Ղուկաս / Luke - 9 |

Text:
< PreviousՂուկաս - 9 Luke - 9Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The commission Christ gave to his twelve apostles to go out for some time to preach the gospel, and confirm it by miracles, ver. 1-6. II. Herod's terror at the growing greatness of our Lord Jesus, ver. 7-9. III. The apostles' return to Christ, his retirement with them into a place of solitude, the great resort of people to them notwithstanding, and his feeding five thousand men with five loaves and two fishes, ver. 10-17. IV. His discourse with his disciples concerning himself and his own sufferings for them, and their for him, ver. 18-27. V. Christ's transfiguration, ver. 28-36. VI. The cure of a lunatic child, ver. 37-42. VII. The repeated notice Christ gave his disciples of his approaching sufferings, ver. 43-45. VIII. His check to the ambition of his disciples (ver. 46-48), and to their monopolizing the power over devils to themselves, ver. 49, 50. IX. The rebuke he gave them for an over-due resentment of an affront given him by a village of the Samaritans, ver. 51-56. X. The answers he gave to several that were inclined to follow him, but not considerately, or not zealously and heartily, so inclined, ver. 57-62.
Adam Clarke: Commentary on the Bible - 1831
Christ sends his apostles to preach and work miracles, Luk 9:1-6. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10, Luk 9:11. He feeds five thousand men with five loaves and two fishes, Luk 9:12-17. He asks his disciples what the public think of him, Luk 9:18-21. Foretells his passion, Luk 9:22. Shows the necessity of self-denial, and the importance of salvation, Luk 9:23-25. Threatens those who deny him before men, Luk 9:26. The transfiguration, Luk 9:27-36. Cures a demoniac, Luk 9:37-43. Again foretells his passion, Luk 9:44, Luk 9:45. The disciples contend who shall be greatest, Luk 9:46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luk 9:49, Luk 9:50. Of the Samaritans who would not receive him, Luk 9:51-56. Of the man who wished to follow Jesus, Luk 9:57, Luk 9:58. He calls another disciple who asks permission first to bury his father, Luk 9:59. Our Lord's answer Luk 9:60-62.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 9:1, Christ sends his apostles to work miracles, and to preach; Luk 9:7, Herod desires to see Christ; Luk 9:10, The apostles return; Luk 9:12, Christ feeds five thousand; Luk 9:18, enquires what opinion the world had of him; foretells his passion; Luk 9:23, proposes to all the pattern of his patience; Luk 9:28, The transfiguration; Luk 9:37, He heals the lunatic; Luk 9:43, again forewarns his disciples of his passion; Luk 9:46, commends humility; Luk 9:51, bids them to shew mildness towards all, without desire of Rev_enge; Luk 9:57, Divers would follow him, but upon conditions.
9:19:1: Եւ կոչեցեալ զերկոտասան առաքեալսն, ետ նոցա զօրութիւն եւ իշխանութիւն ՚ի վերայ ամենայն դիւաց, եւ բժշկե՛լ զհիւանդութիւնս։
1 Եւ նա կանչելով տասներկու առաքեալներին՝ նրանց զօրութիւն եւ իշխանութիւն տուեց բոլոր դեւերի վրայ, նաեւ՝ բժշկելու հիւանդութիւնները:
9 Իր տասներկու աշակերտները* իրեն կանչելով՝ անոնց զօրութիւն ու իշխանութիւն տուաւ բոլոր դեւերուն վրայ եւ ախտերը բժշկելու։
Եւ կոչեցեալ [60]զերկոտասան առաքեալսն``, ետ նոցա զօրութիւն եւ իշխանութիւն ի վերայ ամենայն դիւաց, եւ բժշկել զհիւանդութիւնս:

9:1: Եւ կոչեցեալ զերկոտասան առաքեալսն, ետ նոցա զօրութիւն եւ իշխանութիւն ՚ի վերայ ամենայն դիւաց, եւ բժշկե՛լ զհիւանդութիւնս։
1 Եւ նա կանչելով տասներկու առաքեալներին՝ նրանց զօրութիւն եւ իշխանութիւն տուեց բոլոր դեւերի վրայ, նաեւ՝ բժշկելու հիւանդութիւնները:
9 Իր տասներկու աշակերտները* իրեն կանչելով՝ անոնց զօրութիւն ու իշխանութիւն տուաւ բոլոր դեւերուն վրայ եւ ախտերը բժշկելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:11: Созвав же двенадцать, дал силу и власть над всеми бесами и врачевать от болезней,
9:1  συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν,
9:1. Συνκαλεσάμενος ( Having-called-together-unto ) δὲ (moreover) τοὺς (to-the-ones) δώδεκα (to-two-ten) ἔδωκεν (it-gave) αὐτοῖς (unto-them) δύναμιν (to-an-ability) καὶ (and) ἐξουσίαν (to-a-being-out-unto) ἐπὶ (upon) πάντα ( to-all ) τὰ (to-the-ones) δαιμόνια (to-daimonlets) καὶ (and) νόσους (to-ailments) θεραπεύειν, (to-minister-of,"
9:1. convocatis autem duodecim apostolis dedit illis virtutem et potestatem super omnia daemonia et ut languores curarentThen calling together the twelve apostles, he gave them power and authority over all devils and to cure diseases.
1. And he called the twelve together, and gave them power and authority over all devils, and to cure diseases.
9:1. Then calling together the twelve Apostles, he gave them power and authority over all demons and to cure diseases.
9:1. Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases:

1: Созвав же двенадцать, дал силу и власть над всеми бесами и врачевать от болезней,
9:1  συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν,
9:1. convocatis autem duodecim apostolis dedit illis virtutem et potestatem super omnia daemonia et ut languores curarent
Then calling together the twelve apostles, he gave them power and authority over all devils and to cure diseases.
9:1. Then calling together the twelve Apostles, he gave them power and authority over all demons and to cure diseases.
9:1. Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
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
1-6: О послании Господом 12-ти апостолов на проповедь ев. Лука говорит, следуя ев. Марку (VI, 7-13). У евангелиста Матфея наставления ученикам гораздо обширнее (Мф X гл.). - Ни посоха. Здесь ев. Лука согласен не с Марком, а с Матфеем (см. Мк VI, 8: и Мф X, 10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. 4 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preaching the gospel, and healing every where. 7 Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; 8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.

We have here, I. The method Christ took to spread his gospel, to diffuse and enforce the light of it. He had himself travelled about, preaching and healing; but he could be only in one place at a time, and therefore now he sent his twelve disciples abroad, who by this time were pretty well instructed in the nature of the present dispensation, and able to instruct others and deliver to them what they had received from the Lord. Let them disperse themselves, some one way and some another, to preach the kingdom of God, as it was now about to be set up by the Messiah, to make people acquainted with the spiritual nature and tendency of it, and to persuade them to come into the interests and measures of it. For the confirming of their doctrine, because it was new and surprising, and very different from what they had been taught by the scribes and Pharisees, and because so much depended upon men's receiving, or not receiving it, he empowered them to work miracles (v. 1, 2): He gave them authority over all devils, to dispossess them, and cast them out, though ever so numerous, so subtle, so fierce, so obstinate. Christ designed a total rout and ruin to the kingdom of darkness, and therefore gave them power over all devils. He authorized and appointed them likewise to cure disease, and to heal the sick, which would make them welcome wherever they came, and not only convince people's judgments, but gain their affections. This was their commission. Now observe,

1. What Christ directed them to do, in prosecution of this commission at this time, when they were not to go far or be out long. (1.) They must not be solicitous to recommend themselves to people's esteem by their outward appearance. Now that they begin to set up for themselves, they must have no dress, nor study to make any other figure than what they made while they followed him: they must go as they were, and not change their clothes, or so much as put on a pair of new shoes. (2.) They must depend upon Providence, and the kindness of their friends, to furnish them with what was convenient for them. They must not take with them either bread or money, and yet believe they should not want. Christ would not have his disciples shy of receiving the kindnesses of their friends, but rather to expect them. Yet St. Paul saw cause not to go by this rule, when he laboured with his hands rather than be burdensome. (3.) They must not change their lodgings, as suspecting that those who entertained them were weary of them; they have no reason to be so, for the ark is a guest that always pays well for its entertainment: "Whatsoever house ye enter into there abide (v. 4), that people may know where to find you, that your friends may know you are not backward to serve them, and your enemies may know you are not ashamed nor afraid to face them; there abide till you depart out of that city; stay with those you are used to." (4.) They must put on authority, and speak warning to those who refused them as well as comfort to those that received them, v. 5. "If there be any place that will not entertain you, if the magistrates deny you admission and threaten to treat you as vagrants, leave them, do not force yourselves upon them, nor run yourselves into danger among them, but at the same time bind them over to the judgment of God for it; shake off the dust of your feet for a testimony against them." This will, as it were, be produced in evidence against them, that the messengers of the gospel had been among them, to make them a fair offer of grace and peace, for this dust they left behind there; so that when they perish at last in their infidelity this will lay and leave their blood upon their own heads. Shake off the dust of your feet, as much as to say you abandon their city, and will have no more to do with them.

2. What they did, in prosecution of this commission (v. 6): They departed from their Master's presence; yet, having still his spiritual presence with them, his eye and his arm going along with them, and, thus borne up in their work, they went through the towns, some or other of them, all the towns within the circuit appointed them, preaching the gospel, and healing every where. Their work was the same with their Master's, doing good both to souls and bodies.

II. We have here Herod's perplexity and vexation at this. The communicating of Christ's power to those who were sent forth in his name, and acted by authority from him, was an amazing and convincing proof of his being the Messiah, above any thing else; that he could not only work miracles himself, but empower others to work miracles too, this spread his fame more than any thing, and made the rays of this Sun of righteousness the stronger by the reflection of them even from the earth, from such mean illiterate men as the apostles were, who had nothing else to recommend them, or to raise any expectations from them, but that they had been with Jesus, Acts iv. 13. When the country sees such as these healing the sick in the name of Jesus it gives it an alarm. Now observe,

1. The various speculations it raised among the people, who, though they thought not rightly, yet could not but think honourably, of our Lord Jesus, and that he was an extraordinary person, one come from the other world; that either John Baptist, who was lately persecuted and slain for the cause of God, or one of the old prophets, that had been persecuted and slain long since in that cause, was risen again, to be recompensed for his sufferings by this honour put upon him; or that Elias, who was taken alive to heaven in a fiery chariot, had appeared as an express from heaven, v. 7, 8.

2. The great perplexity it created in the mind of Herod: When he had heard of all that was done by Christ, his guilty conscience flew in his face, and he was ready to conclude with them that John was risen from the dead. He thought he had got clear of John, and should never be troubled with him any more, but, it seems, he is mistaken; either John is come to life again or here is another in his spirit and power, for God will never leave himself without witness. "What shall I do now?" saith Herod. "John have I beheaded, but who is this? Is he carrying on John's work, or is he come to avenge John's death? John baptized, but he does not; John did no miracle, but he does, and therefore appears more formidable than John." Note, Those who oppose God will find themselves more and more embarrassed. However, he desired to see him, whether he resembled John or no; but he might soon have been put out of this pain if he would but have informed himself of that which thousands knew, that Jesus preached, and wrought miracles, a great while before John was beheaded, and therefore could not be John raised from the dead. He desired to see him; and why did he not go and see him? Probably, because he thought it below him either to go to him or to send for him; he had enough of John Baptist, and cared not for having to do with any more such reprovers of sin. He desired to see him, but we do not find that ever he did, till he saw him at his bar, and then he and his men of war set him at nought, Luke xxiii. 11. Had he prosecuted his convictions now, and gone to see him, who knows but a happy change might have ben wrought in him? But, delaying it now, his heart was hardened, and when he did see him he was as much prejudiced against him as any other.
Adam Clarke: Commentary on the Bible - 1831
9:1: Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe:
1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same.
2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Mat 10:1.
Albert Barnes: Notes on the Bible - 1834
9:1: See the notes at Mat 10:1-14.
See the notes at Mat 10:1-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: he: Luk 6:13-16; Mat 10:2-5; Mar 3:13-19, Mar 6:7-13
gave: Luk 10:19; Mat 10:1, Mat 16:19; Mar 6:7, Mar 16:17, Mar 16:18; Joh 14:12; Act 1:8, Act 3:16; Act 4:30, Act 9:34
Geneva 1599
9:1 Then (1) he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
(1) The twelve apostles are sent forth only at the commandment of Christ and equipped with the power of the Holy Spirit: both that none of the Israelites might pretend ignorance, and also that they might be better prepared for their general mission.
John Gill
9:1 Then he called his twelve disciples together,.... The Persic version reads, "all his twelve disciples", the other nine, besides the three that were with him, when he raised Jairus's daughter, recorded in the foregoing chapter; the Vulgate Latin, Arabic, and Ethiopic versions read, "the twelve apostles", for so Christ had named his disciples; See Gill on Mt 6:13. The Syriac version only reads, "his own twelve"; and this is agreeably to Luke's way of speaking; see Lk 8:1.
And gave them power and authority over all devils; that is, all kinds of devils, particularly to cast them out of the bodies of men, possessed by them:
and to cure diseases; of all sorts.
John Wesley
9:1 Mt 10:1; Mk 6:7.
Robert Jamieson, A. R. Fausset and David Brown
9:1 MISSION OF THE TWELVE APOSTLES. (Lk 9:1-6)
power and authority--He both qualified and authorized them.
9:29:2: Եւ առաքեաց զնոսա քարոզե՛լ զարքայութիւնն Աստուծոյ, եւ բժշկե՛լ զախտաժէտս։
2 Եւ ուղարկեց նրանց քարոզելու Աստուծոյ արքայութիւնը եւ բժշկելու ախտերով վարակուածներին:
2 Ու զանոնք ղրկեց, որ Աստուծոյ թագաւորութիւնը քարոզեն ու հիւանդները բժշկեն։
Եւ առաքեաց զնոսա քարոզել զարքայութիւնն Աստուծոյ եւ բժշկել զախտաժէտս:

9:2: Եւ առաքեաց զնոսա քարոզե՛լ զարքայութիւնն Աստուծոյ, եւ բժշկե՛լ զախտաժէտս։
2 Եւ ուղարկեց նրանց քարոզելու Աստուծոյ արքայութիւնը եւ բժշկելու ախտերով վարակուածներին:
2 Ու զանոնք ղրկեց, որ Աստուծոյ թագաւորութիւնը քարոզեն ու հիւանդները բժշկեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: и послал их проповедывать Царствие Божие и исцелять больных.
9:2  καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι [τοὺς ἀσθενεῖς],
9:2. καὶ (and) ἀπέστειλεν (it-set-off) αὐτοὺς (to-them) κηρύσσειν (to-herald) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἰᾶσθαι , ( to-cure-unto ,"
9:2. et misit illos praedicare regnum Dei et sanare infirmosAnd he sent them to preach the kingdom of God and to heal the sick.
2. And he sent them forth to preach the kingdom of God, and to heal the sick.
9:2. And he sent them to preach the kingdom of God and to heal the infirm.
9:2. And he sent them to preach the kingdom of God, and to heal the sick.
And he sent them to preach the kingdom of God, and to heal the sick:

2: и послал их проповедывать Царствие Божие и исцелять больных.
9:2  καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι [τοὺς ἀσθενεῖς],
9:2. et misit illos praedicare regnum Dei et sanare infirmos
And he sent them to preach the kingdom of God and to heal the sick.
9:2. And he sent them to preach the kingdom of God and to heal the infirm.
9:2. And he sent them to preach the kingdom of God, and to heal the sick.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:2: To preach the kingdom of God - For an explication of this phrase, see on Mat 3:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: Luk 10:1, Luk 10:9, Luk 10:11, Luk 16:16; Mat 3:2, Mat 10:7, Mat 10:8, Mat 13:19, Mat 24:14; Mar 1:14, Mar 1:15, Mar 6:12; Mar 16:15; Heb 2:3, Heb 2:4
John Gill
9:2 And he sent them to preach the kingdom of God,.... The Gospel, which gives an account of the kingdom of the Messiah; of his kingly office and power; of his church, which is his kingdom, and of the government of it, by the ministration of the word, and the administration of ordinances; of the kingdom of grace in the hearts of Christ's subjects, and the nature of it; and of the kingdom of glory, and what is the saints' meetness for it, and right unto it:
and to heal the sick; of every disease of body, and thereby confirm their mission and commission from Christ, to preach the Gospel; and recommend it to men.
9:39:3: Եւ ասէ ցնոսա. Մի՛ ինչ բառնայք ՚ի ճանապարհ. մի՛ գաւազան, եւ մի՛ մախաղ, մի՛ հաց, եւ մի՛ արծաթ. մի՛ երկուս հանդերձս ունիցիք[1183]։ [1183] Ոսկան. Բառնայք ՚ի ճանապարհի։
3 Եւ ասաց նրանց. «Ճանապարհի համար ոչինչ մի՛ վերցրէք. ո՛չ գաւազան եւ ո՛չ մախաղ, ո՛չ հաց եւ ո՛չ արծաթ դրամ. երկու հագուստ մի՛ ունեցէք.
3 Ըսաւ անոնց. «Ճամբու համար բան մի՛ առնէք, ո՛չ գաւազան եւ ո՛չ պարկ, ո՛չ հաց եւ ո՛չ ստակ, ո՛չ ալ կրկին հանդերձ ունենաք։
Եւ ասէ ցնոսա. Մի՛ ինչ բառնայք ի ճանապարհ, մի՛ գաւազան եւ մի՛ մախաղ, մի՛ հաց եւ մի՛ արծաթ, մի՛ երկուս հանդերձս ունիցիք:

9:3: Եւ ասէ ցնոսա. Մի՛ ինչ բառնայք ՚ի ճանապարհ. մի՛ գաւազան, եւ մի՛ մախաղ, մի՛ հաց, եւ մի՛ արծաթ. մի՛ երկուս հանդերձս ունիցիք[1183]։
[1183] Ոսկան. Բառնայք ՚ի ճանապարհի։
3 Եւ ասաց նրանց. «Ճանապարհի համար ոչինչ մի՛ վերցրէք. ո՛չ գաւազան եւ ո՛չ մախաղ, ո՛չ հաց եւ ո՛չ արծաթ դրամ. երկու հագուստ մի՛ ունեցէք.
3 Ըսաւ անոնց. «Ճամբու համար բան մի՛ առնէք, ո՛չ գաւազան եւ ո՛չ պարկ, ո՛չ հաց եւ ո՛չ ստակ, ո՛չ ալ կրկին հանդերձ ունենաք։
zohrab-1805▾ eastern-1994▾ western am▾
9:33: И сказал им: ничего не берите на дорогу: ни посоха, ни сумы, ни хлеба, ни серебра, и не имейте по две одежды;
9:3  καὶ εἶπεν πρὸς αὐτούς, μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε [ἀνὰ] δύο χιτῶνας ἔχειν.
9:3. καὶ (and) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Μηδὲν (To-lest-moreover-one) αἴρετε (ye-should-lift) εἰς (into) τὴν (to-the-one) ὁδόν, (to-a-way,"μήτε (lest-also) ῥάβδον (to-a-rod) μήτε (lest-also) πήραν (to-a-sack) μήτε (lest-also) ἄρτον (to-a-loaf) μήτε (lest-also) ἀργύριον, (to-a-silverlet) μήτε (lest-also) δύο (to-two) χιτῶνας (to-tunics) ἔχειν. (to-hold)
9:3. et ait ad illos nihil tuleritis in via neque virgam neque peram neque panem neque pecuniam neque duas tunicas habeatisAnd he said to them: Take nothing for your journey, neither staff, nor scrip, nor bread, nor money; neither have two coats.
3. And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats.
9:3. And he said to them: “You should take nothing for the journey, neither staff, nor traveling bag, nor bread, nor money; and you should not have two tunics.
9:3. And he said unto them, Take nothing for [your] journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.
And he said unto them, Take nothing for [your] journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece:

3: И сказал им: ничего не берите на дорогу: ни посоха, ни сумы, ни хлеба, ни серебра, и не имейте по две одежды;
9:3  καὶ εἶπεν πρὸς αὐτούς, μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε [ἀνὰ] δύο χιτῶνας ἔχειν.
9:3. et ait ad illos nihil tuleritis in via neque virgam neque peram neque panem neque pecuniam neque duas tunicas habeatis
And he said to them: Take nothing for your journey, neither staff, nor scrip, nor bread, nor money; neither have two coats.
9:3. And he said to them: “You should take nothing for the journey, neither staff, nor traveling bag, nor bread, nor money; and you should not have two tunics.
9:3. And he said unto them, Take nothing for [your] journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:3: Take nothing - See on Mar 6:7, Mar 6:8 (note).
Neither money - See on Mat 10:9 (note).
Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: Take: Luk 10:4-12, Luk 12:22, Luk 22:35; Psa 37:3; Mat 10:9, Mat 10:10; Mar 6:8, Mar 6:9; Ti2 2:4
two: Luk 3:11, Luk 5:29, Luk 12:28
John Gill
9:3 And he said unto them, take nothing for your journey,.... Throughout the towns and cities of Judea, where they were sent to preach the Gospel:
neither staves, The Vulgate Latin, and all the Oriental versions, read in the singular number, "neither staff, rod, or club"; and so it was in one of Beza's ancient copies, but in all the rest in the plural, as in Matthew; which last must be the true reading, since one staff was allowed, according as in Mk 6:8 though more than one were forbidden:
nor scrip; or bag to put provision in; See Gill on Mt 10:10.
Neither bread, neither money; gold, silver, or brass, to buy bread with; because they were to have it, wherever they came, given them, as their due, and the reward of their labour;
neither have two coats apiece; the word "apiece" is left out in one copy, nor is it expressed in the Vulgate Latin and the eastern versions, which read as in Mt 10:10 though the word does aptly and clearly express the sense of the prohibition, which was not that they should not have two coats among them, but not two apiece; or each man should not have two, or have change of raiment; See Gill on Mt 10:10
9:49:4: Եւ յոր տուն մտանիցէք՝ ա՛նդ ագջիք, եւ անտի՛ գնայցէ՛ք։
4 որ տունն էլ մտնէք, այնտե՛ղ գիշերեցէք եւ ապա այնտեղից գնացէ՛ք:
4 Եւ որո՛ւ տուն որ մտնէք, հոն մնացէք ու անկէ ելէք։
Եւ յոր տուն մտանիցէք, անդ ագջիք եւ անտի գնայցէք:

9:4: Եւ յոր տուն մտանիցէք՝ ա՛նդ ագջիք, եւ անտի՛ գնայցէ՛ք։
4 որ տունն էլ մտնէք, այնտե՛ղ գիշերեցէք եւ ապա այնտեղից գնացէ՛ք:
4 Եւ որո՛ւ տուն որ մտնէք, հոն մնացէք ու անկէ ելէք։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: и в какой дом войдете, там оставайтесь и оттуда отправляйтесь [в] [путь].
9:4  καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε.
9:4. καὶ (And) εἰς (into) ἣν (to-which) ἂν (ever) οἰκίαν (to-a-housing-unto) εἰσέλθητε, (ye-might-have-had-came-into,"ἐκεῖ (thither) μένετε (ye-should-stay) καὶ (and) ἐκεῖθεν (thither-from) ἐξέρχεσθε . ( ye-should-come-out )
9:4. et in quamcumque domum intraveritis ibi manete et inde ne exeatisAnd whatsoever house you shall enter into, abide there and depart not from thence.
4. And into whatsoever house ye enter, there abide, and thence depart.
9:4. And into whatever house you shall enter, lodge there, and do not move away from there.
9:4. And whatsoever house ye enter into, there abide, and thence depart.
And whatsoever house ye enter into, there abide, and thence depart:

4: и в какой дом войдете, там оставайтесь и оттуда отправляйтесь [в] [путь].
9:4  καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε.
9:4. et in quamcumque domum intraveritis ibi manete et inde ne exeatis
And whatsoever house you shall enter into, abide there and depart not from thence.
9:4. And into whatever house you shall enter, lodge there, and do not move away from there.
9:4. And whatsoever house ye enter into, there abide, and thence depart.
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
9:4: There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on Mat 10:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: Luk 10:5-8; Mat 10:11; Mar 6:10; Act 16:15
Geneva 1599
9:4 And whatsoever house ye enter into, there (a) abide, and thence depart.
(a) When you depart out of any city, depart from that place where you first took up your lodging: so that in these few words the Lord forbids them to change their lodgings: for this publishing of the gospel was as it were a publishing throughout the whole land, that no one in Judea might pretend ignorance, as though he had not heard that Christ had come.
John Gill
9:4 And whatsoever house ye enter into,.... In any town, or city, they should come to in their journey through Judea, and should enter into for the sake of lodging, during their stay:
there abide; do not shift quarters, or move from house to house:
and thence depart; the house you come into first, go out of last, when ye leave the town or city. The Vulgate Latin and Persic versions read, and thence do not depart: and so Beza says it is read in a certain copy, but then the sense is the same, as the Ethiopic version renders it, "do not go out from thence, until ye depart"; that is, do not leave the house, till you depart out of the town or city; agreeably to which is the Arabic version, "remain in it until the time of your going out"; See Gill on Mt 10:11.
John Wesley
9:4 There abide and thence depart - That is, stay in that house till ye leave the city.
9:59:5: Եւ որք ոչ ընդունիցին զձեզ, յորժամ ելանիցէք ՚ի քաղաքէն յայնմանէ, զփոշի ոտից ձերոց թօթափեսջի՛ք ՚ի վկայութիւն նոցա։
5 Եւ նրանք, որ ձեզ չեն ընդունի, որպէս վկայութիւն նրանց դէմ՝ ձեր ոտքերի փոշին թօթափեցէ՛ք, երբ այդ քաղաքից դուրս ելնէք»:
5 Եթէ անոնք ձեզ չընդունին, երբ այն քաղաքէն ելլէք, ձեր ոտքերուն փոշին անգամ թօթուեցէք՝ իրենց դէմ վկայութիւն ըլլալու համար»։
Եւ որք ոչ ընդունիցին զձեզ, յորժամ ելանիցէք ի քաղաքէն յայնմանէ, զփոշի ոտից ձերոց թօթափեսջիք ի վկայութիւն նոցա:

9:5: Եւ որք ոչ ընդունիցին զձեզ, յորժամ ելանիցէք ՚ի քաղաքէն յայնմանէ, զփոշի ոտից ձերոց թօթափեսջի՛ք ՚ի վկայութիւն նոցա։
5 Եւ նրանք, որ ձեզ չեն ընդունի, որպէս վկայութիւն նրանց դէմ՝ ձեր ոտքերի փոշին թօթափեցէ՛ք, երբ այդ քաղաքից դուրս ելնէք»:
5 Եթէ անոնք ձեզ չընդունին, երբ այն քաղաքէն ելլէք, ձեր ոտքերուն փոշին անգամ թօթուեցէք՝ իրենց դէմ վկայութիւն ըլլալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: А если где не примут вас, то, выходя из того города, отрясите и прах от ног ваших во свидетельство на них.
9:5  καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾽ αὐτούς.
9:5. καὶ (And) ὅσοι ( which-a-which ) ἂν (ever) μὴ (lest) δέχωνται ( they-might-receive ) ὑμᾶς, (to-ye," ἐξερχόμενοι ( coming-out ) ἀπὸ (off) τῆς (of-the-one) πόλεως (of-a-city) ἐκείνης (of-the-one-thither,"τὸν (to-the-one) κονιορτὸν (to-a-flailable-dust) ἀπὸ (off) τῶν (of-the-ones) ποδῶν (of-feet) ὑμῶν (of-ye) ἀποτινάσσετε (ye-should-quiver-off) εἰς (into) μαρτύριον (to-a-witnesslet) ἐπ' (upon) αὐτούς. (to-them)
9:5. et quicumque non receperint vos exeuntes de civitate illa etiam pulverem pedum vestrorum excutite in testimonium supra illosAnd whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them.
5. And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them.
9:5. And whoever will not have received you, upon departing from that city, shake off even the dust on your feet, as a testimony against them.”
9:5. And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.
And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them:

5: А если где не примут вас, то, выходя из того города, отрясите и прах от ног ваших во свидетельство на них.
9:5  καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾽ αὐτούς.
9:5. et quicumque non receperint vos exeuntes de civitate illa etiam pulverem pedum vestrorum excutite in testimonium supra illos
And whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them.
9:5. And whoever will not have received you, upon departing from that city, shake off even the dust on your feet, as a testimony against them.”
9:5. And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: whosoever: Luk 9:48, Luk 10:10-12, Luk 10:16; Mat 10:14, Mat 10:15; Mar 6:11, Mar 9:37; Act 13:51, Act 18:6
shake: Luk 9:53-56; Neh 5:13
a testimony: Luk 5:14; Mat 10:18
John Gill
9:5 And whosoever will not receive you,.... Unto their houses:
when ye go out of the city; where lodging and entertainment are refused you;
shake off the very dust from your feet, for a testimony against them; See Gill on Mt 10:14, Mk 6:11
9:69:6: Եւ ելեալ շրջէի՛ն ընդ քաղաքս եւ ընդ գեղս, աւետարանէին եւ բժշկէի՛ն ընդ ամենայն տեղիս[1184]։ [1184] Ոմանք. Գեաւղս. կամ՝ գեւղս։
6 Եւ նրանք ելան եւ շրջում էին քաղաքներում ու գիւղերում, աւետարանում էին եւ բժշկում ամէն տեղ:
6 Աշակերտները ելան ու գիւղէ գիւղ կը պտըտէին եւ ամէն տեղ աւետարանը կը քարոզէին ու բժշկութիւն կ’ընէին։
Եւ ելեալ շրջէին [61]ընդ քաղաքս եւ`` ընդ գեղս, աւետարանէին եւ բժշկէին ընդ ամենայն տեղիս:

9:6: Եւ ելեալ շրջէի՛ն ընդ քաղաքս եւ ընդ գեղս, աւետարանէին եւ բժշկէի՛ն ընդ ամենայն տեղիս[1184]։
[1184] Ոմանք. Գեաւղս. կամ՝ գեւղս։
6 Եւ նրանք ելան եւ շրջում էին քաղաքներում ու գիւղերում, աւետարանում էին եւ բժշկում ամէն տեղ:
6 Աշակերտները ելան ու գիւղէ գիւղ կը պտըտէին եւ ամէն տեղ աւետարանը կը քարոզէին ու բժշկութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: Они пошли и проходили по селениям, благовествуя и исцеляя повсюду.
9:6  ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ.
9:6. Ἐξερχόμενοι ( Coming-out ) δὲ (moreover) διήρχοντο ( they-were-coming-through ) κατὰ (down) τὰς (to-the-ones) κώμας (to-villages) εὐαγγελιζόμενοι ( goodly-messaging-to ) καὶ (and) θεραπεύοντες ( ministering-of ) πανταχοῦ. (of-all-areas)
9:6. egressi autem circumibant per castella evangelizantes et curantes ubiqueAnd going out, they went about through the towns, preaching the gospel and healing every where.
6. And they departed, and went throughout the villages, preaching the gospel, and healing everywhere.
9:6. And going forth, they traveled around, through the towns, evangelizing and curing everywhere.
9:6. And they departed, and went through the towns, preaching the gospel, and healing every where.
And they departed, and went through the towns, preaching the gospel, and healing every where:

6: Они пошли и проходили по селениям, благовествуя и исцеляя повсюду.
9:6  ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ.
9:6. egressi autem circumibant per castella evangelizantes et curantes ubique
And going out, they went about through the towns, preaching the gospel and healing every where.
9:6. And going forth, they traveled around, through the towns, evangelizing and curing everywhere.
9:6. And they departed, and went through the towns, preaching the gospel, and healing every where.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: Luk 9:1, Luk 9:2; Mar 6:12, Mar 6:13, Mar 16:20; Act 4:30, Act 5:15
John Gill
9:6 And they departed,.... That is, the apostles, as the Syriac and Persic versions express it: they went from Christ, and the place where he was, from Capernaum, at least from some place in Galilee:
and went through the towns; the Syriac, Persic, and Ethiopic versions add, "and cities"; that is, of Judea, as well as Galilee, even the whole land of Israel:
preaching the Gospel; which explains what is meant by the kingdom of God, Lk 9:2 and healing everywhere; all sorts of bodily diseases, wherever they came.
9:79:7: Լուաւ Հերովդէս չորրորդապետ զգործսն ամենայն, եւ զարմանա՛յր՝ վասն ասելոյն յոմանց,
7 Հերովդէս չորրորդապետը լսեց այս բոլոր գործերը եւ զարմանում էր ոմանց ասածի վրայ,
7 Հերովդէս չորրորդապետը Յիսուսին գործերը լսելով՝ տարակուսանքի մէջ էր, որովհետեւ ոմանք ըսած էին թէ ‘Յովհաննէս յարութիւն առաւ մեռելներէն’
Լուաւ Հերովդէս չորրորդապետ զգործսն ամենայն, եւ զարմանայր վասն ասելոյն յոմանց:

9:7: Լուաւ Հերովդէս չորրորդապետ զգործսն ամենայն, եւ զարմանա՛յր՝ վասն ասելոյն յոմանց,
7 Հերովդէս չորրորդապետը լսեց այս բոլոր գործերը եւ զարմանում էր ոմանց ասածի վրայ,
7 Հերովդէս չորրորդապետը Յիսուսին գործերը լսելով՝ տարակուսանքի մէջ էր, որովհետեւ ոմանք ըսած էին թէ ‘Յովհաննէս յարութիւն առաւ մեռելներէն’
zohrab-1805▾ eastern-1994▾ western am▾
9:77: Услышал Ирод четвертовластник о всём, что делал [Иисус], и недоумевал: ибо одни говорили, что это Иоанн восстал из мертвых;
9:7  ἤκουσεν δὲ ἡρῴδης ὁ τετραάρχης τὰ γινόμενα πάντα, καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπό τινων ὅτι ἰωάννης ἠγέρθη ἐκ νεκρῶν,
9:7. Ἤκουσεν (It-heard) δὲ (moreover,"Ἡρῴδης (a-Herodes) ὁ (the-one) τετραάρχης (a-firsting-of-fourth,"τὰ (to-the-ones) γινόμενα ( to-becoming ) πάντα , ( to-all ,"καὶ (and) διηπόρει (it-was-un-traversing-through-unto) διὰ (through) τὸ (to-the-one) λέγεσθαι (to-be-forthed) ὑπὸ (under) τινῶν (of-ones) ὅτι (to-which-a-one) Ἰωάνης (an-Ioanes) ἠγέρθη (it-was-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"
9:7. audivit autem Herodes tetrarcha omnia quae fiebant ab eo et haesitabat eo quod dicereturNow Herod, the tetrarch, heard of all things that were done by him. And he was in a doubt, because it was said
7. Now Herod the tetrarch heard of all that was done: and he was much perplexed, because that it was said by some, that John was risen from the dead;
9:7. Now Herod the tetrarch heard about all the things that were being done by him, but he doubted, because it was said
9:7. Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;
Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead:

7: Услышал Ирод четвертовластник о всём, что делал [Иисус], и недоумевал: ибо одни говорили, что это Иоанн восстал из мертвых;
9:7  ἤκουσεν δὲ ἡρῴδης ὁ τετραάρχης τὰ γινόμενα πάντα, καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπό τινων ὅτι ἰωάννης ἠγέρθη ἐκ νεκρῶν,
9:7. audivit autem Herodes tetrarcha omnia quae fiebant ab eo et haesitabat eo quod diceretur
Now Herod, the tetrarch, heard of all things that were done by him. And he was in a doubt, because it was said
9:7. Now Herod the tetrarch heard about all the things that were being done by him, but he doubted, because it was said
9:7. Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: (См. Мк VI, 14-16: и Мф XIV, 1-2). - Кто же этот... (ст. 9). У ев. Марка Ирод высказывается определенно, что это - воскресший Иоанн (VI, 16), ев. же Лука как бы стесняется вложить в уста Ирода - человека образованного - такую невероятную мысль. - Искал увидеть Его. Совесть тревожила Ирода, и он думал личным свиданием с загадочным человеком, быть может, пророком, успокоить свое сердце.
Adam Clarke: Commentary on the Bible - 1831
9:7: Herod the tetrarch - See on Mat 2:1 (note); Mat 14:1 (note).
By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: Mat 14:1.
He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveler, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mar 6:16.
Albert Barnes: Notes on the Bible - 1834
9:7: See the notes at Mat 14:1-2. Compare Mar 6:14-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: am 4036, ad 32
Herod: Job 18:11, Job 18:12; Psa 73:19; Mat 14:1-12; Mar 6:14-28
Tetrarch: A tetrarch, τετραρχης [Strong's G5076], from τετρας [Strong's G5069], four, and αρχη [Strong's G746], government, properly signifies a prince, or ruler over a quarter of any region; and had its origin from Galatia, which was governed by four princes. In the New Testament, however, it denotes a prince, or king, who reigns over the fourth part of a former kingdom. By Herod's will his kingdom was thus divided among his sons: Archelaus had one-half, consisting of Idumea, Judea, and Samaria; Herod Antipas, one-fourth, consisting of Galilee and Perea; and Philip the remaining fourth, consisting of Batanea, Trachonitis, and Auranitis.
he: Luk 21:25; Isa 22:5; Mic 7:4
Geneva 1599
9:7 (2) Now Herod the tetrarch heard of all that was done by him: and he (b) was perplexed, because that it was said of some, that John was risen from the dead;
(2) As soon as the world hears tidings of the gospel it is divided into differing opinions, and the tyrants especially are afraid.
(b) He stuck as it were fast in the mire.
John Gill
9:7 Now Herod the tetrarch,.... Of Galilee, and who is called a king in Mk 6:14 as he is here in the Ethiopic version:
heard of all that was done by him; of all the miracles that were wrought by Christ, and his apostles; the fame of which were the more spread through the mission of the apostles, and the journey they took through all the towns and cities of Galilee, which were in Herod's jurisdiction; by which means he, and his court, came to the knowledge of them, the whole country, ringing with the account of the same:
and he was perplexed; anxious, and distressed, not knowing well what to think of Christ, and the different sentiments of men about him: be was afraid lest he should be John the Baptist risen from the dead, whom he had beheaded: he hesitated about it at first, though he afterwards was fully persuaded, in his own mind, that it was he, as some affirmed; and this gave him great uneasiness, and filled him with distress and horror:
because that it was said of some that John was risen from the dead; and he began to fear it was true, though willing to disbelieve it, at least to make a question of it, especially in public; though in private, to his own family and servants, he was free to tell his mind.
John Wesley
9:7 It was said by some - And soon after by Herod himself. Mt 14:1; Mk 6:14.
Robert Jamieson, A. R. Fausset and David Brown
9:7 HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Lk 9:7-9)
perplexed--at a loss, embarrassed.
said of some, that John was risen--Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mk 6:14.
9:89:8: եթէ Յովհաննէս յարեա՛ւ ՚ի մեռելոց, եւ յոմանց՝ թէ Եղիա՛ յայտնեցաւ, եւ յայլոց՝ թէ մարգարէ՛ ոմն յառաջնոցն յարեաւ։
8 թէ՝ Յովհաննէսը մեռելներից յարութիւն է առել, իսկ ոմանց ասածի վրայ, թէ՝ Եղիան յայտնուեց, եւ ուրիշների՝ թէ՝ նախկին մարգարէներից մէկը յարութիւն է առել:
8 Եւ ոմանք՝ թէ ‘Եղիա յայտնուեցաւ’ եւ ուրիշներ ալ՝ թէ ‘Առաջուան մարգարէներէն մէկը յարութիւն առաւ’։
եթէ Յովհաննէս յարեաւ ի մեռելոց, եւ յոմանց` թէ Եղիա յայտնեցաւ, եւ յայլոց թէ` Մարգարէ ոմն յառաջնոցն յարեաւ:

9:8: եթէ Յովհաննէս յարեա՛ւ ՚ի մեռելոց, եւ յոմանց՝ թէ Եղիա՛ յայտնեցաւ, եւ յայլոց՝ թէ մարգարէ՛ ոմն յառաջնոցն յարեաւ։
8 թէ՝ Յովհաննէսը մեռելներից յարութիւն է առել, իսկ ոմանց ասածի վրայ, թէ՝ Եղիան յայտնուեց, եւ ուրիշների՝ թէ՝ նախկին մարգարէներից մէկը յարութիւն է առել:
8 Եւ ոմանք՝ թէ ‘Եղիա յայտնուեցաւ’ եւ ուրիշներ ալ՝ թէ ‘Առաջուան մարգարէներէն մէկը յարութիւն առաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: другие, что Илия явился, а иные, что один из древних пророков воскрес.
9:8  ὑπό τινων δὲ ὅτι ἠλίας ἐφάνη, ἄλλων δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
9:8. ὑπὸ (under) τινῶν (of-ones) δὲ (moreover) ὅτι (to-which-a-one) Ἠλείας (a-Heleias) ἐφάνη, (it-had-been-manifested," ἄλλων ( of-other ) δὲ (moveover) ὅτι (to-which-a-one) προφήτης (a-declarer-before) τις (a-one) τῶν (of-the-ones) ἀρχαίων ( of-first-belonged ) ἀνέστη. (it-had-stood-up)
9:8. a quibusdam quia Iohannes surrexit a mortuis a quibusdam vero quia Helias apparuit ab aliis autem quia propheta unus de antiquis surrexitBy some that John was risen from the dead: but by other some, that Elias had appeared: and by others, that one of the old prophets was risen again.
8. and by some, that Elijah had appeared; and by others, that one of the old prophets was risen again.
9:8. by some, “For John has risen from the dead,” yet truly, by others, “For Elijah has appeared,” and by still others, “For one of the prophets from of old has risen again.”
9:8. And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.
And of some, that Elias had appeared; and of others, that one of the old prophets was risen again:

8: другие, что Илия явился, а иные, что один из древних пророков воскрес.
9:8  ὑπό τινων δὲ ὅτι ἠλίας ἐφάνη, ἄλλων δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
9:8. a quibusdam quia Iohannes surrexit a mortuis a quibusdam vero quia Helias apparuit ab aliis autem quia propheta unus de antiquis surrexit
By some that John was risen from the dead: but by other some, that Elias had appeared: and by others, that one of the old prophets was risen again.
9:8. by some, “For John has risen from the dead,” yet truly, by others, “For Elijah has appeared,” and by still others, “For one of the prophets from of old has risen again.”
9:8. And of some, that Elias had appeared; and of others, that one of the old prophets was risen 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
9:8: Luk 9:19; Mat 17:10; Mar 6:15, Mar 8:28; Joh 1:21
John Gill
9:8 And of some, that Elias had appeared,.... Who had been translated, body and soul, to heaven, and whom the Jews expected a little before the coming of the Messiah:
and of others, that one of the old prophets was risen again; that is, one of the former prophets. It is well known, that the Jews distinguish the prophets into the former and latter; the books of the prophets of the Old Testament are so distinguished; the writings of the former prophets are those of Joshua, Judges, 1 and 2 of Samuel, and the first and second of Kings: the latter prophets are Isaiah, Jeremiah, Ezekiel, which are the greater prophets, and the twelve lesser ones: and in the Talmud (q) it is asked,
"who are , "the former prophets?" Says R. Huna, they are David, Samuel, and Solomon--and why are they called former prophets? to except (or distinguish) them from Haggai, Zachariah, and Malachi, who are the latter.''
So that by one of the old prophets, may be meant one of those that were before the times of Elias, as Samuel or David.
(q) T. Bab. Sota, fol. 48. 2.
John Wesley
9:8 That Elijah had appeared - He could not rise again, because he did not die.
9:99:9: Ասէ Հերովդէս. ԶՅովհա՛ննէս՝ ե՛ս գլխատեցի. իսկ սա՝ ո՞վ իցէ զորմէ զայսպիսի իրս լսեմ։ Եւ խնդրէր՝ տեսանել զնա[1185]։ [1185] Ոմանք. Ո՞վ է, զորմէ։
9 Հերովդէսն ասաց. «Յովհաննէսին ես գլխատեցի, իսկ սա ո՞վ է, որի մասին այսպիսի բաներ եմ լսում»: Եւ ուզում էր նրան տեսնել:
9 Հերովդէս ըսաւ. «Յովհաննէսը ես գլխատեցի, հապա ասիկա ո՞վ պիտի ըլլայ, որուն մասին այսպիսի բաներ կը լսեմ»։ Ու կ’ուզէր որ տեսնէ զանիկա։
Ասէ Հերովդէս. ԶՅովհաննէս ես գլխատեցի, իսկ սա ո՞վ իցէ զորմէ զայսպիսի իրս լսեմ: Եւ խնդրէր տեսանել զնա:

9:9: Ասէ Հերովդէս. ԶՅովհա՛ննէս՝ ե՛ս գլխատեցի. իսկ սա՝ ո՞վ իցէ զորմէ զայսպիսի իրս լսեմ։ Եւ խնդրէր՝ տեսանել զնա[1185]։
[1185] Ոմանք. Ո՞վ է, զորմէ։
9 Հերովդէսն ասաց. «Յովհաննէսին ես գլխատեցի, իսկ սա ո՞վ է, որի մասին այսպիսի բաներ եմ լսում»: Եւ ուզում էր նրան տեսնել:
9 Հերովդէս ըսաւ. «Յովհաննէսը ես գլխատեցի, հապա ասիկա ո՞վ պիտի ըլլայ, որուն մասին այսպիսի բաներ կը լսեմ»։ Ու կ’ուզէր որ տեսնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: И сказал Ирод: Иоанна я обезглавил; кто же Этот, о Котором я слышу такое? И искал увидеть Его.
9:9  εἶπεν δὲ ἡρῴδης, ἰωάννην ἐγὼ ἀπεκεφάλισα· τίς δέ ἐστιν οὖτος περὶ οὖ ἀκούω τοιαῦτα; καὶ ἐζήτει ἰδεῖν αὐτόν.
9:9. εἶπεν (It-had-said) δὲ (moreover,"[ὁ] "[the-one]"Ἡρῴδης (a-Herodes,"Ἰωάνην (To-an-Ioanes,"ἐγὼ (I) ἀπεκεφάλισα: (I-headed-off-to) τίς (what-one) δέ (moreover) ἐστιν (it-be) οὗτος (the-one-this) περὶ (about) οὗ (of-which) ἀκούω (I-hear) τοιαῦτα; (to-the-ones-unto-the-ones-these?"καὶ (And) ἐζήτει (it-was-seeking-unto) ἰδεῖν (to-have-had-seen) αὐτόν. (to-it)
9:9. et ait Herodes Iohannem ego decollavi quis autem est iste de quo audio ego talia et quaerebat videre eumAnd Herod said: John I have beheaded. But who is this of whom I hear such things? And he sought to see him.
9. And Herod said, John I beheaded: but who is this, about whom I hear such things? And he sought to see him.
9:9. And Herod said: “I beheaded John. So then, who is this, about whom I hear such things?” And he sought to see him.
9:9. And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him:

9: И сказал Ирод: Иоанна я обезглавил; кто же Этот, о Котором я слышу такое? И искал увидеть Его.
9:9  εἶπεν δὲ ἡρῴδης, ἰωάννην ἐγὼ ἀπεκεφάλισα· τίς δέ ἐστιν οὖτος περὶ οὖ ἀκούω τοιαῦτα; καὶ ἐζήτει ἰδεῖν αὐτόν.
9:9. et ait Herodes Iohannem ego decollavi quis autem est iste de quo audio ego talia et quaerebat videre eum
And Herod said: John I have beheaded. But who is this of whom I hear such things? And he sought to see him.
9:9. And Herod said: “I beheaded John. So then, who is this, about whom I hear such things?” And he sought to see him.
9:9. And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
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
9:9: John: Luk 9:7
And he: Luk 13:31, Luk 13:32, Luk 23:8
John Gill
9:9 And Herod said, John have I beheaded,.... That is, he had ordered him to be beheaded, and which was accordingly done by the executioner; of which he had full proof, since the head was brought him in a charger, and which he delivered to the daughter of Herodias:
but who is this of whom I hear such things? such, wonderful things, such amazing miracles, as were done by Christ: he seems to have reasoned after this manner with himself, surely this cannot be John, for I have beheaded him! and yet who should it be? and whereas some affirmed, that it was John that was risen from the dead, he began to fear that it was he;
and he desired to see him: that he might be satisfied whether it was he or not; for he had had personal knowledge of John, and converse with him, and therefore, upon sight of him, could tell whether it was he that was risen from the dead, or not; but we do not find Herod had a sight of Christ, until he was sent by Pilate to him at Jerusalem; see Lk 23:7.
Robert Jamieson, A. R. Fausset and David Brown
9:9 desired to see him--but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from Lk 23:8.
9:109:10: Դարձան առաքեալքն, եւ պատմեցին նմա զամենայն զոր արարին։ Եւ առեալ զնոսա խուսեաց առանձինն ՚ի տեղի անապատ քաղաքի միոյ, որում անուն էր Բեթսայիդա[1186]։ [1186] Ոմանք. Քաղաքի միում։
10 Առաքեալները վերադարձան եւ Յիսուսին պատմեցին այն ամէնը, ինչ որ արեցին. եւ նա նրանց հետն առնելով՝ քաշուեց առանձնացաւ ամայի մի տեղ, մօտակայքը մի քաղաքի, որ Բեթսայիդա էր կոչւում:
10 Առաքեալները դարձան ու պատմեցին անոր ինչ որ ըրին։ Յիսուս առաւ զանոնք, առանձին անապատ տեղ մը քաշուեցաւ քաղաքի մը քով՝ որուն անունը Բեթսայիդա էր։
Դարձան առաքեալքն եւ պատմեցին նմա զամենայն զոր արարին. եւ առեալ զնոսա` խուսեաց առանձինն ի տեղի անապատ քաղաքի միոյ, որում անուն էր Բեթսայիդա:

9:10: Դարձան առաքեալքն, եւ պատմեցին նմա զամենայն զոր արարին։ Եւ առեալ զնոսա խուսեաց առանձինն ՚ի տեղի անապատ քաղաքի միոյ, որում անուն էր Բեթսայիդա[1186]։
[1186] Ոմանք. Քաղաքի միում։
10 Առաքեալները վերադարձան եւ Յիսուսին պատմեցին այն ամէնը, ինչ որ արեցին. եւ նա նրանց հետն առնելով՝ քաշուեց առանձնացաւ ամայի մի տեղ, մօտակայքը մի քաղաքի, որ Բեթսայիդա էր կոչւում:
10 Առաքեալները դարձան ու պատմեցին անոր ինչ որ ըրին։ Յիսուս առաւ զանոնք, առանձին անապատ տեղ մը քաշուեցաւ քաղաքի մը քով՝ որուն անունը Բեթսայիդա էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: Апостолы, возвратившись, рассказали Ему, что они сделали; и Он, взяв их с Собою, удалился особо в пустое место, близ города, называемого Вифсаидою.
9:10  καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῶ ὅσα ἐποίησαν. καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατ᾽ ἰδίαν εἰς πόλιν καλουμένην βηθσαϊδά.
9:10. Καὶ (And) ὑποστρέψαντες ( having-beturned-under ,"οἱ (the-ones) ἀπόστολοι (setees-off," διηγήσαντο ( they-led-through-unto ) αὐτῷ (unto-it) ὅσα ( to-which-a-which ) ἐποίησαν. (they-did-unto) Καὶ (And) παραλαβὼν (having-had-taken-beside) αὐτοὺς (to-them) ὑπεχώρησεν (it-spaced-under-unto) κατ' (down) ἰδίαν (to-private-belonged) εἰς (into) πόλιν (to-a-city) καλουμένην (to-being-called-unto) Βηθσαιδά. (to-a-Bethsaida)
9:10. et reversi apostoli narraverunt illi quaecumque fecerunt et adsumptis illis secessit seorsum in locum desertum qui est BethsaidaAnd the apostles, when they were returned, told him all they had done. And taking them, he went aside into a desert place, apart, which belongeth to Bethsaida.
10. And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city called Bethsaida.
9:10. And when the Apostles returned, they explained to him all the things that they had done. And taking them with him, he withdrew to a deserted place apart, which belongs to Bethsaida.
9:10. And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida:

10: Апостолы, возвратившись, рассказали Ему, что они сделали; и Он, взяв их с Собою, удалился особо в пустое место, близ города, называемого Вифсаидою.
9:10  καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῶ ὅσα ἐποίησαν. καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατ᾽ ἰδίαν εἰς πόλιν καλουμένην βηθσαϊδά.
9:10. et reversi apostoli narraverunt illi quaecumque fecerunt et adsumptis illis secessit seorsum in locum desertum qui est Bethsaida
And the apostles, when they were returned, told him all they had done. And taking them, he went aside into a desert place, apart, which belongeth to Bethsaida.
9:10. And when the Apostles returned, they explained to him all the things that they had done. And taking them with him, he withdrew to a deserted place apart, which belongs to Bethsaida.
9:10. And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-17: О чуде насыщения народа ев. Лука говорит, сокращая рассказ ев. Марка (Мк VI, 30-44; ср. Мф XIV, 13-21). Он только точнее определяет направление пути, которым удалился Христос. - Близ города... (ст. 10) - правильнее: "по направлению к городу, называемому Вифсаидою", т. е. на северо-восточный берег Генисаретского моря. См. о Вифсаиде прим. к Ев. Мк VI, 45.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. 11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. 15 And they did so, and made them all sit down. 16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.

We have here, I. The account which the twelve gave their Master of the success of their ministry. They were not long out; but, when they returned, they told him all that they had done, as became servants who were sent on an errand. They told him what they had done, that, if they had done any thing amiss, they might mend it next time.

II. Their retirement, for a little breathing: He took them, and went aside privately into a desert place, that they might have some relaxation from business and not be always upon the stretch. Note, He that hath appointed our man-servant and maid-servant to rest would have his servants to rest too. Those in the most public stations, and that are most publicly useful, must sometimes go aside privately, both for the repose of their bodies, to recruit them, and for the furnishing of their minds by meditation for further public work.

III. The resort of the people to him, and the kind reception he gave them. They followed him, though it was into a desert place; for that is no desert where Christ is. And, though they hereby disturbed the repose he designed here for himself and his disciples, yet he welcomed them, v. 11. Note, Pious zeal may excuse a little rudeness; it did with Christ, and should with us. Though they came unseasonably, yet Christ gave them what they came for. 1. He spoke unto them of the kingdom of God, the laws of that kingdom with which they must be bound, and the privileges of that kingdom with which they might be blessed. 2. He healed them that had need of healing, and, in a sense of their need, made their application to him. Though the disease was ever so inveterate, and incurable by the physicians, though the patients were ever so poor and mean, yet Christ healed them. There is healing in Christ for all that need it, whether for soul or body. Christ hath still a power over bodily diseases, and heals his people that need healing. Sometimes he sees that we need the sickness for the good of our souls, more than the healing for the ease of our bodies, and then we must be willing for a season, because there is need, to be in heaviness; but, when he sees that we need healing, we shall have it. Death is his servant, to heal the saints of all diseases. He heals spiritual maladies by his graces, by his comforts, and has for each what the case calls for; relief for every exigence.

IV. The plentiful provision Christ made for the multitude that attended him. With five loaves of bread, and two fishes, he fed five thousand men. This narrative we had twice before, and shall meet with it again; it is the only miracle of our Saviour's that is recorded by all the four evangelists. Let us only observe out of it, 1. Those who diligently attend upon Christ in the way of duty, and therein deny or expose themselves, or are made to forget themselves and their outward conveniences by their zeal for God's house, are taken under his particular care, and may depend upon Jehovah-jireh--The Lord will provide. He will not see those that fear him, and serve him faithfully, want any good thing. 2. Our Lord Jesus was of a free and generous spirit. His disciples said, Send them away, that they may get victuals; but Christ said, "No, give ye them to eat; let what we have go as far as it will reach, and they are welcome to it." Thus he has taught both ministers and Christians to use hospitality without grudging, 1 Pet. iv. 9. Those that have but a little, let them do what they can with that little, and that is the way to make it more. There is that scatters, and yet increases. 3. Jesus Christ has not only physic, but food, for all those that by faith apply themselves to him; he not only heals them that need healing, cures the diseases of the soul, but feeds them too that need feeding, supports the spiritual life, relieves the necessities of it, and satisfies the desires of it. Christ has provided not only to save the soul from perishing by its diseases, but to nourish the soul unto life eternal, and strengthen it for all spiritual exercises. 4. All the gifts of Christ are to be received by the church in a regular orderly manner; Make them sit down by fifties in a company, v. 14. Notice is here taken of the number of each company which Christ appointed for the better distribution of the meat and the easier computation of the number of the guests. 5. When we are receiving our creature-comforts, we must look up to heaven. Christ did so, to teach us to do so. We must acknowledge that we receive them from God, and that we are unworthy to receive them,--that we owe them all, and all the comfort we have in them, to the mediation of Christ, by whom the curse is removed, and the covenant of peace settled,--that we depend upon God's blessing upon them to make them serviceable to us, and desire that blessing. 6. The blessing of Christ will make a little go a great way. The little that the righteous man has is better than the riches of many wicked, a dinner of herbs better than a stalled ox. 7. Those whom Christ feeds he fills; to whom he gives, he gives enough; as there is in him enough for all, so there is enough for each. He replenishes every hungry soul, abundantly satisfies it with the goodness of his house. Here were fragments taken up, to assure us that in our Father's house there is bread enough, and to spare. We are not straitened, or stinted, in him.
Adam Clarke: Commentary on the Bible - 1831
9:10: Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, Luk 1:1, a particular and circumstantially detailed narration. See on Mar 6:30 (note).
Albert Barnes: Notes on the Bible - 1834
9:10: See the Mat 14:13-21 notes, and Mar 6:30-44 notes.

9:10
Bethsaida - A city on the east bank of the river Jordan, near where the river enters into the Sea of Tiberias. In the neighborhood of that city were extensive wastes or deserts.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: the apostles: Luk 10:17; Zac 1:10; Mar 6:30; Heb 13:17
he took: Mat 14:13; Mar 2:7, Mar 6:31, Mar 6:32
Bethsaida: Mat 11:21; Mar 6:45; Joh 1:44
Geneva 1599
9:10 (3) And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a (c) desert place belonging to the city called Bethsaida.
(3) They that follow Christ will lack nothing, not even in the wilderness.
(c) The word signifies a desert: note, this was not in the town Bethsaida, but part of the fields belonging to the town.
John Gill
9:10 And the apostles, when they were returned,.... From the several parts of the land where they had been sent, and had been preaching and working miracles, having gone through their circuit, and finished the service they were sent to do:
told him all they had done; what doctrines they had taught, how they had been received, and what success they met with, what miracles they had wrought, how they had dispossessed devils, and healed all sorts of diseases:
and he took them and went aside privately; by ship, over some part of the sea of Galilee; See Gill on Mk 6:32.
into a desert place belonging to the city called Bethsaida; the city of Andrew and Peter, Jn 1:44, and which, as Josephus (r) says, was by the lake of Gennesaret, and by Philip called Julias; and this desert place was the desert of Bethsaida, a lonely, wild, uncultivated, and desolate place, not far from it. Hither Christ went with his disciples, that they might be retired and alone, and have some refreshment and rest from their labours, and where they might privately converse together; and he give them some fresh instructions, and directions, and comfort.
(r) Antiqu. l. 18. c. 3.
John Wesley
9:10 Mk 6:30.
9:119:11: Եւ ժողովուրդքն իբրեւ գիտացին, գնացի՛ն զհետ նորա. եւ ընկալեալ զնոսա խօսէ՛ր ընդ նոսա վասն արքայութեան Աստուծոյ, եւ որոց պէտք էին բժշկութեան՝ բժշկէր։
11 Եւ երբ ժողովուրդը իմացաւ, գնաց նրա յետեւից. եւ նա ընդունելով նրանց՝ խօսում էր նրանց հետ Աստծու արքայութեան մասին. եւ որոնք որ բժշկուելու կարիք ունէին, բժշկում էր նրանց:
11 Ժողովուրդը երբ իմացաւ՝ անոր ետեւէն գացին։ Ինք ալ զանոնք ընդունելով՝ կը խօսէր անոնց Աստուծոյ թագաւորութեանը վրայով եւ որոնք որ բժշկութեան կարօտ էին՝ կը բժշկէր։
Եւ ժողովուրդքն իբրեւ գիտացին, գնացին զհետ նորա. եւ ընկալեալ զնոսա` խօսէր ընդ նոսա վասն արքայութեան Աստուծոյ, եւ որոց պէտք էին բժշկութեան` բժշկէր:

9:11: Եւ ժողովուրդքն իբրեւ գիտացին, գնացի՛ն զհետ նորա. եւ ընկալեալ զնոսա խօսէ՛ր ընդ նոսա վասն արքայութեան Աստուծոյ, եւ որոց պէտք էին բժշկութեան՝ բժշկէր։
11 Եւ երբ ժողովուրդը իմացաւ, գնաց նրա յետեւից. եւ նա ընդունելով նրանց՝ խօսում էր նրանց հետ Աստծու արքայութեան մասին. եւ որոնք որ բժշկուելու կարիք ունէին, բժշկում էր նրանց:
11 Ժողովուրդը երբ իմացաւ՝ անոր ետեւէն գացին։ Ինք ալ զանոնք ընդունելով՝ կը խօսէր անոնց Աստուծոյ թագաւորութեանը վրայով եւ որոնք որ բժշկութեան կարօտ էին՝ կը բժշկէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Но народ, узнав, пошел за Ним; и Он, приняв их, беседовал с ними о Царствии Божием и требовавших исцеления исцелял.
9:11  οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῶ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο.
9:11. οἱ (The-ones) δὲ (moreover) ὄχλοι (crowds) γνόντες ( having-had-acquainted ) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ. (unto-it) καὶ (And) ἀποδεξάμενος ( having-received-off ) αὐτοὺς (to-them) ἐλάλει (it-was-speaking-unto) αὐτοῖς (unto-them) περὶ (about) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) τοὺς (to-the-ones) χρείαν (to-an-affording-of) ἔχοντας ( to-holding ) θεραπείας (of-a-ministering-of) ἰᾶτο . ( it-was-curing-unto )
9:11. quod cum cognovissent turbae secutae sunt illum et excepit illos et loquebatur illis de regno Dei et eos qui cura indigebant sanabatWhich when the people knew, they followed him: and he received them and spoke to them of the kingdom of God and healed them who had need of healing.
11. But the multitudes perceiving it followed him: and he welcomed them, and spake to them of the kingdom of God, and them that had need of healing he healed.
9:11. But when the crowd had realized this, they followed him. And he received them and spoke to them about the kingdom of God. And those who were in need of cures, he healed.
9:11. And the people, when they knew [it], followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.
And the people, when they knew [it], followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing:

11: Но народ, узнав, пошел за Ним; и Он, приняв их, беседовал с ними о Царствии Божием и требовавших исцеления исцелял.
9:11  οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῶ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο.
9:11. quod cum cognovissent turbae secutae sunt illum et excepit illos et loquebatur illis de regno Dei et eos qui cura indigebant sanabat
Which when the people knew, they followed him: and he received them and spoke to them of the kingdom of God and healed them who had need of healing.
9:11. But when the crowd had realized this, they followed him. And he received them and spoke to them about the kingdom of God. And those who were in need of cures, he healed.
9:11. And the people, when they knew [it], followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:11: The people - followed him - Observe here five grand effects of Divine grace.
1. The people are drawn to follow him.
2. He kindly receives them.
3. He instructs them in the things of God.
4. He heals all their diseases.
5. He feeds their bodies and their souls. See Quesnel.
Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: when: Mat 14:14; Mar 6:33, Mar 6:34; Rom 10:14, Rom 10:17
and he: Isa 61:1; Joh 4:34, Joh 6:37; Rom 15:3; Ti2 4:2
the kingdom: Luk 8:1, Luk 8:10; Mat 21:31, Mat 21:43; Act 28:31
healed: Luk 1:53, Luk 5:31; Heb 4:16
John Gill
9:11 And the people, when they knew it,.... Having heard of his departure from others, and seeing him go off themselves:
followed him; not by ship, but on foot, going over the bridge at Chainmath of Gadara, and got thither before Christ and his disciples did:
and he received them; very kindly, and in a very affectionate manner, and with great respect, though they had prevented the private interview between him and his apostles;
and he spake unto them of the kingdom of God; of the Gospel dispensation, now setting up, and of the doctrines and ordinances of it, of the governing principle of grace in the hearts of his people, and of the glory of the world to come:
and healed them that had need of healing; for their bodies; as well as preached the doctrines of grace for the good of their souls; he both taught doctrine and wrought miracles.
9:129:12: Եւ օրն սկսաւ տարաժամե՛լ. մատեան երկոտասանքն եւ ասեն ցնա. Արձակեա՛ զժողովուրդսդ, զի երթեալ շուրջ ՚ի գեղսն՝ եւ յագարակս հանգիցեն, եւ գտցեն կերակո՛ւր, զի աստ՝ յանապատի՛ տեղւոջ եմք։
12 Եւ օրն սկսեց տարաժամել: Տասներկուսը մօտեցան եւ նրան ասացին. «Արձակի՛ր այս ժողովրդին, որպէսզի գնան շրջակայ գիւղերը եւ ագարակները, հանգստանան եւ կերակուր գտնեն, որովհետեւ այստեղ ամայի վայրում ենք»:
12 Իրիկունը, տասներկուքը եկան ու ըսին անոր. «Արձակէ ժողովուրդը, որպէս զի շրջակայ գիւղերը ու ագարակները երթան իջեւանին ու կերակուր գտնեն, վասն զի հոս անապատի մէջ ենք»։
Եւ օրն սկսաւ տարաժամել. մատեան երկոտասանքն եւ ասեն ցնա. Արձակեա զժողովուրդսդ, զի երթեալ շուրջ ի գեղսն եւ յագարակս, հանգիցեն եւ գտցեն կերակուր, զի աստ յանապատի տեղւոջ եմք:

9:12: Եւ օրն սկսաւ տարաժամե՛լ. մատեան երկոտասանքն եւ ասեն ցնա. Արձակեա՛ զժողովուրդսդ, զի երթեալ շուրջ ՚ի գեղսն՝ եւ յագարակս հանգիցեն, եւ գտցեն կերակո՛ւր, զի աստ՝ յանապատի՛ տեղւոջ եմք։
12 Եւ օրն սկսեց տարաժամել: Տասներկուսը մօտեցան եւ նրան ասացին. «Արձակի՛ր այս ժողովրդին, որպէսզի գնան շրջակայ գիւղերը եւ ագարակները, հանգստանան եւ կերակուր գտնեն, որովհետեւ այստեղ ամայի վայրում ենք»:
12 Իրիկունը, տասներկուքը եկան ու ըսին անոր. «Արձակէ ժողովուրդը, որպէս զի շրջակայ գիւղերը ու ագարակները երթան իջեւանին ու կերակուր գտնեն, վասն զի հոս անապատի մէջ ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: День же начал склоняться к вечеру. И, приступив к Нему, двенадцать говорили Ему: отпусти народ, чтобы они пошли в окрестные селения и деревни ночевать и достали пищи; потому что мы здесь в пустом месте.
9:12  ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῶ, ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν.
9:12. Ἡ (The-one) δὲ (moreover) ἡμέρα (a-day) ἤρξατο ( it-firsted ) κλίνειν: (to-recline) προσελθόντες ( having-had-came-toward ) δὲ (moreover,"οἱ (the-ones) δώδεκα (two-ten,"εἶπαν (they-said) αὐτῷ (unto-it,"Ἀπόλυσον (Thou-should-have-loosed-off) τὸν (to-the-one) ὄχλον, (to-a-crowd,"ἵνα (so) πορευθέντες ( having-been-traversed-of ) εἰς (into) τὰς (to-the-ones) κύκλῳ (unto-a-circle) κώμας (to-villages) καὶ (and) ἀγροὺς (to-fields) καταλύσωσιν (they-might-have-loosed-down) καὶ (and) εὕρωσιν (they-might-have-had-found) ἐπισιτισμόν, (to-a-graining-upon-of,"ὅτι (to-which-a-one) ὧδε (unto-which-moreover) ἐν (in) ἐρήμῳ (unto-solituded) τόπῳ (unto-an-occasion) ἐσμέν. (we-be)
9:12. dies autem coeperat declinare et accedentes duodecim dixerunt illi dimitte turbas ut euntes in castella villasque quae circa sunt devertant et inveniant escas quia hic in loco deserto sumusNow the day began to decline. And the twelve came and said to him: Send away the multitude, that, going into the towns and villages round about, they may lodge and get victuals; for we are here in a desert place.
12. And the day began to wear away; and the twelve came, and said unto him, Send the multitude away, that they may go into the villages and country round about, and lodge, and get victuals: for we are here in a desert place.
9:12. Then the day began to decline. And drawing near, the twelve said to him: “Dismiss the crowds, so that, by going into the surrounding towns and villages, they may separate and find food. For we are here in a deserted place.”
9:12. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place:

12: День же начал склоняться к вечеру. И, приступив к Нему, двенадцать говорили Ему: отпусти народ, чтобы они пошли в окрестные селения и деревни ночевать и достали пищи; потому что мы здесь в пустом месте.
9:12  ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῶ, ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν.
9:12. dies autem coeperat declinare et accedentes duodecim dixerunt illi dimitte turbas ut euntes in castella villasque quae circa sunt devertant et inveniant escas quia hic in loco deserto sumus
Now the day began to decline. And the twelve came and said to him: Send away the multitude, that, going into the towns and villages round about, they may lodge and get victuals; for we are here in a desert place.
9:12. Then the day began to decline. And drawing near, the twelve said to him: “Dismiss the crowds, so that, by going into the surrounding towns and villages, they may separate and find food. For we are here in a deserted place.”
9:12. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:12: Send the multitude away - See this miracle explained at large, on the parallel places, Mat 14:15-21 (note); Mar 6:36-44 (note).
Albert Barnes: Notes on the Bible - 1834
9:12
Day began to wear away - To decline, or as it drew near toward evening.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: when: Mat 14:15-21; Mar 6:35, Mar 6:36-44; Joh 6:1, Joh 6:5-15
Send: Mat 15:23, Mat 15:32
for: Psa 78:19, Psa 78:20; Eze 34:25; Hos 13:5
John Gill
9:12 When the day began to wear away,.... Or "to decline", as the Vulgate Latin and Arabic versions; or "to incline", as the Syriac; that is, as the Ethiopic version renders it, "when the sun was declining" towards the "horizon" and was almost set; or "when the evening time was come", as the Persic version:
then came the twelve; that is, "the disciples", as the Persic version; or "his disciples", as the Syriac: and
said unto him, send the multitude away, that they may go into the towns and country round about; the place where they were, round about the city of Bethsaida, the several adjacent houses in the fields, villages, towns, and cities:
and lodge, and get victuals; where they might have lodging for that night, it being too far for them to reach their habitations that evening; and also that they might provide themselves with proper and sufficient food, which was not to be had in the place where they were:
for we are here in a desert place; which afforded no conveniency for lodging, nor any supply of food.
John Wesley
9:12 Mt 14:15; Mk 6:35; Jn 6:3.
9:139:13: Ասէ ցնոսա. Դո՛ւք տուք դոցա՝ ուտել։ Եւ նոքա ասեն. Ոչ գոյր մեր՝ աւելի քան զհինգ նկանակ եւ զերկուս ձկունս, բայց եթէ երթիցուք գնեսցո՛ւք բաւական ժողովրդեանդ կերակուր[1187]։ [1187] Ոմանք. Տուք նոցա ուտել։
13 Նա ասաց նրանց. «Դո՛ւք տուէք նրանց ուտելու բան»: Եւ նրանք ասացին. «Մենք հինգ նկանակից եւ երկու ձկից աւելին չունենք, եթէ չգնանք եւ այս ժողովրդի համար բաւարար ուտելիք չգնենք».
13 Ըսաւ անոնց. «Դուք անոնց ուտելիք տուէք»։ Անոնք ալ ըսին. «Մենք հինգ նկանակէն ու երկու ձուկէն աւելի բան չունինք, եթէ չերթանք այդ բոլոր ժողովուրդին համար կերակուր չգնենք»։
Ասէ ցնոսա. Դուք տուք դոցա ուտել: Եւ նոքա ասեն. Ոչ գոյր մեր աւելի քան զհինգ նկանակ եւ զերկուս ձկունս, բայց եթէ երթիցուք գնեսցուք բաւական ժողովրդեանդ կերակուր:

9:13: Ասէ ցնոսա. Դո՛ւք տուք դոցա՝ ուտել։ Եւ նոքա ասեն. Ոչ գոյր մեր՝ աւելի քան զհինգ նկանակ եւ զերկուս ձկունս, բայց եթէ երթիցուք գնեսցո՛ւք բաւական ժողովրդեանդ կերակուր[1187]։
[1187] Ոմանք. Տուք նոցա ուտել։
13 Նա ասաց նրանց. «Դո՛ւք տուէք նրանց ուտելու բան»: Եւ նրանք ասացին. «Մենք հինգ նկանակից եւ երկու ձկից աւելին չունենք, եթէ չգնանք եւ այս ժողովրդի համար բաւարար ուտելիք չգնենք».
13 Ըսաւ անոնց. «Դուք անոնց ուտելիք տուէք»։ Անոնք ալ ըսին. «Մենք հինգ նկանակէն ու երկու ձուկէն աւելի բան չունինք, եթէ չերթանք այդ բոլոր ժողովուրդին համար կերակուր չգնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Но Он сказал им: вы дайте им есть. Они сказали: у нас нет более пяти хлебов и двух рыб; разве нам пойти купить пищи для всех сих людей?
9:13  εἶπεν δὲ πρὸς αὐτούς, δότε αὐτοῖς ὑμεῖς φαγεῖν. οἱ δὲ εἶπαν, οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα.
9:13. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Δότε (Ye-should-have-had-given) αὐτοῖς (unto-them) φαγεῖν (to-have-had-devoured,"ὑμεῖς. (ye) οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Οὐκ (Not) εἰσὶν (they-be) ἡμῖν (unto-us) πλεῖον (more-beyond) ἢ (or) ἄρτοι (loaves) πέντε (five) καὶ (and) ἰχθύες (fishes) δύο, (two,"εἰ (if) μήτι (lest-a-one) πορευθέντες ( having-been-traversed-of ) ἡμεῖς (we) ἀγοράσωμεν (we-might-have-garthered-to) εἰς (into) πάντα (to-all) τὸν (to-the-one) λαὸν (to-a-people) τοῦτον (to-the-one-this) βρώματα. (to-consumings-to)
9:13. ait autem ad illos vos date illis manducare at illi dixerunt non sunt nobis plus quam quinque panes et duo pisces nisi forte nos eamus et emamus in omnem hanc turbam escasBut he said to them: Give you them to eat. And they said: We have no more than five loaves and two fishes; unless perhaps, we should go and buy food for all this multitude.
13. But he said unto them, Give ye them to eat. And they said, We have no more than five loaves and two fishes; except we should go and buy food for all this people.
9:13. But he said to them, “You give them something to eat.” And they said, “There is with us no more than five loaves and two fish, unless perhaps we are to go and buy food for this entire multitude.”
9:13. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people:

13: Но Он сказал им: вы дайте им есть. Они сказали: у нас нет более пяти хлебов и двух рыб; разве нам пойти купить пищи для всех сих людей?
9:13  εἶπεν δὲ πρὸς αὐτούς, δότε αὐτοῖς ὑμεῖς φαγεῖν. οἱ δὲ εἶπαν, οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα.
9:13. ait autem ad illos vos date illis manducare at illi dixerunt non sunt nobis plus quam quinque panes et duo pisces nisi forte nos eamus et emamus in omnem hanc turbam escas
But he said to them: Give you them to eat. And they said: We have no more than five loaves and two fishes; unless perhaps, we should go and buy food for all this multitude.
9:13. But he said to them, “You give them something to eat.” And they said, “There is with us no more than five loaves and two fish, unless perhaps we are to go and buy food for this entire multitude.”
9:13. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
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
9:13: Give: Kg2 4:42, Kg2 4:43; Mat 14:16, Mat 14:17; Mar 6:37, Mar 6:38; Joh 6:5-9
have: Num 11:21-23; Pro 11:24, Pro 11:25
Geneva 1599
9:13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; (d) except we should go and buy meat for all this people.
(d) This is said imperfectly, and therefore we must understand it to mean something like this: "We cannot give them to eat unless we go and buy, etc.".
John Gill
9:13 And he said to them, give ye them to eat,.... Signifying, that it was not his will to dismiss people, and send them scattering abroad into the adjacent cities, towns, or houses; and that there was no need of it, but that his will was, that they should be supplied with provisions out of their stock:
and they said, we have no more than five loaves and two fishes; and these loaves were barley loaves, and the fishes small, Jn 6:9
except we should go and buy meat for all this people; which would at least cost them two hundred pence; and which they represent as impossible to be done, either through want of so much money, or the scarcity of provision in those parts; where, had they money, it would be difficult, at least to get such a quantity of provisions at once, which so great a number of persons required.
9:149:14: Քանզի էին արք՝ իբրեւ հինգ հազար։ Ասէ ցաշակերտսն. Բազմեցուցէ՛ք զդոսա դասս դասս, յիսուն յիսուն[1188]։ [1188] Ոմանք. Հինգ հազարք։ Ասէ ցաշակերտսն իւր։
14 որովհետեւ շուրջ հինգ հազար մարդ կար: Նա աշակերտներին ասաց. «Նստեցրէ՛ք դրանց խումբ-խումբ, յիսուն-յիսուն»:
14 Քանզի հինգ հազարի չափ այր մարդիկ կային։ Ան ալ ըսաւ իր աշակերտներուն. «Ատոնք դաս դաս, յիսուն յիսուն, նստեցուցէք»։
Քանզի էին արք իբրեւ հինգ հազար: Ասէ ցաշակերտսն. Բազմեցուցէք զդոսա դասս դասս` յիսուն յիսուն:

9:14: Քանզի էին արք՝ իբրեւ հինգ հազար։ Ասէ ցաշակերտսն. Բազմեցուցէ՛ք զդոսա դասս դասս, յիսուն յիսուն[1188]։
[1188] Ոմանք. Հինգ հազարք։ Ասէ ցաշակերտսն իւր։
14 որովհետեւ շուրջ հինգ հազար մարդ կար: Նա աշակերտներին ասաց. «Նստեցրէ՛ք դրանց խումբ-խումբ, յիսուն-յիսուն»:
14 Քանզի հինգ հազարի չափ այր մարդիկ կային։ Ան ալ ըսաւ իր աշակերտներուն. «Ատոնք դաս դաս, յիսուն յիսուն, նստեցուցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: Ибо их было около пяти тысяч человек. Но Он сказал ученикам Своим: рассадите их рядами по пятидесяти.
9:14  ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, κατακλίνατε αὐτοὺς κλισίας [ὡσεὶ] ἀνὰ πεντήκοντα.
9:14. ἦσαν (They-were) γὰρ (therefore) ὡσεὶ (as-if) ἄνδρες (men) πεντακισχίλιοι . ( five-oft-thousand ) εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it,"Κατακλίνατε (Ye-should-have-reclined-down) αὐτοὺς (to-them) κλισίας (to-reclinings-unto) ὡσεὶ (as-if) ἀνὰ (up) πεντήκοντα. (to-fifty)
9:14. erant autem fere viri quinque milia ait autem ad discipulos suos facite illos discumbere per convivia quinquagenosNow there were about five thousand men. And he said to his disciples: Make them sit down by fifties in a company.
14. For they were about five thousand men. And he said unto his disciples, Make them sit down in companies, about fifty each.
9:14. Now there were about five thousand men. So he said to his disciples, “Have them recline to eat in groups of fifty.”
9:14. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.
For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company:

14: Ибо их было около пяти тысяч человек. Но Он сказал ученикам Своим: рассадите их рядами по пятидесяти.
9:14  ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, κατακλίνατε αὐτοὺς κλισίας [ὡσεὶ] ἀνὰ πεντήκοντα.
9:14. erant autem fere viri quinque milia ait autem ad discipulos suos facite illos discumbere per convivia quinquagenos
Now there were about five thousand men. And he said to his disciples: Make them sit down by fifties in a company.
9:14. Now there were about five thousand men. So he said to his disciples, “Have them recline to eat in groups of fifty.”
9:14. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: Make: Mar 6:39, Mar 6:40, Mar 8:6; Co1 14:40
John Gill
9:14 For they were about five thousand men,.... Beside women and children, Mt 14:21,
and he said to his disciples, make them to sit down by fifties in a company; and by hundreds also; some companies had a hundred apiece in them, and others fifty; and which was done partly, for the more easy numbering of them, and partly and chiefly for the more convenient distribution of food to them; See Gill on Mk 6:39. See Gill on Mk 6:40.
9:159:15: Եւ արարի՛ն այնպէս, եւ բազմեցուցին զամենեսեան։
15 Եւ այդպէս արեցին ու ամենքին նստեցրին:
15 Այնպէս ըրին ու ամէնքն ալ նստեցուցին։
Եւ արարին այնպէս, եւ բազմեցուցին զամենեսեան:

9:15: Եւ արարի՛ն այնպէս, եւ բազմեցուցին զամենեսեան։
15 Եւ այդպէս արեցին ու ամենքին նստեցրին:
15 Այնպէս ըրին ու ամէնքն ալ նստեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: И сделали так, и рассадили всех.
9:15  καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας.
9:15. καὶ (And) ἐποίησαν (they-did-unto) οὕτως (unto-the-one-this) καὶ (and) κατέκλιναν (they-reclined-down) ἅπαντας . ( to-along-all )
9:15. et ita fecerunt et discumbere fecerunt omnesAnd they did so and made them all sit down.
15. And they did so, and made them all sit down.
9:15. And they did so. And they caused them all to recline to eat.
9:15. And they did so, and made them all sit down.
And they did so, and made them all sit down:

15: И сделали так, и рассадили всех.
9:15  καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας.
9:15. et ita fecerunt et discumbere fecerunt omnes
And they did so and made them all sit down.
9:15. And they did so. And they caused them all to recline to eat.
9:15. And they did so, and made them all sit down.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
9:15 And they did so, and made them all sit down. The disciples did not dispute the case any longer with Christ, but obeyed his orders, and ranged the multitude in companies, a hundred in one, and fifty in another; and ordered them to sit down in their distinct companies and ranks upon the green grass. The Arabic and Ethiopic versions read, "and they all sat down"; and so it is read in some copies of the Vulgate Latin version.
9:169:16: Եւ առեալ զհինգ նկանակն եւ զերկուս ձկունսն, հայեցա՛ւ յերկինս՝ օրհնեա՛ց, եւ եբե՛կ՝ եւ տայր ցաշակերտսն արկանե՛լ ժողովրդեանն[1189]։ [1189] Ոսկան. Զհինգ նկանակսն։
16 Եւ նա վերցնելով հինգ նկանակը եւ երկու ձուկը՝ նայեց դէպի երկինք, օրհնեց, կտրեց եւ աշակերտներին տուեց, որպէսզի ժողովրդի առաջ դնեն:
16 Յիսուս հինգ նկանակը ու երկու ձուկը առաւ՝ դէպի երկինք նայելով՝ օրհնեց զանոնք ու կտրեց եւ տուաւ աշակերտներուն, որպէս զի ժողովուրդին առջեւ դնեն։
Եւ առեալ զհինգ նկանակն եւ զերկուս ձկունսն` հայեցաւ յերկինս, օրհնեաց եւ եբեկ եւ տայր ցաշակերտսն` արկանել ժողովրդեանն:

9:16: Եւ առեալ զհինգ նկանակն եւ զերկուս ձկունսն, հայեցա՛ւ յերկինս՝ օրհնեա՛ց, եւ եբե՛կ՝ եւ տայր ցաշակերտսն արկանե՛լ ժողովրդեանն[1189]։
[1189] Ոսկան. Զհինգ նկանակսն։
16 Եւ նա վերցնելով հինգ նկանակը եւ երկու ձուկը՝ նայեց դէպի երկինք, օրհնեց, կտրեց եւ աշակերտներին տուեց, որպէսզի ժողովրդի առաջ դնեն:
16 Յիսուս հինգ նկանակը ու երկու ձուկը առաւ՝ դէպի երկինք նայելով՝ օրհնեց զանոնք ու կտրեց եւ տուաւ աշակերտներուն, որպէս զի ժողովուրդին առջեւ դնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: Он же, взяв пять хлебов и две рыбы и воззрев на небо, благословил их, преломил и дал ученикам, чтобы раздать народу.
9:16  λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῶ ὄχλῳ.
9:16. λαβὼν (Having-had-taken) δὲ (moreover) τοὺς (to-the-ones) πέντε (to-five) ἄρτους (to-loaves) καὶ (and) τοὺς (to-the-ones) δύο (to-two) ἰχθύας (to-fishes,"ἀναβλέψας (having-viewed-up) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) εὐλόγησεν (it-goodly-fortheed-unto) αὐτοὺς (to-them,"καὶ (and) κατέκλασεν (it-down-broke-unto) καὶ (and) ἐδίδου (it-was-giving) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) παραθεῖναι (to-have-had-placed-beside) τῷ (unto-the-one) ὄχλῳ. (unto-a-crowd)
9:16. acceptis autem quinque panibus et duobus piscibus respexit in caelum et benedixit illis et fregit et distribuit discipulis suis ut ponerent ante turbasAnd taking the five loaves and the two fishes, he looked up to heaven and blessed them: and he broke and distributed to his disciples, to set before the multitude.
16. And he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake; and gave to the disciples to set before the multitude.
9:16. Then, taking the five loaves and the two fish, he gazed up to heaven, and he blessed and broke and distributed them to his disciples, in order to set them before the crowd.
9:16. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.
Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude:

16: Он же, взяв пять хлебов и две рыбы и воззрев на небо, благословил их, преломил и дал ученикам, чтобы раздать народу.
9:16  λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῶ ὄχλῳ.
9:16. acceptis autem quinque panibus et duobus piscibus respexit in caelum et benedixit illis et fregit et distribuit discipulis suis ut ponerent ante turbas
And taking the five loaves and the two fishes, he looked up to heaven and blessed them: and he broke and distributed to his disciples, to set before the multitude.
9:16. Then, taking the five loaves and the two fish, he gazed up to heaven, and he blessed and broke and distributed them to his disciples, in order to set them before the crowd.
9:16. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:16: Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ:
1. He ought to exhort the people to hear with sedate and humble reverence.
2. He should first take the bread of life himself, that he may be strengthened to feed others.
3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers.
4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states.
5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: and looking: Psa 121:1, Psa 121:2; Mat 14:19; Mar 7:34
he blessed: Luk 22:19, Luk 24:30; Mat 15:36; Joh 6:11, Joh 6:23; Act 27:35; Rom 14:6; Co1 10:30; Co1 11:24; Ti1 4:4, Ti1 4:5
Geneva 1599
9:16 Then he took the five loaves and the two fishes, and looking up to heaven, (e) he blessed them, and brake, and gave to the disciples to set before the multitude.
(e) He gave God thanks for these loaves and fishes, and prayed at the same time that God would feed this multitude which was so great with such a small quantity, and to put it briefly, that this whole banquet might be to the glory of God.
John Gill
9:16 Then he took the five loaves and the two fishes,.... Into his hands, being brought him by the disciples from the lad that had them:
and looking up to heaven: to his Father there, from whom all the mercies and blessings of life come;
he blessed them; either asked, or commanded a blessing on them, that they might multiply and increase, that there might be a sufficiency for all the people, and that, they might be nourishing to them. Beza observes, that in his most ancient copy, it is read, "he blessed upon them"; which perfectly agrees with the Jewish way of speaking, "he that blesseth upon the bread"; "he that blesseth upon the wine"; and so upon the fruits of trees, and upon the fruits of the earth, and upon other things (s);
and brake; the loaves, and divided the fishes into parts:
and gave to the disciples to set before the multitude; as they sat in ranks, and in their distinct companies.
(s) Misn. Beracot, c. 6. sect. 1, 2, 3, 4, 5, 7.
9:179:17: Կերան եւ յագեցա՛ն ամենեքեան. եւ բարձին զնշխարս կոտորոցն՝ երկոտասա՛ն սակառի[1190]։[1190] Ոմանք. Զնշխար կոտորոցն։
17 Ամէնքը կերան եւ յագեցան. իսկ կտորտանքները վերցրին՝ տասներկու սակառ լիքը:
17 Եւ կերան ու կշտացան ամէնքն ալ ու աւելցած կտորուանքները՝ տասներկու կողով՝ վերցուցին։
Կերան եւ յագեցան ամենեքեան, եւ բարձին զնշխարս կոտորոցն երկոտասան սակառի:

9:17: Կերան եւ յագեցա՛ն ամենեքեան. եւ բարձին զնշխարս կոտորոցն՝ երկոտասա՛ն սակառի[1190]։
[1190] Ոմանք. Զնշխար կոտորոցն։
17 Ամէնքը կերան եւ յագեցան. իսկ կտորտանքները վերցրին՝ տասներկու սակառ լիքը:
17 Եւ կերան ու կշտացան ամէնքն ալ ու աւելցած կտորուանքները՝ տասներկու կողով՝ վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: И ели, и насытились все; и оставшихся у них кусков набрано двенадцать коробов.
9:17  καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
9:17. καὶ (And) ἔφαγον (they-had-devoured) καὶ (and) ἐχορτάσθησαν (they-were-victualaged-to," πάντες , ( all ) καὶ (And) ἤρθη (it-was-lifted) τὸ (the-one) περισσεῦσαν (having-abouted-of) αὐτοῖς (unto-them) κλασμάτων (of-breakings-to) κόφινοι (baskets) δώδεκα. (two-ten)
9:17. et manducaverunt omnes et saturati sunt et sublatum est quod superfuit illis fragmentorum cofini duodecimAnd they did all eat and were filled. And there were taken up of fragments that remained to them, twelve baskets.
17. And they did eat, and were all filled: and there was taken up that which remained over to them of broken pieces, twelve baskets.
9:17. And they all ate and were satisfied. And twelve baskets of fragments were taken up, which were left over from them.
9:17. And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets:

17: И ели, и насытились все; и оставшихся у них кусков набрано двенадцать коробов.
9:17  καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
9:17. et manducaverunt omnes et saturati sunt et sublatum est quod superfuit illis fragmentorum cofini duodecim
And they did all eat and were filled. And there were taken up of fragments that remained to them, twelve baskets.
9:17. And they all ate and were satisfied. And twelve baskets of fragments were taken up, which were left over from them.
9:17. And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: eat: Psa 37:16; Pro 13:25; Mat 14:20, Mat 14:21, Mat 15:37, Mat 15:38; Mar 6:42-44, Mar 8:8, Mar 8:9
were: Psa 107:9
and there: Kg2 4:44; Mat 16:9, Mat 16:10; Mar 8:19, Mar 8:20; Joh 6:11-13; Phi 4:18, Phi 4:19
John Gill
9:17 And they did eat, and were all filled,.... Every one had a part, and enough:
and there was taken up of fragments that remained to them, twelve baskets; See Gill on Mt 14:20.
9:189:18: Եւ եղեւ ՚ի կալն նորա յաղօթս առանձինն, էի՛ն ընդ նմա եւ աշակերտքն նորա. եհա՛րց զնոսա եւ ասէ. Զո՞ ոք ասեն զինէ՛ն ժողովուրդքն՝ թէ իցեմ[1191]։ [1191] Ոմանք. Եւ հարց զնոսա։
18 Եւ երբ նա առանձին աղօթքի էր կանգնել, նրա հետ էին նաեւ իր աշակերտները: Նրանց հարցրեց եւ ասաց. «Ժողովուրդը իմ մասին ի՞նչ է ասում. ո՞վ եմ»:
18 Օր մը, երբ ինք առանձին աղօթք կ’ընէր, աշակերտներն ալ իրեն հետ էին, հարցուց անոնց. «Ժողովուրդը ինծի համար ո՞վ կ’ըսեն թէ եմ»։
Եւ եղեւ ի կալն նորա յաղօթս առանձինն, էին ընդ նմա եւ աշակերտքն նորա. եհարց զնոսա եւ ասէ. Զո՞ ոք ասեն զինէն ժողովուրդքն թէ իցեմ:

9:18: Եւ եղեւ ՚ի կալն նորա յաղօթս առանձինն, էի՛ն ընդ նմա եւ աշակերտքն նորա. եհա՛րց զնոսա եւ ասէ. Զո՞ ոք ասեն զինէ՛ն ժողովուրդքն՝ թէ իցեմ[1191]։
[1191] Ոմանք. Եւ հարց զնոսա։
18 Եւ երբ նա առանձին աղօթքի էր կանգնել, նրա հետ էին նաեւ իր աշակերտները: Նրանց հարցրեց եւ ասաց. «Ժողովուրդը իմ մասին ի՞նչ է ասում. ո՞վ եմ»:
18 Օր մը, երբ ինք առանձին աղօթք կ’ընէր, աշակերտներն ալ իրեն հետ էին, հարցուց անոնց. «Ժողովուրդը ինծի համար ո՞վ կ’ըսեն թէ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: В одно время, когда Он молился в уединенном месте, и ученики были с Ним, Он спросил их: за кого почитает Меня народ?
9:18  καὶ ἐγένετο ἐν τῶ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῶ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων, τίνα με λέγουσιν οἱ ὄχλοι εἶναι;
9:18. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) εἶναι (to-be) αὐτὸν (to-it) προσευχόμενον ( to-goodly-holding-toward ) κατὰ (down) μόνας ( to-alone ,"συνῆσαν (they-were-being-together) αὐτῷ (unto-it) οἱ (the-ones) μαθηταί, (learners,"καὶ (and) ἐπηρώτησεν (it-upon-entreated-unto) αὐτοὺς (to-them) λέγων (forthing,"Τίνα (To-what-one) με (to-me) οἱ (the-ones) ὄχλοι (crowds) λέγουσιν (they-fortheth) εἶναι; (to-be?"
9:18. et factum est cum solus esset orans erant cum illo et discipuli et interrogavit illos dicens quem me dicunt esse turbaeAnd it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am?
18. And it came to pass, as he was praying alone, the disciples were with him: and he asked them, saying, Who do the multitudes say that I am?
9:18. And it happened that, when he was praying alone, his disciples also were with him, and he questioned them, saying: “Who do the multitudes say that I am?”
9:18. And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am:

18: В одно время, когда Он молился в уединенном месте, и ученики были с Ним, Он спросил их: за кого почитает Меня народ?
9:18  καὶ ἐγένετο ἐν τῶ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῶ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων, τίνα με λέγουσιν οἱ ὄχλοι εἶναι;
9:18. et factum est cum solus esset orans erant cum illo et discipuli et interrogavit illos dicens quem me dicunt esse turbae
And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am?
9:18. And it happened that, when he was praying alone, his disciples also were with him, and he questioned them, saying: “Who do the multitudes say that I am?”
9:18. And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-27: Исповедание Ап. Петра и предсказание Христа о Своих страданиях ев. Лука излагает по Марку (VIII, 27: - IX, 1; ср. XVI, 13-28). - Когда Он молился в уединенном месте (ст. 18). Об этой молитве Христа делает упоминание только один ев. Лука. - Ко всем же (ст. 23). По Ев. Марка, Господь в это время подозвал к Себе шедший за Ним народ (VIII, 34).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing; 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. 27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

In these verses, we have Christ discoursing with his disciples about the great things that pertained to the kingdom of God; and one circumstance of this discourse is taken notice of here which we had not in the other evangelists-that Christ was alone praying, and his disciples with him, when he entered into this discourse, v. 18. Observe, 1. Though Christ had much public work to do, yet he found some time to be alone in private, for converse with himself, with his Father, and with his disciples. 2. When Christ was alone he was praying. It is good for us to improve our solitude for devotion, that, when we are alone, we may not be alone, but may have the Father with us. 3. When Christ was alone, praying, his disciples were with him, to join with him in his prayer; so that this was a family-prayer. Housekeepers ought to pray with their households, parents with their children, masters with their servants, teachers and tutors with their scholars and pupils. 4. Christ prayed with them before he examined them, that they might be directed and encouraged to answer him, by his prayers for them. Those we give instructions to we should put up prayers for and with. He discourses with them,

I. Concerning himself; and enquires,

1. What the people said of him: Who say the people that I am? Christ knew better than they did, but would have his disciples made sensible, by the mistakes of others concerning him, how happy they were that were led into the knowledge of him and of the truth concerning him. We should take notice of the ignorance and errors of others, that we may be the more thankful to him who has manifested himself to us, and not unto the world, and may pity them, and do what we can to help them and to teach them better. They tell him what conjectures concerning him they had heard in their converse with the common people. Ministers would know better how to suit their instructions, reproofs, and counsels, to the case of ordinary people, if they did but converse more frequently and familiarly with them; they would then be the better able to say what is proper to rectify their notions, correct their irregularities, and remove their prejudices. The more conversant the physician is with his patient, the better he knows what to do for him. Some said that he was John Baptist, who was beheaded but the other day; others Elias, or one of the old prophets; any thing but what he was.

2. What they said of him. "Now see what an advantage you have by your discipleship; you know better." "So we do," saith Peter, "thanks be to our Master for it; we know that thou art the Christ of God, the Anointed of God, the Messiah promised." It is matter of unspeakable comfort to us that our Lord Jesus is God's anointed, for then he has unquestionable authority and ability for his undertaking; for his being anointed signifies his being both appointed to it and qualified for it. Now one would have expected that Christ should have charged his disciples, who were so fully apprized and assured of this truth, to publish it to every one they met with; but no, he strictly charged them to tell no man that thing as yet, because there is a time for all things. After his resurrection, which completed the proof of it, Peter made the temple ring of it, that God had made this same Jesus both Lord and Christ (Acts ii. 36); but as yet the evidence was not ready to be summed up, and therefore it must be concealed; while it was so, we may conclude that the belief of it was not necessary to salvation.

II. Concerning his own sufferings and death, of which he had yet said little. Now that his disciples were well established in the belief of his being the Christ, and able to bear it, he speaks of them expressly, and with great assurance, v. 22. It comes in as a reason why they must not yet preach that he was the Christ, because the wonders that would attend his death and resurrection would be the most convincing proof of his being the Christ of God. It was by his exaltation to the right hand of the Father that he was fully declared to be the Christ, and by the sending of the Spirit thereupon (Acts ii. 33); and therefore wait till that is done.

III. Concerning their sufferings for him. So far must they be from thinking how to prevent his sufferings that they must rather prepare for their own.

1. We must accustom ourselves to all instances of self-denial and patience, v. 23. This is the best preparative for martyrdom. We must live a life of self-denial, mortification, and contempt of the world; we must not indulge our ease and appetite, for then it will be hard to bear toil, and weariness, and want, for Christ. We are daily subject to affliction, and we must accommodate ourselves to it, and acquiesce in the will of God in it, and must learn to endure hardship. We frequently meet with crosses in the way of duty; and, though we must not pull them upon our own heads, yet, when they are laid for us, we must take them up, carry them after Christ, and make the best of them.

2. We must prefer the salvation and happiness of our souls before any secular concern whatsoever. Reckon upon it, (1.) That he who to preserve his liberty or estate, his power or preferment, nay, or to save his life, denies Christ and his truths, wilfully wrongs his conscience, and sins against God, will be, not only not a saver, but an unspeakable loser, in the issue, when profit and loss come to be balanced: He that will save his life upon these terms will lose it, will lose that which is of infinitely more value, his precious soul. (2.) We must firmly believe also that, if we lose our life for cleaving to Christ and our religion, we shall save it to our unspeakable advantage; for we shall be abundantly recompensed in the resurrection of the just, when we shall have it again a new and an eternal life. (3.) That the gain of all the world, if we should forsake Christ, and fall in with the interests of the world, would be so far from countervailing the eternal loss and ruin of the soul that it would bear no manner of proportion to it, v. 25. If we could be supposed to gain all the wealth, honour, and pleasure, in the world, by denying Christ, yet when, by so doing, we lose ourselves to all eternity, and are cast away at last, what good will our worldly gain do us? Observe, In Matthew and Mark the dreadful issue is a man's losing his own soul, here it is losing himself, which plainly intimates that our souls are ourselves. Animus cujusque is est quisque--The soul is the man; and it is well or ill with us according as it is well or ill with our souls. If they perish for ever, under the weight of their own guilt and corruption, it is certain that we are undone. The body cannot be happy if the soul be miserable in the other world; but the soul may be happy though the body be greatly afflicted and oppressed in this world. If a man be himself cast away, e zemiotheis--if he be damaged,--or if he be punished, si mulctetur--if he have a mulct put upon his soul by the righteous sentence of Christ, whose cause and interest he has treacherously deserted,--if it be adjudged a forfeiture of all his blessedness, and the forfeiture be taken, where is his gain? What is his hope?

3. We must therefore never be ashamed of Christ and his gospel, nor of any disgrace or reproach that we may undergo for our faithful adherence to him and it, v. 26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, and justly. When the service and honour of Christ called for his testimony and agency, he denied them, because the interest of Christ was a despised interest, and every where spoken against; and therefore he can expect no other than that in the great day, when his case calls for Christ's appearance on his behalf, Christ will be ashamed to own such a cowardly, worldly, sneaking spirit, and will say, "He is none of mine; he belongs not to me." As Christ had a state of humiliation and of exaltation, so likewise has his cause. They, and they only, that are willing to suffer with it when it suffers, shall reign with it when it reigns; but those that cannot find in their hearts to share with it in its disgrace, and to say, If this be to be vile, I will be yet more vile, shall certainly have no share with it in its triumphs. Observe here, How Christ, to support himself and his followers under present disgraces, speaks magnificently of the lustre of his second coming, in prospect of which he endured the cross, despising the shame. (1.) He shall come in his own glory. This was not mentioned in Matthew and Mark. He shall come in the glory of the Mediator, all the glory which the Father restored to him, which he had with God before the worlds were, which he had deposited and put in pledge, as it were, for the accomplishing of his undertaking, and demanded again when he had gone through it. Now, O Father, glorify thou me, John xvii. 4, 5. He shall come in all that glory which the Father conferred upon him when he set him at his own right hand, and gave him to be head over all things to the church; in all the glory that is due to him as the assertor of the glory of God, and the author of the glory of all the saints. This is his own glory. (2.) He shall come in his Father's glory. The Father will judge the world by him, having committed all judgment to him; and therefore will publicly own him in the judgment as the brightness of his glory and the express image of his person. (3.) He shall come in the glory of the holy angels. They shall all attend him, and minister to him, and add every thing they can to the lustre of his appearance. What a figure will the blessed Jesus make in that day! Did we believe it, we should never be ashamed of him or his words now.

Lastly, To encourage them in suffering for him, he assures them that the kingdom of God would now shortly be set up, notwithstanding the great opposition that was made to it, v. 27. "Though the second coming of the Son of man is at a great distance, the kingdom of God shall come in its power in the present age, while some here present are alive." They saw the kingdom of God when the Spirit was poured out, when the gospel was preached to all the world and nations were brought to Christ by it; they saw the kingdom of God triumph over the Gentile nations in their conversion, and over the Jewish nation in its destruction.
Adam Clarke: Commentary on the Bible - 1831
9:18: Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on Mat 16:13 (note), etc.
Albert Barnes: Notes on the Bible - 1834
9:18: See the Mat 16:13-27 notes; Mar 8:27-38 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: as: Luk 11:1, Luk 22:39-41; Mat 26:36
Whom: Mat 16:13, Mat 16:14; Mar 8:27-30
Geneva 1599
9:18 (4) And it came to pass, as he was (f) alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
(4) Although the world be tossed up and down between different errors, yet we ought not to condemn the truth but be all the more desirous to know it, and be more steadfast to confess it.
(f) Alone from the people.
John Gill
9:18 And it came to pass, as he was alone praying,.... To his God and Father, for himself as man, and mediator; for the success of his Gospel, and the increase of his interest; and for his disciples, that they might have a clearer revelation of him; and which they had, as appears in their after confession of him by Peter, as the mouth of them all. The place where he now retired for private devotion, was somewhere in the coasts of Caesarea Philippi; for he was now gone from the desert of Bethsaida, as appears from Mt 16:13 and when he is said to be alone, the meaning is, that he was retired from the multitude, but not from his disciples; for it follows,
his disciples were with him, in this solitary place:
and he asked them, being with them alone;
saying, Whom say the people that I am? what are the sentiments of the common people, or of the people in general concerning me? The Alexandrian copy, and the Arabic version read, "men", as in Mt 16:13. See Gill on Mt 16:13.
John Wesley
9:18 Apart - From the multitude. And he asked them - When he had done praying, during which they probably stayed at a distance. Mt 14:13; Mk 8:27.
9:199:19: Եւ նոցա պատասխանի տուեալ՝ ասեն. ԶՅովհա՛ննէս մկրտիչ. եւ այլք՝ ԶԵղիա՛։ Իսկ այլք՝ թէ մարգարէ՛ ոք յառաջնոցն յարեաւ[1192]։ [1192] Ոմանք. Եւ նոքա պատասխանի տու՛՛։
19 Եւ նրանք պատասխանեցին եւ ասացին. «Յովհաննէս Մկրտիչը. եւ ոմանք, թէ՝ Եղիան, իսկ ուրիշներ, թէ՝ նախնիներից մի մարգարէ յարութիւն է առել»:
19 Անոնք ալ պատասխան տալով՝ ըսին. «Ոմանք՝ Յովհաննէս Մկրտիչը եւ ուրիշներ՝ Եղիան, ուրիշներ ալ՝ առաջուան մարգարէներէն մէկը, որ յարութիւն առեր է»։
Եւ նոցա պատասխանի տուեալ ասեն. ԶՅովհաննէս մկրտիչ. եւ այլք` ԶԵղիա. իսկ այլք թէ` Մարգարէ ոք յառաջնոցն յարեաւ:

9:19: Եւ նոցա պատասխանի տուեալ՝ ասեն. ԶՅովհա՛ննէս մկրտիչ. եւ այլք՝ ԶԵղիա՛։ Իսկ այլք՝ թէ մարգարէ՛ ոք յառաջնոցն յարեաւ[1192]։
[1192] Ոմանք. Եւ նոքա պատասխանի տու՛՛։
19 Եւ նրանք պատասխանեցին եւ ասացին. «Յովհաննէս Մկրտիչը. եւ ոմանք, թէ՝ Եղիան, իսկ ուրիշներ, թէ՝ նախնիներից մի մարգարէ յարութիւն է առել»:
19 Անոնք ալ պատասխան տալով՝ ըսին. «Ոմանք՝ Յովհաննէս Մկրտիչը եւ ուրիշներ՝ Եղիան, ուրիշներ ալ՝ առաջուան մարգարէներէն մէկը, որ յարութիւն առեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: Они сказали в ответ: за Иоанна Крестителя, а иные за Илию; другие же [говорят], что один из древних пророков воскрес.
9:19  οἱ δὲ ἀποκριθέντες εἶπαν, ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
9:19. οἱ (The-ones) δὲ (moreover) ἀποκριθέντες ( having-been-separated-off ) εἶπαν (they-said,"Ἰωάνην (To-an-Ioanes) τὸν (to-the-one) βαπτιστήν, (to-an-immerser," ἄλλοι ( other ) δὲ (moreover) Ἠλείαν, (to-a-Heleias," ἄλλοι ( other ) δὲ (moreover) ὅτι (to-which-a-one) προφήτης (a-declarer-before) τις (a-one) τῶν (of-the-ones) ἀρχαίων ( of-first-belonged ) ἀνέστη. (it-had-stood-up)
9:19. at illi responderunt et dixerunt Iohannem Baptistam alii autem Heliam alii quia propheta unus de prioribus surrexitBut they answered and said: John the Baptist; but some say Elias: and others say that one of the former prophets is risen again.
19. And they answering said, John the Baptist; but others , Elijah; and others, that one of the old prophets is risen again.
9:19. But they answered by saying: “John the Baptist. But some say Elijah. Yet truly, others say that one of the prophets from before has risen again.”
9:19. They answering said, John the Baptist; but some [say], Elias; and others [say], that one of the old prophets is risen again.
They answering said, John the Baptist; but some [say], Elias; and others [say], that one of the old prophets is risen again:

19: Они сказали в ответ: за Иоанна Крестителя, а иные за Илию; другие же [говорят], что один из древних пророков воскрес.
9:19  οἱ δὲ ἀποκριθέντες εἶπαν, ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
9:19. at illi responderunt et dixerunt Iohannem Baptistam alii autem Heliam alii quia propheta unus de prioribus surrexit
But they answered and said: John the Baptist; but some say Elias: and others say that one of the former prophets is risen again.
9:19. But they answered by saying: “John the Baptist. But some say Elijah. Yet truly, others say that one of the prophets from before has risen again.”
9:19. They answering said, John the Baptist; but some [say], Elias; and others [say], that one of the old prophets is risen again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: John: Luk 9:7, Luk 9:8; Mal 4:5; Mat 14:2; Joh 1:21, Joh 1:25
old: Mar 6:15; Joh 7:40, Joh 9:17
John Gill
9:19 They answering said, John the Baptist,.... This was the opinion of some who thought that he was risen from the dead, as in Lk 9:7.
but some say Elias; the prophet, and the Tishbite; who according to the Jewish notion, was to be the forerunner of the Messiah, so in Lk 7:8.
and others say: that one of the old prophets is risen again; thus were they divided in their sentiments about him. See Gill on Lk 9:8
9:209:20: Ասէ ցնոսա. Դուք՝ զո՞վ ոք ասէք զինէն թէ իցեմ։ Պատասխանի՛ ետ Պե՛տրոս՝ եւ ասէ. ԶՔրիստո՛սն Աստուծոյ[1193]։ [1193] Ոմանք. Իսկ դուք զո՛ ոք ա՛՛։
20 Ասաց նրանց. «Դո՛ւք իմ մասին ի՞նչ էք ասում. ո՞վ եմ»: Պետրոսը պատասխանեց եւ ասաց. «Աստծու Քրիստոսը»:
20 Ինք ըսաւ անոնց. «Հապա դո՞ւք ինծի համար ով կ’ըսէք թէ եմ»։ Պատասխան տուաւ Պետրոս ու ըսաւ. «Աստուծոյ Քրիստոսը»։
Ասէ ցնոսա. Իսկ դուք զո՞ ոք ասէք զինէն թէ իցեմ: Պատասխանի ետ Պետրոս եւ ասէ. ԶՔրիստոսն Աստուծոյ:

9:20: Ասէ ցնոսա. Դուք՝ զո՞վ ոք ասէք զինէն թէ իցեմ։ Պատասխանի՛ ետ Պե՛տրոս՝ եւ ասէ. ԶՔրիստո՛սն Աստուծոյ[1193]։
[1193] Ոմանք. Իսկ դուք զո՛ ոք ա՛՛։
20 Ասաց նրանց. «Դո՛ւք իմ մասին ի՞նչ էք ասում. ո՞վ եմ»: Պետրոսը պատասխանեց եւ ասաց. «Աստծու Քրիստոսը»:
20 Ինք ըսաւ անոնց. «Հապա դո՞ւք ինծի համար ով կ’ըսէք թէ եմ»։ Պատասխան տուաւ Պետրոս ու ըսաւ. «Աստուծոյ Քրիստոսը»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: Он же спросил их: а вы за кого почитаете Меня? Отвечал Петр: за Христа Божия.
9:20  εἶπεν δὲ αὐτοῖς, ὑμεῖς δὲ τίνα με λέγετε εἶναι; πέτρος δὲ ἀποκριθεὶς εἶπεν, τὸν χριστὸν τοῦ θεοῦ.
9:20. εἶπεν (It-had-said) δὲ (moreover) αὐτοῖς (unto-them,"Ὑμεῖς (Ye) δὲ (moreover) τίνα (to-what-one) με (to-me) λέγετε (ye-forth) εἶναι; (to-be?"Πέτρος (A-Petros) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Τὸν (To-the-one) χριστὸν (to-Anointed) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
9:20. dixit autem illis vos autem quem me esse dicitis respondens Simon Petrus dixit Christum DeiAnd he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God.
20. And he said unto them, But who say ye that I am? And Peter answering said, The Christ of God.
9:20. Then he said to them, “But who do you say that I am?” In response, Simon Peter said, “The Christ of God.”
9:20. He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
He said unto them, But whom say ye that I am? Peter answering said, The Christ of God:

20: Он же спросил их: а вы за кого почитаете Меня? Отвечал Петр: за Христа Божия.
9:20  εἶπεν δὲ αὐτοῖς, ὑμεῖς δὲ τίνα με λέγετε εἶναι; πέτρος δὲ ἀποκριθεὶς εἶπεν, τὸν χριστὸν τοῦ θεοῦ.
9:20. dixit autem illis vos autem quem me esse dicitis respondens Simon Petrus dixit Christum Dei
And he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God.
9:20. Then he said to them, “But who do you say that I am?” In response, Simon Peter said, “The Christ of God.”
9:20. He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:20: But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observations at the end of this chapter, (note).
The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related Mat 16:16 (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
9:20
The Christ of God - The "Anointed" of God. The "Messiah" appointed by God, and who had been long promised by him. See the notes at Mat 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: whom: Mat 5:47, Mat 16:15, Mat 22:42
The: Luk 22:67; Mat 16:16, Mat 16:17, Mat 26:63; Mar 8:29, Mar 14:61; Joh 1:41, Joh 1:49, Joh 4:29, Joh 4:42, Joh 6:69; Joh 7:41, Joh 11:27, Joh 20:31; Act 8:37, Act 9:22, Act 17:3; Jo1 5:1
John Gill
9:20 He said unto them, but whom say ye that I am?.... Which was the main thing he had in view in this private conference; and in order to introduce which, he puts the former question:
Peter answering: in the name of the rest of the disciples, they assenting to it:
said, the Christ of God; The Persic version reads, "Christ God"; the Messiah, who is the Son of God, and God over all, blessed for ever. The Cambridge copy of Beza's reads, "the Christ, the Son of God". See Gill on Lk 2:26.
9:219:21: Նա՝ սաստեա՛ց ՚ի նոսա, եւ պատուիրեաց մի՛ ումեք ասել զայն։
21 Նա սաստեց նրանց եւ պատուիրեց ոչ ոքի չասել այդ:
21 Յիսուս խիստ կերպով պատուիրեց անոնց, որ այս բանը մարդո՛ւ չըսեն։
Նա սաստեաց ի նոսա, եւ պատուիրեաց մի՛ ումեք ասել զայն:

9:21: Նա՝ սաստեա՛ց ՚ի նոսա, եւ պատուիրեաց մի՛ ումեք ասել զայն։
21 Նա սաստեց նրանց եւ պատուիրեց ոչ ոքի չասել այդ:
21 Յիսուս խիստ կերպով պատուիրեց անոնց, որ այս բանը մարդո՛ւ չըսեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: Но Он строго приказал им никому не говорить о сем,
9:21  ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο,
9:21. ὁ (The-one) δὲ (moreover) ἐπιτιμήσας (having-upon-valuated-unto) αὐτοῖς (unto-them) παρήγγειλεν (it-messaged-beside) μηδενὶ (unto-lest-moreover-one) λέγειν (to-forth) τοῦτο, (to-the-one-this,"
9:21. at ille increpans illos praecepit ne cui dicerent hocBut he strictly charging them, commanded they should tell this to no man.
21. But he charged them, and commanded to tell this to no man;
9:21. But speaking sharply to them, he instructed them not to tell this to anyone,
9:21. And he straitly charged them, and commanded [them] to tell no man that thing;
And he straitly charged them, and commanded [them] to tell no man that thing:

21: Но Он строго приказал им никому не говорить о сем,
9:21  ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο,
9:21. at ille increpans illos praecepit ne cui dicerent hoc
But he strictly charging them, commanded they should tell this to no man.
9:21. But speaking sharply to them, he instructed them not to tell this to anyone,
9:21. And he straitly charged them, and commanded [them] to tell no man that thing;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: Mat 16:20, Mat 17:9; Mar 8:31
John Gill
9:21 And he strictly charged them, and commanded them,.... Though he highly approved of this their confession, and pronounced Peter blessed upon it; and signified that it was a discovery which flesh and blood could not make, but what was made to him his Father: yet he gave them a strict charge, and laid his commands on them,
to tell no man that thing; that he was the Messiah, and the eternal Son of God, and the true God, as well as the son of man, and really man: the reasons for this: See Gill on Mt 16:20.
9:229:22: Եւ ասէ՝ թէ պա՛րտ է Որդւոյ մարդոյ բազո՛ւմ չարչարել, եւ անարգել ՚ի քահանայապետից եւ ՚ի ծերոց եւ ՚ի դպրաց, եւ սպանանել՝ եւ յերիր աւուր յառնե՛լ[1194]։ [1194] Ոսկան. Եւ ասէր թէ պարտ։ Ոմանք. Բազումս չարչարել։
22 Ապա ասաց. «Մարդու Որդին պէտք է շատ չարչարուի եւ անարգուի քահանայապետներից եւ ծերերից ու օրէնսգէտներից. եւ սպանուի ու երրորդ օրը յարութիւն առնի»:
22 Ու ըսաւ. «Պէտք է Որդին մարդոյ շատ չարչարանքներ կրէ, ծերերէն ու քահանայապետներէն եւ դպիրներէն մերժուի ու սպաննուի ու երրորդ օրը յարութիւն առնէ»։
Եւ ասէ թէ` Պարտ է Որդւոյ մարդոյ բազումս չարչարել եւ անարգել ի քահանայապետից եւ ի ծերոց եւ ի դպրաց, եւ սպանանել եւ յերիր աւուր յառնել:

9:22: Եւ ասէ՝ թէ պա՛րտ է Որդւոյ մարդոյ բազո՛ւմ չարչարել, եւ անարգել ՚ի քահանայապետից եւ ՚ի ծերոց եւ ՚ի դպրաց, եւ սպանանել՝ եւ յերիր աւուր յառնե՛լ[1194]։
[1194] Ոսկան. Եւ ասէր թէ պարտ։ Ոմանք. Բազումս չարչարել։
22 Ապա ասաց. «Մարդու Որդին պէտք է շատ չարչարուի եւ անարգուի քահանայապետներից եւ ծերերից ու օրէնսգէտներից. եւ սպանուի ու երրորդ օրը յարութիւն առնի»:
22 Ու ըսաւ. «Պէտք է Որդին մարդոյ շատ չարչարանքներ կրէ, ծերերէն ու քահանայապետներէն եւ դպիրներէն մերժուի ու սպաննուի ու երրորդ օրը յարութիւն առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: сказав, что Сыну Человеческому должно много пострадать, и быть отвержену старейшинами, первосвященниками и книжниками, и быть убиту, и в третий день воскреснуть.
9:22  εἰπὼν ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
9:22. εἰπὼν (having-had-said) ὅτι (to-which-a-one,"Δεῖ (It-bindeth) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) πολλὰ ( to-much ) παθεῖν (to-have-had-experienced) καὶ (and) ἀποδοκιμασθῆναι (to-have-been-off-assessed-to) ἀπὸ (off) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) καὶ (and) ἀρχιερέων (of-first-sacreders-of) καὶ (and) γραμματέων (of-letterers-of) καὶ (and) ἀποκτανθῆναι (to-have-been-killed-off) καὶ (and) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ (unto-a-day) ἐγερθῆναι. (to-have-been-roused)
9:22. dicens quia oportet Filium hominis multa pati et reprobari a senioribus et principibus sacerdotum et scribis et occidi et tertia die resurgereSaying: The Son of man must suffer many things and be rejected by the ancients and chief priests and scribes and be killed and the third day rise again.
22. saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day be raised up.
9:22. saying, “For the Son of man must suffer many things, and be rejected by the elders and the leaders of the priests and the scribes, and be killed, and on the third day rise again.”
9:22. Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day:

22: сказав, что Сыну Человеческому должно много пострадать, и быть отвержену старейшинами, первосвященниками и книжниками, и быть убиту, и в третий день воскреснуть.
9:22  εἰπὼν ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
9:22. dicens quia oportet Filium hominis multa pati et reprobari a senioribus et principibus sacerdotum et scribis et occidi et tertia die resurgere
Saying: The Son of man must suffer many things and be rejected by the ancients and chief priests and scribes and be killed and the third day rise again.
9:22. saying, “For the Son of man must suffer many things, and be rejected by the elders and the leaders of the priests and the scribes, and be killed, and on the third day rise again.”
9:22. Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
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
9:22: Luk 9:44, Luk 18:31-34, Luk 24:7, Luk 24:26; Gen 3:15; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:26; Zac 13:7; Mat 16:21, Mat 17:12, Mat 17:22; Mar 8:31, Mar 9:31, Mar 10:33, Mar 10:34; Act 4:25-28, Act 13:27-29; Co1 15:4; Pe1 1:11
Geneva 1599
9:22 (5) Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
(5) Christ himself attained to the heavenly glory, by the cross and invincible perseverance.
John Gill
9:22 Saying, the son of man must suffer many things,.... In his person and character, in his soul and body, at the hands of God, and of men, and devils:
and be rejected of the elders, and chief priests, and Scribes; who made up the grand sanhedrim of the nation: by these he was to be, and was rejected as the Messiah; and when put up with another which should be released, that other should be preferred, and he rejected; and which was done at the instigation of these men, who were the builders; of whom it was foretold that they should reject the head stone of the corner, Ps 118:22
and be slain; or put to death, with the death of the cross:
and be raised the third day; according to the types and prophecies of the Old Testament. This he added for the comfort of his disciples.
John Wesley
9:22 Saying - Ye must prepare for a scene far different from this.
9:239:23: Եւ ասէ՛ր առ ամենեսին. Եթէ ոք կամի զկնի իմ գալ, ուրասցի՛ զանձն, եւ առցէ զխաչ իւր հանապազ, եւ եկեսցէ՛ զհետ իմ։
23 Եւ ամենքին ասում էր. «Եթէ մէկը կամենում է իմ յետեւից գալ, թող ուրանայ իր անձը եւ իր խաչը մշտապէս վերցնի եւ գայ իմ յետեւից.
23 Եւ ամենուն կ’ըսէր. «Եթէ մէկը կ’ուզէ իմ ետեւէս գալ, թող իր անձը ուրանայ եւ ամէն օր իր խաչը վերցնէ ու իմ ետեւէս գայ։
Եւ ասէր առ ամենեսին. Եթէ ոք կամի զկնի իմ գալ, ուրասցի զանձն եւ առցէ զխաչ իւր հանապազ եւ եկեսցէ զհետ իմ:

9:23: Եւ ասէ՛ր առ ամենեսին. Եթէ ոք կամի զկնի իմ գալ, ուրասցի՛ զանձն, եւ առցէ զխաչ իւր հանապազ, եւ եկեսցէ՛ զհետ իմ։
23 Եւ ամենքին ասում էր. «Եթէ մէկը կամենում է իմ յետեւից գալ, թող ուրանայ իր անձը եւ իր խաչը մշտապէս վերցնի եւ գայ իմ յետեւից.
23 Եւ ամենուն կ’ըսէր. «Եթէ մէկը կ’ուզէ իմ ետեւէս գալ, թող իր անձը ուրանայ եւ ամէն օր իր խաչը վերցնէ ու իմ ետեւէս գայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: Ко всем же сказал: если кто хочет идти за Мною, отвергнись себя, и возьми крест свой, и следуй за Мною.
9:23  ἔλεγεν δὲ πρὸς πάντας, εἴ τις θέλει ὀπίσω μου ἔρχεσθαι, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν, καὶ ἀκολουθείτω μοι.
9:23. Ἔλεγεν (It-was-forthing) δὲ (moreover) πρὸς (toward) πάντας ( to-all ,"Εἴ (If) τις (a-one) θέλει (it-determineth) ὀπίσω (aback-unto-which) μου (of-me) ἔρχεσθαι , ( to-come ," ἀρνησάσθω ( it-should-have-denied-unto ) ἑαυτὸν (to-self) καὶ (and) ἀράτω (it-should-have-lifted) τὸν (to-the-one) σταυρὸν (to-a-stake) αὐτοῦ (of-it) καθ' (down) ἡμέραν, (to-a-day,"καὶ (and) ἀκολουθείτω (it-should-path-along-unto) μοι. (unto-me)
9:23. dicebat autem ad omnes si quis vult post me venire abneget se ipsum et tollat crucem suam cotidie et sequatur meAnd he said to all: If any man will come after me, let him deny himself and take up his cross daily and follow me.
23. And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me.
9:23. Then he said to everyone: “If anyone is willing to come after me: let him deny himself, and take up his cross every day, and follow me.
9:23. And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross daily, and follow me.
And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross daily, and follow me:

23: Ко всем же сказал: если кто хочет идти за Мною, отвергнись себя, и возьми крест свой, и следуй за Мною.
9:23  ἔλεγεν δὲ πρὸς πάντας, εἴ τις θέλει ὀπίσω μου ἔρχεσθαι, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν, καὶ ἀκολουθείτω μοι.
9:23. dicebat autem ad omnes si quis vult post me venire abneget se ipsum et tollat crucem suam cotidie et sequatur me
And he said to all: If any man will come after me, let him deny himself and take up his cross daily and follow me.
9:23. Then he said to everyone: “If anyone is willing to come after me: let him deny himself, and take up his cross every day, and follow me.
9:23. And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross daily, and follow me.
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
9:23: If any man will come after me - See on Mat 16:24 (note), and on Mar 8:34 (note), where the nature of proselytism among the Jews is explained.
Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Mat 16:24; Mar 8:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: If: Luk 14:26, Luk 14:27; Mat 10:38, Mat 10:39, Mat 16:22-25; Mar 8:34-38; Joh 12:25, Joh 12:26; Rom 8:13; Col 3:5; Ti2 3:12
deny: Tit 2:12
daily: Co1 15:30, Co1 15:31
Geneva 1599
9:23 And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross (g) daily, and follow me.
(g) Even as one day follows another, so does one cross follow another, and the cross is by the figure of speech metonymy taken for the miseries of this life: for to be hanged on the cross was the most grievous and cruel punishment that there was amongst the Jews.
John Gill
9:23 And he said to them all,.... Not only to all the disciples, but "to the multitude", as the Arabic version renders it, who were now called unto him, with his disciples, as is clear from Mk 8:34,
any man will come after me, let him deny himself, and take up his cross daily, and follow me; the same is said here, as in Mt 16:24; see Gill on Mt 16:24, Mk 8:34, only here the word, "daily", is added; and which, though as Beza observes, is not in the Complutensian edition, nor in five ancient copies; yet is in others, and in the Vulgate Latin, and in all the Oriental versions; and to be retained, as having a very considerable emphasis in it; showing that afflictions, trials, and persecutions of one sort or another, are to be expected every day by the people of God, and to be continually submitted to, and borne with cheerfulness.
John Wesley
9:23 Let him deny himself, and take up his cross - The necessity of this duty has been shown in many places: the extent of it is specified here, daily - Therefore that day is lost wherein no cross is taken up.
9:249:24: Զի որ կամիցի զանձն իւր կեցուցանել, կորուսցէ՛ զնա. եւ որ կորուսցէ զանձն իւր վասն իմ՝ կեցուսցէ՛ զնա[1195]։ [1195] Ոմանք. Զի որ կամեսցի։
24 որովհետեւ, ով որ կամենայ իր անձը փրկել, այն պիտի կորցնի, իսկ ով որ իր անձը ինձ համար կորցնի, այն պիտի փրկի:
24 Վասն զի ով որ կ’ուզէ իր անձը ապրեցնել, պիտի կորսնցնէ զանիկա եւ ով որ ինծի համար իր անձը կորսնցնէ, պիտի ապրեցնէ զանիկա։
Զի որ կամիցի զանձն իւր կեցուցանել` կորուսցէ զնա, եւ որ կորուսցէ զանձն իւր վասն իմ` կեցուսցէ զնա:

9:24: Զի որ կամիցի զանձն իւր կեցուցանել, կորուսցէ՛ զնա. եւ որ կորուսցէ զանձն իւր վասն իմ՝ կեցուսցէ՛ զնա[1195]։
[1195] Ոմանք. Զի որ կամեսցի։
24 որովհետեւ, ով որ կամենայ իր անձը փրկել, այն պիտի կորցնի, իսկ ով որ իր անձը ինձ համար կորցնի, այն պիտի փրկի:
24 Վասն զի ով որ կ’ուզէ իր անձը ապրեցնել, պիտի կորսնցնէ զանիկա եւ ով որ ինծի համար իր անձը կորսնցնէ, պիտի ապրեցնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: Ибо кто хочет душу свою сберечь, тот потеряет ее; а кто потеряет душу свою ради Меня, тот сбережет ее.
9:24  ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, οὖτος σώσει αὐτήν.
9:24. ὃς (Which) γὰρ (therefore) ἂν (ever) θέλῃ (it-might-determine) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) σῶσαι, (to-have-saved,"ἀπολέσει (it-shall-destruct-off) αὐτήν: (to-it) ὃς (which) δ' (moreover) ἂν (ever) ἀπολέσῃ (it-might-have-destructed-off) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἕνεκεν (in-out-in) ἐμοῦ, (of-ME,"οὗτος (the-one-this) σώσει (it-shall-save) αὐτήν. (to-it)
9:24. qui enim voluerit animam suam salvam facere perdet illam nam qui perdiderit animam suam propter me salvam faciet illamFor whosoever will save his life shall lose it: for he that shall lose his life for my sake shall save it.
24. For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it.
9:24. For whoever will have saved his life, will lose it. Yet whoever will have lost his life for my sake, will save it.
9:24. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it:

24: Ибо кто хочет душу свою сберечь, тот потеряет ее; а кто потеряет душу свою ради Меня, тот сбережет ее.
9:24  ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, οὖτος σώσει αὐτήν.
9:24. qui enim voluerit animam suam salvam facere perdet illam nam qui perdiderit animam suam propter me salvam faciet illam
For whosoever will save his life shall lose it: for he that shall lose his life for my sake shall save it.
9:24. For whoever will have saved his life, will lose it. Yet whoever will have lost his life for my sake, will save it.
9:24. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
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
9:24: Will save his life - See on Mat 16:24 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: Luk 17:33; Act 20:23, Act 20:24; Heb 11:35; Rev 2:10, Rev 12:11
John Gill
9:24 For whosoever will save his life,.... See Gill on Mt 16:25.
John Wesley
9:24 Mt 16:25; Mk 8:35; Jn 12:25.
Robert Jamieson, A. R. Fausset and David Brown
9:24 PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Lk 9:18-27)
will save--"Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," Mt 8:22) --on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.
9:259:25: Զի՞նչ օգուտ է մարդոյ՝ եթէ զաշխարհ շահեսցի, եւ զանձն իւր կորուսցէ՛ կամ տուժեսցի[1196]։ [1196] Ոմանք. Զինչ օգուտ իցէ... եթէ զաշխարհս շահիցի։ Ոսկան. Կամ տուժեսցէ։
25 Ի՞նչ օգուտ է մարդուն, եթէ աշխարհը շահի, բայց իր անձը կորցնի ու տուժի.
25 Քանզի ի՞նչ կը շահի մարդ՝ եթէ բոլոր աշխարհը վաստկի եւ իր անձը կորսնցնէ կամ վնաս ընէ։
Զի՞նչ օգուտ է մարդոյ եթէ [62]զաշխարհ շահեսցի, եւ զանձն իւր կորուսցէ կամ տուժեսցի:

9:25: Զի՞նչ օգուտ է մարդոյ՝ եթէ զաշխարհ շահեսցի, եւ զանձն իւր կորուսցէ՛ կամ տուժեսցի[1196]։
[1196] Ոմանք. Զինչ օգուտ իցէ... եթէ զաշխարհս շահիցի։ Ոսկան. Կամ տուժեսցէ։
25 Ի՞նչ օգուտ է մարդուն, եթէ աշխարհը շահի, բայց իր անձը կորցնի ու տուժի.
25 Քանզի ի՞նչ կը շահի մարդ՝ եթէ բոլոր աշխարհը վաստկի եւ իր անձը կորսնցնէ կամ վնաս ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: Ибо что пользы человеку приобрести весь мир, а себя самого погубить или повредить себе?
9:25  τί γὰρ ὠφελεῖται ἄνθρωπος κερδήσας τὸν κόσμον ὅλον ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς;
9:25. τί (To-what-one) γὰρ (therefore) ὠφελεῖται (it-be-benefitted-unto) ἄνθρωπος (a-mankind) κερδήσας (having-gained) τὸν (to-the-one) κόσμον (to-a-configuration) ὅλον (to-whole,"ἑαυτὸν (to-self) δὲ (moreover) ἀπολέσας (having-destructed-off) ἢ (or) ζημιωθείς; (having-been-en-damage-belonged?"
9:25. quid enim proficit homo si lucretur universum mundum se autem ipsum perdat et detrimentum sui faciatFor what is a man advantaged, if he gain the whole world and lose himself and cast away himself?
25. For what is a man profited, if he gain the whole world, and lose or forfeit his own self?
9:25. For how does it benefit a man, if he were to gain the whole world, yet lose himself, or cause himself harm?
9:25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away:

25: Ибо что пользы человеку приобрести весь мир, а себя самого погубить или повредить себе?
9:25  τί γὰρ ὠφελεῖται ἄνθρωπος κερδήσας τὸν κόσμον ὅλον ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς;
9:25. quid enim proficit homo si lucretur universum mundum se autem ipsum perdat et detrimentum sui faciat
For what is a man advantaged, if he gain the whole world and lose himself and cast away himself?
9:25. For how does it benefit a man, if he were to gain the whole world, yet lose himself, or cause himself harm?
9:25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:25: Lose himself - That is, his life or soul. See the parallel places, Mat 16:25 (note); Mar 8:35 (note), and especially the note on the former.
Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on Mat 16:26 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: what: Luk 4:5-7, Luk 12:19-21, Luk 16:24, Luk 16:25; Psa 49:6-8; Mat 16:26; Mar 8:36, Mar 9:43-48; Act 1:18, Act 1:25; Pe2 2:15-17; Rev 18:7, Rev 18:8
himself: Or, as in the parallel passage, την ψυχην (πσψχην) [Strong's G5590], αυτου [Strong's G847], "his soul," or life.
be: Mat 13:48, Mat 13:50; Co1 9:27
John Gill
9:25 For what is a man advantaged if he gain the whole world,.... Or what profit will it be unto him? all the honours, riches, and enjoyments of it will be of no use and service to him if he himself is lost:
and lose himself; or his own soul; for he that loses his soul, which is his better and immortal part, loses himself:
or be cast away: finally, and eternally, or "suffer loss" of eternal happiness and glory; that is, perishes, and is destroyed with an everlasting destruction; See Gill on Mt 16:26.
9:269:26: Զի որ ամօթ համարեսցի զիս եւ զբանս իմ, զնա՝ եւ Որդի մարդոյ յամօթ արասցէ՝ յորժամ գայցէ փառօք իւրովք՝ եւ Հօր, եւ հրեշտակաց սրբոց[1197]։[1197] Ոմանք. Յամօթ համարիցի։
26 որովհետեւ, ով որ ինձ եւ իմ խօսքերը ամօթ կը համարի, նրան մարդու Որդին էլ ամօթահար պիտի անի, երբ գայ իր եւ Հօր եւ սուրբ հրեշտակների փառքով:
26 Վասն զի ով որ զիս ու իմ խօսքերս դաւանիլը ամօթ սեպէ, Որդին մարդոյ ալ զանիկա դաւանիլը ամօթ պիտի սեպէ՝ երբ գայ իր ու Հօրը եւ սուրբ հրեշտակներուն փառքովը։
Զի որ ամօթ համարեսցի զիս եւ զբանս իմ, զնա եւ Որդի մարդոյ յամօթ արասցէ յորժամ գայցէ փառօք իւրովք եւ Հօր եւ հրեշտակաց սրբոց:

9:26: Զի որ ամօթ համարեսցի զիս եւ զբանս իմ, զնա՝ եւ Որդի մարդոյ յամօթ արասցէ՝ յորժամ գայցէ փառօք իւրովք՝ եւ Հօր, եւ հրեշտակաց սրբոց[1197]։
[1197] Ոմանք. Յամօթ համարիցի։
26 որովհետեւ, ով որ ինձ եւ իմ խօսքերը ամօթ կը համարի, նրան մարդու Որդին էլ ամօթահար պիտի անի, երբ գայ իր եւ Հօր եւ սուրբ հրեշտակների փառքով:
26 Վասն զի ով որ զիս ու իմ խօսքերս դաւանիլը ամօթ սեպէ, Որդին մարդոյ ալ զանիկա դաւանիլը ամօթ պիտի սեպէ՝ երբ գայ իր ու Հօրը եւ սուրբ հրեշտակներուն փառքովը։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: Ибо кто постыдится Меня и Моих слов, того Сын Человеческий постыдится, когда приидет во славе Своей и Отца и святых Ангелов.
9:26  ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων.
9:26. ὃς (Which) γὰρ (therefore) ἂν (ever) ἐπαισχυνθῇ ( it-might-have-beshamed-upon ) με (to-me) καὶ (and) τοὺς (to-the-ones) ἐμοὺς ( to-mine ) λόγους, (to-forthees,"τοῦτον (to-the-one-this) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐπαισχυνθήσεται , ( it-shall-beshame-upon ) ὅταν (which-also-ever) ἔλθῃ (it-might-have-had-came) ἐν (in) τῇ (unto-the-one) δόξῃ (unto-a-recognition) αὐτοῦ (of-it) καὶ (and) τοῦ (of-the-one) πατρὸς (of-a-Father) καὶ (and) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἀγγέλων. (of-messengers)
9:26. nam qui me erubuerit et meos sermones hunc Filius hominis erubescet cum venerit in maiestate sua et Patris et sanctorum angelorumFor he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty and that of his Father and of the holy angels.
26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and of the Father, and of the holy angels.
9:26. For whoever will be ashamed of me and of my words: of him the Son of man will be ashamed, when he will have arrived in his majesty and that of his Father and of the holy Angels.
9:26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and [in his] Father’s, and of the holy angels.
For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and [in his] Father' s, and of the holy angels:

26: Ибо кто постыдится Меня и Моих слов, того Сын Человеческий постыдится, когда приидет во славе Своей и Отца и святых Ангелов.
9:26  ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων.
9:26. nam qui me erubuerit et meos sermones hunc Filius hominis erubescet cum venerit in maiestate sua et Patris et sanctorum angelorum
For he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty and that of his Father and of the holy angels.
9:26. For whoever will be ashamed of me and of my words: of him the Son of man will be ashamed, when he will have arrived in his majesty and that of his Father and of the holy Angels.
9:26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and [in his] Father’s, and of the holy angels.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:26: Ashamed of me - See on Mar 8:38 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: whosoever: Luk 12:8, Luk 12:9; Psa 22:6-8; Isa 53:3; Mat 10:32, Mat 10:33; Mar 8:38; Joh 5:44, Joh 12:43; Rom 1:16; Co2 12:10; Gal 6:14; Ti2 1:12, Ti2 2:12; Heb 11:26, Heb 13:13; Pe1 4:14-16; Rev 3:5
of him: Luk 13:25-27; Mat 7:22, Mat 7:23; Rev 21:8
when: Dan 7:10; Mat 16:27, Mat 24:30, Mat 24:31, Mat 25:31, Mat 26:64; Th2 1:8-10; Jde 1:14; Rev 1:7, Rev 20:11
John Gill
9:26 For whosoever shall be ashamed of me,.... Of my person and offices, of me, as the Messiah, Saviour, and Redeemer, of my grace, righteousness, blood, and sacrifice:
and of my words; of the doctrines of the Gospel, one and another of them. In Mark, it is added, "in this adulterous and sinful generation"; having a peculiar respect to the people of the Jews, and the age in which Christ lived; but is true of any other people and age in which men live:
of him shall the son of man be ashamed when he shall come in his own glory; in the glory of his human nature, when his glorious body, as now, in heaven, shall be seen by all; and in the glory of his office, as mediator, and the judge of all the earth; and in the glory of his divine nature, which will appear in the resurrection of the dead, in the gathering of all nations before him, in separating one sort from another, and in passing and executing the definitive sentence on them; particularly the glory of his omnipotence and omniscience will be very conspicuous:
and in his Father's; which is the same with his own, as he is the Son of God, and the brightness of his glory; and which, as mediator, he has from him, and will be the object of the saints' vision to all eternity;
and of the holy angels; who shall attend him at his second coming, and be employed in various offices under him. The Syriac version renders, these last clauses as they are in Mt 16:27 in the glory of his Father, with his holy angels; See Gill on Mt 16:27. See Gill on Mk 8:38.
Robert Jamieson, A. R. Fausset and David Brown
9:26 ashamed of me, and of my words--The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame, he is nearly past hope (Zech 3:5; Jer 6:15; Jer 3:3). But when Christ and "His words"--Christianity, especially in its more spiritual and uncompromising features--are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract.
Son of man be ashamed, when he cometh, &c.--He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt" (Dan 12:2). "Oh shame, to be put to shame before God, Christ, and angels!" [BENGEL].
9:279:27: Բայց արդարեւ՝ ասե՛մ ձեզ, եթէ են ոմանք ՚ի դոցանէ որ այդր կան, որք մի՛ ճաշակեսցեն զմահ, մինչեւ տեսցեն զարքայութիւն Աստուծոյ[1198]։ [1198] Ոմանք. Զի են ոմանք ՚ի դոցա՛՛... զարքայութիւնն։
27 Բայց, արդարեւ, ասում եմ ձեզ, թէ այստեղ գտնուողների մէջ կան ոմանք, որոնք մահ չպիտի ճաշակեն, մինչեւ որ չտեսնեն Աստծու արքայութիւնը»:
27 Բայց ճշմարիտ կ’ըսեմ ձեզի, որ հոս կայնողներէն մէկ քանիները կան՝ որոնք մահուան համը պիտի չառնեն, մինչեւ տեսնեն Աստուծոյ թագաւորութիւնը»։
Բայց արդարեւ ասեմ ձեզ եթէ են ոմանք ի դոցանէ որ այդր կան, որք մի՛ ճաշակեսցեն զմահ, մինչեւ տեսցեն զարքայութիւնն Աստուծոյ:

9:27: Բայց արդարեւ՝ ասե՛մ ձեզ, եթէ են ոմանք ՚ի դոցանէ որ այդր կան, որք մի՛ ճաշակեսցեն զմահ, մինչեւ տեսցեն զարքայութիւն Աստուծոյ[1198]։
[1198] Ոմանք. Զի են ոմանք ՚ի դոցա՛՛... զարքայութիւնն։
27 Բայց, արդարեւ, ասում եմ ձեզ, թէ այստեղ գտնուողների մէջ կան ոմանք, որոնք մահ չպիտի ճաշակեն, մինչեւ որ չտեսնեն Աստծու արքայութիւնը»:
27 Բայց ճշմարիտ կ’ըսեմ ձեզի, որ հոս կայնողներէն մէկ քանիները կան՝ որոնք մահուան համը պիտի չառնեն, մինչեւ տեսնեն Աստուծոյ թագաւորութիւնը»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: Говорю же вам истинно: есть некоторые из стоящих здесь, которые не вкусят смерти, как уже увидят Царствие Божие.
9:27  λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ.
9:27. Λέγω (I-forth) δὲ (moreover) ὑμῖν (unto-ye) ἀληθῶς, (unto-un-secluded,"εἰσίν (they-be) τινες (ones) τῶν (of-the-ones) αὐτοῦ (of-it) ἑστηκότων ( of-having-had-come-to-stand ) οἳ ( which ) οὐ (not) μὴ (lest) γεύσωνται ( they-might-have-tasted-of ) θανάτου (of-a-death) ἕως (unto-if-which) ἂν (ever) ἴδωσιν (they-might-have-had-seen) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
9:27. dico autem vobis vere sunt aliqui hic stantes qui non gustabunt mortem donec videant regnum DeiBut I tell you of a truth: There are some standing here that shall not taste death till they see the kingdom of God.
27. But I tell you of a truth, There be some of them that stand here, which shall in no wise taste of death, till they see the kingdom of God.
9:27. And yet, I tell you a truth: There are some standing here who shall not taste death, until they see the kingdom of God.”
9:27. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God:

27: Говорю же вам истинно: есть некоторые из стоящих здесь, которые не вкусят смерти, как уже увидят Царствие Божие.
9:27  λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ.
9:27. dico autem vobis vere sunt aliqui hic stantes qui non gustabunt mortem donec videant regnum Dei
But I tell you of a truth: There are some standing here that shall not taste death till they see the kingdom of God.
9:27. And yet, I tell you a truth: There are some standing here who shall not taste death, until they see the kingdom of God.”
9:27. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
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
9:27: I tell: Mat 16:28; Mar 9:1; Joh 14:2, Joh 16:7
some: Joh 21:22, Joh 21:23
taste: Luk 2:26; Joh 8:51, Joh 8:52, Joh 8:59; Heb 2:9
see: Luk 22:18; Mar 14:25
John Gill
9:27 But I tell you of a truth,.... And let it be received as such; you may assure yourselves of it, that not only at the last day, the son of man will come in this glorious manner, and show his resentment to all such as have been ashamed of him; but, also
there be some standing here, which shall not, taste of death till they see the kingdom of God; the Gospel dispensation visibly taking place, both among Jews and Gentiles, upon the resurrection of Christ, and the pouring fourth of his Spirit; and when it should come in power both in the conversion of God's elect in great numbers, and in the destruction of the Jewish nation, for their rejection, of the Messiah: See Gill on Mt 16:28
Robert Jamieson, A. R. Fausset and David Brown
9:27 not taste of death fill they see the kingdom of God--"see it come with power" (Mk 9:1); or see "the Son of man coming in His kingdom" (Mt 16:28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.
9:289:28: Եւ եղեւ յետ այսց բանից՝ իբրեւ աւուրք ութ, առեալ զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, ել ՚ի լեառն կալ յաղօ՛թս։
28 Եւ այս խօսքերից մօտ ութ օր յետոյ, իր հետ վերցնելով Պետրոսին, Յակոբոսին եւ Յովհաննէսին, նա լեռ ելաւ աղօթքի կանգնելու:
28 Այս խօսքերէն գրեթէ ութ օր ետքը՝ Պետրոսը ու Յովհաննէսը եւ Յակոբոսը առնելով, լեռը ելաւ աղօթք ընելու։
Եւ եղեւ յետ այսց բանից իբրեւ աւուրք ութ, առեալ զՊետրոս եւ զՅակովբոս եւ զՅովհաննէս` ել ի լեառն կալ յաղօթս:

9:28: Եւ եղեւ յետ այսց բանից՝ իբրեւ աւուրք ութ, առեալ զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, ել ՚ի լեառն կալ յաղօ՛թս։
28 Եւ այս խօսքերից մօտ ութ օր յետոյ, իր հետ վերցնելով Պետրոսին, Յակոբոսին եւ Յովհաննէսին, նա լեռ ելաւ աղօթքի կանգնելու:
28 Այս խօսքերէն գրեթէ ութ օր ետքը՝ Պետրոսը ու Յովհաննէսը եւ Յակոբոսը առնելով, լեռը ելաւ աղօթք ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: После сих слов, дней через восемь, взяв Петра, Иоанна и Иакова, взошел Он на гору помолиться.
9:28  ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ [καὶ] παραλαβὼν πέτρον καὶ ἰωάννην καὶ ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι.
9:28. Ἐγένετο ( It-had-became ) δὲ (moreover) μετὰ (with) τοὺς (to-the-ones) λόγους (to-forthees) τούτους (to-the-ones-these) ὡσεὶ (as-if) ἡμέραι (days) ὀκτὼ (eight,"παραλαβὼν (having-had-taken-beside) Πέτρον (to-a-Petros) καὶ (and) Ἰωάνην (to-an-Ioanes) καὶ (and) Ἰάκωβον (to-an-Iakobos,"ἀνέβη (it-had-stepped-up) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) προσεύξασθαι . ( to-have-goodly-held-toward )
9:28. factum est autem post haec verba fere dies octo et adsumpsit Petrum et Iohannem et Iacobum et ascendit in montem ut oraretAnd it came to pass, about eight days after these words, that he took Peter and James and John and went up into a mountain to pray.
28. And it came to pass about eight days after these sayings, he took with him Peter and John and James, and went up into the mountain to pray.
9:28. And it happened that, about eight days after these words, he took Peter and James and John, and he ascended onto a mountain, so that he might pray.
9:28. And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray:

28: После сих слов, дней через восемь, взяв Петра, Иоанна и Иакова, взошел Он на гору помолиться.
9:28  ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ [καὶ] παραλαβὼν πέτρον καὶ ἰωάννην καὶ ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι.
9:28. factum est autem post haec verba fere dies octo et adsumpsit Petrum et Iohannem et Iacobum et ascendit in montem ut oraret
And it came to pass, about eight days after these words, that he took Peter and James and John and went up into a mountain to pray.
9:28. And it happened that, about eight days after these words, he took Peter and James and John, and he ascended onto a mountain, so that he might pray.
9:28. And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
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
28-45: О преображении Господа и исцелении бесноватого отрока ев. Лука говорит согласно с Марком (IX, 2-32; ср. Мф ХVII, 1-9: и 14-23). Но при этом он вносит в рассказ некоторые новые подробности. - Дней чрез восемь - выражение довольно неопределенное. Ев. Лука, вероятно, считает здесь и день исповедания Aп. Петра, и день Преображения, почему у него счет и выходит на два дня больше, чем у Матфея и Марка. - И когда молился - см. III, 21. О молитве Христа пред Преображением говорит один ев. Лука. - Вид лица (29: ст.). Ев. Лука здесь соединяет в одно два выражения ев. Матфея (XVII, 2). - Явившись во славе, - т. е. в сиянии, окруженные небесным блеском. - Говорили об исходе Его (31: ст.). Это замечает только один ев. Лука. Под исходом здесь разумеется выход Христа из этой земной жизни посредством смерти, воскресения и вознесения на небо (ср. 2Пет. I, 15). Рассуждали они об этом для того, чтобы внушить представителям апостолов уверенность в том, что смерть Христа, которою те так соблазнялись (Мф XVI, 22: и сл.), была предусмотрена еще в Новом Завете. - Были отягчены сном... (ст. 32). Об этом упоминает только один ев. Лука. По всей вероятности, ученики спали в то время, когда Христос молился, и проснулись, как только засиял свет от лица Господа и появились в сиянии Моисей и Илия. - Когда они отходили (ст. 33). По Ев. Луки, Петр своим предложением имел в виду удержать уходивших Моисея и Илию. - Осенило их - не Моисея и Илию, как толкует Б. Вейс, а учеников, потому что тут же сказано "и устрашились" - конечно, не Моисей и Илия, а ученики. - Взглянуть, на сына моего (38), т. е. бросить на него Свой милосердый взор, помочь ему (ср. I, 48). - Он один у меня. Это прибавляет один ев. Лука
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. 30 And, behold, there talked with him two men, which were Moses and Elias: 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. 34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him. 36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state.

I. Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it. They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days.

II. Here are divers circumstances added and explained, which are very material.

1. We are here told that Christ had this honour put upon him when he was praying: He went up into a mountain to pray, as he frequently did (v. 28), and as he prayed he was transfigured. When Christ humbled himself to pray, he was thus exalted. He knew before that this was designed for him at this time, and therefore seeks it by prayer. Christ himself must sue out the favours that were purposed for him, and promised to him: Ask of me, and I will give thee, Ps. ii. 8. And thus he intended to put an honour upon the duty of prayer, and to recommend it to us. It is a transfiguring, transforming duty; if our hearts be elevated and enlarged in it, so as in it to behold the glory of the Lord, we shall be changed into the same image from glory to glory, 2 Cor. iii. 18. By prayer we fetch in the wisdom, grace, and joy, which make the face to shine.

2. Luke does not use the word transfigured--metamorphothe (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prosopou heteron--the fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastrapton--bright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment.

3. It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do.

4. We are here told what was the subject of the discourse between Christ and the two great prophets of the Old Testament: They spoke of his decease, which he should accomplish at Jerusalem. Elegon ten exodon autou--his exodus, his departure; that is, his death. (1.) The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven. (2.) This departure of his he must accomplish; for thus it was determined, the matter was immutably fixed in the counsel of God, and could not be altered. (3.) He must accomplish it at Jerusalem, though his residence was mostly in Galilee; for his most spiteful enemies were at Jerusalem, and there the sanhedrim sat, that took upon them to judge of prophets. (4.) Moses and Elias spoke of this, to intimate that the sufferings of Christ, and his entrance into his glory, were what Moses and the prophets had spoken of; see Luke xxiv. 26, 27; 1 Pet. i. 11. (5.) Our Lord Jesus, even in his transfiguration, was willing to enter into a discourse concerning his death and sufferings, to teach us that meditations on death, as it is our departure out of this world to another, are never unseasonable, but in a special manner season able when at any time we are advanced, lest we should be lifted up above measure. In our greatest glories on earth, let us remember that here we have no continuing city.

5. We are here told, which we were not before, that the disciples were heavy with sleep, v. 32. When the vision first began, Peter, and James, and John were drowsy, and inclined to sleep. Either it was late, or they were weary, or had been disturbed in their rest the night before; or perhaps a charming composing air, or some sweet and melodious sounds, which disposed them to soft and gentle slumbers, were a preface to the vision; or perhaps it was owing to a sinful carelessness: when Christ was at prayer with them, they did not regard his prayer as they should have done, and, to punish them for that, they were left to sleep on now, when he began to be transfigured, and so lost an opportunity of seeing how that work of wonder was wrought. These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God. Nothing could be more affecting to these disciples, one would think, than the glories and the agonies of their Master, and both in the highest degree; and yet neither the one nor the other would serve to keep them awake. What need have we to pray to God for quickening grace, to make us not only alive, but lively! Yet that they might be competent witnesses of this sign from heaven, to those that demanded one, after awhile they recovered themselves, and became perfectly awake; and then they took an exact view of all those glories, so that they were able to give a particular account, as we find one of them does, of all that passed when they were with Christ in the holy mount, 2 Pet. i. 18.

6. It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them.

7. It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exod. xl. 34, 35), and, when it filled the temple, the priests could not stand to minister by reason of it, 2 Chron. v. 14. Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for he will be sure to bring them safely through it.

8. The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved.

Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.
Adam Clarke: Commentary on the Bible - 1831
9:28: About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).
Albert Barnes: Notes on the Bible - 1834
9:28: See an account of the transfiguration in Mat 17:1-13, and Mar 9:2-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: about: Mat 17:1-13; Mar 9:2-13
sayings: or, things
he: Luk 8:51; Mat 26:37-39; Mar 14:33-36; Co2 13:1
into: Luk 9:18, Luk 6:12; Psa 109:4; Mar 1:35, Mar 6:46; Heb 5:7
Geneva 1599
9:28 (6) And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
(6) So that his disciples do not stumble at his debasing himself in his flesh, he teaches them that it is voluntary, showing in addition for a moment the brightness of his glory.
John Gill
9:28 And it came to pass, about an eight days after those sayings,.... About a week after he had declared the above things, at, or near to Caesarea Philippi. The other evangelists, Matthew and Mark, say it was six days after: the reason of this difference is, because Luke takes in the day in which he delivered these sayings, and that in which he was transfigured, and they only reckon the intermediate days:
he took Peter, and John, and James; the same that he admitted to be with him at the raising of Jairus's daughter, and in the garden afterwards:
and went up into a mountain to pray; to his God and Father, that his disciples might have a visible display of his glory, as an emblem and pledge of that in which he shall hereafter appear: it was usual with Christ to go up into a mountain to pray; Mt 14:23. See Gill on Mt 17:1.
John Wesley
9:28 Mt 17:1; Mk 9:2.
Robert Jamieson, A. R. Fausset and David Brown
9:28 JESUS TRANSFIGURED. (Lk 9:28-36)
an eight days after these sayings--including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mt 17:1; Mk 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.
Peter, James, and John--partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mk 5:37), the transfiguration, and the agony in the garden (Mk 14:33).
a mountain--not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.
to pray--for the period He had now reached was a critical and anxious one. (See on Mt 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."
9:299:29: Եւ ՚ի կալն նմա յաղօթս՝ եղեւ տեսիլ երեսաց նորա այլակե՛րպ. եւ փոխեցաւ հանդերձ նորա՝ եւ եղեւ սպիտա՛կ փայլուն[1199]։ [1199] Ոմանք. Եւ ՚ի կալ նորա յաղօթս։
29 Եւ երբ աղօթքի էր կանգնած, նրա երեսի տեսքը այլակերպուեց, նրա զգեստը փոխուեց եւ փայլուն-սպիտակ դարձաւ:
29 Երբ ինք աղօթք կ’ընէր, իր երեսին տեսքը ուրիշ կերպ մը եղաւ եւ իր հագուստը ճերմակ ու փայլուն եղաւ։
Եւ ի կալն նմա յաղօթս` եղեւ տեսիլ երեսաց նորա այլակերպ, եւ փոխեցաւ հանդերձ նորա եւ եղեւ սպիտակ փայլուն:

9:29: Եւ ՚ի կալն նմա յաղօթս՝ եղեւ տեսիլ երեսաց նորա այլակե՛րպ. եւ փոխեցաւ հանդերձ նորա՝ եւ եղեւ սպիտա՛կ փայլուն[1199]։
[1199] Ոմանք. Եւ ՚ի կալ նորա յաղօթս։
29 Եւ երբ աղօթքի էր կանգնած, նրա երեսի տեսքը այլակերպուեց, նրա զգեստը փոխուեց եւ փայլուն-սպիտակ դարձաւ:
29 Երբ ինք աղօթք կ’ընէր, իր երեսին տեսքը ուրիշ կերպ մը եղաւ եւ իր հագուստը ճերմակ ու փայլուն եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:2929: И когда молился, вид лица Его изменился, и одежда Его сделалась белою, блистающею.
9:29  καὶ ἐγένετο ἐν τῶ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.
9:29. καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) προσεύχεσθαι ( to-goodly-hold-toward ) αὐτὸν (to-it,"τὸ (the-one) εἶδος (a-sight) τοῦ (of-the-one) προσώπου (of-looked-toward) αὐτοῦ (of-it) ἕτερον (different) καὶ (and) ὁ (the-one) ἱματισμὸς (an-appareling-of) αὐτοῦ (of-it) λευκὸς (white) ἐξαστράπτων. (gleaming-along-out)
9:29. et factum est dum oraret species vultus eius altera et vestitus eius albus refulgensAnd whilst he prayed, the shape of his countenance was altered and his raiment became white and glittering.
29. And as he was praying, the fashion of his countenance was altered, and his raiment white dazzling.
9:29. And while he was praying, the appearance of his countenance was altered, and his vestment became white and shining.
9:29. And as he prayed, the fashion of his countenance was altered, and his raiment [was] white [and] glistering.
And as he prayed, the fashion of his countenance was altered, and his raiment [was] white [and] glistering:

29: И когда молился, вид лица Его изменился, и одежда Его сделалась белою, блистающею.
9:29  καὶ ἐγένετο ἐν τῶ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.
9:29. et factum est dum oraret species vultus eius altera et vestitus eius albus refulgens
And whilst he prayed, the shape of his countenance was altered and his raiment became white and glittering.
9:29. And while he was praying, the appearance of his countenance was altered, and his vestment became white and shining.
9:29. And as he prayed, the fashion of his countenance was altered, and his raiment [was] white [and] glistering.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:29
The fashion - The "appearance."
Glistering - Shining like lightning - of a bright, dazzling whiteness. As Mark says, "more white than any fuller could make it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: Exo 34:29-35; Isa 33:17, Isa 53:2; Mat 17:2; Mar 9:2, Mar 9:3; Joh 1:14; Act 6:15; Phi 3:7, Phi 3:8; Pe2 1:16-18; Rev 1:13-16, Rev 20:11
John Gill
9:29 And as he prayed, the fashion of his countenance was altered,.... It became exceeding bright and glorious, it shone like the sun, Mt 17:2 and hereby his prayer was answered; and thus, as Christ was heard and answered, whilst he was yet speaking, so are his people sometimes; and even their countenance is altered, when they are favoured with communion with God, and instead of a sad and dejected countenance, they have a cheerful one.
And his raiment was white and glistering; it was as white as the light, as snow, and whiter than any fuller on earth could whiten, as the other evangelists say, and so glistened exceedingly; See Gill on Mt 17:2. See Gill on Mk 9:3.
Robert Jamieson, A. R. Fausset and David Brown
9:29 as he prayed, the fashion, &c.--Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (2Cor 3:18, with Ex 34:29-35).
raiment white, &c.--Matthew says, "His face did shine as the sun" (Mt 17:2), and Mark says (Mk 9:3), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (Mk 9:3). The light, then, it would seem, shone not upon Him from without, but out of Him from within; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (Is 52:14).
9:309:30: Եւ ահա՝ արք երկու խօսէին ընդ նմա. որ էին Մովսէս եւ Եղիա,
30 Եւ ահա երկու մարդիկ խօսում էին նրա հետ: Նրանք Մովսէսն ու Եղիան էին,
30 Ահա երկու մարդիկ իրեն հետ կը խօսէին, որոնք Մովսէսն ու Եղիան էին,
Եւ ահա արք երկու խօսէին ընդ նմա, որ էին Մովսէս եւ Եղիա:

9:30: Եւ ահա՝ արք երկու խօսէին ընդ նմա. որ էին Մովսէս եւ Եղիա,
30 Եւ ահա երկու մարդիկ խօսում էին նրա հետ: Նրանք Մովսէսն ու Եղիան էին,
30 Ահա երկու մարդիկ իրեն հետ կը խօսէին, որոնք Մովսէսն ու Եղիան էին,
zohrab-1805▾ eastern-1994▾ western am▾
9:3030: И вот, два мужа беседовали с Ним, которые были Моисей и Илия;
9:30  καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῶ, οἵτινες ἦσαν μωϊσῆς καὶ ἠλίας,
9:30. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἄνδρες (men) δύο (two) συνελάλουν (they-were-speaking-together-unto) αὐτῷ, (unto-it,"οἵτινες (which-ones) ἦσαν (they-were) Μωυσῆς (a-Mouses) καὶ (and) Ἠλείας, (a-Heleias,"
9:30. et ecce duo viri loquebantur cum illo erant autem Moses et HeliasAnd behold two men were talking with him. And they were Moses and Elias,
30. And behold, there talked with him two men, which were Moses and Elijah;
9:30. And behold, two men were talking with him. And these were Moses and Elijah, appearing in majesty.
9:30. And, behold, there talked with him two men, which were Moses and Elias:
And, behold, there talked with him two men, which were Moses and Elias:

30: И вот, два мужа беседовали с Ним, которые были Моисей и Илия;
9:30  καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῶ, οἵτινες ἦσαν μωϊσῆς καὶ ἠλίας,
9:30. et ecce duo viri loquebantur cum illo erant autem Moses et Helias
And behold two men were talking with him. And they were Moses and Elias,
9:30. And behold, two men were talking with him. And these were Moses and Elijah, appearing in majesty.
9:30. And, behold, there talked with him two men, which were Moses and Elias:
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
9:30: which: Luk 24:27, Luk 24:44; Mat 17:3, Mat 17:4; Mar 9:4-6; Joh 1:17; Rom 3:21-23; Co2 3:7-11; Heb 3:3-6
Elias: Luk 9:19, Luk 1:17; Jam 5:17, Jam 5:18
John Gill
9:30 And behold there talked with him two men,.... Of great note and fame:
which were Moses and Elias; the one the giver of the law from God to the people "of Israel", as well as the redeemer of them from Egyptian bondage, and who led them through the wilderness, to the borders of Canaan's land; and the other a prophet famous for his zeal for God, and his worship, and who was translated, soul and body, to heaven: these appeared and talked with Christ on the mount; and what they talked of is mentioned in the following verse; See Gill on Mt 17:3.
Robert Jamieson, A. R. Fausset and David Brown
9:30 there talked with him two men . . . Moses and Elias . . . appeared in glory--"Who would have believed these were not angels had not their human names been subjoined?" [BENGEL]. (Compare Acts 1:10; Mk 16:5). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."
9:319:31: երեւեալ փառօք. եւ ասէին զելի՛ցն նորա՝ զոր կատարելոց էր յԵրուսաղէմ[1200]։ [1200] Ոմանք. Էր ՚ի յԵրուսաղէմ։
31 որոնք փառքով երեւալով՝ խօսում էին նրա վախճանի մասին, որ տեղի պիտի ունենար Երուսաղէմում:
31 Փառքով երեւցած եւ անոր այս կեանքէն ելլելուն վրայով կը խօսէին, որ Երուսաղէմի մէջ պիտի կատարուէր։
երեւեալ փառօք, եւ ասէին զելիցն նորա զոր կատարելոց էր յԵրուսաղէմ:

9:31: երեւեալ փառօք. եւ ասէին զելի՛ցն նորա՝ զոր կատարելոց էր յԵրուսաղէմ[1200]։
[1200] Ոմանք. Էր ՚ի յԵրուսաղէմ։
31 որոնք փառքով երեւալով՝ խօսում էին նրա վախճանի մասին, որ տեղի պիտի ունենար Երուսաղէմում:
31 Փառքով երեւցած եւ անոր այս կեանքէն ելլելուն վրայով կը խօսէին, որ Երուսաղէմի մէջ պիտի կատարուէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:3131: явившись во славе, они говорили об исходе Его, который Ему надлежало совершить в Иерусалиме.
9:31  οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν ἰερουσαλήμ.
9:31. οἳ ( which ) ὀφθέντες ( having-been-beheld ) ἐν (in) δόξῃ (unto-a-recognition) ἔλεγον (they-were-forthing) τὴν (to-the-one) ἔξοδον (to-a-way-out) αὐτοῦ (of-it) ἣν (to-which) ἤμελλεν (it-was-impending) πληροῦν (to-en-fill) ἐν (in) Ἰερουσαλήμ. (unto-a-Hierousalem)
9:31. visi in maiestate et dicebant excessum eius quem conpleturus erat in HierusalemAppearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem.
31. who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem.
9:31. And they spoke of his departure, which he would accomplish at Jerusalem.
9:31. Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem:

31: явившись во славе, они говорили об исходе Его, который Ему надлежало совершить в Иерусалиме.
9:31  οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν ἰερουσαλήμ.
9:31. visi in maiestate et dicebant excessum eius quem conpleturus erat in Hierusalem
Appearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem.
9:31. And they spoke of his departure, which he would accomplish at Jerusalem.
9:31. Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
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
9:31: His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.
Albert Barnes: Notes on the Bible - 1834
9:31
In glory - Of a glorious appearance. Of an appearance like that which the saints have in heaven.
His decease - literally, his "exit" or "departure." The word translated here "decease" - that is, exit, or "going out" - is elsewhere used to denote death. See Pe2 1:15. Death is a departure or going out from this life. In "this" word there may be an allusion to the "departure" of the children of Israel from Egypt. As that was going out from "bondage," pain, and humiliation, so death, to a saint, is but going forth from a land of captivity and thraldom to one of plenty and freedom; to the land of promise, the Canaan in the skies.
He should accomplish - Which was about to take place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: appeared: Co2 3:18; Phi 3:21; Col 3:4; Pe1 5:10
spake: Luk 9:22, Luk 13:32-34; Joh 1:29; Co1 1:23, Co1 1:24; Pe1 1:11, Pe1 1:12; Rev 5:6-12, Rev 7:14
Geneva 1599
9:31 Who appeared in glory, and spake of his (h) decease which he should accomplish at Jerusalem.
(h) What death he would die in Jerusalem.
John Gill
9:31 Who appeared in glory,.... In a very glorious manner, in most divine and beautiful forms to Christ, and to his disciples:
and spake of his decease, which he should accomplish at Jerusalem; the word, rendered "decease", is "Exodus", the name of the second book of Moses; so called from the departure of the children of Israel out of Egypt, it gives an account of; and which departure is expressed by this word, in Heb 11:22 and to which the allusion is here. Death is a departure out of this world, and goes by this name, 2Pet 1:15 and so here it signifies Christ's death, or exit, which he was to make at Jerusalem; and Moses and Elias talk with him about this; the nature, manner, use, and near approach of it; and to which they might encourage him, as man. The sufferings and death of Christ were what Moses and the prophets had foretold; and these two speak of the same things now; and which must serve to confirm what Christ a few, days ago had showed his disciples, that he must go to Jerusalem, and there suffer and die. Dr. Lightfoot thinks that the ascension of Christ to heaven is contained in the word "Exodus", which was his final departure out of this world, as well as his sufferings and death; and especially if there is any, allusion to the Israelites' departure out of Egypt, which was in victory and triumph; and the rather, because "the time of his receiving up", Lk 9:51 may be thought to refer to this; and so Moses and Elias conversed with him, not only about, his sufferings and death; but his ascension, and of which also the "Exodus", or going of Elias out of this world to heaven, which was by a translation and ascension, was a figure. Some render this word, "Expedition", and think it refers to the whole affair of the redemption of Christ's people by him, from the bondage of sin, Satan, and the law, by his sufferings and death; of which the deliverance of the people of Israel out of Egypt was a lively representation: an expedition which Moses was sent upon, and accomplished: but now the discourse turns upon an expedition of greater importance, which shortly was to be accomplished at Jerusalem, where Christ was to be arraigned, and condemned, and then suffer without the gates of it, in order to obtain eternal redemption for the whole Israel of God.
John Wesley
9:31 In glory - Like Christ with whom they talked.
Robert Jamieson, A. R. Fausset and David Brown
9:31 spake--"were speaking."
of his decease--"departure"; beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene which we find in 2Pet 1:15-18.
which he should accomplish--"was to fulfil."
at Jerusalem--Mark the historical character and local features which Christ's death assumed to these glorified men--as important as it is charming--and see on Lk 2:11. What now may be gathered from this statement? (1) That a dying Messiah is the great article of the true Jewish theology. For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ Himself. (2) The adoring gratitude of glorified men for His undertaking to accomplish such a decease; their felt dependence upon it for the glory in which they appeared; their profound interest in the progress of it, their humble solaces and encouragements to go through with it; and their sense of its peerless and overwhelming glory. "Go, matchless, adored One, a Lamb to the slaughter! rejected of men, but chosen of God and precious; dishonored, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineffable interest; and though it were too high an honor to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the first-fruits of harvest; the very joy set before Him, we cannot choose but tell Him that what is the depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that 'decease' is all our salvation and all our desire." And who can doubt that such a scene did minister deep cheer to that spirit? It is said they "talked" not to Him, but "with Him"; and if they told Him how glorious His decease was, might He not fitly reply, "I know it, but your voice, as messengers from heaven come down to tell it Me, is music in Mine ears."
9:329:32: Իսկ Պե՛տրոս եւ որ ընդ նմայն էին՝ ծանրացեալք ՚ի քնոյ, զարթեան, տեսի՛ն զփառսն նորա, եւ զերկուս արսն որ կային առ նմա[1201]։ [1201] Ոմանք. Որ ընդ նմա էին։ Ոսկան. Զարթեան եւ տեսին։
32 Իսկ Պետրոսը եւ նրա հետ գտնուողները քնի ծանրութեան տակ՝ արթնացան ու տեսան նրա փառքը եւ երկու մարդկանց, որոնք նրա մօտ կանգնած էին:
32 Պետրոս եւ անոր հետ եղողները քունով ծանրացած էին, երբ արթնցան, տեսան անոր փառքը եւ այն երկու մարդիկը, որոնք անոր քով կեցեր էին։
Իսկ Պետրոս եւ որ ընդ նմայն էին` ծանրացեալք ի քնոյ, զարթեան եւ տեսին զփառսն նորա եւ զերկուս արսն որ կային առ նմա:

9:32: Իսկ Պե՛տրոս եւ որ ընդ նմայն էին՝ ծանրացեալք ՚ի քնոյ, զարթեան, տեսի՛ն զփառսն նորա, եւ զերկուս արսն որ կային առ նմա[1201]։
[1201] Ոմանք. Որ ընդ նմա էին։ Ոսկան. Զարթեան եւ տեսին։
32 Իսկ Պետրոսը եւ նրա հետ գտնուողները քնի ծանրութեան տակ՝ արթնացան ու տեսան նրա փառքը եւ երկու մարդկանց, որոնք նրա մօտ կանգնած էին:
32 Պետրոս եւ անոր հետ եղողները քունով ծանրացած էին, երբ արթնցան, տեսան անոր փառքը եւ այն երկու մարդիկը, որոնք անոր քով կեցեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
9:3232: Петр же и бывшие с ним отягчены были сном; но, пробудившись, увидели славу Его и двух мужей, стоявших с Ним.
9:32  ὁ δὲ πέτρος καὶ οἱ σὺν αὐτῶ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῶ.
9:32. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) καὶ (and) οἱ (the-ones) σὺν (together) αὐτῷ (unto-it) ἦσαν (they-were) βεβαρημένοι ( having-had-come-to-be-weighted-unto ) ὕπνῳ: (unto-a-sleep) διαγρηγορήσαντες ( having-watched-through-unto ) δὲ (moreover) εἶδαν (they-saw) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτοῦ (of-it) καὶ (and) τοὺς (to-the-ones) δύο (to-two) ἄνδρας (to-men) τοὺς (to-the-ones) συνεστῶτας ( to-having-had-come-to-stand-together ) αὐτῷ. (unto-it)
9:32. Petrus vero et qui cum illo gravati erant somno et evigilantes viderunt maiestatem eius et duos viros qui stabant cum illoBut Peter and they that were with him were heavy with sleep. And waking, they saw his glory and the two men that stood with him.
32. Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him.
9:32. Yet truly, Peter and those who were with him were weighed down by sleep. And becoming alert, they saw his majesty and the two men who were standing with him.
9:32. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him:

32: Петр же и бывшие с ним отягчены были сном; но, пробудившись, увидели славу Его и двух мужей, стоявших с Ним.
9:32  ὁ δὲ πέτρος καὶ οἱ σὺν αὐτῶ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῶ.
9:32. Petrus vero et qui cum illo gravati erant somno et evigilantes viderunt maiestatem eius et duos viros qui stabant cum illo
But Peter and they that were with him were heavy with sleep. And waking, they saw his glory and the two men that stood with him.
9:32. Yet truly, Peter and those who were with him were weighed down by sleep. And becoming alert, they saw his majesty and the two men who were standing with him.
9:32. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:32
Heavy with sleep - Borne down with sleep - oppressed, overcome with sleep. It may seem remarkable that they should fall asleep on such an occasion; but we are to bear in mind that this may have been in the night, and that they were weary with the toils of the day. Besides, they did not "fall asleep" while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep. "While" they were sleeping his countenance was changed, and Moses and Elias appeared. The first that "they" saw of it was after they awoke, having been probably awakened by the shining of the light around them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: were heavy: Luk 22:45, Luk 22:46; Dan 8:18, Dan 10:9; Mat 26:40-43
they saw: Exo 33:18-23; Isa 60:1-3, Isa 60:19; Joh 1:14, Joh 17:24; Pe2 1:16; Jo1 3:2; Rev 22:4, Rev 22:5
John Gill
9:32 But Peter, and they that were with him,.... The other two disciples, James and John;
were heavy with sleep; as they afterwards were in the garden, while Christ was praying, as he had been now; being weary with the labours of the day past, and it being now night, as is very probable, since that was an usual time Christ spent in prayer:
and when they were awake, The Syriac version reads, "scarcely awake"; they were so heavy with sleep, that it was with difficulty they were awaked out of it, even by the rays of light and glory that were about them. The Ethiopic version adds, "suddenly"; such a lustre darted from these glorious forms, especially from the body of Christ, as at once surprised them out of their sleep; and being thoroughly awake,
they saw his glory; the brightness of his countenance, and the whiteness of his raiment: and the two men that stood with him: Moses and Elias, and the glory in which they appeared.
John Wesley
9:32 They saw his glory - The very same expression in which it is described by St. John, Jn 1:14; and by St. Peter, 2Pet 1:16.
Robert Jamieson, A. R. Fausset and David Brown
9:32 and when they were awake--so, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [MEYER, ALFORD]. Perhaps "having roused themselves up" [OLSHAUSEN] may come near enough to the literal sense; but from the word used we can gather no more than that they shook off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (Lk 9:37).
saw his glory, &c.--The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pet 1:16).
9:339:33: Եւ եղեւ ՚ի մեկնելն նոցա ՚ի նմանէ, ասէ Պե՛տրոս ցՅիսուս. Վա՛րդապետ՝ բարւո՛ք է մեզ ա՛ստ լինել, եւ արասցուք երիս տաղաւարս, մի քե՛զ, եւ մի՝ Մովսիսի, եւ մի՝ Եղիայի՛։ Եւ ո՛չ գիտէր զինչ խօսէր։
33 Եւ երբ դրանք նրանից հեռանում էին, Պետրոսը Յիսուսին ասաց. «Վարդապե՛տ, լաւ է, որ մենք այստեղ ենք. երեք տաղաւար շինենք, մէկը՝ քեզ, մէկը՝ Մովսէսի եւ մէկը՝ Եղիայի համար»: Եւ չէր իմանում, թէ ինչ էր խօսում:
33 Երբ անոնք զատուեցան Յիսուսին քովէն, Պետրոս ըսաւ Յիսուսին. «Վա՛րդապետ, աղէկ է որ հոս կենանք ու երեք խրճիթ շինենք, մէկը՝ քեզի եւ մէկը՝ Մովսէսին ու մէկը՝ Եղիային», վասն զի չէր գիտեր թէ ի՛նչ կը խօսէր։
Եւ եղեւ ի մեկնելն նոցա ի նմանէ, ասէ Պետրոս ցՅիսուս. Վարդապետ, բարւոք է մեզ աստ լինել, եւ արասցուք երիս տաղաւարս, մի քեզ եւ մի Մովսիսի եւ մի Եղիայի: Եւ ոչ գիտէր զինչ խօսէր:

9:33: Եւ եղեւ ՚ի մեկնելն նոցա ՚ի նմանէ, ասէ Պե՛տրոս ցՅիսուս. Վա՛րդապետ՝ բարւո՛ք է մեզ ա՛ստ լինել, եւ արասցուք երիս տաղաւարս, մի քե՛զ, եւ մի՝ Մովսիսի, եւ մի՝ Եղիայի՛։ Եւ ո՛չ գիտէր զինչ խօսէր։
33 Եւ երբ դրանք նրանից հեռանում էին, Պետրոսը Յիսուսին ասաց. «Վարդապե՛տ, լաւ է, որ մենք այստեղ ենք. երեք տաղաւար շինենք, մէկը՝ քեզ, մէկը՝ Մովսէսի եւ մէկը՝ Եղիայի համար»: Եւ չէր իմանում, թէ ինչ էր խօսում:
33 Երբ անոնք զատուեցան Յիսուսին քովէն, Պետրոս ըսաւ Յիսուսին. «Վա՛րդապետ, աղէկ է որ հոս կենանք ու երեք խրճիթ շինենք, մէկը՝ քեզի եւ մէկը՝ Մովսէսին ու մէկը՝ Եղիային», վասն զի չէր գիտեր թէ ի՛նչ կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:3333: И когда они отходили от Него, сказал Петр Иисусу: Наставник! хорошо нам здесь быть; сделаем три кущи: одну Тебе, одну Моисею и одну Илии, --не зная, что говорил.
9:33  καὶ ἐγένετο ἐν τῶ διαχωρίζεσθαι αὐτοὺς ἀπ᾽ αὐτοῦ εἶπεν ὁ πέτρος πρὸς τὸν ἰησοῦν, ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν μωϊσεῖ καὶ μίαν ἠλίᾳ, μὴ εἰδὼς ὃ λέγει.
9:33. καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) διαχωρίζεσθαι ( to-space-through-to ) αὐτοὺς (to-them) ἀπ' (off) αὐτοῦ (of-it,"εἶπεν (it-had-said,"ὁ (the-one) Πέτρος (a-Petros,"πρὸς (toward) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"Ἐπιστάτα, (Stander-upon,"καλόν (seemly) ἐστιν (it-be) ἡμᾶς (to-us) ὧδε (unto-which-moreover) εἶναι, (to-be,"καὶ (and) ποιήσωμεν (we-might-have-done-unto) σκηνὰς (to-tentings) τρεῖς , ( to-three ) μίαν (to-one) σοὶ (unto-THEE,"καὶ (and) μίαν (to-one) Μωυσεῖ (unto-a-Mouseus,"καὶ (and) μίαν (to-one) Ἠλείᾳ, (unto-a-Heleias) μὴ (lest) εἰδὼς (having-had-come-to-see) ὃ (to-which) λέγει. (it-fortheth)
9:33. et factum est cum discederent ab illo ait Petrus ad Iesum praeceptor bonum est nos hic esse et faciamus tria tabernacula unum tibi et unum Mosi et unum Heliae nesciens quid diceretAnd it came to pass that, as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses; and one for Elias: not knowing what he said.
33. And it came to pass, as they were parting from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah: not knowing what he said.
9:33. And it happened that, as these were departing from him, Peter said to Jesus: “Teacher, it is good for us to be here. And so, let us make three tabernacles: one for you, and one for Moses, and one for Elijah.” For he did not know what he was saying.
9:33. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.
And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said:

33: И когда они отходили от Него, сказал Петр Иисусу: Наставник! хорошо нам здесь быть; сделаем три кущи: одну Тебе, одну Моисею и одну Илии, --не зная, что говорил.
9:33  καὶ ἐγένετο ἐν τῶ διαχωρίζεσθαι αὐτοὺς ἀπ᾽ αὐτοῦ εἶπεν ὁ πέτρος πρὸς τὸν ἰησοῦν, ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν μωϊσεῖ καὶ μίαν ἠλίᾳ, μὴ εἰδὼς ὃ λέγει.
9:33. et factum est cum discederent ab illo ait Petrus ad Iesum praeceptor bonum est nos hic esse et faciamus tria tabernacula unum tibi et unum Mosi et unum Heliae nesciens quid diceret
And it came to pass that, as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses; and one for Elias: not knowing what he said.
9:33. And it happened that, as these were departing from him, Peter said to Jesus: “Teacher, it is good for us to be here. And so, let us make three tabernacles: one for you, and one for Moses, and one for Elijah.” For he did not know what he was saying.
9:33. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:33: It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: it is: Psa 4:6, Psa 4:7, Psa 27:4, Psa 63:2-5, Psa 73:28; Joh 14:8; Co2 4:6
and let: Mat 17:14; Mar 9:5, Mar 9:6
not: Mar 10:38
John Gill
9:33 And it came to pass, as they departed from him,.... That is, as Moses and Elias departed from Christ; or "when they began to depart", as the Syriac version renders it; or "would depart", as the Arabic and Persic versions; seemed desirous of going, or made some signal or other by which the disciples perceived they were about to go; for, as yet, they were not gone;
Peter said unto Jesus, master, it is good for us to be here, let us make three tabernacles, one for thee, and one for Moses, and one for Elias; See Gill on Mt 17:4.
not knowing what he said, nor "what to say", as Mark observes, being in a surprise, and not in a situation to consider and weigh things well, whether what he said was right and proper, or not; See Gill on Mt 17:4
Robert Jamieson, A. R. Fausset and David Brown
9:33 they departed--Ah! bright manifestations in this vale of tears are always "departing" manifestations.
9:349:34: Եւ իբրեւ զայս ասաց, եկն ամպ եւ հովանի՛ եղեւ ՚ի վերայ նոցա. եւ երկեա՛ն ՚ի մտանելն նոցա ընդ ամպովն։
34 Եւ երբ այս ասում էր, մի ամպ եկաւ ու նրանց վրայ հովանի եղաւ. եւ երբ նրանք ամպի տակ ընկան, վախեցան:
34 Երբ անիկա այս բաները կը խօսէր, ամպ մը եկաւ ու անոնց վրայ հովանի եղաւ եւ ամպին տակ մտած ատեննին վախցան։
Եւ իբրեւ զայս ասաց, եկն ամպ եւ հովանի եղեւ ի վերայ նոցա. եւ երկեան ի մտանելն նոցա ընդ ամպովն:

9:34: Եւ իբրեւ զայս ասաց, եկն ամպ եւ հովանի՛ եղեւ ՚ի վերայ նոցա. եւ երկեա՛ն ՚ի մտանելն նոցա ընդ ամպովն։
34 Եւ երբ այս ասում էր, մի ամպ եկաւ ու նրանց վրայ հովանի եղաւ. եւ երբ նրանք ամպի տակ ընկան, վախեցան:
34 Երբ անիկա այս բաները կը խօսէր, ամպ մը եկաւ ու անոնց վրայ հովանի եղաւ եւ ամպին տակ մտած ատեննին վախցան։
zohrab-1805▾ eastern-1994▾ western am▾
9:3434: Когда же он говорил это, явилось облако и осенило их; и устрашились, когда вошли в облако.
9:34  ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῶ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην.
9:34. ταῦτα (To-the-ones-these) δὲ (moreover) αὐτοῦ (of-it) λέγοντος (of-forthing) ἐγένετο ( it-had-became ) νεφέλη (a-clouding) καὶ (and) ἐπεσκίαζεν (it-was-upon-shadowing-to) αὐτούς: (to-them) ἐφοβήθησαν (they-were-feareed-unto) δὲ (moreover) ἐν (in) τῷ (unto-the-one) εἰσελθεῖν (to-have-had-came-into) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) νεφέλην. (to-a-clouding)
9:34. haec autem illo loquente facta est nubes et obumbravit eos et timuerunt intrantibus illis in nubemAnd as he spoke these things, there came a cloud and overshadowed them. And they were afraid when they entered into the cloud.
34. And while he said these things, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
9:34. Then, as he was saying these things, a cloud came and overshadowed them. And as these were entering into the cloud, they were afraid.
9:34. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud:

34: Когда же он говорил это, явилось облако и осенило их; и устрашились, когда вошли в облако.
9:34  ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῶ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην.
9:34. haec autem illo loquente facta est nubes et obumbravit eos et timuerunt intrantibus illis in nubem
And as he spoke these things, there came a cloud and overshadowed them. And they were afraid when they entered into the cloud.
9:34. Then, as he was saying these things, a cloud came and overshadowed them. And as these were entering into the cloud, they were afraid.
9:34. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: there: Exo 14:19, Exo 14:20, Exo 40:34-38; Psa 18:9-11; Isa 19:1; Mat 17:5-7; Mar 9:7, Mar 9:8
and they: Jdg 6:22, Jdg 13:22; Dan 10:8; Rev 1:17
John Gill
9:34 While he thus spake there came a cloud,.... While Peter was making the above request, before an answer was returned, a cloud appeared, a very uncommon one, as a symbol of the divine presence: "and overshadowed them"; Jesus, Moses, Elias, and the disciples:
and they feared as they entered into the cloud; either as they themselves entered into it, that coming gradually over them, because of the glory of it, and the solemnity that attended it; or as Moses and Elias entered into it; and so the Syriac and Persic versions read, "they feared when they saw Moses and Elias enter into the cloud"; which took them out of their sight: just as the cloud received Jesus out of the sight of his disciples, when he ascended to heaven, Acts 1:9.
John Wesley
9:34 A cloud came and overshadowed them all. And they, the apostles, feared, while they (Moses and Elijah) entered into the cloud, which took them away.
Robert Jamieson, A. R. Fausset and David Brown
9:34 a cloud--not one of our watery clouds, but the Shekinah-cloud (see on Mt 23:39), the pavilion of the manifested presence of God with His people, what Peter calls "the excellent" of "magnificent glory" (2Pet 1:17).
a voice--"such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (2Pet 1:17-18).
9:359:35: Ձա՛յն եղեւ յամպոյն եւ ասէ. Դա՛ է Որդի իմ ընտրեալ, դմա՛ լուարուք։
35 Ամպից մի ձայն եկաւ, որ ասում էր. «Դա՛ է իմ ընտրեալ Որդին, լսեցէ՛ք դրան»:
35 Ձայն մը եկաւ ամպէն՝ ըսելով. «Ատիկա է իմ սիրելի Որդիս, ատոր մտիկ ըրէք»։
Ձայն եղեւ յամպոյն եւ ասէ. Դա է Որդի իմ [63]ընտրեալ, դմա լուարուք:

9:35: Ձա՛յն եղեւ յամպոյն եւ ասէ. Դա՛ է Որդի իմ ընտրեալ, դմա՛ լուարուք։
35 Ամպից մի ձայն եկաւ, որ ասում էր. «Դա՛ է իմ ընտրեալ Որդին, լսեցէ՛ք դրան»:
35 Ձայն մը եկաւ ամպէն՝ ըսելով. «Ատիկա է իմ սիրելի Որդիս, ատոր մտիկ ըրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3535: И был из облака глас, глаголющий: Сей есть Сын Мой Возлюбленный, Его слушайте.
9:35  καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα, οὖτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε.
9:35. καὶ (And) φωνὴ (a-sound) ἐγένετο ( it-had-became ) ἐκ (out) τῆς (of-the-one) νεφέλης (of-a-clouding) λέγουσα (forthing,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) υἱός (a-Son) μου (of-me) ὁ (the-one) ἐκλελεγμένος, (having-had-come-to-be-forthed-out,"αὐτοῦ (of-it) ἀκούετε. (ye-should-hear)
9:35. et vox facta est de nube dicens hic est Filius meus electus ipsum auditeAnd a voice came out of the cloud; saying: This is my beloved son. Hear him.
35. And a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him.
9:35. And a voice came from the cloud, saying: “This is my beloved son. Listen to him.”
9:35. And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
And there came a voice out of the cloud, saying, This is my beloved Son: hear him:

35: И был из облака глас, глаголющий: Сей есть Сын Мой Возлюбленный, Его слушайте.
9:35  καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα, οὖτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε.
9:35. et vox facta est de nube dicens hic est Filius meus electus ipsum audite
And a voice came out of the cloud; saying: This is my beloved son. Hear him.
9:35. And a voice came from the cloud, saying: “This is my beloved son. Listen to him.”
9:35. And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:35: This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both.
In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from Mat 17:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:35: This: Luk 3:22; Mat 3:17; Joh 3:16, Joh 3:35, Joh 3:36; Pe2 1:17, Pe2 1:18
hear: Deu 18:18, Deu 18:19; Isa 55:3, Isa 55:4; Joh 5:22-24; Act 3:22, Act 3:23; Heb 2:3, Heb 3:7, Heb 3:8, Heb 3:15; Heb 5:9, Heb 12:25, Heb 12:26
John Gill
9:35 And there came, a voice out of the cloud,.... See Gill on Mt 17:5.
Robert Jamieson, A. R. Fausset and David Brown
9:35 my beloved Son . . . hear him--reverentially, implicitly, alone.
9:369:36: Եւ ընդ լինել բարբառոյն՝ գտաւ Յիսուս միա՛յն. եւ ինքեանք լռեցի՛ն. եւ ո՛չ ումեք պատմեցին յաւուրսն յայնոսիկ, եւ ո՛չինչ յորոց տեսինն։ դբ
36 Եւ մինչ խօսքի ձայնը դեռ գալիս էր, Յիսուս միայնակ գտնուեց. եւ նրանք լսեցին ու այդ օրերին ոչ ոքի չպատմեցին իրենց տեսածներից եւ ոչ մի բան:
36 Երբ այն ձայնը լսեցին, Յիսուս մինակ մնաց։ Իրենք ալ լուռ կեցան եւ իրենց տեսածներէն այն օրերը մարդո՛ւ բան մը չպատմեցին։
Եւ ընդ լինել բարբառոյն` գտաւ Յիսուս միայն. եւ ինքեանք լռեցին, եւ ոչ ումեք պատմեցին յաւուրսն յայնոսիկ եւ ոչինչ յորոց տեսինն:

9:36: Եւ ընդ լինել բարբառոյն՝ գտաւ Յիսուս միա՛յն. եւ ինքեանք լռեցի՛ն. եւ ո՛չ ումեք պատմեցին յաւուրսն յայնոսիկ, եւ ո՛չինչ յորոց տեսինն։ դբ
36 Եւ մինչ խօսքի ձայնը դեռ գալիս էր, Յիսուս միայնակ գտնուեց. եւ նրանք լսեցին ու այդ օրերին ոչ ոքի չպատմեցին իրենց տեսածներից եւ ոչ մի բան:
36 Երբ այն ձայնը լսեցին, Յիսուս մինակ մնաց։ Իրենք ալ լուռ կեցան եւ իրենց տեսածներէն այն օրերը մարդո՛ւ բան մը չպատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:3636: Когда был глас сей, остался Иисус один. И они умолчали, и никому не говорили в те дни о том, что видели.
9:36  καὶ ἐν τῶ γενέσθαι τὴν φωνὴν εὑρέθη ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.
9:36. καὶ (And) ἐν (in) τῷ (unto-the-one) γενέσθαι ( to-have-had-became ) τὴν (to-the-one) φωνὴν (to-a-sound) εὑρέθη (it-was-found) Ἰησοῦς (an-Iesous) μόνος. (alone) καὶ (And) αὐτοὶ (them) ἐσίγησαν (they-silenced-unto) καὶ (and) οὐδενὶ (unto-not-moreover-one) ἀπήγγειλαν (they-messaged-off) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις (unto-days) οὐδὲν (to-not-moreover-one) ὧν ( of-which ) ἑώρακαν. (they-had-come-to-discern-unto)
9:36. et dum fieret vox inventus est Iesus solus et ipsi tacuerunt et nemini dixerunt in illis diebus quicquam ex his quae viderantAnd whilst the voice was uttered Jesus was found alone. And they held their peace and told no man in those days any of these things which they had seen.
36. And when the voice came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen.
9:36. And while the voice was being uttered, Jesus was found to be alone. And they were silent and told no one, in those days, any of these things, which they had seen.
9:36. And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in those days any of those things which they had seen.
And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in those days any of those things which they had seen:

36: Когда был глас сей, остался Иисус один. И они умолчали, и никому не говорили в те дни о том, что видели.
9:36  καὶ ἐν τῶ γενέσθαι τὴν φωνὴν εὑρέθη ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.
9:36. et dum fieret vox inventus est Iesus solus et ipsi tacuerunt et nemini dixerunt in illis diebus quicquam ex his quae viderant
And whilst the voice was uttered Jesus was found alone. And they held their peace and told no man in those days any of these things which they had seen.
9:36. And while the voice was being uttered, Jesus was found to be alone. And they were silent and told no one, in those days, any of these things, which they had seen.
9:36. And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in those days any of those things which they had seen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:36
Jesus was found alone - That is, the two men had left him. In respect to "them" he was alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:36: And they: Ecc 3:7; Mat 17:9; Mar 9:6, Mar 9:10
Geneva 1599
9:36 And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in (i) those days any of those things which they had seen.
(i) Until Christ was risen again from the dead.
John Gill
9:36 And when, the voice was past,.... The above words were delivered, and it was heard no more: Jesus was found alone; by his disciples; Moses and Elias being gone, and he in the same form in which he was before his transfiguration.
And they kept it close; as Christ strictly charged them, when coming down from the mount with them; Mt 17:9.
And told no man in those days any of those things which they had seen; no, not any of their fellow disciples, until that Christ was risen from the dead.
Robert Jamieson, A. R. Fausset and David Brown
9:36 Jesus was found alone--Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer!
kept it close--feeling, for once at least, that such things were unmeet as yet for the general gaze.
9:379:37: Եւ եղեւ ՚ի վաղիւն՝ մինչ իջանէին նոքա ՚ի լեռնէ անտի, ընդ առա՛ջ եղեւ նմա ժողովուրդ բազում։
37 Յաջորդ օրը, երբ նրանք իջնում էին լեռնից, Յիսուսին ընդառաջ գնաց մի մեծ բազմութիւն:
37 Հետեւեալ օրը, երբ անոնք լեռնէն վար իջան, շատ ժողովուրդ անոր դէմը ելաւ։
Եւ եղեւ ի վաղիւն մինչ իջանէին նոքա ի լեռնէ անտի, ընդ առաջ եղեւ նմա ժողովուրդ բազում:

9:37: Եւ եղեւ ՚ի վաղիւն՝ մինչ իջանէին նոքա ՚ի լեռնէ անտի, ընդ առա՛ջ եղեւ նմա ժողովուրդ բազում։
37 Յաջորդ օրը, երբ նրանք իջնում էին լեռնից, Յիսուսին ընդառաջ գնաց մի մեծ բազմութիւն:
37 Հետեւեալ օրը, երբ անոնք լեռնէն վար իջան, շատ ժողովուրդ անոր դէմը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:3737: В следующий же день, когда они сошли с горы, встретило Его много народа.
9:37  ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῶ ὄχλος πολύς.
9:37. Ἐγένετο ( It-had-became ) δὲ (moreover) τῇ (unto-the-one) ἑξῆς (of-held) ἡμέρᾳ (unto-a-day) κατελθόντων ( of-having-had-came-down ) αὐτῶν (of-them) ἀπὸ (off) τοῦ (of-the-one) ὄρους (of-a-jut,"συνήντησεν (it-together-ever-a-oned-unto) αὐτῷ (unto-it,"ὄχλος (a-crowd) πολύς. (much)
9:37. factum est autem in sequenti die descendentibus illis de monte occurrit illi turba multaAnd it came to pass the day following, when they came down from the mountain, there met him a great multitude.
37. And it came to pass, on the next day, when they were come down from the mountain, a great multitude met him.
9:37. But it happened on the following day that, as they were descending from the mountain, a great crowd met him.
9:37. And it came to pass, that on the next day, when they were come down from the hill, much people met him.
And it came to pass, that on the next day, when they were come down from the hill, much people met him:

37: В следующий же день, когда они сошли с горы, встретило Его много народа.
9:37  ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῶ ὄχλος πολύς.
9:37. factum est autem in sequenti die descendentibus illis de monte occurrit illi turba multa
And it came to pass the day following, when they came down from the mountain, there met him a great multitude.
9:37. But it happened on the following day that, as they were descending from the mountain, a great crowd met him.
9:37. And it came to pass, that on the next day, when they were come down from the hill, much people met him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 And it came to pass, that on the next day, when they were come down from the hill, much people met him. 38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. 39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. 40 And I besought thy disciples to cast him out; and they could not. 41 And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. 42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

This passage of story in Matthew and Mark follows immediately upon that of Christ's transfiguration, and his discourse with his disciples after it; but here it is said to be on the next day, as they were coming down from the hill, which confirms the conjecture that Christ was transfigured in the night, and, it should seem, though they did not make tabernacles as Peter proposed, yet they found some shelter to repose themselves in all night, for it was not till next day that they came down from the hill, and then he found things in some disorder among his disciples, though not so bad as Moses did when he came down from the mount. When wise and good men are in their beloved retirements, they would do well to consider whether they are not wanted in their public stations.

In this narrative here, observe, 1. How forward the people were to receive Christ at his return to them. Though he had been but a little while absent, much people met him, as, at other times, much people followed him; for so it was foretold concerning him, that to him should the gathering of the people be. 2. How importunate the father of the lunatic child was with Christ for help for him (v. 38): I beseech thee, look upon my son; this is his request, and it is a very modest one; one compassionate look from Christ is enough to set every thing to rights. Let us bring ourselves and our children to Christ, to be looked upon. His plea is, He is my only child. They that have many children may balance their affliction in one with their comfort in the rest; yet, if it be an only child that is a grief, the affliction in that may be balanced with the love of God in giving his only-begotten Son for us. 3. How deplorable the case of the child was, v. 39. He was under the power of an evil spirit, that took him; and diseases of that nature are more frightful than such as arise merely from natural causes: when the fit seized him without any warning given, he suddenly cried out, and many a time his shrieks had pierced the heart of his tender father. This malicious spirit tore him, and bruised him, and departed not from him but with great difficulty, and a deadly gripe at parting. O the afflictions of the afflicted in this world! And what mischief doth Satan do where he gets possession! But happy they that have access to Christ! 4. How defective the disciples were in their faith. Though Christ had given them power over unclean spirits, yet they could not cast out this evil spirit, v. 40. Either they distrusted the power they were to fetch in strength from, or the commission given to them, or they did not exert themselves in prayer as they ought; for this Christ reproved them. O faithless and perverse generation. Dr. Clarke understands this as spoken to his disciples: "Will ye be yet so faithless and full of distrust that ye cannot execute the commission I have given you?" 5. How effectual the cure was, which Christ wrought upon this child, v. 42. Christ can do that for us which his disciples cannot: Jesus rebuked the unclean spirit then when he raged most. The devil threw the child down, and tore him, distorted him, as if he would have pulled him to pieces. But one word from Christ healed the child, and made good the damage the devil had done him. And it is here added that he delivered him again to his father. Note, When our children are recovered from sickness, we must receive them as delivered to us again, receive them as life from the dead, and as when we first received them. It is comfortable to receive them from the hand of Christ, to see him delivering them to us again: "Here, take this child, and be thankful; take it, and bring it up for me, for thou hast it again from me. Take it, and do not set thy heart too much upon it." With such cautions as these, parents should receive their children from Christ's hands, and then with comfort put them again into his hands.
Adam Clarke: Commentary on the Bible - 1831
9:37: Much people - See on Mat 17:14 (note).
Albert Barnes: Notes on the Bible - 1834
9:37: See this passage explained in the Mat 17:14-21 notes, and Mark 9:14-29 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:37: Mat 17:14-21; Mark 9:14-29
Geneva 1599
9:37 (7) And it came to pass, that on the next day, when they were come down from the hill, much people met him.
(7) Nothing offends Christ as much as incredulity, although he bears with it for a time.
John Gill
9:37 And it came to pass, that on the next day,.... For Jesus and his disciples staid all night on the mountain:
when they were come down from the hill; to the bottom of it:
much people met him. The Vulgate Latin, Syriac, and Persic versions read, "met them".
John Wesley
9:37 Mt 17:14; Mk 9:14.
9:389:38: Եւ ահա՝ ա՛յր մի ՚ի ժողովրդենէ անտի, աղաղակեա՛ց եւ ասէ. Վա՛րդապետ՝ աղաչեմ զքեզ հայեա՛ց յորդի իմ. զի միամօր է ինձ։
38 Եւ ահա ժողովրդի միջից մի մարդ աղաղակեց եւ ասաց. «Վարդապե՛տ, աղաչում եմ քեզ, նայի՛ր իմ որդուն, որովհետեւ իմ մէկ հատիկն է.
38 Ժողովուրդին մէջէն մարդ մը աղաղակեց ու ըսաւ. «Վա՛րդապետ, կ’աղաչեմ քեզի, նայէ իմ որդիիս, քանզի իմ մէկ հատիկս է.
Եւ ահա այր մի ի ժողովրդենէ անտի աղաղակեաց եւ ասէ. Վարդապետ, աղաչեմ զքեզ, հայեաց յորդի իմ, զի միամօր է ինձ:

9:38: Եւ ահա՝ ա՛յր մի ՚ի ժողովրդենէ անտի, աղաղակեա՛ց եւ ասէ. Վա՛րդապետ՝ աղաչեմ զքեզ հայեա՛ց յորդի իմ. զի միամօր է ինձ։
38 Եւ ահա ժողովրդի միջից մի մարդ աղաղակեց եւ ասաց. «Վարդապե՛տ, աղաչում եմ քեզ, նայի՛ր իմ որդուն, որովհետեւ իմ մէկ հատիկն է.
38 Ժողովուրդին մէջէն մարդ մը աղաղակեց ու ըսաւ. «Վա՛րդապետ, կ’աղաչեմ քեզի, նայէ իմ որդիիս, քանզի իմ մէկ հատիկս է.
zohrab-1805▾ eastern-1994▾ western am▾
9:3838: Вдруг некто из народа воскликнул: Учитель! умоляю Тебя взглянуть на сына моего, он один у меня:
9:38  καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων, διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν,
9:38. καὶ (And) ἰδοὺ ( thou-should-have-seen ,"ἀνὴρ (A-man) ἀπὸ (off) τοῦ (of-the-one) ὄχλου (of-a-crowd) ἐβόησεν (it-hollered-unto) λέγων (forthing,"Διδάσκαλε, (Teaching-speaker,"δέομαί (I-be-binded) σου (of-thee) ἐπιβλέψαι (to-have-viewed-upon) ἐπὶ (upon) τὸν (to-the-one) υἱόν (to-a-son) μου, (of-me,"ὅτι (to-which-a-one) μονογενής (alone-kindreded) μοί (unto-me) ἐστιν, (it-be,"
9:38. et ecce vir de turba exclamavit dicens magister obsecro te respice in filium meum quia unicus est mihiAnd behold a man among the crowd cried out, saying: Master, I beseech thee, look upon my son, because he is my only one.
38. And behold, a man from the multitude cried, saying, Master, I beseech thee to look upon my son; for he is mine only child:
9:38. And behold, a man from the crowd cried out, saying, “Teacher, I beg you, look kindly on my son, for he is my only son.
9:38. And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child:

38: Вдруг некто из народа воскликнул: Учитель! умоляю Тебя взглянуть на сына моего, он один у меня:
9:38  καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων, διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν,
9:38. et ecce vir de turba exclamavit dicens magister obsecro te respice in filium meum quia unicus est mihi
And behold a man among the crowd cried out, saying: Master, I beseech thee, look upon my son, because he is my only one.
9:38. And behold, a man from the crowd cried out, saying, “Teacher, I beg you, look kindly on my son, for he is my only son.
9:38. And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:38: look: Luk 7:12, Luk 8:41, Luk 8:42; Mat 15:22; Joh 4:47
for: Gen 44:20; Zac 12:10
John Gill
9:38 And behold, a man of the company,.... One that was in the company, and among the multitude, that met him:
cried out; with great vehemence and earnestness:
saying, Master; doctor, or "Rabbi":
I beseech thee: most humbly, for he was now on his knees:
look upon my son: with pity and compassion, and help him:
for he is mine only child; wherefore he was dear unto him, and he was greatly concerned for him, and earnestly desirous of his being restored to health; and this he mentions, to move the compassion of Christ.
9:399:39: Եւ ահա՝ ա՛յս հարկանի ՚ի նմա, եւ յանկարծ գոչէ՛, եւ զարկուցանէ՛ զնա՝ թաւալեցուցանէ զնա եւ փրփրեցուցանէ՛, եւ հազի՛ւ մեկնի ՚ի նմանէ՝ խորտակեալ զնա[1202]. [1202] Ոմանք. Եւ յանկարծակի գոչէ։
39 ահա չար ոգին դէսուդէն է զարնւում նրա մէջ եւ յանկարծ գոչում է. եւ նրան սաստիկ ցնցում է, թաւալեցնում, փրփրեցնում եւ, խորտակելով նրան, հազիւ է հեռանում նրանից:
39 Ոգի մը կը բռնէ զանիկա. տղաս ալ յանկարծ կը կանչվռտէ եւ ոգին զանիկա ցնցելով կը փրփրցնէ ու հազիւ կը զատուի անկէ՝ ջարդուբուրդ ընելով զանիկա։
Եւ ահա այս հարկանի ի նմա, եւ յանկարծ գոչէ. եւ զարկուցանէ զնա թաւալեցուցանէ զնա եւ փրփրեցուցանէ, եւ հազիւ մեկնի ի նմանէ` խորտակեալ զնա:

9:39: Եւ ահա՝ ա՛յս հարկանի ՚ի նմա, եւ յանկարծ գոչէ՛, եւ զարկուցանէ՛ զնա՝ թաւալեցուցանէ զնա եւ փրփրեցուցանէ՛, եւ հազի՛ւ մեկնի ՚ի նմանէ՝ խորտակեալ զնա[1202].
[1202] Ոմանք. Եւ յանկարծակի գոչէ։
39 ահա չար ոգին դէսուդէն է զարնւում նրա մէջ եւ յանկարծ գոչում է. եւ նրան սաստիկ ցնցում է, թաւալեցնում, փրփրեցնում եւ, խորտակելով նրան, հազիւ է հեռանում նրանից:
39 Ոգի մը կը բռնէ զանիկա. տղաս ալ յանկարծ կը կանչվռտէ եւ ոգին զանիկա ցնցելով կը փրփրցնէ ու հազիւ կը զատուի անկէ՝ ջարդուբուրդ ընելով զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:3939: его схватывает дух, и он внезапно вскрикивает, и терзает его, так что он испускает пену; и насилу отступает от него, измучив его.
9:39  καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόγις ἀποχωρεῖ ἀπ᾽ αὐτοῦ συντρῖβον αὐτόν·
9:39. καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"πνεῦμα (a-currenting-to) λαμβάνει (it-taketh) αὐτόν, (to-it,"καὶ (and) ἐξέφνης (of-manifested-out) κράζει, (it-clamoreth-to,"καὶ (and) σπαράσσει (it-convulseth) αὐτὸν (to-it) μετὰ (with) ἀφροῦ (of-a-froth) καὶ (and) μόλις (arduously) ἀποχωρεῖ (it-spaceth-off-unto) ἀπ' (off) αὐτοῦ (of-it) συντρῖβον (rubbing-together) αὐτόν: (to-it)
9:39. et ecce spiritus adprehendit illum et subito clamat et elidit et dissipat eum cum spuma et vix discedit dilanians eumAnd lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him down and teareth him, so that he foameth; and bruising him, he hardly departeth from him.
39. and behold, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth, and it hardly departeth from him, bruising him sorely.
9:39. And behold, a spirit takes hold of him, and he suddenly cries out, and it throws him down and convulses him, so that he foams. And though it tears him apart, it leaves him only with difficulty.
9:39. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him:

39: его схватывает дух, и он внезапно вскрикивает, и терзает его, так что он испускает пену; и насилу отступает от него, измучив его.
9:39  καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόγις ἀποχωρεῖ ἀπ᾽ αὐτοῦ συντρῖβον αὐτόν·
9:39. et ecce spiritus adprehendit illum et subito clamat et elidit et dissipat eum cum spuma et vix discedit dilanians eum
And lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him down and teareth him, so that he foameth; and bruising him, he hardly departeth from him.
9:39. And behold, a spirit takes hold of him, and he suddenly cries out, and it throws him down and convulses him, so that he foams. And though it tears him apart, it leaves him only with difficulty.
9:39. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:39: A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale.
This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, Luk 9:42. In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:39: lo: Luk 4:35, Luk 8:29; Mar 5:4, Mar 5:5, Mar 9:20, Mar 9:26; Joh 8:44; Pe1 5:8; Rev 9:11
Geneva 1599
9:39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and (k) bruising him hardly departeth from him.
(k) As it happens in the falling sickness.
John Gill
9:39 And, lo, a spirit taketh him,.... An evil spirit, the devil, as in Lk 9:42 seizes and possesses him at once,
and he suddenly crieth out; in a most terrible manner, giving dreadful shrieks, as soon as he perceives that he is seized by the demon:
and it teareth him, that he foameth again; throws him into convulsions, so that he foams at the mouth: and so we read (t) of a son of a certain Jew, that
"a certain spirit passed before him and hurt him, convulsed his mouth, and his eyes, and his hands were convulsed, and he could not speak.''
And bruising him; by dashing him against the wall, or throwing him to the ground:
hardly departeth from him; is very loath to leave him, even after he has distressed, convulsed, and bruised him in this dreadful manner, such was his cruelty and malice; See Gill on Mt 17:15, Mk 9:18.
(t) Zohar in Lev. fol. 21. 4.
9:409:40: եւ աղաչեցի զաշակերտսն քո զի հանցեն զնա, եւ ո՛չ կարացին։
40 Ես քո աշակերտներին աղաչեցի, որ հանեն չար ոգուն, բայց նրանք չկարողացան»:
40 Քու աշակերտներուդ աղաչեցի որ հանեն զանիկա, բայց չկրցան»։
եւ աղաչեցի զաշակերտսն քո զի հանցեն զնա, եւ ոչ կարացին:

9:40: եւ աղաչեցի զաշակերտսն քո զի հանցեն զնա, եւ ո՛չ կարացին։
40 Ես քո աշակերտներին աղաչեցի, որ հանեն չար ոգուն, բայց նրանք չկարողացան»:
40 Քու աշակերտներուդ աղաչեցի որ հանեն զանիկա, բայց չկրցան»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4040: Я просил учеников Твоих изгнать его, и они не могли.
9:40  καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν.
9:40. καὶ (and) ἐδεήθην (I-was-binded) τῶν (of-the-ones) μαθητῶν (of-learners) σου (of-thee) ἵνα (so) ἐκβάλωσιν (they-might-have-had-casted-out) αὐτό, (to-it,"καὶ (and) οὐκ (not) ἠδυνήθησαν. (they-were-abled)
9:40. et rogavi discipulos tuos ut eicerent illum et non potueruntAnd I desired thy disciples to cast him out: and they could not.
40. And I besought thy disciples to cast it out; and they could not.
9:40. And I asked your disciples to cast him out, and they were unable.”
9:40. And I besought thy disciples to cast him out; and they could not.
And I besought thy disciples to cast him out; and they could not:

40: Я просил учеников Твоих изгнать его, и они не могли.
9:40  καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν.
9:40. et rogavi discipulos tuos ut eicerent illum et non potuerunt
And I desired thy disciples to cast him out: and they could not.
9:40. And I asked your disciples to cast him out, and they were unable.”
9:40. And I besought thy disciples to cast him out; and they could not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:40: and they: Luk 9:1, Luk 10:17-19; Kg2 4:31; Mat 17:20, Mat 17:21; Act 19:13-16
John Gill
9:40 And I besought thy disciples,.... The nine disciples that were left behind, whilst Christ, and the other three, were gone up to the mountain:
to cast him out; the devil out of his child:
and they could not; See Gill on Mt 17:16.
9:419:41: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ո՞վ ա՛զգ անհաւատ եւ թեւր, մինչեւ յե՞րբ իցեմ ընդ ձեզ, եւ անսայցեմ ձեզ. մատո՛ այսր զորդին քո[1203]։ [1203] Բազումք. Յե՞րբ եղէց ընդ ձեզ։ Ոմանք. Ընդ ձեզ. մինչեւ ե՞րբ անսայցեմ։
41 Յիսուս պատասխանեց եւ ասաց. «Ո՛վ անհաւատ եւ մոլորուած սերունդ, մինչեւ ե՞րբ ձեզ հետ պիտի լինեմ եւ ձեզ հանդուրժեմ. բե՛ր այստեղ քո որդուն»:
41 Պատասխան տուաւ Յիսուս ու ըսաւ. «Ով անհաւատ եւ խոտորեալ ազգ, մինչեւ ե՞րբ ձեզի հետ պիտի ըլլամ ու ձեզի համբերեմ։ Հո՛ս բեր քու որդիդ»։
Պատասխանի ետ Յիսուս եւ ասէ. Ով ազգ անհաւատ եւ թեւր, մինչեւ յե՞րբ եղէց ընդ ձեզ եւ անսայցեմ ձեզ. մատո այսր զորդին քո:

9:41: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ո՞վ ա՛զգ անհաւատ եւ թեւր, մինչեւ յե՞րբ իցեմ ընդ ձեզ, եւ անսայցեմ ձեզ. մատո՛ այսր զորդին քո[1203]։
[1203] Բազումք. Յե՞րբ եղէց ընդ ձեզ։ Ոմանք. Ընդ ձեզ. մինչեւ ե՞րբ անսայցեմ։
41 Յիսուս պատասխանեց եւ ասաց. «Ո՛վ անհաւատ եւ մոլորուած սերունդ, մինչեւ ե՞րբ ձեզ հետ պիտի լինեմ եւ ձեզ հանդուրժեմ. բե՛ր այստեղ քո որդուն»:
41 Պատասխան տուաւ Յիսուս ու ըսաւ. «Ով անհաւատ եւ խոտորեալ ազգ, մինչեւ ե՞րբ ձեզի հետ պիտի ըլլամ ու ձեզի համբերեմ։ Հո՛ս բեր քու որդիդ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4141: Иисус же, отвечая, сказал: о, род неверный и развращенный! доколе буду с вами и буду терпеть вас? приведи сюда сына твоего.
9:41  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου.
9:41. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ὦ (Oh,"γενεὰ (a-generation) ἄπιστος (un-trusted) καὶ (and) διεστραμμένη, (having-had-come-to-be-beturned-through,"ἕως (unto-if-which) πότε (whither-also) ἔσομαι ( I-shall-be ) πρὸς (toward) ὑμᾶς (to-ye,"καὶ (and) ἀνέξομαι ( I-shall-hold-up ) ὑμῶν; (of-ye?"προσάγαγε (Thou-should-have-had-led-toward) ὧδε (unto-which-moreover) τὸν (to-the-one) υἱόν (to-a-son) σου. (of-thee)
9:41. respondens autem Iesus dixit o generatio infidelis et perversa usquequo ero apud vos et patiar vos adduc huc filium tuumAnd Jesus, answering:, said: O faithless and perverse generation, how long shall I be with you and suffer you? Bring hither thy son.
41. And Jesus answered and said, O faithless and perverse generation, how long shall I be with you, and bear with you? bring hither thy son.
9:41. And in response, Jesus said: “O unfaithful and perverse generation! How long will I be with you and endure you? Bring your son here.”
9:41. And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.
And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither:

41: Иисус же, отвечая, сказал: о, род неверный и развращенный! доколе буду с вами и буду терпеть вас? приведи сюда сына твоего.
9:41  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου.
9:41. respondens autem Iesus dixit o generatio infidelis et perversa usquequo ero apud vos et patiar vos adduc huc filium tuum
And Jesus, answering:, said: O faithless and perverse generation, how long shall I be with you and suffer you? Bring hither thy son.
9:41. And in response, Jesus said: “O unfaithful and perverse generation! How long will I be with you and endure you? Bring your son here.”
9:41. And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:41: O faithless: Luk 8:25; Mar 9:19; Joh 20:27; Heb 3:19, Heb 4:2, Heb 4:11
perverse: Deu 32:5; Psa 78:8; Mat 3:7, Mat 12:39, Mat 12:45, Mat 16:4, Mat 23:36; Act 2:40
how: Exo 10:3, Exo 16:28; Num 14:11, Num 14:27; Jer 4:14; Mat 17:17; Joh 14:9
and suffer: Act 13:18; Rom 2:4; Heb 3:9-11
Bring: Kg2 5:8; Mat 11:28; Mar 10:14, Mar 10:49; Heb 7:25
John Gill
9:41 And Jesus answering, said,.... To the father of the child, and those that were with him; and with a particular view to the Scribes and Pharisees, who had been insulting the disciples, and triumphing over them, because of their inability to cast out the evil spirit: for the words are not spoken to the disciples, as they might seem at first view to be, and as the Persic version renders them, "and Jesus turned his face to the disciples, and said"; but to the unbelieving Jews,
O faithless and perverse generation, how long shall I be with you, and suffer you? bring thy son hither; See Gill on Mt 17:17.
9:429:42: Եւ մինչ դեռ մատչէր, զարկո՛յց զնա դեւն, եւ շարժլեա՛ց։
42 Եւ մինչդեռ նա մօտենում էր, դեւը գետին խփեց նրան ու ցնցեց:
42 Երբ կը մօտենար, դեւը զանիկա գետինը զարկաւ ու սաստիկ ցնցեց։
Եւ մինչդեռ մատչէր, զարկոյց զնա դեւն եւ շարժլեաց:

9:42: Եւ մինչ դեռ մատչէր, զարկո՛յց զնա դեւն, եւ շարժլեա՛ց։
42 Եւ մինչդեռ նա մօտենում էր, դեւը գետին խփեց նրան ու ցնցեց:
42 Երբ կը մօտենար, դեւը զանիկա գետինը զարկաւ ու սաստիկ ցնցեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:4242: Когда же тот еще шел, бес поверг его и стал бить; но Иисус запретил нечистому духу, и исцелил отрока, и отдал его отцу его.
9:42  ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ ἰησοῦς τῶ πνεύματι τῶ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῶ πατρὶ αὐτοῦ.
9:42. ἔτι (If-to-a-one) δὲ (moreover) προσερχομένου ( of-coming-toward ) αὐτοῦ (of-it) ἔρρηξεν (it-en-bursted) αὐτὸν (to-it,"τὸ (the-one) δαιμόνιον (a-daimonlet,"καὶ (and) συνεσπάραξεν: (it-convulsed-together) ἐπετίμησεν (it-upon-valuated-unto) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῷ (unto-the-one) ἀκαθάρτῳ, (unto-un-cleansable,"καὶ (and) ἰάσατο ( it-cured-unto ) τὸν (to-the-one) παῖδα (to-a-child) καὶ (and) ἀπέδωκεν (it-gave-off) αὐτὸν (to-it) τῷ (unto-the-one) πατρὶ (unto-a-father) αὐτοῦ. (of-it)
9:42. et cum accederet elisit illum daemonium et dissipavitAnd as he was coming to him, the devil threw him down and tore him.
42. And as he was yet a coming, the devil dashed him down, and tare grievously. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.
9:42. And as he was approaching him, the demon threw him down and convulsed him.
9:42. And as he was yet a coming, the devil threw him down, and tare [him]. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
And as he was yet a coming, the devil threw him down, and tare [him]. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father:

42: Когда же тот еще шел, бес поверг его и стал бить; но Иисус запретил нечистому духу, и исцелил отрока, и отдал его отцу его.
9:42  ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ ἰησοῦς τῶ πνεύματι τῶ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῶ πατρὶ αὐτοῦ.
9:42. et cum accederet elisit illum daemonium et dissipavit
And as he was coming to him, the devil threw him down and tore him.
9:42. And as he was approaching him, the demon threw him down and convulsed him.
9:42. And as he was yet a coming, the devil threw him down, and tare [him]. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:42: The devil threw him down, and tare him - See this case considered at large, on Mat 17:15-18 (note), and on Mar 9:14-27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:42: the devil: Luk 9:39; Mar 1:26, Mar 1:27, Mar 9:20, Mar 9:26, Mar 9:27; Rev 12:12
and delivered: Luk 7:15; Kg1 17:23; Kg2 4:36; Act 9:41
John Gill
9:42 And as he was yet a coming,.... Whilst he was in the way bringing to Jesus, before he came to him:
the devil threw him down, and tare him; knowing who Jesus was, and that he was able to dispossess him: and having reason to believe he would, was resolved to do all the mischief he could, and give him all the pain add distress he was able, whilst he was in him; and therefore threw him to the ground, and convulsed him in a terrible manner at the same time:
and Jesus rebuked the unclean spirit; for his malice and cruelty, and ordered him to depart:
and healed the child; by dispossessing the spirit:
and delivered him again to his father; free from the possession, and in perfect health, and which must be very pleasing and acceptable to him.
9:439:43: Սաստեա՛ց Յիսուս այսոյն պղծոյ, եւ բժշկեա՛ց զմանուկն. եւ ե՛տ զնա ցհայր իւր[1204]։ [1204] Ոմանք. Այսուն պղծոյ։
43 Յիսուս սաստեց պիղծ ոգուն, բժշկեց մանկանը եւ տուեց նրան նրա հօրը:
43 Իսկ Յիսուս սաստեց պիղծ ոգիին եւ բժշկեց տղան ու զանիկա իր հօրը տուաւ։
Սաստեաց Յիսուս այսոյն պղծոյ, եւ բժշկեաց զմանուկն եւ ետ զնա ցհայր իւր:

9:43: Սաստեա՛ց Յիսուս այսոյն պղծոյ, եւ բժշկեա՛ց զմանուկն. եւ ե՛տ զնա ցհայր իւր[1204]։
[1204] Ոմանք. Այսուն պղծոյ։
43 Յիսուս սաստեց պիղծ ոգուն, բժշկեց մանկանը եւ տուեց նրան նրա հօրը:
43 Իսկ Յիսուս սաստեց պիղծ ոգիին եւ բժշկեց տղան ու զանիկա իր հօրը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:4343: И все удивлялись величию Божию. Когда же все дивились всему, что творил Иисус, Он сказал ученикам Своим:
9:43  ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ,
9:43. ἐξεπλήσσοντο (They-were-being-smitten-out) δὲ (moreover) πάντες ( all ) ἐπὶ (upon) τῇ (unto-the-one) μεγαλειότητι (unto-a-great-belongness) τοῦ (of-the-one) θεοῦ. (of-a-Deity) Πάντων ( Of-all ) δὲ (moreover) θαυμαζόντων ( of-marvelling-to ) ἐπὶ (upon) πᾶσιν ( unto-all ) οἷς ( unto-which ) ἐποίει (it-was-doing-unto) εἶπεν (it-had-said) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it,"
9:43. et increpavit Iesus spiritum inmundum et sanavit puerum et reddidit illum patri eiusAnd Jesus rebuked the unclean spirit and cured the boy and restored him to his father.
43. And they were all astonished at the majesty of God. But while all were marveling at all the things which he did, he said unto his disciples,
9:43. And Jesus rebuked the unclean spirit, and he healed the boy, and he restored him to his father.
9:43. And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples:

43: И все удивлялись величию Божию. Когда же все дивились всему, что творил Иисус, Он сказал ученикам Своим:
9:43  ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ,
9:43. et increpavit Iesus spiritum inmundum et sanavit puerum et reddidit illum patri eius
And Jesus rebuked the unclean spirit and cured the boy and restored him to his father.
9:43. And Jesus rebuked the unclean spirit, and he healed the boy, and he restored him to his father.
9:43. And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. 46 Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. 49 And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.

We may observe here, I. The impression which Christ's miracles made upon all that beheld them (v. 43): They were all amazed at the mighty power of God, which they could not but see in all the miracles Christ wrought. Note, The works of God's almighty power are amazing, especially those that are wrought by the hand of the Lord Jesus; for he is the power of God, and his name is Wonderful. Their wonder was universal: they wondered every one. The causes of it were universal: they wondered at all things which Jesus did; all his actions had something uncommon and surprising in them.

II. The notice Christ gave to his disciples of his approaching sufferings: The Son of man shall be delivered into the hands of men, wicked men, men of the worst character; they shall be permitted to abuse him at their pleasure. That is here implied which is expressed by the other evangelists: They shall kill him. But that which is peculiar here is, 1. The connection of this with what goes next before, of the admiration with which the people were struck at beholding Christ's miracles (v. 43): While they all wondered at all things which Jesus did, he said this to his disciples. They had a fond conceit of his temporal kingdom, and that he should reign, and they with him, in secular pomp and power; and now they thought that this mighty power of his would easily effect the thing, and his interest gained by his miracles in the people would contribute to it; and therefore Christ, who knew what was in their hearts, takes this occasion to tell them again, what he had told them before, that he was so far from having men delivered into his hands that he must be delivered into the hands of men, so far from living in honour that he must die in disgrace; and all his miracles, and the interest he has by them gained in the hearts of the people, will not be able to prevent it. 2. The solemn preface with which it is introduced: "Let these sayings sink down into your ears; take special notice of what I say, and mix faith with it; let not the notions you have of the temporal kingdom of the Messiah stop your ears against it, nor make you unwilling to believe it. Admit what I say, and submit to it." Let it sink down into your hearts; so the Syriac and Arabic read it. The word of Christ does us no good, unless we let it sink down into our heads and hearts. 3. The unaccountable stupidity of the disciples, with reference to this prediction of Christ's sufferings. It was said in Mark, They understood not that saying. It was plain enough, but they would not understand it in the literal sense, because it agreed not with their notions; and they could not understand it in any other, and were afraid to ask him lest they should be undeceived and awaked out of their pleasing dream. But it is here added that it was hidden from them, that they perceived it not, through the weakness of faith and the power of prejudice. We cannot think that it was in mercy hidden from them, lest they should be swallowed up with overmuch sorrow at the prospect of it; but that it was a paradox, because they made it so to themselves.

III. The rebuke Christ gave to his disciples for their disputing among themselves which should be greatest, v. 46-48. This passage we had before, and, the more is the pity, we shall meet with the like again. Observe here,

1. Ambition of honour, and strife for superiority and precedency, are sins that most easily beset the disciples of our Lord Jesus, for which they deserve to be severely rebuked; they flow from corruptions which they are highly concerned to subdue and mortify, v. 46. They that expect to be great in this world commonly aim high, and nothing will serve them short of being greatest; this exposes them to a great deal of temptation and trouble, which they are safe from that are content to be little, to be least, to be less than the least.

2. Jesus Christ is perfectly acquainted with the thoughts and intents of our hearts: He perceived their thoughts, v. 47. Thoughts are words to him, and whispers are loud cries. It is a good reason why we should keep up a strict government of our thoughts because Christ takes a strict cognizance of them.

3. Christ will have his disciples to aim at that honour which is to be obtained by a quiet and condescending humility, and not at that which is to be obtained by a restless and aspiring ambition. Christ took a child, and set him by him, v. 47 (for he always expressed a tenderness and kindness for little children), and he proposed this child to them for an example. (1.) Let them be of the temper of this child, humble and quiet, and easy to itself; let them not affect worldly pomp, or grandeur, or high titles, but be as dead to them as this child; let them bear no more malice to their rivals and competitors than this child did. Let them be willing to be the least, if that would contribute any thing to their usefulness, to stoop to the meanest office whereby they might do good. (2.) Let them assure themselves that this was the way to preferment; for this would recommend them to the esteem of their brethren: they that loved Christ would therefore receive them in his name, because they did most resemble him, and they would likewise recommend themselves to his favour, for Christ would take the kindnesses done to them as done to himself: Whosoever shall receive one such child, a preacher of the gospel that is of such a disposition as this, he placeth his respect aright, and receiveth me; and whosoever receiveth me, in such a minister, receiveth him that sent me; and what greater honour can any man attain to in this world than to be received by men as a messenger of God and Christ, and to have God and Christ own themselves received and welcomed in him? This honour have all the humble disciples of Jesus Christ, and thus they shall be truly great that are least among them.

IV. The rebuke Christ gave to his disciples for discouraging one that honoured him and served him, but was not of their communion, not only not one of the twelve, nor one of the seventy, but not one of those that ever associated with them, or attended on them, but, upon occasional hearing of Christ, believed in him, and made use of his name with faith and prayer in a serious manner, for the casting out of devils. Now, 1. This man they rebuked and restrained; they would not let him pray and preach, though it was to the honour of Christ, though it did good to men and weakened Satan's kingdom, because he did not follow Christ with them; he separated from their church, was not ordained as they were, paid them no respect, nor gave them the right hand of fellowship. Now, if ever any society of Christians in this world had reason to silence those that were not of their communion, the twelve disciples at this time had; and yet, 2. Jesus Christ chid them for what they did, and warned them not to do the like again, nor any that profess to be successors of the apostles: "Forbid him not (v. 50), but rather encourage him, for he is carrying on the same design that you are, though, for reasons best known to himself, he does not follow with you; and he will meet you in the same end, though he does not accompany you in the same way. You do well to do as you do, but it does not therefore follow that he does ill to do as he does, and that you do well to put him under an interdict, for he that is not against us is for us, and therefore ought to be countenanced by us." We need not lose any of our friends, while we have so few, and so many enemies. Those may be found faithful followers of Christ, and, as such, may be accepted of him, though they do not follow with us. See Mark ix. 38, 39. O what a great deal of mischief to the church, even from those that boast of relation to Christ, and pretend to envy for his sake, would be prevented, if this passage of story were but duly considered!
Adam Clarke: Commentary on the Bible - 1831
9:43: The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:43: amazed: Luk 4:36, Luk 5:9, Luk 5:26, Luk 8:25; Psa 139:14; Zac 8:6; Mar 6:51; Act 3:10-13
Geneva 1599
9:43 (8) And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,
(8) We have no reason to promise ourselves rest and quietness in this world, seeing that they themselves who seemed to fawn upon Christ crucify him shortly after.
John Gill
9:43 And they were all amazed at the mighty power of God,.... Or at "the greatness", or "majesty of God"; which was displayed in this cure: for the great power of God was manifestly seen in it, to the astonishment of the disciples, who could not cure this child, and of the parent and friends of it, and of the whole multitude: and to the confusion of the Scribes and Pharisees:
but while they wondered every one, at all things which Jesus did; and were applauding him for them, and speaking in his praise on account of them:
he said unto his disciples; privately, when they were alone together, the following words, that he might not seem to be lifted up with the praise of men; and also to show their inconstancy, that those who, now admired him, would one day crucify him; and to take off the thoughts of the disciples from a temporal kingdom and glory, they were so much in expectation of, and which every miracle of Christ, and the applause he got thereby among men, strengthened them in.
Robert Jamieson, A. R. Fausset and David Brown
9:43 DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Lk 9:37-45)
the mighty power of God--"the majesty" or "mightiness" of God in this last miracle, the transfiguration, &c.: the divine grandeur of Christ rising upon them daily. By comparing Mt 17:22, and Mk 9:30, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.
9:449:44: Եւ զարմանային ամենեքեան ՚ի վերայ մեծամեծացն Աստուծոյ։ Եւ ՚ի զարմանալն ամենեցուն ՚ի վերայ ամենայնի զոր առնէր, ասէ ցաշակերտսն իւր. Դի՛ք դուք ՚ի լսելիս ձեր զբանս զայսոսիկ. զի Որդի մարդոյ մատնելո՛ց է ՚ի ձեռս մարդկան։
44 Եւ ամէնքը զարմանում էին Աստծու մեծագործութիւնների վրայ: Եւ մինչդեռ բոլորը զարմանում էին այն ամենի վրայ, որ նա կատարում էր, նա իր աշակերտներին ասաց. «Ձեր ականջների մէջ պահեցէ՛ք դուք այս խօսքերը. որ մարդու Որդին մատնուելու է մարդկանց ձեռքը»:
44 Ամէնքը կը զարմանային Աստուծոյ մեծամեծ գործերուն վրայ։Քանի որ ամէնքը կը զարմանային Յիսուսի ըրած բոլոր գործերուն վրայ, անիկա ըսաւ իր աշակերտներուն. «Դուք այս խօսքերը մի՛ մոռնաք, վասն զի Որդի մարդոյ պիտի մատնուի մարդոց ձեռքը»։
Եւ զարմանային ամենեքեան ի վերայ մեծամեծացն Աստուծոյ: Եւ ի զարմանալն ամենեցուն ի վերայ ամենայնի զոր առնէր, ասէ ցաշակերտսն իւր. Դիք դուք ի լսելիս ձեր զբանս զայսոսիկ, զի Որդի մարդոյ մատնելոց է ի ձեռս մարդկան:

9:44: Եւ զարմանային ամենեքեան ՚ի վերայ մեծամեծացն Աստուծոյ։ Եւ ՚ի զարմանալն ամենեցուն ՚ի վերայ ամենայնի զոր առնէր, ասէ ցաշակերտսն իւր. Դի՛ք դուք ՚ի լսելիս ձեր զբանս զայսոսիկ. զի Որդի մարդոյ մատնելո՛ց է ՚ի ձեռս մարդկան։
44 Եւ ամէնքը զարմանում էին Աստծու մեծագործութիւնների վրայ: Եւ մինչդեռ բոլորը զարմանում էին այն ամենի վրայ, որ նա կատարում էր, նա իր աշակերտներին ասաց. «Ձեր ականջների մէջ պահեցէ՛ք դուք այս խօսքերը. որ մարդու Որդին մատնուելու է մարդկանց ձեռքը»:
44 Ամէնքը կը զարմանային Աստուծոյ մեծամեծ գործերուն վրայ։
Քանի որ ամէնքը կը զարմանային Յիսուսի ըրած բոլոր գործերուն վրայ, անիկա ըսաւ իր աշակերտներուն. «Դուք այս խօսքերը մի՛ մոռնաք, վասն զի Որդի մարդոյ պիտի մատնուի մարդոց ձեռքը»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4444: вложите вы себе в уши слова сии: Сын Человеческий будет предан в руки человеческие.
9:44  θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους, ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.
9:44. Θέσθε ( Ye-should-have-had-placed ,"ὑμεῖς (ye,"εἰς (into) τὰ (to-the-ones) ὦτα (to-ears) ὑμῶν (of-ye) τοὺς (to-the-ones) λόγους (to-forthees) τούτους, (to-the-ones-these,"ὁ (the-one) γὰρ (therefore) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) μέλλει (it-impendeth) παραδίδοσθαι (to-be-given-beside) εἰς (into) χεῖρας (to-hands) ἀνθρώπων. (of-mankinds)
9:44. stupebant autem omnes in magnitudine Dei omnibusque mirantibus in omnibus quae faciebat dixit ad discipulos suos ponite vos in cordibus vestris sermones istos Filius enim hominis futurum est ut tradatur in manus hominumAnd all were astonished at the mighty power of God. But while all wondered at all the things he did, he said to his disciples: Lay you up in your hearts these words, for it shall come to pass that the Son of man shall be delivered into the hands of men.
44. Let these words sink into your ears: for the Son of man shall be delivered up into the hands of men.
9:44. And all were astonished at the greatness of God. And as everyone was wondering over all that he was doing, he said to his disciples: “You must set these words in your hearts. For it shall be that the Son of man will be delivered into the hands of men.”
9:44. Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men:

44: вложите вы себе в уши слова сии: Сын Человеческий будет предан в руки человеческие.
9:44  θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους, ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.
9:44. stupebant autem omnes in magnitudine Dei omnibusque mirantibus in omnibus quae faciebat dixit ad discipulos suos ponite vos in cordibus vestris sermones istos Filius enim hominis futurum est ut tradatur in manus hominum
And all were astonished at the mighty power of God. But while all wondered at all the things he did, he said to his disciples: Lay you up in your hearts these words, for it shall come to pass that the Son of man shall be delivered into the hands of men.
9:44. And all were astonished at the greatness of God. And as everyone was wondering over all that he was doing, he said to his disciples: “You must set these words in your hearts. For it shall be that the Son of man will be delivered into the hands of men.”
9:44. Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
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
9:44: Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections.
Albert Barnes: Notes on the Bible - 1834
9:44: Let these sayings - Probably this refers to the "sayings of the people," who had seen his miracles, and who on that account had praised and glorified God. On that ground they had acknowledged him to be the Christ. As if he had said, "I am about to die. "You" will then be disconsolate, and perhaps doubtful about my being the Christ. "Then" do you remember these miracles, and the confessions of the people - the evidence which I gave you that I was from God." Or it may mean, "Remember that I am about to die, and let my sayings in regard to that sink down into your hearts, for it is a most important event; and you will have need of remembering, when it takes place, that I told you of it. This last interpretation, however, does not agree as well with the Greek as the former.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:44: these: Luk 1:66, Luk 2:19, Luk 2:51; Isa 32:9, Isa 32:10; Joh 16:4; Th1 3:3, Th1 3:4; Heb 2:1, Heb 12:2-5
for: Luk 9:22, Luk 18:31, Luk 24:6, Luk 24:7, Luk 24:44; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19, Mat 21:38, Mat 21:39, Mat 26:2; Mar 8:31, Mar 9:31; Joh 2:19-22, Joh 19:11; Act 2:23, Act 3:13-15, Act 4:27, Act 4:28
into: Sa2 24:14
Geneva 1599
9:44 (l) Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
(l) Give diligent ear to them, and once you have heard them see that you keep them.
John Gill
9:44 Let these sayings sink down into your ears,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "in your hearts": Christ's sense is, that they would, diligently attend to them, seriously consider them, and carefully lay them up in their memories; and what he refers to are not the words he had spoken, but what he was about to say; namely, as follow:
for the son of man shall be delivered into the hands of men; by whom he should be killed, though he should rise again the third day; See Gill on Mt 17:22, Mt 17:23
John Wesley
9:44 Let these sayings sink down into your ears - That is, consider them deeply. In joy remember the cross. So wisely does our Lord balance praise with sufferings. Mt 17:22; Mk 9:31.
Robert Jamieson, A. R. Fausset and David Brown
9:44 these sayings--not what was passing between them about His grandeur [MEYER, &c.], but what He was now to repeat for the second time about His sufferings [DE WETTE, STIER, ALFORD, &c.]; that is, "Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have already told you, and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." "The Son of man," says Christ, "into the hands of men"--a remarkable antithesis (also in Mt 17:22, and Mk 9:31).
9:459:45: Եւ նոքա ո՛չ գիտէին զբանն, եւ էր ծածկեա՛լ ՚ի նոցանէ զի մի՛ գիտասցեն. եւ երկնչէին հարցանել զնա վասն բանին այնորիկ[1205]։ [1205] Ոմանք. Հարցանել զնա վասն։
45 Սակայն նրանք չէին ըմբռնում այս խօսքը, եւ դա ծածկուած էր նրանցից, որ չիմանան. եւ վախենում էին այդ խօսքի մասին հարց տալ նրան:
45 Բայց անոնք չէին իմանար այս խօսքը եւ անոնցմէ ծածկուած էր որպէս զի չհասկնան ու կը վախնային որ այն խօսքին համար իրեն հարցնեն։
Եւ նոքա ոչ գիտէին զբանն, եւ էր ծածկեալ ի նոցանէ զի մի՛ գիտասցեն. եւ երկնչէին հարցանել զնա վասն բանին այնորիկ:

9:45: Եւ նոքա ո՛չ գիտէին զբանն, եւ էր ծածկեա՛լ ՚ի նոցանէ զի մի՛ գիտասցեն. եւ երկնչէին հարցանել զնա վասն բանին այնորիկ[1205]։
[1205] Ոմանք. Հարցանել զնա վասն։
45 Սակայն նրանք չէին ըմբռնում այս խօսքը, եւ դա ծածկուած էր նրանցից, որ չիմանան. եւ վախենում էին այդ խօսքի մասին հարց տալ նրան:
45 Բայց անոնք չէին իմանար այս խօսքը եւ անոնցմէ ծածկուած էր որպէս զի չհասկնան ու կը վախնային որ այն խօսքին համար իրեն հարցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:4545: Но они не поняли слова сего, и оно было закрыто от них, так что они не постигли его, а спросить Его о сем слове боялись.
9:45  οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπ᾽ αὐτῶν ἵνα μὴ αἴσθωνται αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτου.
9:45. οἱ (The-ones) δὲ (moreover) ἠγνόουν (they-were-un-considering-unto) τὸ (to-the-one) ῥῆμα (to-an-uttering-to) τοῦτο, (to-the-one-this,"καὶ (and) ἦν (it-was) παρακεκαλυμμένον (having-had-come-to-be-shrouded-beside) ἀπ' (off) αὐτῶν (of-them) ἵνα (so) μὴ (lest) αἴσθωνται ( they-might-have-had-comprehended ) αὐτό, (to-it,"καὶ (and) ἐφοβοῦντο ( they-were-feareeing-unto ) ἐρωτῆσαι (to-have-entreated-unto) αὐτὸν (to-it) περὶ (about) τοῦ (of-the-one) ῥήματος (of-an-uttering-to) τούτου. (of-the-one-this)
9:45. at illi ignorabant verbum istud et erat velatum ante eos ut non sentirent illud et timebant interrogare eum de hoc verboBut they understood not this word: and it was hid from them, so that they perceived it not. And they were afraid to ask him concerning this word.
45. But they understood not this saying, and it was concealed from them, that they should not perceive it: and they were afraid to ask him about this saying.
9:45. But they did not understood this word, and it was concealed from them, so that they did not perceive it. And they were afraid to question him about this word.
9:45. But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying:

45: Но они не поняли слова сего, и оно было закрыто от них, так что они не постигли его, а спросить Его о сем слове боялись.
9:45  οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπ᾽ αὐτῶν ἵνα μὴ αἴσθωνται αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτου.
9:45. at illi ignorabant verbum istud et erat velatum ante eos ut non sentirent illud et timebant interrogare eum de hoc verbo
But they understood not this word: and it was hid from them, so that they perceived it not. And they were afraid to ask him concerning this word.
9:45. But they did not understood this word, and it was concealed from them, so that they did not perceive it. And they were afraid to question him about this word.
9:45. But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:45: But they understood not - See the note on Mar 9:32.
Albert Barnes: Notes on the Bible - 1834
9:45: It was hid from them - They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them - not by God, but by their pRev_ious false belief. And from this we may learn that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the Bible is to lay aside all pRev_ious opinions and submit entirely to God. The apostles should have supposed that their pRev_ious notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus "then" said was consistent with his being the Christ. So "we" should believe that "all" that God says is consistent with truth, and should forsake all other opinions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:45: Luk 9:46, Luk 2:50, Luk 18:34; Mat 16:22; Mar 8:16-18, Mar 8:32, Mar 8:33, Mar 9:10, Mar 9:32; Joh 12:16, Joh 12:34; Joh 14:5, Joh 16:17, Joh 16:18; Co2 3:14-16
John Gill
9:45 But they understood not this saying,.... What was meant by being betrayed into the hands of men, and by his being put to death; they knew not, how these things could possibly be, for they could not by any means reconcile them with the notions they had of a temporal Redeemer, and victorious Messiah:
and it was hid from them, that they perceived it not; the true meaning of this saying was hid from their understanding, which was veiled with the above notion of the worldly grandeur of the Messiah, that they did not take it in;
and they feared to ask him of that saying, of the meaning of it; imagining that he had a secret mystical meaning in it, which they could not reach; lest he should reproach them with their dulness and stupidity; or should rebuke them with the like sharpness and severity he had reproved Peter not long ago, upon the same head.
Robert Jamieson, A. R. Fausset and David Brown
9:45 and they feared--"insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions.
9:469:46: Եմուտ խորհուրդ ՚ի նոսա, թէ ո՞ արդեւք մե՛ծ իցէ ՚ի նոցանէ[1206]։ [1206] Ոմանք. Եւ եմուտ խոր՛՛. թէ ո՛վ։
46 Աշակերտների մէջ մի վէճ առաջ եկաւ, թէ արդեօք իրենցից ո՛վ է մեծ:
46 Խորհուրդ մըն ալ մտաւ անոնց մէջ՝ թէ արդեօք իրենց մէջ ո՞վ է մեծ։
Եմուտ խորհուրդ ի նոսա թէ ո՛ արդեւք մեծ իցէ ի նոցանէ:

9:46: Եմուտ խորհուրդ ՚ի նոսա, թէ ո՞ արդեւք մե՛ծ իցէ ՚ի նոցանէ[1206]։
[1206] Ոմանք. Եւ եմուտ խոր՛՛. թէ ո՛վ։
46 Աշակերտների մէջ մի վէճ առաջ եկաւ, թէ արդեօք իրենցից ո՛վ է մեծ:
46 Խորհուրդ մըն ալ մտաւ անոնց մէջ՝ թէ արդեօք իրենց մէջ ո՞վ է մեծ։
zohrab-1805▾ eastern-1994▾ western am▾
9:4646: Пришла же им мысль: кто бы из них был больше?
9:46  εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.
9:46. Εἰσῆλθεν (It-had-came-into) δὲ (moreover,"διαλογισμὸς (a-fortheeing-through-of,"ἐν (in) αὐτοῖς, (unto-them,"τὸ (to-the-one) τίς (what-one) ἂν (ever) εἴη (it-may-be) μείζων (greater) αὐτῶν. (of-them)
9:46. intravit autem cogitatio in eos quis eorum maior essetAnd there entered a thought into them, which of them should be greater.
46. And there arose a reasoning among them, which of them should be greatest.
9:46. Now an idea entered into them, as to which of them was greater.
9:46. Then there arose a reasoning among them, which of them should be greatest.
Then there arose a reasoning among them, which of them should be greatest:

46: Пришла же им мысль: кто бы из них был больше?
9:46  εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.
9:46. intravit autem cogitatio in eos quis eorum maior esset
And there entered a thought into them, which of them should be greater.
9:46. Now an idea entered into them, as to which of them was greater.
9:46. Then there arose a reasoning among them, which of them should be greatest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-50: Наставления Христа о смирении ев. Лука излагает по Марку (Мк IX, 33-40). - Поставил его пред Собою (ст. 47: у Марка: посреди их). Этим Господь показывает, что дитя ближе к Нему, чем ученики, считавшие себя выше, чем все остальные люди.
Adam Clarke: Commentary on the Bible - 1831
9:46: There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on Mat 18:1 (note), etc.
Albert Barnes: Notes on the Bible - 1834
9:46: See the notes at Mat 18:1-5. Compare Mar 9:33-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:46: Luk 14:7-11, Luk 22:24-27; Mat 18:1-5, Mat 20:20-22, Mat 23:6, Mat 23:7; Mar 9:33-37; Rom 12:3, Rom 12:10; Gal 5:20, Gal 5:21, Gal 5:25, Gal 5:26; Phi 2:3, Phi 2:14; Jo3 1:9
Geneva 1599
9:46 (9) Then there arose a reasoning among them, which of them should be greatest.
(9) Ambition results in dishonour, but the result of modest obedience is glory.
John Gill
9:46 Then there arose a reasoning among them,.... The Vulgate Latin, Syriac, and Arabic versions read, "a thought entered into them"; suggested very likely by Satan, which broke out into words, and issued in a warm dispute among them; and this was in the way, as they were travelling from Caesarea Philippi, to Capernaum; see Mk 9:33.
Which of them should be greatest; that is, "in the kingdom of heaven", as in Mt 18:1 in the kingdom of the Messiah, which they expected would be a temporal one: wherefore the dispute was not about degrees in glory, nor in grace; nor who should be the greatest apostle and preacher of the Gospel; but who should be prime minister to the king Messiah, when he should set up his monarchy in all its grandeur and glory.
John Wesley
9:46 And there arose a reasoning among them - This kind of reasoning always arose at the most improper times that could be imagined.
Robert Jamieson, A. R. Fausset and David Brown
9:46 STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Lk 9:46-48)
(See on Mt 18:1-5).
9:479:47: Յիսուս իբրեւ ծանեաւ զխորհուրդս սրտից նոցա, առ մանուկ մի՝ կացոյց ՚ի մէջ նոցա առ իւր[1207], [1207] Ոմանք. Յիսուս իբրեւ գիտաց զխորհ՛՛։
47 Երբ Յիսուս իմացաւ նրանց սրտի խորհուրդները, վերցրեց մի մանուկ, կանգնեցրեց նրանց մէջ իր մօտ
47 Յիսուս անոնց սրտին խորհուրդը իմանալով՝ տղայ մը առաւ ու զանիկա իր քով կանգնեցուց
Յիսուս իբրեւ ծանեաւ զխորհուրդս սրտից նոցա, առ մանուկ մի, կացոյց ի մէջ նոցա առ իւր:

9:47: Յիսուս իբրեւ ծանեաւ զխորհուրդս սրտից նոցա, առ մանուկ մի՝ կացոյց ՚ի մէջ նոցա առ իւր[1207],
[1207] Ոմանք. Յիսուս իբրեւ գիտաց զխորհ՛՛։
47 Երբ Յիսուս իմացաւ նրանց սրտի խորհուրդները, վերցրեց մի մանուկ, կանգնեցրեց նրանց մէջ իր մօտ
47 Յիսուս անոնց սրտին խորհուրդը իմանալով՝ տղայ մը առաւ ու զանիկա իր քով կանգնեցուց
zohrab-1805▾ eastern-1994▾ western am▾
9:4747: Иисус же, видя помышление сердца их, взяв дитя, поставил его пред Собою
9:47  ὁ δὲ ἰησοῦς εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν ἐπιλαβόμενος παιδίον ἔστησεν αὐτὸ παρ᾽ ἑαυτῶ,
9:47. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἰδὼς (having-had-come-to-see) τὸν (to-the-one) διαλογισμὸν (to-a-fortheeing-through-of) τῆς (of-the-one) καρδίας (of-a-heart) αὐτῶν (of-them," ἐπιλαβόμενος ( having-had-taken-upon ) παιδίον (to-a-childlet) ἔστησεν (it-stood) αὐτὸ (to-it) παρ' (beside) ἑαυτῷ, (unto-self,"
9:47. at Iesus videns cogitationes cordis illorum adprehendens puerum statuit eum secus seBut Jesus seeing the thoughts of their hearts, took a child and set him by him,
47. But when Jesus saw the reasoning of their heart, he took a little child, and set him by his side,
9:47. But Jesus, perceiving the thoughts of their hearts, took a child and stood him beside him.
9:47. And Jesus, perceiving the thought of their heart, took a child, and set him by him,
And Jesus, perceiving the thought of their heart, took a child, and set him by him:

47: Иисус же, видя помышление сердца их, взяв дитя, поставил его пред Собою
9:47  ὁ δὲ ἰησοῦς εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν ἐπιλαβόμενος παιδίον ἔστησεν αὐτὸ παρ᾽ ἑαυτῶ,
9:47. at Iesus videns cogitationes cordis illorum adprehendens puerum statuit eum secus se
But Jesus seeing the thoughts of their hearts, took a child and set him by him,
9:47. But Jesus, perceiving the thoughts of their hearts, took a child and stood him beside him.
9:47. And Jesus, perceiving the thought of their heart, took a child, and set him by him,
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
9:47: perceiving: Luk 5:22, Luk 7:39, Luk 7:40; Psa 139:2, Psa 139:23; Jer 17:10; Joh 2:25, Joh 16:30, Joh 21:17; Heb 4:13; Rev 2:23
took: Mat 18:2-4, Mat 19:13-15; Mar 10:14, Mar 10:15; Co1 14:20; Pe1 2:1, Pe1 2:2
John Gill
9:47 And Jesus perceiving the thought of their heart,.... Not by any words he had heard; for the dispute was on the road, as they came along behind him; but as the omniscient God, who is the discerner of the thoughts and intents of the heart, he was privy to all their ambition, and the vanity of their minds, and to all their reasonings and debates: though he was before them, and out of the reach of hearing of them: and when he came to Capernaum, after having asked them what they disputed about by the way;
he took a child and set him by him. The Ethiopic version reads, "before them", the disciples; and Matthew and Mark say, "he set him in the midst of them"; all which were true, Jesus sitting in the midst of them; so, that the child he set by him, was in the middle of them and before them; See Gill on Mt 18:2.
John Wesley
9:47 Mt 18:2; Mk 9:37.
9:489:48: եւ ասէ ցնոսա. Որ ոք ընկալցի զմանուկս զայս յանուն իմ՝ զի՛ս ընդունի. եւ որ զիս ընդունիցի՝ ընդունի զառաքի՛չն իմ. զի որ փոքրիկն է յամենեսին ՚ի ձեզ՝ նա՛ եղիցի մեծ[1208]։ դգ [1208] Ոմանք. Եւ որ զիսն ընդունի։
48 եւ ասաց նրանց. «Ով որ այս մանկանը ընդունի իմ անունով, ինձ է ընդունում. իսկ ով որ ինձ ընդունի, ընդունում է ինձ ուղարկողին. որովհետեւ, ով որ ձեր մէջ փոքրագոյնն է, նա՛ է մեծ»:
48 Եւ ըսաւ անոնց. «Ով որ այս տղան իմ անունովս ընդունի՝ զիս կ’ընդունի. եւ ան որ զիս կ’ընդունի՝ անիկա զիս ղրկողը կ’ընդունի. վասն զի ան որ ձեր ամենուն մէջ պզտիկ է, անիկա մեծ պիտի ըլլայ»։
եւ ասէ ցնոսա. Որ ոք ընկալցի զմանուկս զայս յանուն իմ` զիս ընդունի, եւ որ զիս ընդունիցի` ընդունի զառաքիչն իմ. զի որ փոքրիկն է յամենեսին ի ձեզ` նա եղիցի մեծ:

9:48: եւ ասէ ցնոսա. Որ ոք ընկալցի զմանուկս զայս յանուն իմ՝ զի՛ս ընդունի. եւ որ զիս ընդունիցի՝ ընդունի զառաքի՛չն իմ. զի որ փոքրիկն է յամենեսին ՚ի ձեզ՝ նա՛ եղիցի մեծ[1208]։ դգ
[1208] Ոմանք. Եւ որ զիսն ընդունի։
48 եւ ասաց նրանց. «Ով որ այս մանկանը ընդունի իմ անունով, ինձ է ընդունում. իսկ ով որ ինձ ընդունի, ընդունում է ինձ ուղարկողին. որովհետեւ, ով որ ձեր մէջ փոքրագոյնն է, նա՛ է մեծ»:
48 Եւ ըսաւ անոնց. «Ով որ այս տղան իմ անունովս ընդունի՝ զիս կ’ընդունի. եւ ան որ զիս կ’ընդունի՝ անիկա զիս ղրկողը կ’ընդունի. վասն զի ան որ ձեր ամենուն մէջ պզտիկ է, անիկա մեծ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4848: и сказал им: кто примет сие дитя во имя Мое, тот Меня принимает; а кто примет Меня, тот принимает Пославшего Меня; ибо кто из вас меньше всех, тот будет велик.
9:48  καὶ εἶπεν αὐτοῖς, ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῶ ὀνόματί μου ἐμὲ δέχεται, καὶ ὃς ἂν ἐμὲ δέξηται δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὖτός ἐστιν μέγας.
9:48. καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὃς (Which) ἂν (ever) δέξηται ( it-might-have-received ) τοῦτο (to-the-one-this) τὸ (to-the-one) παιδίον (to-a-childlet) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me,"ἐμὲ (to-ME) δέχεται , ( it-receiveth ,"καὶ (and) ὃς (which) ἂν (ever) ἐμὲ (to-ME) δέξηται ( it-might-have-received ," δέχεται ( it-receiveth ) τὸν (to-the-one) ἀποστείλαντά (to-having-set-off) με: (to-me) ὁ (The-one) γὰρ (therefore) μικρότερος (more-small) ἐν (in) πᾶσιν ( unto-all ) ὑμῖν (unto-ye) ὑπάρχων (firsting-under,"οὗτός (the-one-this) ἐστιν (it-be) μέγας. (great)
9:48. et ait illis quicumque susceperit puerum istum in nomine meo me recipit et quicumque me recipit recipit eum qui me misit nam qui minor est inter omnes vos hic maior estAnd said to them: Whosoever shall receive this child in my name receiveth me; and whosoever shall receive me receiveth him that sent me. For he that is the lesser among you all, he is the greater.
48. and said unto them, Whosoever shall receive this little child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same is great.
9:48. And he said to them: “Whoever will receive this child in my name, receives me; and whoever receives me, receives him who sent me. For whoever is the lesser among you all, the same is greater.”
9:48. And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great:

48: и сказал им: кто примет сие дитя во имя Мое, тот Меня принимает; а кто примет Меня, тот принимает Пославшего Меня; ибо кто из вас меньше всех, тот будет велик.
9:48  καὶ εἶπεν αὐτοῖς, ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῶ ὀνόματί μου ἐμὲ δέχεται, καὶ ὃς ἂν ἐμὲ δέξηται δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὖτός ἐστιν μέγας.
9:48. et ait illis quicumque susceperit puerum istum in nomine meo me recipit et quicumque me recipit recipit eum qui me misit nam qui minor est inter omnes vos hic maior est
And said to them: Whosoever shall receive this child in my name receiveth me; and whosoever shall receive me receiveth him that sent me. For he that is the lesser among you all, he is the greater.
9:48. And he said to them: “Whoever will receive this child in my name, receives me; and whoever receives me, receives him who sent me. For whoever is the lesser among you all, the same is greater.”
9:48. And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
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
9:48: Whosoever shall receive this: Luk 10:16; Mat 10:40-42, Mat 18:5, Mat 18:6, Mat 18:10, Mat 18:14, Mat 25:40, Mat 25:45; Mar 9:37; Joh 12:44, Joh 12:45; Joh 13:20, Joh 14:21; Th1 4:8
he that: Luk 7:28, Luk 14:11, Luk 22:30; Pro 18:12; Mat 19:28, Mat 23:11, Mat 23:12; Pe1 5:3, Pe1 5:4, Pe1 5:6; Rev 3:21, Rev 21:14
John Gill
9:48 And said unto them, whosoever shalt receive this child,.... Or "one such little child", as in Mt 18:5 and so the Syriac version here, "a child like to this"; and the Arabic version, "one like to this child"; not in age, but in meekness and humility; one that is not proud and haughty, ambitious of worldly honour, and envious at the superior state of others: whoever receives such an one into his house and heart, and the Gospel he preaches,
in my name; because he belongs to me, is sent by me, and represents me, and delivers my message:
receiveth me; represented by him, and will be so taken:
and whosoever shall receive me, receiveth him that sent me; See Gill on Mk 9:37.
For he that is least among you all; that is so, in his own opinion, and behaves as such in his conduct, who is lowly and meek, and humble; and so the Ethiopic version, rather interpreting than translating, renders it, "for he that makes himself humble, who is lesser than all"; who considers himself as the least of the apostles, and unworthy to be one, as did the Apostle Paul:
the same shall be great; shall be highly honoured with gifts, and made greatly useful, as the above mentioned apostle was: a saying like this, the Jews have (u);
"every one, , "that makes himself little", for the words of the law in this world, , "shall be made great" in the world to come;''
that is, in the days of the Messiah: and again it is said by (w) them,
"worthy is he that makes himself little in this world, how great and high shall he be in that world!--whoever is little shall be great, and he that is great shall be little.''
(u) T. Bab Bava Metzia, fol. 85. 2. (w) Zohar in Num. for. 70. 1. & Tosaphta in Zohar in Gen. fol. 76. 2.
John Wesley
9:48 And said to them - If ye would be truly great, humble yourselves to the meanest offices. He that is least in his own eyes shall be great indeed.
9:499:49: Պատասխանի ետ Յովհաննէս՝ եւ ասէ. Վա՛րդապետ, տեսաք զոմն զի յանուն քո դեւ՛ս հանէր՝ եւ արգելաք զնա, զի ո՛չ շրջի ընդ մեզ[1209]։ [1209] Ոմանք. Որ յանուն քո։
49 Յովհաննէսը պատասխանեց եւ ասաց. «Վարդապե՛տ, տեսանք մէկին, որ քո անունով դեւեր էր հանում, եւ արգելեցինք նրան, որովհետեւ մեզ հետ չի շրջում»:
49 Եւ խօսեցաւ Յովհաննէս ու ըսաւ. «Վա՛րդապետ, մէկը տեսանք որ քու անունովդ դեւեր կը հանէր եւ զանիկա արգիլեցինք, վասն զի մեզի հետ չի պտըտիր»։
Պատասխանի ետ Յովհաննէս եւ ասէ. Վարդապետ, տեսաք զոմն որ յանուն քո դեւս հանէր, եւ արգելաք զնա, զի ոչ շրջի ընդ մեզ:

9:49: Պատասխանի ետ Յովհաննէս՝ եւ ասէ. Վա՛րդապետ, տեսաք զոմն զի յանուն քո դեւ՛ս հանէր՝ եւ արգելաք զնա, զի ո՛չ շրջի ընդ մեզ[1209]։
[1209] Ոմանք. Որ յանուն քո։
49 Յովհաննէսը պատասխանեց եւ ասաց. «Վարդապե՛տ, տեսանք մէկին, որ քո անունով դեւեր էր հանում, եւ արգելեցինք նրան, որովհետեւ մեզ հետ չի շրջում»:
49 Եւ խօսեցաւ Յովհաննէս ու ըսաւ. «Վա՛րդապետ, մէկը տեսանք որ քու անունովդ դեւեր կը հանէր եւ զանիկա արգիլեցինք, վասն զի մեզի հետ չի պտըտիր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4949: При сем Иоанн сказал: Наставник! мы видели человека, именем Твоим изгоняющего бесов, и запретили ему, потому что он не ходит с нами.
9:49  ἀποκριθεὶς δὲ ἰωάννης εἶπεν, ἐπιστάτα, εἴδομέν τινα ἐν τῶ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτὸν ὅτι οὐκ ἀκολουθεῖ μεθ᾽ ἡμῶν.
9:49. Ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) Ἰωάνης (an-Ioanes) εἶπεν (it-had-said,"Ἐπιστάτα, (Stander-upon,"εἴδαμέν (we-saw) τινα (to-a-one) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) σου (of-thee) ἐκβάλλοντα (to-casting-out) δαιμόνια, (to-daimonlets) καὶ (and) ἐκωλύομεν (we-were-preventing) αὐτὸν (to-it) ὅτι (to-which-a-one) οὐκ (not) ἀκολουθεῖ (it-patheth-along-unto) μεθ' (with) ἡμῶν. (of-us)
9:49. respondens autem Iohannes dixit praeceptor vidimus quendam in nomine tuo eicientem daemonia et prohibuimus eum quia non sequitur nobiscumAnd John, answering, said: Master, we saw a certain man casting out devils in thy name: and we forbade him, because he followeth not with us.
49. And John answered and said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us.
9:49. And responding, John said: “Teacher, we saw a certain one casting out demons in your name. And we prohibited him, for he does not follow with us.”
9:49. And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us:

49: При сем Иоанн сказал: Наставник! мы видели человека, именем Твоим изгоняющего бесов, и запретили ему, потому что он не ходит с нами.
9:49  ἀποκριθεὶς δὲ ἰωάννης εἶπεν, ἐπιστάτα, εἴδομέν τινα ἐν τῶ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτὸν ὅτι οὐκ ἀκολουθεῖ μεθ᾽ ἡμῶν.
9:49. respondens autem Iohannes dixit praeceptor vidimus quendam in nomine tuo eicientem daemonia et prohibuimus eum quia non sequitur nobiscum
And John, answering, said: Master, we saw a certain man casting out devils in thy name: and we forbade him, because he followeth not with us.
9:49. And responding, John said: “Teacher, we saw a certain one casting out demons in your name. And we prohibited him, for he does not follow with us.”
9:49. And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
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
9:49: We forbade him - See this subject considered on Mar 9:38 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:49: we saw: Num 11:27-29; Mar 9:38-40, Mar 10:13, Mar 10:14; Act 4:18, Act 4:19, Act 5:28; Th1 2:16; Jo3 1:9, Jo3 1:10
Geneva 1599
9:49 (10) And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.
(10) Extraordinary things are neither rashly to be allowed nor condemned.
John Gill
9:49 And John answered and said, Master,.... The Syriac and Persic versions read, "our Master":
we saw one casting out devils in thy name, and we forbad him; See Gill on Mk 9:38.
Because he followeth not with us; the Syriac, Persic, and Ethiopic versions read, "because he followeth not thee with us"; did not join in company with them, and follow Christ along with them, and as they did.
John Wesley
9:49 Mk 9:38.
Robert Jamieson, A. R. Fausset and David Brown
9:49 John answered, &c.--The link of connection here with the foregoing context lies in the words "in My name" (Lk 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mk 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Acts 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Num 11:24-29).
9:509:50: Ասէ ցնոսա Յիսուս. Մի՛ արգելուք զնա, զի որ ո՛չն է ձեր թշնամի՝ ՚ի ձե՛ր կողմն է[1210]։ [1210] ՚Ի բազումս պակասի. Արգելուք զնա. զի։
50 Յիսուս ասաց նրանց. «Մի՛ արգելէք նրան, որովհետեւ, ով որ ձեր թշնամին չէ, ձեր կողմն է»:
50 Յիսուս ըսաւ անոր. «Մի՛ արգիլէք, քանզի ան որ մեզի հակառակ չէ, մեր* կողմէն է»։
Ասէ ցնոսա Յիսուս. Մի՛ արգելուք զնա, զի որ ոչն է [64]ձեր թշնամի` ի [65]ձեր կողմն է:

9:50: Ասէ ցնոսա Յիսուս. Մի՛ արգելուք զնա, զի որ ո՛չն է ձեր թշնամի՝ ՚ի ձե՛ր կողմն է[1210]։
[1210] ՚Ի բազումս պակասի. Արգելուք զնա. զի։
50 Յիսուս ասաց նրանց. «Մի՛ արգելէք նրան, որովհետեւ, ով որ ձեր թշնամին չէ, ձեր կողմն է»:
50 Յիսուս ըսաւ անոր. «Մի՛ արգիլէք, քանզի ան որ մեզի հակառակ չէ, մեր* կողմէն է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:5050: Иисус сказал ему: не запрещайте, ибо кто не против вас, тот за вас.
9:50  εἶπεν δὲ πρὸς αὐτὸν ὁ ἰησοῦς, μὴ κωλύετε, ὃς γὰρ οὐκ ἔστιν καθ᾽ ὑμῶν ὑπὲρ ὑμῶν ἐστιν.
9:50. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it,"Ἰησοῦς (an-Iesous,"Μὴ (Lest) κωλύετε, (ye-should-prevent,"ὃς (which) γὰρ (therefore) οὐκ (not) ἔστιν (it-be) καθ' (down) ὑμῶν (of-ye) ὑπὲρ (over) ὑμῶν (of-ye) ἐστίν. (it-be)
9:50. et ait ad illum Iesus nolite prohibere qui enim non est adversum vos pro vobis estAnd Jesus said to him: Forbid him not: for he that is not against you is for you.
50. But Jesus said unto him, Forbid not: for he that is not against you is for you.
9:50. And Jesus said to him: “Do not prohibit him. For whoever is not against you, is for you.”
9:50. And Jesus said unto him, Forbid [him] not: for he that is not against us is for us.
And Jesus said unto him, Forbid [him] not: for he that is not against us is for us:

50: Иисус сказал ему: не запрещайте, ибо кто не против вас, тот за вас.
9:50  εἶπεν δὲ πρὸς αὐτὸν ὁ ἰησοῦς, μὴ κωλύετε, ὃς γὰρ οὐκ ἔστιν καθ᾽ ὑμῶν ὑπὲρ ὑμῶν ἐστιν.
9:50. et ait ad illum Iesus nolite prohibere qui enim non est adversum vos pro vobis est
And Jesus said to him: Forbid him not: for he that is not against you is for you.
9:50. And Jesus said to him: “Do not prohibit him. For whoever is not against you, is for you.”
9:50. And Jesus said unto him, Forbid [him] not: for he that is not against us is for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:50: Forbid: Jos 9:14; Pro 3:5, Pro 3:6; Mat 13:28-30, Mat 17:24, Mat 17:26; Phi 1:15-18
for: Luk 11:23, Luk 16:13; Mat 12:30; Mar 9:41; Co1 12:3
John Gill
9:50 And Jesus said unto him, forbid him not,.... "Or forbid not" him, or any other so doing:
for he that is not against us, is for us: in two exemplars of Beza's it is read, "for he is not against you": the Vulgate Latin, and Syriac versions, instead of "us", in both clauses read "you", and so likewise the Persic and Ethiopic versions; See Gill on Mk 9:39, Mk 9:40.
9:519:51: Եւ եղեւ ՚ի կատարե՛լ աւուրց վերանալոյ նորա, եւ ինքն զերեսս հաստատեաց երթալ յԵրուսաղէմ։
51 Եւ երբ աշխարհից նրա վերանալու օրերը լրանում էին, հաստատապէս որոշեց գնալ Երուսաղէմ:
51 Երբ իր աշխարհէն վերնալու օրերը մօտեցան, ինք ալ հաստատ որոշեց* Երուսաղէմ երթալ։
Եւ եղեւ ի կատարել աւուրց վերանալոյ նորա, եւ ինքն զերեսս հաստատեաց երթալ յԵրուսաղէմ:

9:51: Եւ եղեւ ՚ի կատարե՛լ աւուրց վերանալոյ նորա, եւ ինքն զերեսս հաստատեաց երթալ յԵրուսաղէմ։
51 Եւ երբ աշխարհից նրա վերանալու օրերը լրանում էին, հաստատապէս որոշեց գնալ Երուսաղէմ:
51 Երբ իր աշխարհէն վերնալու օրերը մօտեցան, ինք ալ հաստատ որոշեց* Երուսաղէմ երթալ։
zohrab-1805▾ eastern-1994▾ western am▾
9:5151: Когда же приближались дни взятия Его [от мира], Он восхотел идти в Иерусалим;
9:51  ἐγένετο δὲ ἐν τῶ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς ἰερουσαλήμ,
9:51. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) συμπληροῦσθαι (to-be-en-filled-together) τὰς (to-the-ones) ἡμέρας (to-days) τῆς (of-the-one) ἀναλήμψεως (of-a-taking-up) αὐτοῦ (of-it) καὶ (and) αὐτὸς (it) τὸ (to-the-one) πρόσωπον (to-looked-toward) ἐστήρισεν (it-stablished-to) τοῦ (of-the-one) πορεύεσθαι ( to-traverse-of ) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem)
9:51. factum est autem dum conplerentur dies adsumptionis eius et ipse faciem suam firmavit ut iret HierusalemAnd it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem.
51. And it came to pass, when the days were well-nigh come that he should be received up, he stedfastly set his face to go to Jerusalem,
9:51. Now it happened that, while the days of his dissipation were being completed, he steadfastly set his face to go to Jerusalem.
9:51. And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem:

51: Когда же приближались дни взятия Его [от мира], Он восхотел идти в Иерусалим;
9:51  ἐγένετο δὲ ἐν τῶ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς ἰερουσαλήμ,
9:51. factum est autem dum conplerentur dies adsumptionis eius et ipse faciem suam firmavit ut iret Hierusalem
And it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem.
9:51. Now it happened that, while the days of his dissipation were being completed, he steadfastly set his face to go to Jerusalem.
9:51. And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
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
51-56: Этот отдел имеется только в Евангелии Луки. - Когда же приближались дни взятия Его... Слово "взятие" (analhyiV) употреблено только в этом одном месте, но в последующей письменности оно ясно означает вознесение Иисуса Христа на небо (Свицер. Tes. с. 282). Таким образом, ев. Лука начинает здесь историю путешествия Христа из Галилеи в Иерусалим на Пасху страданий. Путешествие это, по изображению ев. Луки, было не прямым - для прямого путешествия потребовалось бы только три дня пути, - а медленным обхождением тех городов и селений Галилеи и Переи, какие Господь хотел просветить светом Евангелия. При этом указывается намерение Христа пройти Самариею и непринятие Его Самарянами, вслед затем - снова обхождение Галилеи и потом уже опять появление Христа на границах Самарии (XVII, 11). - Восхотел идти в Иерусалим. Точнее: обратил лицо Свое к Иерусалиму (to proswpon a. eothrixe - гебраизм. Ср. Иер ХXI, 10, 42, 45). Таким образом, Иерусалим делается с этих пор тем пунктом, куда постоянно обращен взор Христа. - Приготовить для Него, т. е. подготовить Самарян к Его прибытию, так как Самаряне, как видно из следующего (53) стиха, неодобрительно относились к путешествию Христа в Иерусалим, где, как они полагали, Христос объявит себя царем. Им было в высшей степени неприятно, что их враги - иудеи удостоены будут такой великой милости от того, кого они признали уже раньше (Ин IV гл.) Мессиею (ср. Мф X, 3). - Видя то (54), - т. е. узнав об этом от возвратившихся "вестников". - На гневное заявление сынов Зеведеевых, которых сам Господь назвал сынами грома (Мк III, 17), желавших, подобно Илии пророку, низвести огонь на неразумных Самарян, Господь отвечает, что они не понимают, очевидно, что, как ученики Христа, живущие уже в Новом Завете, а не в Ветхом, как Илия, они не должны прибегать к тем суровым мерам вразумления, к каким прибегали пророки Ветхого Завета. И Илия также имел в Себе Духа Божия, но Тот Дух был иной, иначе проявляющий Себя, чем Дух, под действием Которого находятся ученики Христа (ср. Мф XVIII, 11). - Какого вы Духа (так нужно писать слово это, а не с маленькой буквы, как в русск. перев., потому что греч. выражение einai pneumatoV - значит: стоять, находиться в зависимости от Духа - конечно Божия, Ср. Мк IX, 41). - Другое селение - всего вероятнее, уже не самарянское: Господь идет, вероятно, по Галилее и Перее, где обыкновенно ходили богомольцы с севера в Иерусалим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.

This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here,

I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, v. 51: When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory (1 Tim. iii. 16), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befal him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified (Isa. l. 7), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation.

II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, v. 53. They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, John iv. 41. He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship--whether Jerusalem or mount Gerizim near Sychar; see John iv. 20. And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, John iv. 9. Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither.

III. The resentment which James and John expressed of this affront, v. 54. When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord," say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them."

1. Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipomen--Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, 2 Kings i. 10, 12. They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel.

2. But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans (Matt. x. 5), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it (Matt. xvi. 1, 2); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges--sons of thunder (Mark iii. 17); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered.

IV. The reproof he gave to James and John for their fiery, furious zeal (v. 55): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him.

1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves."

2. He shows them the general design and tendency of his religion (v. 56): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too--witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue.

V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.
Adam Clarke: Commentary on the Bible - 1831
9:51: That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, Joh 7:1 : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to Luk 19:45, is represented by him as done by Jesus in his last journey from Galilee to Jerusalem."
He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.
Albert Barnes: Notes on the Bible - 1834
9:51: Should be received up - The word here translated "received up" means literally a removal from a lower to a higher place, and here it refers evidently to the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Act 1:11, Act 1:22; Mar 16:19; Ti1 3:16. The time appointed for him to remain on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a voluntary sacrifice; that he "chose" to give his life for the sins of people. Humanly speaking, had he remained in Galilee he would have been safe; but that it might appear that he did not shun danger, and that he was really a voluntary sacrifice that no man had power over his life except as he was permitted (Joh 19:11 - he chose to put himself in the way of danger, and even to go into scenes which he knew would end in his death.
He stedfastly set his face - He determined to go to Jerusalem, or he set out resolutely. When a man goes toward an object, he may be said to set his face toward it. The expression here means only that he "resolved" to go, and it implies that he was not appalled by the dangers - that he was determined to brave all, and go up into the midst of his enemies - to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:51: that: Luk 24:51; Kg2 2:1-3, Kg2 2:11; Mar 16:19; Joh 6:62, Joh 13:1, Joh 16:5, Joh 16:28, Joh 17:11; Act 1:2, Act 1:9; Eph 1:20, Eph 4:8-11; Ti1 3:16; Heb 6:20, Heb 12:2; Pe1 3:22
he stedfastly: Luk 12:50; Isa 50:5-9; Act 20:22-24, Act 21:11-14; Phi 3:14; Pe1 4:1
Geneva 1599
9:51 (11) And it came to pass, when the time was come that he should be received up, he stedfastly (m) set his face to go to Jerusalem,
(11) Christ goes willingly to death.
(m) Literally, "he hardened his face": that is, he resolved with himself to die, and therefore ventured upon his journey and cast away all fear of death, and went on.
John Gill
9:51 And it came to pass, when the time was come,.... Or "days were fulfilled", an usual Hebraism; when the period of time fixed for his being in Galilee was come to an end: when he had fulfilled his ministry, and finished all his sayings, and wrought all the miracles he was to work in those parts; when he was to quit this country, and go into Judea, and up to Jerusalem, signified in the next clause:
that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, because the word is used of that, in Mk 16:19 Acts 1:2 much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled, in which either of these should be: for if Christ was now going to the feast of tabernacles, as some think, it must be above half a year before his death, and still longer before his ascension to heaven: and if to the feast of dedication, it was above three months to his ascension: hence interpreters that go this way, are obliged to interpret it, that the time drew near, or was drawing on, or the days were almost fulfilled; whereas the expression is full and strong, that the time was come, and the days were fulfilled; and which was true in the sense hinted at, that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood; See Gill on Mt 19:1.
See Gill on Mk 10:1 And it is observable that after this, he never went into Galilee any more; and this sense is confirmed by what follows:
he steadfastly set his face to go to Jerusalem; or "strengthened his face", as the Vulgate Latin and Ethiopic versions; set his face like a flint, as in Is 1:7 denoting not impudence, as hardening of the face is used in Prov 21:29 but boldness, courage, constancy and firmness of mind: or "he prepared his face", as the Syriac; or "turned his face", as the Arabic, he looked that way, and set forward; or as the Persic version renders it, "he made a firm purpose", he resolved upon it, and was determined to go to Jerusalem, his time being up in Galilee; and though he knew what he was to meet with and endure; that he should bear the sins of his people, the curse of the law, and wrath of God; that he should have many enemies, men and devils to grapple with, and undergo a painful, shameful, and accursed death; yet none of these things moved him, he was resolutely bent on going thither, and accordingly prepared for his journey; See Gill on 4Kings 12:17.
John Wesley
9:51 The days are fulfilled that he should be received up - That is, the time of his passion was now at hand. St. Luke looks through this, to the glory which was to follow. He steadfastly set his face - Without fear of his enemies, or shame of the cross, Heb 12:2.
Robert Jamieson, A. R. Fausset and David Brown
9:51 THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Lk 9:51-56)
the time was come--rather, "the days were being fulfilled," or approaching their fulfilment.
that he should be received up--"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.
he steadfastly set his face--the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Is 50:7).
go to Jerusalem--as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Jn 7:2, Jn 7:10; Jn 10:22-23), and all the intermediate movements and events.
9:529:52: Եւ առաքեաց հրեշտա՛կս առաջի երեսաց իւրոց. եւ իբրեւ չոգան, մտին ՚ի գեղ մի Սամարացւոց՝ պատրաստե՛լ ինչ նմա։
52 Եւ իրենից առաջ պատգամաւորներ ուղարկեց, որոնք, երբ գնացին, մտան սամարացիների մի գիւղ՝ նրա համար պատրաստութիւն տեսնելու:
52 Եւ իր առջեւէն պատգամաւորներ ղրկեց, որոնք գացին, Սամարացիներուն մէկ գիւղը մտան որպէս զի իրեն համար պատրաստութիւն տեսնեն։
Եւ առաքեաց հրեշտակս առաջի երեսաց իւրոց. եւ իբրեւ չոգան, մտին ի գեղ մի Սամարացւոց` պատրաստել ինչ նմա:

9:52: Եւ առաքեաց հրեշտա՛կս առաջի երեսաց իւրոց. եւ իբրեւ չոգան, մտին ՚ի գեղ մի Սամարացւոց՝ պատրաստե՛լ ինչ նմա։
52 Եւ իրենից առաջ պատգամաւորներ ուղարկեց, որոնք, երբ գնացին, մտան սամարացիների մի գիւղ՝ նրա համար պատրաստութիւն տեսնելու:
52 Եւ իր առջեւէն պատգամաւորներ ղրկեց, որոնք գացին, Սամարացիներուն մէկ գիւղը մտան որպէս զի իրեն համար պատրաստութիւն տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:5252: и послал вестников пред лицем Своим; и они пошли и вошли в селение Самарянское; чтобы приготовить для Него;
9:52  καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. καὶ πορευθέντες εἰσῆλθον εἰς κώμην σαμαριτῶν, ὡς ἑτοιμάσαι αὐτῶ·
9:52. καὶ (And) ἀπέστειλεν (it-set-off) ἀγγέλους (to-messengers) πρὸ (before) προσώπου (of-looked-toward) αὐτοῦ. (of-it) Καὶ (And) πορευθέντες ( having-been-traversed-of ) εἰσῆλθον (they-had-came-into) εἰς (into) κώμην (to-a-village) Σαμαρειτῶν, (of-Samareitans,"ὡς (as) ἑτοιμάσαι (to-have-readied-to) αὐτῷ: (unto-it)
9:52. et misit nuntios ante conspectum suum et euntes intraverunt in civitatem Samaritanorum ut pararent illiAnd he sent messengers before his face: and going, they entered into a city of the Samaritans, to prepare for him.
52. and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
9:52. And he sent messengers before his face. And going on, they entered into a city of the Samaritans, to prepare for him.
9:52. And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him:

52: и послал вестников пред лицем Своим; и они пошли и вошли в селение Самарянское; чтобы приготовить для Него;
9:52  καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. καὶ πορευθέντες εἰσῆλθον εἰς κώμην σαμαριτῶν, ὡς ἑτοιμάσαι αὐτῶ·
9:52. et misit nuntios ante conspectum suum et euntes intraverunt in civitatem Samaritanorum ut pararent illi
And he sent messengers before his face: and going, they entered into a city of the Samaritans, to prepare for him.
9:52. And he sent messengers before his face. And going on, they entered into a city of the Samaritans, to prepare for him.
9:52. And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:52: Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.
Albert Barnes: Notes on the Bible - 1834
9:52: Sent messengers - In the original the word is "angels;" and the use of that word here shows that the word "angel" in the Bible does not always mean heavenly beings.
To make ready - To prepare a place, lodgings, refreshments. He had no reason to expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw that he was going to Jerusalem. He therefore made provision beforehand, and thus has shown us that it is not "improper' to look out beforehand for the supply of our wants, and to guard against want and poverty.
Samaritans - See the notes at Mat 10:5. They had no dealings with the Jews, Joh 4:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:52: sent: Luk 7:27, Luk 10:1; Mal 3:1
and they: Mat 10:5
the Samaritans: Luk 10:33, Luk 17:16; Kg2 17:24-33; Ezr 4:1-5; Joh 8:48
John Gill
9:52 And sent messengers before his face,.... Who very likely were his two disciples, James and John, since they so highly resented the ill treatment their master met with from the Samaritans:
and they went; before him:
and entered into a village of the Samaritans; or "city", as the Vulgate Latin, Persic, and Ethiopic versions read, and so one of Stephens's copies; which lay in the way from Galilee to Judea, where the disciples had been forbid to enter, that is, in order to preach, Mt 10:5
To make ready for him; to prepare a lodging, and proper food for him and his disciples, as they passed on in their journey, for his intention was not to make any stay there.
John Wesley
9:52 He sent messengers to make ready - A lodging and needful entertainment for him and those with him.
Robert Jamieson, A. R. Fausset and David Brown
9:52 messengers before his face . . . to make ready for him--He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.
9:539:53: Եւ ո՛չ ընկալան զնա զի դէմ եդեալ էր նորա երթալ յԵրուսաղէմ։
53 Բայց սրանք չընդունեցին նրան, որովհետեւ նա ուղեւորւում էր դէպի Երուսաղէմ:
53 Բայց չընդունեցին զանիկա, վասն զի անոր երեսը դէպի Երուսաղէմ շտկուած էր։
Եւ ոչ ընկալան զնա, զի դէմ եդեալ էր նորա երթալ յԵրուսաղէմ:

9:53: Եւ ո՛չ ընկալան զնա զի դէմ եդեալ էր նորա երթալ յԵրուսաղէմ։
53 Բայց սրանք չընդունեցին նրան, որովհետեւ նա ուղեւորւում էր դէպի Երուսաղէմ:
53 Բայց չընդունեցին զանիկա, վասն զի անոր երեսը դէպի Երուսաղէմ շտկուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:5353: но [там] не приняли Его, потому что Он имел вид путешествующего в Иерусалим.
9:53  καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς ἰερουσαλήμ.
9:53. καὶ (and) οὐκ (not) ἐδέξαντο ( they-received ) αὐτόν, (to-it,"ὅτι (to-which-a-one) τὸ (the-one) πρόσωπον (looked-toward) αὐτοῦ (of-it) ἦν (it-was) πορευόμενον ( traversing-of ) εἰς (into) Ἰερουσαλήμ. (to-a-Hierousalem)
9:53. et non receperunt eum quia facies eius erat euntis HierusalemAnd they received him not, because his face was of one going to Jerusalem.
53. And they did not receive him, because his face was going to Jerusalem.
9:53. And they would not receive him, because his face was going toward Jerusalem.
9:53. And they did not receive him, because his face was as though he would go to Jerusalem.
And they did not receive him, because his face was as though he would go to Jerusalem:

53: но [там] не приняли Его, потому что Он имел вид путешествующего в Иерусалим.
9:53  καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς ἰερουσαλήμ.
9:53. et non receperunt eum quia facies eius erat euntis Hierusalem
And they received him not, because his face was of one going to Jerusalem.
9:53. And they would not receive him, because his face was going toward Jerusalem.
9:53. And they did not receive him, because his face was as though he would go to Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:53: His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, Joh 7:2); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see Joh 4:9. The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, Kg2 17:34. They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, Mat 16:1 (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, Jo1 3:1.
Albert Barnes: Notes on the Bible - 1834
9:53: They did not receive him - Did not entertain him hospitably, or receive him with kindness.
Because his face was ... - Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Perhaps they had hoped that he would decide that "they" were right in regard to the building of the temple. Had he decided the question in that way, they would have received him as the Messiah gladly; but when they saw that he was going among the Jews - that "by going" he would decide in their favor, they resolved to have nothing to do with him, and they rejected him. And from this we may learn:
1. That people wish all the teachers of religion to fall in with their own views.
2. That if a doctrine does not accord with their selfish desires, they are very apt to reject it.
3. That if a religious teacher or a doctrine favors a rival sect, it is commonly rejected without examination. And,
4. That people, from a regard to their own views and selfishness, often reject the true religion, as the Samaritans did the Son of God, and bring upon themselves swift destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:53: Luk 9:48; Joh 4:9, Joh 4:40-42
John Gill
9:53 And they did not receive him,.... The Ethiopic version reads "them", the messengers; but it should rather seem that they did receive the messengers, and promised them lodging and entertainment; being glad that so great a person would honour them with his presence, hoping that miracles would be done by him, among them; and that he would stay with them, and show some approbation of them, and their worship; but when Christ came in person, with his disciples and the multitude, they would not admit him; the reason follows,
because his face was as though he would go to Jerusalem: by all circumstances, by his words and looks, and gestures; by all that they could see and hear, and learn from him, his determination was to make no stay with them, but proceed on to Jerusalem, after he had took a night's lodging with them, and had refreshed himself and company and therefore they would not receive him: it had been of a long time a controversy between the Jews and Samaritans, which was the right place of worship; whether at the temple at Jerusalem, or whether at their temple on Mount Gerizzim? Now if Christ would have interested himself in this contest, in favour of them, and would have staid with them, and worshipped where they did, they would have gladly received him; but they perceived he was going to Jerusalem, either to keep the feast of "tabernacles" there, or the feast of the dedication of the temple; and if the latter, it must be still more provoking to them, because it showed, that he preferred that temple to theirs: and however, it seems to be on this account that they would not admit him, because he favoured the temple worship at Jerusalem; otherwise his bare going thither, could not give the offence.
John Wesley
9:53 His face was as though he would go to Jerusalem - It plainly appeared, he was going to worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount Gerizim.
Robert Jamieson, A. R. Fausset and David Brown
9:53 did not receive him, because, &c.--The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JOSEPHUS, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Jn 4:20).
9:549:54: Իբրեւ տեսին աշակերտքն՝ Յա՛կովբոս եւ Յովհաննէս, ասեն. Տէր՝ կամի՞ս զի ասասցուք, եւ իջցէ հուր յերկնից՝ եւ սատակեսցէ՛ զնոսա։
54 Երբ նրա աշակերտները՝ Յակոբոսը եւ Յովհաննէսը, այդ տեսան, ասացին. «Տէ՛ր, կամենո՞ւմ ես, որ ասենք, եւ երկնքից կրակ իջնի ու բնաջինջ անի նրանց»:
54 Երբ իր աշակերտները, Յակոբոս ու Յովհաննէս, իմացան, ըսին անոր. «Տէ՛ր, կ’ուզե՞ս որ ըսենք ու երկնքէն կրակ իջնէ ու սատկեցնէ զանոնք, ինչպէս Եղիան ալ ըրաւ»։
Իբրեւ տեսին աշակերտքն, Յակովբոս եւ Յովհաննէս, ասեն. Տէր, կամի՞ս զի ասասցուք, եւ իջցէ հուր յերկնից եւ սատակեսցէ [66]զնոսա:

9:54: Իբրեւ տեսին աշակերտքն՝ Յա՛կովբոս եւ Յովհաննէս, ասեն. Տէր՝ կամի՞ս զի ասասցուք, եւ իջցէ հուր յերկնից՝ եւ սատակեսցէ՛ զնոսա։
54 Երբ նրա աշակերտները՝ Յակոբոսը եւ Յովհաննէսը, այդ տեսան, ասացին. «Տէ՛ր, կամենո՞ւմ ես, որ ասենք, եւ երկնքից կրակ իջնի ու բնաջինջ անի նրանց»:
54 Երբ իր աշակերտները, Յակոբոս ու Յովհաննէս, իմացան, ըսին անոր. «Տէ՛ր, կ’ուզե՞ս որ ըսենք ու երկնքէն կրակ իջնէ ու սատկեցնէ զանոնք, ինչպէս Եղիան ալ ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:5454: Видя то, ученики Его, Иаков и Иоанн, сказали: Господи! хочешь ли, мы скажем, чтобы огонь сошел с неба и истребил их, как и Илия сделал?
9:54  ἰδόντες δὲ οἱ μαθηταὶ ἰάκωβος καὶ ἰωάννης εἶπαν, κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτούς;
9:54. ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) μαθηταὶ (learners) Ἰάκωβος (an-Iakobos) καὶ (and) Ἰωάνης (an-Ioanes,"εἶπαν (they-said,"Κύριε, (Authority-belonged,"θέλεις (thou-determine) εἴπωμεν (we-might-have-had-said) πῦρ ( to-a-fire ) καταβῆναι ( to-have-had-stepped-down ) ἀπὸ ( off ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) καὶ ( and ) ἀναλῶσαι ( to-have-other-alonged-up ) αὐτούς; (to-them?"
9:54. cum vidissent autem discipuli eius Iacobus et Iohannes dixerunt Domine vis dicimus ut ignis descendat de caelo et consumat illosAnd when his disciples, James and John, had seen this, they said: Lord, wilt thou that we command fire to come down from heaven and consume them?
54. And when his disciples James and John saw , they said, Lord, wilt thou that we bid fire to come down from heaven, and consume them?
9:54. And when his disciples, James and John, had seen this, they said, “Lord, do you want us to call for fire to descend from heaven and consume them?”
9:54. And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did:

54: Видя то, ученики Его, Иаков и Иоанн, сказали: Господи! хочешь ли, мы скажем, чтобы огонь сошел с неба и истребил их, как и Илия сделал?
9:54  ἰδόντες δὲ οἱ μαθηταὶ ἰάκωβος καὶ ἰωάννης εἶπαν, κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτούς;
9:54. cum vidissent autem discipuli eius Iacobus et Iohannes dixerunt Domine vis dicimus ut ignis descendat de caelo et consumat illos
And when his disciples, James and John, had seen this, they said: Lord, wilt thou that we command fire to come down from heaven and consume them?
9:54. And when his disciples, James and John, had seen this, they said, “Lord, do you want us to call for fire to descend from heaven and consume them?”
9:54. And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
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
9:54: That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17.
Albert Barnes: Notes on the Bible - 1834
9:54: James and John - They were called Boanerges - sons of thunder - probably on account of their energy and power in preaching the gospel, or of their vehement and rash zeal - a remarkable example of which we have in this instance, Mar 3:17.
Wilt thou ... - The insult had been offered to Jesus, their friend, and they felt it; but their zeal was rash and their spirit bad. Vengeance belongs to God: it was not theirs to attempt it.
Fire from heaven - Lightning, to consume them.
As Elias did - By this they wished to justify their zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in Kg2 1:10-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:54: wilt: Sa2 21:2; Kg2 10:16, Kg2 10:31; Jam 1:19, Jam 1:20, Jam 3:14-18
fire: Kg2 1:10-14; Act 4:29, Act 4:30; Rev 13:3
Geneva 1599
9:54 (12) And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?
(12) We must take heed of zeal and fond imitation which is not moderated, even in good causes, that whatever we do, we do it to God's glory, and the profit of our neighbour.
John Gill
9:54 And when his disciples, James and John, saw this,.... The Persic version reads thus; when "James and John, and the disciples saw this"; that is, the other disciples besides them, so making all the disciples say what follows; whereas only those two are intended, who having been the messengers, were the more provoked at this indignity to their Lord and master:
they said, Lord, wilt thou that we command fire to come down from heaven, and consume them; being enraged at this conduct of the Samaritans towards, Christ, and burning with love to him, and zeal for his honour; being "Boanerges's", sons of thunder, they were for punishing of them in a most terrible manner, even with, fire from heaven; by which Sodom and Gomorrah, and the cities of the plain, were destroyed: this they doubted not of doing, knowing what miraculous power was conferred upon them; but did not think proper to attempt to exert it, until they had asked leave of Christ to do it:
even as Elias did; upon the two captains of fifties, with their fifties, as recorded in 4Kings 1:9 This clause was wanting in a certain copy of Beza's, and is not in the Vulgate Latin version; but is in other copies and versions, and by all means to be retained.
John Wesley
9:54 As Elisha did - At or near this very place, which might put it into the minds of the apostles to make the motion now, rather than at any other time or place, where Christ had received the like affront.
Robert Jamieson, A. R. Fausset and David Brown
9:54 James and John--not Peter, as we should have expected, but those "sons of thunder" (Mk 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Lk 9:49-50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mk 10:38-40; and Acts 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 1Jn 5:10; 3Jn 1:10.
fire . . . as Elias--a plausible case, occurring also in Samaria (4Kings 1:10-12).
9:559:55: Դարձաւ՝ սաստեա՛ց ՚ի նոսա՝ եւ ասէ. Ո՛չ գիտէք՝ որո՞յ հոգւոյ էք դուք.
55 Նա դարձաւ սաստեց նրանց եւ ասաց. «Չգիտէք ի՛նչ հոգուց էք դուք.
55 Յիսուս դարձաւ, յանդիմանեց զանոնք՝ ըսելով. «Չէք գիտեր թէ ի՛նչ հոգիի տէր էք դուք.
Դարձաւ սաստեաց [67]ի նոսա եւ ասէ. Ոչ գիտէք որոյ հոգւոյ էք դուք:

9:55: Դարձաւ՝ սաստեա՛ց ՚ի նոսա՝ եւ ասէ. Ո՛չ գիտէք՝ որո՞յ հոգւոյ էք դուք.
55 Նա դարձաւ սաստեց նրանց եւ ասաց. «Չգիտէք ի՛նչ հոգուց էք դուք.
55 Յիսուս դարձաւ, յանդիմանեց զանոնք՝ ըսելով. «Չէք գիտեր թէ ի՛նչ հոգիի տէր էք դուք.
zohrab-1805▾ eastern-1994▾ western am▾
9:5555: Но Он, обратившись к ним, запретил им и сказал: не знаете, какого вы духа;
9:55  στραφεὶς δὲ ἐπετίμησεν αὐτοῖς.
9:55. στραφεὶς (Having-had-been-beturned) δὲ (moreover) ἐπετίμησεν (it-upon-valuated-unto) αὐτοῖς. (unto-them)
9:55. et conversus increpavit illosAnd turning, he rebuked them, saying: you know not of what spirit you are.
55. But he turned, and rebuked them.
9:55. And turning, he rebuked them, saying: “Do you not know of whose spirit you are?
9:55. But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of:

55: Но Он, обратившись к ним, запретил им и сказал: не знаете, какого вы духа;
9:55  στραφεὶς δὲ ἐπετίμησεν αὐτοῖς.
9:55. et conversus increpavit illos
And turning, he rebuked them, saying: you know not of what spirit you are.
9:55. And turning, he rebuked them, saying: “Do you not know of whose spirit you are?
9:55. But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
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
9:55: Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Albert Barnes: Notes on the Bible - 1834
9:55: Ye know not what manner of spirit ye are of - You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of Rev_enge; rather Rev_engeful feelings toward the "Samaritans" than proper feelings toward "me." We learn here:
1. That "apparent" zeal for God may be only improper opposition toward our fellow-men.
2. That people, when they wish to honor God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men.
3. That the highest opposition which Jesus met with was not inconsistent with "his" loving those who opposed him, and with his seeking to do them good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:55: and rebuked: Sa1 24:4-7, Sa1 26:8-11; Sa2 19:22; Job 31:29-31; Pro 9:8; Mat 16:23; Rev 3:19
Ye know: Num 20:10-12; Job 2:10, Job 26:4, Job 34:4-9, Job 35:2-4, Job 42:6; Jer 17:9; Mat 26:33, Mat 26:41, Mat 26:51; Joh 16:9; Act 23:3-5, Act 26:9-11; Jam 3:10; Pe1 3:9
Geneva 1599
9:55 But he turned, and rebuked them, and said, Ye know not what manner of (n) spirit ye are of.
(n) So the Hebrews say, that is, you do not know what will, mind, and counsel you are of: so the gifts of God are called the spirit because they are given by God's Spirit, and so are the things that are contrary to them also called the spirit, which proceed from the wicked spirit, such as the spirit of covetousness, of pride, and madness.
John Gill
9:55 But he turned and rebuked them,.... He turned himself about to them, and looking upon them with a stern countenance, sharply reproved them for their intemperate zeal, their passion of wrath, and anger, and desire of revenge:
and said, ye know not what manner of spirit ye are of; or do not consider that this is not the true spirit of zeal, but of anger and revenge; and is not agreeable to the spirit of the meek and humble followers of Christ, or to the Spirit of God, and those gifts of his bestowed on them, nor to the spirit of the Gospel dispensation: so good men, for want of attention, may not know sometimes from what spirit they act; taking that for a good one, which is a very bad one; being covered with specious pretenses of love and zeal, and the examples of former saints; not observing the difference of persons; times, and things.
John Wesley
9:55 Ye know not what manner of spirit - The spirit of Christianity is. It is not a spirit of wrath and vengeance, but of peace, and gentleness, and love.
Robert Jamieson, A. R. Fausset and David Brown
9:55 know not what . . . spirit--The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Lk 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [WEBSTER and WILKINSON].
9:569:56: զի Որդի մարդոյ՝ ո՛չ եկն զոգիս մարդկան կորուսանել՝ այլ կեցուցանե՛լ։ Եւ գնացին յա՛յլ գեղ։
56 որովհետեւ մարդու Որդին չեկաւ մարդկանց հոգիները կորստեան մատնելու, այլ՝ փրկելու»[10]: Եւ մի ուրիշ գիւղ գնացին:[10] 10. Յուն. լաւ բն. չունեն եւ ասաց. «Չգիտէք ի՛նչ... այլ՝ փրկելու» նախադասութիւնը:
56 Վասն զի Որդին մարդոյ չեկաւ մարդոց հոգիները կորսնցնելու, հապա փրկելու*»։ Եւ ուրիշ գիւղ մը գացին։
զի Որդի մարդոյ ոչ եկն զոգիս մարդկան կորուսանել, այլ` կեցուցանել: Եւ գնացին յայլ գեղ:

9:56: զի Որդի մարդոյ՝ ո՛չ եկն զոգիս մարդկան կորուսանել՝ այլ կեցուցանե՛լ։ Եւ գնացին յա՛յլ գեղ։
56 որովհետեւ մարդու Որդին չեկաւ մարդկանց հոգիները կորստեան մատնելու, այլ՝ փրկելու»[10]: Եւ մի ուրիշ գիւղ գնացին:
[10] 10. Յուն. լաւ բն. չունեն եւ ասաց. «Չգիտէք ի՛նչ... այլ՝ փրկելու» նախադասութիւնը:
56 Վասն զի Որդին մարդոյ չեկաւ մարդոց հոգիները կորսնցնելու, հապա փրկելու*»։ Եւ ուրիշ գիւղ մը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
9:5656: ибо Сын Человеческий пришел не губить души человеческие, а спасать. И пошли в другое селение.
9:56  καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.
9:56. καὶ (And) ἐπορεύθησαν (they-were-traversed-of) εἰς (into) ἑτέραν (to-different) κώμην. (to-a-village)
9:56. et abierunt in aliud castellumThe Son of man came not to destroy souls, but to save. And they went into another town.
56. And they went to another village.
9:56. The Son of man came, not to destroy lives, but to save them.” And they went into another town.
9:56. For the Son of man is not come to destroy men’s lives, but to save [them]. And they went to another village.
For the Son of man is not come to destroy men' s lives, but to save [them]. And they went to another village:

56: ибо Сын Человеческий пришел не губить души человеческие, а спасать. И пошли в другое селение.
9:56  καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.
9:56. et abierunt in aliud castellum
The Son of man came not to destroy souls, but to save. And they went into another town.
9:56. The Son of man came, not to destroy lives, but to save them.” And they went into another town.
9:56. For the Son of man is not come to destroy men’s lives, but to save [them]. And they went to another village.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:56: And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders.
The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.
Albert Barnes: Notes on the Bible - 1834
9:56: For the Son of man ... - You should imitate, in your spirit, the Son of man. "He" came not to destroy. If he had come for that purpose, he would have destroyed these Samaritans; but he came to save. He is not soon angry. "He" bears patiently opposition to himself, and "you" should bear opposition to "him." You should catch his spirit; temper your zeal like his; seek to do good to those who injure you and him; be mild, kind, patient, and forgiving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:56: the Son: Luk 19:10; Mat 18:11, Mat 20:28; Joh 3:17, Joh 10:10, Joh 12:47; Ti1 1:15
And: Luk 6:27-31, Luk 22:51, Luk 23:34; Mat 5:39; Rom 12:21; Pe1 2:21-23
John Gill
9:56 For the son of man,.... Meaning himself, in his state of humiliation:
is not come to destroy men's lives; the word "men's" is omitted in the Vulgate Latin, Syriac, and Persic versions: and both words, "men's lives", are left out in the Arabic version:
but to save them; as they might easily observe, by his casting out devils from the bodies of men, and healing all sorts of diseases: and therefore, though it was agreeably to the legal dispensation, and the times of Elijah, to punish offenders in such a manner, it was not agreeably to the Gospel dispensation, and to the ends of the Messiah's coming into the world: so far in this verse, and the latter part of the former verse, are left out in five ancient copies of Beza's, and in the Ethiopic version, but are in the rest of the Eastern versions, and in other copies, and are rightly retained:
and they went to another village; in Samaria, more civil and courteous, and less prejudiced, and where they got lodging and entertainment.
Robert Jamieson, A. R. Fausset and David Brown
9:56 For the Son of man, &c.--a saying truly divine, of which all His miracles--for salvation, never destruction--were one continued illustration.
went to another--illustrating His own precept (Mt 10:23).
9:579:57: Եւ մինչդեռ երթային նոքա ՚ի ճանապարհի, ասէ ոմն ցնա. Եկի՛ց զկնի քո՝ յոր վայր եւ երթայցես[1211]։ [1211] Ոսկան. Եկից եւ ես զկնի քո։ Բազումք. Յոր վայր եւ երթիցես։
57 Եւ մինչդեռ նրանք գնում էին, ճանապարհի վրայ մէկը նրան ասաց. «Կը գամ քո յետեւից, ինչ տեղ էլ գնաս»:
57 Երբ անոնք ճամբան կ’երթային, մէկը ըսաւ անոր. «Տէ՛ր, քու ետեւէդ գամ՝ ուր որ երթաս»։
Եւ մինչդեռ երթային նոքա ի ճանապարհի, ասէ ոմն ցնա. Եկից զկնի քո յոր վայր եւ երթիցես:

9:57: Եւ մինչդեռ երթային նոքա ՚ի ճանապարհի, ասէ ոմն ցնա. Եկի՛ց զկնի քո՝ յոր վայր եւ երթայցես[1211]։
[1211] Ոսկան. Եկից եւ ես զկնի քո։ Բազումք. Յոր վայր եւ երթիցես։
57 Եւ մինչդեռ նրանք գնում էին, ճանապարհի վրայ մէկը նրան ասաց. «Կը գամ քո յետեւից, ինչ տեղ էլ գնաս»:
57 Երբ անոնք ճամբան կ’երթային, մէկը ըսաւ անոր. «Տէ՛ր, քու ետեւէդ գամ՝ ուր որ երթաս»։
zohrab-1805▾ eastern-1994▾ western am▾
9:5757: Случилось, что когда они были в пути, некто сказал Ему: Господи! я пойду за Тобою, куда бы Ты ни пошел.
9:57  καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῶ εἶπέν τις πρὸς αὐτόν, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ.
9:57. Καὶ (And) πορευομένων ( of-traversing-of ) αὐτῶν (of-them) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) εἶπέν (it-had-said,"τις (a-one,"πρὸς (toward) αὐτόν (to-it,"Ἀκολουθήσω (I-shall-path-along-unto) σοι (unto-thee) ὅπου (to-which-of-whither) ἐὰν (if-ever) ἀπέρχῃ . ( thou-might-come-off )
9:57. factum est autem ambulantibus illis in via dixit quidam ad illum sequar te quocumque ierisAnd it came to pass, as they walked in the way, that a certain man said to him: I will follow thee whithersoever thou goest.
57. And as they went in the way, a certain man said unto him, I will follow thee whithersoever thou goest.
9:57. And it happened that, as they were walking along the way, someone said to him, “I will follow you, wherever you will go.”
9:57. And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest.
And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest:

57: Случилось, что когда они были в пути, некто сказал Ему: Господи! я пойду за Тобою, куда бы Ты ни пошел.
9:57  καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῶ εἶπέν τις πρὸς αὐτόν, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ.
9:57. factum est autem ambulantibus illis in via dixit quidam ad illum sequar te quocumque ieris
And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee whithersoever thou goest.
9:57. And it happened that, as they were walking along the way, someone said to him, “I will follow you, wherever you will go.”
9:57. And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57-62: Ев. Лука излагает ответы Господа желавшим следовать за Ним согласно с ев. Матфеем (с 57-60; ср. Мф VIII, 19-22).

Почему он это событие относит ко времени путешествия Христа в Иерусалим, когда, по ев. Матфею, оно имело место гораздо раньше - сказать трудно. Может быть, ему казалось приличнее поместить здесь этот рассказ, как несколько раскрывающий тогдашнее положение вещей. Христос идет на смерть - и желающие стать Его учениками как бы чувствуют опасность, какой должны скоро подвергнуться и ученики Христа, и просят Его позволить им проститься с родными, которых они уже больше не увидят... Что касается первого ответа Христа - о неимении пристанища, то он как раз подходил к настоящим обстоятельствам, когда Самаряне только что отказали Христу в приеме. - А ты иди, благовествуй Царствие Божие (60). Этим прибавлением, у ев. Луки только сделанным, несколько смягчается кажущийся суровым ответ Господа на просьбу одного желавшего или, точнее, призванного Господом следовать за Ним. Теперь - как бы говорит Господь - время дорого: Царство Божие или Царство Мессии должно скоро открыться и к этому нужно скорее подготовлять людей. - Еще другой сказал. Эта просьба и ответ на нее Господа (61-62: ст.) и находится только у ев. Луки. Проситель, по-видимому, не совсем еще решил, следовать ли Ему за Христом - он, по-видимому, хочет посоветоваться с своими домашними, скрывая это намерение под видом естественного желания проститься с ними. Господь в приточной речи говорит, что нельзя новое служение брать с какими-то сомнениями. Нет, нужно предаться ему вполне, искренно, всем сердцем: иначе такой ученик и после будет все оглядываться назад, подобно не интересующемуся своей работой пахарю. Пользы от такого отношения к делу распространения Евангелия ждать нельзя...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. 61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

We have here an account of three several persons that offered themselves to follow Christ, and the answers that Christ gave to each of them. The two former we had an account of in Matt. xix. 21.

I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost.

1. He makes Christ a very large promise (v. 57): As they went in the way, going up to Jerusalem, where it was expected Christ would first appear in his glory, one said to him, Lord, I will follow thee withersoever thou goest. This must be the resolution of all that will be found Christ's disciples indeed; they follow the Lamb whithersoever he goes (Rev. xiv. 4), though it be through fire and water, to prisons and deaths.

2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head.

We may look upon this, (1.) As setting forth the very low condition that our Lord Jesus was in, in this world. He not only wanted the delights and ornaments that great princes usually have, but even such accommodations for mere necessity as the foxes have, and the birds of the air. See what a depth of poverty our Lord Jesus submitted to for us, to increase the worth and merit of his satisfaction, and to purchase for us a larger allowance of grace, that we through his poverty might be rich, 2 Cor. viii. 9. He that made all did not make a dwelling-place for himself, not a house of his own to put his head in, but what he was beholden to others for. He here calls himself the Son of man, a Son of Adam, partaker of flesh and blood. He glories in his condescension towards us, not only to the meanness of our nature, but to the meanest condition in that nature, to testify his love to us, and to teach us a holy contempt of the world and of great things in it, and a continual regard to another world. Christ was thus poor, to sanctify and sweeten poverty to his people; the apostles had not certain dwelling-place (1 Cor. iv. 11), which they might the better bear when they knew their Master had not; see 2 Sam. xi. 11. We may well be content to fare as Christ did. (2.) As proposing this to the consideration of those who intend to be his disciples. If we mean to follow Christ, we must lay aside the thoughts of great things in the world, and not reckon upon making any thing more than heaven of our religion, as we must resolve not to take up with any thing less. Let us not go about to compound the profession of Christianity with secular advantages; Christ has put them asunder, let us not think of joining them together; on the contrary, we must expect to enter into the kingdom of heaven through many tribulations, must deny ourselves, and take up our cross. Christ tells this man what he must count upon if he followed him, to lie cold and uneasy, to fare hard, and live in contempt; if he could not submit to this, let him not pretend to follow Christ. This word sent him back, for aught that appears; but it will be no discouragement to any that know what there is in Christ and heaven to set in the scale against this.

II. Here is another, that seems resolved to follow Christ, but he begs a day, v. 59. To this man Christ first gave the call; he said to him, Follow me. He that proposed the thing of himself fled off when he heard of the difficulties that attended it; but this man to whom Christ gave a call, though he hesitated at first, yet, as it should seem, afterwards yielded; so true was that of Christ, You have not chosen me, but I have chosen you, John xv. 16. It is not of him that willeth, nor of him that runneth (as that forward spark in the foregoing verses), but of God that showeth mercy, that gives the call, and makes it effectual, as to this man here. Observe,

1. The excuse he made: "Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing." We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against:-- (1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: "Let me go and bury my father,--let me take care of my family, and provide for my children, and then I will think of serving Christ;" whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place.

2. Christ's answer to it (v. 60): "Let the dead bury their dead. Suppose (which is not likely) that there are none but the dead to bury their dead, or none but those who are themselves aged and dying, who are as good as dead, and fit for no other service, yet thou hast other work to do; go thou, and preach the kingdom of God." Not that Christ would have his followers or his ministers to be unnatural; our religion teaches us to be kind and good in every relation, to show piety at home, and to requite our parents. But we must not make these offices an excuse from our duty to God. If the nearest and dearest relation we have in the world stand in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother, as Levi did, Deut. xxxiii. 9. This disciple was called to be a minister, and therefore must not entangle himself with the affairs of this world, 2 Tim. ii. 4. And it is a rule that, whenever Christ calls to any duty, we must not consult with flesh and blood, Gal. i. 15, 16. No excuses must be admitted against a present obedience to the call of Christ.

III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it.

Observe, 1. His request for a dispensation, v. 61. He said, "Lord, I will follow thee; I design no other, I am determined to do it: but let me first go bid them farewell that are at home." This seemed reasonable; it was what Elisha desired when Elijah called him,Let me kiss my father and my mother; and it was allowed him: but the ministry of the gospel is preferable, and the service of it more urgent than that of the prophets; and therefore here it would not be allowed. Suffer me apotaxasthai tois eis ton oikon mou--Let me go and set in order my household affairs, and give direction concerning them; so some understand it. Now that which was amiss in this is, (1.) That he looked upon his following Christ as a melancholy, troublesome, dangerous thing; it was to him as if he were going to die and therefore he must take leave of all his friends, never to see them again, or never with any comfort; whereas, in following Christ, he might be more a comfort and blessing to them than if he had continued with them. (2.) That he seemed to have his worldly concerns more upon his heart than he ought to have, and than would consist with a close attendance to his duty as a follower of Christ. He seemed to hanker after his relations and family concerns, and he could not part easily and suitably from them, but they stuck to him. It may be he had bidden them farewell once, but Loth to depart bids oft farewell, and therefore he must bid them farewell once more, for they are at home at his house. (3.) That he was willing to enter into a temptation from his purpose of following Christ. To go and bid them farewell that were at home at his house would be to expose himself to the strongest solicitations imaginable to alter his resolution; for they would all be against it, and would beg and pray that he would not leave them. Now it was presumption in him to thrust himself into such a temptation. Those that resolve to walk with their Maker, and follow their Redeemer, must resolve that they will not so much as parley with their tempter.

2. The rebuke which Christ gave him for this request (v. 62): "No man, having put his hand to the plough, and designing to make good work of his ploughing, will look back, or look behind him, for then he makes balks with his plough, and the ground he ploughs is not fit to be sown; so thou, if thou hast a design to follow me and to reap the advantages of those that do so, yet if thou lookest back to a worldly life again and hankerest after that, if thou lookest back as Lot's wife did to Sodom, which seems to be alluded to here, thou art not fit for the kingdom of God." (1.) "Thou art not soil fit to receive the good seed of the kingdom of God if thou art thus ploughed by the halves, and not gone through with." (2.) "Thou art not a sower fit to scatter the good seed of the kingdom if thou canst hold the plough no better." Ploughing is in order to sowing. As those are not fit to be sown with divine comforts whose fallow ground is not first broken up, so those are not fit to be employed in sowing who know not how to break up the fallow ground, but, when they have laid their hand to the plough, upon every occasion look back and think of quitting it. Note, Those who begin with the work of God must resolve to go on with it, or they will make nothing of it. Looking back inclines to drawing back, and drawing back is to perdition. Those are not fit for heaven who, having set their faces heavenward, face about. But he, and he only, that endures to the end, shall be saved.
Adam Clarke: Commentary on the Bible - 1831
9:57: A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.
Albert Barnes: Notes on the Bible - 1834
9:57: See the notes at Mat 8:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:57: a certain: Exo 19:8; Mat 8:19, Mat 8:20; Joh 13:37
Geneva 1599
9:57 (13) And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest.
(13) Those who follow Christ must prepare themselves to endure all discomforts.
John Gill
9:57 And it came to pass, as they went in the way,.... From one village of the Samaritans, to the other; though if this is the same history related in Mt 8:19 it was as Christ went from Capernaum to the sea side, in order to go to the other side of it; and must be inserted here, without regard to the order of time:
a certain man said unto him; if the same as in Matthew, he is there said to be a "Scribe";
Lord, I will follow thee, wheresoever thou goest. The Arabic and Ethiopic versions read these words by way of question, "Lord, shall I not follow thee wheresoever thou goest?" See Gill on Mt 8:19.
John Wesley
9:57 Mt 8:19.
9:589:58: Ասէ ցնա Յիսուս. Աղուեսուց՝ ո՛րջք գոն, եւ թռչնոց երկնից՝ դադարք, եւ Որդւոյ մարդոյ ո՛չ գոյ՝ ուր դիցէ զգլուխ[1212]։ [1212] Ոմանք. Զգլուխ իւր։
58 Յիսուս նրան ասաց. «Աղուէսները որջեր ունեն, եւ երկնքի թռչունները՝ հանգստանալու տեղ, բայց մարդու Որդին գլուխը դնելու տեղ չունի»:
58 Յիսուս ըսաւ անոր. «Աղուէսները որջեր ունին ու երկնքի թռչունները՝ բոյներ, բայց Որդին մարդոյ տեղ մը չունի, ուր իր գլուխը դնէ»։
Ասէ ցնա Յիսուս. Աղուեսուց որջք գոն, եւ թռչնոց երկնից` դադարք, եւ Որդւոյ մարդոյ ոչ գոյ ուր դիցէ զգլուխ:

9:58: Ասէ ցնա Յիսուս. Աղուեսուց՝ ո՛րջք գոն, եւ թռչնոց երկնից՝ դադարք, եւ Որդւոյ մարդոյ ո՛չ գոյ՝ ուր դիցէ զգլուխ[1212]։
[1212] Ոմանք. Զգլուխ իւր։
58 Յիսուս նրան ասաց. «Աղուէսները որջեր ունեն, եւ երկնքի թռչունները՝ հանգստանալու տեղ, բայց մարդու Որդին գլուխը դնելու տեղ չունի»:
58 Յիսուս ըսաւ անոր. «Աղուէսները որջեր ունին ու երկնքի թռչունները՝ բոյներ, բայց Որդին մարդոյ տեղ մը չունի, ուր իր գլուխը դնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:5858: Иисус сказал ему: лисицы имеют норы, и птицы небесные--гнезда; а Сын Человеческий не имеет, где приклонить голову.
9:58  καὶ εἶπεν αὐτῶ ὁ ἰησοῦς, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
9:58. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Αἱ (The-ones) ἀλώπεκες (foxes) φωλεοὺς (to-burrows) ἔχουσιν (they-hold) καὶ (and) τὰ (the-ones) πετεινὰ ( flying-belonged-of ) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) κατασκηνώσεις, (to-en-tabernaclings-down,"ὁ (the-one) δὲ (moreover) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) οὐκ (not) ἔχει (it-holdeth) ποῦ (of-whither) τὴν (to-the-one) κεφαλὴν (to-a-head) κλίνῃ. (it-might-recline)
9:58. et ait illi Iesus vulpes foveas habent et volucres caeli nidos Filius autem hominis non habet ubi caput reclinetJesus said to him: The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head.
58. And Jesus said unto him, The foxes have holes, and the birds of the heaven nests; but the Son of man hath not where to lay his head.
9:58. Jesus said to him: “Foxes have dens, and the birds of the air have nests. But the Son of man has nowhere to lay his head.”
9:58. And Jesus said unto him, Foxes have holes, and birds of the air [have] nests; but the Son of man hath not where to lay [his] head.
And Jesus said unto him, Foxes have holes, and birds of the air [have] nests; but the Son of man hath not where to lay [his] head:

58: Иисус сказал ему: лисицы имеют норы, и птицы небесные--гнезда; а Сын Человеческий не имеет, где приклонить голову.
9:58  καὶ εἶπεν αὐτῶ ὁ ἰησοῦς, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
9:58. et ait illi Iesus vulpes foveas habent et volucres caeli nidos Filius autem hominis non habet ubi caput reclinet
Jesus said to him: The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head.
9:58. Jesus said to him: “Foxes have dens, and the birds of the air have nests. But the Son of man has nowhere to lay his head.”
9:58. And Jesus said unto him, Foxes have holes, and birds of the air [have] nests; but the Son of man hath not where to lay [his] head.
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
9:58: Jesus: Luk 14:26-33, Luk 18:22, Luk 18:23; Jos 24:19-22; Joh 6:60-66
Foxes: Psa 84:3; Co2 8:9; Jam 2:5
John Gill
9:58 And Jesus said unto him, foxes have holes,.... Both the words of this man to Christ, and Christ's answer to him, are exactly the same as in Matthew, which makes it look as if it was the same history; though it is not improbable, that Christ might be accosted in the same manner by another person, at another time and place, and return a like answer to each; See Gill on Mt 8:20.
John Wesley
9:58 But Jesus said to him - First understand the terms: consider on what conditions thou art to follow me.
9:599:59: Ասէ ցմե՛ւս եւս. Ե՛կ զկնի իմ։ Եւ նա՝ ասէ. Տէր՝ հրամա՛ն տուր ինձ երթալ նախ թաղել զհայր իմ։
59 Մի ուրիշի էլ ասաց. «Արի՛ իմ յետեւից»: Եւ սա ասաց. «Տէ՛ր, հրաման տուր ինձ՝ գնալ նախ թաղել իմ հօրը»:
59 Ուրիշի մըն ալ ըսաւ. «Եկուր իմ ետեւէս»։ Ան ալ ըսաւ. «Տէ՛ր, ինծի հրաման տուր որ առաջ երթամ իմ հայրս թաղեմ»։
Ասէ ցմեւս եւս. Եկ զկնի իմ: Եւ նա ասէ. Տէր, հրաման տուր ինձ երթալ նախ թաղել զհայր իմ:

9:59: Ասէ ցմե՛ւս եւս. Ե՛կ զկնի իմ։ Եւ նա՝ ասէ. Տէր՝ հրամա՛ն տուր ինձ երթալ նախ թաղել զհայր իմ։
59 Մի ուրիշի էլ ասաց. «Արի՛ իմ յետեւից»: Եւ սա ասաց. «Տէ՛ր, հրաման տուր ինձ՝ գնալ նախ թաղել իմ հօրը»:
59 Ուրիշի մըն ալ ըսաւ. «Եկուր իմ ետեւէս»։ Ան ալ ըսաւ. «Տէ՛ր, ինծի հրաման տուր որ առաջ երթամ իմ հայրս թաղեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:5959: А другому сказал: следуй за Мною. Тот сказал: Господи! позволь мне прежде пойти и похоронить отца моего.
9:59  εἶπεν δὲ πρὸς ἕτερον, ἀκολούθει μοι. ὁ δὲ εἶπεν, [κύριε,] ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου.
9:59. Εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) ἕτερον (to-different,"Ἀκολούθει (Thou-should-path-along-unto) μοι. (unto-me) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ἐπίτρεψόν (Thou-should-have-turned-upon) μοι (unto-me) πρῶτον (to-most-before) ἀπελθόντι (unto-having-had-came-off) θάψαι (to-have-interred) τὸν (to-the-one) πατέρα (to-a-father) μου. (of-me)
9:59. ait autem ad alterum sequere me ille autem dixit Domine permitte mihi primum ire sepelire patrem meumBut he said to another: Follow me. And he said: Lord, suffer me first to go and to bury my father.
59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
9:59. Then he said to another, “Follow me.” But he said, “Lord, permit me first to go and bury my father.”
9:59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father:

59: А другому сказал: следуй за Мною. Тот сказал: Господи! позволь мне прежде пойти и похоронить отца моего.
9:59  εἶπεν δὲ πρὸς ἕτερον, ἀκολούθει μοι. ὁ δὲ εἶπεν, [κύριε,] ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου.
9:59. ait autem ad alterum sequere me ille autem dixit Domine permitte mihi primum ire sepelire patrem meum
But he said to another: Follow me. And he said: Lord, suffer me first to go and to bury my father.
9:59. Then he said to another, “Follow me.” But he said, “Lord, permit me first to go and bury my father.”
9:59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
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
9:59: Follow me: Mat 4:19-22, Mat 9:9, Mat 16:24
suffer: Kg1 19:20; Hag 1:2; Mat 6:33, Mat 8:21, Mat 8:22
Geneva 1599
9:59 (14) And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.
(14) The calling of God ought to be preferred without any question, before all duties that we owe to men.
John Gill
9:59 And he said unto another, follow me,.... According to Matthew, one of his disciples, who had attended him some time, and whom he now called to the ministerial work; See Gill on Mt 8:20. The Ethiopic version reads, "another said to him, shall I not follow thee?" but without any foundation: they are certainly the words of Christ, directed to another person, at the same time he met with the former:
but he said, Lord, suffer me first to go and bury my father; See Gill on Mt 8:21.
9:609:60: Ասէ ցնա Յիսուս. Թո՛ղ զմեռեալսն թաղել զմեռեալս իւրեանց, եւ դու ե՛րթ՝ պատմեա՛ զարքայութիւն Աստուծոյ[1213]։ [1213] Ոմանք. Զարքայութիւնն Աստուծոյ։
60 Յիսուս նրան ասաց. «Թող որ մեռածնե՛րը թաղեն իրենց մեռելներին, իսկ դու գնա՛ քարոզիր Աստծու արքայութիւնը»:
60 Յիսուս ըսաւ անոր. «Թող տուր մեռելներուն որ թաղեն իրենց մեռելները, բայց դուն գնա՛ Աստուծոյ թագաւորութիւնը քարոզէ»։
Ասէ ցնա Յիսուս. Թող զմեռեալսն թաղել զմեռեալս իւրեանց, եւ դու երթ պատմեա զարքայութիւն Աստուծոյ:

9:60: Ասէ ցնա Յիսուս. Թո՛ղ զմեռեալսն թաղել զմեռեալս իւրեանց, եւ դու ե՛րթ՝ պատմեա՛ զարքայութիւն Աստուծոյ[1213]։
[1213] Ոմանք. Զարքայութիւնն Աստուծոյ։
60 Յիսուս նրան ասաց. «Թող որ մեռածնե՛րը թաղեն իրենց մեռելներին, իսկ դու գնա՛ քարոզիր Աստծու արքայութիւնը»:
60 Յիսուս ըսաւ անոր. «Թող տուր մեռելներուն որ թաղեն իրենց մեռելները, բայց դուն գնա՛ Աստուծոյ թագաւորութիւնը քարոզէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:6060: Но Иисус сказал ему: предоставь мертвым погребать своих мертвецов, а ты иди, благовествуй Царствие Божие.
9:60  εἶπεν δὲ αὐτῶ, ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ.
9:60. εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"Ἄφες (Thou-should-have-had-sent-off) τοὺς (to-the-ones) νεκροὺς ( to-en-deaded ) θάψαι (to-have-interred) τοὺς (to-the-ones) ἑαυτῶν (of-selves) νεκρούς , ( to-en-deaded ,"σὺ (thou) δὲ (moreover) ἀπελθὼν (having-had-came-off) διάγγελλε (thou-should-message-through) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
9:60. dixitque ei Iesus sine ut mortui sepeliant mortuos suos tu autem vade adnuntia regnum DeiAnd Jesus said to him: Let the dead bury their dead: but go thou and preach the kingdom of God.
60. But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God.
9:60. And Jesus said to him: “Let the dead bury their dead. But you go and announce the kingdom of God.”
9:60. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God:

60: Но Иисус сказал ему: предоставь мертвым погребать своих мертвецов, а ты иди, благовествуй Царствие Божие.
9:60  εἶπεν δὲ αὐτῶ, ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ.
9:60. dixitque ei Iesus sine ut mortui sepeliant mortuos suos tu autem vade adnuntia regnum Dei
And Jesus said to him: Let the dead bury their dead: but go thou and preach the kingdom of God.
9:60. And Jesus said to him: “Let the dead bury their dead. But you go and announce the kingdom of God.”
9:60. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
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
9:60: Let: Luk 15:32; Eph 2:1, Eph 2:5; Ti1 5:6; Rev 3:1
but: Joh 21:15-17; Co1 9:16; Co2 5:16-18; Ti2 2:3, Ti2 2:4, Ti2 4:2, Ti2 4:5
Geneva 1599
9:60 Jesus said unto him, Let the dead bury (o) their dead: but go thou and preach the kingdom of God.
(o) Who, even though they live in this frail life of man, yet are strangers from the true life, which is everlasting and heavenly.
John Gill
9:60 Jesus said unto him, let the dead bury the dead,.... See Gill on Mt 8:22.
but go thou and preach the kingdom of God; that the kingdom of heaven is at hand, the Gospel dispensation is now ushering in, and the kingdom of the Messiah is setting up; go and publish the things concerning the kingdom of grace, which lies not in outward rites and ceremonies, but in righteousness and peace, and joy in the Holy Ghost; and declare the things relating to the kingdom of glory, and eternal life and happiness; assert, that unless a man is born again, and has a better righteousness than his own, he is neither fit for, nor has he a right unto everlasting bliss.
9:619:61: Ասէ եւ ա՛յլ ոմն. Եկի՛ց զկնի քո Տէր, բայց նախ հրաման տուր ինձ՝ հրաժարե՛լ ՚ի տանէ իմմէ։
61 Մէկ ուրիշն էլ ասաց. «Քո յետեւից կը գամ, Տէ՛ր, բայց նախ թո՛յլ տուր ինձ, որ հրաժեշտ տամ իմ տանը»:
61 Ուրիշ մըն ալ ըսաւ. «Տէ՛ր, ես քու ետեւէդ պիտի գամ, բայց ինծի հրաման տուր որ առաջ իմ տանս մէջ եղողներուն հրաժարական ողջոյնս տամ»։
Ասէ եւ այլ ոմն. Եկից զկնի քո, Տէր, բայց նախ հրաման տուր ինձ հրաժարել ի տանէ իմմէ:

9:61: Ասէ եւ ա՛յլ ոմն. Եկի՛ց զկնի քո Տէր, բայց նախ հրաման տուր ինձ՝ հրաժարե՛լ ՚ի տանէ իմմէ։
61 Մէկ ուրիշն էլ ասաց. «Քո յետեւից կը գամ, Տէ՛ր, բայց նախ թո՛յլ տուր ինձ, որ հրաժեշտ տամ իմ տանը»:
61 Ուրիշ մըն ալ ըսաւ. «Տէ՛ր, ես քու ետեւէդ պիտի գամ, բայց ինծի հրաման տուր որ առաջ իմ տանս մէջ եղողներուն հրաժարական ողջոյնս տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:6161: Еще другой сказал: я пойду за Тобою, Господи! но прежде позволь мне проститься с домашними моими.
9:61  εἶπεν δὲ καὶ ἕτερος, ἀκολουθήσω σοι, κύριε· πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι τοῖς εἰς τὸν οἶκόν μου.
9:61. εἶπεν (It-had-said) δὲ (moreover,"καὶ (and) ἕτερος (different,"Ἀκολουθήσω (I-shall-path-along-unto) σοι, (unto-thee,"κύριε: (Authority-belonged) πρῶτον (to-most-before) δὲ (moreover) ἐπίτρεψόν (thou-should-have-turned-upon) μοι (unto-me) ἀποτάξασθαι ( to-have-arranged-off ) τοῖς (unto-the-ones) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) μου. (of-me)
9:61. et ait alter sequar te Domine sed primum permitte mihi renuntiare his qui domi suntAnd another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.
61. And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house.
9:61. And another said: “I will follow you, Lord. But permit me first to explain this to those of my house.”
9:61. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house:

61: Еще другой сказал: я пойду за Тобою, Господи! но прежде позволь мне проститься с домашними моими.
9:61  εἶπεν δὲ καὶ ἕτερος, ἀκολουθήσω σοι, κύριε· πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι τοῖς εἰς τὸν οἶκόν μου.
9:61. et ait alter sequar te Domine sed primum permitte mihi renuntiare his qui domi sunt
And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.
9:61. And another said: “I will follow you, Lord. But permit me first to explain this to those of my house.”
9:61. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
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
9:61: Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, Luk 9:57, Luk 9:58.
Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, Kg1 19:19, Kg1 19:20, which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves.
Albert Barnes: Notes on the Bible - 1834
9:61: Bid them farewell - To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires "decision." Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them "advice" whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to his service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:61: but: Luk 14:18-20, Luk 14:26; Deu 33:9; Kg1 19:20; Ecc 9:10; Mat 10:37, Mat 10:38
Geneva 1599
9:61 (15) And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
(15) Those who follow Christ must at once renounce all worldly cares.
John Gill
9:61 And another also said,.... "To him", as the Syriac and Arabic versions add, that is, to Christ; the Ethiopic version reads, "and a third said to him"; for this is the third person mentioned in this relation of Luke's; only two are spoken of by Matthew, but a third is added here:
Lord, I will follow thee; he moves it himself, to be a disciple of his, and a preacher of his Gospel, only with this condition:
but let me first go bid them farewell, which are at home at my house: as Elisha desired Elijah, that he might go and kiss his father and his mother and then he promises he would follow him, 3Kings 19:20. The Syriac version adds, "and I will come"; and the Persic, "and give commands, and then, will I come": and the phrase not only signifies, that he desired to take leave of his friends, but to compose and set in order his family affairs, and dispose of his worldly effects among his domestics, relations, and friends, in the best manner he could; and then he should have leisure, and be at liberty to follow Christ, and attend his service.
John Wesley
9:61 Suffer me first to bid them farewell that are in my house - As Elisha did after Elijah had called him from the plough, 3Kings 19:19; to which our Lord's answer seems to allude.
Robert Jamieson, A. R. Fausset and David Brown
9:61 INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Lk 9:57-62)
I will follow . . . but--The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (3Kings 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mt 8:21.)
9:629:62: Ասէ ցնա Յիսուս. Ո՛չ ոք արկանէ ձեռն զմաճով, եւ հայիցի յետս, եթէ յաջողեալ իցէ արքայութեան Աստուծոյ[1214]։[1214] Ոմանք. Զձեռն զմաճ՛՛... յաջողեալ է արքայութիւն Աստուծոյ։
62 Յիսուս նրան ասաց. «Ո՛չ ոք իր ձեռքը մաճի վրայ կը դնի եւ ապա յետ կը նայի, եթէ յարմար է Աստծու արքայութեանը»:
62 Յիսուս ըսաւ անոր. «Ով որ ձեռքը մաճին վրայ կը դնէ ու ետին կը նայի, Աստուծոյ թագաւորութեանը յարմար չէ»։
Ասէ ցնա Յիսուս. Ոչ ոք արկանէ ձեռն զմաճով եւ հայիցի յետս, եթէ յաջողեալ իցէ արքայութեան Աստուծոյ:

9:62: Ասէ ցնա Յիսուս. Ո՛չ ոք արկանէ ձեռն զմաճով, եւ հայիցի յետս, եթէ յաջողեալ իցէ արքայութեան Աստուծոյ[1214]։
[1214] Ոմանք. Զձեռն զմաճ՛՛... յաջողեալ է արքայութիւն Աստուծոյ։
62 Յիսուս նրան ասաց. «Ո՛չ ոք իր ձեռքը մաճի վրայ կը դնի եւ ապա յետ կը նայի, եթէ յարմար է Աստծու արքայութեանը»:
62 Յիսուս ըսաւ անոր. «Ով որ ձեռքը մաճին վրայ կը դնէ ու ետին կը նայի, Աստուծոյ թագաւորութեանը յարմար չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:6262: Но Иисус сказал ему: никто, возложивший руку свою на плуг и озирающийся назад, не благонадежен для Царствия Божия.
9:62  εἶπεν δὲ [πρὸς αὐτὸν] ὁ ἰησοῦς, οὐδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπ᾽ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ.
9:62. εἶπεν (It-had-said) δὲ (moreover) [πρὸς "[toward) αὐτὸν] (to-it,]"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐδεὶς (Not-moreover-one) ἐπιβαλὼν (having-had-casted-upon) τὴν (to-the-one) χεῖρα (to-a-hand) ἐπ' (upon) ἄροτρον (to-an-en-ploughing) καὶ (and) βλέπων (viewing) εἰς (into) τὰ (to-the-ones) ὀπίσω (aback-unto-which,"εὔθετός (goodly-placed) ἐστιν (it-be) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
9:62. ait ad illum Iesus nemo mittens manum suam in aratrum et aspiciens retro aptus est regno DeiJesus said to him: No man putting his hand to the plough and looking back is fit for the kingdom of God.
62. But Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
9:62. Jesus said to him, “No one who puts his hand to the plow, and then looks back, is fit for the kingdom of God.”
9:62. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God:

62: Но Иисус сказал ему: никто, возложивший руку свою на плуг и озирающийся назад, не благонадежен для Царствия Божия.
9:62  εἶπεν δὲ [πρὸς αὐτὸν] ὁ ἰησοῦς, οὐδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπ᾽ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ.
9:62. ait ad illum Iesus nemo mittens manum suam in aratrum et aspiciens retro aptus est regno Dei
Jesus said to him: No man putting his hand to the plough and looking back is fit for the kingdom of God.
9:62. Jesus said to him, “No one who puts his hand to the plow, and then looks back, is fit for the kingdom of God.”
9:62. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:62: Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church." Such a person is not fit, ευθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See Kg1 19:19, etc.
1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully.
2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit.
Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. Mat 16:18), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches.
As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine.
"And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it." Mat 16:18.
"The Greek word πετρος (Petros or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock), must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros; as petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: יהוה סלעי Jehovah (is) my rock, (Sa2 22:2, and Psa 18:2). Again, אלהי צורי, my God (is) my rock; (Sa2 22:2, and Psa 18:2); and again, ומי צור מבלעדי אלהינו, and who (is) a rock except our God? Sa2 22:32.
"Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord's own Divine divinity, as declared by St. Peter in the preceding context - 'Thou art the Christ, the Son of the living God!'
"That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (πετρος, petros) and the rock, (πετρα, petra), by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer). The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defense. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth always signify a Stone, never a rock. Critica Sacra, p. 325.
"With respect to the first. - The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the foundation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (λιθος, but not πετρος), yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called 'the head stone of the corner,' (Psa 118:22), 'in Zion a precious corner stone,' (Isa 28:16), by whom alone the other living stones of the spiritual house are rendered 'acceptable to God;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows: - 'Ye also,' (says the apostle), 'as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices Acceptable To God, By' (or through) 'Jesus Christ.' (Pe1 2:5). Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them 'acceptable to God,' as 'a holy priesthood.'
And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - 'Wherefore also,' (says he, Pe1 2:6), 'it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him' (επ' αυτῳ, on him, that is, on Jesus Christ, the only Chief Corner Stone) 'shall not be confounded. Unto you, therefore, which believe' (he) 'Is Precious,' (or, an honor; as rendered in the margin), 'but unto them which be disobedient' (he is, δε, also) 'the stone which the builders disallowed, the same' (οὑτος, for there is no other person that can be entitled to this supreme distinction in the Church) 'is made the Head Of The Corner.'
"From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, 'Where two or three are gathered together in my name' (said our Lord Jesus, the true rock of the Church) 'there am I in the midst of them,' Mat 18:20.
"So that the appointment of any 'vicar on earth,' to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported!
"Thus, I trust that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also, its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter.
"And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown), most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah - 'Thou art the Christ, the Son of the living God.'
"I have already remarked that πετρα (a rock) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun, in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence), should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τουτῳ τῳ πετρῳ, instead of επι ταυτῃ τῃ πετρᾳ, the present text; wherein, on the contrary; not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon, and also to his new appellative πετρος, as a rock is superior to a mere stone. For the word πετρος cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος), as the foundation of Christ's Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the rock; επι ταυτῃ τῃ πετρᾳ, 'upon this rock;' the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God or to Christ.
"And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - 'And I Also say unto thee' - which manifestly points out (both by the copulative 'and,' and the connective adverb 'also') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's Divine dignity in the preceding sentence - 'Thou art the Christ, the Son of the living God;' and thereby demonstrates that our Lord's immediate reply ('And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly 'the Son of the living God') is unquestionably the only security or rock of our salvation.
"And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that 'they' (i.e. the hosts of Israel) 'did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,' Co1 10:4. And the apostle, in a preceding chapter, (Co1 3:11), says, 'Other foundation can no man lay than that is laid, which is Jesus Christ.'
"In the margin of our English version of Co1 10:4, instead of 'followed them,' we find, 'went with them;' which is not only the literal meaning of the Greek, 'followed them,' but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he 'followed them,' than when he 'went before them,' as related in Exo 13:21, 'And the Lord' (in the Hebrew, expressly, Jehovah) 'Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,' etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, Exo 14:19. For though, at first, 'he went Before the camp of Israel,' yet he afterwards 'removed, and went Behind them; and the pillar of the cloud removed from before them, and stood' (or rather, was stationed in the order of marching) 'behind them.' Which is properly expressed by St. Paul (in the above-cited text, Co1 10:4) as 'the rock that followed them.' For Christ was more particularly 'a rock of defense to Israel,' by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant.
"I must remark, however, that in the text, which is parallel to St. Paul's testimony that Christ was the Rock which followed, viz. Exo 14:19, Exo 14:20, Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, Exo 13:21), but only as 'an angel of God.' But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exo 23:20-23), God declared, saying, 'My name is in him,' (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). 'Behold,' (said God to the hosts of Israel), 'I send An Angel' (or a messenger) 'before thee, to keep thee in the way,' (the object of intention before described), 'and to bring thee into the place which I have prepared. Beware of him,' [or rather, watch, (thyself), or be respectful before him, לפניך or in his presence], 'and obey his Voice,' (i.e. the Word of God, the true character of Christ, even before the creation); 'provoke him not,' (or rather, murmur not, against him), 'for he will not pardon your transgressions, for My Name Is In Him,' (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really 'in him,' בקרבו 'within him,' i.e. thoroughly included in his personal existence). 'But if thou shalt indeed obey His Voice,' (i.e. 'the word of God,' the true figurative character of the Son of God), 'and shalt do all that I Speak,' (for it is Jehovah, the Lord God, that speaketh in Christ), 'then I will be an enemy to thine enemies,' etc. It is therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be 'the rock that followed' the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, Exo 13:21), that 'went before' the Israelites 'by day,' in a pillar of a cloud, to lead them in 'the way, and by night in a pillar of fire,' etc., as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies."
That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove.
"But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of 'binding and loosing,' related 'to them,' (the other disciples), 'as well as to him:' - even another declaration, made by our Lord himself, 'to his disciples,' respecting the same identical power, which our Lord attributed equally to all the disciples then present.
"The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - 'At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?' Our Lord's answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), 'Verily I say unto You, (ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled), 'Whatsoever Ye Shall Bind on earth,' (δησητε, a verb in the second person plural, plainly including all the disciples that were then present), 'shall be bound in heaven; and whatsoever Ye Shall Loose on earth,' (λυσητε, another plural verb), 'shall be loosed in heaven.'
"This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction.
"But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Mat 16:18, Mat 16:19; for we are informed in the very next verse, the 20th, that our Lord 'Then charged his disciples,' (τοτε, then, that is, immediately after his discourse about the rock and keys), 'that they should tell no man that he was Jesus the Christ;' manifestly referring to the first circumstance of the context concerning himself, viz. the declaration of Peter, 'Thou art the Christ,' etc., in answer to his own question to all the disciples - 'Whom say ye that I am?'
"That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (ὑμεις λεγετε), 'Whom say Ye that I am?' And therefore St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines; so that the substance of this answer - 'Thou art the Christ, the Son of the living God' - must necessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses.
"This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord's charge to the disciples, that 'they should tell no man;' that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, (Mat 16:21), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ's Church was to be built. (Mat 16:21). 'From that time forth' (απο τοτε) 'began Jesus to show unto his disciples how that he must go unto Jerusalem, and Suffer many things of the elders, and chief priests, and scribes, and Be Killed,' (all the predicted consequences of his being the Christ, the character which Peter himself had declared), 'and' (that he should) 'be raised again the third day. Then Peter took him,' (Mat 16:22), 'and began to rebuke him, saying, Be it far from thee, Lord,' (or, rather, according to the Greek original, as rendered in the margin - 'Pity thyself, Lord') - 'this shall not be unto thee. But he' (Christ, Mat 16:23) 'turned and said unto Peter,' [τῳ πετρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse] - 'Get thee behind me, Satan, (said our Lord), thou art an offense unto me; for thou savourest not the things that be of God; but those that be of men.'
"Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ's Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."
Albert Barnes: Notes on the Bible - 1834
9:62: No man, having put his hand ... - To put one's hand to a plow is a proverbial expression to signify undertaking any business. In order that a plowman may accomplish his work, it is necessary to look onward - to be intent on his employment - not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart, He that comes still loving the world - still looking with regret on its pleasures, its wealth, and its honors - that has not "wholly" forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all people to renounce all earthly objects, and to be not only "almost," but "altogether," followers of the Son of God! It is perilous to tamper with the world - to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving "all" into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice "everything" for the cause of God, is really willing to sacrifice nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:62: No: Luk 17:31, Luk 17:32; Psa 78:8, Psa 78:9; Act 15:37, Act 15:38; Ti2 4:10; Heb 10:38; Jam 1:6-8; Pe2 2:20-22
John Gill
9:62 And Jesus said unto him,.... The copulative "and", is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions:
no man having put his hand to the plough; or "ploughshare", as reads the Syriac version; or "plough handle", as the Persic; referring, as Beza thinks, to the business of Elisha, in 3Kings 19:19
And looking back; behind him; for the ploughman ought to look before him, on his plough, and the ground he is ploughing, or he is not fit to be a ploughman; nor will he make proper furrows, or do his work well; and so he that enters upon the ministerial work, and looks back, and engages himself in the affairs of the world, sets his heart on them, and spends his time in them,
is not fit for the kingdom of God: that is, to preach the kingdom of God, as in Lk 9:60. He cannot serve God and mammon, his own interest, and the interest of Christ; he cannot rightly perform the work of the ministry, whilst his thoughts and time are taken up in the affairs of the world.
John Wesley
9:62 Is fit for the kingdom of God - Either to propagate or to receive it.
Robert Jamieson, A. R. Fausset and David Brown
9:62 No man, &c.--As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Gen 19:26; and see on Lk 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mt 8:21.)