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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Most of this chapter is a repetition of divers passages of Christ's preaching and miracles which we had before in Matthew and Mark; they are all of such weight, that they are worth repeating, and therefore they are repeated, that out of the mouth not only of two, but of three, witnesses every word may be established. Here is, I. A general account of Christ's preaching, and how he had subsistence for himself and his numerous family by the charitable contributions of good people, ver. 1-3. II. The parable of the sower, and the four sorts of ground, with the exposition of it, and some inferences from it, ver. 4-18. III. The preference which Christ gave to his obedient disciples before his nearest relations according to the flesh, ver. 19-21. IV. His stilling a storm at sea, with a word's speaking, ver. 22-25. V. His casting a legion of devils out of a man that was possessed by them, ver. 26-40. VI. His healing the woman that had the bloody issue, and raising Jairus's daughter to life, ver. 41-56.
Adam Clarke: Commentary on the Bible - 1831
Jesus preaches through every city and village, Luk 8:1. Women minister to him, Luk 8:2, Luk 8:3. Instructs the multitudes by the parable of the sower, Luk 8:4-8. Explains it at large to his disciples, Luk 8:9-15. Directions how to improve by hearing the Gospel, Luk 8:16-18. His mother and brethren seek him, Luk 8:19-21. He and his disciples go upon the lake, and are taken in a storm, Luk 8:22-25. They arrive among the Gadarenes, Luk 8:26, where he cures a demoniac, Luk 8:27-39. He returns from the Gadarenes, and is requested by Jairus to heal his daughter, Luk 8:40-42. On the way he cures a diseased woman, Luk 8:43-48. Receives information that the daughter of Jairus is dead, Luk 8:49. Exhorts the father to believe; arrives at the house, and raises the dead child to life, Luk 8:50-56.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 8:1, Women minister unto Christ of their substance; Luk 8:4, Christ, after he had preached from place to place, attended by his apostles, propounds the parable of the sower, Luk 8:16. and the candle; Luk 8:19, declares who are his mother, and brethren; Luk 8:22, rebukes the winds; Luk 8:26, casts the legion of devils out of the man into the herd of swine; Luk 8:37, is rejected of the Gadarenes,; Luk 8:43, heals the woman of her bloody issue; Luk 8:49, and raises from death Jairus's daughter.
8:18:1: Եւ եղեւ յետ այնորիկ, եւ ինքն շրջէր ընդ քաղա՛քս եւ ընդ գեղս, քարոզէր եւ աւետարանէր զարքայութիւն Աստուծոյ. եւ երկոտասանքն ընդ նմա[1156]. [1156] Ոմանք. Եւ ընդ գեաւղս։
8 Դրանից յետոյ Յիսուս շրջում էր քաղաքներում եւ գիւղերում, քարոզում էր եւ աւետարանում Աստծու արքայութիւնը: Եւ նրա հետ էին Տասներկուսը
8 Անկէ յետոյ՝ ինք քաղաքէ քաղաք ու գիւղէ գիւղ պտըտելով՝ կը քարոզէր եւ Աստուծոյ թագաւորութիւնը կ’աւետարանէր ու տասներկուքը իրեն հետ էին,
Եւ եղեւ յետ այնորիկ եւ ինքն շրջէր ընդ քաղաքս եւ ընդ գեղս, քարոզէր եւ աւետարանէր զարքայութիւն Աստուծոյ, եւ երկոտասանքն ընդ նմա:

8:1: Եւ եղեւ յետ այնորիկ, եւ ինքն շրջէր ընդ քաղա՛քս եւ ընդ գեղս, քարոզէր եւ աւետարանէր զարքայութիւն Աստուծոյ. եւ երկոտասանքն ընդ նմա[1156].
[1156] Ոմանք. Եւ ընդ գեաւղս։
8 Դրանից յետոյ Յիսուս շրջում էր քաղաքներում եւ գիւղերում, քարոզում էր եւ աւետարանում Աստծու արքայութիւնը: Եւ նրա հետ էին Տասներկուսը
8 Անկէ յետոյ՝ ինք քաղաքէ քաղաք ու գիւղէ գիւղ պտըտելով՝ կը քարոզէր եւ Աստուծոյ թագաւորութիւնը կ’աւետարանէր ու տասներկուքը իրեն հետ էին,
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8:11: После сего Он проходил по городам и селениям, проповедуя и благовествуя Царствие Божие, и с Ним двенадцать,
8:1  καὶ ἐγένετο ἐν τῶ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ θεοῦ, καὶ οἱ δώδεκα σὺν αὐτῶ,
8:1. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) καθεξῆς (of-held-down) καὶ (and) αὐτὸς (it) διώδευεν (it-was-waying-through-of) κατὰ (down) πόλιν (to-a-city) καὶ (and) κώμην (to-a-village) κηρύσσων (heralding) καὶ (and) εὐαγγελιζόμενος ( goodly-messaging-to ) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) οἱ (the-ones) δώδεκα (two-ten) σὺν (together) αὐτῷ, (unto-it,"
8:1. et factum est deinceps et ipse iter faciebat per civitatem et castellum praedicans et evangelizans regnum Dei et duodecim cum illoAnd it came to pass afterwards he travelled through the cities and towns, preaching and evangelizing the kingdom of God: and the twelve with him:
1. And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the good tidings of the kingdom of God, and with him the twelve,
8:1. And it happened afterwards that he was making a journey through the cities and towns, preaching and evangelizing the kingdom of God. And the twelve were with him,
8:1. And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve [were] with him,
And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve [were] with him:

1: После сего Он проходил по городам и селениям, проповедуя и благовествуя Царствие Божие, и с Ним двенадцать,
8:1  καὶ ἐγένετο ἐν τῶ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ θεοῦ, καὶ οἱ δώδεκα σὺν αὐτῶ,
8:1. et factum est deinceps et ipse iter faciebat per civitatem et castellum praedicans et evangelizans regnum Dei et duodecim cum illo
And it came to pass afterwards he travelled through the cities and towns, preaching and evangelizing the kingdom of God: and the twelve with him:
8:1. And it happened afterwards that he was making a journey through the cities and towns, preaching and evangelizing the kingdom of God. And the twelve were with him,
8:1. And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve [were] with him,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Один ев. Лука делает замечание о женщинах, которые, во время проповеднических путешествий Христа с 12-ю апостолами, служили Ему своим имением. - Мария Магдалина - см. XXVII, 56. - Из которой вышли семь бесов. Это выражение обозначает чрезвычайную силу одержимости бесами: семь - на языке Св. Писания есть символ полноты (ср. Мф ХII, 45). По И. Вейса, здесь указывается на то, что Мария семь раз в течение своей жизни подвергалась возвращению бесноватости. Что касается довольно распространенного рационалистического взгляда, будто бы Мария была просто крайне распущенная в нравственном отношении женщина, что и обозначил будто бы евангелист замечанием своим, то против такого понимания говорит употребленный и о Марии термин "исцеленная" (teqerapeumenai), который означает чудесное исцеление от действительной, а не мнимой болезни беснования. - Домоправителя Ирода, т. е., по нашему, гофмейстера при дворе Ирода (вероятно, Антипы). Должность эта была видная (ср. Мф XX, 8). - Жены эти служили Христу до самой Его смерти на кресте (см. Лк ХXIV, 10). - Сусанна - личность неизвестная.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, 2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

We are here told,

I. What Christ made the constant business of his life--it was preaching; in that work he was indefatigable, and went about doing good (v. 1), afterward--en to kathexes--ordine, in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here, 1. Where he preached: He went about--diodeue--peragrabat. He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat--He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Judg. v. 11. 2. What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled. 3. Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom.

II. Whence he had the necessary supports of life: He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, v. 2, 3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too.

1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it.

2. One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, ch. vii. 37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, 1 Tim. ii. 9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Matt. xxvii. 55, 56); whereas Mary the sister of Lazarus had her residence in Bethany.

3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him.

4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.
Adam Clarke: Commentary on the Bible - 1831
8:1: Throughout every city and village - That is, of Galilee.
Albert Barnes: Notes on the Bible - 1834
8:1: Every city and village - Of Galilee.
Preaching an showing the glad tidings of the kingdom of God - That the kingdom of God was about to come, or that his reign in the gospel was about to be set up over people. See the notes at Mat 3:2.
The twelve - The twelve apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: that: Luk 4:43, Luk 4:44; Mat 4:23, Mat 9:35, Mat 11:1; Mar 1:39; Act 10:38
the glad: Luk 2:10, Luk 2:11, Luk 4:18; Isa 61:1-3; Mat 13:19; Act 13:32; Rom 10:15
and the: Luk 6:14-16; Mat 10:2-4; Mar 3:16-19
John Gill
8:1 And it came to pass afterwards, After Christ had healed the centurion's servant at Capernaum, and had raised a widow's son that was dead, to life, at Naim; after John's disciples had been with and he had dismissed them, and had said many things in commendation of John, and in vindication both of him, and of himself: and after he had taken a meal in a Pharisee's house, where he met with a woman that had been a notorious sinner, who showed great affection for him, which occasioned much course between him and the Pharisee:
that he went throughout every city and village: that is, in Galilee, where he now was, as is clear from the foregoing chapter, and from what follows in this, Lk 8:26 and besides, it was by the sea of Galilee that he delivered the following parable concerning the sower; see Mt 13:1
preaching, and showing the glad tidings of the kingdom of God; of the Gospel dispensation, which was now taking place, and had been long expected; publishing the doctrines and mysteries of it, such as free and full remission of sins for his own sake, justification by his righteousness, acceptance in him the beloved Son of God, and complete salvation by him as the Saviour of his people, than which nothing could be more welcome news, or better tidings; pointing out the ordinances of that dispensation, and showing who were the proper subjects of them, and directing and encouraging such to submit unto them; as also signifying what the kingdom of grace lies in, not in meats and drinks, or any outward things, but in inward holiness, peace, and joy; and what is a meetness for entrance into the kingdom of glory, namely, regenerating grace; and what gives a right unto it, even a better righteousness than that of the Scribes and Pharisees, and which was no other than his own:
and the twelve were with him; the twelve apostles, whom Christ had chose, and ordained as such: these attended him wherever he went, that they might be witnesses of his miracles, and learn his doctrines; that so they might be thoroughly furnished for their future ministry, both in Judea, and among the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
8:1 A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Lk 8:1-3)
went--travelled, made a progress.
throughout every city and village--through town and village.
preaching, &c.--the Prince of itinerant preachers scattering far and wide the seed of the Kingdom.
8:28:2: եւ կանա՛յք ոմանք՝ որ բժշկեալ էին յայսո՛ց չարաց եւ ՚ի հիւանդութենէ. Մարիամ՝ որ կոչէր Մագդաղէնացի, յորմէ եւթն դեւն ելեալ էր[1157]. [1157] Ոմանք. Եւ ՚ի հիւանդութեանց։
2 եւ մի քանի կանայք, որոնք բժշկուել էին չար ոգիներից ու հիւանդութիւններից. Մարիամը, որ կոչւում էր Մագդաղենացի, եւ որից եօթը դեւ էր դուրս եկել,
2 Նաեւ քանի մը կիներ՝ որոնք չար ոգիներէ ու հիւանդութիւններէ բժշկուեր էին. Մարիամը, որ Մագդաղենացի կը կոչուէր, ուրկէ եօթը դեւ ելեր էր
եւ կանայք ոմանք որ բժշկեալ էին յայսոց չարաց եւ ի հիւանդութեանց. Մարիամ որ կոչէր Մագդաղենացի, յորմէ եւթն դեւն ելեալ էր:

8:2: եւ կանա՛յք ոմանք՝ որ բժշկեալ էին յայսո՛ց չարաց եւ ՚ի հիւանդութենէ. Մարիամ՝ որ կոչէր Մագդաղէնացի, յորմէ եւթն դեւն ելեալ էր[1157].
[1157] Ոմանք. Եւ ՚ի հիւանդութեանց։
2 եւ մի քանի կանայք, որոնք բժշկուել էին չար ոգիներից ու հիւանդութիւններից. Մարիամը, որ կոչւում էր Մագդաղենացի, եւ որից եօթը դեւ էր դուրս եկել,
2 Նաեւ քանի մը կիներ՝ որոնք չար ոգիներէ ու հիւանդութիւններէ բժշկուեր էին. Մարիամը, որ Մագդաղենացի կը կոչուէր, ուրկէ եօթը դեւ ելեր էր
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8:22: и некоторые женщины, которых Он исцелил от злых духов и болезней: Мария, называемая Магдалиною, из которой вышли семь бесов,
8:2  καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, μαρία ἡ καλουμένη μαγδαληνή, ἀφ᾽ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,
8:2. καὶ (and) γυναῖκές (women) τινες (ones) αἳ ( which ) ἦσαν (they-were) τεθεραπευμέναι ( having-had-come-to-be-ministered-of ) ἀπὸ (off) πνευμάτων (of-currentings-to) πονηρῶν ( of-en-necessitated ) καὶ (and) ἀσθενειῶν, (of-un-vigorings-of) Μαρία (a-Maria) ἡ (the-one) καλουμένη (being-called-unto) Μαγδαληνή, (a-Magdalene) ἀφ' (off) ἧς (of-which) δαιμόνια (daimonlets) ἑπτὰ (seven) ἐξεληλύθει, (it-had-come-to-have-came-out,"
8:2. et mulieres aliquae quae erant curatae ab spiritibus malignis et infirmitatibus Maria quae vocatur Magdalene de qua daemonia septem exierantAnd certain women who had been healed of evil spirits and infirmities: Mary who is called Magdalen, out of whom seven devils were gone forth,
2. and certain women which had been healed of evil spirits and infirmities, Mary that was called Magdalene, from whom seven devils had gone out,
8:2. along with certain women who had been healed of evil spirits and infirmities: Mary, who is called Magdalene, from whom seven demons had departed,
8:2. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils:

2: и некоторые женщины, которых Он исцелил от злых духов и болезней: Мария, называемая Магдалиною, из которой вышли семь бесов,
8:2  καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, μαρία ἡ καλουμένη μαγδαληνή, ἀφ᾽ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,
8:2. et mulieres aliquae quae erant curatae ab spiritibus malignis et infirmitatibus Maria quae vocatur Magdalene de qua daemonia septem exierant
And certain women who had been healed of evil spirits and infirmities: Mary who is called Magdalen, out of whom seven devils were gone forth,
8:2. along with certain women who had been healed of evil spirits and infirmities: Mary, who is called Magdalene, from whom seven demons had departed,
8:2. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:2: Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree.
Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luk 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce.
There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luk 7:36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.
Albert Barnes: Notes on the Bible - 1834
8:2: Infirmities - Sickness.
Mary called Magdalene - So called from "Magdula," the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the 4, 000. See the notes at Mat 15:39.
Out of whom went - By the power of Jesus.
Seven devils - The word "seven" is often used for an indefinite number, and "may" signify merely "many" devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See the notes at Mat 4:24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion Joh 19:25 and burial Mar 15:47, and she was among those who had prepared the materials to embalm him Mar 16:1, and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared Mar 16:9, and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane, Joh 20:11-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: certain: Luk 23:27; Mat 27:55, Mat 27:56; Mar 15:40, Mar 15:41, Mar 16:1; Joh 19:25; Act 1:14
out: Luk 8:30; Mar 16:9
John Gill
8:2 And certain women which had been healed of evil spirits,.... Of devils, who had possessed them, and were healed by Christ, dispossessing them; See Gill on Lk 7:21.
and infirmities: various diseases of body: some were dispossessed of devils, and others freed from bodily disorders; of the first sort was
Mary Magdalene, out of whom went seven devils: by the order of Christ, for he cast them out, Mk 16:9 and which shows, that this is to be understood, in a literal sense, of devils, and the dispossession of them by Christ; and not in a figurative sense, of vices, and the expulsion of them by the power of divine grace; for this same phrase is used where real dispossessions are intended: nor need it be thought strange that seven devils should be in one person, when, in this same chapter, we read of a legion in one man, and which also Christ cast out, Lk 8:30. This woman seems to be a different person from her spoken of in the latter part of the preceding chapter, seeing this looks as if it was the first time of her being taken notice of by this evangelist, and is described by a different character. She is called "Magdalene", to distinguish her from others of the same name; the reason of which See Gill on Mt 27:56. She is said (d) to be a widow, and so not being bound to an husband, was at leisure to follow Christ.
(d) Jerom in Mar. xv. 40.
John Wesley
8:2 Mary Magdalene - Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.
Robert Jamieson, A. R. Fausset and David Brown
8:2 certain women . . . healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (1Cor 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Rom 11:33) --of this poverty of His!
Mary Magdalene--that is, probably, of Magdala (on which see Mt 15:39; see on Mk 8:10).
went--rather, "had gone."
seven devils-- (Mk 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Lk 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.
8:38:3: եւ Յովաննա՛ կի՛ն՝ Քուզայ հազարապետին Հերովդի. եւ Շուշան, եւ այլք բազումք որք պաշտէին զնա յընչից իւրեանց։
3 Յովհաննան՝ Հերովդէսի վերակացուի՝ Քուզայի կինը, եւ Շուշանն ու շատ ուրիշներ, որոնք իրենց ունեցուածքից մատակարարում էին նրան[8]: [8] 8. Լաւագոյն յուն. բն. նրան-ի փոխարէն ունեն նրանց:
3 Եւ Յովհաննան՝ Հերովդէսին տանը վերակացուին՝ Քուզայի կինը ու Շուշան եւ շատ ուրիշներ, որոնք իրենց ստացուածքովը անոր* ծառայութիւն կ’ընէին։
Եւ Յովաննա կին Քուզայ` հազարապետին Հերովդի, եւ Շուշան եւ այլք բազումք, որք պաշտէին [48]զնա յընչից իւրեանց:

8:3: եւ Յովաննա՛ կի՛ն՝ Քուզայ հազարապետին Հերովդի. եւ Շուշան, եւ այլք բազումք որք պաշտէին զնա յընչից իւրեանց։
3 Յովհաննան՝ Հերովդէսի վերակացուի՝ Քուզայի կինը, եւ Շուշանն ու շատ ուրիշներ, որոնք իրենց ունեցուածքից մատակարարում էին նրան[8]:
[8] 8. Լաւագոյն յուն. բն. նրան-ի փոխարէն ունեն նրանց:
3 Եւ Յովհաննան՝ Հերովդէսին տանը վերակացուին՝ Քուզայի կինը ու Շուշան եւ շատ ուրիշներ, որոնք իրենց ստացուածքովը անոր* ծառայութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: и Иоанна, жена Хузы, домоправителя Иродова, и Сусанна, и многие другие, которые служили Ему имением своим.
8:3  καὶ ἰωάννα γυνὴ χουζᾶ ἐπιτρόπου ἡρῴδου καὶ σουσάννα καὶ ἕτεραι πολλαί, αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.
8:3. καὶ (and) Ἰωάνα (an-Ioana) γυνὴ (a-woman) Χουζᾶ (of-a-Chouzas) ἐπιτρόπου (of-turned-upon) Ἡρῴδου (of-a-Herodes,"καὶ (and) Σουσάννα (a-Sousanna,"καὶ (and) ἕτεραι ( different ) πολλαί , ( much ,"αἵτινες (which-ones) διηκόνουν (they-were-raising-through-unto) αὐτοῖς (unto-them) ἐκ (out) τῶν (of-the-ones) ὑπαρχόντων ( of-firsting-under ) αὐταῖς. (unto-them)
8:3. et Iohanna uxor Chuza procuratoris Herodis et Susanna et aliae multae quae ministrabant eis de facultatibus suisAnd Joanna the wife of Chusa, Herod's steward, and Susanna and many others who ministered unto him of their substance.
3. and Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto them of their substance.
8:3. and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many other women, who were ministering to him from their resources.
8:3. And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
And Joanna the wife of Chuza Herod' s steward, and Susanna, and many others, which ministered unto him of their substance:

3: и Иоанна, жена Хузы, домоправителя Иродова, и Сусанна, и многие другие, которые служили Ему имением своим.
8:3  καὶ ἰωάννα γυνὴ χουζᾶ ἐπιτρόπου ἡρῴδου καὶ σουσάννα καὶ ἕτεραι πολλαί, αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.
8:3. et Iohanna uxor Chuza procuratoris Herodis et Susanna et aliae multae quae ministrabant eis de facultatibus suis
And Joanna the wife of Chusa, Herod's steward, and Susanna and many others who ministered unto him of their substance.
8:3. and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many other women, who were ministering to him from their resources.
8:3. And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:3: Herod's steward - Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs: the steward of his household. Steward of the household was an office in the king's palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king's household, and the office is, I believe, more honorable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical writings, אפיטדופום, and signifies among them the deputy ruler of a province. See on Luk 16:1 (note). In the Islandic version, it is forsionarmanns.
Unto him - Instead of αυτῳ, to him, meaning Christ, many of the best MSS. and versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see Luk 8:1. This is unquestionably the true meaning.
Christ receives these assistances and ministrations, says pious Quesnel, -
1. To honor poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.
4. To make way for the gratitude of those he had healed. And,
5. That he might not be burthensome to the poor to whom he went to preach.
Albert Barnes: Notes on the Bible - 1834
8:3: Herod's steward - Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word "steward" means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a "slave" who was esteemed the most faithful, and was often conferred as a reward of fidelity.
Ministered - Gave for his support.
Of their substance - Their property; their possessions. Christians then believed, when they professed to follow Christ, that it was proper to give "all" up to him - their property as well as their hearts; and the same thing is still required that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory, and to leave it when he calls us away from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: Joanna: Luk 24:10
Herod's: Luk 9:7-9; Joh 4:46-53; Act 13:1; Phi 4:22
of their: Ch1 29:14; Isa 23:18; Mat 2:11, Mat 25:40, Mat 26:11; Act 9:36-39; Co2 8:9; Ti1 5:10
John Gill
8:3 And Joanna, the wife of Chuza, Herod's steward,.... Joanna, or Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as Jochanan, or John, was for a man. In the Talmud (e) we read of one Jochani, or Joanni, the daughter of Retibi, the same name with this. Her husband's name was Chuza. Dr. Lightfoot observes, from a Talmudic treatise (f), such a name in the genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite, and this man being in the family of Herod, who was of that race, suggests it to be an Idumean name. But in my edition of that treatise, Haman is not called the son of Chuza, but , "the son of Ciza"; and besides, Chuza is a Jewish name, and the name of a family of note among the Jews: hence we read (g) of R. Broka the Chuzite; where the gloss is, "for he was", , "of the family of Chuzai". And elsewhere (h) mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon the place, say, "they were Jews": so Abimi is said to be of the family of Chuzai, or the Chuzites (i); and the same is said of R. Acha (k). This man, here mentioned, was Herod's steward; a steward of Herod the "tetrarch", of Galilee. The Arabic version calls him his "treasurer"; and the Vulgate Latin, and the Ethiopic versions, his "procurator"; and some have thought him to be a deputy governor of the province under him; but he seems rather to be a governor, or "chief of his house", as the Syriac version renders it: he was one that presided in his family, and managed his domestic affairs; was an overseer of them, as Joseph was in Potiphar's house; and the same Greek word that is here used, is adopted by the Jews into their language, and used of Joseph (l): and who moreover say (m),
"let not a man appoint a steward in his house; for if Potiphar had not appointed Joseph, "a steward" in his house, he had not come into that matter,''
of calumny and reproach. It was common for kings, princes, and great men, to have such an officer in their families. We read (n) of a steward of king Agrippa's, who was of this same family. The Persic version is very foreign to the purpose, making Chuza to be "of the family of Herod". This man might be either dead, as some have conjectured; or, if living, might be secretly a friend of Christ, and so willing that his wife should follow him; or, if an enemy, such was her zeal for Christ, that she cheerfully exposed herself to all his resentments; and chose rather meanness, contempt, and persecution with Christ, and for his sake, than to enjoy all the pleasures of Herod's court without him.
And Susannah; this also was a name for a woman with the, Jews, as appears from the history of one of this name with them, which stands among the apocryphal writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and persons of substance, as well as note, as should seem by what follows: "and many others"; that is, many other women; for the words, are of the feminine gender:
which ministered unto him of their substance; four ancient copies of Beza's, and five of Stephens's, and the Syriac version read, "which ministered unto them"; that is, to Christ, and his disciples, as the Persic version expresses it. This shows the gratitude of these women, who having received favours from Christ, both for their souls and bodies, make returns to him out of their worldly substance, in a way of thankfulness; and also the low estate of Christ, and his disciples, who stood in need of such ministrations; and may be an instruction to the churches of Christ to take care of their ministers, and to communicate in all good things to them, of whose spiritual things they partake; and may be a direction to them to minister to them of what is their own substance, and not another's; and to minister a proper part, and not the whole, as these women ministered to Christ, and his apostles, of substance which was their own, and that not all of it, but out of it.
(e) T. Bab. Sota, fol. 22. 1. (f) Massechet Sopherim, c. 13. sect. 6. (g) T. Bab. Tasnith, fol. 22. 1. (h) T. Bab. Nedarim, fol. 22. 1. (i) Juchasin, fol. 75. 1. (k) Juchasin, fol. 78. 1. (l) Targum Jon. & Jerus. in Gen. xxxix. 4. (m) T. Bab. Beracot, fol 63. 1. & Maimon lssure Bia, c. 22. sect. 15. & Maggid Misn. in ib. (n) T. Bab. Sacca, fol. 27. 1.
Robert Jamieson, A. R. Fausset and David Brown
8:3 Joanna, wife of Chuza, Herod's steward--If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mk 6:14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (Mk 14:9).
many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [OLSHAUSEN].
8:48:4: Եւ ՚ի ժողովել բազում ժողովրդոց, եւ ըստ քաղաքաց քաղաքաց եկելոցն առ նա, ասէ՛ առակաւ[1158]։ [1158] Ոմանք. Ասէ առակօք։
4 Երբ շատ ժողովուրդ եւ բազմաթիւ քաղաքներից նրա մօտ եկածներ հաւաքուեցին, առակով նրանց ասաց.
4 Երբ մեծ բազմութիւն ժողվուեցաւ եւ շատ քաղաքներէ իրեն եկան, առակ մը ըսաւ անոնց.
Եւ ի ժողովել բազում ժողովրդոց, եւ ըստ քաղաքաց քաղաքաց եկելոցն առ նա, ասէ առակաւ:

8:4: Եւ ՚ի ժողովել բազում ժողովրդոց, եւ ըստ քաղաքաց քաղաքաց եկելոցն առ նա, ասէ՛ առակաւ[1158]։
[1158] Ոմանք. Ասէ առակօք։
4 Երբ շատ ժողովուրդ եւ բազմաթիւ քաղաքներից նրա մօտ եկածներ հաւաքուեցին, առակով նրանց ասաց.
4 Երբ մեծ բազմութիւն ժողվուեցաւ եւ շատ քաղաքներէ իրեն եկան, առակ մը ըսաւ անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
8:44: Когда же собралось множество народа, и из всех городов жители сходились к Нему, Он начал говорить притчею:
8:4  συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς,
8:4. Συνιόντος (Of-going-together) δὲ (moreover) ὄχλου (of-a-crowd) πολλοῦ (of-much) καὶ (and) τῶν (of-the-ones) κατὰ (down) πόλιν (to-a-city) ἐπιπορευομένων ( of-traversing-upon-of ) πρὸς (toward) αὐτὸν (to-it) εἶπεν (it-had-said) διὰ (through) παραβολῆς (of-a-casting-beside,"
8:4. cum autem turba plurima conveniret et de civitatibus properarent ad eum dixit per similitudinemAnd when a very great multitude was gathered together and hastened out of the cities, unto him, he spoke by a similitude.
4. And when a great multitude came together, and they of every city resorted unto him, he spake by a parable:
8:4. Then, when a very numerous crowd was gathering together and hurrying from the cities to him, he spoke using a comparison:
8:4. And when much people were gathered together, and were come to him out of every city, he spake by a parable:
And when much people were gathered together, and were come to him out of every city, he spake by a parable:

4: Когда же собралось множество народа, и из всех городов жители сходились к Нему, Он начал говорить притчею:
8:4  συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς,
8:4. cum autem turba plurima conveniret et de civitatibus properarent ad eum dixit per similitudinem
And when a very great multitude was gathered together and hastened out of the cities, unto him, he spoke by a similitude.
8:4. Then, when a very numerous crowd was gathering together and hurrying from the cities to him, he spoke using a comparison:
8:4. And when much people were gathered together, and were come to him out of every city, he spake by a parable:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-8: Притчу о сеятеле ев. Лука излагает сходно с Матфеем (XIII, 3-9) и Марком (IV, 1-9), но с некоторыми сокращениями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit a hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 11 Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. 18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. 19 Then came to him his mother and his brethren, and could not come at him for the press. 20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

The former paragraph began with an account of Christ's industry in preaching (v. 1); this begins with an account of the people's industry in hearing, v. 4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa. lxv. 1.

Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,

I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, v. 9. They asked him, What might this parable be? Note, We should covet earnestly to know the true intent, and full extent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, v. 10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are enlightened and governed, and into the mould of which we are delivered.

Now from the parable itself, and the explication of it, observe,

(1.) The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?

(2.) The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.

(3.) The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, v. 12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb. ii. 1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.

(4.) Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, v. 5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.

(5.) Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, v. 13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.

(6.) The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (v. 14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.

(7.) It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat--perseverance is necessary to the perfection of a work.

(8.) The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (v. 15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.

(9.) Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.

(10.) In consideration of all this, we ought to take heed how we hear (v. 18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.

II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, v. 16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, v. 17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, v. 18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, 1 John ii. 19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.

III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (v. 19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. Christ is pleased to own those as his nearest and dearest relations that hear the word of God and do it; they are to him more than his mother and brethren.
Albert Barnes: Notes on the Bible - 1834
8:4: See the parable of the sower explained in the notes at Mat. 13:1-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Mat 13:2; Mar 4:1
Geneva 1599
8:4 (1) And when much people were gathered together, and were come to him out of every city, he spake by a parable:
(1) The same gospel is sown everywhere, but does not everywhere yield the same fruit, and this is only due to the fault of men themselves.
John Gill
8:4 And when much people were gathered together,.... To Jesus, as he was by the sea side, the sea of Galilee, or Tiberias:
and were come to him out of every city; of Galilee, to hear him preach, and see miracles:
he spake by a parable; the following things.
John Wesley
8:4 Mt 13:1; Mk 4:1.
8:58:5: Ե՛լ սերմանացան՝ սերմանե՛լ զսերմանիս իւր. եւ ՚ի սերմանելն իւրում, էր որ անկաւ առ ճանապարհաւ՝ եւ եղեւ կոխա՛ն, եւ թռչո՛ւնք երկնից կերան զնա[1159]։ [1159] Յոմանս պակասի. Սերմանել զսերմանիս իւր։
5 «Մի սերմնացան ելաւ սերմեր ցանելու: Եւ երբ նա սերմանում էր, մի մաս սերմ ընկաւ ճանապարհի եզերքը եւ ոտնակոխ եղաւ, եւ երկնքի թռչունները այն կերան:
5 «Սերմ ցանող մը ելաւ իր սերմը ցանելու։ Ցանած ատենը մէկ քանին ճամբուն քով ինկան եւ ոտքի տակ կոխկռտուեցան ու երկնքի թռչունները կերան զանոնք։
Ել սերմանացան սերմանել զսերմանիս իւր. եւ ի սերմանելն իւրում էր որ անկաւ առ ճանապարհաւ եւ եղեւ կոխան, եւ թռչունք երկնից կերան զնա:

8:5: Ե՛լ սերմանացան՝ սերմանե՛լ զսերմանիս իւր. եւ ՚ի սերմանելն իւրում, էր որ անկաւ առ ճանապարհաւ՝ եւ եղեւ կոխա՛ն, եւ թռչո՛ւնք երկնից կերան զնա[1159]։
[1159] Յոմանս պակասի. Սերմանել զսերմանիս իւր։
5 «Մի սերմնացան ելաւ սերմեր ցանելու: Եւ երբ նա սերմանում էր, մի մաս սերմ ընկաւ ճանապարհի եզերքը եւ ոտնակոխ եղաւ, եւ երկնքի թռչունները այն կերան:
5 «Սերմ ցանող մը ելաւ իր սերմը ցանելու։ Ցանած ատենը մէկ քանին ճամբուն քով ինկան եւ ոտքի տակ կոխկռտուեցան ու երկնքի թռչունները կերան զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
8:55: вышел сеятель сеять семя свое, и когда он сеял, иное упало при дороге и было потоптано, и птицы небесные поклевали его;
8:5  ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῶ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό.
8:5. Ἐξῆλθεν (It-had-came-out,"ὁ (the-one) σπείρων (whorling,"τοῦ (of-the-one) σπεῖραι (to-have-whorled) τὸν (to-the-one) σπόρον (to-a-whorlee) αὐτοῦ. (of-it) καὶ (And) ἐν (in) τῷ (unto-the-one) σπείρειν (to-whorl) αὐτὸν (to-it) ὃ (which) μὲν (indeed) ἔπεσεν (it-had-fallen) παρὰ (beside) τὴν (to-the-one) ὁδόν, (to-a-way,"καὶ (and) κατεπατήθη (it-was-treaded-down-unto) καὶ (and) τὰ (the-ones) πετεινὰ ( flying-belonged-of ) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) κατέφαγεν (it-had-devoured-down) αὐτό. (to-it)
8:5. exiit qui seminat seminare semen suum et dum seminat aliud cecidit secus viam et conculcatum est et volucres caeli comederunt illudThe sower went out to sow his seed. And as he sowed, some fell by the way side. And it was trodden down: and the fowls of the air devoured it.
5. The sower went forth to sow his seed: and as he sowed, some fell by the way side; and it was trodden under foot, and the birds of the heaven devoured it.
8:5. “The sower went out to sow his seed. And as he sowed, some fell beside the way; and it was trampled and the birds of the air devoured it.
8:5. A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it:

5: вышел сеятель сеять семя свое, и когда он сеял, иное упало при дороге и было потоптано, и птицы небесные поклевали его;
8:5  ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῶ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό.
8:5. exiit qui seminat seminare semen suum et dum seminat aliud cecidit secus viam et conculcatum est et volucres caeli comederunt illud
The sower went out to sow his seed. And as he sowed, some fell by the way side. And it was trodden down: and the fowls of the air devoured it.
8:5. “The sower went out to sow his seed. And as he sowed, some fell beside the way; and it was trampled and the birds of the air devoured it.
8:5. A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: A sower went out to sow - See all this parable largely explained on Matthew 13:1-23 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: sower: Luk 8:11; Mat 13:3, Mat 13:4, Mat 13:18, Mat 13:19, Mat 13:24-26, Mat 13:37; Mar 4:2-4, Mar 4:15, Mar 4:26-29
fell: Luk 8:12; Heb 2:1; Jam 1:23, Jam 1:24
it: Psa 119:118; Mat 5:13
and the: Gen 15:11
John Gill
8:5 A sower went out to sow his seed,.... By whom Jesus Christ is chiefly designed; though it is true of every preacher of the Gospel: who goes forth, being sent by Christ, with the precious seed of the word: for the phrase, "his seed", which only Luke has, best agrees with Christ, he being the proprietor and subject of it. The Alexandrian copy reads, "the seed of himself", The Persic version reads the whole clause thus, "a sower chose ground, and there he sowed seed": he fixed on the spot of ground to sow his seed in, as Christ did on the people of the Jews, and afterwards the Gentiles.
And, as he sowed, some fell by the wayside; on the road, which was by the side of the field, in which people commonly walked, and so was beaten hard, and the seed lay upon it, and was not received; which designs such hearers of the word, as are not susceptive of it, do not take it in, and have no manner of understanding of it.
And it was trodden down; by every one that passed by, as the Gospel preached to such hardened and ignorant hearers, is despised and trampled under foot by them.
And the fowls of the air devoured it; who generally flock about places where seed is sowing; and here intend the devil and his angels, that have their dwelling in the air; and frequent places of public worship to hinder the usefulness of the ministry of the word, as much as in them lies.
8:68:6: Եւ այլն անկաւ յապառաժի՛. եւ ընդ բուսանելն՝ չորացա՛ւ, առ ՚ի չգոյէ հիւթոյ։
6 Եւ ուրիշ մի մաս ընկաւ ապառաժի վրայ. երբ բուսաւ, չորացաւ՝ խոնաւութիւն չլինելու պատճառով:
6 Ուրիշներ ապառաժի վրայ ինկան ու բուսածին պէս չորցան, հողին հիւթ չունենալուն համար։
Եւ այլն անկաւ յապառաժի. եւ ընդ բուսանելն` չորացաւ առ ի չգոյէ հիւթոյ:

8:6: Եւ այլն անկաւ յապառաժի՛. եւ ընդ բուսանելն՝ չորացա՛ւ, առ ՚ի չգոյէ հիւթոյ։
6 Եւ ուրիշ մի մաս ընկաւ ապառաժի վրայ. երբ բուսաւ, չորացաւ՝ խոնաւութիւն չլինելու պատճառով:
6 Ուրիշներ ապառաժի վրայ ինկան ու բուսածին պէս չորցան, հողին հիւթ չունենալուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
8:66: а иное упало на камень и, взойдя, засохло, потому что не имело влаги;
8:6  καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα.
8:6. καὶ (And) ἕτερον (different) κατέπεσεν (it-had-fallen-down) ἐπὶ (upon) τὴν (to-the-one) πέτραν, (to-a-rockiness,"καὶ (and) φυὲν (having-had-been-spawned) ἐξηράνθη (it-was-dried) διὰ (through) τὸ (to-the-one) μὴ (lest) ἔχειν (to-hold) ἰκμάδα. (to-a-moisture)
8:6. et aliud cecidit supra petram et natum aruit quia non habebat humoremAnd other some fell upon a rock. And as soon as it was sprung up, it withered away, because it had no moisture.
6. And other fell on the rock; and as soon as it grew, it withered away, because it had no moisture.
8:6. And some fell upon rock; and having sprung up, it withered away, because it had no moisture.
8:6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture:

6: а иное упало на камень и, взойдя, засохло, потому что не имело влаги;
8:6  καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα.
8:6. et aliud cecidit supra petram et natum aruit quia non habebat humorem
And other some fell upon a rock. And as soon as it was sprung up, it withered away, because it had no moisture.
8:6. And some fell upon rock; and having sprung up, it withered away, because it had no moisture.
8:6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: Luk 8:13; Jer 5:3; Eze 11:19, Eze 36:26; Amo 6:12; Mat 13:5, Mat 13:6, Mat 13:20, Mat 13:21; Mar 4:5, Mar 4:6, Mar 4:16; Mar 4:17; Rom 2:4, Rom 2:5; Heb 3:7, Heb 3:8, Heb 3:15
John Gill
8:6 And some fell upon a rock,.... Which the other evangelists call "stony places", and "stony ground"; by which are meant such hearers whose hearts are, hardened through the deceitfulness of sin, and continue so notwithstanding the preaching of the word unto them.
And as soon as it sprung up; as it did immediately, as the other evangelists say; and that for this reason, which they give, "because it had no depth of earth"; only a small crust, or shell of earth over the rock; and signifies, that these hearers had only a superficial knowledge of the word, and hastily made a profession of it, which soon came to nothing:
Tit withered away, because it lacked moisture; the other evangelists say, "when the sun was up, it was scorched"; meaning tribulation and persecution, the grace of God being wanting to support under fiery trials: the reason given in Matthew and Mark why it withered, is,
because it had no root; and so read the Persic and Ethiopic versions here.
8:78:7: Եւ այլն անկաւ ՚ի մէ՛ջ փշոց, եւ ընդ նմին բուսեալ փշոցն՝ հեղձուցի՛ն զնա։
7 Եւ ուրիշ մի մաս ընկաւ փշերի մէջ. եւ փշերը նրա հետ բուսնելով՝ այն խեղդեցին:
7 Եւ ուրիշներ փուշերու մէջ ինկան ու փուշերը անոնց հետ բուսնելով խեղդեցին զանոնք։
Եւ այլն անկաւ ի մէջ փշոց, եւ ընդ նմին բուսեալ փշոցն` հեղձուցին զնա:

8:7: Եւ այլն անկաւ ՚ի մէ՛ջ փշոց, եւ ընդ նմին բուսեալ փշոցն՝ հեղձուցի՛ն զնա։
7 Եւ ուրիշ մի մաս ընկաւ փշերի մէջ. եւ փշերը նրա հետ բուսնելով՝ այն խեղդեցին:
7 Եւ ուրիշներ փուշերու մէջ ինկան ու փուշերը անոնց հետ բուսնելով խեղդեցին զանոնք։
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8:77: а иное упало между тернием, и выросло терние и заглушило его;
8:7  καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό.
8:7. καὶ (And) ἕτερον (different) ἔπεσεν (it-had-fallen) ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) ἀκανθῶν, (of-thorns,"καὶ (and) συνφυεῖσαι ( having-had-been-spawned-together ) αἱ (the-ones) ἄκανθαι (thorns) ἀπέπνιξαν (they-choked-off) αὐτό. (to-it)
8:7. et aliud cecidit inter spinas et simul exortae spinae suffocaverunt illudAnd other some fell among thorns. And the thorns growing up with it, choked it.
7. And other fell amidst the thorns; and the thorns grew with it, and choked it.
8:7. And some fell among thorns; and the thorns, rising up with it, suffocated it.
8:7. And some fell among thorns; and the thorns sprang up with it, and choked it.
And some fell among thorns; and the thorns sprang up with it, and choked it:

7: а иное упало между тернием, и выросло терние и заглушило его;
8:7  καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό.
8:7. et aliud cecidit inter spinas et simul exortae spinae suffocaverunt illud
And other some fell among thorns. And the thorns growing up with it, choked it.
7. And other fell amidst the thorns; and the thorns grew with it, and choked it.
8:7. And some fell among thorns; and the thorns, rising up with it, suffocated it.
8:7. And some fell among thorns; and the thorns sprang up with it, and choked it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: thorns: Luk 8:14, Luk 21:34; Gen 3:18; Jer 4:3; Mat 13:7, Mat 13:22; Mar 4:7, Mar 4:18, Mar 4:19; Heb 6:7, Heb 6:8
John Gill
8:7 And some fell among thorns,.... On ground which had within it the roots of thorns and briars; and design such hearers who have their hearts filled with worldly cares, and sensual lusts and pleasures:
and the thorns sprang up with it; and grew faster than that:
and choked it; as the above things do the word, and make it useless and unprofitable; so that though it took place for a while, and was professed, yet process of time was neglected and dropped; and, as Mark says, "it yielded no fruit"; at least that came to perfection.
8:88:8: Եւ այլն անկաւ յերկի՛ր բարի եւ պարարտ, եւ բուսեալ՝ արար պտո՛ւղ հարիւրապատիկ։ Զայս իբրեւ խօսեցաւ, ասէ՛. Որ ունիցի ականջս լսելոյ՝ լուիցէ՛[1160]։ [1160] Ոմանք. Եւ ՚ի պարարտ։
8 Եւ ուրիշ մի մաս ընկաւ լաւ ու պարարտ հողի վրայ եւ, բուսնելով, հարիւրապատիկ պտուղ տուեց»: Երբ այս խօսեց, ասաց. «Ով որ լսելու ականջ ունի, թող լսի»:
8 Եւ ուրիշներ աղէ՛կ հողի մէջ ինկան ու բուսնելով՝ հարիւրապատիկ պտուղ տուին»։ Երբ այս բաները կ’ըսէր, կ’աղաղակէր. «Ան որ լսելու ականջ ունի՝ թող լսէ»։
Եւ այլն անկաւ յերկիր բարի [49]եւ պարարտ``, եւ բուսեալ` արար պտուղ հարիւրապատիկ: Զայս իբրեւ խօսեցաւ, ասէ. Որ ունիցի ականջս լսելոյ լուիցէ:

8:8: Եւ այլն անկաւ յերկի՛ր բարի եւ պարարտ, եւ բուսեալ՝ արար պտո՛ւղ հարիւրապատիկ։ Զայս իբրեւ խօսեցաւ, ասէ՛. Որ ունիցի ականջս լսելոյ՝ լուիցէ՛[1160]։
[1160] Ոմանք. Եւ ՚ի պարարտ։
8 Եւ ուրիշ մի մաս ընկաւ լաւ ու պարարտ հողի վրայ եւ, բուսնելով, հարիւրապատիկ պտուղ տուեց»: Երբ այս խօսեց, ասաց. «Ով որ լսելու ականջ ունի, թող լսի»:
8 Եւ ուրիշներ աղէ՛կ հողի մէջ ինկան ու բուսնելով՝ հարիւրապատիկ պտուղ տուին»։ Երբ այս բաները կ’ըսէր, կ’աղաղակէր. «Ան որ լսելու ականջ ունի՝ թող լսէ»։
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8:88: а иное упало на добрую землю и, взойдя, принесло плод сторичный. Сказав сие, возгласил: кто имеет уши слышать, да слышит!
8:8  καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταῦτα λέγων ἐφώνει, ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
8:8. καὶ (And) ἕτερον (different) ἔπεσεν (it-had-fallen) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) τὴν (to-the-one) ἀγαθήν, (to-good,"καὶ (and) φυὲν (having-had-been-spawned) ἐποίησεν (it-did-unto) καρπὸν (to-a-fruit) ἑκατονταπλασίονα. (to-hundred-fold-belonged) Ταῦτα (To-the-ones-these) λέγων (forthing) ἐφώνει (it-was-sounding-unto,"Ὁ (The-one) ἔχων (holding) ὦτα (to-ears) ἀκούειν (to-hear) ἀκουέτω. (it-should-hear)
8:8. et aliud cecidit in terram bonam et ortum fecit fructum centuplum haec dicens clamabat qui habet aures audiendi audiatAnd other some fell upon good ground and, being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear.
8. And other fell into the good ground, and grew, and brought forth fruit a hundredfold. As he said these things, he cried, He that hath ears to hear, let him hear.
8:8. And some fell upon good soil; and having sprung up, it produced fruit one hundredfold.” As he said these things, he cried out, “Whoever has ears to hear, let him hear.”
8:8. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear:

8: а иное упало на добрую землю и, взойдя, принесло плод сторичный. Сказав сие, возгласил: кто имеет уши слышать, да слышит!
8:8  καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταῦτα λέγων ἐφώνει, ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
8:8. et aliud cecidit in terram bonam et ortum fecit fructum centuplum haec dicens clamabat qui habet aures audiendi audiat
And other some fell upon good ground and, being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear.
8:8. And some fell upon good soil; and having sprung up, it produced fruit one hundredfold.” As he said these things, he cried out, “Whoever has ears to hear, let him hear.”
8:8. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: other: Luk 8:15; Mat 13:8, Mat 13:23; Mar 4:8, Mar 4:20; Joh 1:12, Joh 1:13, Joh 3:3-5; Eph 2:10; Col 1:10
an hundredfold: Gen 26:12
He that: Pro 1:20-23, Pro 8:1, Pro 20:12; Jer 13:15, Jer 25:4; Mat 11:15, Mat 13:9; Rev 2:7, Rev 2:11
John Gill
8:8 And other fell on good ground,.... The Syriac version reads, "on good and beautiful ground"; and so the Cambridge copy of Beza's; ground which both looked well, and proved well; and signifies such hearers who have good and honest hearts, made so by the Spirit of God; who receive the word in the love of it, have a spiritual understanding, and real experience of it;
and sprang up, and bare fruit, an hundred fold; or, "a hundred for one", as the Syriac version renders it; a hundred grains for one that was sown. The Ethiopic version adds, "and it was to thirty, and it was to sixty": that is, as the other evangelists say, "some thirty", and "some sixty fold"; for the word of God is more fruitful in some of those gracious hearers, than in others:
and when he had said these things, he cried: with a loud voice, that what he was about to say might be attended to:
he that hath ears to hear, let him hear; see this parable more largely explained in the following notes. See Gill on Mt 13:3, Mt 13:4, Mt 13:5, Mt 13:6, Mt 13:7, Mt 13:8, Mt 13:9
8:98:9: Հարցանէին զնա աշակերտքն՝ թէ զի՞նչ իցէ առակն։
9 Աշակերտները նրան հարցնում էին, թէ այդ առակն ի՞նչ է նշանակում:
9 Իր աշակերտները հարցուցին իրեն՝ ըսելով. «Ի՞նչ պիտի ըլլայ այս առակը»։
Հարցանէին զնա աշակերտքն թէ` Զի՞նչ իցէ առակն:

8:9: Հարցանէին զնա աշակերտքն՝ թէ զի՞նչ իցէ առակն։
9 Աշակերտները նրան հարցնում էին, թէ այդ առակն ի՞նչ է նշանակում:
9 Իր աշակերտները հարցուցին իրեն՝ ըսելով. «Ի՞նչ պիտի ըլլայ այս առակը»։
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8:99: Ученики же Его спросили у Него: что бы значила притча сия?
8:9  ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή.
8:9. Ἐπηρώτων (They-were-upon-entreating-unto) δὲ (moreover) αὐτὸν (to-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"τίς (What-one) αὕτη (the-one-this) εἴη (it-may-be) ἡ (the-one) παραβολή. (a-casting-beside?"
8:9. interrogabant autem eum discipuli eius quae esset haec parabolaAnd his disciples asked him what this parable might be.
9. And his disciples asked him what this parable might be.
8:9. Then his disciples questioned him as to what this parable might mean.
8:9. And his disciples asked him, saying, What might this parable be?
And his disciples asked him, saying, What might this parable be:

9: Ученики же Его спросили у Него: что бы значила притча сия?
8:9  ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή.
8:9. interrogabant autem eum discipuli eius quae esset haec parabola
And his disciples asked him what this parable might be.
8:9. Then his disciples questioned him as to what this parable might mean.
8:9. And his disciples asked him, saying, What might this parable be?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-18: Объяснение притчи см. Мф (XIII, 10-17) и Мк (IV, 10-25). Ев. Лука здесь более всего следует Марку. - Ученики - двенадцать апостолов (ср. 1-й ст.). - Так что (ст. 10) - правильнее: чтобы (ϊna) см. Мк IV, 12. - Но отходя (ст. 14-й). Правильнее было бы перевести: "ходя" или живя (по-гречески здесь стоит гл. poreuein). Слова же: "заботами, богатством, и наслаждениями житейскими" представляют собою определение к слову "ходя" или обозначение мотивом "хождения". Люди, следоват., слушают слово, но в своей деятельности водятся другими факторами - заботами и т. д. и через это подавляются как семена, растущие между тернами, и не достигают до зрелости. - В добром и чистом сердце (ст. 15-й), т. е. в нравственно прекрасном и добром (kalh kai agaqh) сердце, а таким сердце делается благодаря очищающему действию слышанного слова (Ин XV, 3). - В терпении, т. е. постоянно держась слова. Это противоположение "отпадению", указанному в 13-м стихе. - Отнимется и то, что он думает иметь (18: ст.). Ев. Лука здесь более точен, чем Матфей и Марк: он говорит, что некоторые люди только воображают, что достигли известных успехов в нравственном усовершенствовании, а на самом деле они ничего не приобрели. И вот, скоро у таких людей отнимается также и эта утеха - пред ними раскрыто будет все их нравственное ничтожество...
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: What: Hos 6:3; Mat 13:10, Mat 13:18, Mat 13:36, Mat 15:15; Mar 4:10, Mar 4:34, Mar 7:17, Mar 7:18; Joh 15:15
John Gill
8:9 And his disciples asked him,.... That is, as Mark says, "when he was alone"; after the multitude were departed, and they were by themselves, it may be in some house with other disciples:
saying, what might this parable be? what is the sense and meaning of it? According to Matthew, they asked why he spake in parables to the people; and to such a question the following words are a proper answer.
8:108:10: Եւ նա՝ ասէ. Ձե՛զ տուեալ է գիտել զխորհուրդս արքայութեան Աստուծոյ, բայց այլոցն առակօ՛ք, զի տեսցեն՝ եւ մի՛ տեսցեն, եւ լուիցեն՝ եւ մի՛ իմասցին։
10 Եւ նա ասաց. «Ձեզ տրուած է գիտենալ Աստծու արքայութեան խորհուրդները, իսկ ուրիշներին՝ առակներով, որպէսզի նայեն, բայց չտեսնեն, լսեն, բայց չիմանան:
10 Ան ալ ըսաւ. «Ձեզի տրուած է հասկնալ Աստուծոյ թագաւորութեան խորհուրդները, բայց ուրիշներուն առակներով կը խօսիմ. որպէս զի տեսնելով՝ չտեսնեն եւ լսելով՝ չիմանան»։
Եւ նա ասէ. Ձեզ տուեալ է գիտել զխորհուրդս արքայութեան Աստուծոյ, բայց այլոցն առակօք. զի տեսցեն եւ մի՛ տեսցեն, լուիցեն եւ մի՛ իմասցին:

8:10: Եւ նա՝ ասէ. Ձե՛զ տուեալ է գիտել զխորհուրդս արքայութեան Աստուծոյ, բայց այլոցն առակօ՛ք, զի տեսցեն՝ եւ մի՛ տեսցեն, եւ լուիցեն՝ եւ մի՛ իմասցին։
10 Եւ նա ասաց. «Ձեզ տրուած է գիտենալ Աստծու արքայութեան խորհուրդները, իսկ ուրիշներին՝ առակներով, որպէսզի նայեն, բայց չտեսնեն, լսեն, բայց չիմանան:
10 Ան ալ ըսաւ. «Ձեզի տրուած է հասկնալ Աստուծոյ թագաւորութեան խորհուրդները, բայց ուրիշներուն առակներով կը խօսիմ. որպէս զի տեսնելով՝ չտեսնեն եւ լսելով՝ չիմանան»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Он сказал: вам дано знать тайны Царствия Божия, а прочим в притчах, так что они видя не видят и слыша не разумеют.
8:10  ὁ δὲ εἶπεν, ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.
8:10. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ὑμῖν (Unto-ye) δέδοται (it-had-come-to-be-given) γνῶναι (to-have-had-acquainted) τὰ (to-the-ones) μυστήρια (to-flexerlets) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"τοῖς (unto-the-ones) δὲ (moreover) λοιποῖς ( unto-remaindered ) ἐν (in) παραβολαῖς, (unto-castings-beside,"ἵνα (so) βλέποντες ( viewing ) μὴ ( lest ) βλέπωσιν ( they-might-view ) καὶ ( and ) ἀκούοντες ( hearing ) μὴ ( lest ) συνίωσιν . ( they-might-emit-together )
8:10. quibus ipse dixit vobis datum est nosse mysterium regni Dei ceteris autem in parabolis ut videntes non videant et audientes non intellegantTo whom he said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see and hearing may not understand.
10. And he said, Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables; that seeing they may not see, and hearing they may not understand.
8:10. And he said to them: “To you it has been given to know the mystery of the kingdom of God. But to the rest, it is in parables, so that: seeing, they may not perceive, and hearing, they may not understand.
8:10. And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand:

10: Он сказал: вам дано знать тайны Царствия Божия, а прочим в притчах, так что они видя не видят и слыша не разумеют.
8:10  ὁ δὲ εἶπεν, ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.
8:10. quibus ipse dixit vobis datum est nosse mysterium regni Dei ceteris autem in parabolis ut videntes non videant et audientes non intellegant
To whom he said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see and hearing may not understand.
8:10. And he said to them: “To you it has been given to know the mystery of the kingdom of God. But to the rest, it is in parables, so that: seeing, they may not perceive, and hearing, they may not understand.
8:10. And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: Unto: Luk 10:21-24; Psa 25:14; Mat 11:25, Mat 13:11, Mat 13:12, Mat 16:17; Mar 4:11; Rom 16:25; Co1 2:7-11, Co1 12:11; Eph 3:3-9; Col 1:26-28, Col 2:2; Ti1 3:16; Pe1 1:10-12
that seeing: Deu 29:4; Isa 6:9, Isa 29:14, Isa 44:18; Jer 5:21; Mat 13:14-17; Joh 12:40; Act 28:26, Act 28:27; Rom 11:7-10
Geneva 1599
8:10 And he said, Unto you it is given to know the (a) mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
(a) Those things are called secret which may not be uttered: for the word used here is equivalent to our saying, "to hold a man's peace".
John Gill
8:10 And he said, unto you it is given to know the mysteries of the kingdom of God,.... The doctrines of the Gospel, which to have spiritual knowledge is a special and peculiar gift of God. The Vulgate Latin and Persic versions read, "the mystery", in the singular, as in Mark: "but to others in parables"; that is, the doctrines of the Gospel are delivered in a parabolical way to others; to such as "are without", as the Evangelist Mark expresses it, who are strangers and foreigners, and not children, who are not the favourites of heaven, and the disciples of Christ:
that seeing they might not see, and hearing, they might not understand; what was delivered to them; see the following notes. See Gill on Mt 13:11, Mt 13:12, Mt 13:13
8:118:11: Բայց առակն ա՛յս ինչ է։ Սերմն՝ բա՛նն Աստուծոյ է։
11 Իսկ առակը այս է նշանակում. սերմը Աստծու խօսքն է:
11 «Արդ, առակին իմաստը այս է. ‘Սերմը Աստուծոյ խօսքն է։
Բայց առակն այս ինչ է. Սերմն բանն Աստուծոյ է:

8:11: Բայց առակն ա՛յս ինչ է։ Սերմն՝ բա՛նն Աստուծոյ է։
11 Իսկ առակը այս է նշանակում. սերմը Աստծու խօսքն է:
11 «Արդ, առակին իմաստը այս է. ‘Սերմը Աստուծոյ խօսքն է։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Вот что значит притча сия: семя есть слово Божие;
8:11  ἔστιν δὲ αὕτη ἡ παραβολή· ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.
8:11. ἔστιν (It-be) δὲ (moreover) αὕτη (the-one-this) ἡ (the-one) παραβολή. (a-casting-beside) Ὁ (The-one) σπόρος (a-whorlee) ἐστὶν (it-be) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
8:11. est autem haec parabola semen est verbum DeiNow the parable is this: The seed is the word of God.
11. Now the parable is this: The seed is the word of God.
8:11. Now the parable is this: The seed is the word of God.
8:11. Now the parable is this: The seed is the word of God.
Now the parable is this: The seed is the word of God:

11: Вот что значит притча сия: семя есть слово Божие;
8:11  ἔστιν δὲ αὕτη ἡ παραβολή· ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.
8:11. est autem haec parabola semen est verbum Dei
Now the parable is this: The seed is the word of God.
8:11. Now the parable is this: The seed is the word of God.
8:11. Now the parable is this: The seed is the word of 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
8:11: The seed: Isa 8:20; Mat 13:19; Mar 4:14-20; Co1 3:6, Co1 3:7, Co1 3:9-12; Jam 1:21; Pe1 1:23-25
John Gill
8:11 Now the parable is this, &c. "Or this is the sense of the parable", as the Arabic version renders it: "the seed is the word of God", the Gospel, as preached by Christ, his apostles, and faithful ministers, which has God for its author, is concerning the grace of God, and is what he blesses, and makes effectual to answer any good purpose.
8:128:12: Եւ որք առ ճանապարհաւն, այնոքիկ են՝ որ լսենն, եւ ապա գա՛յ Սատանայ՝ հանէ՛ զբանն ՚ի սրտից նոցա, զի մի՛ հաւատասցեն՝ եւ ապրեսցին[1161]։ [1161] Ոմանք. Եւ հանէ զբանն։
12 Որոնք որ ճանապարհի եզերքին են, այդ նրանք են, որ լսում են, եւ ապա սատանան գալիս հանում է խօսքը նրանց սրտից, որպէսզի չհաւատան եւ չփրկուեն:
12 Ճամբուն քովինները անոնք են՝ որ կը լսեն ու ետքը Սատանան կու գայ, անոնց սրտէն կը հանէ խօսքը, որպէս զի չըլլայ թէ հաւատան ու փրկուին։
Եւ որք առ ճանապարհաւն` այնոքիկ են որ լսենն, եւ ապա գայ Սատանայ հանէ զբանն ի սրտից նոցա, զի մի՛ հաւատասցեն եւ ապրեսցին:

8:12: Եւ որք առ ճանապարհաւն, այնոքիկ են՝ որ լսենն, եւ ապա գա՛յ Սատանայ՝ հանէ՛ զբանն ՚ի սրտից նոցա, զի մի՛ հաւատասցեն՝ եւ ապրեսցին[1161]։
[1161] Ոմանք. Եւ հանէ զբանն։
12 Որոնք որ ճանապարհի եզերքին են, այդ նրանք են, որ լսում են, եւ ապա սատանան գալիս հանում է խօսքը նրանց սրտից, որպէսզի չհաւատան եւ չփրկուեն:
12 Ճամբուն քովինները անոնք են՝ որ կը լսեն ու ետքը Սատանան կու գայ, անոնց սրտէն կը հանէ խօսքը, որպէս զի չըլլայ թէ հաւատան ու փրկուին։
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8:1212: а упавшее при пути, это суть слушающие, к которым потом приходит диавол и уносит слово из сердца их, чтобы они не уверовали и не спаслись;
8:12  οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν.
8:12. οἱ (The-ones) δὲ (moreover) παρὰ (beside) τὴν (to-the-one) ὁδόν (to-a-way) εἰσιν (they-be) οἱ (the-ones) ἀκούσαντες , ( having-heard ,"εἶτα (if-to-the-ones) ἔρχεται ( it-cometh ,"ὁ (the-one) διάβολος (casted-through,"καὶ (and) αἴρει (it-lifteth) τὸν (to-the-one) λόγον (to-a-forthee) ἀπὸ (off) τῆς (of-the-one) καρδίας (of-a-heart) αὐτῶν, (of-them,"ἵνα (so) μὴ (lest) πιστεύσαντες ( having-trusted-of ) σωθῶσιν. (they-might-have-been-saved)
8:12. qui autem secus viam sunt qui audiunt deinde venit diabolus et tollit verbum de corde eorum ne credentes salvi fiantAnd they by the way side are they that hear: then the devil cometh and taketh the word out of their heart, lest believing they should be saved.
12. And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved.
8:12. And those beside the way are those who hear it, but then the devil comes and takes the word from their heart, lest by believing it they may be saved.
8:12. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved:

12: а упавшее при пути, это суть слушающие, к которым потом приходит диавол и уносит слово из сердца их, чтобы они не уверовали и не спаслись;
8:12  οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν.
8:12. qui autem secus viam sunt qui audiunt deinde venit diabolus et tollit verbum de corde eorum ne credentes salvi fiant
And they by the way side are they that hear: then the devil cometh and taketh the word out of their heart, lest believing they should be saved.
8:12. And those beside the way are those who hear it, but then the devil comes and takes the word from their heart, lest by believing it they may be saved.
8:12. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: Those by the way side - Bishop Pearce thinks that Luke by οἱ here means σποροι, the seeds, though he acknowledges that he has never found such a word as σποροι in the plural number signifying seeds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: by: Luk 8:5; Pro 1:24-26, Pro 1:29; Mat 13:19; Mar 4:15; Jam 1:23, Jam 1:24
then: Pro 4:5; Isa 65:11; Th2 2:9-14; Rev 12:9
John Gill
8:12 Those by the wayside are they that hear,.... The word of God, though only by accident, and very carelessly, and without understanding what they hear:
then cometh the devil; signified by the fowls of the air:
and taketh away the word out of their hearts, or memories; that little of it, which is retained there, and diverts their minds from it by other objects; so that they quite forget what they have heard;
lest they should believe, and be saved: this clause is only in Luke; and with it may be compared 2Cor 4:4 for with true faith in Christ the sum and substance of the word salvation is connected; and Satan being an enemy to the salvation of souls, does all he can to hinder their faith in him.
8:138:13: Եւ որք յապառաժին, որք յորժամ լսիցեն, խնդութեամբ ընդունին զբանն, եւ արմատս ո՛չ ունիցին. որք առ ժամանակ մի հաւատան, եւ ՚ի ժամանակի փորձութեան հեռանա՛ն[1162]։ [1162] Ոսկան. Արմատս ոչ ունին։ Ոմանք. Այլ առ ժամանակ մի։
13 Եւ որոնք որ ապառաժի վրայ են, այդ նրանք են, որ, երբ լսեն, խնդութեամբ են ընդունում խօսքը, բայց արմատ չեն բռնում. սրանք միառժամանակ հաւատում են, իսկ փորձութեան ժամանակ՝ հեռանում:
13 Ապառաժին վրայինները անոնք են՝ որ երբ լսեն, ուրախութեամբ կ’ընդունին խօսքը, բայց արմատ չունին։ Ատեն մը կը հաւատան ու փորձութեան ժամանակ կը հեռանան։
Եւ որք յապառաժին, որք յորժամ լսիցեն, խնդութեամբ ընդունին զբանն, եւ արմատս ոչ ունիցին. որք առ ժամանակ մի հաւատան, եւ ի ժամանակի փորձութեան հեռանան:

8:13: Եւ որք յապառաժին, որք յորժամ լսիցեն, խնդութեամբ ընդունին զբանն, եւ արմատս ո՛չ ունիցին. որք առ ժամանակ մի հաւատան, եւ ՚ի ժամանակի փորձութեան հեռանա՛ն[1162]։
[1162] Ոսկան. Արմատս ոչ ունին։ Ոմանք. Այլ առ ժամանակ մի։
13 Եւ որոնք որ ապառաժի վրայ են, այդ նրանք են, որ, երբ լսեն, խնդութեամբ են ընդունում խօսքը, բայց արմատ չեն բռնում. սրանք միառժամանակ հաւատում են, իսկ փորձութեան ժամանակ՝ հեռանում:
13 Ապառաժին վրայինները անոնք են՝ որ երբ լսեն, ուրախութեամբ կ’ընդունին խօսքը, բայց արմատ չունին։ Ատեն մը կը հաւատան ու փորձութեան ժամանակ կը հեռանան։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: а упавшее на камень, это те, которые, когда услышат слово, с радостью принимают, но которые не имеют корня, и временем веруют, а во время искушения отпадают;
8:13  οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὖτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῶ πειρασμοῦ ἀφίστανται.
8:13. οἱ (The-ones) δὲ (moreover) ἐπὶ (upon) τῆς (of-the-one) πέτρας (of-a-rockiness) οἳ ( which ) ὅταν (which-also-ever) ἀκούσωσιν (they-might-have-heard,"μετὰ (with) χαρᾶς (of-a-joy) δέχονται ( they-receive ) τὸν (to-the-one) λόγον, (to-a-forthee,"καὶ (and) οὗτοι (the-ones-these) ῥίζαν (to-a-root) οὐκ (not) ἔχουσιν, (they-hold," οἳ ( which ) πρὸς (toward) καιρὸν (to-a-time) πιστεύουσιν (they-trust-of) καὶ (and) ἐν (in) καιρῷ (unto-a-time) πειρασμοῦ (of-a-piercing-of) ἀφίστανται . ( they-stand-off )
8:13. nam qui supra petram qui cum audierint cum gaudio suscipiunt verbum et hii radices non habent qui ad tempus credunt et in tempore temptationis receduntNow they upon the rock are they who when they hear receive the word with joy: and these have no roots: for they believe for a while and in time of temptation they fall away.
13. And those on the rock they which, when they have heard, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
8:13. Now those upon rock are those who, when they hear it, accept the word with joy, but these have no roots. So they believe for a time, but in a time of testing, they fall away.
8:13. They on the rock [are they], which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
They on the rock [are they], which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away:

13: а упавшее на камень, это те, которые, когда услышат слово, с радостью принимают, но которые не имеют корня, и временем веруют, а во время искушения отпадают;
8:13  οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὖτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῶ πειρασμοῦ ἀφίστανται.
8:13. nam qui supra petram qui cum audierint cum gaudio suscipiunt verbum et hii radices non habent qui ad tempus credunt et in tempore temptationis recedunt
Now they upon the rock are they who when they hear receive the word with joy: and these have no roots: for they believe for a while and in time of temptation they fall away.
8:13. Now those upon rock are those who, when they hear it, accept the word with joy, but these have no roots. So they believe for a time, but in a time of testing, they fall away.
8:13. They on the rock [are they], which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: receive: Psa 106:12-14; Isa 58:2; Eze 33:32; Mat 13:20, Mat 13:21; Mar 4:16, Mar 4:17, Mar 6:20; Joh 5:35; Gal 3:1, Gal 3:4, Gal 4:15-20
and these: Job 19:28; Pro 12:3, Pro 12:12; Eph 3:17; Col 2:7; Jde 1:12
which: Luk 22:31, Luk 22:32; Hos 6:4; Joh 2:23-25, Joh 8:30-32, Joh 12:42, Joh 12:43, Joh 15:2, Joh 15:6; Act 8:13-23; Co1 13:2, Co1 15:2; Col 1:23; Th1 3:5; Ti1 1:19; Ti2 2:18, Ti2 2:19; Heb 10:39; Jam 2:26; Pe2 2:20, Pe2 2:22; Jo1 2:19
John Gill
8:13 They on the rock are they, which when they hear,.... The seed that fell upon the rock, or stony ground, signify such sort of hearers,
who receive the word with joy. The Ethiopic version reads, "with joy of heart". But, this sort of hearers receive not the word into their hearts, or with their hearts believe it, and from their hearts obey it, only into their heads; and have only, an historical faith of it; nor with hearty, spiritual, solid joy, or joy in the Holy Ghost: for their hearts remain like a rock, unbroken by the word; but with a flash of natural affection, which quickly goes off.
And these have no root; neither "in themselves", as the other evangelists say, they have no true grace in them; nor have they any root in Christ, nor in the love of God:
which for a while believe: their faith is a temporary one, like that of Simon Magus; which shows it is not true faith; for that is an abiding grace, Christ, who is the author, is the finisher of it, and prays for it, that it fail not. The Persic version renders it, "in the time of hearing they have faith"; and such sort of hearers there are, who, whilst they are hearing, assent to what they hear, but when they are gone, either forget it, or, falling into bad company, are prevailed upon to doubt of it, and disbelieve it. The Arabic version renders it, "they believe for a small time"; their faith do not continue long, nor their profession of it, both are soon dropped:
and in the time of temptation fall away: "or go back", as the Vulgate Latin version, they draw back unto perdition; or "forsake that", as the Arabic version reads, the word, they have heard, and received, their faith in it, and profession of it: "and soon become apostates", as the Persic version renders it. By "the time of temptation", is not meant any particular and sore temptation of Satan, but a time of affliction and persecution, as appears from the other evangelists; which is a trying time to professors of religion, and when those who have not the root of the matter in them, fall away.
8:148:14: Իսկ որ ՚ի մէջ փշոցն անկաւ՝ նոքա՛ են, որ իբրեւ լսեն զբանն՝ եւ ՚ի հոգս եւ ՚ի մեծութիւն եւ ՚ի ցանկութիւն աշխարհիս զբաղեալ՝ հեղձնուն եւ անպտո՛ւղ լինին։
14 Իսկ այն, որ փշերի մէջ ընկաւ, այդ նրանք են, որ, երբ լսում են խօսքը, աշխարհի հոգսերով, հարստութեամբ եւ զուարճութեամբ զբաղուած լինելով՝ խեղդւում ու անպտուղ են լինում:
14 Փուշերուն մէջ ինկածները անոնք են՝ որ կը լսեն, բայց հոգերով ու հարստութիւնով եւ այս կեանքին ցանկութիւններով զբաղած ըլլալով՝ կը խեղդուին եւ անպտուղ կ’ըլլան։
Իսկ որ ի մէջ փշոցն անկաւ` նոքա են, որ իբրեւ լսեն [50]զբանն, եւ ի հոգս եւ ի մեծութիւն եւ ի ցանկութիւն աշխարհիս զբաղեալ, հեղձնուն եւ անպտուղ լինին:

8:14: Իսկ որ ՚ի մէջ փշոցն անկաւ՝ նոքա՛ են, որ իբրեւ լսեն զբանն՝ եւ ՚ի հոգս եւ ՚ի մեծութիւն եւ ՚ի ցանկութիւն աշխարհիս զբաղեալ՝ հեղձնուն եւ անպտո՛ւղ լինին։
14 Իսկ այն, որ փշերի մէջ ընկաւ, այդ նրանք են, որ, երբ լսում են խօսքը, աշխարհի հոգսերով, հարստութեամբ եւ զուարճութեամբ զբաղուած լինելով՝ խեղդւում ու անպտուղ են լինում:
14 Փուշերուն մէջ ինկածները անոնք են՝ որ կը լսեն, բայց հոգերով ու հարստութիւնով եւ այս կեանքին ցանկութիւններով զբաղած ըլլալով՝ կը խեղդուին եւ անպտուղ կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: а упавшее в терние, это те, которые слушают слово, но, отходя, заботами, богатством и наслаждениями житейскими подавляются и не приносят плода;
8:14  τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὖτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν.
8:14. τὸ (The-one) δὲ (moreover) εἰς (into) τὰς (to-the-ones) ἀκάνθας (to-thorns) πεσόν, (having-had-fallen,"οὗτοί (the-ones-these) εἰσιν (they-be) οἱ (the-ones) ἀκούσαντες , ( having-heard ,"καὶ (and) ὑπὸ (under) μεριμνῶν (of-worries) καὶ (and) πλούτου (of-a-wealth) καὶ (and) ἡδονῶν (of-pleasurings) τοῦ (of-the-one) βίου (of-substained) πορευόμενοι ( traversing-of ) συνπνίγονται (they-be-choked-together) καὶ (and) οὐ (not) τελεσφοροῦσιν. (they-finish-bearee-unto)
8:14. quod autem in spinis cecidit hii sunt qui audierunt et a sollicitudinibus et divitiis et voluptatibus vitae euntes suffocantur et non referunt fructumAnd that which fell among thorns are they who have heard and, going their way, are choked with the cares and riches and pleasures of this life and yield no fruit.
14. And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of life, and bring no fruit to perfection.
8:14. And those which fell among thorns are those who have heard it, but as they go along, they are suffocated by the concerns and riches and pleasures of this life, and so they do not yield fruit.
8:14. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of [this] life, and bring no fruit to perfection.
And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of [this] life, and bring no fruit to perfection:

14: а упавшее в терние, это те, которые слушают слово, но, отходя, заботами, богатством и наслаждениями житейскими подавляются и не приносят плода;
8:14  τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὖτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν.
8:14. quod autem in spinis cecidit hii sunt qui audierunt et a sollicitudinibus et divitiis et voluptatibus vitae euntes suffocantur et non referunt fructum
And that which fell among thorns are they who have heard and, going their way, are choked with the cares and riches and pleasures of this life and yield no fruit.
8:14. And those which fell among thorns are those who have heard it, but as they go along, they are suffocated by the concerns and riches and pleasures of this life, and so they do not yield fruit.
8:14. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of [this] life, and bring no fruit to perfection.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: and are: Luk 8:7, Luk 16:13, Luk 17:26-30, Luk 18:24, Luk 18:25, Luk 21:34; Mat 6:24, Mat 6:25, Mat 13:22; Mar 4:19; Ti1 6:9, Ti1 6:10, Ti1 6:17; Ti2 4:10; Jo1 2:15-17
and bring: Luk 13:6-9; Joh 15:6
Geneva 1599
8:14 And that which fell among thorns are they, which, when they have heard, (b) go forth, and are choked with cares and riches and pleasures of [this] life, and (c) bring no fruit to perfection.
(b) That is, as soon as they have heard the word, they go about their business.
(c) They do not bring forth perfect and full fruit to the ripening: or, they begin, but they do not bring to an end.
John Gill
8:14 And that which fell among thorns are they,.... The seed that fell among thorns, or were sown on thorny ground, represent such hearers:
which, when they have heard, go forth; from hearing the word to their worldly business; or go on in the pursuit of their worldly lusts and pleasures notwithstanding; for the word translated, "go forth", belongs to the next clause;
and are choked with cares and riches, and pleasures of this life; and with it to be read thus, "and going on in or under", that is, under the power and influence of, "the cares, and riches, and pleasures of life", they are choked; to which agrees the Arabic version, which renders it, "in which they walk", or "which they follow". The Vulgate Latin version is, "and from the cares, and riches, and pleasures of life, going, they are choked": but it is not going from them, but going on in them, which chokes them, or suffocates the word they have heard, whereby it becomes of no effect; unless it should be rendered, "by the cares", &c. "they are choked, and bring no fruit to perfection"; for what fruit such hearers do bring forth, in a way of profession, soon drops off, and perishes.
8:158:15: Իսկ որ յերկիրն պարարտ, որոց բարւոք եւ զուարթագին սրտիւ լուեալ զբանն՝ ընդունին, եւ տան պտուղ համբերութեամբ[1163]։ [1163] Յօրինակին պակասէր. Զբանն՝ ընդունին. եւ տան։
15 Իսկ այն, որ պարարտ հողի վրայ է, նրանք են, որ բարի եւ զուարթագին սրտով լսելով խօսքը՝ ընդունում են այն եւ յարատեւելով պտուղ են տալիս»:
15 Իսկ աղէկ հողի մէջ ցանուածը անոնք են՝ որ բարի եւ յօժար սրտով լսելով խօսքը՝ կ’ընդունին ու համբերութիւնով պտուղ կու տան’»։
Իսկ որ յերկիրն պարարտ, որոց բարւոք եւ զուարթագին սրտիւ լուեալ զբանն` ընդունին, եւ տան պտուղ համբերութեամբ:

8:15: Իսկ որ յերկիրն պարարտ, որոց բարւոք եւ զուարթագին սրտիւ լուեալ զբանն՝ ընդունին, եւ տան պտուղ համբերութեամբ[1163]։
[1163] Յօրինակին պակասէր. Զբանն՝ ընդունին. եւ տան։
15 Իսկ այն, որ պարարտ հողի վրայ է, նրանք են, որ բարի եւ զուարթագին սրտով լսելով խօսքը՝ ընդունում են այն եւ յարատեւելով պտուղ են տալիս»:
15 Իսկ աղէկ հողի մէջ ցանուածը անոնք են՝ որ բարի եւ յօժար սրտով լսելով խօսքը՝ կ’ընդունին ու համբերութիւնով պտուղ կու տան’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: а упавшее на добрую землю, это те, которые, услышав слово, хранят его в добром и чистом сердце и приносят плод в терпении. Сказав это, Он возгласил: кто имеет уши слышать, да слышит!
8:15  τὸ δὲ ἐν τῇ καλῇ γῇ, οὖτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ.
8:15. τὸ (The-one) δὲ (moreover) ἐν (in) τῇ (unto-the-one) καλῇ (unto-seemly) γῇ, (unto-a-soil,"οὗτοί (the-ones-these) εἰσιν (they-be) οἵτινες (which-ones) ἐν (in) καρδίᾳ (unto-a-heart) καλῇ (unto-seemly) καὶ (and) ἀγαθῇ (unto-good) ἀκούσαντες ( having-heard ) τὸν (to-the-one) λόγον (to-a-forthee) κατέχουσιν (they-hold-down) καὶ (and) καρποφοροῦσιν (they-bearee-fruit-unto) ἐν (in) ὑπομονῇ. (unto-a-staying-under)
8:15. quod autem in bonam terram hii sunt qui in corde bono et optimo audientes verbum retinent et fructum adferunt in patientiaBut that on the good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience.
15. And that in the good ground, these are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.
8:15. But those which were on good soil are those who, upon hearing the word with a good and noble heart, retain it, and they bring forth fruit in patience.
8:15. But that on the good ground are they, which in an honest and good heart, having heard the word, keep [it], and bring forth fruit with patience.
But that on the good ground are they, which in an honest and good heart, having heard the word, keep [it], and bring forth fruit with patience:

15: а упавшее на добрую землю, это те, которые, услышав слово, хранят его в добром и чистом сердце и приносят плод в терпении. Сказав это, Он возгласил: кто имеет уши слышать, да слышит!
8:15  τὸ δὲ ἐν τῇ καλῇ γῇ, οὖτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ.
8:15. quod autem in bonam terram hii sunt qui in corde bono et optimo audientes verbum retinent et fructum adferunt in patientia
But that on the good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience.
8:15. But those which were on good soil are those who, upon hearing the word with a good and noble heart, retain it, and they bring forth fruit in patience.
8:15. But that on the good ground are they, which in an honest and good heart, having heard the word, keep [it], and bring forth fruit with patience.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:15: With patience - Rather, with perseverance. The Greek word ὑπομονη, which our translators render patience, properly signifies here, and in Rom 2:7, perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: in an: Luk 6:45; Deu 30:6; Psa 51:10; Jer 31:33, Jer 32:29; Eze 36:26, Eze 36:27; Rom 7:18; Eph 2:8; Jam 1:16-19; Pe1 2:1, Pe1 2:2
keep: Luk 11:28; Job 23:11, Job 23:12; Psa 1:1-3, Psa 119:11, Psa 119:127-129; Pro 3:1; Jer 15:16; Joh 14:15, Joh 14:21-24, Joh 15:10; Co1 7:19; Heb 2:1; Jam 1:22-25; Jo1 2:3
bring: Mat 24:13; Rom 2:7, Rom 6:22, Rom 7:4; Gal 5:22-26; Phi 1:11, Phi 3:13-15; Col 1:6, Col 1:10; Heb 6:11, Heb 6:12, Heb 10:36; Jam 1:4, Jam 5:7, Jam 5:8
Geneva 1599
8:15 But that on the good ground are they, which in an (d) honest and good heart, having heard the word, (e) keep [it], and bring forth fruit with patience.
(d) Who seek not only to seem to be such, but are indeed so: so that this word "honest" refers to the outward life, and the word "good" refers to the good gifts of the mind.
(e) With much difficulty, for the devil and the flesh fight against the Spirit of God, who is a new guest.
John Gill
8:15 But that on the good ground are they,.... The seed that fell on good ground design such hearers,
which in an honest and good heart, having heard the word, keep it: who hear with an honest and good intention, and faithfully keep it, and hold it fast:
and bring forth fruit with patience; with great constancy, suffering much for the sake of it; and the more they suffer, the more fruitful they are. See this explanation of the parable more largely insisted on in the following notes. See Gill on Mt 13:19, Mt 13:20, Mt 13:21, Mt 13:22, Mt 13:23
John Wesley
8:15 Who - keep it - Not like the highway side: And bring forth fruit - Not like the thorny ground: With perseverance - Not like the stony.
8:168:16: Ո՛չ ոք լուցանէ ճրագ՝ եւ թաքուցանէ ընդ կարասեաւ, կամ դնէ ընդ մահճօք. այլ ՚ի վերայ աշտանակի՛ դնէ, զի որ մտանեն՝ զլո՛յս տեսցեն[1164]։ [1164] Ոմանք. Ո՛չ ոք լուցեալ ճրագ... զլոյսն տեսանիցեն։
16 «Ո՛չ ոք ճրագ չի վառի եւ կաթսայի տակ չի թաքցնի կամ մահճի տակ չի դնի, այլ կը դնի աշտանակի վրայ, որպէսզի, ովքեր մտնեն, լոյսը տեսնեն:
16 «Չկայ մէկը, որ ճրագը վառէ ու ամանի մը տակ կամ մահիճին ներքեւ դնէ, հապա աշտանակի վրայ կը դնէ, որպէս զի ներս մտնողները լոյսը տեսնեն։
Ոչ ոք լուցանէ ճրագ, եւ թաքուցանէ ընդ կարասեաւ կամ դնէ ընդ մահճօք. այլ ի վերայ աշտանակի դնէ, զի որ մտանեն` զլոյս տեսցեն:

8:16: Ո՛չ ոք լուցանէ ճրագ՝ եւ թաքուցանէ ընդ կարասեաւ, կամ դնէ ընդ մահճօք. այլ ՚ի վերայ աշտանակի՛ դնէ, զի որ մտանեն՝ զլո՛յս տեսցեն[1164]։
[1164] Ոմանք. Ո՛չ ոք լուցեալ ճրագ... զլոյսն տեսանիցեն։
16 «Ո՛չ ոք ճրագ չի վառի եւ կաթսայի տակ չի թաքցնի կամ մահճի տակ չի դնի, այլ կը դնի աշտանակի վրայ, որպէսզի, ովքեր մտնեն, լոյսը տեսնեն:
16 «Չկայ մէկը, որ ճրագը վառէ ու ամանի մը տակ կամ մահիճին ներքեւ դնէ, հապա աշտանակի վրայ կը դնէ, որպէս զի ներս մտնողները լոյսը տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: Никто, зажегши свечу, не покрывает ее сосудом, или не ставит под кровать, а ставит на подсвечник, чтобы входящие видели свет.
8:16  οὐδεὶς δὲ λύχνον ἅψας καλύπτει αὐτὸν σκεύει ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ᾽ ἐπὶ λυχνίας τίθησιν, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φῶς.
8:16. Οὐδεὶς (Not-moreover-one) δὲ (moreover) λύχνον (to-a-luminating-of) ἅψας (having-fastened) καλύπτει (it-shroudeth) αὐτὸν (to-it) σκεύει (unto-an-equipment) ἢ (or) ὑποκάτω (under-down-unto-which) κλίνης (of-a-reclining) τίθησιν, (it-placeth,"ἀλλ' (other) ἐπὶ (upon) λυχνίας (of-a-luminating-of-unto) τίθησιν, (it-placeth,"ἵνα (so) οἱ (the-ones) εἰσπορευόμενοι ( traversing-into-of ) βλέπωσιν (they-might-view) τὸ (to-the-one) φῶς. (to-a-light)
8:16. nemo autem lucernam accendens operit eam vaso aut subtus lectum ponit sed supra candelabrum ponit ut intrantes videant lumenNow no man lighting a candle covereth it with a vessel or putteth it under a bed: but setteth it upon a candlestick, that they who come in may see the light.
16. And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light.
8:16. Now no one, lighting a candle, covers it with a container, or sets it under a bed. Instead, he places it on a lampstand, so that those who enter may see the light.
8:16. No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.
No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light:

16: Никто, зажегши свечу, не покрывает ее сосудом, или не ставит под кровать, а ставит на подсвечник, чтобы входящие видели свет.
8:16  οὐδεὶς δὲ λύχνον ἅψας καλύπτει αὐτὸν σκεύει ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ᾽ ἐπὶ λυχνίας τίθησιν, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φῶς.
8:16. nemo autem lucernam accendens operit eam vaso aut subtus lectum ponit sed supra candelabrum ponit ut intrantes videant lumen
Now no man lighting a candle covereth it with a vessel or putteth it under a bed: but setteth it upon a candlestick, that they who come in may see the light.
8:16. Now no one, lighting a candle, covers it with a container, or sets it under a bed. Instead, he places it on a lampstand, so that those who enter may see the light.
8:16. No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:16: Lighted a candle - This is a repetition of a part of our Lord's sermon on the mount. See the notes on Mat 5:15; Mat 10:26; and on Mar 4:21, Mar 4:22.
Albert Barnes: Notes on the Bible - 1834
8:16: See the notes at Mar 4:21-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: when: Luk 11:33; Mat 5:15, Mat 5:16; Mar 4:21, Mar 4:22; Act 26:18; Phi 2:15, Phi 2:16; Rev 1:20, Rev 2:1; Rev 11:4
Geneva 1599
8:16 (2) No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.
(2) That which every man has received in private he ought to bestow to the use and profit of all men.
John Gill
8:16 No man, when he hath lighted a candle,.... Christ by this, and some proverbial sentences following, observes to his disciples, that though the mysteries of the kingdom of heaven were delivered in parables for the present, that they might not be seen and understood by some; and though he gave to them the explanation of such parables, as of the above, in a private manner; yet his intention was not, that these things should always remain a secret with them; but as they were the lights of the world, they should communicate them to others; and that that light of the Gospel, and the knowledge of the doctrines of it, which he had imparted to them, were not to be retained and concealed in their bosoms, but to be diffused and spread among others: even as no man, when he lights a candle,
covereth it with a vessel; any sort of vessel, as with a bushel; see Gill on Mt 5:15, or with a bucket, or with a shell, as the Persic version here interprets, rather than translates:
or putteth it under a bed; whether a bed to sleep on, or a couch to sit or lie upon at meals:
but setteth it on a candlestick; a vessel, or instrument made for that use and purpose, to put and hold a candle in:
that they which enter in; to the house, or room, where it is,
may see the light of it, and be enlightened by it: even so it is the will of Christ, that what evangelical light and knowledge he bestows on any persons, they should not hide it, nor their gifts and talents, or keep it back from the view of others, but should hold it forth both in their preaching, and in their practice.
John Wesley
8:16 No man having lighted a candle - As if ho had said, And let your good fruit appear openly. Mt 5:15; Mk 4:21; Lk 11:33.
Robert Jamieson, A. R. Fausset and David Brown
8:16 PARABLE OF THE SOWER. (Lk 8:4-18)
No man, &c.--(see on Mt 5:15, of which this is nearly a repetition).
8:178:17: Չի՛ք ինչ ծածուկ՝ որ ոչ յա՛յտ լիցի. եւ ո՛չ գաղտնի՝ որ ոչ ծանիցի, եւ եկեսցէ ՚ի յայտ։
17 Ծածուկ ոչինչ չկայ, որ չյայտնուի, ոչ էլ գաղտնի բան, որ չիմացուի եւ ի յայտ չգայ:
17 Վասն զի չկայ ծածուկ բան մը, որ պիտի չյայտնուի, ո՛չ ալ գաղտուկ բան մը, որ պիտի չգիտցուի ու երեւան չելլէ։
չիք ինչ ծածուկ որ ոչ յայտ լիցի. եւ ոչ գաղտնի` որ ոչ ծանիցի եւ եկեսցէ ի յայտ:

8:17: Չի՛ք ինչ ծածուկ՝ որ ոչ յա՛յտ լիցի. եւ ո՛չ գաղտնի՝ որ ոչ ծանիցի, եւ եկեսցէ ՚ի յայտ։
17 Ծածուկ ոչինչ չկայ, որ չյայտնուի, ոչ էլ գաղտնի բան, որ չիմացուի եւ ի յայտ չգայ:
17 Վասն զի չկայ ծածուկ բան մը, որ պիտի չյայտնուի, ո՛չ ալ գաղտուկ բան մը, որ պիտի չգիտցուի ու երեւան չելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: Ибо нет ничего тайного, что не сделалось бы явным, ни сокровенного, что не сделалось бы известным и не обнаружилось бы.
8:17  οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ.
8:17. οὐ (Not) γὰρ (therefore) ἔστιν (it-be) κρυπτὸν (concealed) ὃ (which) οὐ (not) φανερὸν (en-manifested) γενήσεται , ( it-shall-become ,"οὐδὲ (not-moreover) ἀπόκρυφον (concealed-off) ὃ (which) οὐ (not) μὴ (lest) γνωσθῇ (it-might-have-been-acquainted) καὶ (and) εἰς (into) φανερὸν (to-en-manifested) ἔλθῃ. (it-might-have-had-came)
8:17. non enim est occultum quod non manifestetur nec absconditum quod non cognoscatur et in palam veniatFor there is not any thing secret that shall not be made manifest, nor hidden that shall not be known and come abroad.
17. For nothing is hid, that shall not be made manifest; nor secret, that shall not be known and come to light.
8:17. For there is nothing secret, which will not be made clear, nor is there anything hidden, which will not be known and be brought into plain sight.
8:17. For nothing is secret, that shall not be made manifest; neither [any thing] hid, that shall not be known and come abroad.
For nothing is secret, that shall not be made manifest; neither [any thing] hid, that shall not be known and come abroad:

17: Ибо нет ничего тайного, что не сделалось бы явным, ни сокровенного, что не сделалось бы известным и не обнаружилось бы.
8:17  οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ.
8:17. non enim est occultum quod non manifestetur nec absconditum quod non cognoscatur et in palam veniat
For there is not any thing secret that shall not be made manifest, nor hidden that shall not be known and come abroad.
8:17. For there is nothing secret, which will not be made clear, nor is there anything hidden, which will not be known and be brought into plain sight.
8:17. For nothing is secret, that shall not be made manifest; neither [any thing] hid, that shall not be known and come abroad.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:17: For nothing is secret, etc. - Whatever I teach you in private, ye shall teach publicly; and ye shall illustrate and explain every parable now delivered to the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: nothing: Luk 12:2, Luk 12:3; Ecc 12:14; Mat 10:26; Co1 4:5
John Gill
8:17 For nothing is secret that shall not be made manifest,.... Meaning, whatever was then wrapped up in parables and dark sayings, or was secretly, and in a private manner, committed to them, should be made manifest by them to others hereafter:
neither any thing hid, that shall not be made known, and come abroad; for what had been whispered to them, in the most secret and silent manner, was to come abroad not only in Judea, but in all the world, and to be published upon the house tops; See Gill on Mt 10:26, Mt 10:27
John Wesley
8:17 For nothing is hid - Strive not to conceal it at all; for you can conceal nothing long. Mt 10:26; Mk 4:22; Lk 12:2.
Robert Jamieson, A. R. Fausset and David Brown
8:17 For nothing, &c.--(See on Lk 12:2).
8:188:18: Տեսէ՛ք այսուհետեւ զիարդ լսէքդ. զի ոյր գուցէ՝ տացի՛ նմա, եւ ոյր ոչն գուցէ՝ եւ զոր կարծէն թէ ունիցի՝ բարձցի՛ ՚ի նմանէ։
18 Այսուհետեւ զգո՛յշ եղէք, թէ ինչպէս էք դուք լսում. որովհետեւ ով որ ունի, նրան կը տրուի, իսկ ով որ չունի, եւ այն, ինչ որ նա կարծում է, թէ ունի, կը վերցուի նրանից»
18 Ուստի նայեցէք թէ ի՛նչպէս կը լսէք. քանզի ով որ ունի՝ անոր պիտի տրուի եւ ով որ չունի՝ այն ալ որ ինք կը կարծէ թէ ունի, ան ալ անկէ պիտի առնուի»։
Տեսէք այսուհետեւ զիարդ լսէքդ. զի ոյր գուցէ` տացի նմա, եւ ոյր ոչն գուցէ, եւ զոր կարծէն թէ ունիցի` բարձցի ի նմանէ:

8:18: Տեսէ՛ք այսուհետեւ զիարդ լսէքդ. զի ոյր գուցէ՝ տացի՛ նմա, եւ ոյր ոչն գուցէ՝ եւ զոր կարծէն թէ ունիցի՝ բարձցի՛ ՚ի նմանէ։
18 Այսուհետեւ զգո՛յշ եղէք, թէ ինչպէս էք դուք լսում. որովհետեւ ով որ ունի, նրան կը տրուի, իսկ ով որ չունի, եւ այն, ինչ որ նա կարծում է, թէ ունի, կը վերցուի նրանից»
18 Ուստի նայեցէք թէ ի՛նչպէս կը լսէք. քանզի ով որ ունի՝ անոր պիտի տրուի եւ ով որ չունի՝ այն ալ որ ինք կը կարծէ թէ ունի, ան ալ անկէ պիտի առնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: Итак, наблюдайте, как вы слушаете: ибо, кто имеет, тому дано будет, а кто не имеет, у того отнимется и то, что он думает иметь.
8:18  βλέπετε οὗν πῶς ἀκούετε· ὃς ἂν γὰρ ἔχῃ, δοθήσεται αὐτῶ, καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ᾽ αὐτοῦ.
8:18. Βλέπετε (Ye-should-view) οὖν (accordingly) πῶς (unto-whither) ἀκούετε: (ye-hear) ὃς (which) ἂν (ever) γὰρ (therefore) ἔχῃ, (it-might-hold,"δοθήσεται (it-shall-be-given) αὐτῷ, (unto-it,"καὶ (and) ὃς (which) ἂν (ever) μὴ (lest) ἔχῃ, (it-might-hold,"καὶ (and) ὃ (to-which) δοκεῖ (it-thinketh-unto) ἔχειν (to-hold) ἀρθήσεται (it-shall-be-lifted) ἀπ' (off) αὐτοῦ. (of-it)
8:18. videte ergo quomodo auditis qui enim habet dabitur illi et quicumque non habet etiam quod putat se habere auferetur ab illoTake heed therefore how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath shall be taken away from him.
18. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken away even that which he thinketh he hath.
8:18. Therefore, take care how you listen. For whoever has, it will be given to him; and whoever does not have, even what he thinks he has will be taken away from him.”
8:18. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have:

18: Итак, наблюдайте, как вы слушаете: ибо, кто имеет, тому дано будет, а кто не имеет, у того отнимется и то, что он думает иметь.
8:18  βλέπετε οὗν πῶς ἀκούετε· ὃς ἂν γὰρ ἔχῃ, δοθήσεται αὐτῶ, καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ᾽ αὐτοῦ.
8:18. videte ergo quomodo auditis qui enim habet dabitur illi et quicumque non habet etiam quod putat se habere auferetur ab illo
Take heed therefore how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath shall be taken away from him.
8:18. Therefore, take care how you listen. For whoever has, it will be given to him; and whoever does not have, even what he thinks he has will be taken away from him.”
8:18. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:18: Even that which he seemeth to have - Or rather, even what he hath. Ὁ δοκει εχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little.
1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing.
2. It is evident that ὁ δοκει εχειν, what he seemeth to have, here, is equivalent to ὁ εχει, what he hath, in the parallel places, Mar 4:25; Mat 13:12; Mat 25:29; and in Luk 19:26.
3. It is evident, also, that these persons had something which might be taken away from them. For
1. The word of God, the Divine seed, was planted in their hearts.
2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.
4. The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ὁτι εδοκει πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father's friend. So in his Oeeon. Among the cities that seemed to be (δοκουσαις, actually were) at war. So Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who really were) the most opulent, drank out of brazen cups.
5. It often strengthens the sense, and is thus used by the very best Greek writers. Ulpian, in one of his notes on Demosthenes' Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν. The word δοκειν is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in Mat 3:9; Luk 22:24; Joh 5:39; Co1 7:40; Co1 10:12; Co1 11:16; Gal 2:9; Phi 3:4; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop Pearce's notes on Mar 10:42, and in Kypke in loc. See also the notes on Mat 13:12 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: heed: Luk 9:44; Deu 32:46, Deu 32:47; Pro 2:2-5; Mar 4:23, Mar 4:24, Mar 13:14; Act 10:33, Act 17:11; Heb 2:1; Jam 1:19-25; Pe1 2:1, Pe1 2:2
for: Luk 19:26; Mat 13:12, Mat 25:29; Mar 4:25; Joh 15:2
from: Luk 12:20, Luk 12:21, Luk 16:2-4, Luk 16:19-25; Mat 7:22, Mat 7:23; Co1 13:1-3
seemeth to have: or, thinketh that he hath, Pro 14:12; Rom 12:3; Co1 3:18, Co1 8:2, Co1 14:37; Phi 3:4; Jam 1:26
Geneva 1599
8:18 (3) Take (f) heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that (g) which he seemeth to have.
(3) Heavenly gifts are lost when one is sparing with them, and increase when one is liberal with them.
(f) That is, with what minds you come to hear the word, and how you behave yourselves when you have heard it.
(g) Either to himself, or to others, or to both: for there are none so proud as these fellows, if it were possible to see those things which they disguise: neither are there those that deceive the simple more than they do.
John Gill
8:18 Take heed therefore how ye hear,.... That ye hear not in a careless and negligent manner, since what truths and doctrines ye now hear with the ear, are to be preached by you unto others:
for whosoever hath; that is, hath knowledge of the doctrines of the Gospel, and hath gifts and abilities to preach them to others:
to him shall be given; more knowledge, and by using his gifts they shall be increased:
but he that hath not; true, solid, spiritual knowledge of divine things, though he has had considerable advantages and opportunities of learning it, as the apostles especially had:
from him shall be taken, even that which he seemeth to have; or "that which he thinks he has", as the Syriac version renders it; that which he seemed to others to have, or thought himself he had: the knowledge he had of truth, and which was rather a show of knowledge than real, shall be taken from him; his seeming gifts and parts shall die, and vanish away, and he shall be left to fall into ignorance, error, and heresy. Observe that this is to be understood not of internal grace, and experimental knowledge, but of speculative notions of the Gospel, and of external gifts; and so furnishes out no argument against the final perseverance of real saints; See Gill on Mt 13:12. See Gill on Mt 25:29.
John Wesley
8:18 The word commonly translated seemeth, wherever it occurs, does not weaken, but greatly strengthens the sense. Mt 13:12; Mk 4:25; Lk 19:26.
Robert Jamieson, A. R. Fausset and David Brown
8:18 how ye--in Mk 4:24, "what ye hear." The one implies the other. The precept is very weighty.
seemeth to have--or, "thinketh that he hath" (Margin). The "having" of Mt 13:12 (on which see), and this "thinking he hath," are not different. Hanging loosely on him, and not appropriated, it is and is not his.
8:198:19: Եկի՛ն առ նա մայրն եւ եղբարք իւր, եւ ո՛չ կարէին հասանե՛լ ՚ի նա՝ վասն բազմութեանն։
19 Նրա մօտ եկան իր մայրն ու եղբայրները եւ չէին կարողանում նրան մօտենալ բազմութեան պատճառով:
19 Անոր մայրն ու եղբայրները իրեն եկան, բայց բազմութենէն չէին կրնար անոր քով երթալ։
Եկին առ նա մայրն եւ եղբարք իւր, եւ ոչ կարէին հասանել ի նա վասն բազմութեանն:

8:19: Եկի՛ն առ նա մայրն եւ եղբարք իւր, եւ ո՛չ կարէին հասանե՛լ ՚ի նա՝ վասն բազմութեանն։
19 Նրա մօտ եկան իր մայրն ու եղբայրները եւ չէին կարողանում նրան մօտենալ բազմութեան պատճառով:
19 Անոր մայրն ու եղբայրները իրեն եկան, բայց բազմութենէն չէին կրնար անոր քով երթալ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: И пришли к Нему Матерь и братья Его, и не могли подойти к Нему по причине народа.
8:19  παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῶ διὰ τὸν ὄχλον.
8:19. Παρεγένετο ( It-had-became-beside ) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it,"ἡ (the-one) μήτηρ (a-mother) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) αὐτοῦ, (of-it,"καὶ (and) οὐκ (not) ἠδύναντο ( they-were-abling ) συντυχεῖν (to-have-had-actuated-together) αὐτῷ (unto-it) διὰ (through) τὸν (to-the-one) ὄχλον. (to-a-crowd)
8:19. venerunt autem ad illum mater et fratres eius et non poterant adire ad eum prae turbaAnd his mother and brethren came unto him: and they could not come at him for the crowd.
19. And there came to him his mother and brethren, and they could not come at him for the crowd.
8:19. Then his mother and brothers came to him; but they were not able to go to him because of the crowd.
8:19. Then came to him [his] mother and his brethren, and could not come at him for the press.
Then came to him [his] mother and his brethren, and could not come at him for the press:

19: И пришли к Нему Матерь и братья Его, и не могли подойти к Нему по причине народа.
8:19  παρεγένετο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῶ διὰ τὸν ὄχλον.
8:19. venerunt autem ad illum mater et fratres eius et non poterant adire ad eum prae turba
And his mother and brethren came unto him: and they could not come at him for the crowd.
8:19. Then his mother and brothers came to him; but they were not able to go to him because of the crowd.
8:19. Then came to him [his] mother and his brethren, and could not come at him for the press.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: О приходе к Христу Пресв. Марии и братьев его ев. Лука сообщает согласно с Марком (Мк III, 31-35; ср. Мф XII, 46-50).
Adam Clarke: Commentary on the Bible - 1831
8:19: His mother and brethren - See the notes on Mat 12:46, etc., and on Mar 3:31 (note), etc.
Albert Barnes: Notes on the Bible - 1834
8:19: See the notes at Mat 12:46-50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: Mat 12:46-50; Mar 3:21, Mar 3:31-35
Geneva 1599
8:19 (4) Then came to him [his] mother and his brethren, and could not come at him for the press.
(4) There is no relationship of flesh and blood among men so intimate and upright as the band which is between Christ and those who embrace him with a true faith.
John Gill
8:19 Then came to him his mother and his brethren,.... It was when Christ was preaching in an house at Capernaum, that Mary his mother, and some of his near kinsmen with her, came from Nazareth to him: these brethren of his were relations according to the flesh, either by Joseph, or his mother's side: who they were, cannot be said with certainty: it may be they were Joses and Simon; for as for James and Judas, they were among the twelve apostles, and with him; and these are the four only persons that are mentioned by name, as his brethren, Mt 13:55 though there were others that were so called, who did not believe in him, Jn 7:5
and could not come at him for the press; the multitude of people that were about him, who were so thick, that there was no coming near him, much less was there an opportunity of speaking privately, with him. The Syriac version renders it, "they could not speak unto him for the multitude".
John Wesley
8:19 Mt 12:46; Mk 3:31.
8:208:20: Ա՛զդ եղեւ նմա՝ եւ ասեն. Մայր քո եւ եղբարք քո՝ կա՛ն արտաքոյ՝ եւ կամին զքեզ տեսանե՛լ։
20 Իմաց տուին նրան եւ ասացին. «Քո մայրը եւ քո եղբայրները դրսում կանգնել են եւ ուզում են քեզ տեսնել»:
20 Անոր իմացուցին՝ ըսելով. «Քու մայրդ ու եղբայրներդ դուրսը կայներ են ու քեզ տեսնել կ’ուզեն»։
Ազդ եղեւ նմա եւ ասեն. Մայր քո եւ եղբարք քո կան արտաքոյ եւ կամին զքեզ տեսանել:

8:20: Ա՛զդ եղեւ նմա՝ եւ ասեն. Մայր քո եւ եղբարք քո՝ կա՛ն արտաքոյ՝ եւ կամին զքեզ տեսանե՛լ։
20 Իմաց տուին նրան եւ ասացին. «Քո մայրը եւ քո եղբայրները դրսում կանգնել են եւ ուզում են քեզ տեսնել»:
20 Անոր իմացուցին՝ ըսելով. «Քու մայրդ ու եղբայրներդ դուրսը կայներ են ու քեզ տեսնել կ’ուզեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: И дали знать Ему: Матерь и братья Твои стоят вне, желая видеть Тебя.
8:20  ἀπηγγέλη δὲ αὐτῶ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντές σε.
8:20. ἀπηγγέλη (It-had-been-messaged-off) δὲ (moreover) αὐτῷ (unto-it,"Ἡ (The-one) μήτηρ (a-mother) σου (of-thee) καὶ (and) οἱ (the-ones) ἀδελφοί ( brethrened ) σου (of-thee) ἑστήκασιν (they-had-come-to-stand) ἔξω (out-unto-which) ἰδεῖν (to-have-had-seen) θέλοντές ( determining ) σε. (to-thee)
8:20. et nuntiatum est illi mater tua et fratres tui stant foris volentes te videreAnd it was told him: Thy mother and thy brethren stand without, desiring to see thee.
20. And it was told him, Thy mother and thy brethren stand without, desiring to see thee.
8:20. And it was reported to him, “Your mother and your brothers are standing outside, wanting to see you.”
8:20. And it was told him [by certain] which said, Thy mother and thy brethren stand without, desiring to see thee.
And it was told him [by certain] which said, Thy mother and thy brethren stand without, desiring to see thee:

20: И дали знать Ему: Матерь и братья Твои стоят вне, желая видеть Тебя.
8:20  ἀπηγγέλη δὲ αὐτῶ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν θέλοντές σε.
8:20. et nuntiatum est illi mater tua et fratres tui stant foris volentes te videre
And it was told him: Thy mother and thy brethren stand without, desiring to see thee.
8:20. And it was reported to him, “Your mother and your brothers are standing outside, wanting to see you.”
8:20. And it was told him [by certain] which said, Thy mother and thy brethren stand without, desiring to see thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: thy brethren: Mat 13:55, Mat 13:56; Mar 6:3; Joh 7:3-6; Act 1:14; Co1 9:5; Gal 1:19
John Gill
8:20 And it was told him by certain, which said,.... The phrase, "which said", is omitted in the Vulgate Latin version, and in Beza's most ancient copy. The Syriac, Arabic, and Ethiopic versions only read, "and they said unto him"; and the Persic version renders it, "a certain person said"; some one person, as in Mt 12:47
thy mother, and thy brethren, stand without, desiring to see thee; and to speak with thee, as in Mt 12:47. See Gill on Mt 12:47.
8:218:21: Եւ ասէ ցնոսա. Մայր իմ եւ եղբարք իմ սոքա են, որ զբանն Աստուծոյ լսեն՝ եւ առնե՛ն։
21 Եւ նրանց ասաց. «Իմ մայրը եւ եղբայրները սրանք են, որ Աստծու խօսքը լսում են եւ կատարում»:
21 Անիկա պատասխան տալով՝ ըսաւ անոնց. «Իմ մայրս ու եղբայրներս անոնք են, որ Աստուծոյ խօսքը կը լսեն ու զանիկա կը կատարեն»։
Եւ [51]ասէ ցնոսա. Մայր իմ եւ եղբարք իմ սոքա են, որ զբանն Աստուծոյ լսեն եւ առնեն:

8:21: Եւ ասէ ցնոսա. Մայր իմ եւ եղբարք իմ սոքա են, որ զբանն Աստուծոյ լսեն՝ եւ առնե՛ն։
21 Եւ նրանց ասաց. «Իմ մայրը եւ եղբայրները սրանք են, որ Աստծու խօսքը լսում են եւ կատարում»:
21 Անիկա պատասխան տալով՝ ըսաւ անոնց. «Իմ մայրս ու եղբայրներս անոնք են, որ Աստուծոյ խօսքը կը լսեն ու զանիկա կը կատարեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: Он сказал им в ответ: матерь Моя и братья Мои суть слушающие слово Божие и исполняющие его.
8:21  ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς, μήτηρ μου καὶ ἀδελφοί μου οὖτοί εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες.
8:21. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Μήτηρ (A-mother) μου (of-me) καὶ (and) ἀδελφοί ( brethrened ) μου (of-me) οὗτοί (the-ones-these) εἰσιν (they-be) οἱ (the-ones) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἀκούοντες ( hearing ) καὶ (and) ποιοῦντες . ( doing-unto )
8:21. qui respondens dixit ad eos mater mea et fratres mei hii sunt qui verbum Dei audiunt et faciuntWho answering, said to them: My mother and my brethren are they who hear the word of God and do it.
21. But he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
8:21. And in response, he said to them, “My mother and my brothers are those who hear the word of God and do it.”
8:21. And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it:

21: Он сказал им в ответ: матерь Моя и братья Мои суть слушающие слово Божие и исполняющие его.
8:21  ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς, μήτηρ μου καὶ ἀδελφοί μου οὖτοί εἰσιν οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες.
8:21. qui respondens dixit ad eos mater mea et fratres mei hii sunt qui verbum Dei audiunt et faciunt
Who answering, said to them: My mother and my brethren are they who hear the word of God and do it.
8:21. And in response, he said to them, “My mother and my brothers are those who hear the word of God and do it.”
8:21. And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: My mother: Luk 11:27, Luk 11:28; Mat 25:40, Mat 25:45, Mat 28:10; Joh 15:14, Joh 15:15, Joh 20:17; Co2 5:16, Co2 6:18; Heb 2:11-13
which: Luk 8:15; Mat 7:21-26, Mat 17:5; Joh 6:28, Joh 6:29, Joh 13:17; Jam 1:22; Jo1 2:29, Jo1 3:22; Jo1 3:23; Jo3 1:11
John Gill
8:21 And he answered and said unto them,.... Not to his mother and brethren, but to those that told him of them, who either designed to reproach him with them, by reason of the meanness of them, or to interrupt him in his work:
my mother and my brethren are these; pointing to his disciples:
which hear the word of God; which he had been preaching, and was meant by the seed in the preceding parable:
and do it; behave in their lives and conversations agreeably to it; and observe the precepts and ordinances in it; elsewhere called the will of God his Father; See Gill on Mt 12:49. See Gill on Mt 12:50.
8:228:22: Եւ եղեւ ՚ի միում յաւուրց, ինքն ե՛լ ՚ի նաւ՝ եւ աշակերտք նորա, եւ ասէ ցնոսա. Եկա՛յք անցցո՛ւք յայնկոյս ծովակիս։ Եւ գնացին[1165]։ [1165] Ոմանք. ՚Ի միում աւուրց։
22 Մի օր ինքը նաւակ նստեց իր աշակերտների հետ եւ նրանց ասաց. «Եկէ՛ք ծովակի միւս կողմն անցնենք»: Եւ գնացին:
22 Օր մը նաւը մտան Յիսուս եւ իր աշակերտներն ալ ու ըսաւ անոնց. «Ծովակին միւս կողմը անցնինք»։ Ճամբայ ելան։
Եւ եղեւ ի միում աւուրց ինքն ել ի նաւ եւ աշակերտքն նորա, եւ ասէ ցնոսա. Եկայք, անցցուք յայնկոյս ծովակիս: Եւ գնացին:

8:22: Եւ եղեւ ՚ի միում յաւուրց, ինքն ե՛լ ՚ի նաւ՝ եւ աշակերտք նորա, եւ ասէ ցնոսա. Եկա՛յք անցցո՛ւք յայնկոյս ծովակիս։ Եւ գնացին[1165]։
[1165] Ոմանք. ՚Ի միում աւուրց։
22 Մի օր ինքը նաւակ նստեց իր աշակերտների հետ եւ նրանց ասաց. «Եկէ՛ք ծովակի միւս կողմն անցնենք»: Եւ գնացին:
22 Օր մը նաւը մտան Յիսուս եւ իր աշակերտներն ալ ու ըսաւ անոնց. «Ծովակին միւս կողմը անցնինք»։ Ճամբայ ելան։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: В один день Он вошел с учениками Своими в лодку и сказал им: переправимся на ту сторону озера. И отправились.
8:22  ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἐνέβη εἰς πλοῖον καὶ οἱ μαθηταὶ αὐτοῦ, καὶ εἶπεν πρὸς αὐτούς, διέλθωμεν εἰς τὸ πέραν τῆς λίμνης· καὶ ἀνήχθησαν.
8:22. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) μιᾷ (unto-one) τῶν (of-the-ones) ἡμερῶν (of-days) καὶ (and) αὐτὸς (it) ἐνέβη (it-had-stepped-in) εἰς (into) πλοῖον (to-a-floatlet) καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ, (of-it,"καὶ (and) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Διέλθωμεν (We-might-have-had-came-through) εἰς (into) τὸ (to-the-one) πέραν (to-across) τῆς (of-the-one) λίμνης, (of-a-lake,"καὶ (and) ἀνήχθησαν. (they-were-led-up)
8:22. factum est autem in una dierum et ipse ascendit in naviculam et discipuli eius et ait ad illos transfretemus trans stagnum et ascenderuntAnd it came to pass on a certain day that he went into a little ship with his disciples. And he said to them: Let us go over to the other side of the lake. And they launched forth.
22. Now it came to pass on one of those days, that he entered into a boat, himself and his disciples; and he said unto them, Let us go over unto the other side of the lake: and they launched forth.
8:22. Now it happened, on a certain day, that he climbed into a little boat with his disciples. And he said to them, “Let us make a crossing over the lake.” And they embarked.
8:22. Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth:

22: В один день Он вошел с учениками Своими в лодку и сказал им: переправимся на ту сторону озера. И отправились.
8:22  ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἐνέβη εἰς πλοῖον καὶ οἱ μαθηταὶ αὐτοῦ, καὶ εἶπεν πρὸς αὐτούς, διέλθωμεν εἰς τὸ πέραν τῆς λίμνης· καὶ ἀνήχθησαν.
8:22. factum est autem in una dierum et ipse ascendit in naviculam et discipuli eius et ait ad illos transfretemus trans stagnum et ascenderunt
And it came to pass on a certain day that he went into a little ship with his disciples. And he said to them: Let us go over to the other side of the lake. And they launched forth.
8:22. Now it happened, on a certain day, that he climbed into a little boat with his disciples. And he said to them, “Let us make a crossing over the lake.” And they embarked.
8:22. Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-39: О переправе Христа с учениками на восточный берег Генисаретского моря и исцеление бесноватого ев. Лука сообщает согласно с ев. Марком (IV, 35: - V, 20; ср. Мф VIII, 23-27). При этом, впрочем, он делает некоторые изменения в частностях - смягчает, напр., в 25-м стихе обращение Господа к апостолам (где вера ваша? По Марку: что вы так боязливы? как у вас нет веры? ст. 40-й гл. IV-й) и в ст. 28-м заменяет выражение "заклинаю Тебя Богом" выражением "умоляю Тебя". Далее он прибавляет, что бесноватый был одержим бесами уже с давнего времени и в одежду не одевался (ст. 27), что демоны просили Господа не прогонять их в бездну, т. е. в преисподнюю (ст. 31; ср. Рим X, 7; Откр IX, 1: и сл.). Бесноватый, по своем исцелении, проповедует о происшедшем с ним только по городу своему (ст. 39. По Марку: в десятиградии V, 20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. 25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. 26 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. 31 And they besought him that he would not command them to go out into the deep. 32 And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. 36 They also which saw it told them by what means he that was possessed of the devils was healed. 37 Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. 38 Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, 39 Return to thine own house, and show how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

We have here two illustrious proofs of the power of our Lord Jesus which we had before--his power over the winds, and his power over the devils. See Mark iv. and v.

I. His power over the winds, those powers of the air that are so much a terror to men, especially upon sea, and occasion the death of such multitudes. Observe,

1. Christ ordered his disciples to put to sea, that he might show his glory upon the water, in stilling the waves, and might do an act of kindness to a poor possessed man on the other side the water: He went into a ship with his disciples, v. 22. They that observe Christ's orders may assure themselves of his presence. If Christ sends his disciples, he goes with them. And those may safely and boldly venture any where that have Christ accompanying them. He said, Let us go over unto the other side; for he had a piece of good work to do there. He might have gone by land, a little way about; but he chose to go by water, that he might show his wonders in the deep.

2. Those that put to sea in a calm, yea, and at Christ's word, must yet prepare for a storm, and for the utmost peril in that storm; There came down a storm of wind on the lake (v. 23), as if it were there, and no where else; and presently their ship was so tossed that it was filled with water, and they were in jeopardy of their lives. Perhaps the devil, who is the prince of the power of the air, and who raiseth winds by the permission of God, had some suspicion, from some words which Christ might let fall, that he was coming over the lake now on purpose to cast that legion of devils out of the poor man on the other side, and therefore poured this storm upon the ship he was in, designing, if possible, to have sunk him and prevented that victory.

3. Christ was asleep in the storm, v. 23. Some bodily refreshment he must have, and he chose to take it when it would be least a hindrance to him in his work. The disciples of Christ may really have his gracious presence with them at sea, and in a storm, and yet he may seem as if he were asleep; he may not immediately appear for their relief, no, not when things seem to be brought even to the last extremity. Thus he will try their faith and patience, and quicken them by prayer to awake, and make their deliverance the more welcome when it comes at last.

4. A complaint to Christ of our danger, and the distress his church is in, is enough to engage him to awake, and appear for us, v. 24. They cried, Master, master, we perish! The way to have our fears silenced is to bring them to Christ, and lay them before him. Those that in sincerity call Christ Master, and with faith and fervency call upon him as their Master, may be sure that he will not let them perish. There is no relief for poor souls that are under a sense of guilt, and a fear of wrath, like this, to go to Christ, and call him Master, and say, "I am undone, if thou do not help me."

5. Christ's business is to lay storms, as it is Satan's business to raise them. He can do it; he has done it; he delights to do it: for he came to proclaim peace on earth. He rebuked the wind and the raging of the water, and immediately they ceased (v. 24); not, as at other times, by degrees, but all of a sudden, there was a great calm. Thus Christ showed that, though the devil pretends to be the prince of the power of the air, yet even there he has him in a chain.

6. When our dangers are over, it becomes us to take to ourselves the shame of our own fears and to give to Christ the glory of his power. When Christ had turned the storm into a calm, then were they glad because they were quiet, Ps. cvii. 30. And then, (1.) Christ gives them a rebuke for their inordinate fear: Where is your faith? v. 25. Note, Many that have true faith have it to seek when they have occasion to use it. They tremble, and are discouraged, if second causes frown upon them. A little thing disheartens them; and where is their faith then? (2.) They give him the glory of his power: They, being afraid, wondered. Those that had feared the storm, now that the danger was over with good reason feared him that had stilled it, and said one to another, What manner of man is this! They might as well have said, Who is a God like unto thee? For it is God's prerogative to still the noise of the seas, the noise of their waves, Ps. lxv. 7.

II. His power over the devil, the prince of the power of the air. In the next passage of story he comes into a closer grapple with him than he did when he commanded the winds. Presently after the winds were stilled they were brought to their desired haven, and arrived at the country of the Gadarenes, and there went ashore (v. 26, 27); and he soon met with that which was his business over, and which he thought it worth his while to go through a storm to accomplish.

We may learn a great deal out of this story concerning this world of infernal, malignant spirits, which, though not working now ordinarily in the same way as here, yet we are all concerned at all times to stand upon our guard against.

1. These malignant spirits are very numerous. They that had taken possession of this one man called themselves Legion (v. 30), because many devils were entered into him: he had had devils a long time, v. 27. But perhaps those that had been long in possession of him, upon some foresight of our Saviour's coming to make an attack upon them, and finding they could not prevent it by the storm they had raised, sent for recruits, intending this to be a decisive battle, and hoping now to be too hard for him that had cast out so many unclean spirits, and to give him a defeat. They either were, or at least would be thought to be, a legion, formidable as an army with banners; and now, at least, to be, what the twentieth legion of the Roman army, which was long quartered at Chester, was styled, legio victrix--a victorious legion.

2. They have an inveterate enmity to man, and all his conveniences and comforts. This man in whom the devils had got possession, and kept it long, being under their influence, wore no clothes, neither abode in any house (v. 27), though clothing and a habitation are two of the necessary supports of this life. Nay, and because man has a natural dread of the habitations of the dead, they forced this man to abide in the tombs, to make him so much the more a terror to himself and to all about him, so that his soul had as much cause as ever any man's had to be weary of his life, and to choose strangling and death rather.

3. They are very strong, fierce, and unruly, and hate and scorn to be restrained: He was kept bound with chains and in fetters, that he might not be mischievous either to others or to himself, but he broke the bands, v. 29. Note, Those that are ungovernable by any other thereby show that they are under Satan's government; and this is the language of those that are so, even concerning God and Christ, their best friends, that would not either bind them from or bind themto any thing but for their own good: Let us break their bands in sunder. He was driven of the devil. Those that are under Christ's government are sweetly led with the cords of a man and the bands of love; those that are under the devil's government are furiously driven.

4. They are much enraged against our Lord Jesus, and have a great dread and horror of him: When the man whom they had possession of, and who spoke as they would have him, saw Jesus, he roared out as one in an agony, and fell down before him, to deprecate his wrath, and owned him to be the Son of God most high, that was infinitely above him and too hard for him; but protested against having any league or confederacy with him (which might sufficiently have silenced the blasphemous cavils of the scribes and Pharisees): What have I to do with thee? The devils have neither inclination to do service to Christ nor expectation to receive benefit by him: What have we to do with thee? But they dreaded his power and wrath: I beseech thee, torment me not. They do not say, I beseech thee, save me, but only, Torment me not. See whose language they speak that have only a dread of hell as a place of torment, but no desire of heaven as a place of holiness and love.

5. They are perfectly at the command, and under the power, of our Lord Jesus; and they knew it, for they besought him that he would not command them to go eis ton abysson--into the deep, the place of their torment, which they acknowledge he could easily and justly do. O what a comfort is this to the Lord's people, that all the powers of darkness are under the check and control of the Lord Jesus! He has them all in a chain. He can send them to their own place, when he pleaseth.

6. They delight in doing mischief. When they found there was no remedy, but they must quit their hold of this poor man, they begged they might have leave to take possession of a herd of swine, v. 32. When the devil at first brought man into a miserable state he brought a curse likewise upon the whole creation, and that became subject to enmity. And here, as an instance of that extensive enmity of his, when he could not destroy the man, he would destroy the swine. If he could not hurt them in their bodies, he would hurt them in their goods, which sometimes prove a great temptation to men to draw them from Christ, as here. Christ suffered them to enter into the swine, to convince the country what mischief the devil could do in it, if he should suffer him. No sooner had the devils leave than they entered into the swine; and no sooner had they entered into them than the herd ran violently down a steep place into the lake, and were drowned. For it is a miracle of mercy if those whom Satan possesses are not brought to destruction and perdition. This, and other instances, show that that roaring lion and red dragon seeks what and whom he may devour.

7. When the devil's power is broken in any soul that soul recovers itself, and returns into a right frame, which supposes that those whom Satan gets possession of are put out of the possession of themselves: The man out of whom the devils were departed sat at the feet of Jesus, v. 35. While he was under the devil's power he was ready to fly in the face of Jesus; but now he sits at his feet, which is a sign that he is come to his right mind. If God has possession of us, he preserves to us the government and enjoyment of ourselves; but, if Satan has possession of us, he robs us of both. Let his power therefore in our souls be overturned, and let him come whose right our hearts are, and let us give them to him; for we are never more our own than when we are his.

Let us now see what was the effect of this miracle of casting the legion of devils out of this man.

(1.) What effect it had upon the people of that country who had lost their swine by it: The swineherds went and told it both in city and country (v. 34), perhaps with a design to incense people against Christ. They told by what means he that was possessed of the devils was healed (v. 36), that it was by sending the devils into the swine, which was capable of an invidious representation, as if Christ could not have delivered the man out of their hands, but by delivering the swine into them. The people came out, to see what was done, and to enquire into it; and they were afraid (v. 35); they were taken with great fear (v. 37); they were surprised and amazed at it, and knew not what to say to it. They thought more of the destruction of the swine than of the deliverance of their poor afflicted neighbour, and of the country from the terror of his frenzy, which was become a public nuisance; and therefore the whole multitude besought Christ to depart from them for fear he should bring some other judgment upon them; whereas indeed none need to be afraid of Christ that are willing to forsake their sins and give up themselves to him. But Christ took them at their word: He went up into the ship, and returned back again. Those lose their Saviour, and their hopes in him, that love their swine better.

(2.) What effect it had upon the poor man who had recovered himself by it. He desired Christ's company as much as others dreaded it: he besought Christ that he might be with him as others were that had been healed by him of evil spirits and infirmities (v. 2), that Christ might be to him a protector and teacher, and that he might be to Christ for a name and a praise. He was loth to stay among those rude and brutish Gadarenes that desired Christ to depart from them. O gather not my soul with these sinners! But Christ would not take him along with him, but sent him home, to publish among those that knew him the great things God had done for him, that so he might be a blessing to his country, as he had been a burden to it. We must sometimes deny ourselves the satisfaction even of spiritual benefits and comforts, to gain an opportunity of being serviceable to the souls of others. Perhaps Christ knew that, when the resentment of the loss of their swine was a little over, they would be better disposed to consider the miracle, and therefore left the man among them to be a standing monument, and a monitor to them of it.
Adam Clarke: Commentary on the Bible - 1831
8:22: Let us go over, etc. - See on Mat 8:24 (note), etc., and Mar 4:36-41 (note).
Albert Barnes: Notes on the Bible - 1834
8:22: See this passage explained in the Mat 8:23-34 notes, and Mark 5:1-20 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: that: Mat 8:18, Mat 8:23-27; Mar 4:35-41; Joh 6:1
Let: Mat 14:22; Mar 5:21, Mar 6:45, Mar 8:13
Geneva 1599
8:22 (5) Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
(5) It is expedient for us sometimes to come into extreme danger, as though Christ was not with us, that we may have a better test, both of his power, and also of our weakness.
John Gill
8:22 Now it came to pass on a certain day,.... The same day at even, as Mark says, Mk 4:35 in which he delivered the parables of the sower, and of the seed cast into the ground, and of the grain of mustard seed:
that he went into a ship with his disciples; they following him into it, Mt 8:23
and he said unto them, let us go over unto the other side of the lake; of Gennesaret, or sea of Galilee:
and they launched forth; into the sea; they set sail, and proceeded: this clause is omitted in the Syriac and Persic versions.
John Wesley
8:22 Mt 8:23; Mk 4:35.
8:238:23: Եւ մինչ դեռ նաւէին՝ ՚ի քո՛ւն եմուտ. եւ էջ մրրիկ հողմոյ ՚ի ծովակն՝ եւ ուռնոյր, եւ տագնապէին։
23 Մինչ նաւարկում էին, նա քուն մտաւ: Եւ ծովակի վրայ քամու մի մրրիկ իջաւ. ծովը ուռչում էր, նաւակը ջրով լցնում. եւ նրանք տագնապի էին մատնուել:
23 Երբ նաւով կ’երթային ինք քնացաւ։ Զօրաւոր փոթորիկ մը ելաւ ծովակին վրայ։ Նաւը ջուրով կը լեցուէր ու իրենք վտանգի մէջ էին։
Եւ մինչդեռ նաւէին, ի քուն եմուտ. եւ էջ մրրիկ հողմոյ ի ծովակն եւ ուռնոյր, եւ տագնապէին:

8:23: Եւ մինչ դեռ նաւէին՝ ՚ի քո՛ւն եմուտ. եւ էջ մրրիկ հողմոյ ՚ի ծովակն՝ եւ ուռնոյր, եւ տագնապէին։
23 Մինչ նաւարկում էին, նա քուն մտաւ: Եւ ծովակի վրայ քամու մի մրրիկ իջաւ. ծովը ուռչում էր, նաւակը ջրով լցնում. եւ նրանք տագնապի էին մատնուել:
23 Երբ նաւով կ’երթային ինք քնացաւ։ Զօրաւոր փոթորիկ մը ելաւ ծովակին վրայ։ Նաւը ջուրով կը լեցուէր ու իրենք վտանգի մէջ էին։
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8:2323: Во время плавания их Он заснул. На озере поднялся бурный ветер, и заливало их [волнами], и они были в опасности.
8:23  πλεόντων δὲ αὐτῶν ἀφύπνωσεν. καὶ κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην, καὶ συνεπληροῦντο καὶ ἐκινδύνευον.
8:23. πλεόντων ( Of-floating-unto ) δὲ (moreover) αὐτῶν (of-them) ἀφύπνωσεν. (it-en-sleeped-off) καὶ (And) κατέβη (it-had-stepped-down,"λαῖλαψ (a-tempest) ἀνέμου (of-a-wind,"εἰς (into) τὴν (to-the-one) λίμνην, (to-a-lake,"καὶ (and) συνεπληροῦντο (they-were-being-en-filled-together) καὶ (and) ἐκινδύνευον. (they-were-periling-of)
8:23. navigantibus autem illis obdormiit et descendit procella venti in stagnum et conplebantur et periclitabanturAnd when they were sailing, he slept. And there came down a storm of wind upon the lake: and they were filled and were in danger.
23. But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filling , and were in jeopardy.
8:23. And as they were sailing, he slept. And a windstorm descended over the lake. And they were taking on water and were in danger.
8:23. But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled [with water], and were in jeopardy.
But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled [with water], and were in jeopardy:

23: Во время плавания их Он заснул. На озере поднялся бурный ветер, и заливало их [волнами], и они были в опасности.
8:23  πλεόντων δὲ αὐτῶν ἀφύπνωσεν. καὶ κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην, καὶ συνεπληροῦντο καὶ ἐκινδύνευον.
8:23. navigantibus autem illis obdormiit et descendit procella venti in stagnum et conplebantur et periclitabantur
And when they were sailing, he slept. And there came down a storm of wind upon the lake: and they were filled and were in danger.
8:23. And as they were sailing, he slept. And a windstorm descended over the lake. And they were taking on water and were in danger.
8:23. But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled [with water], and were in jeopardy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:23: There came down a storm of wind - and they - were in jeopardy - This is a parallel passage to that in Jon 1:4. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint: και το πλοιον εκινδυνευε του συντριβηναι, And the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here; and it is remarkable that the very same word, εκινδυνευον, which we translate, were in jeopardy, is used by the evangelist, which is found in the Greek version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu! The game is lost! or, j'ai perdu! I have lost! i.e. the game.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: he fell: Psa 44:23; Isa 51:9, Isa 51:10; Heb 4:15
came: Psa 93:3, Psa 93:4, Psa 107:23-30, Psa 124:2-4, Psa 148:8; Isa 54:11; Act 27:14-20
Geneva 1599
8:23 But as they sailed he fell (h) asleep: and there came down a storm of wind on the lake; and (i) they were filled [with water], and were in jeopardy.
(h) Jesus fell asleep, and it appears that he was very fast asleep, because they called him twice before he awoke.
(i) Not the disciples, but the ship.
John Gill
8:23 But as he sailed he fell asleep,.... On a pillow, in the hinder part of the ship, as in Mk 4:38
and there came down a storm of wind on the lake; see Gill on Mt 8:24.
and they were filled; with water: not the disciples, but the ship in which they were; and so the Ethiopic version renders it, "their ship was filled with water". The Syriac and Persic versions render it, "the ship was almost sunk", or immersed:
and were in jeopardy; of their lives, in the utmost danger, just ready to go to the bottom. This clause is left out in the Syriac and Persic versions.
Robert Jamieson, A. R. Fausset and David Brown
8:23 JESUS CROSSING THE LAKE, STILLS THE STORM. (Lk 8:22-25)
filled--literally, "were getting filled," that is, those who sailed; meaning that their ship was so.
8:248:24: Մատուցեալ զարթուցի՛ն զնա՝ եւ ասեն. Վարդապե՛տ վարդապետ՝ կորնչի՛մք աւասիկ։ Եւ նա՝ յարուցեալ սաստեաց հողմոյն, եւ խռովութեան ջրոցն՝ եւ հանդարտեցի՛ն, եւ եղեւ խաղաղութիւն[1166]։ [1166] Ոմանք միանգամ դնեն. Վա՛րդապետ կորնչիմք... եւ խռովութեան ջուրցն։
24 Մօտեցան արթնացրին նրան եւ ասացին. «Վարդապե՛տ, Վարդապե՛տ, ահա կորչում ենք»: Եւ նա վեր կենալով՝ սաստեց քամուն ու աղմկայոյզ կոհակներին, եւ նրանք հանդարտուեցին, եւ խաղաղութիւն տիրեց:
24 Մօտեցան, արթնցուցին զանիկա ու ըսին. «Վա՛րդապետ, վա՛րդապետ, ահա կը կորսուինք»։ Ան ալ ելաւ սաստեց հովին ու ջուրերուն խռովութեանը եւ հանդարտեցաւ ու խաղաղութիւն եղաւ։
Մատուցեալ զարթուցին զնա եւ ասեն. Վարդապետ, վարդապետ, կորնչիմք աւասիկ: Եւ նա յարուցեալ սաստեաց հողմոյն եւ խռովութեան ջրոցն, եւ հանդարտեցին, եւ եղեւ խաղաղութիւն:

8:24: Մատուցեալ զարթուցի՛ն զնա՝ եւ ասեն. Վարդապե՛տ վարդապետ՝ կորնչի՛մք աւասիկ։ Եւ նա՝ յարուցեալ սաստեաց հողմոյն, եւ խռովութեան ջրոցն՝ եւ հանդարտեցի՛ն, եւ եղեւ խաղաղութիւն[1166]։
[1166] Ոմանք միանգամ դնեն. Վա՛րդապետ կորնչիմք... եւ խռովութեան ջուրցն։
24 Մօտեցան արթնացրին նրան եւ ասացին. «Վարդապե՛տ, Վարդապե՛տ, ահա կորչում ենք»: Եւ նա վեր կենալով՝ սաստեց քամուն ու աղմկայոյզ կոհակներին, եւ նրանք հանդարտուեցին, եւ խաղաղութիւն տիրեց:
24 Մօտեցան, արթնցուցին զանիկա ու ըսին. «Վա՛րդապետ, վա՛րդապետ, ահա կը կորսուինք»։ Ան ալ ելաւ սաստեց հովին ու ջուրերուն խռովութեանը եւ հանդարտեցաւ ու խաղաղութիւն եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:2424: И, подойдя, разбудили Его и сказали: Наставник! Наставник! погибаем. Но Он, встав, запретил ветру и волнению воды; и перестали, и сделалась тишина.
8:24  προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες, ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα. ὁ δὲ διεγερθεὶς ἐπετίμησεν τῶ ἀνέμῳ καὶ τῶ κλύδωνι τοῦ ὕδατος· καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη.
8:24. προσελθόντες ( Having-had-came-toward ) δὲ (moreover) διήγειραν (they-roused-through) αὐτὸν (to-it) λέγοντες ( forthing ,"Ἐπιστάτα (Stander-upon,"ἐπιστάτα, (Stander-upon," ἀπολλύμεθα : ( we-destruct-off ) ὁ (The-one) δὲ (moreover) διεγερθεὶς (having-been-roused-through) ἐπετίμησεν (it-upon-valuated-unto) τῷ (unto-the-one) ἀνέμῳ (unto-a-wind) καὶ (and) τῷ (unto-the-one) κλύδωνι (unto-a-billowing) τοῦ (of-the-one) ὕδατος, (of-a-water,"καὶ (and) ἐπαύσαντο , ( they-ceased ,"καὶ (and) ἐγένετο ( it-had-became ) γαλήνη. (a-calming)
8:24. accedentes autem suscitaverunt eum dicentes praeceptor perimus at ille surgens increpavit ventum et tempestatem aquae et cessavit et facta est tranquillitasAnd they came and awaked him, saying: Master, we perish. But he arising, rebuked the wind and the rage of the water. And it ceased: and there was a calm.
24. And they came to him, and awoke him, saying, Master, master, we perish. And he awoke, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
8:24. Then, drawing near, they awakened him, saying, “Teacher, we are perishing.” But as he rose up, he rebuked the wind and the raging water, and they ceased. And a tranquility occurred.
8:24. And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm:

24: И, подойдя, разбудили Его и сказали: Наставник! Наставник! погибаем. Но Он, встав, запретил ветру и волнению воды; и перестали, и сделалась тишина.
8:24  προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες, ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα. ὁ δὲ διεγερθεὶς ἐπετίμησεν τῶ ἀνέμῳ καὶ τῶ κλύδωνι τοῦ ὕδατος· καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη.
8:24. accedentes autem suscitaverunt eum dicentes praeceptor perimus at ille surgens increpavit ventum et tempestatem aquae et cessavit et facta est tranquillitas
And they came and awaked him, saying: Master, we perish. But he arising, rebuked the wind and the rage of the water. And it ceased: and there was a calm.
8:24. Then, drawing near, they awakened him, saying, “Teacher, we are perishing.” But as he rose up, he rebuked the wind and the raging water, and they ceased. And a tranquility occurred.
8:24. And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: Master: Psa 69:1, Psa 69:2, Psa 116:3, Psa 116:4, Psa 142:4, Psa 142:5; Lam 3:54-56; Joh 2:2-6; Mat 14:30; Co2 1:9, Co2 1:10
he arose: Psa 65:7, Psa 104:6-9, Psa 107:25-29; Isa 50:2; Jer 5:22; Nah 1:4
and rebuked: As the agitation of the sea was merely the effect of the wind, it was necessary to remove the cause of the commotion before the effect would cease. But who, by simply saying Peace, be still (Mar 4:39), could do this but God? One word of our Lord can change the face of nature, and calm the troubled ocean, as well as restore peace to the disconsolate soul.
John Gill
8:24 And they came to him, and awoke him,.... That is, the disciples came from some part of the ship, to the hinder part of it, where Christ was asleep; and by their shrieks and cries, and repeated vociferations, awaked him out of sleep:
saying, Master, Master, we perish. The Vulgate Latin, Arabic, and Ethiopic versions, only read "master", without a repetition of the word, as in Matthew and Mark; but the Syriac and Persic versions repeat it, and render the words, "our master, our master"; See Gill on Mt 8:25.
Then he rose, and rebuked the wind, and the raging of the water, and they ceased, and there was a calm; See Gill on Mt 8:26.
8:258:25: Ասէ ցնոսա. Ո՞ւր են հաւատք ձեր։ Եւ զահի՛ հարեալ զարմացան, եւ ասէին ցմիմեանս. Ո՞վ արդեւք իցէ սա՝ զի եւ հողմոց եւ ջրոց հրաման տայ, եւ հնազանդի՛ն սմա[1167]։[1167] Ոմանք. Եւ ասէ ցնոսա... եւ ասեն ցմիմեանս։
25 Եւ նրանց ասաց. «Ո՞ւր է ձեր հաւատը»: Եւ նրանք սարսափած՝ զարմացան եւ ասում էին միմեանց. «Ո՞վ է արդեօք սա, որ հողմերին ու ջրերին անգամ հրաման է տալիս, եւ դրանք հնազանդւում են սրան»:
25 Այն ատեն ըսաւ անոնց. «Ո՞ւր է ձեր հաւատքը»։ Անոնք վախի մէջ ինկած՝ զարմացան ու իրարու կ’ըսէին. «Արդեօք ո՞վ է ասիկա՝ որ հովերուն ու ջուրին ալ հրաման կու տայ եւ կը հնազանդին իրեն»։
Ասէ ցնոսա. Ո՞ւր են հաւատք ձեր: Եւ զահի հարեալ զարմացան եւ ասէին ցմիմեանս. Ո՞վ արդեւք իցէ սա, զի եւ հողմոց եւ ջրոց հրաման տայ, եւ հնազանդին սմա:

8:25: Ասէ ցնոսա. Ո՞ւր են հաւատք ձեր։ Եւ զահի՛ հարեալ զարմացան, եւ ասէին ցմիմեանս. Ո՞վ արդեւք իցէ սա՝ զի եւ հողմոց եւ ջրոց հրաման տայ, եւ հնազանդի՛ն սմա[1167]։
[1167] Ոմանք. Եւ ասէ ցնոսա... եւ ասեն ցմիմեանս։
25 Եւ նրանց ասաց. «Ո՞ւր է ձեր հաւատը»: Եւ նրանք սարսափած՝ զարմացան եւ ասում էին միմեանց. «Ո՞վ է արդեօք սա, որ հողմերին ու ջրերին անգամ հրաման է տալիս, եւ դրանք հնազանդւում են սրան»:
25 Այն ատեն ըսաւ անոնց. «Ո՞ւր է ձեր հաւատքը»։ Անոնք վախի մէջ ինկած՝ զարմացան ու իրարու կ’ըսէին. «Արդեօք ո՞վ է ասիկա՝ որ հովերուն ու ջուրին ալ հրաման կու տայ եւ կը հնազանդին իրեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:2525: Тогда Он сказал им: где вера ваша? Они же в страхе и удивлении говорили друг другу: кто же это, что и ветрам повелевает и воде, и повинуются Ему?
8:25  εἶπεν δὲ αὐτοῖς, ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους, τίς ἄρα οὖτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῶ ὕδατι, καὶ ὑπακούουσιν αὐτῶ;
8:25. εἶπεν (It-had-said) δὲ (moreover) αὐτοῖς (unto-them,"Ποῦ (Of-whither) ἡ (the-one) πίστις (a-trust) ὑμῶν; (of-ye?" φοβηθέντες ( Having-been-feareed-unto ) δὲ (moreover) ἐθαύμασαν, (they-marvelled-to) λέγοντες ( forthing ) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Τίς (What-one) ἄρα (thus) οὗτός (the-one-this) ἐστιν (it-be) ὅτι (to-which-a-one) καὶ (and) τοῖς (unto-the-ones) ἀνέμοις (unto-winds) ἐπιτάσσει (it-arrangeth-upon) καὶ (and) τῷ (unto-the-one) ὕδατι, (unto-a-water,"καὶ (and) ὑπακούουσιν (they-hear-under) αὐτῷ; (unto-it?"
8:25. dixit autem illis ubi est fides vestra qui timentes mirati sunt dicentes ad invicem quis putas hic est quia et ventis imperat et mari et oboediunt eiAnd he said to them: Where is your faith? Who being afraid, wondered, saying one to another: Who is this (think you), that he commandeth both the winds and the sea: and they obey him?
25. And he said unto them, Where is your faith? And being afraid they marveled, saying one to another, Who then is this, that he commandeth even the winds and the water, and they obey him?
8:25. Then he said to them, “Where is your faith?” And they, being afraid, were amazed, saying to one another, “Who do you think this is, so that he commands both wind and sea, and they obey him?”
8:25. And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him:

25: Тогда Он сказал им: где вера ваша? Они же в страхе и удивлении говорили друг другу: кто же это, что и ветрам повелевает и воде, и повинуются Ему?
8:25  εἶπεν δὲ αὐτοῖς, ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους, τίς ἄρα οὖτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῶ ὕδατι, καὶ ὑπακούουσιν αὐτῶ;
8:25. dixit autem illis ubi est fides vestra qui timentes mirati sunt dicentes ad invicem quis putas hic est quia et ventis imperat et mari et oboediunt ei
And he said to them: Where is your faith? Who being afraid, wondered, saying one to another: Who is this (think you), that he commandeth both the winds and the sea: and they obey him?
8:25. Then he said to them, “Where is your faith?” And they, being afraid, were amazed, saying to one another, “Who do you think this is, so that he commands both wind and sea, and they obey him?”
8:25. And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:25: Where is your faith? - Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (Mat 8:26), because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: Where: Luk 12:28; Mat 6:30, Mat 8:26, Mat 14:31, Mat 17:20; Mar 4:40, Mar 4:41; Joh 11:40
being: Gen 1:9, Gen 1:10; Jos 10:12-14; Job 38:8-10; Pro 8:29, Pro 30:4
John Gill
8:25 And he said unto them, where is your faith?.... That is, he said so to his disciples, who had professed faith in him, but now discovered very little:
and they being afraid, wondered; being filled with awful sense of his majesty, were amazed at his power and authority, in rebuking the wind and sea, which at once obeyed him, and were still:
saying one another; among themselves, privately:
what manner of man is this? for he commandeth even the winds and water; or the sea, as the Vulgate Latin. The Syriac version reads both, "the floods and the sea";
and they obey him: according to Matthew, these words seem to be spoken by the men of the ship, the mariners; but here, according to Luke, they seem to be the words of the disciples; See Gill on Mt 8:27, Mk 4:41.
8:268:26: Եւ նաւեցին իջի՛ն յաշխարհն Գերգեսացւոց. որ է յա՛յն կոյս հանդէպ Գալիլեա։
26 Ապա նաւարկեցին իջան գերգեսացիների երկիրը, որը Գալիլիայի հանդիպակաց կողմն է:
26 Ու նաւելով իջան Գադարացիներուն երկիրը, որ Գալիլիայի դիմացի կողմն է։
Եւ նաւեցին իջին յաշխարհն [52]Գերգեսացւոց, որ է յայնկոյս հանդէպ Գալիլեայ:

8:26: Եւ նաւեցին իջի՛ն յաշխարհն Գերգեսացւոց. որ է յա՛յն կոյս հանդէպ Գալիլեա։
26 Ապա նաւարկեցին իջան գերգեսացիների երկիրը, որը Գալիլիայի հանդիպակաց կողմն է:
26 Ու նաւելով իջան Գադարացիներուն երկիրը, որ Գալիլիայի դիմացի կողմն է։
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8:2626: И приплыли в страну Гадаринскую, лежащую против Галилеи.
8:26  καὶ κατέπλευσαν εἰς τὴν χώραν τῶν γερασηνῶν, ἥτις ἐστὶν ἀντιπέρα τῆς γαλιλαίας.
8:26. Καὶ (And) κατέπλευσαν (they-floated-down-unto) εἰς (into) τὴν (to-the-one) χώραν (to-a-space) τῶν (of-the-ones) Γερασηνῶν, (of-Gerasenes,"ἥτις (which-a-one) ἐστὶν (it-be) ἀντίπερα (to-ever-a-one-across) τῆς (of-the-one) Γαλιλαίας. (of-a-Galilaia)
8:26. enavigaverunt autem ad regionem Gerasenorum quae est contra GalilaeamAnd they sailed to the country of the Gerasens, which is over against Galilee.
26. And they arrived at the country of the Gerasenes, which is over against Galilee.
8:26. And they sailed to the region of the Gerasenes, which is opposite Galilee.
8:26. And they arrived at the country of the Gadarenes, which is over against Galilee.
And they arrived at the country of the Gadarenes, which is over against Galilee:

26: И приплыли в страну Гадаринскую, лежащую против Галилеи.
8:26  καὶ κατέπλευσαν εἰς τὴν χώραν τῶν γερασηνῶν, ἥτις ἐστὶν ἀντιπέρα τῆς γαλιλαίας.
8:26. enavigaverunt autem ad regionem Gerasenorum quae est contra Galilaeam
And they sailed to the country of the Gerasens, which is over against Galilee.
8:26. And they sailed to the region of the Gerasenes, which is opposite Galilee.
8:26. And they arrived at the country of the Gadarenes, which is over against Galilee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:26: The country of the Gadarenes - Or, according to several MSS., Gerasenes or Gergasenes. See on Mat 8:28 (note), and Mar 5:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: Mat 8:28-34, Gergesenes, Mark 5:1-20
John Gill
8:26 And they arrived at the country of the Gadarenes,.... In Mt 8:28 it is called the country of the Gergesenes; see Gill on Mt 8:28 as it is here, in the Arabic and Ethiopic versions; and "of the Gerasenes", in the Vulgate Latin; but the Syriac and Persic versions read, "of the Gadarenes", as in Mk 5:1. See Gill on Mk 5:1.
which is over against Galilee: from whence the ship launched, and Christ and his disciples came.
John Wesley
8:26 Mt 8:28; Mk 5:1.
8:278:27: Եւ ընդ ելանելն նորա ՚ի ցամաք, պատահեա՛ց այր մի ՚ի քաղաքէն՝ յորում էին դեւք. եւ բազո՛ւմ ժամանակս չէ՛ր հանդերձ զգեցեալ՝ եւ ո՛չ ՚ի տան բնակեալ, այլ ՚ի գերեզմա՛նս[1168]։ [1168] Ոմանք. Պատահեաց նմա այր մի։
27 Եւ երբ նա ցամաք ելաւ, նրան պատահեց քաղաքից մի մարդ, որի մէջ դեւեր կային. նա երկար ժամանակ հագուստ չէր հագել եւ ոչ էլ տան մէջ էր բնակուել, այլ՝ գերեզմանների:
27 Ինք ցամաքը ելլելուն պէս՝ այն քաղաքէն մարդ մը ելաւ դէմը, որուն ներսը շատ ատենէ ի վեր դեւեր կային ու անիկա հանդերձ չէր հագներ, ոչ ալ տան մէջ կը բնակէր, հապա գերեզմաններու մէջ։
Եւ ընդ ելանելն նորա ի ցամաք, պատահեաց այր մի ի քաղաքէն, յորում էին դեւք. եւ բազում ժամանակս չէր հանդերձ զգեցեալ եւ ոչ ի տան բնակեալ, այլ ի գերեզմանս:

8:27: Եւ ընդ ելանելն նորա ՚ի ցամաք, պատահեա՛ց այր մի ՚ի քաղաքէն՝ յորում էին դեւք. եւ բազո՛ւմ ժամանակս չէ՛ր հանդերձ զգեցեալ՝ եւ ո՛չ ՚ի տան բնակեալ, այլ ՚ի գերեզմա՛նս[1168]։
[1168] Ոմանք. Պատահեաց նմա այր մի։
27 Եւ երբ նա ցամաք ելաւ, նրան պատահեց քաղաքից մի մարդ, որի մէջ դեւեր կային. նա երկար ժամանակ հագուստ չէր հագել եւ ոչ էլ տան մէջ էր բնակուել, այլ՝ գերեզմանների:
27 Ինք ցամաքը ելլելուն պէս՝ այն քաղաքէն մարդ մը ելաւ դէմը, որուն ներսը շատ ատենէ ի վեր դեւեր կային ու անիկա հանդերձ չէր հագներ, ոչ ալ տան մէջ կը բնակէր, հապա գերեզմաններու մէջ։
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8:2727: Когда же вышел Он на берег, встретил Его один человек из города, одержимый бесами с давнего времени, и в одежду не одевавшийся, и живший не в доме, а в гробах.
8:27  ἐξελθόντι δὲ αὐτῶ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῶ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλ᾽ ἐν τοῖς μνήμασιν.
8:27. ἐξελθόντι (Unto-having-had-came-out) δὲ (moreover) αὐτῷ (unto-it) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil,"ὑπήντησεν (it-under-ever-a-oned-unto,"ἀνήρ (a-man) τις (a-one) ἐκ (out) τῆς (of-the-one) πόλεως (of-a-city) ἔχων (holding) δαιμόνια: (to-daimonlets) καὶ (and) χρόνῳ (unto-an-interim) ἱκανῷ (unto-ampled) οὐκ (not) ἐνεδύσατο ( it-vested-in ) ἱμάτιον, (to-an-apparelet,"καὶ (and) ἐν (in) οἰκίᾳ (unto-a-housing-unto) οὐκ (not) ἔμενεν (it-was-staying,"ἀλλ' (other) ἐν (in) τοῖς (unto-the-ones) μνήμασιν. (unto-memoryings-to)
8:27. et cum egressus esset ad terram occurrit illi vir quidam qui habebat daemonium iam temporibus multis et vestimento non induebatur neque in domo manebat sed in monumentisAnd when he was come forth to the land, there met him a certain man who had a devil now a very long time. And he wore no clothes: neither did he abide in a house, but in the sepulchres.
27. And when he was come forth upon the land, there met him a certain man out of the city, who had devils; and for a long time he had worn no clothes, and abode not in house, but in the tombs.
8:27. And when he had gone out to the land, a certain man met him, who had now had a demon for a long time. And he did not wear clothes, nor did he stay in a house, but among the sepulchers.
8:27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs.
And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs:

27: Когда же вышел Он на берег, встретил Его один человек из города, одержимый бесами с давнего времени, и в одежду не одевавшийся, и живший не в доме, а в гробах.
8:27  ἐξελθόντι δὲ αὐτῶ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῶ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλ᾽ ἐν τοῖς μνήμασιν.
8:27. et cum egressus esset ad terram occurrit illi vir quidam qui habebat daemonium iam temporibus multis et vestimento non induebatur neque in domo manebat sed in monumentis
And when he was come forth to the land, there met him a certain man who had a devil now a very long time. And he wore no clothes: neither did he abide in a house, but in the sepulchres.
8:27. And when he had gone out to the land, a certain man met him, who had now had a demon for a long time. And he did not wear clothes, nor did he stay in a house, but among the sepulchers.
8:27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:27: A certain man - See the case of this demoniac considered at large, on the parallel places, Mat 8:28-34 (note); Mark 5:1-20 (note). In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: met: Mar 5:2-5
and ware: Sa1 19:24
but: Num 19:16; Isa 65:4
Geneva 1599
8:27 (6) And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in [any] house, but in the tombs.
(6) Christ shows by casting out a legion of demons by his word alone that his heavenly power was appointed to deliver men from the slavery of the devil: but foolish men for the most part will not redeem this so excellent grace freely offered unto them if it means the loss of even the least of their wealth.
John Gill
8:27 And when he went forth to land,.... The Persic and Ethiopic versions read,
when they went forth to land; when Christ and his disciples came out of the ship, and went ashore:
there met him out of the city a certain man; or rather, there met him a certain man of the city; that is, one that belonged to, and was an inhabitant of Gadera, or some city thereabout; who had been born and brought up, and had lived there; for certain it is, that he did not now come out of the city, but out of the tombs, as in Mt 8:28 and to which agrees the account of him that follows here; in the Vulgate Latin version, these words, "out of the city" are omitted; which the interpreter not understanding, might leave out, as carrying in it a seeming contradiction to the accounts of him:
which had devils long time. The Vulgate Latin, Syriac, Persic, and Arabic versions, read in the singular number, which had a devil: and which agrees with Lk 8:29 for though more are after mentioned, yet the many might be under one head, and chief of them; but in all the copies, it is read in the plural number, "devils"; and to this agrees the name of legion, for there were many devils in him, and they had a possession of him a long time which aggravates the miserable condition of this man, and illustrates the power of Christ in freeing him from them:
and wore no clothes; but went naked, and when any were put upon him, would tear them in pieces:
neither abode in any house, but in the tombs; See Gill on Mk 5:3.
8:288:28: Եւ տեսեալ զՅիսուս, աղաղակեաց եւ անկա՛ւ առաջի նորա, եւ ասէ մեծաձայն. Զի՞ կայ՝ իմ եւ քո՝ Յիսուս Որդի Աստուծոյ Բարձրելոյ, աղաչեմ զքեզ՝ մի՛ տանջեր զիս։
28 Եւ տեսնելով Յիսուսին՝ աղաղակեց, ընկաւ նրա առաջ եւ բարձր ձայնով ասաց. «Ի՞նչ ես ուզում ինձնից, Յիսո՛ւս, բարձրեալ Աստծու Որդի, աղաչում եմ քեզ, ինձ մի՛ տանջիր».
28 Ան՝ Յիսուսը տեսնելով՝ աղաղակեց ու ինկաւ անոր առջեւ ու բարձր ձայնով ըսաւ. «Դուն ինծի հետ ի՞նչ բան ունիս, Յիսո՛ւս, Որդի Բարձրեալն Աստուծոյ. կ’աղաչեմ քեզի, զիս մի՛ տանջեր»։
Եւ տեսեալ զՅիսուս, աղաղակեաց եւ անկաւ առաջի նորա, եւ ասէ մեծաձայն. Զի՞ կայ իմ եւ քո, Յիսուս, Որդի Աստուծոյ Բարձրելոյ, աղաչեմ զքեզ, մի՛ տանջեր զիս:

8:28: Եւ տեսեալ զՅիսուս, աղաղակեաց եւ անկա՛ւ առաջի նորա, եւ ասէ մեծաձայն. Զի՞ կայ՝ իմ եւ քո՝ Յիսուս Որդի Աստուծոյ Բարձրելոյ, աղաչեմ զքեզ՝ մի՛ տանջեր զիս։
28 Եւ տեսնելով Յիսուսին՝ աղաղակեց, ընկաւ նրա առաջ եւ բարձր ձայնով ասաց. «Ի՞նչ ես ուզում ինձնից, Յիսո՛ւս, բարձրեալ Աստծու Որդի, աղաչում եմ քեզ, ինձ մի՛ տանջիր».
28 Ան՝ Յիսուսը տեսնելով՝ աղաղակեց ու ինկաւ անոր առջեւ ու բարձր ձայնով ըսաւ. «Դուն ինծի հետ ի՞նչ բան ունիս, Յիսո՛ւս, Որդի Բարձրեալն Աստուծոյ. կ’աղաչեմ քեզի, զիս մի՛ տանջեր»։
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8:2828: Он, увидев Иисуса, вскричал, пал пред Ним и громким голосом сказал: что Тебе до меня, Иисус, Сын Бога Всевышнего? умоляю Тебя, не мучь меня.
8:28  ἰδὼν δὲ τὸν ἰησοῦν ἀνακράξας προσέπεσεν αὐτῶ καὶ φωνῇ μεγάλῃ εἶπεν, τί ἐμοὶ καὶ σοί, ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς.
8:28. ἰδὼν (Having-had-seen) δὲ (moreover) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"ἀνακράξας (having-up-clamored-to,"προσέπεσεν (it-had-fallen-toward) αὐτῷ (unto-it) καὶ (and) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) εἶπεν (it-had-said,"Τί (What-one) ἐμοὶ (unto-ME) καὶ (and) σοί, (unto-THEE,"Ἰησοῦ (Iesous) υἱὲ (Son) [τοῦ "[of-the-one) θεοῦ] (of-a-Deity]"τοῦ (of-the-one) ὑψίστου; (of-most-over?"δέομαί (I-be-binded) σου, (of-thee,"μή (lest) με (to-me) βασανίσῃς: (thou-might-have-abraded-to)
8:28. is ut vidit Iesum procidit ante illum et exclamans voce magna dixit quid mihi et tibi est Iesu Fili Dei altissimi obsecro te ne me torqueasAnd when he saw Jesus, he fell down before him. And crying out with a loud voice, he said: What have I to do with thee, Jesus, Son of the most high God? I beseech thee, do not torment me.
28. And when he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of the Most High God? I beseech thee, torment me not.
8:28. And when he saw Jesus, he fell down before him. And crying out in a loud voice, he said: “What is there between me and you, Jesus, Son of the Most High God? I beg you not to torture me.”
8:28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, [thou] Son of God most high? I beseech thee, torment me not.
When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, [thou] Son of God most high? I beseech thee, torment me not:

28: Он, увидев Иисуса, вскричал, пал пред Ним и громким голосом сказал: что Тебе до меня, Иисус, Сын Бога Всевышнего? умоляю Тебя, не мучь меня.
8:28  ἰδὼν δὲ τὸν ἰησοῦν ἀνακράξας προσέπεσεν αὐτῶ καὶ φωνῇ μεγάλῃ εἶπεν, τί ἐμοὶ καὶ σοί, ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς.
8:28. is ut vidit Iesum procidit ante illum et exclamans voce magna dixit quid mihi et tibi est Iesu Fili Dei altissimi obsecro te ne me torqueas
And when he saw Jesus, he fell down before him. And crying out with a loud voice, he said: What have I to do with thee, Jesus, Son of the most high God? I beseech thee, do not torment me.
8:28. And when he saw Jesus, he fell down before him. And crying out in a loud voice, he said: “What is there between me and you, Jesus, Son of the Most High God? I beg you not to torture me.”
8:28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, [thou] Son of God most high? I beseech thee, torment me not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:28: Jesus, thou Son of God most high - The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, What is it to thee and me, O Son of the most high? See the note on Mat 8:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: he cried: Luk 4:33-36; Mat 8:29; Mar 1:24-27, Mar 5:6-8; Act 16:16-18
What: Luk 8:37, Luk 8:38
I beseech: Isa 27:1; Pe2 2:4; Jo1 3:8; Jam 2:19; Rev 20:1-3, Rev 20:10
John Gill
8:28 When he saw Jesus,.... Even afar off, at some considerable distance, he ran towards him, Mk 5:6.
He cried out, and fell down before him; that is, the man possessed with the devil did so, under his impulse, and through his agitation of him:
and with a loud voice said; which was the unclean spirit in the man:
what have I to do with thee, Jesus, thou Son of God, most high? I beseech thee torment me not; i.e. before the time; See Gill on Mt 8:29.
8:298:29: Քանզի հրաման տայր այսոյն պղծոյ՝ ելանե՛լ ՚ի մարդոյ անտի. զի բազում ժամանակս յափշտակեալ էր զնա, եւ կապէ՛ր ՚ի շղթայս՝ եւ պահէր յերկաթս, եւ խզէր զկապանսն, եւ վարէր ՚ի դիւէն յանապատ[1169]։ [1169] Ոսկան. Քանզի բազում ժամա՛՛։ Ոմանք. ՚Ի դիւէն յանապատս։
29 որովհետեւ Յիսուս հրաման էր տալիս պիղծ ոգուն, որ դուրս գայ այդ մարդուց, քանի որ շատ անգամ տիրացել էր նրան, եւ նա կապւում էր շղթաներով, պահւում էր երկաթների մէջ, բայց կոտրում էր կապանքները եւ դեւից քշւում էր անբնակ վայրեր:
29 (Վասն զի հրամայեց պիղծ ոգիին որ այն մարդէն ելլէ. որովհետեւ շատ ատեն էր որ զանիկա գրաւած էր եւ անիկա շղթաներով ու ոտնակապերով կապուած կը պահուէր, բայց կապերը կը կոտրտէր ու դեւէն անապատը կը քշուէր։)
Քանզի հրաման տայր այսոյն պղծոյ ելանել ի մարդոյ անտի. զի բազում ժամանակս յափշտակեալ էր զնա, եւ կապէր ի շղթայս, եւ պահէր յերկաթս, եւ խզէր զկապանսն, եւ վարէր ի դիւէն յանապատ:

8:29: Քանզի հրաման տայր այսոյն պղծոյ՝ ելանե՛լ ՚ի մարդոյ անտի. զի բազում ժամանակս յափշտակեալ էր զնա, եւ կապէ՛ր ՚ի շղթայս՝ եւ պահէր յերկաթս, եւ խզէր զկապանսն, եւ վարէր ՚ի դիւէն յանապատ[1169]։
[1169] Ոսկան. Քանզի բազում ժամա՛՛։ Ոմանք. ՚Ի դիւէն յանապատս։
29 որովհետեւ Յիսուս հրաման էր տալիս պիղծ ոգուն, որ դուրս գայ այդ մարդուց, քանի որ շատ անգամ տիրացել էր նրան, եւ նա կապւում էր շղթաներով, պահւում էր երկաթների մէջ, բայց կոտրում էր կապանքները եւ դեւից քշւում էր անբնակ վայրեր:
29 (Վասն զի հրամայեց պիղծ ոգիին որ այն մարդէն ելլէ. որովհետեւ շատ ատեն էր որ զանիկա գրաւած էր եւ անիկա շղթաներով ու ոտնակապերով կապուած կը պահուէր, բայց կապերը կը կոտրտէր ու դեւէն անապատը կը քշուէր։)
zohrab-1805▾ eastern-1994▾ western am▾
8:2929: Ибо [Иисус] повелел нечистому духу выйти из сего человека, потому что он долгое время мучил его, так что его связывали цепями и узами, сберегая его; но он разрывал узы и был гоним бесом в пустыни.
8:29  παρήγγειλεν γὰρ τῶ πνεύματι τῶ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρρήσσων τὰ δεσμὰ ἠλαύνετο ὑπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους.
8:29. παρήγγελλεν (It-was-messaging-beside) γὰρ (therefore) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῷ (unto-the-one) ἀκαθάρτῳ (unto-un-cleansable) ἐξελθεῖν (to-have-had-came-out) ἀπὸ (off) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind) πολλοῖς ( Unto-much ) γὰρ (therefore) χρόνοις (unto-interims) συνηρπάκει (it-had-come-to-have-together-snatched-to) αὐτόν, (to-it) καὶ (and) ἐδεσμεύετο (it-was-being-tied-of) ἁλύσεσιν (unto-un-loosings) καὶ (and) πέδαις (unto-footings) φυλασσόμενος, (being-guarded,"καὶ (and) διαρήσσων (bursting-through) τὰ (to-the-ones) δεσμὰ ( to-tied ) ἠλαύνέτο (it-was-being-driven) ἀπὸ (off) τοῦ (of-the-one) δαιμονίου (of-a-daimonlet) εἰς (into) τὰς (to-the-ones) ἐρήμους . ( to-solituded )
8:29. praecipiebat enim spiritui inmundo ut exiret ab homine multis enim temporibus arripiebat illum et vinciebatur catenis et conpedibus custoditus et ruptis vinculis agebatur a daemonio in desertaFor he commanded the unclean spirit to go out of the man. For many times it seized him: and he was bound with chains and kept in fetters: and breaking the bonds, he was driven by the devil into the deserts.
29. For he commanded the unclean spirit to come out from the man. For oftentimes it had seized him: and he was kept under guard, and bound with chains and fetters; and breaking the bands asunder, he was driven of the devil into the deserts.
8:29. For he was ordering the unclean spirit to depart from the man. For on many occasions, it would seize him, and he was bound with chains and held by fetters. But breaking the chains, he was driven by the demon into deserted places.
8:29. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness:

29: Ибо [Иисус] повелел нечистому духу выйти из сего человека, потому что он долгое время мучил его, так что его связывали цепями и узами, сберегая его; но он разрывал узы и был гоним бесом в пустыни.
8:29  παρήγγειλεν γὰρ τῶ πνεύματι τῶ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρρήσσων τὰ δεσμὰ ἠλαύνετο ὑπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους.
8:29. praecipiebat enim spiritui inmundo ut exiret ab homine multis enim temporibus arripiebat illum et vinciebatur catenis et conpedibus custoditus et ruptis vinculis agebatur a daemonio in deserta
For he commanded the unclean spirit to go out of the man. For many times it seized him: and he was bound with chains and kept in fetters: and breaking the bonds, he was driven by the devil into the deserts.
8:29. For he was ordering the unclean spirit to depart from the man. For on many occasions, it would seize him, and he was bound with chains and held by fetters. But breaking the chains, he was driven by the demon into deserted places.
8:29. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
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
8:29: commanded: Mar 5:8; Act 19:12-16
caught: Luk 9:39, Luk 9:42; Mar 5:3-5, Mar 9:20-26; Ti2 2:25, Ti2 2:26
Geneva 1599
8:29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, (k) and was driven of the devil into the wilderness.)
(k) By force and violence, as a horse when he is spurred.
John Gill
8:29 For he had commanded the unclean spirit..... That had the rest of the devils under his authority, and power,
to come out of the man; this he had done, either before, or just as he came up to him; See Gill on Mk 5:8.
For oftentimes it had caught him; possessed him, and wrought so strongly in him, and with so much fury, that there was no governing him:
and he was kept bound with chains and fetters; attempts were made to bind him, and keep him bound, but in vain: and he brake the bands; See Gill on Mk 5:4.
And was driven of the devil into the wilderness: into some desert and desolate place, where were the tombs and sepulchres of the dead; this was done by the prince of the legion.
John Wesley
8:29 For many times it had caught him - Therefore our compassionate Lord made the more haste to cast him out.
8:308:30: Եհարց ցնա Յիսուս՝ եւ ասէ. Զի՞նչ անուն է քեզ։ Եւ նա՝ ասէ. Լեգէո՛վն։ Զի դեւք բազումք մտեալ էին ՚ի նա[1170]։ [1170] Ոմանք. Եհարց զնա Յիսուս։
30 Յիսուս հարցրեց նրան եւ ասաց. «Անունդ ի՞նչ է»: Եւ նա ասաց. «Լեգէոն». որովհետեւ նրա մէջ շատ դեւեր էին մտել.
30 Հարցուց անոր Յիսուս ու ըսաւ. «Անունդ ի՞նչ է»։ Ան ալ ըսաւ. «Լեգէոն». վասն զի շատ մը դեւեր մտեր էին անոր ներսիդին,
Եհարց ցնա Յիսուս եւ ասէ. Զի՞նչ անուն է քեզ: Եւ նա ասէ. Լէգէովն: Զի դեւք բազումք մտեալ էին ի նա:

8:30: Եհարց ցնա Յիսուս՝ եւ ասէ. Զի՞նչ անուն է քեզ։ Եւ նա՝ ասէ. Լեգէո՛վն։ Զի դեւք բազումք մտեալ էին ՚ի նա[1170]։
[1170] Ոմանք. Եհարց զնա Յիսուս։
30 Յիսուս հարցրեց նրան եւ ասաց. «Անունդ ի՞նչ է»: Եւ նա ասաց. «Լեգէոն». որովհետեւ նրա մէջ շատ դեւեր էին մտել.
30 Հարցուց անոր Յիսուս ու ըսաւ. «Անունդ ի՞նչ է»։ Ան ալ ըսաւ. «Լեգէոն». վասն զի շատ մը դեւեր մտեր էին անոր ներսիդին,
zohrab-1805▾ eastern-1994▾ western am▾
8:3030: Иисус спросил его: как тебе имя? Он сказал: легион, --потому что много бесов вошло в него.
8:30  ἐπηρώτησεν δὲ αὐτὸν ὁ ἰησοῦς, τί σοι ὄνομά ἐστιν; ὁ δὲ εἶπεν, λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν.
8:30. ἐπηρώτησεν (It-upon-entreated-unto) δὲ (moreover) αὐτὸν (to-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Τί (What-one) σοὶ (unto-THEE) ὄνομά (a-name) ἐστιν; (it-be?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Λεγιών, (A-Legion,"ὅτι (to-which-a-one) εἰσῆλθεν (it-had-came-into,"δαιμόνια (daimonlets) πολλὰ ( much ,"εἰς (into) αὐτόν. (to-it)
8:30. interrogavit autem illum Iesus dicens quod tibi nomen est at ille dixit Legio quia intraverunt daemonia multa in eumAnd Jesus asked him, saying: What is thy name? But he said: Legion. Because many devils were entered into him.
30. And Jesus asked him, What is thy name? And he said, Legion; for many devils were entered into him.
8:30. Then Jesus questioned him, saying, “What is your name?” And he said, “Legion,” because many demons had entered into him.
8:30. And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him:

30: Иисус спросил его: как тебе имя? Он сказал: легион, --потому что много бесов вошло в него.
8:30  ἐπηρώτησεν δὲ αὐτὸν ὁ ἰησοῦς, τί σοι ὄνομά ἐστιν; ὁ δὲ εἶπεν, λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν.
8:30. interrogavit autem illum Iesus dicens quod tibi nomen est at ille dixit Legio quia intraverunt daemonia multa in eum
And Jesus asked him, saying: What is thy name? But he said: Legion. Because many devils were entered into him.
8:30. Then Jesus questioned him, saying, “What is your name?” And he said, “Legion,” because many demons had entered into him.
8:30. And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: Legion: Mat 26:53; Mar 5:9
many: Luk 8:2; Mat 8:29; Mar 16:9
John Gill
8:30 And Jesus asked him, saying, what is thy name?.... This question was put, not out of ignorance in Christ, but for the sake of those that were with him; and partly, that the miserable condition of this man might be the more known; and partly, that his own power might be the more manifest in the dispossession:
and he said, legion, because many devils were entered into him; See Gill on Mk 5:9.
8:318:31: Եւ աղաչէին զնա՝ զի մի՛ հրաման տացէ նոցա երթալ յանդունդս։
31 աղաչում էին նրան, որ հրաման չտայ իրենց, որ անդունդ գնան:
31 Անոնք կ’աղաչէին անոր որ անդունդը երթալու հրաման չընէ իրենց։
Եւ աղաչէին զնա զի մի՛ հրաման տացէ նոցա երթալ յանդունդս:

8:31: Եւ աղաչէին զնա՝ զի մի՛ հրաման տացէ նոցա երթալ յանդունդս։
31 աղաչում էին նրան, որ հրաման չտայ իրենց, որ անդունդ գնան:
31 Անոնք կ’աղաչէին անոր որ անդունդը երթալու հրաման չընէ իրենց։
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8:3131: И они просили Иисуса, чтобы не повелел им идти в бездну.
8:31  καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν.
8:31. καὶ (And) παρεκάλουν (they-were-calling-beside-unto) αὐτὸν (to-it) ἵνα (so) μὴ (lest) ἐπιτάξῃ (it-might-have-arranged-upon) αὐτοῖς (unto-them) εἰς (into) τὴν (to-the-one) ἄβυσσον (to-depthed-along) ἀπελθεῖν. (to-have-had-came-off)
8:31. et rogabant illum ne imperaret illis ut in abyssum irentAnd they besought him that he would not command them to go into the abyss.
31. And they entreated him that he would not command them to depart into the abyss.
8:31. And they petitioned him not to order them to go into the abyss.
8:31. And they besought him that he would not command them to go out into the deep.
And they besought him that he would not command them to go out into the deep:

31: И они просили Иисуса, чтобы не повелел им идти в бездну.
8:31  καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν.
8:31. et rogabant illum ne imperaret illis ut in abyssum irent
And they besought him that he would not command them to go into the abyss.
8:31. And they petitioned him not to order them to go into the abyss.
8:31. And they besought him that he would not command them to go out into the deep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:31: And they besought him that he would not command them to go out into the deep - In the Chaldaic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, De Daemonibus: "These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them." See Stanley's Chaldaic Philosophy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: they: Luk 8:28; Job 1:11, Job 2:5; Phi 2:10, Phi 2:11
the deep: "The abyss," says Dr. Doddridge, "the prison in which many of these fallen spirits are detained; and to which some, who may, like these, have been permitted for a while to range at large, are sometimes by Divine justice and power remanded." Mat 25:41; Rev 9:2, Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:14, Rev 20:15
John Gill
8:31 And they besought him,.... That is, all the devils, the whole legion of them, entreated Jesus, under whose power, and at whose dispose they were:
that he would not command them to go out into the deep; meaning, not the deep waters of the sea, for thither they ran the swine at their own request; but the bottomless pit of hell, where others of these spirits lay in chains of darkness; and so the Ethiopic version renders it, "into hell": they desired, that when they went out of this man, they might not be ordered thither, or remanded to their former prison; for they knew that if he gave the word of command, they must obey; but that they might be suffered to continue in that country, and range about on earth, or be any where, rather than in hell.
John Wesley
8:31 The abyss - That is, the bottomless pit.
8:328:32: Եւ է՛ր անդ՝ երամակ մի խոզից բազմաց՝ արօտական ՚ի լերինն. եւ աղաչեցին զնա՝ զի հրաման տացէ նոցա մտանե՛լ ՚ի նոսա. եւ հրամայեաց նոցա[1171]։ [1171] Ոմանք. Եւ աղաչէին զնա։
32 Եւ այնտեղ մեծ թուով խոզերի մի երամակ կար, որ արածում էր լերան վրայ: Աղաչեցին նրան, որ հրաման տայ իրենց՝ գնալ մտնել նրանց մէջ: Եւ նա թոյլատրեց նրանց,
32 Հոն խոզերու երամակ մը կար, որոնք լեռը կ’արածուէին։ Աղաչեցին որ իրենց հրաման տայ անոնց մէջ մտնելու։ Յիսուս հրաման տուաւ անոնց։
Եւ էր անդ երամակ մի խոզից բազմաց արօտական ի լերինն, եւ աղաչեցին զնա զի հրաման տացէ նոցա մտանել ի նոսա. եւ հրամայեաց նոցա:

8:32: Եւ է՛ր անդ՝ երամակ մի խոզից բազմաց՝ արօտական ՚ի լերինն. եւ աղաչեցին զնա՝ զի հրաման տացէ նոցա մտանե՛լ ՚ի նոսա. եւ հրամայեաց նոցա[1171]։
[1171] Ոմանք. Եւ աղաչէին զնա։
32 Եւ այնտեղ մեծ թուով խոզերի մի երամակ կար, որ արածում էր լերան վրայ: Աղաչեցին նրան, որ հրաման տայ իրենց՝ գնալ մտնել նրանց մէջ: Եւ նա թոյլատրեց նրանց,
32 Հոն խոզերու երամակ մը կար, որոնք լեռը կ’արածուէին։ Աղաչեցին որ իրենց հրաման տայ անոնց մէջ մտնելու։ Յիսուս հրաման տուաւ անոնց։
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8:3232: Тут же на горе паслось большое стадо свиней; и [бесы] просили Его, чтобы позволил им войти в них. Он позволил им.
8:32  ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῶ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς.
8:32. Ἦν (It-was) δὲ (moreover) ἐκεῖ (thither) ἀγέλη (a-herd) χοίρων (of-hogs) ἱκανῶν ( of-ampled ) βοσκομένη (being-pasturaged) ἐν (in) τῷ (unto-the-one) ὄρει: (unto-a-jut,"καὶ (and) παρεκάλεσαν (they-called-beside-unto) αὐτὸν (to-it) ἵνα (so) ἐπιτρέψῃ (it-might-have-turned-upon) αὐτοῖς (unto-them) εἰς (into) ἐκείνους (to-the-ones-thither) εἰσελθεῖν: (to-have-had-came-into,"καὶ (and) ἐπέτρεψεν (it-turned-upon) αὐτοῖς. (unto-them)
8:32. erat autem ibi grex porcorum multorum pascentium in monte et rogabant eum ut permitteret eos in illos ingredi et permisit illosAnd there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
32. Now there was there a herd of many swine feeding on the mountain: and they entreated him that he would give them leave to enter into them. And he gave them leave.
8:32. And in that place, there was a herd of many swine, pasturing on the mountain. And they petitioned him to permit them to enter into them. And he permitted them.
8:32. And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them:

32: Тут же на горе паслось большое стадо свиней; и [бесы] просили Его, чтобы позволил им войти в них. Он позволил им.
8:32  ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῶ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς.
8:32. erat autem ibi grex porcorum multorum pascentium in monte et rogabant eum ut permitteret eos in illos ingredi et permisit illos
And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
8:32. And in that place, there was a herd of many swine, pasturing on the mountain. And they petitioned him to permit them to enter into them. And he permitted them.
8:32. And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
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
8:32: there an: Lev 11:7; Isa 65:4, Isa 66:3; Mat 8:30-33; Mar 5:11-13
besought: Job 1:10; Psa 62:11; Joh 19:11; Jo1 4:4
he suffered: Kg1 22:22; Job 1:12, Job 2:6; Rev 20:7
John Gill
8:32 And there was there an herd of many swine,.... About two thousand, Mk 5:13,
Feeding on the mountain; See Gill on Mk 5:11.
And they besought him that he would suffer them to enter into them; which they could not do, without his leave:
and he suffered them: See Gill on Mk 5:12, Mk 5:13
John Wesley
8:32 To enter into the swine - Not that they were any easier in the swine than out of them. Had it been so, they would not so soon have dislodged themselves, by destroying the herd.
8:338:33: Եւ ելեալ դեւքն յառնէն, մտի՛ն ՚ի խոզեանն. եւ դիմեա՛ց երամակն ՚ի գահէ անտի ՚ի ծովակն՝ եւ հեղձա՛ւ[1172]։ [1172] Օրինակ մի. ՚Ի դարէ անտի ՚ի ծովակն՝ եւ հեղձան։
33 եւ դեւերը դուրս եկան այդ մարդուց ու մտան խոզերի մէջ. եւ երամակը գահաւանդից դիմեց դէպի ծովակ ու խեղդուեց:
33 Դեւերը մարդէն ելլելով՝ խոզերուն մէջ մտան։ Երամակը գահավէժ տեղէն ծովակը վազեց ու խեղդուեցաւ։
Եւ ելեալ դեւքն յառնէն մտին ի խոզեանն, եւ դիմեաց երամակն ի գահէ անտի ի ծովակն եւ հեղձաւ:

8:33: Եւ ելեալ դեւքն յառնէն, մտի՛ն ՚ի խոզեանն. եւ դիմեա՛ց երամակն ՚ի գահէ անտի ՚ի ծովակն՝ եւ հեղձա՛ւ[1172]։
[1172] Օրինակ մի. ՚Ի դարէ անտի ՚ի ծովակն՝ եւ հեղձան։
33 եւ դեւերը դուրս եկան այդ մարդուց ու մտան խոզերի մէջ. եւ երամակը գահաւանդից դիմեց դէպի ծովակ ու խեղդուեց:
33 Դեւերը մարդէն ելլելով՝ խոզերուն մէջ մտան։ Երամակը գահավէժ տեղէն ծովակը վազեց ու խեղդուեցաւ։
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8:3333: Бесы, выйдя из человека, вошли в свиней, и бросилось стадо с крутизны в озеро и потонуло.
8:33  ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη.
8:33. ἐξελθόντα ( Having-had-came-out ) δὲ (moreover,"τὰ (the-ones) δαιμόνια (daimonlets,"ἀπὸ (off) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"εἰσῆλθον (they-had-came-into) εἰς (into) τοὺς (to-the-ones) χοίρους, (to-hogs,"καὶ (and) ὥρμησεν (it-corded-unto,"ἡ (the-one) ἀγέλη (a-herd,"κατὰ (down) τοῦ (of-the-one) κρημνοῦ (of-a-precipice) εἰς (into) τὴν (to-the-one) λίμνην (to-a-lake) καὶ (and) ἀπεπνίγη. (it-had-been-choked-off)
8:33. exierunt ergo daemonia ab homine et intraverunt in porcos et impetu abiit grex per praeceps in stagnum et suffocatus estThe devils therefore went out of the man and entered into the swine. And the herd ran violently down a steep place into the lake and were stifled.
33. And the devils came out from the man, and entered into the swine: and the herd rushed down the steep into the lake, and were choked.
8:33. Therefore, the demons departed from the man, and they entered into the swine. And the herd rushed violently down a precipice into the lake, and they were drowned.
8:33. Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked:

33: Бесы, выйдя из человека, вошли в свиней, и бросилось стадо с крутизны в озеро и потонуло.
8:33  ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη.
8:33. exierunt ergo daemonia ab homine et intraverunt in porcos et impetu abiit grex per praeceps in stagnum et suffocatus est
The devils therefore went out of the man and entered into the swine. And the herd ran violently down a steep place into the lake and were stifled.
8:33. Therefore, the demons departed from the man, and they entered into the swine. And the herd rushed violently down a precipice into the lake, and they were drowned.
8:33. Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:33: Then went the devils out of the man, and entered into the swine - Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: Then: By this was fully evinced the sovereign power of our Lord, and the reality of diabolical agency; "for," says Dr. Doddridge, "it was self-evident that a herd of swine could not be confederates in any fraud; their death, therefore, in this instructive circumstance, was ten thousand times a greater blessing to mankind than if they had been slain for food, as was intended."
the herd: Joh 8:44; Pe1 5:8; Rev 9:11
John Gill
8:33 Then went the devils out of the man,.... Being obliged by the power of Christ, sore against their wills, having had possession of him a long time:
and entered into the swine; possessed them:
and the herd ran violently down a steep place into the lake; that is of Gennesaret; or the sea, as the Syriac and Persic versions read; that is, the sea of Galilee, the same with the former:
and were choked; in the waters, and died, as the Ethiopic version adds.
8:348:34: Իբրեւ տեսին խոզարածքն զիրսն որ եղեն՝ փախեա՛ն, եւ պատմեցի՛ն ՚ի քաղաքին եւ յագարակսն։
34 Երբ խոզարածները տեսան պատահածները, փախան եւ պատմեցին քաղաքում ու ագարակներում:
34 Խոզարածները ասիկա տեսնելով փախան ու պատմեցին քաղաքը ու ագարակները։
Իբրեւ տեսին խոզարածքն զիրսն որ եղեն` փախեան, եւ պատմեցին ի քաղաքին եւ յագարակսն:

8:34: Իբրեւ տեսին խոզարածքն զիրսն որ եղեն՝ փախեա՛ն, եւ պատմեցի՛ն ՚ի քաղաքին եւ յագարակսն։
34 Երբ խոզարածները տեսան պատահածները, փախան եւ պատմեցին քաղաքում ու ագարակներում:
34 Խոզարածները ասիկա տեսնելով փախան ու պատմեցին քաղաքը ու ագարակները։
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8:3434: Пастухи, видя происшедшее, побежали и рассказали в городе и в селениях.
8:34  ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς.
8:34. Ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) βόσκοντες ( pasturaging ,"τὸ (to-the-one) γεγονὸς (to-having-hath-had-come-to-become,"ἔφυγον (they-had-fled) καὶ (and) ἀπήγγειλαν (they-messaged-off) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) καὶ (and) εἰς (into) τοὺς (to-the-ones) ἀγρούς. (to-fields)
8:34. quod ut viderunt factum qui pascebant fugerunt et nuntiaverunt in civitatem et in villasWhich when they that fed them saw done, they fled away and told it in the city and in the villages.
34. And when they that fed them saw what had come to pass, they fled, and told it in the city and in the country.
8:34. And when those who were pasturing them had seen this, they fled and reported it in the city and the villages.
8:34. When they that fed [them] saw what was done, they fled, and went and told [it] in the city and in the country.
When they that fed [them] saw what was done, they fled, and went and told [it] in the city and in the country:

34: Пастухи, видя происшедшее, побежали и рассказали в городе и в селениях.
8:34  ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς.
8:34. quod ut viderunt factum qui pascebant fugerunt et nuntiaverunt in civitatem et in villas
Which when they that fed them saw done, they fled away and told it in the city and in the villages.
8:34. And when those who were pasturing them had seen this, they fled and reported it in the city and the villages.
8:34. When they that fed [them] saw what was done, they fled, and went and told [it] in the city and in the country.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:34: They fled, and went and told it - Απελθοντες, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and Went and told it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: they fled: Mat 8:33, Mat 28:11; Mar 5:14; Act 19:16, Act 19:17
John Gill
8:34 When they that fed them saw what was done,.... That the devils went out of the man possessed by them, and entered into the herd of swine, which becoming mad therewith, ran furiously down the precipice into the sea, and were drowned:
they fled; as persons affrighted, at these uncommon and surprising events, and as afraid to see their owners:
and went and told it in the city; that is, of Gadara, or some other city near at hand; the Syriac and Ethiopic versions read, "in the cities"; in all the cities round about, in that country:
and in the country, or "fields", in the villages adjacent, and in the houses which were scattered about in the fields for conveniency, for rural business.
8:358:35: Եւ իբրեւ ելին տեսանել զգործսն, եւ եկին առ Յիսուս, եւ գտին զայրն ուստի դեւքն ելեալ էին, զգեցեալ եւ զգաստացեալ նստէր առ ոտսն Յիսուսի, եւ երկեա՛ն[1173]։ [1173] Ոմանք. Եւ տեսին զայրն ուս՛՛։
35 Եւ երբ մարդիկ դուրս եկան կատարուածները տեսնելու եւ եկան Յիսուսի մօտ ու գտան այն մարդուն, որից դեւերը ելել էին, - որը հագնուած եւ զգաստացած՝ նստած էր Յիսուսի ոտքերի մօտ, - վախեցան:
35 Մարդիկ ելան եղած բանը տեսնելու։ Եկան Յիսուսին, գտան այն մարդը՝ ուրկէ դեւերը ելեր էին, հագուած ու խելքը վրան Յիսուսին ոտքերուն քով նստած ու վախցան։
Եւ իբրեւ ելին տեսանել զգործսն, եւ եկին առ Յիսուս, եւ գտին զայրն` ուստի դեւքն ելեալ էին, զգեցեալ եւ զգաստացեալ նստէր առ ոտսն Յիսուսի, եւ երկեան:

8:35: Եւ իբրեւ ելին տեսանել զգործսն, եւ եկին առ Յիսուս, եւ գտին զայրն ուստի դեւքն ելեալ էին, զգեցեալ եւ զգաստացեալ նստէր առ ոտսն Յիսուսի, եւ երկեա՛ն[1173]։
[1173] Ոմանք. Եւ տեսին զայրն ուս՛՛։
35 Եւ երբ մարդիկ դուրս եկան կատարուածները տեսնելու եւ եկան Յիսուսի մօտ ու գտան այն մարդուն, որից դեւերը ելել էին, - որը հագնուած եւ զգաստացած՝ նստած էր Յիսուսի ոտքերի մօտ, - վախեցան:
35 Մարդիկ ելան եղած բանը տեսնելու։ Եկան Յիսուսին, գտան այն մարդը՝ ուրկէ դեւերը ելեր էին, հագուած ու խելքը վրան Յիսուսին ոտքերուն քով նստած ու վախցան։
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8:3535: И вышли видеть происшедшее; и, придя к Иисусу, нашли человека, из которого вышли бесы, сидящего у ног Иисуса, одетого и в здравом уме; и ужаснулись.
8:35  ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθον πρὸς τὸν ἰησοῦν, καὶ εὖρον καθήμενον τὸν ἄνθρωπον ἀφ᾽ οὖ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ ἰησοῦ, καὶ ἐφοβήθησαν.
8:35. ἐξῆλθον (They-had-came-out) δὲ (moreover) ἰδεῖν (to-have-had-seen) τὸ (to-the-one) γεγονὸς (to-having-hath-had-come-to-become) καὶ (and) ἦλθαν (they-came) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν, (to-an-Iesous,"καὶ (and) εὗραν (they-had-found) καθήμενον ( to-sitting-down ) τὸν (to-the-one) ἄνθρωπον (to-a-mankind) ἀφ' (off) οὗ (of-which) τὰ (the-ones) δαιμόνια (daimonlets) ἐξῆλθεν (it-had-came-out) ἱματισμένον (to-having-had-come-to-be-appareled-to) καὶ (and) σωφρονοῦντα (to-rationally-centering-unto) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) [τοῦ] "[of-the-one]"Ἰησοῦ, (of-an-Iesous,"καὶ (and) ἐφοβήθησαν. (they-were-feareed-unto)
8:35. exierunt autem videre quod factum est et venerunt ad Iesum et invenerunt hominem sedentem a quo daemonia exierant vestitum ac sana mente ad pedes eius et timueruntAnd they went out to see what was done. And they came to Jesus and found the man out of whom the devils were departed, sitting at his feet, clothed and in his right mind. And they were afraid.
35. And they went out to see what had come to pass; and they came to Jesus, and found the man, from whom the devils were gone out, sitting, clothed and in his right mind, at the feet of Jesus: and they were afraid.
8:35. Then they went out to see what was happening, and they came to Jesus. And they found the man, from whom the demons had departed, sitting at his feet, clothed as well as in a sane mind, and they were afraid.
8:35. Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid:

35: И вышли видеть происшедшее; и, придя к Иисусу, нашли человека, из которого вышли бесы, сидящего у ног Иисуса, одетого и в здравом уме; и ужаснулись.
8:35  ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθον πρὸς τὸν ἰησοῦν, καὶ εὖρον καθήμενον τὸν ἄνθρωπον ἀφ᾽ οὖ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ ἰησοῦ, καὶ ἐφοβήθησαν.
8:35. exierunt autem videre quod factum est et venerunt ad Iesum et invenerunt hominem sedentem a quo daemonia exierant vestitum ac sana mente ad pedes eius et timuerunt
And they went out to see what was done. And they came to Jesus and found the man out of whom the devils were departed, sitting at his feet, clothed and in his right mind. And they were afraid.
8:35. Then they went out to see what was happening, and they came to Jesus. And they found the man, from whom the demons had departed, sitting at his feet, clothed as well as in a sane mind, and they were afraid.
8:35. Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: and found: Isa 49:24, Isa 49:25, Isa 53:12; Heb 2:14, Heb 2:15; Jo1 3:8
sitting: Luk 2:46, Luk 10:39; Mar 5:15; Act 22:3
clothed: Luk 8:27, Luk 15:17
in his: Psa 51:10
John Gill
8:35 Then they went out to see what was done,.... That is, the inhabitants of the city, or cities and villages, and houses in the fields; these went out from their respective places of abode, to see with their own eyes, what the swine herds had related to them, concerning the man that had been possessed with devils, and what was become of the swine:
and came to Jesus; where he was, which was not far from the sea shore:
and found the man out of whom the devils were departed, sitting at the feet of Jesus; quiet and serene, in an humble posture, and as a disciple of Christ, receiving instructions from him:
clothed, and in his right mind, and they were afraid; See Gill on Mk 5:15.
8:368:36: Պատմեցի՛ն նոցա որոց տեսեալն էր՝ թէ զիա՞րդ փրկեցաւ դիւահարն։
36 Նրանք, որ ականատես էին եղել, պատմեցին նրանց, թէ ինչպէս փրկուեց դիւահարը:
36 Անոնք որ տեսեր էին, պատմեցին անոնց թէ ի՛նչպէս դիւահարը ազատեցաւ։
Պատմեցին նոցա որոց տեսեալն էր թէ զիարդ փրկեցաւ դիւահարն:

8:36: Պատմեցի՛ն նոցա որոց տեսեալն էր՝ թէ զիա՞րդ փրկեցաւ դիւահարն։
36 Նրանք, որ ականատես էին եղել, պատմեցին նրանց, թէ ինչպէս փրկուեց դիւահարը:
36 Անոնք որ տեսեր էին, պատմեցին անոնց թէ ի՛նչպէս դիւահարը ազատեցաւ։
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8:3636: Видевшие же рассказали им, как исцелился бесновавшийся.
8:36  ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς.
8:36. ἀπήγγειλαν (They-messaged-off) δὲ (moreover) αὐτοῖς (unto-them,"οἱ (the-ones) ἰδόντες ( having-had-seen ,"πῶς (unto-whither) ἐσώθη (it-was-saved) ὁ (the-one) δαιμονισθείς. (having-been-daimoned-to)
8:36. nuntiaverunt autem illis et qui viderant quomodo sanus factus esset a LegioneAnd they also that had seen told them how he had been healed from the legion.
36. And they that saw it told them how he that was possessed with devils was made whole.
8:36. Then those who had seen this also reported to them how he had been healed from the legion.
8:36. They also which saw [it] told them by what means he that was possessed of the devils was healed.
They also which saw [it] told them by what means he that was possessed of the devils was healed:

36: Видевшие же рассказали им, как исцелился бесновавшийся.
8:36  ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς.
8:36. nuntiaverunt autem illis et qui viderant quomodo sanus factus esset a Legione
And they also that had seen told them how he had been healed from the legion.
8:36. Then those who had seen this also reported to them how he had been healed from the legion.
8:36. They also which saw [it] told them by what means he that was possessed of the devils was healed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
8:36 They also which saw it,.... The disciples of Christ, or the men of the ship, or persons who lived hard by in the fields, who were eyewitnesses of these several things:
told them by what means he that was possessed of the devils was healed; See Gill on Mk 5:16.
8:378:37: Եւ աղաչէր զնա ամենայն բազմութիւնն շուրջ զկողմամբքն Գերգեսացւոց՝ գնա՛լ ՚ի սահմանացն նոցա, քանզի ահի՛ւ մեծաւ տագնապէին. եւ նա՝ մտեալ ՚ի նաւ, դարձա՛ւ անդրէն։
37 Եւ գերգեսացիների երկրի շրջակայքում գտնուող ամբողջ բնակչութիւնը աղաչում էր Յիսուսին՝ հեռու գնալ իրենց սահմաններից, որովհետեւ մեծ վախով տագնապում էին: Եւ նա նաւակ նստելով՝ վերադարձաւ:
37 Գադարացիներու շրջակայքը գտնուող բոլոր բազմութիւնը կ’աղաչէր անոր, որ իրենցմէ երթայ, վասն զի մեծ վախով բռնուած էին։ Ան ալ նաւը մտնելով ետ դարձաւ։
Եւ աղաչէր զնա ամենայն բազմութիւնն շուրջ զկողմամբքն [53]Գերգեսացւոց` գնալ [54]ի սահմանացն նոցա``, քանզի ահիւ մեծաւ տագնապէին. եւ նա մտեալ ի նաւ` դարձաւ անդրէն:

8:37: Եւ աղաչէր զնա ամենայն բազմութիւնն շուրջ զկողմամբքն Գերգեսացւոց՝ գնա՛լ ՚ի սահմանացն նոցա, քանզի ահի՛ւ մեծաւ տագնապէին. եւ նա՝ մտեալ ՚ի նաւ, դարձա՛ւ անդրէն։
37 Եւ գերգեսացիների երկրի շրջակայքում գտնուող ամբողջ բնակչութիւնը աղաչում էր Յիսուսին՝ հեռու գնալ իրենց սահմաններից, որովհետեւ մեծ վախով տագնապում էին: Եւ նա նաւակ նստելով՝ վերադարձաւ:
37 Գադարացիներու շրջակայքը գտնուող բոլոր բազմութիւնը կ’աղաչէր անոր, որ իրենցմէ երթայ, վասն զի մեծ վախով բռնուած էին։ Ան ալ նաւը մտնելով ետ դարձաւ։
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8:3737: И просил Его весь народ Гадаринской окрестности удалиться от них, потому что они объяты были великим страхом. Он вошел в лодку и возвратился.
8:37  καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν γερασηνῶν ἀπελθεῖν ἀπ᾽ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς εἰς πλοῖον ὑπέστρεψεν.
8:37. καὶ (And) ἠρώτησεν (it-entreated-unto) αὐτὸν (to-it,"ἅπαν (along-all) τὸ (the-one) πλῆθος (a-repletion) τῆς (of-the-one) περιχώρου (of-spaced-about) τῶν (of-the-ones) Γερασηνῶν (of-Gerasenes,"ἀπελθεῖν (to-have-had-came-off) ἀπ' (off) αὐτῶν, (of-them,"ὅτι (to-which-a-one) φόβῳ (unto-a-fearee) μεγάλῳ (unto-great) συνείχοντο: (they-were-being-held-together) αὐτὸς (it) δὲ (moreover) ἐμβὰς (having-had-stepped-in) εἰς (into) πλοῖον (to-a-floatlet) ὑπέστρεψεν. (it-beturned-under)
8:37. et rogaverunt illum omnis multitudo regionis Gerasenorum ut discederet ab ipsis quia timore magno tenebantur ipse autem ascendens navem reversus estAnd all the multitude of the country of the Gerasens besought him to depart from them: for they were taken with great fear. And he, going up into the ship, returned back again.
37. And all the people of the country of the Gerasenes round about asked him to depart from them; for they were holden with great fear: and he entered into a boat, and returned.
8:37. And the entire multitude from the region of the Gerasenes pleaded with him to depart from them. For they were seized by a great fear. Then, climbing into the boat, he went back again.
8:37. Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again:

37: И просил Его весь народ Гадаринской окрестности удалиться от них, потому что они объяты были великим страхом. Он вошел в лодку и возвратился.
8:37  καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν γερασηνῶν ἀπελθεῖν ἀπ᾽ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς εἰς πλοῖον ὑπέστρεψεν.
8:37. et rogaverunt illum omnis multitudo regionis Gerasenorum ut discederet ab ipsis quia timore magno tenebantur ipse autem ascendens navem reversus est
And all the multitude of the country of the Gerasens besought him to depart from them: for they were taken with great fear. And he, going up into the ship, returned back again.
8:37. And the entire multitude from the region of the Gerasenes pleaded with him to depart from them. For they were seized by a great fear. Then, climbing into the boat, he went back again.
8:37. Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
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
8:37: besought: Luk 8:28, Luk 5:8; Deu 5:25; Sa1 6:20; Sa2 6:8, Sa2 6:9; Kg1 17:18; Job 21:14, Job 21:15; Mat 8:34; Mar 5:17; Act 16:39
and he: Luk 9:5, Luk 9:56, Luk 10:10, Luk 10:11, Luk 10:16
John Gill
8:37 Then the whole multitude,.... For it seems, a very large number of people were presently gathered together, from all parts of the country, upon the report of the swine herds, who fled, it is very likely, some one way, and some another:
of the country of the Gadarenes round about; of the country that was round about Gadara. The Vulgate Latin reads, "of the Gergesenes"; and the Arabic and Ethiopic versions, "of the Gergesenes": and they all, with one accord,
besought him to depart from them, for they were taken with great fear: lest they should suffer other and greater losses, than the loss of the swine; choosing rather that the devils should be retained among them, than Christ continue with them:
and he went up into the ship; directly, granted their request at once; not desirous of staying with such an ungrateful people, that loved their swine more than him, yea, than the bodily health and welfare of their countrymen:
and he returned back again; to Galilee, at least in a very little time, after some short discourse with the dispossessed man; having staid but a very small time in that place, just landed as it were, and not having proceeded far from the seashore.
John Wesley
8:37 Mt 9:1; Mk 5:18.
8:388:38: Աղաչէր զնա՝ այրն ուստի դեւքն ելեա՛լ էին՝ շրջե՛լ ընդ նմա. արձակեաց զնա՝ եւ ասէ.
38 Այն մարդը, որից դեւերը դուրս էին եկել, աղաչում էր նրան, որ ինքը նրա հետ շրջի: Բայց Յիսուս արձակեց նրան եւ ասաց.
38 Մարդը՝ ուրկէ դեւերը ելեր էին, կ’աղաչէր անոր որ իրեն ընկերանայ, բայց Յիսուս ըսաւ.
Աղաչէր զնա այրն ուստի դեւքն ելեալ էին` շրջել ընդ նմա. արձակեաց [55]զնա եւ ասէ:

8:38: Աղաչէր զնա՝ այրն ուստի դեւքն ելեա՛լ էին՝ շրջե՛լ ընդ նմա. արձակեաց զնա՝ եւ ասէ.
38 Այն մարդը, որից դեւերը դուրս էին եկել, աղաչում էր նրան, որ ինքը նրա հետ շրջի: Բայց Յիսուս արձակեց նրան եւ ասաց.
38 Մարդը՝ ուրկէ դեւերը ելեր էին, կ’աղաչէր անոր որ իրեն ընկերանայ, բայց Յիսուս ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:3838: Человек же, из которого вышли бесы, просил Его, чтобы быть с Ним. Но Иисус отпустил его, сказав:
8:38  ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφ᾽ οὖ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῶ· ἀπέλυσεν δὲ αὐτὸν λέγων,
8:38. ἐδεῖτο ( It-was-binding ) δὲ (moreover) αὐτοῦ (of-it,"ὁ (the-one) ἀνὴρ (a-man,"ἀφ' (off) οὗ (of-which) ἐξεληλύθει (it-had-come-to-have-came-out,"τὰ (the-ones) δαιμόνια (daimonlets,"εἶναι (to-be) σὺν (together) αὐτῷ: (unto-it) ἀπέλυσεν (it-loosed-off) δὲ (moreover) αὐτὸν (to-it) λέγων (forthing,"
8:38. et rogabat illum vir a quo daemonia exierant ut cum eo esset dimisit autem eum Iesus dicensNow the man out of whom the devils were departed besought him that he might be with him. But Jesus sent him away, saying:
38. But the man from whom the devils were gone out prayed him that he might be with him: but he sent him away, saying,
8:38. And the man from whom the demons had departed pleaded with him, so that he might be with him. But Jesus sent him away, saying,
8:38. Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying:

38: Человек же, из которого вышли бесы, просил Его, чтобы быть с Ним. Но Иисус отпустил его, сказав:
8:38  ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφ᾽ οὖ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῶ· ἀπέλυσεν δὲ αὐτὸν λέγων,
8:38. et rogabat illum vir a quo daemonia exierant ut cum eo esset dimisit autem eum Iesus dicens
Now the man out of whom the devils were departed besought him that he might be with him. But Jesus sent him away, saying:
8:38. And the man from whom the demons had departed pleaded with him, so that he might be with him. But Jesus sent him away, saying,
8:38. Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:38: besought: Luk 8:28, Luk 8:37; Deu 10:20, Deu 10:21; Psa 27:4, Psa 32:7, Psa 116:12, Psa 116:16; Mar 5:18; Phi 1:23
saying: Exo 12:25-27, Exo 13:8, Exo 13:9, Exo 13:14-16; Psa 71:17, Psa 71:18, Psa 78:3-6, Psa 107:21, Psa 107:22, Psa 107:31, Psa 107:32; Psa 111:2-4, Psa 145:3-12; Isa 63:7-13; Mar 5:19, Mar 5:20; Act 9:13-16; Gal 1:23, Gal 1:24; Ti1 1:13-16
John Gill
8:38 Now the man out of whom the devils were departed,.... Sensible of the power of Christ, and of the favour he had received from him, was of a quite different mind from his countrymen: and
besought him that he might be with him; See Gill on Mk 5:18.
But Jesus sent him away; from him, into the country:
saying, as follows.
8:398:39: Դա՛րձ ՚ի տուն քո եւ պատմեա՛ զոր միանգամ արար քեզ Աստուած։ Գնա՛ց ՚ի քաղաքն՝ եւ քարոզէ՛ր զոր ինչ արար նմա Յիսուս։
39 «Վերադարձի՛ր քո տունը եւ պատմի՛ր, ինչ որ Աստուած արեց քեզ համար»: Նա գնաց քաղաք եւ տարածում էր այն, ինչ Յիսուս արեց իրեն:
39 «Դարձիր քու տունդ ու պատմէ ինչ որ Աստուած քեզի ըրաւ»։ Ան ալ գնաց ու բոլոր քաղաքին մէջ պատմեց ինչ որ Յիսուս իրեն ըրաւ։
Դարձ ի տուն քո եւ պատմեա զոր միանգամ արար քեզ Աստուած: Գնաց ի քաղաքն եւ քարոզէր զոր ինչ արար նմա Յիսուս:

8:39: Դա՛րձ ՚ի տուն քո եւ պատմեա՛ զոր միանգամ արար քեզ Աստուած։ Գնա՛ց ՚ի քաղաքն՝ եւ քարոզէ՛ր զոր ինչ արար նմա Յիսուս։
39 «Վերադարձի՛ր քո տունը եւ պատմի՛ր, ինչ որ Աստուած արեց քեզ համար»: Նա գնաց քաղաք եւ տարածում էր այն, ինչ Յիսուս արեց իրեն:
39 «Դարձիր քու տունդ ու պատմէ ինչ որ Աստուած քեզի ըրաւ»։ Ան ալ գնաց ու բոլոր քաղաքին մէջ պատմեց ինչ որ Յիսուս իրեն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3939: возвратись в дом твой и расскажи, что сотворил тебе Бог. Он пошел и проповедывал по всему городу, что сотворил ему Иисус.
8:39  ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθ᾽ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῶ ὁ ἰησοῦς.
8:39. Ὑπόστρεφε (Thou-should-beturn-under) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) σου, (of-thee,"καὶ (and) διηγοῦ ( thou-should-lead-through-unto ) ὅσα ( to-which-a-which ) σοι (unto-thee) ἐποίησεν (it-did-unto,"ὁ (the-one) θεός. (a-Deity) καὶ (And) ἀπῆλθεν (it-had-came-off) καθ' (down) ὅλην (to-whole) τὴν (to-the-one) πόλιν (to-a-city) κηρύσσων (heralding) ὅσα ( to-which-a-which ) ἐποίησεν (it-did-unto) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς. (an-Iesous)
8:39. redi domum tuam et narra quanta tibi fecit Deus et abiit per universam civitatem praedicans quanta illi fecisset IesusReturn to thy house and tell how great things God hath done to thee. And he went through the whole city, publishing how great things Jesus had done to him.
39. Return to thy house, and declare how great things God hath done for thee. And he went his way, publishing throughout the whole city how great things Jesus had done for him.
8:39. “Return to your house and explain to them what great things God has done for you.” And he traveled through the entire city, preaching about the great things that Jesus had done for him.
8:39. Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him:

39: возвратись в дом твой и расскажи, что сотворил тебе Бог. Он пошел и проповедывал по всему городу, что сотворил ему Иисус.
8:39  ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθ᾽ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῶ ὁ ἰησοῦς.
8:39. redi domum tuam et narra quanta tibi fecit Deus et abiit per universam civitatem praedicans quanta illi fecisset Iesus
Return to thy house and tell how great things God hath done to thee. And he went through the whole city, publishing how great things Jesus had done to him.
8:39. “Return to your house and explain to them what great things God has done for you.” And he traveled through the entire city, preaching about the great things that Jesus had done for him.
8:39. Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:39: Return: Ti1 5:8
and published: Luk 17:15-18; Deu 10:21; Psa 66:16, Psa 126:2, Psa 126:3; Dan 4:1-3, Dan 4:34-37; Mar 1:45; Joh 4:29
Geneva 1599
8:39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published (l) throughout the whole city how great things Jesus had done unto him.
(l) That is, the city of the Gadarenes: and though Mark says that he preached it in Decapolis, these accounts do not differ, for Pliny records in lib. 5, chap. 18, that Gadara is a town of Decapolis: so that Decapolis was partly on this side of Jordan, and partly on the other side.
John Gill
8:39 Return to thine own house,.... Which very likely was in the city of Gadara, whither he went, and throughout the whole of which he published the account of the dispossession of the devils from him: Mark adds, "to thy friends"; relations, acquaintance, and countrymen:
and show how great things God hath done unto thee; for none but God could effect such things, tacitly suggesting to him hereby, that he himself was God. Mark adds, "and hath had compassion on thee": signifying, that what he had done for him, did not arise from merit in the man, but from mercy in himself; See Gill on Mk 5:19.
And he went his way; he obeyed the orders of Christ, as love and gratitude obliged him:
and published throughout the whole city; of Gadara, and not only there, but in the rest of the ten cities, called Decapolis, Mk 5:20 one of which was this of Gadara, as Pliny relates (o):
how great things Jesus had done unto him; having cast out a legion of devils from him, clothed him, and brought him to his right mind; and had not only delivered his body from a diabolical possession, but had given him spiritual and saving instructions for his soul, on which he had wrought a real work of grace.
(o) Lib. 5. c. 18.
8:408:40: Եւ իբրեւ դարձաւ անդրէն Յիսուս, ընկալա՛ւ զնա ժողովուրդն. քանզի ամենեքեա՛ն ակն ունէին նմա։
40 Եւ երբ Յիսուս վերադարձաւ ծովի միւս կողմը, ժողովուրդը նրան լաւ ընդունեց, որովհետեւ ամէնքը նրան սպասում էին:
40 Երբ Յիսուս ետ դարձաւ, ժողովուրդը զանիկա ընդունեց, վասն զի ամէնքը իրեն կը սպասէին։
Եւ իբրեւ դարձաւ անդրէն Յիսուս, ընկալաւ զնա ժողովուրդն, քանզի ամենեքեան ակն ունէին նմա:

8:40: Եւ իբրեւ դարձաւ անդրէն Յիսուս, ընկալա՛ւ զնա ժողովուրդն. քանզի ամենեքեա՛ն ակն ունէին նմա։
40 Եւ երբ Յիսուս վերադարձաւ ծովի միւս կողմը, ժողովուրդը նրան լաւ ընդունեց, որովհետեւ ամէնքը նրան սպասում էին:
40 Երբ Յիսուս ետ դարձաւ, ժողովուրդը զանիկա ընդունեց, վասն զի ամէնքը իրեն կը սպասէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:4040: Когда же возвратился Иисус, народ принял Его, потому что все ожидали Его.
8:40  ἐν δὲ τῶ ὑποστρέφειν τὸν ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος, ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.
8:40. Ἐν (In) δὲ (moreover) τῷ (unto-the-one) ὑποστρέφειν (to-beturn-under) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἀπεδέξατο ( it-received-off ) αὐτὸν (to-it,"ὁ (the-one) ὄχλος, (a-crowd) ἦσαν (they-were) γὰρ (therefore) πάντες ( all ) προσδοκῶντες ( toward-thinking-unto ) αὐτόν. (to-it)
8:40. factum est autem cum redisset Iesus excepit illum turba erant enim omnes expectantes eumAnd it came to pass that when Jesus was returned, the multitude received him: for they were all waiting for him.
40. And as Jesus returned, the multitude welcomed him; for they were all waiting for him.
8:40. Now it happened that, when Jesus had returned, the crowd received him. For they were all waiting for him.
8:40. And it came to pass, that, when Jesus was returned, the people [gladly] received him: for they were all waiting for him.
And it came to pass, that, when Jesus was returned, the people [gladly] received him: for they were all waiting for him:

40: Когда же возвратился Иисус, народ принял Его, потому что все ожидали Его.
8:40  ἐν δὲ τῶ ὑποστρέφειν τὸν ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος, ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν.
8:40. factum est autem cum redisset Iesus excepit illum turba erant enim omnes expectantes eum
And it came to pass that when Jesus was returned, the multitude received him: for they were all waiting for him.
8:40. Now it happened that, when Jesus had returned, the crowd received him. For they were all waiting for him.
8:40. And it came to pass, that, when Jesus was returned, the people [gladly] received him: for they were all waiting for him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-56: О воскрешении дочери Иаира и исцелении кровоточивой женщины ев. Лука говорит вполне согласно с Марком (Мк V, 21-43; ср. Мф IX, 18-26). Ев. Лука, впрочем, прибавляет, что дочь у Иаира была только одна (ст. 42), что на вопрос Христа ответил, - конечно, от лица учеников - Петр и что ответ этот не был несколько непочтительным, каким представляется ответ учеников у Марка (V, 31), так как "все отрицались" (ст. 45). По ев. Марку, женщина трепетала оттого, что чувствовала происшедшую с нею перемену (V, 53), а по ев. Луке потому, что она поняла, что поступок ее стал известен Чудотворцу. - Петра, и Иоанна, и Иакова (ст. 51). Ев. Лука из двух сынов Зеведеевых на первое место ставит Иоанна, как лицо более известное, а ев. Марк - Иакова (V, 37). - Рыдали о ней - точнее: ударяли себя в грудь в знак печали о ней (ст. 52: ekoptonto authn). - И возвратился дух ее (ст. 55) - это прибавление ев. Луки, из которого можно видеть, что Христос оживил действительно скончавшуюся, из которой душа ее уже удалилась.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. 41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. 45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. 50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway: and he commanded to give her meat. 56 And her parents were astonished: but he charged them that they should tell no man what was done.

Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, v. 40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you.

We have here two miracles interwoven, as they were in Matthew and Mark--the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here,

I. A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise it is what every wise man will keep himself out of as much as he can.

II. Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, v. 43. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, v. 44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito--secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with.

III. Here is a discovery of this secret cure, to the glory both of the physician and the patient.

1. Christ takes notice that there is a cure wrought: Virtue is gone out of me, v. 46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him for the going out of the virtue from him for he is an overflowing fountain.

2. The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him, v. 47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, v. 48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another.

3. The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole, v. 48. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed.

IV. Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus--to call in the physician after death, is an absurdity; but not post mortem Christus--to call in Christ after death.

V. The preparatives for the raising of her to life again. 1. The choice Christ made of witnesses that should see the miracle wrought. A crowd followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman's house, especially now that the family was all in sorrow; therefore he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it. 2. The check he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, v. 54. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said would, it may be, have found something to laugh at in what he did, and therefore are justly shut out.

VI. Her return to life, after a short visit to the congregation of the dead: He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, v. 55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthypostaton ti--something that subsists by itself, which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits, to whom all souls at death return. When her spirit came again she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.
Adam Clarke: Commentary on the Bible - 1831
8:40: Gladly received him - This is the proper import of the word απεδεξατο; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.
Albert Barnes: Notes on the Bible - 1834
8:40: See this passage explained in the notes at Mat 9:18-26, and Mark 5:21-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:40: that: Mat 9:1; Mar 5:21
the people: Luk 5:1, Luk 19:6, Luk 19:37, Luk 19:38, Luk 19:48; Mar 6:20, Mar 12:37; Joh 5:35
waiting: Pro 8:34; Act 10:33
Geneva 1599
8:40 And it came to pass, that, when Jesus was returned, the people (m) [gladly] received him: for they were all waiting for him.
(m) The multitude was glad he had come again, and greatly rejoiced.
John Gill
8:40 And it came to pass, that when Jesus was returned,.... From the country of the Gadarenes, to the other side of the sea of Tiberias, to Galilee; and particularly to his own city, Capernaum; Mt 9:1.
The people gladly received him; who were of a different cast from those he had just left; being sensible of the benefits they received from him, both by his ministry and miracles; and which was the reason of their receiving him with so much joy and gladness:
for they were all waiting for him; on the shore, looking out very eagerly for him, being earnestly desirous of his speedy return to them; having many that wanted his assistance, both for their souls and bodies, of which the following are instances.
John Wesley
8:40 Mk 5:21.
Robert Jamieson, A. R. Fausset and David Brown
8:40 JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
gladly received him, for . . . all waiting for him--The abundant teaching of that day (in Mat. 13:1-58; and see Mk 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.
8:418:41: Եւ ահա՝ եկն ա՛յր մի՝ որում անուն էր Յայրոս, եւ նա էր իշխա՛ն ժողովրդեանն. անկեալ առ ոտսն Յիսուսի, աղաչէր զնա՝ մտանե՛լ ՚ի տուն նորա[1174]. [1174] Ոմանք. Որոյ անուն էր։
41 Եւ ահա եկաւ մի մարդ, որի անունը Յայրոս էր, եւ որը ժողովրդապետ էր: Յիսուսի ոտքերն ընկնելով՝ նա աղաչում էր նրան, որ իր տունը մտնի,
41 Ահա Յայրոս անունով մարդ մը եկաւ, որ ժողովարանին իշխանն էր, Յիսուսին ոտքը իյնալով կ’աղաչէր անոր որ իր տունը մտնէ,
Եւ ահա եկն այր մի որում անուն էր Յայրոս, եւ նա էր իշխան ժողովրդեանն, անկեալ առ ոտսն Յիսուսի` աղաչէր զնա մտանել ի տուն նորա:

8:41: Եւ ահա՝ եկն ա՛յր մի՝ որում անուն էր Յայրոս, եւ նա էր իշխա՛ն ժողովրդեանն. անկեալ առ ոտսն Յիսուսի, աղաչէր զնա՝ մտանե՛լ ՚ի տուն նորա[1174].
[1174] Ոմանք. Որոյ անուն էր։
41 Եւ ահա եկաւ մի մարդ, որի անունը Յայրոս էր, եւ որը ժողովրդապետ էր: Յիսուսի ոտքերն ընկնելով՝ նա աղաչում էր նրան, որ իր տունը մտնի,
41 Ահա Յայրոս անունով մարդ մը եկաւ, որ ժողովարանին իշխանն էր, Յիսուսին ոտքը իյնալով կ’աղաչէր անոր որ իր տունը մտնէ,
zohrab-1805▾ eastern-1994▾ western am▾
8:4141: И вот, пришел человек, именем Иаир, который был начальником синагоги; и, пав к ногам Иисуса, просил Его войти к нему в дом,
8:41  καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα ἰάϊρος, καὶ οὖτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας [τοῦ] ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ,
8:41. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἦλθεν (it-had-came,"ἀνὴρ (a-man) ᾧ (unto-which) ὄνομα (a-name) Ἰάειρος, (an-Iaeiros,"καὶ (and) οὗτος (the-one-this) ἄρχων (a-firsting) τῆς (of-the-one) συναγωγῆς (of-a-leading-together,"ὑπῆρχεν, (it-was-firsting-under) καὶ (and) πεσὼν (having-had-fallen) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) Ἰησοῦ (of-an-Iesous) παρεκάλει (it-was-calling-beside-unto) αὐτὸν (to-it) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ, (of-it,"
8:41. et ecce venit vir cui nomen Iairus et ipse princeps synagogae erat et cecidit ad pedes Iesu rogans eum ut intraret in domum eiusAnd behold there came a man whose name was Jairus: and he was a ruler of the synagogue. And he fell down at the feet of Jesus, beseeching him that he would come into his house:
41. And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him to come into his house;
8:41. And behold, a man came, whose name was Jairus, and he was a leader of the synagogue. And he fell down at the feet of Jesus, asking him to enter into his house.
8:41. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:

41: И вот, пришел человек, именем Иаир, который был начальником синагоги; и, пав к ногам Иисуса, просил Его войти к нему в дом,
8:41  καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα ἰάϊρος, καὶ οὖτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας [τοῦ] ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ,
8:41. et ecce venit vir cui nomen Iairus et ipse princeps synagogae erat et cecidit ad pedes Iesu rogans eum ut intraret in domum eius
And behold there came a man whose name was Jairus: and he was a ruler of the synagogue. And he fell down at the feet of Jesus, beseeching him that he would come into his house:
8:41. And behold, a man came, whose name was Jairus, and he was a leader of the synagogue. And he fell down at the feet of Jesus, asking him to enter into his house.
8:41. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:41: A man named Jairus - See these two miracles - the raising of Jairus's daughter, and the cure of the afflicted woman - considered and explained at large, on Mat 9:18-26 (note), and Mark 5:22-43 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:41: there: Mat 9:18-25; Mark 5:22-43
a ruler: Luk 13:14; Act 13:15, Act 18:8, Act 18:17
and he fell: Luk 5:8, Luk 17:16; Rev 5:8
and besought: Mat 8:7, Mat 8:8; Mar 5:23; Joh 4:46-49, Joh 11:21; Act 9:38
Geneva 1599
8:41 (7) And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
(7) Christ shows by a double miracle that he is Lord both of life and death.
John Gill
8:41 And behold, there came a man named Jairus,.... See Gill on Mk 5:22.
and he was a ruler of the synagogue; at Capernaum; and it was the more remarkable, that such an one should come to Christ, and express any regard to his person, or faith in his power, and therefore a "behold" is prefixed to this account; See Gill on Mt 9:18.
And he fell down at Jesus' feet; showing great reverence and humility, and as Matthew says, "worshipped him"; if not in a religious, yet in a civil way:
and besought him that he would come into his house; which was at some distance from thence, as appears by what follows.
8:428:42: զի դուստր մի՝ միամօ՛ր էր նորա, ամաց իբրեւ երկոտասանից, եւ էր մե՛րձ ՚ի մահ. եւ ընդ երթալն նորա՝ ժողովուրդքն նեղէի՛ն զնա[1175]։[1175] ՚Ի բազումս պակասի. Զի դուստր մի միամօր։
42 որովհետեւ նա մօտ տասներկու տարեկան մի միամօրիկ դուստր ունէր, որ մահամերձ էր: Եւ երբ Յիսուս գնում էր, ժողովուրդը նրան նեղում էր:
42 Վասն զի մէկ հատիկ աղջիկ մը ունէր, գրեթէ տասներկու տարեկան, որ մեռնելու մօտ էր։ Երբ Յիսուս կ’երթար, բազմութիւնը կը նեղէր զինք։
զի դուստր միամօր էր նորա ամաց իբրեւ երկոտասանից, եւ էր մերձ ի մահ. եւ ընդ երթալն նորա ժողովուրդքն նեղէին զնա:

8:42: զի դուստր մի՝ միամօ՛ր էր նորա, ամաց իբրեւ երկոտասանից, եւ էր մե՛րձ ՚ի մահ. եւ ընդ երթալն նորա՝ ժողովուրդքն նեղէի՛ն զնա[1175]։
[1175] ՚Ի բազումս պակասի. Զի դուստր մի միամօր։
42 որովհետեւ նա մօտ տասներկու տարեկան մի միամօրիկ դուստր ունէր, որ մահամերձ էր: Եւ երբ Յիսուս գնում էր, ժողովուրդը նրան նեղում էր:
42 Վասն զի մէկ հատիկ աղջիկ մը ունէր, գրեթէ տասներկու տարեկան, որ մեռնելու մօտ էր։ Երբ Յիսուս կ’երթար, բազմութիւնը կը նեղէր զինք։
zohrab-1805▾ eastern-1994▾ western am▾
8:4242: потому что у него была одна дочь, лет двенадцати, и та была при смерти. Когда же Он шел, народ теснил Его.
8:42  ὅτι θυγάτηρ μονογενὴς ἦν αὐτῶ ὡς ἐτῶν δώδεκα καὶ αὐτὴ ἀπέθνῃσκεν. ἐν δὲ τῶ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν.
8:42. ὅτι (to-which-a-one) θυγάτηρ (a-daughter) μονογενὴς (alone-kindreded) ἦν (it-was) αὐτῷ (unto-it) ὡς (as) ἐτῶν (of-years) δώδεκα (of-two-ten) καὶ (and) αὐτὴ (it) ἀπέθνησκεν. (it-was-dying-off) Ἐν (In) δὲ (moreover) τῷ (unto-the-one) ὑπάγειν (to-lead-under) αὐτὸν (to-it,"οἱ (the-ones) ὄχλοι (crowds) συνέπνιγον (they-were-choking-together) αὐτόν. (to-it)
8:42. quia filia unica erat illi fere annorum duodecim et haec moriebatur et contigit dum iret a turbis conprimebaturFor he had an only daughter, almost twelve years old, and she was dying. And it happened as he went that he was thronged by the multitudes.
42. for he had an only daughter, about twelve years of age, and she lay a dying. But as he went the multitudes thronged him.
8:42. For he had an only daughter, nearly twelve years old, and she was dying. And it happened that, as he was going there, he was hemmed in by the crowd.
8:42. For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him:

42: потому что у него была одна дочь, лет двенадцати, и та была при смерти. Когда же Он шел, народ теснил Его.
8:42  ὅτι θυγάτηρ μονογενὴς ἦν αὐτῶ ὡς ἐτῶν δώδεκα καὶ αὐτὴ ἀπέθνῃσκεν. ἐν δὲ τῶ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν.
8:42. quia filia unica erat illi fere annorum duodecim et haec moriebatur et contigit dum iret a turbis conprimebatur
For he had an only daughter, almost twelve years old, and she was dying. And it happened as he went that he was thronged by the multitudes.
8:42. For he had an only daughter, nearly twelve years old, and she was dying. And it happened that, as he was going there, he was hemmed in by the crowd.
8:42. For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:42: The people thronged him - Συνεπνιγον αυτον - almost suffocated him - so great was the throng about him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:42: one: Luk 7:12; Gen 44:20-22; Job 1:18, Job 1:19; Zac 12:10
and she: Job 4:20; Psa 90:5-8, Psa 103:15, Psa 103:16; Ecc 6:12; Eze 24:16, Eze 24:25; Rom 5:12
But: Luk 8:45; Mar 5:24
John Gill
8:42 For he had one only daughter,.... And so exceedingly dear to him:
about twelve years of age; See Gill on Mt 9:18.
And she lay a dying, or "was near death", as the Syriac and Persic versions; or "was just ready to die", as the Ethiopic version. The Vulgate Latin and Arabic versions render it, "she was dead", or "now dead", and which agrees with Mt 9:18. See Gill on Mt 9:18.
but as he went; along the streets of Capernaum, from Matthew's house; where he had been entertained with his disciples, and others, and where he had a conversation with some of the Pharisees and John's disciples, to the ruler's house:
the people thronged him; such a vast multitude followed him to see the cure, that he was even crowded, and so pressed on all sides, that it was difficult to walk along.
8:438:43: Եւ կին մի՝ էր ՚ի տեռատեսութեան արեան յամաց երկոտասանից, որում ո՛չ էր լիեալ հնար յումեքէ բժշկել[1176]։ [1176] Ոմանք. Ամաց երկոտասա՛՛։ Ոսկան թերեւս առեալ ՚ի Լատինականէն՝ յաւելու. Երկոտասանից. որ ՚ի բժիշկս ծախեալ էր զամենայն ինչս իւր. որում ոչ էր։ Ոմանք. Որում չէր հնար լեալ յումեքէ։
43 Եւ մի կին, որ տասներկու տարուց ի վեր արիւնահոսութիւն ունէր եւ հնար չէր եղել նրան որեւէ մէկից բժշկուել,
43 Կին մը, որ տասներկու տարիէ ի վեր արիւնի տեռատեսութեան մէջ էր ու իր բոլոր ունեցածը բժիշկներուն ծախսած էր բայց ոչ մէկէն բժշկուելու ճար մը գտած էր,
Եւ կին մի էր ի տեռատեսութեան արեան յամաց երկոտասանից, [56]որում ոչ էր լիեալ հնար յումեքէ բժշկել:

8:43: Եւ կին մի՝ էր ՚ի տեռատեսութեան արեան յամաց երկոտասանից, որում ո՛չ էր լիեալ հնար յումեքէ բժշկել[1176]։
[1176] Ոմանք. Ամաց երկոտասա՛՛։ Ոսկան թերեւս առեալ ՚ի Լատինականէն՝ յաւելու. Երկոտասանից. որ ՚ի բժիշկս ծախեալ էր զամենայն ինչս իւր. որում ոչ էր։ Ոմանք. Որում չէր հնար լեալ յումեքէ։
43 Եւ մի կին, որ տասներկու տարուց ի վեր արիւնահոսութիւն ունէր եւ հնար չէր եղել նրան որեւէ մէկից բժշկուել,
43 Կին մը, որ տասներկու տարիէ ի վեր արիւնի տեռատեսութեան մէջ էր ու իր բոլոր ունեցածը բժիշկներուն ծախսած էր բայց ոչ մէկէն բժշկուելու ճար մը գտած էր,
zohrab-1805▾ eastern-1994▾ western am▾
8:4343: И женщина, страдавшая кровотечением двенадцать лет, которая, издержав на врачей всё имение, ни одним не могла быть вылечена,
8:43  καὶ γυνὴ οὗσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις [ἰατροῖς προσαναλώσασα ὅλον τὸν βίον] οὐκ ἴσχυσεν ἀπ᾽ οὐδενὸς θεραπευθῆναι,
8:43. καὶ (And) γυνὴ (a-woman) οὖσα (being) ἐν (in) ῥύσει (unto-a-tracting) αἵματος (of-a-blood) ἀπὸ (off) ἐτῶν (of-years) δώδεκα, (of-two-ten,"ἥτις (which-a-one) οὐκ (not) ἴσχυσεν (it-force-held) ἀπ' (off) οὐδενὸς (of-not-moreover-one) θεραπευθῆναι, (to-have-been-ministered-of,"
8:43. et mulier quaedam erat in fluxu sanguinis ab annis duodecim quae in medicos erogaverat omnem substantiam suam nec ab ullo potuit curariAnd there was a certain woman having an issue of blood twelve years, who had bestowed all her substance on physicians and could not be healed by any.
43. And a woman having an issue of blood twelve years, which had spent all her living upon physicians, and could not be healed of any,
8:43. And there was a certain woman, with a flow of blood for twelve years, who had paid out all her substance on physicians, and she was unable to be cured by any of them.
8:43. And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any:

43: И женщина, страдавшая кровотечением двенадцать лет, которая, издержав на врачей всё имение, ни одним не могла быть вылечена,
8:43  καὶ γυνὴ οὗσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις [ἰατροῖς προσαναλώσασα ὅλον τὸν βίον] οὐκ ἴσχυσεν ἀπ᾽ οὐδενὸς θεραπευθῆναι,
8:43. et mulier quaedam erat in fluxu sanguinis ab annis duodecim quae in medicos erogaverat omnem substantiam suam nec ab ullo potuit curari
And there was a certain woman having an issue of blood twelve years, who had bestowed all her substance on physicians and could not be healed by any.
8:43. And there was a certain woman, with a flow of blood for twelve years, who had paid out all her substance on physicians, and she was unable to be cured by any of them.
8:43. And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:43: Spent all her living upon physicians - See the note on Mar 5:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:43: having: Lev 15:25-33; Mat 9:20-22; Mar 5:25
twelve: Luk 8:27, Luk 13:11, Luk 13:16; Mar 9:21; Joh 5:5, Joh 5:6, Joh 9:1, Joh 9:21; Act 3:2, Act 4:22, Act 14:8-10
had: Ch2 16:12; Psa 108:12; Isa 2:22, Isa 55:1-3; Mar 5:26, Mar 9:18, Mar 9:22
neither: Job 13:4
Geneva 1599
8:43 And a woman having an issue of blood twelve years, which had spent all her (n) living upon physicians, neither could be healed of any,
(n) All that she had to live upon.
John Gill
8:43 And a woman having an issue of blood twelve years,.... The Persic version reads, "there was a woman in that city", &c. in the city of Capernaum; See Gill on Mt 9:20.
Which had spent all her living upon physicians; she had applied to one physician and another, and had consumed all her substance in this way:
neither could be healed of any; though she had followed the directions and prescriptions of many, who pretended they were able to cure her; See Gill on Mk 5:26.
8:448:44: Մատուցեալ յետոյ մերձեցա՛ւ ՚ի քղանցս հանդերձի նորա. եւ նոյն ժամայն՝ եկա՛ց բղխումն արեան նորա[1177]։ [1177] Ոմանք. Եւ մատուցեալ յե՛՛։ Ոսկան. ՚Ի դրօշակ հանդերձի նորա։
44 յետեւից մօտեցաւ եւ դիպաւ նրա զգեստի քղանցքին, եւ նոյն ժամին նրա արիւնահոսութիւնը դադարեց:
44 Ետեւէն մօտենալով՝ անոր հանդերձին քղանցքին դպաւ եւ իսկոյն իր արիւնին հոսումը դադրեցաւ։
Մատուցեալ յետոյ մերձեցաւ ի քղանցս հանդերձի նորա. եւ նոյնժամայն եկաց բղխումն արեան նորա:

8:44: Մատուցեալ յետոյ մերձեցա՛ւ ՚ի քղանցս հանդերձի նորա. եւ նոյն ժամայն՝ եկա՛ց բղխումն արեան նորա[1177]։
[1177] Ոմանք. Եւ մատուցեալ յե՛՛։ Ոսկան. ՚Ի դրօշակ հանդերձի նորա։
44 յետեւից մօտեցաւ եւ դիպաւ նրա զգեստի քղանցքին, եւ նոյն ժամին նրա արիւնահոսութիւնը դադարեց:
44 Ետեւէն մօտենալով՝ անոր հանդերձին քղանցքին դպաւ եւ իսկոյն իր արիւնին հոսումը դադրեցաւ։
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8:4444: подойдя сзади, коснулась края одежды Его; и тотчас течение крови у ней остановилось.
8:44  προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς.
8:44. προσελθοῦσα (having-had-came-toward) ὄπισθεν (aback-from) ἥψατο ( it-fastened ) τοῦ (of-the-one) κρασπέδου (of-fringe-footed) τοῦ (of-the-one) ἱματίου (of-an-apparelet) αὐτοῦ, (of-it,"καὶ (and) παραχρῆμα (beside-to-an-affording-to) ἔστη (it-had-stood,"ἡ (the-one) ῥύσις (a-tracting) τοῦ (of-the-one) αἵματος (of-a-blood) αὐτῆς. (of-it)
8:44. accessit retro et tetigit fimbriam vestimenti eius et confestim stetit fluxus sanguinis eiusShe came behind him and touched the hem of his garment: and immediately the issue of her blood stopped.
44. came behind him, and touched the border of his garment: and immediately the issue of her blood stanched.
8:44. She approached him from behind, and she touched the hem of his garment. And at once the flow of her blood stopped.
8:44. Came behind [him], and touched the border of his garment: and immediately her issue of blood stanched.
Came behind [him], and touched the border of his garment: and immediately her issue of blood stanched:

44: подойдя сзади, коснулась края одежды Его; и тотчас течение крови у ней остановилось.
8:44  προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς.
8:44. accessit retro et tetigit fimbriam vestimenti eius et confestim stetit fluxus sanguinis eius
She came behind him and touched the hem of his garment: and immediately the issue of her blood stopped.
8:44. She approached him from behind, and she touched the hem of his garment. And at once the flow of her blood stopped.
8:44. Came behind [him], and touched the border of his garment: and immediately her issue of blood stanched.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:44: behind: Luk 7:38
touched: Deu 22:12; Mar 5:27, Mar 5:28, Mar 6:56; Act 5:15, Act 19:12
immediately: Luk 13:13; Exo 15:26; Mal 4:2; Mat 8:3, Mat 20:34; Joh 5:13
John Gill
8:44 Came behind him,.... In the press and crowd of people, being ashamed to come before him, and tell him her case:
and touched the border of his garment the fringe the Jews were obliged to wear at the bottom of their garments, Num 15:38 and which the more religious sort did, for by this they were distinguished from the common people: it is asked (p),
"who is a plebeian, or one of the common people? every one that does not read "Keriat Shema", (i.e. hear, O Israel), &c. Deut 6:4 morning and evening, with the blessings belonging to it, the words of R. Meir: but the wise men say, whoever does not put on the "Tephillin" (the frontlets, Deut 6:8) Ben Azzai says, whoever has not "the fringe" on his garment''
See Gill on Mt 9:20. This woman was persuaded in her own mind, if she could but touch the clothes of Christ, she should be healed, and accordingly she was:
and immediately her issue of blood staunched; stopped, and was dried up; Mk 5:28.
(p) T. Bab Succa, fol. 22. 1.
8:458:45: Եւ ասէ Յիսուս. Ո՞վ է որ մերձեցաւն յիս։ Իբրեւ ամենեքեան ուրանային, ասէ Պե՛տրոս՝ եւ որ ընդ նմա էին. Վա՛րդապետ՝ ժողովո՛ւրդքդ պնդեն եւ նեղեն զքեզ[1178]։ [1178] Ոմանք. Ժողովուրդդ պնդ՛՛։
45 Եւ Յիսուս ասաց. «Ո՞վ էր, որ ինձ դիպաւ»: Եւ երբ բոլորը ուրանում էին, Պետրոսը եւ նրա հետ եղողները ասացին[9]. «Վարդապե՛տ, ժողովուրդն է, որ սեղմում ու նեղում է քեզ»:[9] 9. Լաւագոյն յուն. բն. Պետրոսը եւ նրա հետ եղողները ասացին-ի փոխարէն ունեն միայն Պետրոսն ասաց:
45 Եւ Յիսուս ըսաւ. «Ո՞վ էր ան որ ինծի դպաւ»։ Երբ ամէնքը կ’ուրանային, ըսին Պետրոս ու իրեն հետ եղողները. «Վարդապետ, բազմութիւնը քեզ կը հրէ ու կը նեղէ ու կ’ըսես թէ ‘Ո՞վ ինծի դպաւ’»։
Եւ ասէ Յիսուս. Ո՞վ է որ մերձեցաւն յիս: Իբրեւ ամենեքեան ուրանային, ասէ Պետրոս եւ որ ընդ նմա էին. Վարդապետ, ժողովուրդքդ պնդեն եւ նեղեն [57]զքեզ:

8:45: Եւ ասէ Յիսուս. Ո՞վ է որ մերձեցաւն յիս։ Իբրեւ ամենեքեան ուրանային, ասէ Պե՛տրոս՝ եւ որ ընդ նմա էին. Վա՛րդապետ՝ ժողովո՛ւրդքդ պնդեն եւ նեղեն զքեզ[1178]։
[1178] Ոմանք. Ժողովուրդդ պնդ՛՛։
45 Եւ Յիսուս ասաց. «Ո՞վ էր, որ ինձ դիպաւ»: Եւ երբ բոլորը ուրանում էին, Պետրոսը եւ նրա հետ եղողները ասացին[9]. «Վարդապե՛տ, ժողովուրդն է, որ սեղմում ու նեղում է քեզ»:
[9] 9. Լաւագոյն յուն. բն. Պետրոսը եւ նրա հետ եղողները ասացին-ի փոխարէն ունեն միայն Պետրոսն ասաց:
45 Եւ Յիսուս ըսաւ. «Ո՞վ էր ան որ ինծի դպաւ»։ Երբ ամէնքը կ’ուրանային, ըսին Պետրոս ու իրեն հետ եղողները. «Վարդապետ, բազմութիւնը քեզ կը հրէ ու կը նեղէ ու կ’ըսես թէ ‘Ո՞վ ինծի դպաւ’»։
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8:4545: И сказал Иисус: кто прикоснулся ко Мне? Когда же все отрицались, Петр сказал и бывшие с Ним: Наставник! народ окружает Тебя и теснит, --и Ты говоришь: кто прикоснулся ко Мне?
8:45  καὶ εἶπεν ὁ ἰησοῦς, τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ πέτρος, ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν.
8:45. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Τίς (What-one) ὁ (the-one) ἁψάμενός ( having-fastened ) μου; (of-me?" ἀρνουμένων ( Of-having-denied-unto ) δὲ (moreover) πάντων ( of-all ,"εἶπεν (it-had-said,"ὁ (the-one) Πέτρος (a-Petros,"Ἐπιστάτα, (Stander-upon,"οἱ (the-ones) ὄχλοι (crowds) συνέχουσίν (they-hold-together) σε (to-thee) καὶ (and) ἀποθλίβουσιν. (they-press-off)
8:45. et ait Iesus quis est qui me tetigit negantibus autem omnibus dixit Petrus et qui cum illo erant praeceptor turbae te conprimunt et adfligunt et dicis quis me tetigitAnd Jesus said: Who is it that touched me? And all denying, Peter and they that were with him said: Master, the multitudes throng and press thee; and dost thou say, who touched me?
45. And Jesus said, Who is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush .
8:45. And Jesus said, “Who is it that touched me?” But as everyone was denying it, Peter, and those who were with him, said: “Teacher, the crowd hems you in and presses upon you, and yet you say, ‘Who touched me?’ ”
8:45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press [thee], and sayest thou, Who touched me?
And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press [thee], and sayest thou, Who touched me:

45: И сказал Иисус: кто прикоснулся ко Мне? Когда же все отрицались, Петр сказал и бывшие с Ним: Наставник! народ окружает Тебя и теснит, --и Ты говоришь: кто прикоснулся ко Мне?
8:45  καὶ εἶπεν ὁ ἰησοῦς, τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ πέτρος, ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν.
8:45. et ait Iesus quis est qui me tetigit negantibus autem omnibus dixit Petrus et qui cum illo erant praeceptor turbae te conprimunt et adfligunt et dicis quis me tetigit
And Jesus said: Who is it that touched me? And all denying, Peter and they that were with him said: Master, the multitudes throng and press thee; and dost thou say, who touched me?
8:45. And Jesus said, “Who is it that touched me?” But as everyone was denying it, Peter, and those who were with him, said: “Teacher, the crowd hems you in and presses upon you, and yet you say, ‘Who touched me?’ ”
8:45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press [thee], and sayest thou, Who touched me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:45: Who: "Not that he was ignorant who had touched him," says Epiphanius, "but that he might not be himself the divulger of the miracle, and that the woman, hearing the question, and drawing near, might testify the singular benefit she had received, and that, in consequence of her declaration, she might presently hear from his lips, that her faith had saved her; and by this means, others might be excited to come and be healed of their disorders."
the multitude: Luk 9:13; Mar 5:30-32
John Gill
8:45 And Jesus said, who touched me?.... This he said, not as ignorant of the person that had done it, but in order to discover her to the people, and the cure she had received, as well as her faith; See Gill on Mk 5:30.
When all denied; both the disciples and the multitude, as many as were near him, and who might be thought to have done it; all excepting the woman, who afterwards came and declared it; for it is very likely, that as soon as she had touched his garment, and got her cure, she drew further off:
Peter, and they that were with him; the rest of the disciples, who were in company together, as appears from Mk 5:31
Said, Master, the multitude throng thee, and press thee, and sayest thou, who touched me? or "my garment", as the Ethiopic version reads; See Gill on Mk 5:31.
Robert Jamieson, A. R. Fausset and David Brown
8:45 Who touched me?--"Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."
8:468:46: Եւ ասէ Յիսուս. Ո՛մն մերձեցաւ յիս, քանզի գիտացի՝ եթէ զօրութիւն ել յինէն։
46 Եւ Յիսուս ասաց. «Մէկն ինձ դիպաւ, որովհետեւ զգացի, որ ինձնից զօրութիւն դուրս եկաւ»:
46 Յիսուս ըսաւ. «Մէկը ինծի դպաւ, քանզի իմացայ որ ինձմէ զօրութիւն մը ելաւ»։
Եւ ասէ Յիսուս. Ոմն մերձեցաւ յիս, քանզի գիտացի եթէ զօրութիւն ել յինէն:

8:46: Եւ ասէ Յիսուս. Ո՛մն մերձեցաւ յիս, քանզի գիտացի՝ եթէ զօրութիւն ել յինէն։
46 Եւ Յիսուս ասաց. «Մէկն ինձ դիպաւ, որովհետեւ զգացի, որ ինձնից զօրութիւն դուրս եկաւ»:
46 Յիսուս ըսաւ. «Մէկը ինծի դպաւ, քանզի իմացայ որ ինձմէ զօրութիւն մը ելաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:4646: Но Иисус сказал: прикоснулся ко Мне некто, ибо Я чувствовал силу, исшедшую из Меня.
8:46  ὁ δὲ ἰησοῦς εἶπεν, ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾽ ἐμοῦ.
8:46. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said," Ἥψατό ( It-fastened ) μού (of-me,"τις, (a-one) ἐγὼ (I) γὰρ (therefore) ἔγνων (I-had-acquainted) δύναμιν (to-an-ability) ἐξεληλυθυῖαν (to-having-had-come-to-come-out) ἀπ' (off) ἐμοῦ. (of-ME)
8:46. et dixit Iesus tetigit me aliquis nam ego novi virtutem de me exisseAnd Jesus said: Somebody hath touched me; for I know that virtue is gone out from me.
46. But Jesus said, Some one did touch me: for I perceived that power had gone forth from me.
8:46. And Jesus said: “Someone has touched me. For I know that power has gone out from me.”
8:46. And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me:

46: Но Иисус сказал: прикоснулся ко Мне некто, ибо Я чувствовал силу, исшедшую из Меня.
8:46  ὁ δὲ ἰησοῦς εἶπεν, ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾽ ἐμοῦ.
8:46. et dixit Iesus tetigit me aliquis nam ego novi virtutem de me exisse
And Jesus said: Somebody hath touched me; for I know that virtue is gone out from me.
8:46. And Jesus said: “Someone has touched me. For I know that power has gone out from me.”
8:46. And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:46: I perceive that virtue - Δυναμιν, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:46: for: Luk 6:19; Pe1 2:9 *marg.
John Gill
8:46 And Jesus said, somebody hath touched me,.... Not in a common and accidental way, but with design, and in the strength of faith:
for I perceive that virtue is gone out of me: for the cure of the person that had touched him, and that not without his knowledge and will; See Gill on Lk 6:19.
Robert Jamieson, A. R. Fausset and David Brown
8:46 Somebody hath touched--yes, the multitude "thronged" and pressed Him--"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only--"Somebody TOUCHED" HIM, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father AUGUSTINE long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.
8:478:47: Իբրեւ ետես կինն՝ թէ ո՛չ ծածկեցաւ ՚ի նմանէ, ե՛կն դողալով՝ եւ անկա՛ւ առաջի նորա թէ վասն որո՞յ իրաց մերձեցաւ ՚ի նա, եւ պատմեա՛ց առաջի ամենայն ժողովրդեանն. եւ թէ ո՞րպէս բժշկեցաւ առժամայն[1179]։ [1179] Բազումք. ՚Ի նա՝ պատմեաց։
47 Երբ կինը տեսաւ, որ այդ ծածուկ չմնաց նրանից, դողալով եկաւ եւ ընկաւ նրա առաջ ու ամբողջ ժողովրդի առջեւ պատմեց, թէ ինչ բանի համար դիպաւ նրան եւ թէ ինչպէս իսկոյն բժշկուեց:
47 Կինը երբ տեսաւ թէ բանը անկէ չծածկուեցաւ, դողալով եկաւ ու անոր առջեւ ինկաւ եւ բոլոր ժողովուրդին առջեւ անոր պատմեց թէ ի՛նչ բանի համար անոր դպեր էր եւ թէ ի՛նչպէս ինք իսկոյն բժշկուեցաւ։
Իբրեւ ետես կինն եթէ ոչ ծածկեցաւ [58]ի նմանէ, եկն դողալով եւ անկաւ առաջի նորա, թէ վասն որոյ իրաց մերձեցաւ ի նա` պատմեաց առաջի ամենայն ժողովրդեանն, եւ թէ որպէս բժշկեցաւ առժամայն:

8:47: Իբրեւ ետես կինն՝ թէ ո՛չ ծածկեցաւ ՚ի նմանէ, ե՛կն դողալով՝ եւ անկա՛ւ առաջի նորա թէ վասն որո՞յ իրաց մերձեցաւ ՚ի նա, եւ պատմեա՛ց առաջի ամենայն ժողովրդեանն. եւ թէ ո՞րպէս բժշկեցաւ առժամայն[1179]։
[1179] Բազումք. ՚Ի նա՝ պատմեաց։
47 Երբ կինը տեսաւ, որ այդ ծածուկ չմնաց նրանից, դողալով եկաւ եւ ընկաւ նրա առաջ ու ամբողջ ժողովրդի առջեւ պատմեց, թէ ինչ բանի համար դիպաւ նրան եւ թէ ինչպէս իսկոյն բժշկուեց:
47 Կինը երբ տեսաւ թէ բանը անկէ չծածկուեցաւ, դողալով եկաւ ու անոր առջեւ ինկաւ եւ բոլոր ժողովուրդին առջեւ անոր պատմեց թէ ի՛նչ բանի համար անոր դպեր էր եւ թէ ի՛նչպէս ինք իսկոյն բժշկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:4747: Женщина, видя, что она не утаилась, с трепетом подошла и, пав пред Ним, объявила Ему перед всем народом, по какой причине прикоснулась к Нему и как тотчас исцелилась.
8:47  ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἦλθεν καὶ προσπεσοῦσα αὐτῶ δι᾽ ἣν αἰτίαν ἥψατο αὐτοῦ ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ καὶ ὡς ἰάθη παραχρῆμα.
8:47. ἰδοῦσα (Having-had-seen) δὲ (moreover,"ἡ (the-one) γυνὴ (a-woman,"ὅτι (to-which-a-one) οὐκ (not) ἔλαθεν (it-had-secluded,"τρέμουσα (trembling) ἦλθεν (it-had-came) καὶ (And) προσπεσοῦσα (having-had-fallen-toward) αὐτῷ (unto-it) δι' (through) ἣν (to-which) αἰτίαν (to-an-appealing-unto) ἥψατο ( it-fastened ) αὐτοῦ (of-it) ἀπήγγειλεν (it-messaged-off) ἐνώπιον (in-looked) παντὸς (of-all) τοῦ (of-the-one) λαοῦ (of-a-people) καὶ (and) ὡς (as) ἰάθη (it-was-cured-unto) παραχρῆμα. (beside-to-an-affording-to)
8:47. videns autem mulier quia non latuit tremens venit et procidit ante pedes illius et ob quam causam tetigerit eum indicavit coram omni populo et quemadmodum confestim sanata sitAnd the woman seeing that she was not hid, came trembling and fell down before his feet and declared before all the people for what cause she had touched him, and how she was immediately healed.
47. And when the woman saw that she was not hid, she came trembling, and falling down before him declared in the presence of all the people for what cause she touched him, and how she was healed immediately.
8:47. Then the woman, upon seeing that she was not hidden, came forward, trembling, and she fell down before his feet. And she declared before all the people the reason that she had touched him, and how she had been immediately healed.
8:47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.
And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately:

47: Женщина, видя, что она не утаилась, с трепетом подошла и, пав пред Ним, объявила Ему перед всем народом, по какой причине прикоснулась к Нему и как тотчас исцелилась.
8:47  ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἦλθεν καὶ προσπεσοῦσα αὐτῶ δι᾽ ἣν αἰτίαν ἥψατο αὐτοῦ ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ καὶ ὡς ἰάθη παραχρῆμα.
8:47. videns autem mulier quia non latuit tremens venit et procidit ante pedes illius et ob quam causam tetigerit eum indicavit coram omni populo et quemadmodum confestim sanata sit
And the woman seeing that she was not hid, came trembling and fell down before his feet and declared before all the people for what cause she had touched him, and how she was immediately healed.
8:47. Then the woman, upon seeing that she was not hidden, came forward, trembling, and she fell down before his feet. And she declared before all the people the reason that she had touched him, and how she had been immediately healed.
8:47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.
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
8:47: when: Psa 38:9; Hos 5:3
she came: Sa1 16:4; Psa 2:11; Isa 66:2; Hos 13:1; Hab 3:16; Mat 28:8; Mar 5:33; Act 16:29; Co1 2:3; Co2 7:15; Phi 2:12; Heb 12:28
she declared: Luk 17:15, Luk 17:16; Psa 66:16
John Gill
8:47 And when the woman saw that she was not hid,.... From Christ, among the crowd, nor the thing that she had done. The Syriac and Arabic versions render it, "that he had not forgot her"; she hoping he would be diverted from taking any notice of her and her action, through the crowd of people about him;
she came trembling; for fear of the anger and resentment of Christ, and lest the favour would be revoked, and the penalty of the law inflicted; See Gill on Mk 5:33.
And falling down before him; in the most humble manner, "at his feet", as the Arabic version reads; "and worshipped him", as the Syriac, Persic, and Ethiopic versions have it; gave him the glory of the cure, and thanks for it:
she declared unto him before all the people; the whole truth of the matter, what a disease she had laboured under for so long a time, what means she had used to no purpose:
for what cause she had touched him; namely, in order to have a cure, which she believed she should have in that way:
and how she was healed immediately; as soon as ever she had touched him.
Robert Jamieson, A. R. Fausset and David Brown
8:47 declared . . . before all--This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.
8:488:48: Եւ ասէ. Քաջալերեա՛ց դուստր՝ հաւատք քո կեցուցի՛ն զքեզ, ե՛րթ ՚ի խաղաղութիւն[1180]։ [1180] Ոմանք. Եւ նա ասէ ցնա. Քաջալերեա՛ դուս՛՛։
48 Եւ նա ասաց. «Քաջալերուի՛ր, դո՛ւստր, քո հաւատը փրկեց քեզ, գնա՛ խաղաղութեամբ»:
48 Յիսուս ըսաւ անոր. «Քաջալերուէ՛, ա՛ղջիկ, քու հաւատքդ քեզ բժշկեց։ Գնա՛ խաղաղութեամբ»։
Եւ ասէ. Քաջալերեաց, դուստր, հաւատք քո կեցուցին զքեզ, երթ ի խաղաղութիւն:

8:48: Եւ ասէ. Քաջալերեա՛ց դուստր՝ հաւատք քո կեցուցի՛ն զքեզ, ե՛րթ ՚ի խաղաղութիւն[1180]։
[1180] Ոմանք. Եւ նա ասէ ցնա. Քաջալերեա՛ դուս՛՛։
48 Եւ նա ասաց. «Քաջալերուի՛ր, դո՛ւստր, քո հաւատը փրկեց քեզ, գնա՛ խաղաղութեամբ»:
48 Յիսուս ըսաւ անոր. «Քաջալերուէ՛, ա՛ղջիկ, քու հաւատքդ քեզ բժշկեց։ Գնա՛ խաղաղութեամբ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:4848: Он сказал ей: дерзай, дщерь! вера твоя спасла тебя; иди с миром.
8:48  ὁ δὲ εἶπεν αὐτῇ, θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
8:48. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῇ (unto-it,"Θυγάτηρ, (A-daughter,"ἡ (the-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε: (to-thee) πορεύου ( thou-should-traverse-of ) εἰς (into) εἰρήνην. (to-a-peace)
8:48. at ipse dixit illi filia fides tua te salvam fecit vade in paceBut he said to her: Daughter, thy faith hath made thee whole. Go thy way in peace.
48. And he said unto her, Daughter, thy faith hath made thee whole; go in peace.
8:48. But he said to her: “Daughter, your faith has saved you. Go in peace.”
8:48. And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace:

48: Он сказал ей: дерзай, дщерь! вера твоя спасла тебя; иди с миром.
8:48  ὁ δὲ εἶπεν αὐτῇ, θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
8:48. at ipse dixit illi filia fides tua te salvam fecit vade in pace
But he said to her: Daughter, thy faith hath made thee whole. Go thy way in peace.
8:48. But he said to her: “Daughter, your faith has saved you. Go in peace.”
8:48. And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:48: Daughter: Mat 9:2, Mat 9:22, Mat 12:20; Co2 6:18
thy: Luk 7:50, Luk 17:19, Luk 18:42; Mat 8:13; Mar 5:34; Act 14:9; Heb 4:2
go: Exo 4:18; Sa1 1:17; Kg2 5:19
John Gill
8:48 And he said unto her, daughter,.... Instead of frowning upon her, and chiding her for what she had done, he addressed her in a very affable and affectionate manner; bidding her
be of good comfort; and not be afraid; this clause is left out in the Vulgate Latin version, as in Mk 5:34 but is in the copies, and other versions:
thy faith hath made thee whole, go peace; See Gill on Mt 8:2. See Gill on Mk 5:34. See Gill on Lk 7:50.
8:498:49: Եւ մինչ դեռ նա խօսէր, գա՛յ ոմն ՚ի տանէ ժողովրդապետին՝ եւ ասէ ցնա. Մեռա՛ւ դուստրն քո, մի՛ ինչ աշխա՛տ առներ զդա։
49 Եւ մինչ նա խօսում էր, ժողովրդապետի տնից մէկն եկաւ եւ Յայրոսին ասաց. «Աղջիկդ մեռաւ, յոգնութիւն մի՛ պատճառիր դրան»:
49 Երբ ինք դեռ կը խօսէր, ժողովրդապետին տունէն մէկը եկաւ ու ըսաւ. «Աղջիկդ մեռաւ, ա՛լ վարդապետը մի՛ յոգնեցներ»։
Եւ մինչդեռ նա խօսէր, գայ ոմն ի տանէ ժողովրդապետին եւ ասէ ցնա. Մեռաւ դուստրն քո, մի՛ ինչ աշխատ առներ [59]զդա:

8:49: Եւ մինչ դեռ նա խօսէր, գա՛յ ոմն ՚ի տանէ ժողովրդապետին՝ եւ ասէ ցնա. Մեռա՛ւ դուստրն քո, մի՛ ինչ աշխա՛տ առներ զդա։
49 Եւ մինչ նա խօսում էր, ժողովրդապետի տնից մէկն եկաւ եւ Յայրոսին ասաց. «Աղջիկդ մեռաւ, յոգնութիւն մի՛ պատճառիր դրան»:
49 Երբ ինք դեռ կը խօսէր, ժողովրդապետին տունէն մէկը եկաւ ու ըսաւ. «Աղջիկդ մեռաւ, ա՛լ վարդապետը մի՛ յոգնեցներ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:4949: Когда Он еще говорил это, приходит некто из дома начальника синагоги и говорит ему: дочь твоя умерла; не утруждай Учителя.
8:49  ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον.
8:49. Ἔτι (If-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) ἔρχεταί ( it-cometh ,"τις (a-one) παρὰ (beside) τοῦ (of-the-one) ἀρχισυναγώγου (of-a-leading-together-firster,"λέγων (forthing) ὅτι (to-which-a-one,"Τέθνηκεν (It-had-come-to-die,"ἡ (the-one) θυγάτηρ (a-daughter) σου, (of-thee,"μηκέτι (lest-if-to-a-one) σκύλλε (thou-should-flay) τὸν (to-the-one) διδάσκαλον. (to-a-teaching-speaker)
8:49. adhuc illo loquente venit a principe synagogae dicens ei quia mortua est filia tua noli vexare illumAs he was yet speaking, there cometh one to the ruler of the synagogue, saying to him: Thy daughter is dead: trouble him not.
49. While he yet spake, there cometh one from the ruler of the synagogue’s , saying, Thy daughter is dead; trouble not the Master.
8:49. While he was still speaking, someone came to the ruler of the synagogue, saying to him: “Your daughter is dead. Do not trouble him.”
8:49. While he yet spake, there cometh one from the ruler of the synagogue’s [house], saying to him, Thy daughter is dead; trouble not the Master.
While he yet spake, there cometh one from the ruler of the synagogue' s [house], saying to him, Thy daughter is dead; trouble not the Master:

49: Когда Он еще говорил это, приходит некто из дома начальника синагоги и говорит ему: дочь твоя умерла; не утруждай Учителя.
8:49  ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον.
8:49. adhuc illo loquente venit a principe synagogae dicens ei quia mortua est filia tua noli vexare illum
As he was yet speaking, there cometh one to the ruler of the synagogue, saying to him: Thy daughter is dead: trouble him not.
8:49. While he was still speaking, someone came to the ruler of the synagogue, saying to him: “Your daughter is dead. Do not trouble him.”
8:49. While he yet spake, there cometh one from the ruler of the synagogue’s [house], saying to him, Thy daughter is dead; trouble not the Master.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:49: he: Luk 8:41-43; Mat 9:23-26; Mar 5:35-43
trouble: Luk 7:6, Luk 11:7; Isa 7:12; Mar 5:35
John Gill
8:49 While he yet spake,.... The above words to the woman;
there cometh one: Mark suggests there were more than one, Mk 5:35; see Gill on Mk 5:35 and the Persic version here reads, "some of the ruler's family came"; that is, to him, who was now with Jesus: from the ruler of the synagogue's house; so the word "house" is supplied by the Syriac and Ethiopic versions; otherwise the words would be,
from the ruler of the synagogue; which could not be, since he was still with Christ: hence some versions, as the Vulgate and Arabic, render them, "to the ruler of the synagogue"; and which give a true sense, and a right view of the case; for this messenger both came from his house, and to him:
saying to him, thy daughter is dead, trouble not the master; to bring him any further, since all hope of help was now gone. The Vulgate Latin version, instead of "master", reads "him"; and the Ethiopic version, "Jesus".
8:508:50: Իսկ Յիսուս՝ իբրեւ լուաւ, պատասխանի՛ ետ նմա եւ ասէ. Մի՛ երկնչիր, միայն հաւատա՛՝ եւ կեցցէ՛։
50 Իսկ երբ Յիսուս լսեց, նրան պատասխանեց եւ ասաց. «Մի՛ վախեցիր, միայն հաւատա՛, եւ նա կ’ապրի»:
50 Բայց Յիսուս երբ լսեց ատիկա, ըսաւ անոր. «Մի՛ վախնար, միայն հաւատա ու պիտի ապրի»։
Իսկ Յիսուս իբրեւ լուաւ, պատասխանի ետ նմա եւ ասէ. Մի՛ երկնչիր, միայն հաւատա, եւ կեցցէ:

8:50: Իսկ Յիսուս՝ իբրեւ լուաւ, պատասխանի՛ ետ նմա եւ ասէ. Մի՛ երկնչիր, միայն հաւատա՛՝ եւ կեցցէ՛։
50 Իսկ երբ Յիսուս լսեց, նրան պատասխանեց եւ ասաց. «Մի՛ վախեցիր, միայն հաւատա՛, եւ նա կ’ապրի»:
50 Բայց Յիսուս երբ լսեց ատիկա, ըսաւ անոր. «Մի՛ վախնար, միայն հաւատա ու պիտի ապրի»։
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8:5050: Но Иисус, услышав это, сказал ему: не бойся, только веруй, и спасена будет.
8:50  ὁ δὲ ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῶ, μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται.
8:50. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἀκούσας (having-heard) ἀπεκρίθη (it-was-separated-off) αὐτῷ (unto-it,"Μὴ (Lest) φοβοῦ , ( thou-should-fearee-unto ,"μόνον (to-alone) πίστευσον, (thou-should-have-trusted-of) καὶ (and) σωθήσεται. (it-shall-be-saved)
8:50. Iesus autem audito hoc verbo respondit patri puellae noli timere crede tantum et salva eritAnd Jesus hearing this word, answered the father of the maid: Fear not. Believe only: and she shall be safe.
50. But Jesus hearing it, answered him, Fear not: only believe, and she shall be made whole.
8:50. Then Jesus, upon hearing this word, replied to the father of the girl: “Do not be afraid. Only believe, and she will be saved.”
8:50. But when Jesus heard [it], he answered him, saying, Fear not: believe only, and she shall be made whole.
But when Jesus heard [it], he answered him, saying, Fear not: believe only, and she shall be made whole:

50: Но Иисус, услышав это, сказал ему: не бойся, только веруй, и спасена будет.
8:50  ὁ δὲ ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῶ, μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται.
8:50. Iesus autem audito hoc verbo respondit patri puellae noli timere crede tantum et salva erit
And Jesus hearing this word, answered the father of the maid: Fear not. Believe only: and she shall be safe.
8:50. Then Jesus, upon hearing this word, replied to the father of the girl: “Do not be afraid. Only believe, and she will be saved.”
8:50. But when Jesus heard [it], he answered him, saying, Fear not: believe only, and she shall be made whole.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:50: believe: Luk 8:48; Isa 50:10; Mar 5:36, Mar 9:23, Mar 11:22-24; Joh 11:25, Joh 11:40; Rom 4:17, Rom 4:20
John Gill
8:50 But when Jesus heard it,.... The message that was brought to the ruler, and the hint that was given, that it was needless to give him any further trouble:
he answered him; not the messenger, but the father of the child, as the Vulgate Latin, Syriac, Persic, and Ethiopic versions read:
saying, fear not: do not be dismayed at this message, nor despair of help, notwithstanding such is the case:
believe only, and she shall be made whole; exercise faith in me, that I am able to raise her from the dead, and I will do it; and she shall be restored to life, and to perfect health and strength again.
8:518:51: Եւ մտեալ ՚ի տունն, ո՛չ զոք եթող մտանել, բայց միայն զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, եւ զհայր մանկանն եւ զմայր նորա։
51 Եւ նրա տունը մտնելով՝ ոչ ոքի չթողեց ներս մտնել, բացի Պետրոսից, Յակոբոսից, Յովհաննէսից եւ երեխայի հօրից ու մօրից:
51 Երբ տունը մտաւ, ուրիշ մէ՛կը թող չտուաւ որ մտնէ, բայց միայն Պետրոսը ու Յակոբոսը եւ Յովհաննէսը ու աղջկան հայրն ու մայրը։
Եւ մտեալ ի տունն` ոչ զոք եթող մտանել, բայց միայն զՊետրոս եւ զՅակովբոս եւ զՅովհաննէս եւ զհայր մանկանն եւ զմայր նորա:

8:51: Եւ մտեալ ՚ի տունն, ո՛չ զոք եթող մտանել, բայց միայն զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, եւ զհայր մանկանն եւ զմայր նորա։
51 Եւ նրա տունը մտնելով՝ ոչ ոքի չթողեց ներս մտնել, բացի Պետրոսից, Յակոբոսից, Յովհաննէսից եւ երեխայի հօրից ու մօրից:
51 Երբ տունը մտաւ, ուրիշ մէ՛կը թող չտուաւ որ մտնէ, բայց միայն Պետրոսը ու Յակոբոսը եւ Յովհաննէսը ու աղջկան հայրն ու մայրը։
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8:5151: Придя же в дом, не позволил войти никому, кроме Петра, Иоанна и Иакова, и отца девицы, и матери.
8:51  ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῶ εἰ μὴ πέτρον καὶ ἰωάννην καὶ ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα.
8:51. ἐλθὼν (Having-had-came) δὲ (moreover) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) οὐκ (not) ἀφῆκεν (it-sent-off) εἰσελθεῖν (to-have-had-came-into) τινὰ (to-a-one) σὺν (together) αὐτῷ (unto-it) εἰ (if) μὴ (lest) Πέτρον (to-a-Petros) καὶ (and) Ἰωάνην (to-an-Ioanes) καὶ (and) Ἰάκωβον (to-an-Iakobos) καὶ (and) τὸν (to-the-one) πατέρα (to-a-father) τῆς (of-the-one) παιδὸς (of-a-child) καὶ (and) τὴν (to-the-one) μητέρα. (to-a-mother)
8:51. et cum venisset domum non permisit intrare secum quemquam nisi Petrum et Iohannem et Iacobum et patrem et matrem puellaeAnd when he was come to the house, he suffered not any man to go in with him, but Peter and James and John, and the father and mother of the maiden.
51. And when he came to the house, he suffered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother.
8:51. And when he had arrived at the house, he would not permit anyone to enter with him, except Peter and James and John, and the father and mother of the girl.
8:51. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden:

51: Придя же в дом, не позволил войти никому, кроме Петра, Иоанна и Иакова, и отца девицы, и матери.
8:51  ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῶ εἰ μὴ πέτρον καὶ ἰωάννην καὶ ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα.
8:51. et cum venisset domum non permisit intrare secum quemquam nisi Petrum et Iohannem et Iacobum et patrem et matrem puellae
And when he was come to the house, he suffered not any man to go in with him, but Peter and James and John, and the father and mother of the maiden.
8:51. And when he had arrived at the house, he would not permit anyone to enter with him, except Peter and James and John, and the father and mother of the girl.
8:51. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:51: he suffered: Kg1 17:19-23; Kg2 4:4-6, Kg2 4:34-36; Isa 42:2; Mat 6:5, Mat 6:6; Act 9:40
save: Luk 6:14, Luk 9:28; Mar 5:37-40, Mar 14:33
John Gill
8:51 And when he came into the house,.... Of the ruler of the synagogue;
he suffered no man to go in: to the room, where the dead body lay:
save Peter, James and John; not one of the multitude that followed him, nor any of the disciples, but these three; who were his favourite ones, and were a sufficient number to be witnesses of the miracle:
and the father and mother of the maiden; these also were admitted. The Persic version very wrongly joins these last words with the beginning of the next verse, reading them thus, "the father and mother of the maiden, with the domestics, wept and bewailed her".
8:528:52: Լայի՛ն ամենեքեան՝ եւ կոծէին զնա. եւ նա՝ ասէ. Մի՛ լայք, զի չէ՛ մեռեալ, այլ ննջէ[1181]։ [1181] Ոմանք. Զի ոչ է մեռեալ։
52 Ամէնքը լալիս եւ ողբում էին նրա վրայ: Եւ նա ասաց. «Լաց մի՛ եղէք, որովհետեւ մեռած չէ, այլ ննջում է»:
52 Ամէնքն ալ կու լային ու կ’ողբային անոր վրայ. եւ ինք ըսաւ. «Մի՛ լաք, անիկա մեռած չէ, հապա կը քնանայ»։
Լային ամենեքեան եւ կոծէին զնա. եւ նա ասէ. Մի՛ լայք, զի չէ մեռեալ, այլ ննջէ:

8:52: Լայի՛ն ամենեքեան՝ եւ կոծէին զնա. եւ նա՝ ասէ. Մի՛ լայք, զի չէ՛ մեռեալ, այլ ննջէ[1181]։
[1181] Ոմանք. Զի ոչ է մեռեալ։
52 Ամէնքը լալիս եւ ողբում էին նրա վրայ: Եւ նա ասաց. «Լաց մի՛ եղէք, որովհետեւ մեռած չէ, այլ ննջում է»:
52 Ամէնքն ալ կու լային ու կ’ողբային անոր վրայ. եւ ինք ըսաւ. «Մի՛ լաք, անիկա մեռած չէ, հապա կը քնանայ»։
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8:5252: Все плакали и рыдали о ней. Но Он сказал: не плачьте; она не умерла, но спит.
8:52  ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν, μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει.
8:52. ἔκλαιον (They-were-sobbing) δὲ (moreover," πάντες ( all ,"καὶ (and) ἐκόπτοντο ( they-were-felling ) αὐτήν. (to-it) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Μὴ (Lest) κλαίετε, (ye-should-sob,"οὐ (not) γὰρ (therefore) ἀπέθανεν (it-had-died-off,"ἀλλὰ (other) καθεύδει. (it-resteth-down)
8:52. flebant autem omnes et plangebant illam at ille dixit nolite flere non est mortua sed dormitAnd all wept and mourned for her. But he said: Weep not. The maid is not dead, but sleepeth.
52. And all were weeping, and bewailing her: but he said, Weep not; for she is not dead, but sleepeth.
8:52. Now all were weeping and mourning for her. But he said: “Do not weep. The girl is not dead, but only sleeping.”
8:52. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth:

52: Все плакали и рыдали о ней. Но Он сказал: не плачьте; она не умерла, но спит.
8:52  ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν, μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει.
8:52. flebant autem omnes et plangebant illam at ille dixit nolite flere non est mortua sed dormit
And all wept and mourned for her. But he said: Weep not. The maid is not dead, but sleepeth.
8:52. Now all were weeping and mourning for her. But he said: “Do not weep. The girl is not dead, but only sleeping.”
8:52. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
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
8:52: all: Gen 23:2, Gen 27:34, Gen 27:35; Sa2 18:33; Jer 9:17-21; Exo 24:17; Zac 12:10
she: Mar 5:38, Mar 5:39; Joh 11:4, Joh 11:11-13
Geneva 1599
8:52 And all wept, and (o) bewailed her: but he said, Weep not; she is not dead, but sleepeth.
(o) The word signifies to beat and strike, and is used in the mournings and lamentations that are at burials, at which times men used this type of behaviour.
John Gill
8:52 Not only her relations and friends, and the servants of the house, but the mourning women, that were hired on this occasion, and employed for this purpose:
but he said, weep not; neither in show, as the mourning women did, nor in reality, as the friends of the deceased:
she is not dead, but sleepeth; See Gill on Mt 9:24. See Gill on Mk 5:39.
John Wesley
8:52 She is not dead but sleepeth - Her soul is not separated finally from the body; and this short separation is rather to be called sleep than death.
8:538:53: Եւ նոքա՝ ծա՛ղր առնէին զնա, զի գիտէին թէ մեռա՛ւ։
53 Իսկ նրանք ծաղրում էին նրան, որովհետեւ գիտէին, որ մեռած էր:
53 Անոնք ծաղր կ’ընէին զանիկա, քանզի գիտէին թէ մեռաւ։
Եւ նոքա ծաղր առնէին զնա, զի գիտէին թէ մեռաւ:

8:53: Եւ նոքա՝ ծա՛ղր առնէին զնա, զի գիտէին թէ մեռա՛ւ։
53 Իսկ նրանք ծաղրում էին նրան, որովհետեւ գիտէին, որ մեռած էր:
53 Անոնք ծաղր կ’ընէին զանիկա, քանզի գիտէին թէ մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:5353: И смеялись над Ним, зная, что она умерла.
8:53  καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν.
8:53. καὶ (And) κατεγέλων (they-were-down-laughing-unto) αὐτοῦ, (of-it," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ἀπέθανεν. (it-had-died-off)
8:53. et deridebant eum scientes quia mortua essetAnd they laughed him to scorn, knowing that she was dead.
53. And they laughed him to scorn, knowing that she was dead.
8:53. And they derided him, knowing that she had died.
8:53. And they laughed him to scorn, knowing that she was dead.
And they laughed him to scorn, knowing that she was dead:

53: И смеялись над Ним, зная, что она умерла.
8:53  καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν.
8:53. et deridebant eum scientes quia mortua esset
And they laughed him to scorn, knowing that she was dead.
8:53. And they derided him, knowing that she had died.
8:53. And they laughed him to scorn, knowing that she was dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:53: laughed: Luk 16:14; Job 12:4, Job 17:2; Psa 22:7; Isa 53:3
knowing: Mar 15:44, Mar 15:45; Joh 11:39, Joh 19:33-35
John Gill
8:53 And they laughed him to scorn,.... The servants, neighbours, and relations, the pipers, and mourning women: these, from weeping for the dead, fell to laughing at Christ, having him and his words in the utmost derision:
knowing that she was dead: some of them having been employed in laying her out, and all of them having seen her, and were satisfied, and thoroughly assured, that she was actually dead, as ever any person was, as she doubtless was; but they were ignorant in what sense Christ meant she was not dead, but asleep; See Gill on Mt 9:24. See Gill on Mk 5:39.
8:548:54: Եւ նորա՝ հանեալ զամենեսին արտաքս,
54* Եւ ամենքին դուրս հանելով՝
54 Ինք ամէնքն ալ դուրս հանելով՝
Եւ նորա հանեալ զամենեսին արտաքս:

8:54: Եւ նորա՝ հանեալ զամենեսին արտաքս,
54* Եւ ամենքին դուրս հանելով՝
54 Ինք ամէնքն ալ դուրս հանելով՝
zohrab-1805▾ eastern-1994▾ western am▾
8:5454*: Он же, выслав всех вон
8:54  αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων, ἡ παῖς, ἔγειρε.
8:54. αὐτὸς (It) δὲ (moreover) κρατήσας (having-secured-unto) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτῆς (of-it) ἐφώνησεν (it-sounded-unto) λέγων (forthing,"Ἡ (The-one) παῖς, (a-child,"ἔγειρε. (thou-should-rouse)
8:54. ipse autem tenens manum eius clamavit dicens puella surgeBut he taking her by the hand, cried out, saying: Maid, arise.
54. But he, taking her by the hand, called, saying, Maiden, arise.
8:54. But he, taking her by the hand, cried out, saying, “Little girl, arise.”
8:54. And he put them all out, and took her by the hand, and called, saying, Maid, arise.
And he put them all out:

54*: Он же, выслав всех вон
8:54  αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων, ἡ παῖς, ἔγειρε.
8:54. ipse autem tenens manum eius clamavit dicens puella surge
But he taking her by the hand, cried out, saying: Maid, arise.
8:54. But he, taking her by the hand, cried out, saying, “Little girl, arise.”
8:54. And he put them all out, and took her by the hand, and called, saying, Maid, arise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:54: He put them all out - That is, the pipers and those who made a noise, weeping and lamenting. See Mat 9:23; Mar 5:38. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:54: he put: Luk 8:51; Mar 5:40
took: Jer 31:32; Mat 9:25; Mar 1:31, Mar 5:41, Mar 8:23, Mar 9:27
Maid: Luk 7:14, Luk 7:15; Joh 5:21, Joh 5:28, Joh 5:29, Joh 11:43; Act 9:40; Rom 4:17
John Gill
8:54 And he put them all out,.... Of the room, where the maiden lay, all the mourners and pipers; all excepting the parents of the child, and his three disciples, This clause is left out in the Vulgate Latin, and Ethiopic versions; nor was it in two of Beza's ancient copies, and in two of Stephens's; but in the rest, and in the other versions:
and took hereby the hand, and called, saying; in the Syriac language, "Talitha cumi", as in Mk 5:41
Maid, arise; See Gill on Mk 5:41.
8:558:55: կալա՛ւ զձեռանէ նորա, բարբառեցա՛ւ եւ ասէ. Արի կա՛ց մանո՛ւկ դու[1182]։ [1182] Յօրինակին պակասէր. Զձեռանէ նորա, բար՛՛։
54* բռնեց նրա ձեռքից, գոչեց եւ ասաց. «Վե՛ր կաց, կանգնի՛ր, ո՛վ մանուկ»:
[54] բռնեց աղջկան ձեռքէն ու կանչեց՝ ըսելով. «Աղջի՛կ, ելիր»։
կալաւ զձեռանէ նորա, բարբառեցաւ եւ ասէ. Արի, կաց, մանուկ դու:

8:55: կալա՛ւ զձեռանէ նորա, բարբառեցա՛ւ եւ ասէ. Արի կա՛ց մանո՛ւկ դու[1182]։
[1182] Յօրինակին պակասէր. Զձեռանէ նորա, բար՛՛։
54* բռնեց նրա ձեռքից, գոչեց եւ ասաց. «Վե՛ր կաց, կանգնի՛ր, ո՛վ մանուկ»:
[54] բռնեց աղջկան ձեռքէն ու կանչեց՝ ըսելով. «Աղջի՛կ, ելիր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:5554*: и взяв ее за руку, возгласил: девица! встань.
8:55  καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν.
8:55. καὶ (And) ἐπέστρεψεν (it-beturned-upon,"τὸ (the-one) πνεῦμα (a-currenting-to) αὐτῆς, (of-it,"καὶ (and) ἀνέστη (it-had-stood-up) παραχρῆμα, (beside-to-an-affording-to,"καὶ (and) διέταξεν (it-arranged-through) αὐτῇ (unto-it) δοθῆναι (to-have-been-given) φαγεῖν. (to-have-had-devoured)
8:55. et reversus est spiritus eius et surrexit continuo et iussit illi dari manducareAnd her spirit returned: and she arose immediately. And he bid them give her to eat.
55. And her spirit returned, and she rose up immediately: and he commanded that be given her to eat.
8:55. And her spirit returned, and she immediately rose up. And he ordered them to give her something to eat.
8:55. And her spirit came again, and she arose straightway: and he commanded to give her meat.
KJV [54] and took her by the hand, and called, saying, Maid, arise:

54*: и взяв ее за руку, возгласил: девица! встань.
8:55  καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν.
8:55. et reversus est spiritus eius et surrexit continuo et iussit illi dari manducare
And her spirit returned: and she arose immediately. And he bid them give her to eat.
8:55. And her spirit returned, and she immediately rose up. And he ordered them to give her something to eat.
8:55. And her spirit came again, and she arose straightway: and he commanded to give her meat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:55: And he commanded to give her meat - Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God's grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:55: her spirit: This expression, thus used of one who had been dead, strongly implies, that at death the soul not only exists separately, but returns and is re-united to the body, when it is raised from the dead. Kg1 17:21-23; Joh 11:44
and he: Luk 24:41-43; Mar 5:43; Joh 11:44
Geneva 1599
8:55 And her spirit came again, and she (p) arose straightway: and he commanded to give her meat.
(p) The corpse was lying there, and then the young girl received life, and rose out of the bed, that all the world might see that she was not only restored to life, but also void of all sickness.
John Gill
8:55 And her spirit came again,.... Her soul, which was departed from her, upon the all-powerful voice of Christ, returned to her body; and "re-entered", as the Ethiopic version adds: this shows that the soul is immortal, and dies not with the body; that it exists in a separate state from it after death, and will hereafter re-enter the body, and be again united to it in the resurrection, of which this instance was a kind of pledge and emblem: where her spirit was during this time of separation, is needless, and would be curious and rash to inquire; it is enough to say with the Scripture, that it had returned, to God, that gave it, Eccles 12:7 and by whom it was sent back to its body again:
and she arose straightway: from off the bed, and as Mark says, "walked"; for she was at an age capable of it, and which actions of arising and walking, clearly proved that she was alive, and in health:
and he commanded to give her meat; which was done, partly to show, not only that she was alive, but that her disorder was removed, and her appetite restored, and that she could eat and drink, as she had done before her illness; and partly, to observe that she was raised not to an immortal life, as none were before Christ, but to an animate life, which was to be supported by eating and drinking, and so a mortal one; See Gill on Mk 5:43.
Robert Jamieson, A. R. Fausset and David Brown
8:55 give her meat--(See on Mk 5:43).
8:568:56: Եւ դարձա՛ւ ոգի նորա, եւ կանգնեցա՛ւ վաղվաղակի. եւ հրամայեաց տալ նմա ուտե՛լ։
55 Եւ նրա հոգին վերադարձաւ, եւ մանուկը իսկոյն կանգնեց: Եւ Յիսուս հրամայեց, որ նրան ուտելու բան տան:
55 Անոր հոգին դարձաւ ու իսկոյն ոտքի ելաւ։ Յիսուս հրաման ըրաւ, որ ուտելիք տան անոր։
Եւ դարձաւ ոգի նորա, եւ կանգնեցաւ վաղվաղակի. եւ հրամայեաց տալ նմա ուտել:

8:56: Եւ դարձա՛ւ ոգի նորա, եւ կանգնեցա՛ւ վաղվաղակի. եւ հրամայեաց տալ նմա ուտե՛լ։
55 Եւ նրա հոգին վերադարձաւ, եւ մանուկը իսկոյն կանգնեց: Եւ Յիսուս հրամայեց, որ նրան ուտելու բան տան:
55 Անոր հոգին դարձաւ ու իսկոյն ոտքի ելաւ։ Յիսուս հրաման ըրաւ, որ ուտելիք տան անոր։
zohrab-1805▾ eastern-1994▾ western am▾
8:5655: И возвратился дух ее; она тотчас встала, и Он велел дать ей есть.
8:56  καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.
8:56. καὶ (And) ἐξέστησαν (they-had-stood-out,"οἱ (the-ones) γονεῖς (generators-of) αὐτῆς: (of-it) ὁ (the-one) δὲ (moreover) παρήγγειλεν (it-messaged-beside) αὐτοῖς (unto-them) μηδενὶ (unto-lest-moreover-one) εἰπεῖν (to-have-had-said) τὸ (to-the-one) γεγονός. (to-having-hath-had-come-to-become)
8:56. et stupuerunt parentes eius quibus praecepit ne alicui dicerent quod factum eratAnd her parents were astonished, whom he charged to tell no man what was done.
56. And her parents were amazed: but he charged them to tell no man what had been done.
8:56. And her parents were stupefied. And he instructed them not to tell anyone what had happened.
8:56. And her parents were astonished: but he charged them that they should tell no man what was done.
KJV [55] And her spirit came again, and she arose straightway: and he commanded to give her meat:

55: И возвратился дух ее; она тотчас встала, и Он велел дать ей есть.
8:56  καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.
8:56. et stupuerunt parentes eius quibus praecepit ne alicui dicerent quod factum erat
And her parents were astonished, whom he charged to tell no man what was done.
8:56. And her parents were stupefied. And he instructed them not to tell anyone what had happened.
8:56. And her parents were astonished: but he charged them that they should tell no man what was done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:56: he charged: Luk 5:14; Mat 8:4, Mat 9:30; Mar 5:42, Mar 5:43
John Gill
8:56 And her parents were astonished,.... At the miracle that was wrought, to see their child restored to life; to see her arise, walk, and eat, being in perfect health and strength, and no disorder attending her;
but he charged them that they should tell no man what was done. The Ethiopic version reads, "what he had done, nor any thing that was done" not that the thing itself could be concealed, but the way and manner in which, and the means by which it was done, and the circumstances of it; how that by taking her by the hand, and commanding her to arise, she forthwith arose, and walked and ate: Christ's meaning is, that he would not have them take any pains to publish this affair, or to make it more known than was necessary; not to acquaint any person with the particulars of it, but keep them as private as they could: his reasons for this; see Gill on Mk 5:43.
8:578:57: Եւ զարմացա՛ն ծնօղքն նորա. եւ նա՝ պատուիրէր մի՛ ումեք ասել՝ որ ինչ եղեւն։
56 Եւ նրա ծնողները զարմացած մնացին, իսկ նա պատուիրեց, որ ոչ ոքի չասեն, ինչ որ եղել էր:
56 Անոր ծնողքը ապշած մնացին։ Յիսուս անոնց պատուիրեց, որ եղածը մարդո՛ւ չըսեն։
Եւ զարմացան ծնողքն նորա. եւ նա պատուիրէր մի՛ ումեք ասել որ ինչ եղեւն:

8:57: Եւ զարմացա՛ն ծնօղքն նորա. եւ նա՝ պատուիրէր մի՛ ումեք ասել՝ որ ինչ եղեւն։
56 Եւ նրա ծնողները զարմացած մնացին, իսկ նա պատուիրեց, որ ոչ ոքի չասեն, ինչ որ եղել էր:
56 Անոր ծնողքը ապշած մնացին։ Յիսուս անոնց պատուիրեց, որ եղածը մարդո՛ւ չըսեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:5756: И удивились родители ее. Он же повелел им не сказывать никому о происшедшем.

KJV [56] And her parents were astonished: but he charged them that they should tell no man what was done:

56: И удивились родители ее. Он же повелел им не сказывать никому о происшедшем.
ru▾ el-en-gloss▾