենց բռնած ձուկերուն շատութեան համար։
Քանզի ահ պատեաց զնա եւ զամենեսեան որ ընդ նմայն էին` վասն որսոյ ձկանցն զոր ըմբռնեցին:

5:9: Քանզի ա՛հ պատեաց զնա, եւ զամենեսեան որ ընդ նմա՛յն էին, վասն որսո՛յ ձկանցն զոր ըմբռնեցին[1078].
[1078] Ոմանք. Զամենեսին որք ընդ նոսայն էին... զորս ըմբռնե՛՛։
9 քանի որ վախը պատել էր նրան եւ բոլորին, որ նրա հետ էին, իրենց բռնած ձկների քանակի պատճառով.
9 Վասն զի ապշութիւնը պատեց զանիկա եւ անոր հետ եղող ամէնքը՝ իրենց բռնած ձուկերուն շատութեան համար։
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5:99: Ибо ужас объял его и всех, бывших с ним, от этого лова рыб, ими пойманных;
5:9  θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῶ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον,
5:9. θάμβος (An-astonishment) γὰρ (therefore) περιέσχεν (it-had-held-about) αὐτὸν (to-it) καὶ (and) πάντας ( to-all ) τοὺς (to-the-ones) σὺν (together) αὐτῷ (unto-it) ἐπὶ (upon) τῇ (unto-the-one) ἄγρᾳ (unto-a-fielding) τῶν (of-the-ones) ἰχθύων (of-fishes) ὧν ( of-which ) συνέλαβον, (they-had-taken-together,"
5:9. stupor enim circumdederat eum et omnes qui cum illo erant in captura piscium quam ceperantFor he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken.
9. For he was amazed, and all that were with him, at the draught of the fishes which they had taken;
5:9. For astonishment had enveloped him, and all who were with him, at the catch of fish that they had taken.
5:9. For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
For he was astonished, and all that were with him, at the draught of the fishes which they had taken:

9: Ибо ужас объял его и всех, бывших с ним, от этого лова рыб, ими пойманных;
5:9  θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῶ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον,
5:9. stupor enim circumdederat eum et omnes qui cum illo erant in captura piscium quam ceperant
For he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken.
5:9. For astonishment had enveloped him, and all who were with him, at the catch of fish that they had taken.
5:9. For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: he: Luk 4:32, Luk 4:36; Psa 8:6, Psa 8:8; Mar 9:6
John Gill
5:9 Far he was astonished, and all that were with him,.... His brother Andrew, and the servants they had with them to manage the vessel, and cast the nets:
at the draught of the fishes they had taken; being so large and numerous, as the like was never seen, nor known by them before.
5:105:10: նոյնպէս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս՝ զորդիսն Զեբեդեայ, որ էին որսակիցք Սիմովնի։ Եւ ասէ ցՍիմովն Յիսուս. Մի՛ երկնչիր՝ յայսմ հետէ զմարդի՛կ որսայցես ՚ի կեանս[1079]։ [1079] Ոմանք. Որսասցես ՚ի կեանս։
10 նոյնպէս եւ՝ Զեբեդէոսի որդիներին՝ Յակոբոսին եւ Յովհաննէսին, որոնք Սիմոնի որսակիցներն էին. եւ Յիսուս Սիմոնին ասաց. «Մի՛ վախեցիր, այսուհետեւ դու մարդկա՛նց պիտի որսաս կեանքի համար»:
10 Նոյնպէս ալ Զեբեդէոսի որդիները՝ Յակոբոս եւ Յովհաննէս՝ որոնք Սիմոնին ընկերներն էին։ Յիսուս ըսաւ Սիմոնին. «Մի՛ վախնար, ասկէ ետեւ մարդոց որսորդ պիտի ըլլաս»։
նոյնպէս եւ զՅակովբոս եւ զՅովհաննէս զորդիսն Զեբեդեայ, որ էին որսակիցք Սիմովնի. եւ ասէ ցՍիմովն Յիսուս. Մի՛ երկնչիր, յայսմ հետէ զմարդիկ որսայցես ի կեանս:

5:10: նոյնպէս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս՝ զորդիսն Զեբեդեայ, որ էին որսակիցք Սիմովնի։ Եւ ասէ ցՍիմովն Յիսուս. Մի՛ երկնչիր՝ յայսմ հետէ զմարդի՛կ որսայցես ՚ի կեանս[1079]։
[1079] Ոմանք. Որսասցես ՚ի կեանս։
10 նոյնպէս եւ՝ Զեբեդէոսի որդիներին՝ Յակոբոսին եւ Յովհաննէսին, որոնք Սիմոնի որսակիցներն էին. եւ Յիսուս Սիմոնին ասաց. «Մի՛ վախեցիր, այսուհետեւ դու մարդկա՛նց պիտի որսաս կեանքի համար»:
10 Նոյնպէս ալ Զեբեդէոսի որդիները՝ Յակոբոս եւ Յովհաննէս՝ որոնք Սիմոնին ընկերներն էին։ Յիսուս ըսաւ Սիմոնին. «Մի՛ վախնար, ասկէ ետեւ մարդոց որսորդ պիտի ըլլաս»։
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5:1010: также и Иакова и Иоанна, сыновей Зеведеевых, бывших товарищами Симону. И сказал Симону Иисус: не бойся; отныне будешь ловить человеков.
5:10  ὁμοίως δὲ καὶ ἰάκωβον καὶ ἰωάννην υἱοὺς ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῶ σίμωνι. καὶ εἶπεν πρὸς τὸν σίμωνα ὁ ἰησοῦς, μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.
5:10. ὁμοίως (unto-along-belonged) δὲ (moreover) καὶ (and) Ἰάκωβον (to-an-Iakobos) καὶ (and) Ἰωάνην (to-an-Ioanes) υἱοὺς (to-sons) Ζεβεδαίου, (of-a-Zebedaios," οἳ ( which ) ἦσαν (they-were) κοινωνοὶ ( en-commoned ) τῷ (unto-the-one) Σίμωνι. (unto-a-Simon) καὶ (And) εἶπεν (it-had-said) πρὸς (toward) τὸν (to-the-one) Σίμωνα (to-a-Simon,"Ἰησοῦς (an-Iesous,"Μὴ (Lest) φοβοῦ : ( thou-should-fearee-unto ) ἀπὸ (off) τοῦ (of-the-one) νῦν (now) ἀνθρώπους (to-mankinds) ἔσῃ ( thou-shall-be ) ζωγρῶν. (fielding-alive-unto)
5:10. similiter autem Iacobum et Iohannem filios Zebedaei qui erant socii Simonis et ait ad Simonem Iesus noli timere ex hoc iam homines eris capiensAnd so were also James and John, the sons of Zebedee, who were Simon's partners. And Jesus saith to Simon: Fear not: from henceforth thou shalt catch men.
10. and so were also James and John, sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
5:10. Now the same was true of James and John, the sons of Zebedee, who were associates of Simon. And Jesus said to Simon: “Do not be afraid. From now on, you will be catching men.”
5:10. And so [was] also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
And so [was] also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men:

10: также и Иакова и Иоанна, сыновей Зеведеевых, бывших товарищами Симону. И сказал Симону Иисус: не бойся; отныне будешь ловить человеков.
5:10  ὁμοίως δὲ καὶ ἰάκωβον καὶ ἰωάννην υἱοὺς ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῶ σίμωνι. καὶ εἶπεν πρὸς τὸν σίμωνα ὁ ἰησοῦς, μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.
5:10. similiter autem Iacobum et Iohannem filios Zebedaei qui erant socii Simonis et ait ad Simonem Iesus noli timere ex hoc iam homines eris capiens
And so were also James and John, the sons of Zebedee, who were Simon's partners. And Jesus saith to Simon: Fear not: from henceforth thou shalt catch men.
5:10. Now the same was true of James and John, the sons of Zebedee, who were associates of Simon. And Jesus said to Simon: “Do not be afraid. From now on, you will be catching men.”
5:10. And so [was] also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Господь успокаивает Симона и раскрывает пред ним цель, какую имел, когда чудесным образом послал Симону богатейший улов рыбы. Это было символическое действие, которым Симону указывалось на тот успех, какой он будет иметь, когда начнет обращать своею проповедью ко Христу целые массы людей. Евангелисту, очевидно, предносилось здесь то великое событие, какое совершилось благодаря, главным образом, проповеди Ап. Петра в день Пятидесятницы - именно обращение ко Христу трех тысяч человек (Деян II, 41). - Оставили все. Хотя Господь обращался только к одному Симону, но, очевидно, и другие ученики Господа поняли, что для всех них наступило время оставить свои обычные занятия и путешествовать вместе с их Учителем, - впрочем, это не было еще призванием учеников к апостольскому служению: таковое совершено было после (VI, 13: и сл).

Отрицательная критика указывает на то, что у первых двух евангелистов ничего не сказано о чудесном улове рыбы, и делает заключение, что ев. Лука здесь слил в одно событие два совершенно различные по времени: призвание учеников быть ловцами людей (Мф IV, 18-22) и чудесный лов рыбы после воскресения Христа (Ин XXI гл.). Но чудесный лов в Ев. Иоанна и чудесный лов в Ев. Луки имеют совершенно разный смысл. Первый говорит о восстановлении Ап. Петра в его апостольском служении, а второй - только еще о подготовлении к этому служению: здесь у Петра еще только возникает мысль о той великой деятельности, к которой его Господь призывает. Поэтому несомненно, что это совсем не тот улов, о котором сообщает ев. Иоанн. Но в таком случае, как же примирить между собою двух первых евангелистов и третьего? Почему первые два евангелиста ничего не говорят об улове рабы? Некоторые Толкователи (напр. Кейль), сознавая свое бессилие разрешить этот вопрос, утверждают, что ев. Лука имеет в виду вовсе не то призвание, о каком рассказывают первые два евангелиста (Толков. на Ев. Мф гл. IV-я). Но вся обстановка события не позволяет думать, чтобы оно могло повториться, чтобы ев. Лука говорил не о том моменте евангельской истории, какой имеют в виду евангелисты Матфей и Марк. Поэтому лучше будет сказать, что первые два евангелиста не придавали такого важного значения тому символическому лову рыбы, какой он имел в глазах Луки. В самом деле, ев. Луке, описывавшему в книге Деяний проповедническую Деятельность Ап. Петра и, очевидно, давно уже интересовавшемуся всеми, кто имел отношение к этому апостолу, весьма важным казалось и в Евангелии отметить то символическое предуказание на успех будущей деятельности Ап. Петра, какое содержится а истории о чудесном улове рыбы.
Adam Clarke: Commentary on the Bible - 1831
5:10: Thou shalt catch men - Ανθρωπους εσῃ ζωγρων, Thou shalt catch men alive; this is the proper signification of the word. Fear not: these discoveries of God tend to life, not to death; and ye shall become the instruments of life and salvation to a lost world. These fish are taken to be killed and fed on; but those who are converted under your ministry shall be preserved unto eternal life. See on Mat 4:18 (note), etc., where this subject is considered more at large.
Albert Barnes: Notes on the Bible - 1834
5:10: Fear not - He calmed their fears. With mildness and tenderness he stilled all their troubled feelings, and to their surprise announced that henceforward they should be appointed as heralds of salvation.
From henceforth - Hereafter.
Shalt catch men - Thou shalt be a minister of the gospel, and thy business shall be to win people to the truth that they may be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: James: Luk 6:14; Mat 4:21, Mat 20:20
partners: Luk 5:7; Co2 8:23
from: Eze 47:9, Eze 47:10; Mat 4:19, Mat 13:47; Mar 1:17; Act 2:4
John Gill
5:10 And so was also James and John, the sons of Zebedee,.... Who were in the other ship, and had been beckoned to them to come and help them, and did come, and were witnesses of the miracle:
which were partners with Simon; were sharers with him in loss and gain in the fishing trade; these were equally astonished at the miracle, as Simon and his brother, and the men that were in the boat with them, where Jesus was:
and Jesus said unto Simon; who was at his knees, and expressed his dread of his majesty, and the consternation of mind he was in particularly:
fear not; do not be afraid of me, I shall do thee no harm, nor shall the boats sink, or any damage come to any person, or to the vessels, nor be so much amazed and affrighted, at the multitude of the fish taken:
from henceforth thou shalt catch men; alive, as the word signifies, or "unto life", as the Syriac and Persic versions render it; thou shalt cast the net of the Gospel, and be the happy instrument of drawing many persons out of the depths of sin and misery, in which they are plunged, into the way of life and salvation; and which was greatly verified, in the conversion of three thousand at one cast, under one sermon of his,
Robert Jamieson, A. R. Fausset and David Brown
5:10 Simon, fear not--This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.
from henceforth--marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."
fishers of men--"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mt 4:18.)
5:115:11: Եւ հանեալ զնաւն ՚ի ցամաք, թողին զամենայն, եւ գնացի՛ն զհետ նորա։
11 Եւ նաւակը ցամաք հանելով՝ թողեցին ամէն ինչ ու նրան հետեւեցին:
11 Նաւերը ցամաք հանելով՝ ամէն բան թողուցին ու անոր ետեւէն գացին։
Եւ հանեալ զնաւն ի ցամաք` թողին զամենայն եւ գնացին զհետ նորա:

5:11: Եւ հանեալ զնաւն ՚ի ցամաք, թողին զամենայն, եւ գնացի՛ն զհետ նորա։
11 Եւ նաւակը ցամաք հանելով՝ թողեցին ամէն ինչ ու նրան հետեւեցին:
11 Նաւերը ցամաք հանելով՝ ամէն բան թողուցին ու անոր ետեւէն գացին։
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5:1111: И, вытащив обе лодки на берег, оставили всё и последовали за Ним.
5:11  καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες πάντα ἠκολούθησαν αὐτῶ.
5:11. καὶ (And) καταγαγόντες ( having-had-led-down ) τὰ (to-the-ones) πλοῖα (to-floatlets) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil," ἀφέντες ( having-had-sent-off ) πάντα ( to-all ,"ἠκολούθησαν (they-pathed-along-unto) αὐτῷ. (unto-it)
5:11. et subductis ad terram navibus relictis omnibus secuti sunt illumAnd having brought their ships to land, leaving all things, they followed him.
11. And when they had brought their boats to land, they left all, and followed him.
5:11. And having led their boats to land, leaving behind everything, they followed him.
5:11. And when they had brought their ships to land, they forsook all, and followed him.
And when they had brought their ships to land, they forsook all, and followed him:

11: И, вытащив обе лодки на берег, оставили всё и последовали за Ним.
5:11  καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες πάντα ἠκολούθησαν αὐτῶ.
5:11. et subductis ad terram navibus relictis omnibus secuti sunt illum
And having brought their ships to land, leaving all things, they followed him.
5:11. And having led their boats to land, leaving behind everything, they followed him.
5:11. And when they had brought their ships to land, they forsook all, and followed him.
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Adam Clarke: Commentary on the Bible - 1831
5:11: They forsook all, and followed him - God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples; and that they might see the propriety and importance of the call, he: -
1st. Teaches in their presence, that they may know his doctrine.
2dly. He Works a Miracle before their eyes, that they might see and be convinced of his power.
3dly. He Calls them to go forth with this doctrine, and through this power, that they might teach the ignorant, and be successful in their work.
Albert Barnes: Notes on the Bible - 1834
5:11: Forsook all - It was not "much" that they left - a couple of small boats and their nets; but it was all they had, even all their living. But this showed their love of Jesus, and their willingness to deny themselves, as "really" as if they had forsaken palaces and gold. All that Jesus asks is that we should leave "all" we have for him; that we should love him "more" than we do whatever friends or property we may possess, and be willing to give them all up when he requires it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: they forsook: Luk 18:28-30; Mat 4:20, Mat 10:37, Mat 19:27; Mar 1:18-25, Mar 10:21, Mar 10:29, Mar 10:30; Phi 3:7, Phi 3:8
John Gill
5:11 And when they had brought their ships to land,.... Both Simon Peter's, and the other in which his partners were, and which were laden with fish:
they forsook all; even all their fish, which they doubtless might have made much money of, and their nets, and their ships, and their servants, and their relations, and friends:
and followed him; Christ; and became his disciples, even all four of them, Peter, Andrew, James, and John.
John Wesley
5:11 They forsook all and followed him - They had followed him before, Jn 1:43, but not so as to forsake all. Till now, they wrought at their ordinary calling.
Robert Jamieson, A. R. Fausset and David Brown
5:11 forsook all--They did this before (Mt 4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (Jn 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.
5:125:12: Եւ եղեւ ՚ի հասանելն նորա ՚ի մի՛ ՚ի քաղաքացն, ահա՛ ա՛յր մի լի՛ բորոտութեամբ՝ իբրեւ ետես զՅիսուս, անկեալ ՚ի վերայ երեսաց աղաչեա՛ց զնա՝ եւ ասէ. Տէր՝ եթէ կամիս, կարօ՛ղ ես զիս սրբել[1080]։ [1080] Բազումք. ՚Ի մի քաղաքացն։ Ոսկան. Եւ ահա այր մի։ Ոմանք. Անկաւ ՚ի վերայ երե՛՛։
12 Եւ երբ նա հասաւ քաղաքներից մէկը, բորոտութեամբ պատած մի մարդ, Յիսուսին տեսնելով, երեսի վրայ ընկած՝ աղաչեց նրան եւ ասաց. «Տէ՛ր, եթէ կամենաս, կարո՛ղ ես ինձ մաքրել»:
12 Օր մը, ինք քաղաքի մը մէջ էր, ահա մարդ մը բորոտութիւնով լեցուն՝ երբ Յիսուսը տեսաւ, երեսի վրայ իյնալով աղաչեց անոր ու ըսաւ. «Տէ՛ր, եթէ ուզես՝ կրնաս զիս մաքրել»։
Եւ եղեւ ի հասանելն նորա ի մի ի քաղաքացն, ահա այր մի լի բորոտութեամբ իբրեւ ետես զՅիսուս, անկեալ ի վերայ երեսաց աղաչեաց զնա եւ ասէ. Տէր, եթէ կամիս, կարող ես զիս սրբել:

5:12: Եւ եղեւ ՚ի հասանելն նորա ՚ի մի՛ ՚ի քաղաքացն, ահա՛ ա՛յր մի լի՛ բորոտութեամբ՝ իբրեւ ետես զՅիսուս, անկեալ ՚ի վերայ երեսաց աղաչեա՛ց զնա՝ եւ ասէ. Տէր՝ եթէ կամիս, կարօ՛ղ ես զիս սրբել[1080]։
[1080] Բազումք. ՚Ի մի քաղաքացն։ Ոսկան. Եւ ահա այր մի։ Ոմանք. Անկաւ ՚ի վերայ երե՛՛։
12 Եւ երբ նա հասաւ քաղաքներից մէկը, բորոտութեամբ պատած մի մարդ, Յիսուսին տեսնելով, երեսի վրայ ընկած՝ աղաչեց նրան եւ ասաց. «Տէ՛ր, եթէ կամենաս, կարո՛ղ ես ինձ մաքրել»:
12 Օր մը, ինք քաղաքի մը մէջ էր, ահա մարդ մը բորոտութիւնով լեցուն՝ երբ Յիսուսը տեսաւ, երեսի վրայ իյնալով աղաչեց անոր ու ըսաւ. «Տէ՛ր, եթէ ուզես՝ կրնաս զիս մաքրել»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Когда Иисус был в одном городе, пришел человек весь в проказе и, увидев Иисуса, пал ниц, умоляя Его и говоря: Господи! если хочешь, можешь меня очистить.
5:12  καὶ ἐγένετο ἐν τῶ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ἰδὼν δὲ τὸν ἰησοῦν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων, κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
5:12. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) εἶναι (to-be) αὐτὸν (to-it) ἐν (in) μιᾷ (unto-one) τῶν (of-the-ones) πόλεων (of-cities,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἀνὴρ (a-man) πλήρης (repleted) λέπρας: (of-an-en-peeling) ἰδὼν (having-had-seen) δὲ (moreover) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"πεσὼν (having-had-fallen) ἐπὶ (upon) πρόσωπον (to-looked-toward) ἐδεήθη (it-was-binded) αὐτοῦ (of-it) λέγων (forthing,"Κύριε, (Authority-belonged,"ἐὰν (if-ever) θέλῃς (thou-might-determine) δύνασαί ( thou-able ) με (to-me) καθαρίσαι. (to-have-cleansed-to)
5:12. et factum est cum esset in una civitatum et ecce vir plenus lepra et videns Iesum et procidens in faciem rogavit eum dicens Domine si vis potes me mundareAnd it came to pass, when he was in a certain city, behold a man full of leprosy who, seeing Jesus and falling on his face, besought him saying: Lord, if thou wilt, thou canst make me clean.
12. And it came to pass, while he was in one of the cities, behold, a man full of leprosy: and when he saw Jesus, he fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
5:12. And it happened that, while he was in a certain city, behold, there was a man full of leprosy who, upon seeing Jesus and falling to his face, petitioned him, saying: “Lord, if you are willing, you are able to cleanse me.”
5:12. And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on [his] face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on [his] face, and besought him, saying, Lord, if thou wilt, thou canst make me clean:

12: Когда Иисус был в одном городе, пришел человек весь в проказе и, увидев Иисуса, пал ниц, умоляя Его и говоря: Господи! если хочешь, можешь меня очистить.
5:12  καὶ ἐγένετο ἐν τῶ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ἰδὼν δὲ τὸν ἰησοῦν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων, κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
5:12. et factum est cum esset in una civitatum et ecce vir plenus lepra et videns Iesum et procidens in faciem rogavit eum dicens Domine si vis potes me mundare
And it came to pass, when he was in a certain city, behold a man full of leprosy who, seeing Jesus and falling on his face, besought him saying: Lord, if thou wilt, thou canst make me clean.
5:12. And it happened that, while he was in a certain city, behold, there was a man full of leprosy who, upon seeing Jesus and falling to his face, petitioned him, saying: “Lord, if you are willing, you are able to cleanse me.”
5:12. And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on [his] face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
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
12-14: См. Мф VIII, 2-4: и Мк I, 40-44. Ев. Лука более следует здесь ев. Марку.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. 13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. 15 But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. 16 And he withdrew himself into the wilderness, and prayed.

Here is, I. The cleansing of a leper, v. 12-14. This narrative we had both in Matthew and Mark. It is here said to have been in a certain city (v. 12); it was in Capernaum, but the evangelist would not name it, perhaps because it was a reflection upon the government of the city that a leper was suffered to be in it. This man is said to be full of leprosy; he had that distemper in a high degree, which the more fitly represents our natural pollution by sin; we are full of that leprosy, from the crown of the head to the sole of the foot there is no soundness in us. Now let us learn here,

1. What we must do in the sense of our spiritual leprosy. (1.) We must seek Jesus, enquire after him, acquaint ourselves with him, and reckon the discoveries made to us of Christ by the gospel the most acceptable and welcome discoveries that could be made to us. (2.) We must humble ourselves before him, as this leper, seeing Jesus, fell on his face. We must be ashamed of our pollution, and, in the sense of it, blush to lift up our faces before the holy Jesus. (3.) We must earnestly desire to be cleansed from the defilement, and cured of the disease, of sin, which renders us unfit for communion with God. (4.) We must firmly believe Christ's ability and sufficiency to cleanse us: Lord, thou canst make me clean, though I be full of leprosy. No doubt is to be made of the merit and grace of Christ. (5.) We must be importunate in prayer for pardoning mercy and renewing grace: He fell on his face and besought him; they that would be cleansed must reckon it a favour worth wrestling for. (6.) We must refer ourselves to the good-will of Christ: Lord, if thou wilt, thou canst. This is not so much the language of his diffidence, or distrust of the good-will of Christ, as of his submission and reference of himself and his case to the will, to the good-will, of Jesus Christ.

2. What we may expect from Christ, if we thus apply ourselves to him. (1.) We shall find him very condescending and forward to take cognizance of our case (v. 13): He put forth his hand and touched him. When Christ visited this leprous world, unasked, unsought unto, he showed how low he could stoop, to do good. His touching the leper was wonderful condescension; but it is much greater to us when he is himself touched with the feeling of our infirmities. (2.) We shall find him very compassionate, and ready to relieve us; he said, "I will, never doubt of that; whosoever comes to me to be healed, I will in no wise cast him out." He is as willing to cleanse leprous souls as they can be to be cleansed. (3.) We shall find him all-sufficient, and able to heal and cleanse us, though we be ever so full of this loathsome leprosy. One word, one touch, from Christ, did the business: Immediately the leprosy departed from him. If Christ saith, "I will, be thou justified, be thou sanctified," it is done; for he has power on earth to forgive sin, and power to give the Holy Spirit, 1 Cor. vi. 11.

3. What he requires from those that are cleansed, v. 14. Has Christ sent his word and healed us? (1.) We must be very humble (v. 14): He charged him to tell no man. This, it should seem, did not forbid him telling it to the honour of Christ, but he must not tell it to his own honour. Those whom Christ hath healed and cleansed must know that he hath done it in such a way as for ever excludes boasting. (2.) We must be very thankful, and make a grateful acknowledgment of the divine grace: Go, and offer for thy cleansing. Christ did not require him to give him a fee, but to bring the sacrifice of praise to God; so far was he from using his power to the prejudice of the law of Moses. (3.) We must keep close to our duty; go to the priest, and those that attend him. The man whom Christ had made whole he found in the temple, John v. 14. Those who by any affliction have been detained from public ordinances should, when the affliction is removed, attend on them the more diligently, and adhere to them the more constantly.

4. Christ's public serviceableness to men and his private communion with God; these are put together here, to give lustre to each other.

(1.) Though never any had so much pleasure in his retirements as Christ had, yet he was much in a crowd, to do good, v. 15. Though the leper should altogether hold his peace, yet the thing could not be hid, so much the more went there a fame abroad of him. The more he sought to conceal himself under a veil of humility, the more notice did people take of him; for honour is like a shadow, which flees from those that pursue it (for a man to seek his own glory is not glory), but follows those that decline it, and draw from it. The less good men say of themselves, the more will others say of them. But Christ reckoned it a small honour to him that his fame went abroad; it was much more so that hereby multitudes were brought to receive benefit by him. [1.] By his preaching. They came together to hear him, and to receive instruction from him concerning the kingdom of God. [2.] By his miracles. They came to be healed by him of their infirmities; that invited them to come to hear him, confirmed his doctrine, and recommended it.

(2.) Though never any did so much good in public, yet he found time for pious and devout retirements (v. 16): He withdrew himself into the wilderness, and prayed; not that he needed to avoid either distraction or ostentation, but he would set us an example, who need to order the circumstances of our devotion so as to guard against both. It is likewise our wisdom so to order our affairs as that our public work and our secret work may not intrench upon, nor interfere with, one another. Note, Secret prayer must be performed secretly; and those that have ever so much to do of the best business in this world must keep up constant stated times for it.
Adam Clarke: Commentary on the Bible - 1831
5:12: A certain city - This was some city of Galilee; probably Chorazin or Bethsaida.
A man full of leprosy - See this disease, and the cure, largely explained on Mat 8:2-4 (note); and see it particularly applied to the use of public preaching, Mar 1:40 (note), etc. See also the notes on Leviticus 13 (note), and 14 (note).
Albert Barnes: Notes on the Bible - 1834
5:12: See the notes at Mat 8:2-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: a man: Mat 8:2-4; Mar 1:40-45
full: Luk 17:12; Exo 4:6; Lev. 13:1-14:57; Num 12:10-12; Deu 24:8; Kg2 5:1, Kg2 5:27, Kg2 7:3; Ch2 26:19, Ch2 26:20; Mat 26:6
fell: Luk 17:16; Lev 9:24; Jos 5:14; Kg1 18:39; Ch1 21:16
besought: Luk 17:13; Psa 50:15, Psa 91:15; Mar 5:23
if: Gen 18:14; Mat 8:8, Mat 8:9, Mat 9:28; Mar 9:22-24; Heb 7:25
Geneva 1599
5:12 (2) And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on [his] face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
(2) Christ, by healing the leper with only his touch and sending him to the priest, witnesses that it is he, through whom and by whom, apprehended by faith, all we who are unclean according to the law are pronounced to be pure and clean by the witness of God himself.
John Gill
5:12 And it came to pass, when he was in a certain city,.... Or near it, hard by it, very probably Capernaum; Mt 8:1 Behold a man full of leprosy; a disease to which the Jews were very incident, and concerning which, many laws and rules are given, in Lev 13:1. The symptoms of the ancient "lepra", as laid down by Galen, Aretaeus, Pontanus, Aegineta, Cardan, Varanda, Gordon, Pharaeus, and others, are as follow. The patient's voice is hoarse, and comes rather through the nose than the mouth; the blood full of little white shining bodies, like groins of millet, which upon filtration, separate themselves from it; the serum is scabious, and destitute of its natural humidity, insomuch that salt applied to it, does not dissolve; it is so dry, that vinegar poured on it boils; and is so strongly bound together by little imperceptible threads, that calcined lead thrown into it swims. The face resembles a coal half extinct, unctuous, shining, and bloated, with frequent hard knobs, green at bottom, and white at top. The hair is short, stiff, and brinded; and not to be torn off, without bringing away, some of the rotten flesh, to which it adheres; if it grows again, either on the head or chin, it is always white: athwart the forehead, run large wrinkles or furrows, from one temple to the other; the eyes red and inflamed, and shine like those of a cat; the ears swollen and red, eaten with ulcers towards the bottom, and encompassed with little glands; the nose sunk, because of the rotting of the cartilage; the tongue dry and black, swollen, ulcerated, divided with furrows, and spotted with grains of white; the skin covered with ulcers, that die and revive on each other, or with white spots, or scales like a fish; it is rough and insensible, and when cut, instead of blood, yields a sanious liquor: it arrives in time to such a degree of insensibility, that the wrist, feet, or even the large tendon, may be pierced with a needle, without the patient's feeling any pain; at last the nose, fingers, toes, and even privy members, fall off entire; and by a death peculiar to each of them, anticipate that of the patient: it is added, that the body is so hot, that a fresh apple held in the hand an hour, will be dried and wrinkled, as if exposed to the sun for a week (e). Think now what a miserable deplorable object this man was, said to be full of it. Between this disease and sin, there is a very great likeness. This disease is a very filthy one, and of a defiling nature, by the ceremonial law; under which it was considered rather as an uncleanness, than as a disease; the person attended with it was pronounced unclean by the priest, and was put out of the camp, and out of the cities and walled towns, that he might not defile others; and was obliged to put a covering on his upper lip, and cry Unclean, Unclean, to acknowledge his pollution, and that others might shun him: all mankind, by reason of sin, are by the Lord pronounced filthy; and by their evil actions, not only defile themselves, but others; evil communications corrupt good manners; and when they are made sensible, freely own that their righteousnesses are as filthy rags, and they themselves as an unclean thing: it is a very nauseous and loathsome disease, as is sin; it is abominable to God, and renders men abominable in his sight; it causes the sinner himself, when convinced of it, to loath and abhor himself: David calls his sin a loathsome disease, Ps 38:7 it is of a spreading nature: this was a sign of it, if it did not spread, it was only a, scab; if it spread, it was a leprosy, Lev 13:5. Sin has spread itself over all mankind, and over all the powers and faculties of the soul, and members of the body; there is no place free of it: and as the leprosy is of consuming nature, it eats and wastes the flesh, see Num 12:10 4Kings 5:10 so sin eats like a canker, and brings ruin and destruction upon men, both soul and body. This disease was incurable by medicine; persons that had it were never sent to a physician, but to a priest; and what he did was only this, he looked upon it, and if it was a clear case, he declared the person unclean; and if it was doubtful, shut him up for seven days, and then inspected him again; and after all he could not cure him; this was the work of God, 4Kings 5:7. All which shows the nature and use of the law, which shuts men up, concludes them under sin, and by which they have knowledge of it, but no healing: the law heals none, it is the killing letter, the ministration of condemnation and death; Christ only, by his blood and stripes, heals the disease of sin, and cleanses from it. There is one thing in the law of the leprosy very surprising, and that is, that if there was any quick raw flesh, or any sound flesh in the place where the leprosy was, the man was pronounced unclean; but if the leprosy covered his skin, and all his flesh, then he was pronounced clean: this intimates, that he that thinks he has some good thing in him, and fancies himself sound and well, and trusts to his own works of righteousness, he is not justified in the sight of God; but if a man acknowledges that there is no soundness in his flesh, that in him, that is, in his flesh, dwells no good thing, but that his salvation is alone, by the grace and mercy of God, such a man is justified by faith in Christ Jesus: the parable of the Pharisee and publican will illustrate this, Lk 18:10. "Who, seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean"; See Gill on Mt 8:2. Christ could cure lepers, and did; and which was a proof of his Messiahship, and is given among the signs of it, to John's disciples, Mt 11:5 and as there is a likeness between the leprosy and sin, so between the cleansing of a leper under the law, and the healing of a sinner by Christ: for the cleansing of a leper, two birds were to be taken clean and alive, which were both typical of Christ, and pointed at the meekness of his human nature, his innocence, harmlessness, and purity, and that he had a life to lay down; one of these was to be killed, in an earthen vessel over running water, showing that Christ must be killed, his blood must be shed for the cleansing of leprous sinners; the earthen vessel denoted his human nature, his flesh, in which he was put to death; and the running water signified the purifying nature of his blood, and the continued virtue of it, to cleanse from all sin; and the blood and the water being mixed together, may put us in mind of the blood and water which flowed from the side of Christ, when pierced with the spear; which was an emblem of our justification and sanctification being both from him, on account of which, he is said to come both by water and by blood, 1Jn 5:6. The other bird, after it was dipped with the cedar wood, scarlet and hyssop in the blood of the slain bird, was let go alive; which typified the resurrection of Christ, who was put to death in the flesh, and quickened in the Spirit; and who rose again, for the justification of his people from all sin: the cedar wood, scarlet, and hyssop, which were used in the cleansing of the leper, may either relate to the sufferings, and death, and blood of Christ; the scarlet wool may denote the bloody sufferings of Christ, through which he was red in his apparel; the cedar wood may signify the incorruptibleness and preciousness of the blood of Christ, and the hyssop the purging virtue of it; or else these three may have regard to the three principal graces of the Spirit of God, which have to do with, and are in influenced by the sin cleansing blood of Christ: the cedar wood may signify the incorruptible and precious grace of faith; the green hyssop, the lively grace of hope; and the scarlet, the flaming grace of love, when it is in its full exercise: or else the grace of faith, by which dealing with the blood of Christ, the heart is purified, is only meant; signified by cedar wood, for its permanency; by scarlet, for its concern with the crimson blood of Christ; by which sins, though as scarlet, are made white as wool; and by hyssop, for its being an humble and lowly grace: now the cedar stick, with the scarlet wool, and bunch of hyssop bound unto it, was used to sprinkle the blood of the bird upon the leper seven times, when he was pronounced clean; and expresses the instrumentality of faith, in the application of the blood of Christ for cleansing: though after this, the leper was to shave off all his hair, and wash himself and clothes in water; suggesting to us, that holiness of life and conversation which should follow, upon cleansing through faith in the blood of Christ.
(e) Chambers's Cyclopaedia in the word "Leprosy".
John Wesley
5:12 Mt 8:2; Mk 1:40.
5:135:13: Ձգեա՛ց զձեռն իւր՝ հասո՛յց ՚ի նա՝ եւ ասէ. Կամիմ՝ սրբեա՛ց։ Եւ վաղվաղակի՛ գնաց ՚ի նմանէ բորոտութիւնն։
13 Նա մեկնեց իր ձեռքը, դիպաւ նրան եւ ասաց. «Կամենում եմ, մաքրուի՛ր»: Եւ իսկոյն բորոտութիւնը գնաց նրանից:
13 Յիսուս իր ձեռքը երկնցնելով դպաւ անոր ու ըսաւ. «Կ’ուզե՛մ, մաքրուէ՛» եւ շուտ մը բորոտութիւնը անկէ գնաց։
Ձգեաց զձեռն իւր, հասոյց ի նա եւ ասէ. Կամիմ, սրբեաց: Եւ վաղվաղակի գնաց ի նմանէ բորոտութիւնն:

5:13: Ձգեա՛ց զձեռն իւր՝ հասո՛յց ՚ի նա՝ եւ ասէ. Կամիմ՝ սրբեա՛ց։ Եւ վաղվաղակի՛ գնաց ՚ի նմանէ բորոտութիւնն։
13 Նա մեկնեց իր ձեռքը, դիպաւ նրան եւ ասաց. «Կամենում եմ, մաքրուի՛ր»: Եւ իսկոյն բորոտութիւնը գնաց նրանից:
13 Յիսուս իր ձեռքը երկնցնելով դպաւ անոր ու ըսաւ. «Կ’ուզե՛մ, մաքրուէ՛» եւ շուտ մը բորոտութիւնը անկէ գնաց։
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5:1313: Он простер руку, прикоснулся к нему и сказал: хочу, очистись. И тотчас проказа сошла с него.
5:13  καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, θέλω, καθαρίσθητι· καὶ εὐθέως ἡ λέπρα ἀπῆλθεν ἀπ᾽ αὐτοῦ.
5:13. καὶ (And) ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) ἥψατο ( it-fastened ) αὐτοῦ (of-it) λέγων (forthing,"Θέλω, (I-determine) καθαρίσθητι: (thou-should-have-been-cleansed-to) καὶ (and) εὐθέως (unto-straight) ἡ (the-one) λέπρα (an-en-peeling) ἀπῆλθεν (it-had-came-off) ἀπ' (off) αὐτοῦ. (of-it)
5:13. et extendens manum tetigit illum dicens volo mundare et confestim lepra discessit ab illoAnd stretching forth his hand, he touched him, saying: I will. Be thou cleansed. And immediately the leprosy departed from him.
13. And he stretched forth his hand, and touched him, saying, I will; be thou made clean. And straightway the leprosy departed from him.
5:13. And extending his hand, he touched him, saying: “I am willing. Be cleansed.” And at once, the leprosy departed from him.
5:13. And he put forth [his] hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
And he put forth [his] hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him:

13: Он простер руку, прикоснулся к нему и сказал: хочу, очистись. И тотчас проказа сошла с него.
5:13  καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, θέλω, καθαρίσθητι· καὶ εὐθέως ἡ λέπρα ἀπῆλθεν ἀπ᾽ αὐτοῦ.
5:13. et extendens manum tetigit illum dicens volo mundare et confestim lepra discessit ab illo
And stretching forth his hand, he touched him, saying: I will. Be thou cleansed. And immediately the leprosy departed from him.
5:13. And extending his hand, he touched him, saying: “I am willing. Be cleansed.” And at once, the leprosy departed from him.
5:13. And he put forth [his] hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: I will: Gen 1:3, Gen 1:9; Psa 33:9; Kg2 5:10, Kg2 5:14; Eze 36:25-27, Eze 36:29; Hos 14:4; Mat 9:29, Mat 9:30
immediately: Luk 4:39, Luk 8:54, Luk 8:55; Joh 4:50-53
John Gill
5:13 And he put forth his hand and touched him,.... Having compassion on him, and commiserating his sad case:
saying, I will, be thou clean; and immediately the leprosy departed from him; See Gill on Mt 8:3.
5:145:14: Եւ նա՝ պատուիրեաց նմա՝ մի՛ ումեք ասել, այլ թէ ե՛րթ ցոյց զանձն քո քահանային. եւ մատո՛ պատարագ վասն սրբութեան քոյ, որպէս եւ հրամայեաց Մովսէս՝ ՚ի վկայութիւն նոցա[1081]։ [1081] Ոմանք. Սրբութեան քո զոր հրամայեաց։
14 Յիսուս պատուիրեց նրան ոչ ոքի չասել, այլ՝ «Գնա՛, - ասաց, - դու քեզ ցո՛յց տուր քահանային եւ ընծայ տուր քո մաքրուելու համար, ինչպէս որ հրամայել էր Մովսէսը՝ ի վկայութիւն նրանց»:
14 Ու ինք պատուիրեց անոր, որ մարդու չըսէ, հապա, ըսաւ. «Գնա՛ քեզ քահանային ցուցուր եւ Մովսէսին պատուիրածին պէս քու մաքրուելուդ ընծան տուր, անոնց վկայութիւն ըլլալու համար»։
Եւ նա պատուիրեաց նմա մի՛ ումեք ասել, այլ թէ` Երթ ցոյց զանձն քո քահանային, եւ մատո պատարագ վասն սրբութեան քո, որպէս եւ հրամայեաց Մովսէս ի վկայութիւն նոցա:

5:14: Եւ նա՝ պատուիրեաց նմա՝ մի՛ ումեք ասել, այլ թէ ե՛րթ ցոյց զանձն քո քահանային. եւ մատո՛ պատարագ վասն սրբութեան քոյ, որպէս եւ հրամայեաց Մովսէս՝ ՚ի վկայութիւն նոցա[1081]։
[1081] Ոմանք. Սրբութեան քո զոր հրամայեաց։
14 Յիսուս պատուիրեց նրան ոչ ոքի չասել, այլ՝ «Գնա՛, - ասաց, - դու քեզ ցո՛յց տուր քահանային եւ ընծայ տուր քո մաքրուելու համար, ինչպէս որ հրամայել էր Մովսէսը՝ ի վկայութիւն նրանց»:
14 Ու ինք պատուիրեց անոր, որ մարդու չըսէ, հապա, ըսաւ. «Գնա՛ քեզ քահանային ցուցուր եւ Մովսէսին պատուիրածին պէս քու մաքրուելուդ ընծան տուր, անոնց վկայութիւն ըլլալու համար»։
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5:1414: И Он повелел ему никому не сказывать, а пойти показаться священнику и принести [жертву] за очищение свое, как повелел Моисей, во свидетельство им.
5:14  καὶ αὐτὸς παρήγγειλεν αὐτῶ μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῶ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν μωϊσῆς, εἰς μαρτύριον αὐτοῖς.
5:14. καὶ (And) αὐτὸς (it) παρήγγειλεν (it-messaged-beside) αὐτῷ (unto-it,"μηδενὶ (Unto-lest-moreover-one) εἰπεῖν, (to-have-had-said,"ἀλλὰ (other) ἀπελθὼν (having-had-came-off) δεῖξον (thou-should-have-shown) σεαυτὸν (to-thyself) τῷ (unto-the-one) ἱερεῖ, (unto-a-sacreder-of) καὶ (and) προσένεγκε (thou-should-have-had-beared-toward) περὶ (about) τοῦ (of-the-one) καθαρισμοῦ (of-a-cleansing-of) σου (of-thee) καθὼς (down-as) προσέταξεν (it-arranged-toward,"Μωυσῆς (a-Mouses,"εἰς (into) μαρτύριον (to-a-witnesslet) αὐτοῖς. (unto-them)
5:14. et ipse praecepit illi ut nemini diceret sed vade ostende te sacerdoti et offer pro emundatione tua sicut praecepit Moses in testimonium illisAnd he charged him that he should tell no man, but: Go, shew thyself to the priest and offer for thy cleansing according as Moses commanded, for a testimony to them.
14. And he charged him to tell no man: but go thy way, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
5:14. And he instructed him that he should tell no one, “But go, show yourself to the priest, and make the offering for your cleansing, just as Moses has commanded, as a testimony for them.”
5:14. And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them:

14: И Он повелел ему никому не сказывать, а пойти показаться священнику и принести [жертву] за очищение свое, как повелел Моисей, во свидетельство им.
5:14  καὶ αὐτὸς παρήγγειλεν αὐτῶ μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῶ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν μωϊσῆς, εἰς μαρτύριον αὐτοῖς.
5:14. et ipse praecepit illi ut nemini diceret sed vade ostende te sacerdoti et offer pro emundatione tua sicut praecepit Moses in testimonium illis
And he charged him that he should tell no man, but: Go, shew thyself to the priest and offer for thy cleansing according as Moses commanded, for a testimony to them.
5:14. And he instructed him that he should tell no one, “But go, show yourself to the priest, and make the offering for your cleansing, just as Moses has commanded, as a testimony for them.”
5:14. And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
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Adam Clarke: Commentary on the Bible - 1831
5:14: And offer for thy cleansing - A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: he charged: Mat 8:4, Mat 9:30, Mat 12:16
and show: Luk 17:14; Lev 13:2
and offer: Lev 14:4, Lev 14:10, Lev 14:21, Lev 14:22
for: Luk 9:5; Mat 10:18; Mar 1:44, Mar 6:11
John Gill
5:14 And he charged him to tell no man,.... Of his cure, and by whom he received it;
but go show thyself to the priest. The Syriac and Persic versions read, "to the priests: and offer for thy cleansing, according as Moses has commanded, for a testimony unto them"; See Gill on Mt 8:4.
John Wesley
5:14 Lev 14:2.
5:155:15: Եւ յորդէ՛ր առաւել բանն զնմանէ. եւ ժողովէին ժողովո՛ւրդք բազումք լսե՛լ եւ բժշկե՛լ ՚ի հիւանդութենէ իւրեանց[1082]։ [1082] Ոմանք. ՚Ի հիւանդութեանց իւրեանց։
15 Եւ նրա համբաւը աւելի ու աւելի էր տարածւում. եւ բազում ժողովուրդ էր հաւաքւում լսելու նրան ու իրենց հիւանդութիւնից բժշկուելու:
15 Անոր լուրը աւելի կը տարածուէր ու շատ ժողովուրդ կը ժողվուէին մտիկ ընելու եւ իրենց հիւանդութիւններէն բժշկուելու։
Եւ յորդէր առաւել բանն զնմանէ. եւ ժողովէին ժողովուրդք բազումք լսել եւ բժշկել ի հիւանդութենէ իւրեանց:

5:15: Եւ յորդէ՛ր առաւել բանն զնմանէ. եւ ժողովէին ժողովո՛ւրդք բազումք լսե՛լ եւ բժշկե՛լ ՚ի հիւանդութենէ իւրեանց[1082]։
[1082] Ոմանք. ՚Ի հիւանդութեանց իւրեանց։
15 Եւ նրա համբաւը աւելի ու աւելի էր տարածւում. եւ բազում ժողովուրդ էր հաւաքւում լսելու նրան ու իրենց հիւանդութիւնից բժշկուելու:
15 Անոր լուրը աւելի կը տարածուէր ու շատ ժողովուրդ կը ժողվուէին մտիկ ընելու եւ իրենց հիւանդութիւններէն բժշկուելու։
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5:1515: Но тем более распространялась молва о Нём, и великое множество народа стекалось к Нему слушать и врачеваться у Него от болезней своих.
5:15  διήρχετο δὲ μᾶλλον ὁ λόγος περὶ αὐτοῦ, καὶ συνήρχοντο ὄχλοι πολλοὶ ἀκούειν καὶ θεραπεύεσθαι ἀπὸ τῶν ἀσθενειῶν αὐτῶν·
5:15. διήρχετο ( It-was-coming-through ) δὲ (moreover) μᾶλλον (more-such,"ὁ (the-one) λόγος (a-forthee,"περὶ (about) αὐτοῦ, (of-it,"καὶ (and) συνήρχοντο ( they-were-coming-together ,"ὄχλοι (crowds) πολλοὶ ( much ,"ἀκούειν (to-hear) καὶ (and) θεραπεύεσθαι (to-be-ministered-of) ἀπὸ (off) τῶν (of-the-ones) ἀσθενειῶν (of-un-un-vigorings-of) αὐτῶν: (of-them)
5:15. perambulabat autem magis sermo de illo et conveniebant turbae multae ut audirent et curarentur ab infirmitatibus suisBut the fame of him went abroad the more: and great multitudes came together to hear and to be healed by him of their infirmities.
15. But so much the more went abroad the report concerning him: and great multitudes came together to hear, and to be healed of their infirmities.
5:15. Yet word of him traveled around all the more. And great crowds came together, so that they might listen and be cured by him from their infirmities.
5:15. But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities:

15: Но тем более распространялась молва о Нём, и великое множество народа стекалось к Нему слушать и врачеваться у Него от болезней своих.
5:15  διήρχετο δὲ μᾶλλον ὁ λόγος περὶ αὐτοῦ, καὶ συνήρχοντο ὄχλοι πολλοὶ ἀκούειν καὶ θεραπεύεσθαι ἀπὸ τῶν ἀσθενειῶν αὐτῶν·
5:15. perambulabat autem magis sermo de illo et conveniebant turbae multae ut audirent et curarentur ab infirmitatibus suis
But the fame of him went abroad the more: and great multitudes came together to hear and to be healed by him of their infirmities.
5:15. Yet word of him traveled around all the more. And great crowds came together, so that they might listen and be cured by him from their infirmities.
5:15. But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: О непослушании прокаженного ев. Лука умолчал (ср. Мк I, 45). - Тем более, т. е. в еще большей степени, чем прежде (mallon). Запрещение говорить только еще более побуждало людей распространять слух о Чудотворце.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: so: Pro 15:33; Ti1 5:25
went: Mat 4:23-25, Mat 9:26; Mar 1:28, Mar 1:45
great: Luk 12:1, Luk 14:25; Mat 4:25, Mat 15:30, Mat 15:31; Mar 2:1, Mar 2:2, Mar 3:7; Joh 6:2
Geneva 1599
5:15 (3) But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
(3) Christ would rather be well known by his doctrine than by miracles, and therefore he departs from those that seek him as a physician of the body, and not as the author of salvation.
John Gill
5:15 But so much the more went there a fame abroad of him,.... For the more he charged the man to keep silence, the more he blazed it abroad, being elated with the cure he received, and filled with gratitude to his benefactor; Mk 1:45.
And great multitudes came together to hear: him, or from him, as the Syriac, Arabic, Persic, and Ethiopic versions add; to hear the doctrines of the Gospel preached by him: "and to be healed by him of their infirmities"; their bodily weaknesses and disorders.
Robert Jamieson, A. R. Fausset and David Brown
5:15 LEPER HEALED. (Lk 5:12-16)
But so, &c.--(See Mk 1:45).
5:165:16: Եւ նա՝ խո՛յս տայր յանապատ տեղիս, եւ կայր յաղօ՛թս։
16 Իսկ նա խոյս էր տալիս դէպի ամայի տեղեր եւ աղօթքի էր կանգնում:
16 Բայց ինք անապատ տեղեր կը քաշուէր եւ աղօթք կ’ընէր։
Եւ նա խոյս տայր յանապատ տեղիս եւ կայր յաղօթս:

5:16: Եւ նա՝ խո՛յս տայր յանապատ տեղիս, եւ կայր յաղօ՛թս։
16 Իսկ նա խոյս էր տալիս դէպի ամայի տեղեր եւ աղօթքի էր կանգնում:
16 Բայց ինք անապատ տեղեր կը քաշուէր եւ աղօթք կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Но Он уходил в пустынные места и молился.
5:16  αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος.
5:16. αὐτὸς (It) δὲ (moreover) ἦν (it-was) ὑποχωρῶν (spacing-under-unto) ἐν (in) ταῖς (unto-the-ones) ἐρήμοις ( unto-solituded ) καὶ (and) προσευχόμενος . ( goodly-holding-toward )
5:16. ipse autem secedebat in deserto et orabatAnd he retired into the desert; and prayed.
16. But he withdrew himself in the deserts, and prayed.
5:16. And he withdrew into the desert and prayed.
5:16. And he withdrew himself into the wilderness, and prayed.
And he withdrew himself into the wilderness, and prayed:

16: Но Он уходил в пустынные места и молился.
5:16  αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος.
5:16. ipse autem secedebat in deserto et orabat
And he retired into the desert; and prayed.
5:16. And he withdrew into the desert and prayed.
5:16. And he withdrew himself into the wilderness, and prayed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:16: And he withdrew himself into the wilderness - Or rather, He frequently withdrew into the desert. This I believe to be the import of the original words, ην ὑποχωρων. He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mix too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, "He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labor; for he ceased to be a man of prayer, and got into the spirit of the world." Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the Earth!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: Luk 6:12; Mat 14:23; Mar 1:35, Mar 1:36, Mar 6:46; Joh 6:15
John Gill
5:16 And he withdrew himself into the wilderness,.... Into a desert place, that he might have rest from the fatigues of preaching and healing diseases; and being alone, and free from company, might have an opportunity for private prayer to God, for so it lows:
and prayed; this is to be understood of Christ, as man: as God, he is the object of prayer, and petitions are often addressed unto him; and as mediator, he offers up the prayers of all saints, and presents them to his Father; which are acceptable to him, through the incense of his mediation; and as man, he prayed himself: what he now prayed for, is not known; sometimes he prayed for his disciples, and for all that should believe; for their conversion, sanctification, union, perseverance, and glorification; and sometimes for himself, that the cup might pass from him, and he be saved from death; but always with submission to the will of his Father.
John Wesley
5:16 He withdrew - The expression in the original implies, that he did so frequently.
5:175:17: Եւ եղեւ ՚ի միո՛ւմ աւուրց՝ եւ ինքն ուսուցանէր, եւ փարիսեցիքն եւ օրինա՛ցն վարդապետք նստէին. որք ժողովեալ էին յամենայն քաղաքաց Գալիլեացւոց՝ եւ Հրէաստանի, եւ Երուսաղեմի. եւ զօրութիւն Տեառն է՛ր ՚ի բժշկել զնոսա[1083]։ [1083] Ոմանք. Օրինաց վարդապետքն։
17 Մի օր ինքն ուսուցանում էր, իսկ փարիսեցիներն ու օրէնքի վարդապետները, որոնք հաւաքուել էին Գալիլիայի եւ Հրէաստանի բոլոր քաղաքներից ու Երուսաղէմից, նստած էին. եւ Տիրոջ զօրութիւնը նրա հետ էր ու նրա միջոցով բժշկում էր:
17 Օր մը երբ ինք կը սորվեցնէր, փարիսեցիներ եւ օրինաց վարդապետներ նստած էին, որոնք Գալիլիայի ու Հրէաստանի ու Երուսաղէմի բոլոր գիւղաքաղաքներէն ժողվուած էին ու Տէրոջը զօրութիւնը ներկայ էր զանոնք բժշկելու։
Եւ եղեւ ի միում աւուրց եւ ինքն ուսուցանէր, եւ փարիսեցիքն եւ օրինացն վարդապետք նստէին, որ ժողովեալ էին յամենայն քաղաքաց Գալիլեացւոց եւ Հրէաստանի եւ Երուսաղեմի. եւ զօրութիւն Տեառն էր ի բժշկել զնոսա:

5:17: Եւ եղեւ ՚ի միո՛ւմ աւուրց՝ եւ ինքն ուսուցանէր, եւ փարիսեցիքն եւ օրինա՛ցն վարդապետք նստէին. որք ժողովեալ էին յամենայն քաղաքաց Գալիլեացւոց՝ եւ Հրէաստանի, եւ Երուսաղեմի. եւ զօրութիւն Տեառն է՛ր ՚ի բժշկել զնոսա[1083]։
[1083] Ոմանք. Օրինաց վարդապետքն։
17 Մի օր ինքն ուսուցանում էր, իսկ փարիսեցիներն ու օրէնքի վարդապետները, որոնք հաւաքուել էին Գալիլիայի եւ Հրէաստանի բոլոր քաղաքներից ու Երուսաղէմից, նստած էին. եւ Տիրոջ զօրութիւնը նրա հետ էր ու նրա միջոցով բժշկում էր:
17 Օր մը երբ ինք կը սորվեցնէր, փարիսեցիներ եւ օրինաց վարդապետներ նստած էին, որոնք Գալիլիայի ու Հրէաստանի ու Երուսաղէմի բոլոր գիւղաքաղաքներէն ժողվուած էին ու Տէրոջը զօրութիւնը ներկայ էր զանոնք բժշկելու։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: В один день, когда Он учил, и сидели тут фарисеи и законоучители, пришедшие из всех мест Галилеи и Иудеи и из Иерусалима, и сила Господня являлась в исцелении [больных], --
5:17  καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων, καὶ ἦσαν καθήμενοι φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς γαλιλαίας καὶ ἰουδαίας καὶ ἰερουσαλήμ· καὶ δύναμις κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν.
5:17. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) μιᾷ (unto-one) τῶν (of-the-ones) ἡμερῶν (of-days) καὶ (and) αὐτὸς (it) ἦν (it-was) διδάσκων, (teaching,"καὶ (and) ἦσαν (they-were) καθήμενοι ( sitting-down ," Φαρισαῖοι ( Faris-belonged ) καὶ (and) νομοδιδάσκαλοι (parcelee-teaching-speakers," οἳ ( which ) ἦσαν (they-were) ἐληλυθότες ( having-hath-had-come-to-come ) ἐκ (out) πάσης (of-all) κώμης (of-a-village) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) καὶ (and) Ἰουδαίας (of-an-Ioudaia) καὶ (and) Ἰερουσαλήμ: (of-a-Heirousalem) καὶ (and) δύναμις (an-ability) Κυρίου (of-Authority-belonged) ἦν (it-was) εἰς (into) τὸ (to-the-one) ἰᾶσθαι ( to-cure-unto ) αὐτόν. (to-it)
5:17. et factum est in una dierum et ipse sedebat docens et erant Pharisaei sedentes et legis doctores qui venerant ex omni castello Galilaeae et Iudaeae et Hierusalem et virtus erat Domini ad sanandum eosAnd it came to pass on a certain day, as he sat teaching, that there were also Pharisees and doctors of the law sitting by, that were come out of every town of Galilee and Judea and Jerusalem: and the power of the Lord was to heal them.
17. And it came to pass on one of those days, that he was teaching; and there were Pharisees and doctors of the law sitting by, which were come out of every village of Galilee and Judaea and Jerusalem: and the power of the Lord was with him to heal.
5:17. And it happened, on a certain day, that he again sat down, teaching. And there were Pharisees and doctors of the law sitting nearby, who had come from every town of Galilee and Judea and Jerusalem. And the power of the Lord was present, to heal them.
5:17. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was [present] to heal them.
And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was [present] to heal them:

17: В один день, когда Он учил, и сидели тут фарисеи и законоучители, пришедшие из всех мест Галилеи и Иудеи и из Иерусалима, и сила Господня являлась в исцелении [больных], --
5:17  καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων, καὶ ἦσαν καθήμενοι φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς γαλιλαίας καὶ ἰουδαίας καὶ ἰερουσαλήμ· καὶ δύναμις κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν.
5:17. et factum est in una dierum et ipse sedebat docens et erant Pharisaei sedentes et legis doctores qui venerant ex omni castello Galilaeae et Iudaeae et Hierusalem et virtus erat Domini ad sanandum eos
And it came to pass on a certain day, as he sat teaching, that there were also Pharisees and doctors of the law sitting by, that were come out of every town of Galilee and Judea and Jerusalem: and the power of the Lord was to heal them.
5:17. And it happened, on a certain day, that he again sat down, teaching. And there were Pharisees and doctors of the law sitting nearby, who had come from every town of Galilee and Judea and Jerusalem. And the power of the Lord was present, to heal them.
5:17. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was [present] to heal them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-26: (См. Мф IX, 2-8: и Мк II, 3-12). Ев. Лука к повествованию двух первых евангелистов делает некоторые прибавления. - В один день - т. е. в один из тех дней, именно во время предпринятого Господом путешествия (см. IV, 43: и сл.). - Законоучители - см. Мф XXII, 35. - Из всех мест - выражение гиперболическое. Мотивы прибытия книжников и фарисеев могли быть весьма разнообразны, но, конечно, среди них преобладало недружелюбное отношение ко Христу. - Сила Господня, - т. е. сила Бога. Ев. Лука, где называет Господом Христа, пишет слово kurioV; с членом (o kurioV), а здесь поставлено: Корiou - без члена. - Сквозь кровлю, т. е. через черепицы (dia t. keramwn), которыми была выложена крыша дома. Черепицы эти они разобрали в одном месте (у Мк II, 4, кровля представляется такою, которую нужно "прокапывать"). - Сказал человеку тому: прощаются... - правильнее: "сказал ему: человек! прощаются..." Христос называет расслабленного не "чадом", как в других случаях (напр. Мф IX, 2), а просто "человеком", вероятно, имея в виду его прежнюю греховную жизнь. - Уразумев помышления их. Некоторые критики указывают здесь на противоречие ев. Луки себе самому: только что он сказал, что книжники между собою рассуждали вслух, так что Христос мог слышать их разговоры, а теперь он говорит, что Христос проник в их мысли, который они держали про себя, как отметил ев. Марк. Но противоречия здесь нет никакого. Христос мог слышать разговор книжников между собою, - об этом Лука умолчал, - но в то же время Он проник мыслью в тайные мысли, которые они скрывали: они сл., по евангелисту Луке, не все высказывали, что думали... - Впечатление, оказанное этим чудом на народ (ст. 26), было, по ев. Луке, сильнее, чем изобразили его Матфей и Марк.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judæa, and Jerusalem: and the power of the Lord was present to heal them. 18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? 22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? 23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

Here is, I. A general account of Christ's preaching and miracles, v. 17. 1. He was teaching on a certain day, not on the sabbath day, then he would have said so, but on a week-day; six days shalt thou labour, not only for the world, but for the soul, and the welfare of that. Preaching and hearing the word of God are good works, if they be done well, any day in the week, as well as on sabbath days. It was not in the synagogue, but in a private house; for even there where we ordinarily converse with our friends it is not improper to give and receive good instruction. 2. There he taught, he healed (as before, v. 15): And the power of the Lord was to heal them--en eis to iasthai autous. It was mighty to heal them; it was exerted and put forth to heal them, to heal those whom he taught (we may understand it so), to heal their souls, to cure them of their spiritual diseases, and to give them a new life, a new nature. Note, Those who receive the word of Christ in faith will find a divine power going along with that word, to heal them; for Christ came with his comforts to heal the broken-hearted, ch. iv. 18. The power of the Lord is present with the word, present to those that pray for it and submit to it, present to heal them. Or it may be meant (and so it is generally taken) of the healing of those who were diseased in body, who came to him for cures. Whenever there was occasion, Christ had not to seek for his power, it was present to heal. 3. There were some grandees present in this assembly, and, as it should seem, more than usual: There were Pharisees, and doctors of the law, sitting by; not sitting at his feet, to learn of him; then I should have been willing to take the following clause as referring to those who are spoken of immediately before (the power of the Lord was present to heal them); and why might not the word of Christ reach their hearts? But, by what follows (v. 21), it appears that they were not healed, but cavilled at Christ, which compels us to refer this to others, not to them; for they sat by as persons unconcerned, as if the word of Christ were nothing to them. They sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies, where the gospel is preached, that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them. These Pharisees and scribes (or doctors of the law) came out of every town of Galilee, and Judea, and Jerusalem; they came from all parts of the nation. Probably, they appointed to meet at this time and place, to see what remarks they could make upon Christ and what he said and did. They were in a confederacy, as those that said, Come, and let us devise devices against Jeremiah, and agree to smite him with the tongue, Jer. xviii. 18. Report, and we will report it, Jer. xx. 10. Observe, Christ went on with his work of preaching and healing, though he saw these Pharisees, and doctors of the Jewish church, sitting by, who, he knew, despised him, and watched to ensnare him.

II. A particular account of the cure of the man sick of the palsy, which was related much as it is here by both the foregoing evangelists: let us therefore only observe in short,

1. The doctrines that are taught us and confirmed to us by the story of this cure. (1.) That sin is the fountain of all sickness, and the forgiveness of sin is the only foundation upon which a recovery from sickness can comfortably be built. They presented the sick man to Christ, and he said, "Man, thy sins are forgiven thee (v. 20), that is the blessing thou art most to prize and seek; for if thy sins be forgiven thee, though the sickness be continued, it is in mercy; if they be not, though the sickness be removed, it is in wrath." The cords of our iniquity are the bands of our affliction. (2.) That Jesus Christ has power on earth to forgive sins, and his healing diseases was an incontestable proof of it. This was the thing intended to be proved (v. 24): That ye may know and believe that the Son of man, though now upon earth in his state of humiliation, hath power to forgive sins, and to release sinners, upon gospel terms, from the eternal punishment of sin, he saith to the sick of the palsy, Arise, and walk; and he is cured immediately. Christ claims one of the prerogatives of the King of kings when he undertakes to forgive sin, and it is justly expected that he should produce a good proof of it. "Well," saith he, "I will put it upon this issue: here is a man struck with a palsy, and for his sin; if I do not with a word's speaking cure his disease in an instant, which cannot be done by nature or art, but purely by the immediate power and efficacy of the God of nature, then say that I am not entitled to the prerogative of forgiving sin, am not the Messiah, am not the Son of God and King of Israel: but, if I do, you must own that I have power to forgive sins." Thus it was put upon a fair trial, and one word of Christ determined it. He did but say, Arise, take up thy couch, and that chronical disease had an instantaneous cure; immediately he arose before them. They must all own that there could be no cheat or fallacy in it. They that brought him could attest how perfectly lame he was before; they that saw him could attest how perfectly well he was now, insomuch that he had strength enough to take up and carry away the bed he lay upon. How well is it for us that this most comfortable doctrine of the gospel, that Jesus Christ, our Redeemer and Saviour, has power to forgive sin, has such a full attestation! (3.) That Jesus Christ is God. He appears to be so, [1.] By knowing the thoughts of the scribes and Pharisees (v. 22), which it is God's prerogative to do, though these scribes and Pharisees knew as well how to conceal their thoughts, and keep their countenances, as most men, and probably were industrious to do it at this time, for they lay in wait secretly. [2.] By doing that which their thoughts owned none could do but God only (v. 21): Who can forgive sins, say they, but only God? "I will prove," saith Christ, "that I can forgive sins;" and what follows then but that he is God? What horrid wickedness then were they guilty of who charged him with speaking the worst of blasphemies, even when he spoke the best of blessings, Thy sins are forgiven thee!

2. The duties that are taught us, and recommended to us, by this story. (1.) In our applications to Christ, we must be very pressing and urgent: that is an evidence of faith, and is very pleasing to Christ and prevailing with him. They that were the friends of this sick man sought means to bring him in before Christ (v. 18); and, when they were baffled in their endeavour, they did not give up their cause; but when they could not get in by the door, it was so crowded, they untiled the house, and let the poor patient down through the roof, into the midst before Jesus, v. 19. In this Jesus Christ saw their faith, v. 20. Now here he has taught us (and it were well if we could learn the lesson) to put the best construction upon words and actions that they will bear. When the centurion and the woman of Canaan were in no care at all to bring the patients they interceded for into Christ's presence, but believed that he could cure them at a distance, he commended their faith. But though in these there seemed to be a different notion of the thing, and an apprehension that it was requisite the patient should be brought into his presence, yet he did not censure and condemn their weakness, did not ask them, "Why do you give this disturbance to the assembly? Are you under such a degree of infidelity as to think I could not have cured him, though he had been out of doors?" But he made the best of it, and even in this he saw their faith. It is a comfort to us that we serve a Master that is willing to make the best of us. (2.) When we are sick, we should be more in care to get our sins pardoned than to get our sickness removed. Christ, in what he said to this man, taught us, when we seek to God for health, to begin with seeking to him for pardon. (3.) The mercies which we have the comfort of God must have the praise of. The man departed to his own house, glorifying God, v. 25. To him belong the escapes from death, and in them therefore he must be glorified. (4.) The miracles which Christ wrought were amazing to those that saw them, and we ought to glorify God in them, v. 26. They said, "We have seen strange things to-day, such as we never saw before, nor our fathers before us; they are altogether new." But they glorified God, who had sent into their country such a benefactor to it; and were filled with fear, with a reverence of God, with a jealous persuasion that this was the Messiah and that he was not treated by their nation as he ought to be, which might prove in the end the ruin of their state; perhaps they were some such thoughts as these that filled them with fear, and a concern likewise for themselves.
Adam Clarke: Commentary on the Bible - 1831
5:17: On a certain day - This was when he was at Capernaum. See Mar 2:1.
The power of the Lord - Δυναμις Κυριου The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them - as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save.
Albert Barnes: Notes on the Bible - 1834
5:17: See this passage explained in the notes at Mat 9:1-7.

5:17
On a certain day - The time and place are not particularly mentioned here, but from Mat 9:1 it seems it was at Capernaum.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: that there: Luk 5:21, Luk 5:30, Luk 7:30, Luk 11:52-54, Luk 15:2; Joh 3:21
Jerusalem: Mat 15:1; Mar 3:22, Mar 7:1
power: Luk 6:19, Luk 8:46; Mat 11:5; Mar 16:18; Act 4:30, Act 19:11
Geneva 1599
5:17 (4) And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord (c) was [present] to heal them.
(4) Christ, in healing him that was sick from paralysis, shows the cause of all diseases, and the remedy.
(c) The mighty power of Christ's Godhead showed itself in him at that time.
John Gill
5:17 And it came to pass on a certain day,.... When he was at Capernaum, as appears from Mk 2:1
As he was teaching: in the house where such numbers were gathered together, to hear the word of God preached by him, that there was not room for them, neither within the house, nor about the door, Mk 2:2
That there were Pharisees and doctors of the law sitting by; who were sometimes called Scribes, and sometimes lawyers, and were generally of the sect of the Pharisees:
which were come out of every town of Galilee, and Judea, and Jerusalem: having heard much of his doctrine and miracles, they came from all parts to watch and observe him, and to take all opportunities and advantages against him, that they might expose him to the people:
and the power of the Lord was present to heal them; not the Pharisees and doctors of the law, who did not come to be healed by him, either in body or mind; but the multitude, some of whom came to hear his doctrine, and others to be healed of their infirmities, Lk 5:15. The Persic version reads the words thus, "and from all the villages of Galilee, and from Judea, and from Jerusalem, multitudes came, and the power of God was present to heal them."
John Wesley
5:17 Sitting by - As being more honourable than the bulk of the congregation, who stood. And the power of the Lord was present to heal them - To heal the sickness of their souls, as well as all bodily diseases.
Robert Jamieson, A. R. Fausset and David Brown
5:17 PARALYTIC HEALED. (Lk 5:17-26)
Pharisees and doctors . . . sitting by--the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.
power of the Lord . . . present--with Jesus.
to heal them--the sick people.
5:185:18: Եւ ահա արք՝ բերէին մահճօք զա՛յր մի՝ որ էր անդամալո՛յծ, եւ խնդրէին զնա մուծանե՛լ ՚ի ներքս, եւ դնե՛լ առաջի նորա։
18 Եւ ահա մարդիկ մահիճով մի մարդ բերեցին, որ անդամալոյծ էր, եւ ուզում էին նրան ներս մտցնել ու դնել նրա առաջ:
18 Ահա քանի մը մարդիկ անդամալոյծ մարդ մը մահիճովը բերին եւ հնարը կը փնտռէին թէ ի՞նչպէս զանիկա ներս մտցնեն ու դնեն անոր առջեւ։
Եւ ահա արք բերէին մահճօք զայր մի որ էր անդամալոյծ, եւ խնդրէին զնա մուծանել ի ներքս եւ դնել առաջի նորա:

5:18: Եւ ահա արք՝ բերէին մահճօք զա՛յր մի՝ որ էր անդամալո՛յծ, եւ խնդրէին զնա մուծանե՛լ ՚ի ներքս, եւ դնե՛լ առաջի նորա։
18 Եւ ահա մարդիկ մահիճով մի մարդ բերեցին, որ անդամալոյծ էր, եւ ուզում էին նրան ներս մտցնել ու դնել նրա առաջ:
18 Ահա քանի մը մարդիկ անդամալոյծ մարդ մը մահիճովը բերին եւ հնարը կը փնտռէին թէ ի՞նչպէս զանիկա ներս մտցնեն ու դնեն անոր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: вот, принесли некоторые на постели человека, который был расслаблен, и старались внести его [в дом] и положить перед Иисусом;
5:18  καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος, καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι [αὐτὸν] ἐνώπιον αὐτοῦ.
5:18. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἄνδρες (men) φέροντες ( bearing ) ἐπὶ (upon) κλίνης (of-a-reclining) ἄνθρωπον (to-a-mankind) ὃς (which) ἦν (it-was) παραλελυμένος, (having-had-come-to-be-loosed-beside,"καὶ (and) ἐζήτουν (they-were-seeking-unto) αὐτὸν (to-it) εἰσενεγκεῖν (to-have-had-beared-into) καὶ (and) θεῖναι (to-have-had-placed) [αὐτὸν] "[to-it]"ἐνώπιον (in-looked) αὐτοῦ. (of-it)
5:18. et ecce viri portantes in lecto hominem qui erat paralyticus et quaerebant eum inferre et ponere ante eumAnd behold, men brought in a bed a man who had the palsy: and they sought means to bring him in and to lay him before him.
18. And behold, men bring on a bed a man that was palsied: and they sought to bring him in, and to lay him before him.
5:18. And behold, some men were carrying in the bed of a man who was paralyzed. And they sought a way to bring him in, and to place him before him.
5:18. And, behold, men brought in a bed a man which was taken with a palsy: and they sought [means] to bring him in, and to lay [him] before him.
And, behold, men brought in a bed a man which was taken with a palsy: and they sought [means] to bring him in, and to lay [him] before him:

18: вот, принесли некоторые на постели человека, который был расслаблен, и старались внести его [в дом] и положить перед Иисусом;
5:18  καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος, καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι [αὐτὸν] ἐνώπιον αὐτοῦ.
5:18. et ecce viri portantes in lecto hominem qui erat paralyticus et quaerebant eum inferre et ponere ante eum
And behold, men brought in a bed a man who had the palsy: and they sought means to bring him in and to lay him before him.
5:18. And behold, some men were carrying in the bed of a man who was paralyzed. And they sought a way to bring him in, and to place him before him.
5:18. And, behold, men brought in a bed a man which was taken with a palsy: and they sought [means] to bring him in, and to lay [him] before him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:18: A man - taken with a palsy - See this case described on Mat 9:1 (note), etc., and Mar 2:1 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: Mat 9:2-8; Mar 2:3-12; Joh 5:5, Joh 5:6; Act 9:33
John Gill
5:18 And behold, men brought in a bed a man which was taken with a palsy,.... Four men brought him, as Mark says, Mk 2:3 and which the Ethiopic version expresses here: "and they sought means to bring him in": into the house where Jesus was:
and to lay him before him; at his feet, in hope of moving his compassion, and to obtain a cure of him: of the nature of this disease, and of the sort which this man's seems to be; see Gill on Mk 2:3.
John Wesley
5:18 Mt 9:2; Mk 2:3.
5:195:19: Եւ իբրեւ ո՛չ գտանէին թէ ընդ ո՛ր մուծանիցեն զնա ՚ի ներքս՝ վասն ամբոխին, ելի՛ն ՚ի տանիս, եւ ՚ի ցուո՛ցն կախեցին զնա, եւ իջուցին մահճօքն հանդերձ ՚ի մէջ առաջի Յիսուսի։
19 Եւ երբ ամբոխի պատճառով նրան ներս մտցնելու միջոց չգտան, բարձրացան տանիք եւ կտուրի բացուածքից նրան վար կախեցին ու մահիճով հանդերձ իջեցրին մէջտեղ, Յիսուսի առաջ:
19 Ու երբ բազմութենէն ճամբայ չկրցան գտնել, որ անկէ ներս խոթեն զանիկա, տանիքին վրայ ելան եւ զանիկա կղմինտրներուն մէջէն մահիճովը՝ մէջտեղը Յիսուսին առջեւ իջեցուցին։
Եւ իբրեւ ոչ գտանէին թէ ընդ որ մուծանիցեն զնա ի ներքս վասն ամբոխին, ելին ի տանիս եւ ի ցուոցն կախեցին զնա, եւ իջուցին մահճօքն հանդերձ ի մէջ առաջի Յիսուսի:

5:19: Եւ իբրեւ ո՛չ գտանէին թէ ընդ ո՛ր մուծանիցեն զնա ՚ի ներքս՝ վասն ամբոխին, ելի՛ն ՚ի տանիս, եւ ՚ի ցուո՛ցն կախեցին զնա, եւ իջուցին մահճօքն հանդերձ ՚ի մէջ առաջի Յիսուսի։
19 Եւ երբ ամբոխի պատճառով նրան ներս մտցնելու միջոց չգտան, բարձրացան տանիք եւ կտուրի բացուածքից նրան վար կախեցին ու մահիճով հանդերձ իջեցրին մէջտեղ, Յիսուսի առաջ:
19 Ու երբ բազմութենէն ճամբայ չկրցան գտնել, որ անկէ ներս խոթեն զանիկա, տանիքին վրայ ելան եւ զանիկա կղմինտրներուն մէջէն մահիճովը՝ մէջտեղը Յիսուսին առջեւ իջեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: и, не найдя, где пронести его за многолюдством, влезли на верх дома и сквозь кровлю спустили его с постелью на средину пред Иисуса.
5:19  καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον ἀναβάντες ἐπὶ τὸ δῶμα διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῶ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ ἰησοῦ.
5:19. καὶ (And) μὴ (lest) εὑρόντες ( having-had-found ) ποίας (of-whither-belonged) εἰσενέγκωσιν (they-might-have-had-beared-into) αὐτὸν (to-it) διὰ (through) τὸν (to-the-one) ὄχλον (to-a-crowd," ἀναβάντες ( having-had-stepped-up ) ἐπὶ (upon) τὸ (to-the-one) δῶμα (to-a-building,"διὰ (through) τῶν (of-the-ones) κεράμων (of-potterings-of) καθῆκαν (they-sent-down) αὐτὸν (to-it) σὺν (together) τῷ (unto-the-one) κλινιδίῳ (unto-a-reclinelet) εἰς (into) τὸ (to-the-one) μέσον (to-middle) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) Ἰησοῦ. (of-an-Iesous)
5:19. et non invenientes qua parte illum inferrent prae turba ascenderunt supra tectum per tegulas submiserunt illum cum lecto in medium ante IesumAnd when they could not find by what way they might bring him in, because of the multitude, they went up upon the roof and let him down through the tiles with his bed into the midst before Jesus.
19. And not finding by what they might bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus.
5:19. And not finding a way by which they might bring him in, because of the crowd, they climbed up to the roof, and they let him down through the roof tiles with his bed, into their midst, in front of Jesus.
5:19. And when they could not find by what [way] they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with [his] couch into the midst before Jesus.
And when they could not find by what [way] they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with [his] couch into the midst before Jesus:

19: и, не найдя, где пронести его за многолюдством, влезли на верх дома и сквозь кровлю спустили его с постелью на средину пред Иисуса.
5:19  καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον ἀναβάντες ἐπὶ τὸ δῶμα διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῶ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ ἰησοῦ.
5:19. et non invenientes qua parte illum inferrent prae turba ascenderunt supra tectum per tegulas submiserunt illum cum lecto in medium ante Iesum
And when they could not find by what way they might bring him in, because of the multitude, they went up upon the roof and let him down through the tiles with his bed into the midst before Jesus.
5:19. And not finding a way by which they might bring him in, because of the crowd, they climbed up to the roof, and they let him down through the roof tiles with his bed, into their midst, in front of Jesus.
5:19. And when they could not find by what [way] they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with [his] couch into the midst before Jesus.
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
5:19: Went upon the housetop - See on Mat 24:17 (note).
Albert Barnes: Notes on the Bible - 1834
5:19
The tiling - See the notes at Mat 9:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: they went: Mar 2:4
housetop: Deu 22:8; Sa2 11:2; Jer 19:13; Mat 10:27
John Gill
5:19 And when they could not find by what way,.... As by the door, or in at a window of the house:
they might bring him in; to Jesus, in the house:
because of the multitude; which was about the door, and all the fore part of the house:
they went upon the housetop; by a ladder, or pair of stairs, which usually were on the outside of houses; See Gill on Mt 24:17 the houses of the Jews being flat roofed:
and let him down through the tiling with his couch, into the midst before Jesus; that is, they untiled the roof, or took away the tiles which were about the trap door, or passage, into the inside of the house; and so making it wider, let down the man upon his couch, or bed, into the middle of the room and of the people, just before Jesus, where he was sitting; See Gill on Mk 2:4.
John Wesley
5:19 Not being able to bring him in through the multitude, they went round about by a back passage, and going up the stairs on the outside, they came upon the flat - roofed house, and let him down through the trap door, such as was on the top of most of the Jewish houses: doubtless, with such circumspection as the circumstances plainly required.
Robert Jamieson, A. R. Fausset and David Brown
5:19 housetop--the flat roof.
through the tiling . . . before Jesus--(See on Mk 2:2).
5:205:20: Եւ տեսեալ զհաւատսն նոցա՝ ասէ ցնա. Ա՛յր դու՝ թողեա՛լ լիցին քեզ մեղք քո[1084]։ [1084] Ոմանք յաւելուն. Եւ տեսեալ Յիսուսի զհաւատսն։
20 Տեսնելով նրանց հաւատը՝ Յիսուս ասաց նրան. «Ո՛վ մարդ, թող քո մեղքերը քեզ ներուեն»:
20 Յիսուս տեսնելով անոնց հաւատքը՝ ըսաւ անոր. «Ո՛վ մարդ, քու մեղքերդ քեզի ներուած են»։
Եւ տեսեալ զհաւատսն նոցա` ասէ ցնա. Այր դու, թողեալ լիցին քեզ մեղք քո:

5:20: Եւ տեսեալ զհաւատսն նոցա՝ ասէ ցնա. Ա՛յր դու՝ թողեա՛լ լիցին քեզ մեղք քո[1084]։
[1084] Ոմանք յաւելուն. Եւ տեսեալ Յիսուսի զհաւատսն։
20 Տեսնելով նրանց հաւատը՝ Յիսուս ասաց նրան. «Ո՛վ մարդ, թող քո մեղքերը քեզ ներուեն»:
20 Յիսուս տեսնելով անոնց հաւատքը՝ ըսաւ անոր. «Ո՛վ մարդ, քու մեղքերդ քեզի ներուած են»։
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5:2020: И Он, видя веру их, сказал человеку тому: прощаются тебе грехи твои.
5:20  καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν, ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου.
5:20. καὶ (And) ἰδὼν (having-had-seen) τὴν (to-the-one) πίστιν (to-a-trust) αὐτῶν (of-them) εἶπεν (it-had-said,"Ἄνθρωπε, (Mankind,"ἀφέωνταί (they-had-come-to-be-sent-off) σοι (unto-thee) αἱ (the-ones) ἁμαρτίαι (un-adjustings-along-unto) σου. (of-thee)
5:20. quorum fidem ut vidit dixit homo remittuntur tibi peccata tuaWhose faith when he saw, he said: Man, thy sins are forgiven thee.
20. And seeing their faith, he said, Man, thy sins are forgiven thee.
5:20. And when he saw his faith, he said, “Man, your sins are forgiven you.”
5:20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
And when he saw their faith, he said unto him, Man, thy sins are forgiven thee:

20: И Он, видя веру их, сказал человеку тому: прощаются тебе грехи твои.
5:20  καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν, ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου.
5:20. quorum fidem ut vidit dixit homo remittuntur tibi peccata tua
Whose faith when he saw, he said: Man, thy sins are forgiven thee.
20. And seeing their faith, he said, Man, thy sins are forgiven thee.
5:20. And when he saw his faith, he said, “Man, your sins are forgiven you.”
5:20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: he saw: Gen 22:12; Joh 2:25; Act 11:23, Act 14:9; Jam 2:18
Man: Luk 7:48; Psa 90:7, Psa 90:8, Psa 107:17, Psa 107:18; Isa 38:17; Mat 9:2; Mar 2:5; Joh 5:14; Co2 2:10; Col 3:13; Jam 5:14, Jam 5:15
John Gill
5:20 And when he saw their faith,.... That is, Jesus, as the Syriac and Persic versions express it; when he saw the faith both of the paralytic man, and of the men that brought him, which was shown in the pains they took, and trouble they were at, in getting him to him;
he said unto him. The Vulgate Latin only reads, "he said"; but the Syriac, Arabic, and Persic versions, still more fully express the sense, rendering it, "he said to the paralytic man"; and the Ethiopic version, "he said to the infirm man"; as follows:
man, thy sins are forgiven thee. The other evangelists say, he said "son"; perhaps he used both words: however, all agree that he pronounced the forgiveness of sins, which were the cause of his disease; and which being removed, the effect must cease; so that he had healing both for soul and body; See Gill on Mt 9:2.
5:215:21: Սկսան խորհել դպիրքն եւ փարիսեցիք՝ եւ ասեն. Ո՞վ է սա՝ որ խօսի՛ զհայհոյութիւնս, ո՞վ կարէ թողուլ զմեղս, բայց միայն Աստուած[1085]։ [1085] Ոմանք. Ո՞ է սա... ո՞ կարէ։
21 Օրէնսգէտներն ու փարիսեցիները սկսեցին խորհել եւ ասացին. «Ո՞վ է սա, որ հայհոյանքներ է ասում. ո՞վ կարող է ներել մեղքերը, եթէ ոչ՝ Աստուած միայն»:
21 Դպիրներն ու փարիսեցիները սկսան խորհիլ ու ըսել. «Ո՞վ է ասիկա, որ հայհոյութիւններ կ’ընէ։ Ո՞վ կրնայ մեղքերու թողութիւն տալ, բայց միայն Աստուած»։
Սկսան խորհել դպիրքն եւ փարիսեցիք, եւ ասեն. Ո՞ է սա որ խօսի զհայհոյութիւնս, ո՞վ կարէ թողուլ զմեղս բայց միայն Աստուած:

5:21: Սկսան խորհել դպիրքն եւ փարիսեցիք՝ եւ ասեն. Ո՞վ է սա՝ որ խօսի՛ զհայհոյութիւնս, ո՞վ կարէ թողուլ զմեղս, բայց միայն Աստուած[1085]։
[1085] Ոմանք. Ո՞ է սա... ո՞ կարէ։
21 Օրէնսգէտներն ու փարիսեցիները սկսեցին խորհել եւ ասացին. «Ո՞վ է սա, որ հայհոյանքներ է ասում. ո՞վ կարող է ներել մեղքերը, եթէ ոչ՝ Աստուած միայն»:
21 Դպիրներն ու փարիսեցիները սկսան խորհիլ ու ըսել. «Ո՞վ է ասիկա, որ հայհոյութիւններ կ’ընէ։ Ո՞վ կրնայ մեղքերու թողութիւն տալ, բայց միայն Աստուած»։
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5:2121: Книжники и фарисеи начали рассуждать, говоря: кто это, который богохульствует? кто может прощать грехи, кроме одного Бога?
5:21  καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ φαρισαῖοι λέγοντες, τίς ἐστιν οὖτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος ὁ θεός;
5:21. καὶ (And) ἤρξαντο ( they-firsted ) διαλογίζεσθαι ( to-forthee-through-to ,"οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ," λέγοντες , ( forthing ,"Τίς (What-one) ἐστιν (it-be) οὗτος (the-one-this) ὃς (which) λαλεῖ (it-speaketh-unto) βλασφημίας; (to-harmful-declarings-unto?"τίς (What-one) δύναται ( it-ableth ) ἁμαρτίας (to-un-adjustings-along-unto) ἀφεῖναι (to-have-sent-off) εἰ (if) μὴ (lest) μόνος (alone) ὁ (the-one) θεός; (a-Deity?"
5:21. et coeperunt cogitare scribae et Pharisaei dicentes quis est hic qui loquitur blasphemias quis potest dimittere peccata nisi solus DeusAnd the scribes and Pharisees began to think, saying: Who is this who speaketh blasphemies? Who can forgive sins, but God alone?
21. And the scribes and the Pharisees began to reason, saying, Who is this that speaketh blasphemies? Who can forgive sins, but God alone?
5:21. And the scribes and Pharisees began to think, saying: “Who is this, who is speaking blasphemies? Who is able to forgive sins, except God alone?”
5:21. And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone:

21: Книжники и фарисеи начали рассуждать, говоря: кто это, который богохульствует? кто может прощать грехи, кроме одного Бога?
5:21  καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ φαρισαῖοι λέγοντες, τίς ἐστιν οὖτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος ὁ θεός;
5:21. et coeperunt cogitare scribae et Pharisaei dicentes quis est hic qui loquitur blasphemias quis potest dimittere peccata nisi solus Deus
And the scribes and Pharisees began to think, saying: Who is this who speaketh blasphemies? Who can forgive sins, but God alone?
5:21. And the scribes and Pharisees began to think, saying: “Who is this, who is speaking blasphemies? Who is able to forgive sins, except God alone?”
5:21. And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
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Adam Clarke: Commentary on the Bible - 1831
5:21: Who can forgive sins, but God alone? - If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are:
1. The remission of the poor man's sins.
2. The discernment of the secret thoughts of the scribes.
3. The restoration of the paralytic in an instant to perfect soundness.
See on Mat 9:5, Mat 9:6 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: scribes: Luk 5:17, Luk 7:49; Mar 2:6, Mar 2:7
blasphemies: Lev 24:16; Kg1 21:10-14; Mat 9:3, Mat 26:65; Joh 10:33; Act 6:11-13
Who can: Exo 34:6, Exo 34:7; Psa 32:5, Psa 35:5, Psa 103:3, Psa 130:4; Isa 1:18, Isa 43:25, Isa 44:22; Dan 9:9, Dan 9:19; Mic 7:19; Rom 8:33
John Gill
5:21 And the Scribes and the Pharisees began to reason,.... To think and say within themselves, and it may be to one another, in a private manner:
saying, who is this which speaketh blasphemies? what vain boaster, and blaspheming creature is this, who assumes that to himself, which is the prerogative of God?
Who can forgive sins but God alone? against whom they are committed, whose law is transgressed, and his will disobeyed, and his justice injured and affronted. Certain it is, that none can forgive sins but God; not any of the angels in heaven, or men on earth; not holy good men, nor ministers of the Gospel; and if Christ had been a mere man, though ever so good a man, even a sinless one, or ever so great a prophet, he could not have forgiven sin; but he is truly and properly God, as his being a discerner of the thoughts of these men, and his healing the paralytic man in the manner he did, are sufficient proofs. The Scribes and Pharisees therefore, though they rightly ascribe forgiveness of sin to God alone, yet grievously sinned, in imputing blasphemy to Christ: they had wrong notions of Christ, concluding him to be but a mere man, against the light and evidence of his works and miracles; and also of his office as a Redeemer, who came to save his people from their sins; and seem to restrain the power of forgiving sin to God the Father, whereas the Son of God, being equal with him, had the same power, and that even on earth, to forgive sin; See Gill on Mk 2:7.
5:225:22: Իբրեւ գիտաց Յիսուս զխորհուրդսն նոցա, պատասխանի ետ եւ ասէ ցնոսա. Զի՞ խորհիք ՚ի սիրտս ձեր։
22 Յիսուս, գիտենալով նրանց մտածումները, պատասխանեց նրանց եւ ասաց. «Ի՞նչ էք մտմտում ձեր սրտերում.
22 Յիսուս իմանալով անոնց խորհուրդները՝ պատասխան տուաւ ու ըսաւ անոնց. «Սրտերնուդ մէջ ի՞նչ կը խորհիք։
Իբրեւ գիտաց Յիսուս զխորհուրդսն նոցա, պատասխանի ետ եւ ասէ ցնոսա. Զի՞ խորհիք ի սիրտս ձեր:

5:22: Իբրեւ գիտաց Յիսուս զխորհուրդսն նոցա, պատասխանի ետ եւ ասէ ցնոսա. Զի՞ խորհիք ՚ի սիրտս ձեր։
22 Յիսուս, գիտենալով նրանց մտածումները, պատասխանեց նրանց եւ ասաց. «Ի՞նչ էք մտմտում ձեր սրտերում.
22 Յիսուս իմանալով անոնց խորհուրդները՝ պատասխան տուաւ ու ըսաւ անոնց. «Սրտերնուդ մէջ ի՞նչ կը խորհիք։
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5:2222: Иисус, уразумев помышления их, сказал им в ответ: что вы помышляете в сердцах ваших?
5:22  ἐπιγνοὺς δὲ ὁ ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπεν πρὸς αὐτούς, τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;
5:22. ἐπιγνοὺς (Having-had-acquainted-upon) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τοὺς (to-the-ones) διαλογισμοὺς (to-fortheeings-through-of) αὐτῶν (of-them,"ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Τί (To-what-one) διαλογίζεσθε ( ye-forthee-through-to ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν; (of-ye?"
5:22. ut cognovit autem Iesus cogitationes eorum respondens dixit ad illos quid cogitatis in cordibus vestrisAnd when Jesus knew their thoughts, answering he said to them: What is it you think in your hearts?
22. But Jesus perceiving their reasonings, answered and said unto them, What reason ye in your hearts?
5:22. But when Jesus realized their thoughts, responding, he said to them: “What are you thinking in your hearts?
5:22. But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts:

22: Иисус, уразумев помышления их, сказал им в ответ: что вы помышляете в сердцах ваших?
5:22  ἐπιγνοὺς δὲ ὁ ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπεν πρὸς αὐτούς, τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;
5:22. ut cognovit autem Iesus cogitationes eorum respondens dixit ad illos quid cogitatis in cordibus vestris
And when Jesus knew their thoughts, answering he said to them: What is it you think in your hearts?
5:22. But when Jesus realized their thoughts, responding, he said to them: “What are you thinking in your hearts?
5:22. But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: perceived: Ch1 28:9; Psa 139:2; Pro 15:26; Isa 66:18; Eze 38:10; Mat 9:4, Mat 12:25; Heb 4:12; Rev 2:23
What: Luk 24:38; Mar 8:17; Act 5:3
John Gill
5:22 But when Jesus perceived their thoughts,.... Being God omniscient;
he answering said unto them, what reason ye in your hearts? This he said, not as being ignorant what their reasonings were, for it is before said he perceived their thoughts, but to expose the wickedness of them; in one exemplar of Beza's it is added, "evil things", as in Mt 9:4. See Gill on Mt 9:4.
5:235:23: Զի՞նչ դիւրագոյն է. ասել՝ թողեալ լիցին քեզ մեղք քո, եթէ ասել՝ արի՛ եւ գնա՛։
23 ո՞րն է աւելի հեշտ, ասել՝ քեզ ներուած լինեն քո մեղքե՞րը, թէ՞ ասել՝ վե՛ր կաց եւ քայլի՛ր:
23 Ո՞րը աւելի դիւրին է, ‘Քու մեղքերդ քեզի ներուած են’՝ ըսե՞լը, թէ ‘Ելի՛ր ու քալէ՛’՝ ըսելը։
Զի՞նչ դիւրագոյն է, ասել. Թողեալ լիցին քեզ մե՞ղք քո, եթէ ասել. Արի եւ գնա:

5:23: Զի՞նչ դիւրագոյն է. ասել՝ թողեալ լիցին քեզ մեղք քո, եթէ ասել՝ արի՛ եւ գնա՛։
23 ո՞րն է աւելի հեշտ, ասել՝ քեզ ներուած լինեն քո մեղքե՞րը, թէ՞ ասել՝ վե՛ր կաց եւ քայլի՛ր:
23 Ո՞րը աւելի դիւրին է, ‘Քու մեղքերդ քեզի ներուած են’՝ ըսե՞լը, թէ ‘Ելի՛ր ու քալէ՛’՝ ըսելը։
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5:2323: Что легче сказать: прощаются тебе грехи твои, или сказать: встань и ходи?
5:23  τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει;
5:23. τί (What-one) ἐστιν (it-be) εὐκοπώτερον, (more-goodly-felled?"εἰπεῖν (To-have-had-said,"Ἀφέωνταί (They-had-come-to-be-sent-off) σοι (unto-thee) αἱ (the-ones) ἁμαρτίαι (un-adjustings-along-unto) σου, (of-thee?"ἢ (Or) εἰπεῖν (to-have-had-said,"Ἔγειρε (Thou-should-rouse) καὶ (and) περιπάτει; (thou-should-tread-about-unto?"
5:23. quid est facilius dicere dimittuntur tibi peccata an dicere surge et ambulaWhich is easier to say: Thy sins are forgiven thee; or to say: Arise and walk?
23. Whether is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk?
5:23. Which is easier to say: ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’
5:23. Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk:

23: Что легче сказать: прощаются тебе грехи твои, или сказать: встань и ходи?
5:23  τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει;
5:23. quid est facilius dicere dimittuntur tibi peccata an dicere surge et ambula
Which is easier to say: Thy sins are forgiven thee; or to say: Arise and walk?
5:23. Which is easier to say: ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’
5:23. Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: Mat 9:5; Mar 2:9
John Gill
5:23 Whether is it easier to say,.... Mark adds, "to the sick of the palsy"; to whom Christ had said that his sins were forgiven him, which had given offence to the Scribes and Pharisees, imagining that he had assumed too much to himself: wherefore he proposes the following case to them, which they thought was most easy for man, or more proper and peculiar to God to say,
thy sins be forgiven thee, or to say, rise up and walk? Neither of them could be said by a mere man, with effect, so as that sins would be really remitted on so saying; or that a man sick of a palsy, by such a word speaking, would be able to stand upon his feet and walk; but both of them were equally easy to him, that is truly God; and he that could say the one effectually, could also say the other: or in other words, he that could cure a man of a palsy with a word speaking, ought not to be charged with blasphemy, for taking upon him to forgive sin: our Lord meant, by putting this question, and acting upon it, to prove himself to be God, and to remove the imputation of blasphemy from him; See Gill on Mt 9:5. See Gill on Mk 2:9.
5:245:24: Այլ զի գիտասջիք՝ եթէ իշխանութիւն ունի Որդի մարդոյ յերկրի՝ թողուլ զմեղս։ Ասէ ցանդամալոյծն. Քե՛զ ասեմ՝ արի՛ ա՛ռ զմահիճս քո, եւ ե՛րթ ՚ի տուն քո[1086]։ [1086] Յօրինակին պակասէր. Ցանդամալոյծն. Քեզ ասեմ՝ արի՛։
24 Բայց որպէսզի իմանաք, թէ մարդու Որդին իշխանութիւն ունի երկրի վրայ մեղքերը ներելու (ասաց անդամալոյծին)՝ քե՛զ եմ ասում, վե՛ր կաց, վերցրո՛ւ քո մահիճը եւ գնա՛ քո տունը»:
24 Բայց որպէս զի գիտնաք թէ Որդին մարդոյ իշխանութիւն ունի երկրի վրայ մեղքերու թողութիւն տալու, (ըսաւ անդամալոյծին,) քեզի կ’ըսեմ, ‘Ելի՛ր մահիճդ ա՛ռ ու տունդ գնա’»։
Այլ զի գիտասջիք եթէ իշխանութիւն ունի Որդի մարդոյ յերկրի թողուլ զմեղս, (ասէ ցանդամալոյծն.) Քեզ ասեմ. Արի, առ զմահիճս քո եւ երթ ի տուն քո:

5:24: Այլ զի գիտասջիք՝ եթէ իշխանութիւն ունի Որդի մարդոյ յերկրի՝ թողուլ զմեղս։ Ասէ ցանդամալոյծն. Քե՛զ ասեմ՝ արի՛ ա՛ռ զմահիճս քո, եւ ե՛րթ ՚ի տուն քո[1086]։
[1086] Յօրինակին պակասէր. Ցանդամալոյծն. Քեզ ասեմ՝ արի՛։
24 Բայց որպէսզի իմանաք, թէ մարդու Որդին իշխանութիւն ունի երկրի վրայ մեղքերը ներելու (ասաց անդամալոյծին)՝ քե՛զ եմ ասում, վե՛ր կաց, վերցրո՛ւ քո մահիճը եւ գնա՛ քո տունը»:
24 Բայց որպէս զի գիտնաք թէ Որդին մարդոյ իշխանութիւն ունի երկրի վրայ մեղքերու թողութիւն տալու, (ըսաւ անդամալոյծին,) քեզի կ’ըսեմ, ‘Ելի՛ր մահիճդ ա՛ռ ու տունդ գնա’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, --сказал Он расслабленному: тебе говорю: встань, возьми постель твою и иди в дом твой.
5:24  ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας _ εἶπεν τῶ παραλελυμένῳ, σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου.
5:24. ἵνα (So) δὲ (moreover) εἰδῆτε (ye-might-have-had-come-to-see) ὅτι (to-which-a-one) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐξουσίαν (to-a-being-out-unto) ἔχει (it-holdeth) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἀφιέναι (to-send-off) ἁμαρτίας-- (to-un-adjustings-along-unto,"εἶπεν (it-had-said) τῷ (unto-the-one) παραλελυμένῳ (unto-having-had-come-to-be-loosed-beside,"Σοὶ (Unto-THEE) λέγω, (I-forth,"ἔγειρε (Thou-should-rouse) καὶ (and) ἄρας (having-lifted) τὸ (to-the-one) κλινίδιόν (to-a-reclinelet) σου (of-thee) πορεύου ( thou-should-traverse-of ) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) σου. (of-thee)
5:24. ut autem sciatis quia Filius hominis potestatem habet in terra dimittere peccata ait paralytico tibi dico surge tolle lectum tuum et vade in domum tuamBut that you may know that the Son of man hath the power on earth to forgive sins (he saith to the sick of the palsy), I say to thee to: Arise, take up thy bed and go into thy house.
24. But that ye may know that the Son of man hath power on earth to forgive sins ( he said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house.
5:24. But so that you may know that the Son of man has authority on earth to forgive sins,” he said to the paralytic, “I say to you to: Rise up, take up your bed, and go into your house.”
5:24. But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
But that ye may know that the Son of man hath power upon earth to forgive sins, ( he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house:

24: Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, --сказал Он расслабленному: тебе говорю: встань, возьми постель твою и иди в дом твой.
5:24  ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας _ εἶπεν τῶ παραλελυμένῳ, σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου.
5:24. ut autem sciatis quia Filius hominis potestatem habet in terra dimittere peccata ait paralytico tibi dico surge tolle lectum tuum et vade in domum tuam
But that you may know that the Son of man hath the power on earth to forgive sins (he saith to the sick of the palsy), I say to thee to: Arise, take up thy bed and go into thy house.
5:24. But so that you may know that the Son of man has authority on earth to forgive sins,” he said to the paralytic, “I say to you to: Rise up, take up your bed, and go into your house.”
5:24. But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
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
5:24: that the: Dan 7:13; Mat 16:13, Mat 25:31, Mat 26:64; Joh 3:13, Joh 5:27; Rev 1:13
power: Isa 53:11; Mat 9:6, Mat 28:18; Joh 5:8, Joh 5:12, Joh 5:22, Joh 5:23, Joh 17:2, Joh 20:22, Joh 20:23; Act 5:31
I say: Luk 5:13, Luk 7:14, Luk 8:54; Joh 11:43; Act 3:6-8, Act 9:34, Act 9:40, Act 14:10
and take: Joh 5:8-12
John Gill
5:24 But that ye may know, that the son of man,.... Whom the Scribes and Pharisees took for a mere man, in which they were mistaken; for though he was really a man, and the son of man, yet he was God as well as man; he was God manifest in the flesh:
hath power upon earth to forgive sins; even in the days of his flesh, whilst he was in his humble form on earth; for he did not cease to be God by becoming man, nor lose any branch of his power, not this of forgiving sin, by appearing in the form of a servant; and, that it might be manifest,
he said unto the sick of the palsy: these are the words of the evangelist, signifying, that Christ turned himself from the Scribes and Pharisees to the paralytic man, and thus addressed him:
I say unto thee, arise, and take up thy couch, and go into thine house.
Robert Jamieson, A. R. Fausset and David Brown
5:24 take up thy couch--"sweet saying! The bed had borne the man; now the man shall bear the bed!" [BENGEL].
5:255:25: Եւ առժամայն յարուցեալ առաջի ամենեցուն, առ զիւրեւ՝ յորոյ վերայ անկեալն դնէր, գնա՛ց ՚ի տուն իւր, եւ փառաւո՛ր առնէր զԱստուած[1087]։ [1087] Ոմանք. Զիւրեաւ... անկեալ դնէր։
25 Եւ իսկոյն բոլորի առաջ վեր կենալով՝ իր վրայ առաւ այն, ինչի վրայ ինքը պառկել էր, գնաց իր տունը եւ փառաւորում էր Աստծուն:
25 Ան ալ իսկոյն անոնց առջեւ ելաւ ու վրան առաւ ինչ բանի վրայ որ պառկած էր եւ գնաց իր տունը ու Աստուծոյ փառք կու տար։
Եւ առժամայն յարուցեալ առաջի ամենեցուն, առ զիւրեւ յորոյ վերայ անկեալն դնէր, գնաց ի տուն իւր, եւ փառաւոր առնէր զԱստուած:

5:25: Եւ առժամայն յարուցեալ առաջի ամենեցուն, առ զիւրեւ՝ յորոյ վերայ անկեալն դնէր, գնա՛ց ՚ի տուն իւր, եւ փառաւո՛ր առնէր զԱստուած[1087]։
[1087] Ոմանք. Զիւրեաւ... անկեալ դնէր։
25 Եւ իսկոյն բոլորի առաջ վեր կենալով՝ իր վրայ առաւ այն, ինչի վրայ ինքը պառկել էր, գնաց իր տունը եւ փառաւորում էր Աստծուն:
25 Ան ալ իսկոյն անոնց առջեւ ելաւ ու վրան առաւ ինչ բանի վրայ որ պառկած էր եւ գնաց իր տունը ու Աստուծոյ փառք կու տար։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: И он тотчас встал перед ними, взял, на чём лежал, и пошел в дом свой, славя Бога.
5:25  καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
5:25. καὶ (And) παραχρῆμα (beside-to-an-affording-to) ἀναστὰς (having-had-stood-up) ἐνώπιον (in-looked) αὐτῶν, (of-them,"ἄρας (having-lifted) ἐφ' (upon) ὃ (to-which) κατέκειτο , ( it-was-situating-down ,"ἀπῆλθεν (it-had-came-off) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ (of-it) δοξάζων (reckoning-to) τὸν (to-the-one) θεόν. (to-a-Deity)
5:25. et confestim surgens coram illis tulit in quo iacebat et abiit in domum suam magnificans DeumAnd immediately rising up before them, he took up the bed on which he lay: and he went away to his own house, glorifying God.
25. And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God.
5:25. And at once, rising up in their sight, he took up the bed on which he was lying, and he went away to his own house, magnifying God.
5:25. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God:

25: И он тотчас встал перед ними, взял, на чём лежал, и пошел в дом свой, славя Бога.
5:25  καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
5:25. et confestim surgens coram illis tulit in quo iacebat et abiit in domum suam magnificans Deum
And immediately rising up before them, he took up the bed on which he lay: and he went away to his own house, glorifying God.
5:25. And at once, rising up in their sight, he took up the bed on which he was lying, and he went away to his own house, magnifying God.
5:25. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: immediately: Luk 5:13; Gen 1:3; Psa 33:9
glorifying: Luk 13:13, Luk 17:15-18, Luk 18:43; Psa 50:23, Psa 103:1-3, Psa 107:20-22; Joh 9:24
John Gill
5:25 And immediately he rose up before them,.... As soon as ever these words were spoken by Christ, the man, before sick of the palsy, finding himself perfectly well, got off of his couch, and stood up on his feet before the Scribes and Pharisees, and all the people:
and took up that whereon he lay; his couch, or bed: and departed to his own house; with it upon his back: "and went to his business", as the Persic version renders it:
glorifying God; both for the healing of his body, and for the pardon of his sins; each of which he knew none but God could do. This circumstance is only mentioned by Luke, and shows the sense the man had of the great favours bestowed upon him: he glorified God, by ascribing them to his goodness and power; by offering the sacrifice of praise, or giving thanks unto him for them; by publishing them among his neighbours, to the honour of his name; and by living a holy life and conversation, to his glory, under a grateful sense of his kindness: yea, he glorified Jesus Christ as God, who he knew must be God, by forgiving his sins, and curing his disease; he proclaimed his divine power, and ascribed greatness to him; he confessed him as the Messiah, and owned him as his Saviour, and became subject to him as his Lord.
5:265:26: Զարմանք կալան զամենեսին, եւ փառաւո՛ր առնէին զԱստուած. լի՛ եղեն ահիւ՝ եւ ասեն, եթէ տեսա՛ք այսօր՝ նո՛ր նշան[1088]։[1088] Ոմանք. Զարմանք կալաւ զամենեսեան։
26 Բոլորին զարմանք պատեց, եւ փառաւորում էին Աստծուն: Ահով լցուեցին եւ ասում էին. «Այսօր արտասովոր բաներ տեսանք»:
26 Ամէնքը ապշած մնացին ու Աստուծոյ փառք կու տային եւ վախով լեցուած՝ կ’ըսէին. «Այսօր նորանշան բաներ տեսանք»։
Զարմանք կալան զամենեսին, եւ փառաւոր առնէին զԱստուած. լի եղեն ահիւ, եւ ասեն եթէ` Տեսաք այսօր նոր նշան:

5:26: Զարմանք կալան զամենեսին, եւ փառաւո՛ր առնէին զԱստուած. լի՛ եղեն ահիւ՝ եւ ասեն, եթէ տեսա՛ք այսօր՝ նո՛ր նշան[1088]։
[1088] Ոմանք. Զարմանք կալաւ զամենեսեան։
26 Բոլորին զարմանք պատեց, եւ փառաւորում էին Աստծուն: Ահով լցուեցին եւ ասում էին. «Այսօր արտասովոր բաներ տեսանք»:
26 Ամէնքը ապշած մնացին ու Աստուծոյ փառք կու տային եւ վախով լեցուած՝ կ’ըսէին. «Այսօր նորանշան բաներ տեսանք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: И ужас объял всех, и славили Бога и, быв исполнены страха, говорили: чудные дела видели мы ныне.
5:26  καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεόν, καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι εἴδομεν παράδοξα σήμερον.
5:26. Καὶ (And) ἔκστασις (a-standing-out) ἔλαβεν (it-had-taken) ἅπαντας ( to-along-all ) καὶ (and) ἐδόξαζον (they-were-reckoning-to) τὸν (to-the-one) θεόν, (to-a-Deity) καὶ (and) ἐπλήσθησαν (they-were-repleted) φόβου (of-a-fearee) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Εἴδαμεν (We-saw) παράδοξα ( to-reckoned-beside ) σήμερον. (this-day)
5:26. et stupor adprehendit omnes et magnificabant Deum et repleti sunt timore dicentes quia vidimus mirabilia hodieAnd all were astonished: and they glorified God. And they were filled with fear, saying: We have seen wonderful things to-day.
26. And amazement took hold on all, and they glorified God; and they were filled with fear, saying, We have seen strange things today.
5:26. And astonishment took hold of everyone, and they were magnifying God. And they were filled with fear, saying: “For we have seen miracles today.”
5:26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day:

26: И ужас объял всех, и славили Бога и, быв исполнены страха, говорили: чудные дела видели мы ныне.
5:26  καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεόν, καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι εἴδομεν παράδοξα σήμερον.
5:26. et stupor adprehendit omnes et magnificabant Deum et repleti sunt timore dicentes quia vidimus mirabilia hodie
And all were astonished: and they glorified God. And they were filled with fear, saying: We have seen wonderful things to-day.
5:26. And astonishment took hold of everyone, and they were magnifying God. And they were filled with fear, saying: “For we have seen miracles today.”
5:26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
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Adam Clarke: Commentary on the Bible - 1831
5:26: Strange things - Παραδοξα, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: and they: Luk 7:16; Mat 9:8, Mat 12:23; Mar 2:12; Act 4:21; Gal 1:24
and were: Luk 5:8, Luk 8:37; Jer 33:9; Hos 3:5; Mat 28:8; Act 5:11-13
John Gill
5:26 And they were all amazed, and they glorified God,.... Not the Pharisees, and doctors of the law, but the common people:
and were filled with fear; of the Divine Being, whose presence and power they were sensible must be in this case:
saying, we have seen strange things today; paradoxes, things wonderful, unthought of, unexpected, and incredible by carnal reason, and what were never seen, nor known before; as that a man, who was so enfeebled by the palsy, that he was obliged to be carried on a bed by four men, yet, on a sudden, by a word speaking, rose up, and carried his bed, on his back, home.
John Wesley
5:26 We have seen strange things to. day - Sins forgiven, miracles wrought.
5:275:27: Եւ յետ այնորիկ՝ ե՛լ անտի, եւ ետես մաքսաւո՛ր մի՝ որում անուն էր Ղ՚եւի, զի նստէ՛ր ՚ի մաքսաւորութեան. եւ ասէ ցնա. Ե՛կ զկնի իմ։
27 Դրանից յետոյ, դուրս ելաւ այնտեղից եւ տեսաւ մի մաքսաւորի, որի անունը Ղեւի էր, եւ որը մաքսատանը նստած՝ գործի վրայ էր: Յիսուս նրան ասաց. «Իմ յետեւից արի՛»:
27 Այս բաներէն յետոյ ելաւ անկէ ու տեսաւ մաքսաւոր մը, որուն անունը Ղեւի էր, որ մաքս ընդունելու տեղը նստեր էր ու ըսաւ անոր. «Ետեւէս եկուր»։
Եւ յետ այնորիկ ել անտի եւ ետես մաքսաւոր մի որում անուն էր Ղեւի, զի նստէր ի մաքսաւորութեան. եւ ասէ ցնա. Եկ զկնի իմ:

5:27: Եւ յետ այնորիկ՝ ե՛լ անտի, եւ ետես մաքսաւո՛ր մի՝ որում անուն էր Ղ՚եւի, զի նստէ՛ր ՚ի մաքսաւորութեան. եւ ասէ ցնա. Ե՛կ զկնի իմ։
27 Դրանից յետոյ, դուրս ելաւ այնտեղից եւ տեսաւ մի մաքսաւորի, որի անունը Ղեւի էր, եւ որը մաքսատանը նստած՝ գործի վրայ էր: Յիսուս նրան ասաց. «Իմ յետեւից արի՛»:
27 Այս բաներէն յետոյ ելաւ անկէ ու տեսաւ մաքսաւոր մը, որուն անունը Ղեւի էր, որ մաքս ընդունելու տեղը նստեր էր ու ըսաւ անոր. «Ետեւէս եկուր»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: После сего [Иисус] вышел и увидел мытаря, именем Левия, сидящего у сбора пошлин, и говорит ему: следуй за Мною.
5:27  καὶ μετὰ ταῦτα ἐξῆλθεν καὶ ἐθεάσατο τελώνην ὀνόματι λευὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῶ, ἀκολούθει μοι.
5:27. Καὶ (And) μετὰ (with) ταῦτα (to-the-ones-these) ἐξῆλθεν (it-had-came-out) καὶ (and) ἐθεάσατο ( it-perceived-unto ) τελώνην (to-a-finish-purchaser) ὀνόματι (unto-a-name) Λευεὶν (to-a-Leueis) καθήμενον ( to-sitting-down ) ἐπὶ (upon) τὸ (to-the-one) τελώνιον, (to-a-finish-purchaselet,"καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἀκολούθει (Thou-should-path-along-unto) μοι. (unto-me)
5:27. et post haec exiit et vidit publicanum nomine Levi sedentem ad teloneum et ait illi sequere meAnd after these things, he went forth and saw a publican named Levi, sitting at the receipt of custom: and he said to him: Follow me.
27. And after these things he went forth, and beheld a publican, named Levi, sitting at the place of toll, and said unto him, Follow me.
5:27. And after these things, he went out, and he saw a tax collector named Levi, sitting at the customs office. And he said to him, “Follow me.”
5:27. And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me:

27: После сего [Иисус] вышел и увидел мытаря, именем Левия, сидящего у сбора пошлин, и говорит ему: следуй за Мною.
5:27  καὶ μετὰ ταῦτα ἐξῆλθεν καὶ ἐθεάσατο τελώνην ὀνόματι λευὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῶ, ἀκολούθει μοι.
5:27. et post haec exiit et vidit publicanum nomine Levi sedentem ad teloneum et ait illi sequere me
And after these things, he went forth and saw a publican named Levi, sitting at the receipt of custom: and he said to him: Follow me.
5:27. And after these things, he went out, and he saw a tax collector named Levi, sitting at the customs office. And he said to him, “Follow me.”
5:27. And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-39: Призвание мытаря Левия и устроенное им пиршество ев. Лука описывает согласно с Марком (II, 13-22; ср. Мф IX, 9-17), только изредка восполняя его рассказ. - Вышел - из города. - Увидел - правильнее: "стал смотреть, наблюдать" (eueasato). - Оставив все, - т. е. свою контору и все, что в ней было! - Последовал - точнее: следовал (прош. нес. hkolоuqei, - по лучшему чтению - означает постоянное следование за Христом). - И других, которые возлежали с ними. Так ев. Лука заменяет выражение Марка: "грешники" (II, 15).

О том же, что за столом были "грешники", - он говорит в ст. 30-м. - Почему ученики Иоанновы... Ев. Лука не упоминает, что с вопросами ко Христу обращались и сами ученики Иоанна (ср. Мф и Мк). Это объясняется тем, что он сокращает эту картину, которую первые два евангелиста разделяют на две сцены, в одну сцену. Почему ученики Иоанна очутились на этот раз вместе с фарисеями, это объясняется сходством в их религиозных упражнениях. На самом деле, конечно, дух фарисейских постов и молитв был совершенно иной, чем у учеников Иоанна, который в свое время немало обличал фарисеев (Мф гл. lll-я). Молитвы, которые творили ученики Иоанна - об этом упоминает только ев. Лука - были, вероятно, положенные для разных часов дня иудейские так называемые шма (ср. Мф VI, 5). - При сем сказал им притчу... Разъяснивши, что фарисеи и ученики Иоанна не могут высказывать претензий по поводу несоблюдения учениками Христа постов (о молитве речи нет - потому что, конечно, и ученики Христа молились), Господь далее разъясняет, что с другой стороны не следует ученикам Его сурово осуждать фарисеев и учеников Иоанновых за то, что те строго держатся ветхозаветных постановлений или, лучше, привычек старины. Нельзя в самом деле взять один кусок из новой одежды для того, чтобы починить старую: к старой одежде кусок от новой не подойдет, а новая тоже будет испорчена такою вырезкою. Это значит, что к ветхозаветному миросозерцанию, на почве которого продолжали стоять даже ученики Иоанна Крестителя, не говоря уже о фарисеях, не следует приставлять только одного кусочка нового, христианского миросозерцания, в виде свободного отношения к постам, установленным иудейским преданием (не Законом Моисеевым). Что будет, если ученики Иоанна заимствуют от учеников Христовых только эту свободу? В остальном ведь их миросозерцание ни в чем не изменится, а между тем они нарушат этим цельность своего собственного взгляда, и вместе новое учение, христианское, с которым они после должны будут познакомиться, утратит для них впечатление цельности. - И никто не вливает... Здесь другая притча, но совершенно одинакового содержания с первой. Новое вино нужно вливать в новые мехи, потому что оно должно бродить, и мехи будут растягиваться очень сильно. Старые мехи не выдержат этого процесса брожения: они разорвутся, - а к чему жертвовать ими напрасно? Они могут к чему-нибудь и пригодиться... Ясно, что Христос опять здесь указывает на бесполезность заставлять неподготовленных к принятию Его учения, вообще, учеников Иоанна усвоить одно какое-нибудь правило христианской свободы. Пусть пока носителями этой свободы будут люди способные ее воспринять и усвоить. Он, так сказать, извиняет учеников Иоанновых в том, что они все еще составляют какой-то отдельный кружок, стоящий вне общения с Ним... Такое же извинение ученикам Иоанна содержится и в последней притче о том, что старое вино вкуснее (ст. 39). Господь хочет сказать этим, что для Него вполне понятно то обстоятельство, что люди, привыкшие к известным порядкам жизни и усвоившие себе давно уже определенные воззрения, держатся за них всеми силами и что старинное кажется им приятным...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them. 30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 I came not to call the righteous, but sinners to repentance. 33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? 34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? 35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles; and both are preserved. 39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.

All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.

I. It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, v. 27. It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners.

II. It was a wonder of his grace that the call was made effectual, became immediately so, v. 28. This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.

III. It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, v. 31)-- that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician--that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, v. 32. These are glad tidings of great joy indeed.

IV. It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, v. 30. He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.

V. It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, v. 33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.

VI. It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, v. 35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, 1 Cor. iv. 11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Acts xiii. 2.

VII. It was a wonder of his grace that he proportioned their exercises to their strength. He would not put new cloth upon an old garment (v. 36), nor new wine into old bottles (v. 37, 38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exod. xiii. 17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, v. 39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.
Adam Clarke: Commentary on the Bible - 1831
5:27: Levi - See on Mat 9:9 (note); Mar 2:14 (note).
Albert Barnes: Notes on the Bible - 1834
5:27: See the notes at Mat 9:9-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: and saw: Mat 9:9-13, Mat 10:3, Matthew, Mar 2:13, Mar 2:14, Mar 3:18
Follow me: Luk 18:22; Mat 4:19-21, Mat 8:22, Mat 16:24; Joh 1:43, Joh 12:26, Joh 21:19-22
Geneva 1599
5:27 (5) And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
(5) The Church is a company of sinners who are repentant through the grace of Christ, who banquet with him to the great offence of the proud and envious people of the world.
John Gill
5:27 And after these things he went forth,.... After his discourse with the Scribes and Pharisees, and his healing of the man, sick with the palsy, he went forth from the city of Capernaum, to the sea side; not only for retirement and recreation, after the work of the day hitherto, but in order to meet with, and call one that was to be a disciple of his:
and saw a publican named Levi who is said to be the son of Alphaeus, Mk 2:14 and so it is said to be in Beza's ancient copy here; and who was also called Matthew, see Mt 9:9
sitting at the receipt of custom; at the place where custom was received, and toll taken, near the sea side, of such that went over. The Syriac and Persic versions read, "sitting among publicans", of which business he himself was; and these might be his servants under him, or partners with him; See Gill on Mk 2:14.
and he said unto him, follow me: of all the publicans that were there, he singled out Levi, or Matthew, and directed his discourse to him, and called him to be a follower of him: an instance of powerful, special, and distinguishing grace this; See Gill on Mt 9:9.
John Wesley
5:27 Mt 9:9; Mk 2:14.
5:285:28: Եւ թողեա՛լ զամենայն՝ յարեաւ գնաց զկնի նորա[1089]։ [1089] Ոսկան. Յարեաւ եւ գնաց։
28 Եւ նա թողնելով ամէն ինչ, վեր կացաւ գնաց նրա յետեւից:
28 Ան ալ թողուց ամէնքը եւ ելաւ գնաց անոր ետեւէն։
Եւ թողեալ զամենայն` յարեաւ գնաց զկնի նորա:

5:28: Եւ թողեա՛լ զամենայն՝ յարեաւ գնաց զկնի նորա[1089]։
[1089] Ոսկան. Յարեաւ եւ գնաց։
28 Եւ նա թողնելով ամէն ինչ, վեր կացաւ գնաց նրա յետեւից:
28 Ան ալ թողուց ամէնքը եւ ելաւ գնաց անոր ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: И он, оставив всё, встал и последовал за Ним.
5:28  καὶ καταλιπὼν πάντα ἀναστὰς ἠκολούθει αὐτῶ.
5:28. καὶ (And) καταλιπὼν (having-had-remaindered-down) πάντα ( to-all ,"ἀναστὰς (having-had-stood-up) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ. (unto-it)
5:28. et relictis omnibus surgens secutus est eumAnd leaving all things, he rose up and followed him.
28. And he forsook all, and rose up and followed him.
5:28. And leaving behind everything, rising up, he followed him.
5:28. And he left all, rose up, and followed him.
And he left all, rose up, and followed him:

28: И он, оставив всё, встал и последовал за Ним.
5:28  καὶ καταλιπὼν πάντα ἀναστὰς ἠκολούθει αὐτῶ.
5:28. et relictis omnibus surgens secutus est eum
And leaving all things, he rose up and followed him.
5:28. And leaving behind everything, rising up, he followed him.
5:28. And he left all, rose up, and followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:28: And he left all - Καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labor will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: Luk 5:11, Luk 9:59-62; Kg1 19:19-21; Mat 19:22-27
John Gill
5:28 And he left all,.... His company, his business, and all the profits of it:
rose up; directly; such power went along with the words of Christ, that he could not withstand it:
and followed him; not only in a literal, but in a spiritual sense, and became a disciple of his.
John Wesley
5:28 Leaving all - His business and gain.
5:295:29: Եւ արար ընդունելութիւն մեծ նմա Ղ՚եւի ՚ի տան իւրում. եւ էր ժողովուրդ բազում մաքսաւորաց, եւ այլոց՝ որ էին բազմեալ ընդ նոսա[1090]։ [1090] Ոմանք. Եւ էր ժողով բազում։
29 Եւ Ղեւին իր տան մէջ նրան մեծ ընդունելութիւն տուեց, եւ մեծ թուով մաքսաւորներ եւ ուրիշներ նրանց հետ սեղան էին նստել:
29 Ու Ղեւի մեծ կոչունք մը տուաւ իր տանը մէջ։ Շատ բազմութիւն կար մաքսաւորներու եւ ուրիշներու, որ անոնց հետ սեղան նստեր էին։
Եւ արար ընդունելութիւն մեծ նմա Ղեւի ի տան իւրում. եւ էր ժողովուրդ բազում մաքսաւորաց եւ այլոց որ էին բազմեալ ընդ նոսա:

5:29: Եւ արար ընդունելութիւն մեծ նմա Ղ՚եւի ՚ի տան իւրում. եւ էր ժողովուրդ բազում մաքսաւորաց, եւ այլոց՝ որ էին բազմեալ ընդ նոսա[1090]։
[1090] Ոմանք. Եւ էր ժողով բազում։
29 Եւ Ղեւին իր տան մէջ նրան մեծ ընդունելութիւն տուեց, եւ մեծ թուով մաքսաւորներ եւ ուրիշներ նրանց հետ սեղան էին նստել:
29 Ու Ղեւի մեծ կոչունք մը տուաւ իր տանը մէջ։ Շատ բազմութիւն կար մաքսաւորներու եւ ուրիշներու, որ անոնց հետ սեղան նստեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: И сделал для Него Левий в доме своем большое угощение; и там было множество мытарей и других, которые возлежали с ними.
5:29  καὶ ἐποίησεν δοχὴν μεγάλην λευὶς αὐτῶ ἐν τῇ οἰκίᾳ αὐτοῦ· καὶ ἦν ὄχλος πολὺς τελωνῶν καὶ ἄλλων οἳ ἦσαν μετ᾽ αὐτῶν κατακείμενοι.
5:29. Καὶ (And) ἐποίησεν (it-did-unto) δοχὴν (to-a-receiving) μεγάλην (to-great,"Λευεὶς (a-Leueis,"αὐτῷ (unto-it,"ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) αὐτοῦ: (of-it,"καὶ (and) ἦν (it-was) ὄχλος (a-crowd) πολὺς (much) τελωνῶν (of-finish-purchasers) καὶ (and) ἄλλων ( of-other ) οἳ ( which ) ἦσαν (they-were) μετ' (with) αὐτῶν (of-them) κατακείμενοι . ( situating-down )
5:29. et fecit ei convivium magnum Levi in domo sua et erat turba multa publicanorum et aliorum qui cum illis erant discumbentesAnd Levi made him a great feast in his own house: And there was a great company of publicans and of others that were at table with them.
29. And Levi made him a great feast in his house: and there was a great multitude of publicans and of others that were sitting at meat with them.
5:29. And Levi made a great feast for him in his own house. And there was a large crowd of tax collectors and others, who were sitting at table with them.
5:29. And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them:

29: И сделал для Него Левий в доме своем большое угощение; и там было множество мытарей и других, которые возлежали с ними.
5:29  καὶ ἐποίησεν δοχὴν μεγάλην λευὶς αὐτῶ ἐν τῇ οἰκίᾳ αὐτοῦ· καὶ ἦν ὄχλος πολὺς τελωνῶν καὶ ἄλλων οἳ ἦσαν μετ᾽ αὐτῶν κατακείμενοι.
5:29. et fecit ei convivium magnum Levi in domo sua et erat turba multa publicanorum et aliorum qui cum illis erant discumbentes
And Levi made him a great feast in his own house: And there was a great company of publicans and of others that were at table with them.
5:29. And Levi made a great feast for him in his own house. And there was a large crowd of tax collectors and others, who were sitting at table with them.
5:29. And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
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
5:29: A great feast - Δοχην μεγαλην, A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher.
Albert Barnes: Notes on the Bible - 1834
5:29
Made him a great feast - This circumstance "Matthew," or "Levi" as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favor of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God. It seeks retirement; it delights rather in the consciousness of doing well than in its being known; and it leaves its good deeds to be spoken of, if spoken of at all, by others. This is agreeable to the direction of Solomon Pro 27:2; "Let another man praise thee, and not thine own mouth." This feast was made expressly for our Lord, and was attended by many publicans, probably people of wicked character; and it is not improbable that Matthew got them together for the purpose of bringing them into contact with our Lord to do them good. Our Saviour did not refuse to go, and to go, too, at the risk of being accused of being a gluttonous man and a winebibber, a friend of publicans and sinners, Mat 11:19. But his motives were pure. In the thing itself there was no harm. It afforded an opportunity of doing good, and we have no reason to doubt that the opportunity was improved by the Lord Jesus. Happy would it be if all the "great feasts" that are made were made in honor of our Lord; happy if he would be a welcome guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were always made the means of advancing his kingdom. But, alas! there are few places where our Lord would be "so unwelcome" as at great feasts, and few places that serve so much to render the mind gross, dissipated, and irreligious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: made: Joh 12:2
and there: Mat 9:10; Mar 2:15; Co1 5:9-11, Co1 10:27
John Gill
5:29 And Levi made him a great feast in his own house,.... At Capernaum, which, very likely, was made some time after his call, though recorded here; for it is not reasonable to think there could be time enough that day to get ready so great a feast, as this is said to be Levi, it should seem, was a rich man, and in gratitude to Christ for his special grace and honour bestowed on him, made this entertainment for him; and he seems to have had also another view in it, to bring him into the company of his fellow publicans, hoping he might be useful to them, as he had been to him; for of this nature is true grace, to wish for, and desire the salvation of the souls of others, as well as a man's own:
and there was a great company of publicans, and of others: which word is sometimes used in Talmudic writings for Gentiles; so , "the wife of others", is interpreted the wife of the Cuthites, or Samantans (f): and thus the Jews explain the text in Deut 24:14 "thou shalt not oppress an hired servant, that is poor and needy", whether he be "of thy brethren", on which they make this remark, , "this excepts others"; that, is, as the gloss interprets it, it excepts the nations of the world, or the Gentiles: they go on to expound the text, "or of thy strangers that are in thy land"; these are the proselytes of righteousness: "within thy gates"; these are they that eat things that are torn (g): so that the "others" are distinguished from the Jews, and from both the proselytes of righteousness, and of the gate; and it is easy to observe, that publicans and Heathens are sometimes mentioned together: here it means sinners, as appears from Mt 9:10 such the Gentiles were reckoned:
that sat down with them; being invited by Matthew.
(f) T. Bab. Sanhedrin, fol. 52. 2. & Gloss. in ib. (g) T. Bab. Bava Metzia, fol. 111. 2. & Gloss. in lb.
John Wesley
5:29 And Levi made him a great entertainment - It was necessarily great, because of the great number of guests.
5:305:30: Եւ տրտնջէին փարիսեցիքն եւ դպիրքն նոցա զնմանէ առ աշակերտսն նորա՝ եւ ասէին. Ընդէ՞ր ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէք եւ ըմպէք[1091]։ [1091] Ոմանք. Եւ ասեն. Ընդէ՞ր ընդ։
30 Փարիսեցիները եւ օրէնսգէտները տրտնջում էին Յիսուսի դէմ իր աշակերտների մօտ ու ասում. «Ինչո՞ւ էք մաքսաւորների եւ մեղաւորների հետ ուտում եւ խմում»:
30 Դպիրներն ու փարիսեցիները տրտունջ կ’ընէին ու անոր աշակերտներուն կ’ըսէին. «Ինչո՞ւ համար մաքսաւորներուն եւ մեղաւորներուն հետ կ’ուտէք ու կը խմէք»։
Եւ տրտնջէին փարիսեցիքն եւ դպիրքն նոցա [22]զնմանէ առ աշակերտսն նորա եւ ասէին. Ընդէ՞ր ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէք եւ ըմպէք:

5:30: Եւ տրտնջէին փարիսեցիքն եւ դպիրքն նոցա զնմանէ առ աշակերտսն նորա՝ եւ ասէին. Ընդէ՞ր ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէք եւ ըմպէք[1091]։
[1091] Ոմանք. Եւ ասեն. Ընդէ՞ր ընդ։
30 Փարիսեցիները եւ օրէնսգէտները տրտնջում էին Յիսուսի դէմ իր աշակերտների մօտ ու ասում. «Ինչո՞ւ էք մաքսաւորների եւ մեղաւորների հետ ուտում եւ խմում»:
30 Դպիրներն ու փարիսեցիները տրտունջ կ’ընէին ու անոր աշակերտներուն կ’ըսէին. «Ինչո՞ւ համար մաքսաւորներուն եւ մեղաւորներուն հետ կ’ուտէք ու կը խմէք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: Книжники же и фарисеи роптали и говорили ученикам Его: зачем вы едите и пьете с мытарями и грешниками?
5:30  καὶ ἐγόγγυζον οἱ φαρισαῖοι καὶ οἱ γραμματεῖς αὐτῶν πρὸς τοὺς μαθητὰς αὐτοῦ λέγοντες, διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε;
5:30. καὶ (And) ἐγόγγυζον (they-were-murmuring,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of) αὐτῶν (of-them,"πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it," λέγοντες ( forthing ,"Διὰ (Through) τί (to-what-one) μετὰ (with) τῶν (of-the-ones) τελωνῶν (of-finish-purchasers) καὶ (and) ἁμαρτωλῶν ( of-un-adjusted-along ) ἐσθίετε (ye-eat-belong) καὶ (and) πίνετε; (ye-drink?"
5:30. et murmurabant Pharisaei et scribae eorum dicentes ad discipulos eius quare cum publicanis et peccatoribus manducatis et bibitisBut the Pharisees and scribes murmured, saying to his disciples: Why do you eat and drink with publicans and sinners?
30. And the Pharisees and their scribes murmured against his disciples, saying, Why do ye eat and drink with the publicans and sinners?
5:30. But the Pharisees and scribes were murmuring, saying to his disciples, “Why do you eat and drink with tax collectors and sinners?”
5:30. But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners:

30: Книжники же и фарисеи роптали и говорили ученикам Его: зачем вы едите и пьете с мытарями и грешниками?
5:30  καὶ ἐγόγγυζον οἱ φαρισαῖοι καὶ οἱ γραμματεῖς αὐτῶν πρὸς τοὺς μαθητὰς αὐτοῦ λέγοντες, διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε;
5:30. et murmurabant Pharisaei et scribae eorum dicentes ad discipulos eius quare cum publicanis et peccatoribus manducatis et bibitis
But the Pharisees and scribes murmured, saying to his disciples: Why do you eat and drink with publicans and sinners?
5:30. But the Pharisees and scribes were murmuring, saying to his disciples, “Why do you eat and drink with tax collectors and sinners?”
5:30. But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:30: Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on Mat 9:10-17 (note); Mar 2:15-22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: Luk 5:17, Luk 5:21, Luk 7:29, Luk 7:30, Luk 7:34, Luk 7:39, Luk 15:1, Luk 15:2, Luk 18:11, Luk 19:7; Isa 65:5; Mat 21:28-32; Mar 7:3
John Gill
5:30 But their Scribes and Pharisees,.... Not the Scribes of the publicans and sinners that sat down, but the Scribes of the people in general; the Scribes of the Jewish nation: all the eastern versions leave out the word "their":
murmured against his disciples, saying; or, "murmured, and said unto his disciples", as the Syriac and Persic versions render it: that is, they either murmured at the publicans and sinners sitting down at meat; or "against him", as the Ethiopic version reads: either against Matthew for inviting them; or rather against Christ for sitting down with them: and not caring to speak to him, address themselves to his disciples in these words,
why do ye eat and drink with publicans and sinners? The other evangelists represent these as saying, why does he, or your master, eat with such? doubtless, they included both Christ, and his disciples; though they chiefly designed him, and to bring an accusation against him, and fix a charge upon him, in order to render him odious to the people.
Robert Jamieson, A. R. Fausset and David Brown
5:30 LEVI'S CALL AND FEAST. (Lk 5:27-32)
their scribes--a mode of expression showing that Luke was writing for Gentiles.
5:315:31: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՛չ են պիտոյ բժիշկք ողջոց, այլ՝ հիւանդաց[1092]. [1092] Բազումք. Ոչինչ են պիտոյ. եւ ոմանք. ո՛չ ինչ է պիտոյ բժիշկ ո՛ղջաց։
31 Յիսուս պատասխանեց նրանց եւ ասաց. «Առողջներին բժիշկներ պէտք չեն, այլ՝ հիւանդներին:
31 Յիսուս պատասխան տալով՝ ըսաւ անոնց. «Առողջներուն բժիշկ պէտք չէ, հապա հիւանդներուն.
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Ոչինչ են պիտոյ բժիշկք ողջոց, այլ` հիւանդաց:

5:31: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՛չ են պիտոյ բժիշկք ողջոց, այլ՝ հիւանդաց[1092].
[1092] Բազումք. Ոչինչ են պիտոյ. եւ ոմանք. ո՛չ ինչ է պիտոյ բժիշկ ո՛ղջաց։
31 Յիսուս պատասխանեց նրանց եւ ասաց. «Առողջներին բժիշկներ պէտք չեն, այլ՝ հիւանդներին:
31 Յիսուս պատասխան տալով՝ ըսաւ անոնց. «Առողջներուն բժիշկ պէտք չէ, հապա հիւանդներուն.
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Иисус же сказал им в ответ: не здоровые имеют нужду во враче, но больные;
5:31  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν πρὸς αὐτούς, οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες·
5:31. καὶ (And) ἀποκριθεὶς (having-been-separated-off) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Οὐ (Not) χρείαν (to-an-affording-of) ἔχουσιν (they-hold,"οἱ (the-ones) ὑγιαίνοντες ( having-healthed ,"ἰατροῦ (of-an-en-curer,"ἀλλὰ (other) οἱ (the-ones) κακῶς (unto-disrupted) ἔχοντες : ( holding )
5:31. et respondens Iesus dixit ad illos non egent qui sani sunt medico sed qui male habentAnd Jesus answering, said to them: They that are whole need not the physician: but they that are sick.
31. And Jesus answering said unto them, They that are whole have no need of a physician; but they that are sick.
5:31. And responding, Jesus said to them: “It is not those who are well who need a doctor, but those who have maladies.
5:31. And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
And Jesus answering said unto them, They that are whole need not a physician; but they that are sick:

31: Иисус же сказал им в ответ: не здоровые имеют нужду во враче, но больные;
5:31  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν πρὸς αὐτούς, οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες·
5:31. et respondens Iesus dixit ad illos non egent qui sani sunt medico sed qui male habent
And Jesus answering, said to them: They that are whole need not the physician: but they that are sick.
5:31. And responding, Jesus said to them: “It is not those who are well who need a doctor, but those who have maladies.
5:31. And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: They that: Jer 8:22; Mat 9:12, Mat 9:13; Mar 2:17
John Gill
5:31 And Jesus answering, said unto them,.... Knowing that they aimed at him; though, according to this evangelist, they only mentioned his disciples, however, he takes up the cause, and vindicates both himself and them, by observing to them the following proverb;
they that are whole need not a physician, but they that are sick: suggesting hereby, that as such who are in good health, who are free from all diseases, wounds, bruises, and putrefying sores, stand in no need of the advice and assistance of a physician, or surgeon, but such who have either distempers or sores on their bodies; so they, the Scribes and Pharisees, who, in their own opinion, were free from the disease of sin, original and actual, and touching the righteousness of the law, were blameless, stood not in any need of him, the physician, who came to cure the maladies of the souls, as well as of the bodies of men; but such persons, who not only are sick with sin, but sick of it, who are sensible of it, and desire healing: and therefore this was the reason of his conduct, why he conversed with sinners, and not with the Scribes and Pharisees; his business, as a physician, lying among the one, and not the other; See Gill on Mt 9:12. See Gill on Mk 2:17.
5:325:32: ո՛չ եկի կոչել զարդարս, այլ զմեղաւո՛րս յապաշխարութիւն[1093]։ [1093] Ոմանք. Եւ ոչ եկի կոչել։
32 Ես չեմ եկել արդարներին կանչելու, այլ՝ մեղաւորներին՝ ապաշխարութեան»:
32 Ես արդարները կանչելու չեկայ, հապա մեղաւորները՝ ապաշխարութեան»։
ոչ եկի կոչել զարդարս, այլ` զմեղաւորս յապաշխարութիւն:

5:32: ո՛չ եկի կոչել զարդարս, այլ զմեղաւո՛րս յապաշխարութիւն[1093]։
[1093] Ոմանք. Եւ ոչ եկի կոչել։
32 Ես չեմ եկել արդարներին կանչելու, այլ՝ մեղաւորներին՝ ապաշխարութեան»:
32 Ես արդարները կանչելու չեկայ, հապա մեղաւորները՝ ապաշխարութեան»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: Я пришел призвать не праведников, а грешников к покаянию.
5:32  οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν.
5:32. οὐκ (Not) ἐλήλυθα (I-hath-had-come-to-come) καλέσαι (to-have-called-unto) δικαίους ( to-course-belonged ,"ἀλλὰ (other) ἁμαρτωλοὺς ( to-un-adjusted-along ) εἰς (into) μετάνοιαν. (to-a-considering-with-unto)
5:32. non veni vocare iustos sed peccatores in paenitentiamI came not to call the just, but sinners to penance.
32. I am not come to call the righteous but sinners to repentance.
5:32. I have not come to call the just, but sinners to repentance.”
5:32. I came not to call the righteous, but sinners to repentance.
I came not to call the righteous, but sinners to repentance:

32: Я пришел призвать не праведников, а грешников к покаянию.
5:32  οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν.
5:32. non veni vocare iustos sed peccatores in paenitentiam
I came not to call the just, but sinners to penance.
5:32. I have not come to call the just, but sinners to repentance.”
5:32. I came not to call the righteous, but sinners to repentance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:32: Luk 4:18, Luk 4:19, Luk 15:7, Luk 15:10, Luk 18:10-14, Luk 19:10, Luk 24:47; Isa 55:6, Isa 55:7, Isa 57:15; Mat 18:11; Mar 15:7, Mar 15:10; Act 2:38, Act 3:19, Act 3:26, Act 5:31, Act 17:30, Act 20:21, Act 26:18-20; Co1 6:9-11; Ti1 1:15, Ti1 1:16; Ti2 2:25, Ti2 2:26; Pe2 3:9
John Gill
5:32 I came not to call the righteous,.... Such as the Scribes and Pharisees were in their own apprehension, and in the esteem of others, who trusted in themselves, that they were righteous, and submitted not to the righteousness of Christ: these Christ came not to call by his grace, and therefore did not associate himself with them: but sinners to repentance; such as the publicans, and others, with them, were; and therefore he was chiefly with such, and chose to be among them: these he not only called to repentance by the outward ministry of the word, but brought them to it; he having power to bestow the grace of repentance, as well as to call to the duty of it; See Gill on Mt 9:13. See Gill on Mk 2:17.
5:335:33: Եւ նոքա ասեն ցնա. Ընդէ՞ր աշակերտքն Յովհաննու պահե՛ն ստէպ, եւ խնդրուածս առնեն, նո՛յնպէս եւ փարիսեցւոցն. եւ քո՛յքդ ուտեն եւ ըմպեն[1094]։ [1094] Ոմանք. Եւ քոյդ ուտեն եւ ըմ՛՛։
33 Եւ նրանցից ոմանք ասացին նրան. «Ինչո՞ւ Յովհաննէսի, ինչպէս եւ փարիսեցիների աշակերտները ծոմ են պահում յաճախ եւ աղօթք անում, իսկ քո աշակերտները ուտում են ու խմում»:
33 Անոնք ալ ըսին. «Ինչո՞ւ Յովհաննէսին աշակերտները շատ անգամ ծոմ կը պահեն եւ աղօթքներ կ’ընեն, նոյնպէս ալ փարիսեցիներուն աշակերտները. բայց քուկիններդ կ’ուտեն ու կը խմեն»։
Եւ նոքա ասեն ցնա. Ընդէ՞ր աշակերտքն Յովհաննու պահեն ստէպ եւ խնդրուածս առնեն, նոյնպէս եւ փարիսեցւոցն, եւ քոյքդ ուտեն եւ ըմպեն:

5:33: Եւ նոքա ասեն ցնա. Ընդէ՞ր աշակերտքն Յովհաննու պահե՛ն ստէպ, եւ խնդրուածս առնեն, նո՛յնպէս եւ փարիսեցւոցն. եւ քո՛յքդ ուտեն եւ ըմպեն[1094]։
[1094] Ոմանք. Եւ քոյդ ուտեն եւ ըմ՛՛։
33 Եւ նրանցից ոմանք ասացին նրան. «Ինչո՞ւ Յովհաննէսի, ինչպէս եւ փարիսեցիների աշակերտները ծոմ են պահում յաճախ եւ աղօթք անում, իսկ քո աշակերտները ուտում են ու խմում»:
33 Անոնք ալ ըսին. «Ինչո՞ւ Յովհաննէսին աշակերտները շատ անգամ ծոմ կը պահեն եւ աղօթքներ կ’ընեն, նոյնպէս ալ փարիսեցիներուն աշակերտները. բայց քուկիններդ կ’ուտեն ու կը խմեն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3333: Они же сказали Ему: почему ученики Иоанновы постятся часто и молитвы творят, также и фарисейские, а Твои едят и пьют?
5:33  οἱ δὲ εἶπαν πρὸς αὐτόν, οἱ μαθηταὶ ἰωάννου νηστεύουσιν πυκνὰ καὶ δεήσεις ποιοῦνται, ὁμοίως καὶ οἱ τῶν φαρισαίων, οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν.
5:33. Οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) πρὸς (toward) αὐτόν (to-it,"Οἱ (The-ones) μαθηταὶ (learners) Ἰωάνου (of-an-Ioanes) νηστεύουσιν (they-non-eat-of) πυκνὰ ( to-meshed ) καὶ (and) δεήσεις (to-bindings) ποιοῦνται , ( they-do-unto ,"ὁμοίως (unto-along-belonged) καὶ (and) οἱ (the-ones) τῶν (of-the-ones) Φαρισαίων , ( of-Faris-belonged ,"οἱ (the-ones) δὲ (moreover) σοὶ ( thine ) ἐσθίουσιν (they-eat-belongeth) καὶ (and) πίνουσιν. (they-drinketh)
5:33. at illi dixerunt ad eum quare discipuli Iohannis ieiunant frequenter et obsecrationes faciunt similiter et Pharisaeorum tui autem edunt et bibuntAnd they said to him: Why do the disciples of John fast often and make prayers, and the disciples of the Pharisees in like manner; but thine eat and drink?
33. And they said unto him, The disciples of John fast often, and make supplications; likewise also the of the Pharisees; but thine eat and drink.
5:33. But they said to him, “Why do the disciples of John fast frequently, and make supplications, and those of the Pharisees act similarly, while yours eat and drink?”
5:33. And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink?
And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink:

33: Они же сказали Ему: почему ученики Иоанновы постятся часто и молитвы творят, также и фарисейские, а Твои едят и пьют?
5:33  οἱ δὲ εἶπαν πρὸς αὐτόν, οἱ μαθηταὶ ἰωάννου νηστεύουσιν πυκνὰ καὶ δεήσεις ποιοῦνται, ὁμοίως καὶ οἱ τῶν φαρισαίων, οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν.
5:33. at illi dixerunt ad eum quare discipuli Iohannis ieiunant frequenter et obsecrationes faciunt similiter et Pharisaeorum tui autem edunt et bibunt
And they said to him: Why do the disciples of John fast often and make prayers, and the disciples of the Pharisees in like manner; but thine eat and drink?
5:33. But they said to him, “Why do the disciples of John fast frequently, and make supplications, and those of the Pharisees act similarly, while yours eat and drink?”
5:33. And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:33: See this passage illustrated in the notes at Mat 9:14-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:33: Why: Luk 18:12; Isa 58:3-6; Zac 7:6; Mat 9:14-17; Mar 2:18-22
and make: Luk 11:1, Luk 20:47; Pro 28:9; Isa 1:15; Mat 6:5, Mat 6:6, Mat 23:14; Mar 12:40; Act 9:11; Rom 10:2, Rom 10:3
but: Luk 7:34, Luk 7:35
Geneva 1599
5:33 (6) And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink?
(6) Hypocrites and ignorant men make a point of making fasting and unimportant things a matter of holiness.
John Gill
5:33 And they say unto him,.... The Scribes and Pharisees, or the disciples of John; see Mt 9:14
why do the disciples of John fast often, and make prayers? set times apart frequently for fasting and prayer. The Ethiopic version reads, "why do the disciples of John baptize frequently, fast, and make prayers?" in which the former clause is added; and as without any authority, so without judgment, since it must suppose that the Pharisees did so likewise, whereas they rejected the baptism of John; for it follows, and "likewise" the disciples of "the Pharisees"; who fasted often, at least twice in the week, and made frequent prayers in the synagogues, and corners of the streets, and in widows' houses.
But thine eat and drink? instead of fasting and praying; See Gill on Mt 9:14.
John Wesley
5:33 Make prayers - Long and solemn. Mt 9:14; Mk 2:18.
5:345:34: Եւ նա՝ ասէ ցնոսա. Միթէ՝ կարօ՞ղ էք մանկանց առագաստի, մինչ փեսայն ընդ նոսա իցէ՝ հրամա՛ն տալ պահել։
34 Եւ նա ասաց նրանց. «Միթէ կարո՞ղ էք հարսանքաւորներին հրամայել, որ ծոմ պահեն, որքան ժամանակ որ փեսան նրանց հետ է:
34 Անիկա ալ ըսաւ անոնց. «Կրնա՞ք հարսանիքին տղոցը ծոմ պահել տալ՝ որքան ատեն որ փեսան իրենց հետ է։
Եւ նա ասէ ցնոսա. Միթէ կարո՞ղ էք մանկանց առագաստի, մինչ փեսայն ընդ նոսա իցէ, հրաման տալ պահել:

5:34: Եւ նա՝ ասէ ցնոսա. Միթէ՝ կարօ՞ղ էք մանկանց առագաստի, մինչ փեսայն ընդ նոսա իցէ՝ հրամա՛ն տալ պահել։
34 Եւ նա ասաց նրանց. «Միթէ կարո՞ղ էք հարսանքաւորներին հրամայել, որ ծոմ պահեն, որքան ժամանակ որ փեսան նրանց հետ է:
34 Անիկա ալ ըսաւ անոնց. «Կրնա՞ք հարսանիքին տղոցը ծոմ պահել տալ՝ որքան ատեն որ փեսան իրենց հետ է։
zohrab-1805▾ eastern-1994▾ western am▾
5:3434: Он сказал им: можете ли заставить сынов чертога брачного поститься, когда с ними жених?
5:34  ὁ δὲ ἰησοῦς εἶπεν πρὸς αὐτούς, μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστιν ποιῆσαι νηστεῦσαι;
5:34. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Μὴ (Lest) δύνασθε ( ye-able ) τοὺς (to-the-ones) υἱοὺς (to-sons) τοῦ (of-the-one) νυμφῶνος (of-an-en-briding) ἐν (in) ᾧ (unto-which) ὁ (the-one) νυμφίος (bride-belonged) μετ' (with) αὐτῶν (of-them) ἐστὶν (it-be) ποιῆσαι (to-have-done-unto) νηστεῦσαι; (to-have-non-ate-of?"
5:34. quibus ipse ait numquid potestis filios sponsi dum cum illis est sponsus facere ieiunareTo whom he said: Can you make the children of the bridegroom fast whilst the bridegroom is with them?
34. And Jesus said unto them, Can ye make the sons of the bride-chamber fast, while the bridegroom is with them?
5:34. And he said to them: “How can you cause the sons of the groom to fast, while the groom is still with them?
5:34. And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them:

34: Он сказал им: можете ли заставить сынов чертога брачного поститься, когда с ними жених?
5:34  ὁ δὲ ἰησοῦς εἶπεν πρὸς αὐτούς, μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστιν ποιῆσαι νηστεῦσαι;
5:34. quibus ipse ait numquid potestis filios sponsi dum cum illis est sponsus facere ieiunare
To whom he said: Can you make the children of the bridegroom fast whilst the bridegroom is with them?
5:34. And he said to them: “How can you cause the sons of the groom to fast, while the groom is still with them?
5:34. And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
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
5:34: the children: Jdg 14:10, Jdg 14:11; Psa 45:14; Sol 2:6, Sol 2:7, Sol 3:10, Sol 3:11, Sol 5:8, Sol 6:1; Mat 25:1-10; Rev 19:7-9
bridegroom: Psa 45:10-16; Isa 54:5, Isa 62:5; Zep 3:17; Mat 22:2; Joh 3:29; Co2 11:2; Eph 5:25-27
Geneva 1599
5:34 (7) And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
(7) Laws generally made without any consideration of circumstances; for fasting and other things of like sort are not only tyrannous but very harmful to the Church.
John Gill
5:34 And he said unto them,.... The disciples of John, or the Scribes and Pharisees:
can ye make the children of the bride chamber fast, while the bridegroom is with them? signifying, that he was the bridegroom, and his disciples the children of the bride chamber; and that as it is unreasonable to expect, and morally impossible, that persons, attending the festivals of a nuptial solemnity, should be engaged in severe fastings; so it was not to be thought, that whilst Christ was corporeally present with his disciples, that they should be prevailed upon to live such an austere and mortified life.
John Wesley
5:34 Can ye make - That is, is it proper to make men fast and mourn, during a festival solemnity?
5:355:35: Եկեսցեն աւուրք՝ յորժամ բարձցի ՚ի նոցանէ փեսայն, ապա՛ պահեսցեն յաւուրսն յայնոսիկ[1095]։ [1095] Ոմանք. Եւ ապա պահես՛՛։
35 Կը գան օրեր, երբ որ փեսան նրանցից կը վերցուի, ապա այդ օրերին ծոմ կը պահեն»:
35 Բայց օրեր պիտի գան՝ երբ փեսան իրենցմէ պիտի վերցուի, այն օրերուն ծոմ պիտի պահեն»։
Եկեսցեն աւուրք յորժամ բարձցի ի նոցանէ փեսայն, ապա պահեսցեն յաւուրսն յայնոսիկ:

5:35: Եկեսցեն աւուրք՝ յորժամ բարձցի ՚ի նոցանէ փեսայն, ապա՛ պահեսցեն յաւուրսն յայնոսիկ[1095]։
[1095] Ոմանք. Եւ ապա պահես՛՛։
35 Կը գան օրեր, երբ որ փեսան նրանցից կը վերցուի, ապա այդ օրերին ծոմ կը պահեն»:
35 Բայց օրեր պիտի գան՝ երբ փեսան իրենցմէ պիտի վերցուի, այն օրերուն ծոմ պիտի պահեն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3535: Но придут дни, когда отнимется у них жених, и тогда будут поститься в те дни.
5:35  ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.
5:35. ἐλεύσονται ( They-shall-come ) δὲ (moreover,"ἡμέραι, (days,"καὶ (and) ὅταν (which-also-ever) ἀπαρθῇ (it-might-have-been-lifted-off) ἀπ' (off) αὐτῶν (of-them,"ὁ (the-one) νυμφίος (bride-belonged,"τότε (to-the-one-which-also) νηστεύσουσιν (they-shall-non-eat-of) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις. (unto-days)
5:35. venient autem dies et cum ablatus fuerit ab illis sponsus tunc ieiunabunt in illis diebusBut the days will come when the bridegroom shall be taken away from them: then shall they fast in those days.
35. But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days.
5:35. But the days will come when the groom will be taken away from them, and then they will fast, in those days.”
5:35. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days:

35: Но придут дни, когда отнимется у них жених, и тогда будут поститься в те дни.
5:35  ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.
5:35. venient autem dies et cum ablatus fuerit ab illis sponsus tunc ieiunabunt in illis diebus
But the days will come when the bridegroom shall be taken away from them: then shall they fast in those days.
5:35. But the days will come when the groom will be taken away from them, and then they will fast, in those days.”
5:35. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:35: when: Luk 24:17-21; Dan 9:26; Zac 13:7; Joh 12:8, Joh 13:33, Joh 14:3, Joh 14:4, Joh 16:4-7, Joh 16:16-22; Joh 16:28, Joh 17:11-13; Act 1:9, Act 3:21
and: Isa 22:12; Mat 6:17, Mat 6:18; Act 13:2, Act 13:3, Act 14:23; Co1 7:5; Co2 11:27
John Gill
5:35 But the days will come,.... And that in a very little time, as they did:
when the bridegroom shall be taken away from them: as their master, John, was taken away from them, and now in prison, and therefore it was no wonder they mourned and fasted; signifying, that in a short time he, the bridegroom of his church and people, should be taken away by death:
and then they shall fast in those days; mourn, and be humbled, of which fasting was, a sign, for the death of their Lord, and on account of the many afflictions and persecutions they should endure for his sake; See Gill on Mt 9:15.
5:365:36: Ասա՛ց եւ առակ մի առ նոսա, թէ ո՛չ ոք արկանէ ՚ի նոր հանդերձէ ՚ի վերայ հնացեա՛լ ձորձոյ. ապա թէ ոչ՝ եւ զնո՛րն պատառէ, եւ ընդ հնոյն չմիաբանի կապերտն որ ՚ի նորոյն[1096]։ [1096] Ոմանք. Կապերտն որ ՚ի նորուն։
36 Եւ նրանց մի առակ էլ ասաց. «Ոչ ոք հնացած ձորձի վրայ նոր զգեստից կտոր չի դնի, ապա թէ ոչ՝ ե՛ւ նորը կը պատռուի, ե՛ւ նոր զգեստից վերցրած կտորը չի յարմարուի հնի հետ:
36 Առակ մըն ալ ըսաւ անոնց. «Մէկը նոր լաթի կտոր մը չի ձգեր հին հանդերձի վրայ. եթէ ոչ՝ այն նորը պատռուածք ալ կ’ընէ ու հինցածին հետ չի յարմարիր այն նոր լաթէն եղած կտորը։
Ասաց եւ առակ մի առ նոսա թէ` Ոչ ոք արկանէ ի նոր հանդերձէ ի վերայ հնացեալ ձորձոյ. ապա թէ ոչ` եւ զնորն պատառէ, եւ ընդ հնոյն չմիաբանի կապերտն որ ի նորոյն:

5:36: Ասա՛ց եւ առակ մի առ նոսա, թէ ո՛չ ոք արկանէ ՚ի նոր հանդերձէ ՚ի վերայ հնացեա՛լ ձորձոյ. ապա թէ ոչ՝ եւ զնո՛րն պատառէ, եւ ընդ հնոյն չմիաբանի կապերտն որ ՚ի նորոյն[1096]։
[1096] Ոմանք. Կապերտն որ ՚ի նորուն։
36 Եւ նրանց մի առակ էլ ասաց. «Ոչ ոք հնացած ձորձի վրայ նոր զգեստից կտոր չի դնի, ապա թէ ոչ՝ ե՛ւ նորը կը պատռուի, ե՛ւ նոր զգեստից վերցրած կտորը չի յարմարուի հնի հետ:
36 Առակ մըն ալ ըսաւ անոնց. «Մէկը նոր լաթի կտոր մը չի ձգեր հին հանդերձի վրայ. եթէ ոչ՝ այն նորը պատռուածք ալ կ’ընէ ու հինցածին հետ չի յարմարիր այն նոր լաթէն եղած կտորը։
zohrab-1805▾ eastern-1994▾ western am▾
5:3636: При сем сказал им притчу: никто не приставляет заплаты к ветхой одежде, отодрав от новой одежды; а иначе и новую раздерет, и к старой не подойдет заплата от новой.
5:36  ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή γε, καὶ τὸ καινὸν σχίσει καὶ τῶ παλαιῶ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ.
5:36. Ἔλεγεν (It-was-forthing) δὲ (moreover) καὶ (and) παραβολὴν (to-a-casting-beside) πρὸς (toward) αὐτοὺς (to-them) ὅτι (to-which-a-one,"Οὐδεὶς (Not-moreover-one) ἐπίβλημα (to-a-casting-upon-to) ἀπὸ (off) ἱματίου (of-an-apparelet) καινοῦ (of-fresh) σχίσας (having-severed-to) ἐπιβάλλει (it-casteth-upon) ἐπὶ (upon) ἱμάτιον (to-an-apparelet) παλαιόν: (to-past-belonged,"εἰ (if) δὲ (moreover) μήγε, (lest-too) καὶ (and) τὸ (to-the-one) καινὸν (to-fresh) σχίσει (it-shall-sever-to) καὶ (and) τῷ (unto-the-one) παλαιῷ (unto-past-belonged) οὐ (not) συμφωνήσει (it-shall-sound-together-unto,"τὸ (the-one) ἐπίβλημα (a-casting-upon-to) τὸ (the-one) ἀπὸ (off) τοῦ (of-the-one) καινοῦ. (of-fresh)
5:36. dicebat autem et similitudinem ad illos quia nemo commissuram a vestimento novo inmittit in vestimentum vetus alioquin et novum rumpit et veteri non convenit commissura a novoAnd he spoke also a similitude to them: That no man putteth a piece from a new garment upon an old garment: otherwise he both rendeth the new, and the piece taken from the new agreeth not with the old.
36. And he spake also a parable unto them; No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old.
5:36. Then he also made a comparison for them: “For no one sews a patch from a new garment onto an old garment. Otherwise, he both disrupts the new one, and the patch from the new one does not join together with the old one.
5:36. And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was [taken] out of the new agreeth not with the old.
And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was [taken] out of the new agreeth not with the old:

36: При сем сказал им притчу: никто не приставляет заплаты к ветхой одежде, отодрав от новой одежды; а иначе и новую раздерет, и к старой не подойдет заплата от новой.
5:36  ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή γε, καὶ τὸ καινὸν σχίσει καὶ τῶ παλαιῶ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ.
5:36. dicebat autem et similitudinem ad illos quia nemo commissuram a vestimento novo inmittit in vestimentum vetus alioquin et novum rumpit et veteri non convenit commissura a novo
And he spoke also a similitude to them: That no man putteth a piece from a new garment upon an old garment: otherwise he both rendeth the new, and the piece taken from the new agreeth not with the old.
5:36. Then he also made a comparison for them: “For no one sews a patch from a new garment onto an old garment. Otherwise, he both disrupts the new one, and the patch from the new one does not join together with the old one.
5:36. And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was [taken] out of the new agreeth not with the old.
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
5:36: No man: Mat 9:16, Mat 9:17; Mar 2:21, Mar 2:22
agreeth: Lev 19:19; Deu 22:11; Co2 6:16
John Gill
5:36 And he spake also a parable unto them,.... The Scribes and Pharisees; illustrating what he had just now said:
no man putteth a piece of a new garment upon an old; by "a piece of a new garment" meaning the new and upstart notions and traditions of the elders, which were so in comparison of the law of Moses; and by the "old", the robe of their own righteousness, wrought out in obedience to the moral and ceremonial law: and Christ suggests, that to join these together, in order to patch up a garment of righteousness, to appear in before God, was equally as weak and ridiculous, as to put a piece of new and undressed cloth into a garment that was old, and wore threadbare.
If otherwise, then both the new, maketh the rent; that is, much worse than it was, as it is expressed both in Matthew and Mark; the old and new cloth being unsuitable, and not of equal strength to hold together: by this Christ intimates, that the Jews, by being directed to the observance of the traditions of the elders, were drawn off from a regard to the commandments of God; so that instead of having a better righteousness, they had one much the worse, a ragged, and a rent one.
And the piece that was taken out of the new, agreeth not with the old; and so the statutes of men, and the ordinances of God, or the traditions of the elders, and the commands of God, are no more like one another, than the piece of a new and an old garment, and as unlike is obedience to the one, and to the other;
See Gill on Mt 9:16. See Gill on Mt 9:17. See Gill on Mk 2:21.
See Gill on Mk 2:22 where this, and the following parable, are more largely explained.
John Wesley
5:36 He spake also a parable - Taken from clothes and wine; therefore peculiarly proper at a feast.
5:375:37: Եւ ո՛չ ոք արկանէ գինի նոր ՚ի տիկս հինս. ապա թէ ոչ՝ պայթուցանէ՛ գինին նոր զտիկսն հինս. ինքն հեղու, եւ տիկքն կորնչին։
37 Եւ ոչ ոք նոր գինին հին տիկերի մէջ չի լցնի, ապա թէ ոչ՝ նոր գինին հին տիկերը կը պայթեցնի. գինին կը թափուի, եւ տիկերը կը փչանան:
37 Եւ մէկը նոր գինին հին տիկերու մէջ չի դներ. եթէ ոչ՝ նոր գինին տիկերը* կը պատռէ, ինք կը թափի ու տիկերը կը կորսուին.
Եւ ոչ ոք արկանէ գինի նոր ի տիկս հինս. ապա թէ ոչ` պայթուցանէ գինին նոր զտիկսն հինս, ինքն հեղու եւ տիկքն կորնչին:

5:37: Եւ ո՛չ ոք արկանէ գինի նոր ՚ի տիկս հինս. ապա թէ ոչ՝ պայթուցանէ՛ գինին նոր զտիկսն հինս. ինքն հեղու, եւ տիկքն կորնչին։
37 Եւ ոչ ոք նոր գինին հին տիկերի մէջ չի լցնի, ապա թէ ոչ՝ նոր գինին հին տիկերը կը պայթեցնի. գինին կը թափուի, եւ տիկերը կը փչանան:
37 Եւ մէկը նոր գինին հին տիկերու մէջ չի դներ. եթէ ոչ՝ նոր գինին տիկերը* կը պատռէ, ինք կը թափի ու տիկերը կը կորսուին.
zohrab-1805▾ eastern-1994▾ western am▾
5:3737: И никто не вливает молодого вина в мехи ветхие; а иначе молодое вино прорвет мехи, и само вытечет, и мехи пропадут;
5:37  καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή γε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται·
5:37. καὶ (And) οὐδεὶς (not-moreover-one) βάλλει (it-casteth) οἶνον (to-a-wine) νέον (to-new) εἰς (into) ἀσκοὺς (to-leatherns) παλαιούς : ( to-past-belonged ) εἰ (if) δὲ (moreover) μήγε, (lest-too) ῥήξει (it-en-shall-burst,"ὁ (the-one) οἶνος (a-wine) ὁ (the-one) νέος (new,"τοὺς (to-the-ones) ἀσκούς, (to-leatherns,"καὶ (and) αὐτὸς (it) ἐκχυθήσεται (it-shall-be-poured-out) καὶ (and) οἱ (the-ones) ἀσκοὶ (leatherns) ἀπολοῦνται : ( they-shall-destruct-off ,"
5:37. et nemo mittit vinum novum in utres veteres alioquin rumpet vinum novum utres et ipsum effundetur et utres peribuntAnd no man putteth new wine into old bottles: otherwise the new wine will break the bottles; and it will be spilled and the bottles will be lost.
37. And no man putteth new wine into old wineskins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish.
5:37. And no one puts new wine into old wineskins. Otherwise, the new wine ruptures the wineskins, and it will be poured out, and the wineskins will be lost.
5:37. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish:

37: И никто не вливает молодого вина в мехи ветхие; а иначе молодое вино прорвет мехи, и само вытечет, и мехи пропадут;
5:37  καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή γε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται·
5:37. et nemo mittit vinum novum in utres veteres alioquin rumpet vinum novum utres et ipsum effundetur et utres peribunt
And no man putteth new wine into old bottles: otherwise the new wine will break the bottles; and it will be spilled and the bottles will be lost.
5:37. And no one puts new wine into old wineskins. Otherwise, the new wine ruptures the wineskins, and it will be poured out, and the wineskins will be lost.
5:37. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
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Adam Clarke: Commentary on the Bible - 1831
5:37: The new wine will burst the bottles - These old bottles would not be able to stand the fermentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to remark, that the eastern bottles are made of skins; generally those of goats.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:37: old: Jos 9:4, Jos 9:13; Psa 119:83
John Gill
5:37 And no man putteth new wine into old bottles,.... To which the Scribes and Pharisees are here compared, into whose hearts the new wine of Gospel grace was not put; or to whom was not made known the love of God Comparable to new wine; nor the blessings of the new covenant of grace, now exhibited; nor the truths of the Gospel now more clearly and newly revealed.
Else the new wine will burst the bottles, and be spilled; they not being able to receive and bear these things, no, not the relation of them: these were hard sayings to them, of which they said, who can hear them? they could not hear them with patience, much less receive them in the love of them; but were at once filled with wrath and indignation, and rejected them.
And the bottles shall perish; their condemnation shall be the greater.
5:385:38: Այլ գինի նոր՝ ՚ի տիկս նորս արկանելի՛ է, եւ երկոքին պահին։
38 Այլ՝ նոր գինին նոր տիկերի մէջ պէտք է լցուի, եւ երկուսն էլ կը պահուեն[4]:[4] 4. Լաւագոյն յուն. բն. չունեն եւ երկուսն էլ կը պահուեն նախադասութիւնը:
38 Հապա նոր գինին նոր տիկերու մէջ դնելու է, որպէս զի երկուքն ալ պահուին։
Այլ գինի նոր ի տիկս նորս արկանելի է, եւ երկոքին պահին:

5:38: Այլ գինի նոր՝ ՚ի տիկս նորս արկանելի՛ է, եւ երկոքին պահին։
38 Այլ՝ նոր գինին նոր տիկերի մէջ պէտք է լցուի, եւ երկուսն էլ կը պահուեն[4]:
[4] 4. Լաւագոյն յուն. բն. չունեն եւ երկուսն էլ կը պահուեն նախադասութիւնը:
38 Հապա նոր գինին նոր տիկերու մէջ դնելու է, որպէս զի երկուքն ալ պահուին։
zohrab-1805▾ eastern-1994▾ western am▾
5:3838: но молодое вино должно вливать в мехи новые; тогда сбережется и то и другое.
5:38  ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον.
5:38. ἀλλὰ (other) οἶνον (to-a-wine) νέον (to-new) εἰς (into) ἀσκοὺς (to-leatherns) καινοὺς ( to-fresh ) βλητέον. (to-castable-of)
5:38. sed vinum novum in utres novos mittendum est et utraque conservanturBut new wine must be put into new bottles: and both are preserved.
38. But new wine must be put into fresh wineskins.
5:38. Instead, the new wine is put into new wineskins, and both are preserved.
5:38. But new wine must be put into new bottles; and both are preserved.
But new wine must be put into new bottles; and both are preserved:

38: но молодое вино должно вливать в мехи новые; тогда сбережется и то и другое.
5:38  ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον.
5:38. sed vinum novum in utres novos mittendum est et utraque conservantur
But new wine must be put into new bottles: and both are preserved.
38. But new wine must be put into fresh wineskins.
5:38. Instead, the new wine is put into new wineskins, and both are preserved.
5:38. But new wine must be put into new bottles; and both are preserved.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:38: Eze 36:26; Co2 5:17; Gal 2:4, Gal 2:12-14, Gal 4:9-11, Gal 5:1-6, Gal 6:13, Gal 6:14; Phi 3:5-7; Col 2:19-23; Ti1 4:8; Heb 8:8-13, Heb 13:9, Heb 13:10; Rev 21:5
John Gill
5:38 But new wine must be put into new bottles,.... Such as the disciples of Christ were, and sinners called to repentance are, who are renewed by the Spirit and grace of God: and these are filled with spiritual joy and comfort, as with new wine, arising from discoveries of the love of God, a view of interest in the blessings of the covenant, and an application of Gospel truths and promises.
And both are preserved; both these renewed ones, who are preserved unto the kingdom and glory of Christ; and the grace that is put into them, which is a well of living water, springing up to everlasting life; as well as the Gospel, and its blessings.
5:395:39: Եւ ո՛չ ոք ըմպէ զհինն՝ եւ կամիցի զնորն. քանզի ասէ՝ թէ հինն քաղցրագո՛յն է[1097]։[1097] Ոմանք. Ասէ եթէ հինն քաղց՛՛։
39 Եւ ոչ ոք, երբ հինը խմի, նորը կ’ուզենայ, որովհետեւ կ’ասի, թէ՝ հինը աւելի լաւն է»:
39 Եւ մէկը հին գինին խմելէն յետոյ անմիջապէս նորը չ’ուզեր, քանզի կ’ըսէ թէ՝ Հինը աւելի ախորժելի է»։
Եւ ոչ ոք ըմպէ զհինն [23]եւ կամիցի զնորն, քանզի ասէ թէ` Հինն քաղցրագոյն է:

5:39: Եւ ո՛չ ոք ըմպէ զհինն՝ եւ կամիցի զնորն. քանզի ասէ՝ թէ հինն քաղցրագո՛յն է[1097]։
[1097] Ոմանք. Ասէ եթէ հինն քաղց՛՛։
39 Եւ ոչ ոք, երբ հինը խմի, նորը կ’ուզենայ, որովհետեւ կ’ասի, թէ՝ հինը աւելի լաւն է»:
39 Եւ մէկը հին գինին խմելէն յետոյ անմիջապէս նորը չ’ուզեր, քանզի կ’ըսէ թէ՝ Հինը աւելի ախորժելի է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3939: И никто, пив старое [вино], не захочет тотчас молодого, ибо говорит: старое лучше.
5:39  [καὶ] οὐδεὶς πιὼν παλαιὸν θέλει νέον· λέγει γάρ, ὁ παλαιὸς χρηστός ἐστιν.
5:39. [Οὐδεὶς "[Not-moreover-one) πιὼν (having-had-drank) παλαιὸν (to-past-belonged) θέλει (it-determineth) νέον: (to-new) λέγει (It-fortheth) γάρ (therefore,"Ὁ (The-one) παλαιὸς (past-belonged) χρηστός (afforded) ἐστιν.] (it-be.]"
5:39. et nemo bibens vetus statim vult novum dicit enim vetus melius estAnd no man drinking old hath presently a mind to new: for he saith: The old is better.
39. And no man having drunk old desireth new: for he saith, The old is good.
5:39. And no one who is drinking the old, soon wishes for the new. For he says, ‘The old is better.’ ”
5:39. No man also having drunk old [wine] straightway desireth new: for he saith, The old is better.
No man also having drunk old [wine] straightway desireth new: for he saith, The old is better:

39: И никто, пив старое [вино], не захочет тотчас молодого, ибо говорит: старое лучше.
5:39  [καὶ] οὐδεὶς πιὼν παλαιὸν θέλει νέον· λέγει γάρ, ὁ παλαιὸς χρηστός ἐστιν.
5:39. et nemo bibens vetus statim vult novum dicit enim vetus melius est
And no man drinking old hath presently a mind to new: for he saith: The old is better.
5:39. And no one who is drinking the old, soon wishes for the new. For he says, ‘The old is better.’ ”
5:39. No man also having drunk old [wine] straightway desireth new: for he saith, The old is better.
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Adam Clarke: Commentary on the Bible - 1831
5:39: The old is better - ΧρηϚοτερος - Is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot.
1. The miraculous draught of fishes, the cleansing of the leper, the healing of the paralytic person, the calling of Levi, and the parable of the old and new bottles, and the old and new wine - all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament from which a preacher of the Gospel can derive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matthew 9, to which chapter it will be well to refer.
2. The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. There is as much to be observed in the manner of speaking the truth, as in the truth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God's work; and it would take two such to make one Preacher.
Albert Barnes: Notes on the Bible - 1834
5:39
Having drunk old wine ... - Wine increases its strength and flavor, and its mildness and mellowness, by age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this: You Pharisees wish to draw my disciples to the "austere" and "rigid" duties of the ceremonial law - to fasting and painful rites; but they have come under a milder system. They have tasted the gentle and tender blessings of the gospel; they have no "relish" for your stern and harsh requirements. To insist now on their observing them would be like telling a man who had tasted of good, ripe, and mild wine to partake of that which is sour and unpalatable. At the proper time all the sterner duties of religion will be properly regarded; but "at present," to teach them to fast when they see "no occasion" for it - when they are full of joy at the presence of their Master - would be like putting a piece of new cloth on an old garment, or new wine into old bottles, or drinking unpleasant wine after one had tasted that which was more pleasant. It would be ill-timed, inappropriate, and incongruous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:39: Jer 6:16; Mar 7:7-13; Rom 4:11, Rom 4:12; Heb 11:1, Heb 11:2, Heb 11:39
John Gill
5:39 No man also having drunk old wine,.... "Wine", though not in the text, is rightly supplied by our translators, as it is by the Syriac and Persic versions:
straightway desireth new; new wine:
for he saith, the old is better; old wine is more grateful, more generous, and more reviving to the spirits, than new wine is. This is a proverbial expression, and which Luke only records; which may be applied to natural men, who having drunk the old wine of their carnal lusts and pleasures, do not desire the new wine of the Gospel, and of the grace of God, and of spiritual things, but prefer their old sins and lusts unto them: carnal lusts may be signified by old wine, both for the antiquity of them, being as old as men themselves, and therefore called the old man, and for the gratefulness of them to them; and who may be said to drink of them, as they do drink iniquity like water; which is expressive of their great desire and thirst after it, and delight in it: now whilst they are such, they cannot desire the new wine of the Gospel, which is insipid and ungrateful to them; nor the grace of God, to which their carnal minds are enmity; nor any thing that is evangelical and spiritual, at least, not straightway, or immediately; not until they are regenerated by the Spirit of God, and their taste is changed, but will prefer their old lusts and former course of life unto them: or it may be accommodated to legalists, and men of a "pharisaical spirit", to whom spiritual and evangelical things are very disagreeable: Scribes and Pharisees, who have drank of the old wine of the law, and the traditions of the elders, do not desire the new wine of the Gospel, but prefer the former to it: the ceremonial law may be expressed by old wine, being originally instituted of God, and acceptable to him; and one part of which lay in libations of wine, and was of long standing, but now waxen old, and ready to vanish away; and likewise the traditions of the elders, which were highly pleasing to the Pharisees, and which pretended to great antiquity: and of these they might be said to drink, being inured to them from their youth, and therefore could not like the new dispensation of the Gospel, neither its doctrines, nor its ordinances; but preferred their old laws and traditions to them: or rather this proverb, as used by Christ here, may be considered as intimating the reason why the disciples did not give into the practices of the Pharisees, because they had drank of the old wine of the Gospel; which, as upon some account it may be called new, because of the new dispensation, fresh discovery and clearer revelation of it; in other respects it may be said to be old, being what was prepared and ordained before the world began; and what Adam drank of, in the first hint and promise of the Messiah; and after him Noah, the preacher of righteousness; and Abraham, Isaac, and Jacob, to whom the Gospel was preached before; and even Moses, who wrote and testified of Christ; and David, and Solomon, and Isaiah, and all the prophets of the former dispensation: and now the disciples having more largely drank of it, under the ministry of Christ, could not easily desire the new wine of the fastings and prayers of the Pharisees, and John's disciples; for the old wine of the Gospel was much better in their esteem, more grateful to the taste, more refreshing to their spirits, and more salutary and healthful, being the wholesome words of our Lord Jesus Christ. Old wine, with the Jews (h) was wine of three years old, and was always by them preferred to new: so they descant on those words in Deut 15:16 "because he is well with thee (i), (i.e. the servant,)"
"with thee in food, with thee in drink; for thou shalt not eat bread of fine flour, and he eat bread of bran; or thou drink, , "old wine", and he drink, , "new wine".''
And sometimes they use this distinction of old and new wine proverbially and parabolically, as here (k).
"Rabbi Jose bar Juda, a man of a village in Babylon, used to say, he that learns of young men, to what is he like? to him that eateth unripe grapes, and drinks wine out of the fat: but he; that learns of old men, to what is he like? to him that eats ripe grapes, and drinks, , "old wine"''
signifying, that the knowledge of old men is more solid, and mature, and unmixed, and free from dregs of ignorance, than that of young men: though it follows, that
"Ribbi had used to say, do not look upon the tankard, but on what is in it; for sometimes there is a new tankard full of old wine, and an old one in which there is not so much as new in it:''
signifying, that sometimes young men are full of wisdom and knowledge, when old men are entirely devoid of them.
(h) T. Bab. Beracot, fol. 51. 1. & Gloss. in ib. & Bava Bathra, fol. 98. 1. & Maimon. Hilch. Mecira, c. 17. sect. 6. (i) T. Bab. Kiddushin, fol. 22. 1. (k) Pirke Abot, c. 4. sect. 20.
John Wesley
5:39 And no man having drunk old wine - And beside, men are not wont to be immediately freed from old prejudices.