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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have a short account of the resurrection and ascension of the Lord Jesus: and the joys and triumphs which it furnished all believers with, will be very acceptable to those who sympathised and suffered with Christ in the foregoing chapters. Here is, I. Christ's resurrection notified by an angel to the women that came to the sepulchre to anoint him, ver. 1-8. II. His appearance to Mary Magdalene, and the account she gave of it to the disciples, ver. 9-11. III. His appearance to the two disciples, going to Emmaus, and the report they made of it to their brethren, ver. 12, 13. IV. His appearance to the eleven with the commission he gave them to set up his kingdom in the world, and full instructions and credentials in order thereunto,, ver. 14-18. V. His ascension into heaven, the apostles' close application to their work, and God's owning of them in it, ver. 19, 20.
Adam Clarke: Commentary on the Bible - 1831
Early in the morning after the Sabbath, the three Marys come to the sepulcher, bringing sweet spices to embalm the body, Mar 16:1-4. They see an angel who announces the resurrection of our Lord, Mar 16:5-8. Jesus appears to Mary Magdalene, who goes and tells the disciples, Mar 16:9-11. He appears also to the two disciples who were going into the country, who also tell it to the rest, Mar 16:12, Mar 16:13. Afterwards he appears unto the eleven, and commissions them to preach the Gospel to all mankind, Mar 16:14-16. And promises to endue them with power to work miracles, Mar 16:17, Mar 16:18. He is received up into heaven, Mar 16:19. And they go forth to preach and work miracles, Mar 16:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 16:1, An Angel declares the resurrection of Christ to three women; Mar 16:9, Christ himself appears to Mary Magdalene; Mar 16:12, to two going into the country; Mar 16:14, then to the apostles; Mar 16:15, whom he sends forth to preach the gospel; Mar 16:19, and ascends into heaven.
16:116:1: Եւ իբրեւ անց շաբաթն, Մարիամ Մագդաղենացի՝ եւ Մարիամ Յակովբա՛յ՝ եւ Սողովմէ՝ չոգան պատրաստեցին խունկս, զի եկեսցեն օծցե՛ն զնա[936]։ [936] Ոսկան. Եկեսցեն եւ օծցեն։
1 Եւ երբ շաբաթն անցաւ, Մարիամ Մագդաղենացին, Յակոբոսի մայր Մարիամը եւ Սաղոմէն գնացին խնկի պատրաստութիւն տեսան, որպէսզի գան եւ օծեն նրա մարմինը
16 Երբ շաբաթը անցաւ, Մարիամ Մագդաղենացին եւ Յակոբոսին մայրը Մարիամը եւ Սողովմէն խունկեր ծախու առին, որպէս զի երթան օծեն զանիկա։
Եւ իբրեւ անց շաբաթն, Մարիամ Մագդաղենացի եւ Մարիամ Յակովբայ եւ Սողովմէ չոգան պատրաստեցին խունկս, զի եկեսցեն օծցեն զնա:

16:1: Եւ իբրեւ անց շաբաթն, Մարիամ Մագդաղենացի՝ եւ Մարիամ Յակովբա՛յ՝ եւ Սողովմէ՝ չոգան պատրաստեցին խունկս, զի եկեսցեն օծցե՛ն զնա[936]։
[936] Ոսկան. Եկեսցեն եւ օծցեն։
1 Եւ երբ շաբաթն անցաւ, Մարիամ Մագդաղենացին, Յակոբոսի մայր Մարիամը եւ Սաղոմէն գնացին խնկի պատրաստութիւն տեսան, որպէսզի գան եւ օծեն նրա մարմինը
16 Երբ շաբաթը անցաւ, Մարիամ Մագդաղենացին եւ Յակոբոսին մայրը Մարիամը եւ Սողովմէն խունկեր ծախու առին, որպէս զի երթան օծեն զանիկա։
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16:11: По прошествии субботы Мария Магдалина и Мария Иаковлева и Саломия купили ароматы, чтобы идти помазать Его.
16:1  καὶ διαγενομένου τοῦ σαββάτου μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ [τοῦ] ἰακώβου καὶ σαλώμη ἠγόρασαν ἀρώματα ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν.
16:1. Καὶ (And) διαγενομένου ( of-having-had-became-through ) τοῦ (of-the-one) σαββάτου (of-a-sabbath,"[ἡ] "[the-one]"Μαρία (a-Maria) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) καὶ (and) Μαρία (a-Maria) ἡ (the-one) [τοῦ] "[of-the-one]"Ἰακώβου (of-an-Iakobos) καὶ (and) Σαλώμη (a-Salome) ἠγόρασαν (they-gathered-to) ἀρώματα (to-aromas) ἵνα (so) ἐλθοῦσαι ( having-had-came ) ἀλείψωσιν (they-might-have-smeared-along) αὐτόν. (to-it)
16:1. et cum transisset sabbatum Maria Magdalene et Maria Iacobi et Salome emerunt aromata ut venientes unguerent eumAnd when the sabbath was past, Mary Magdalen and Mary the mother of James and Salome bought sweet spices, that coming, they might anoint Jesus.
1. And when the sabbath was past, Mary Magdalene, and Mary the of James, and Salome, bought spices, that they might come and anoint him.
16:1. And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome bought aromatic spices, so that when they arrived they could anoint Jesus.
16:1. And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.
And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him:

1: По прошествии субботы Мария Магдалина и Мария Иаковлева и Саломия купили ароматы, чтобы идти помазать Его.
16:1  καὶ διαγενομένου τοῦ σαββάτου μαρία ἡ μαγδαληνὴ καὶ μαρία ἡ [τοῦ] ἰακώβου καὶ σαλώμη ἠγόρασαν ἀρώματα ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν.
16:1. et cum transisset sabbatum Maria Magdalene et Maria Iacobi et Salome emerunt aromata ut venientes unguerent eum
And when the sabbath was past, Mary Magdalen and Mary the mother of James and Salome bought sweet spices, that coming, they might anoint Jesus.
16:1. And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome bought aromatic spices, so that when they arrived they could anoint Jesus.
16:1. And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8: В повествовании о воскресении Господа Иисуса Христа евангелист Марк имеет некоторые особенности по сравнению с Матфеем. Он упоминает о трех женщинах, ходивших помазать тело Христа - Матфей о двух. Имена этих трех женщин те же, какие названы в XV, 40: ст. Только вторая Мария названа не матерью Иакова, а просто Иаковлевой. Один евангелист Марк (да еще Лука) говорит, что женщины пошли для того, чтобы помазать тело Христа ароматами, т.е. душистыми мазями, которые они купили по миновании субботы. Очевидно, хотели с своей стороны намастить тело Христа как можно больше, хотя, вероятно, знали, что об этом позаботился уже Иосиф, погребавший Христа. Тогда они этого сделать не успели, так как наступил уже субботний покой. Теперь же могли это сделать, так как к вечеру субботы разрешалось открывать лавки: начинался уже новый день. - И весьма рано... при восходе солнца. Было так рано, что солнце еще только начинало восходить (anateilantoV - прич. настоящ, времени, совершенно точно обозначающее очень раннее время, ср. Ин XX, 1; Лк XXIV, 1). Небо чуть забелелось (блаж. Августин). Та же мысль выражена и ев. Матфеем а слове: "на рассвете" [В начале апреля солнце в Иерусалиме восходит часу в 6-м. (Лагранж)]. - Вошедши во гроб. Гробница представляла собою довольно большое помещение, куда можно было войти сразу двум-трем. - Юношу... т.е. Ангела (ср. Мф, 2-й ст. ). - На правой стороне. Это не тот Ангел, о котором упоминает ев. Матфей: тот сидел на камне, отваленном от гроба и, значит, вне гроба. - Ужаснулись. Очевидно, вид Ангела в белом одеянии произвел ужас в женщинах. Может быть, евангелист хочет сказать, что их повергло в ужас и отсутствие тела Иисусова во гробе. - И Петру. Это упоминание о Петре вполне естественно в Ев. Марка, написанном со слов Ап. Петра. Может быть, Ангел и действительно велел прежде всего или особенно сообщить о воскресении наиболее огорченному смертью Христа ученику. - Как Он сказал вам (см. XIV, 28). Господь сказал это ученикам своим, но и женщины, очевидно, не были лишены надежды увидеть Его в Галилее. - Трепет и ужас. Ев. Марк вовсе не говорит о чувстве радости; какое, по ев. Матфею, наряду со страхом, испытывали в это время мироносицы. Точно также ев. Марк оттеняет то обстоятельство, что они ничего никому не сказали, по чувству овладевшего ими страха. В этом он опять отличается от Матфея (Мф XXVIII, 8). Разрешить это противоречие в сказаниях двух евангелистов, кажется, лучше всего тем соображением, что евангелисты имеют в виду различных женщин: один говорит о тех, которые рассказали, другой - о тех, которые смолчали [Годе делает предположение, что сообщение Марка (ст. 8) и сообщение Луки (XXIV, 9) относятся к различным моментам времени - первое к самому первому моменту по возвращении мироносиц, а второе к тому времени, когда явилась к апостолам Мария Магдалина].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 And when they looked, they saw that the stone was rolled away: for it was very great. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here,

I. The affectionate visit which the good women that had attended Christ, now made it to his sepulchre--not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, v. 1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, John xix. 39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it.

II. The care they were in about the rolling away of the stone, and the superseding of that care (v. 3, 4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation.

III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him.

1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God.

2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us.

3. He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (v. 6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified." Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (1 Cor. ii. 2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; "The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him." He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Rev. i. 18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Rev. v. 6. (2.) "It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen."

4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone.

(1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them," said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair." Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them.

(2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;" to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee." Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him.

(3.) They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Matt. xxvi. 32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note, [1.] All the meetings between Christ and his disciples are of his own appointing. [2.] Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name. [3.] In all meetings between Christ and his disciples, he is the most forward. He goes before you.

IV. The account which the women did bring of this to the disciples (v. 8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.
Adam Clarke: Commentary on the Bible - 1831
16:1: And anoint him - Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.
Albert Barnes: Notes on the Bible - 1834
16:1
Sweet spices - "Aromatics." Substances used in embalming. The idea of sweetness is not, however, implied in the original. Many of the substances used for embalming were "bitter" - as, for example, myrrh - and none of them, perhaps, could properly be called "sweet." The word "spices" expresses all that there is in the original.
Anoint him - Embalm him, or apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again; and the fact that they did not "expect" he would rise, gives more strength to the evidence for his resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: when: Mar 15:42; Mat 28:1-10; Luk 23:54, Luk 23:56, Luk 24:1-12; Joh 19:31, Joh 20:1-10
Mary Magdalene: Mar 15:40, Mar 15:47; Luk 24:10; Joh 19:25
sweet: Mar 14:3, Mar 14:8; Ch2 16:14; Joh 19:40
John Gill
16:1 And when the sabbath was past,.... "In the end of it", as Matthew says, Mt 28:1; not "when it was the sabbath", as the Arabic version reads; for it was not lawful to buy spices, and anoint with on the sabbath day; See Gill on Mt 28:1.
Mary Magdalene, and Mary, the mother of James, and Salome; who was the wife of Zebedee, and the mother of the other James and John:
had bought sweet spices; or "brought", as the Vulgate Latin, and all the Oriental versions read; for though the women might have bought some on the preparation day, the day before the sabbath, the same evening that Christ was buried, Lk 23:56, yet, they might buy more for the same purpose, after the sabbath was over: for this there was a particular market at Jerusalem (d); for we are a told, that
"there were there three markets, one by another; in the first of which were sold, all kinds of precious things, silks, and embroidered work; in the second, various kinds of fruits and herbs; and in the third, all kinds of spices.''
That they might come and anoint him; with those sweet spices, as was the manner of the Jews: hence we read (e) of, , "the spices of the dead"; which were used to expel an ungrateful savour: this they did, out of affection to Christ, but seemed to have no faith in his resurrection, though he had told them of it, which they had forgot. The Vulgate Latin reads, "that they might anoint Jesus"; the Ethiopic version, "anoint his body": but the Arabic thus, "anoint the sepulchre"; his body being anointed before, and wound up by Joseph and Nicodemus; and therefore they came to strew the sepulchre with spices and ointments, and give it a sweet perfume. Though it seems most likely, that they came to anoint his body; for this was one of the things which was customary in Israel to do to dead men, as Maimonides (f) observes, , "they anoint him with various sorts of spices".
(d) Jechus Haabot, p. 24. Ed. Hottinger. (e) Misn. Betacot, c. 8. sect. 6. & Barrenors in ib. T. Hieros. Beracot, fol. 12. 2. (f) Hiichot Ebel, c. 4. sect. 1.
John Wesley
16:1 Mt 28:1; Lk 24:1; Jn 20:1.
Robert Jamieson, A. R. Fausset and David Brown
16:1 ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mt 28:1-10, Mt 28:16-20; Luke 24:1-51; Jn 20:1-2, John 20:11-29). (Mark 16:1-20)
when the sabbath was past--that is, at sunset of our Saturday.
Mary Magdalene--(See on Lk 8:2).
Mary the mother of James--James the Less (see Mk 15:40).
and Salome--the mother of Zebedee's sons (compare Mk 15:40 with Mt 27:56).
had bought sweet spices, that they might come and anoint him--The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Lk 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on Jn 19:40.
16:216:2: Եւ ընդ առաւօտս միաշաբաթւոյն գա՛ն ՚ի գերեզմանն ընդ արեւագալն[937], [937] Բազումք. Միաշաբաթուն։
2 Եւ կիրակի օրը, առաւօտեան, արեւածագին եկան գերեզման
2 Մէկշաբթի առտուն շատ կանուխ, երբ արեւը կը ծագէր, գացին գերեզմանը
Եւ ընդ առաւօտս միաշաբաթուն գան ի գերեզմանն ընդ արեւագալն:

16:2: Եւ ընդ առաւօտս միաշաբաթւոյն գա՛ն ՚ի գերեզմանն ընդ արեւագալն[937],
[937] Բազումք. Միաշաբաթուն։
2 Եւ կիրակի օրը, առաւօտեան, արեւածագին եկան գերեզման
2 Մէկշաբթի առտուն շատ կանուխ, երբ արեւը կը ծագէր, գացին գերեզմանը
zohrab-1805▾ eastern-1994▾ western am▾
16:22: И весьма рано, в первый [день] недели, приходят ко гробу, при восходе солнца,
16:2  καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου.
16:2. καὶ (And) λίαν (to-exceedingly) πρωὶ (unto-early) [τῇ] "[unto-the-one]"μιᾷ (unto-one) των (of-the-ones) σαββάτων (of-sabbaths) ἔρχονται ( they-cometh ) ἐπὶ (upon) τὸ (to-the-one) μνημεῖον (to-a-rememberlet-of) ἀνατείλαντος (of-having-finished-up) τοῦ (of-the-one) ἡλίου. (of-a-sun)
16:2. et valde mane una sabbatorum veniunt ad monumentum orto iam soleAnd very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen.
2. And very early on the first day of the week, they come to the tomb when the sun was risen.
16:2. And very early in the morning, on the first of the Sabbaths, they went to the tomb, the sun having now risen.
16:2. And very early in the morning the first [day] of the week, they came unto the sepulchre at the rising of the sun.
And very early in the morning the first [day] of the week, they came unto the sepulchre at the rising of the sun:

2: И весьма рано, в первый [день] недели, приходят ко гробу, при восходе солнца,
16:2  καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου.
16:2. et valde mane una sabbatorum veniunt ad monumentum orto iam sole
And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen.
16:2. And very early in the morning, on the first of the Sabbaths, they went to the tomb, the sun having now risen.
16:2. And very early in the morning the first [day] of the week, they came unto the sepulchre at the rising of the sun.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:2: Very early in the morning, - This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John.
The following observations from Lightfoot will serve to illustrate this subject.
"The distinction of the twilight among the rabbins was this: -
"I. איילחא השחרא The hinde of the morning - the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect - על איילת השחר. See also Rev 22:16, I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre.
"II. משיכיר בי הכלת ללב When one may distinguish between purple color and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple color and white. R. Eliezer saith, Between purple color and green. Before this time was obscurum adhue caeptae lucis, the obscurity of the begun light, as Tacitus's expression is.
"III. משיארו המזרח When the east begins to lighten.
"IV. בנץ החמה Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, etc.
"According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, Τῃ επιφωσκουσῃ, As it began to dawn. According to the second, John's, Πρωΐ σκοτιας ετι ουσης, Early in the morning when it was yet dark. To the third, Luke's, Ορθρου βαθεως, Very early in the morning. To the fourth, Mark's, Λιαν πρωΐ, Very early in the morning. And yet, Ανατειλαντος του ἡλιου, At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the reconciling them together is very easy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: Mr. West supposes that the women made two different visits to the sepulchre, and, in consequence of that, two distinct reports to the disciples; that Mary Magdalene, with the other Mary and Salome, set out not only early, but very early in the morning, λιαν [Strong's G3029], πρωι [Strong's G4404], i. e., before the time appointed to meet Joanna and the other women there. (Luk 24:10). This interpretation, which is adopted by several eminent writers, is very probable, and reconciles the apparent discrepancy in the evangelists.
Mat 28:1; Luk 24:1; Joh 20:1
John Gill
16:2 And very early in the morning, the first day of the week,.... See Gill on Mt 28:1.
They came to the sepulchre at the rising of the sun; of the sun of righteousness, as Mr. Mede observes; or rather, of the natural sun: for though it was dark when they set out, and when it dawned towards the first day, yet by that time that they all got to the sepulchre, the sun was rising; the Jews say (g), that
"from the ascending of the morning, or break of day, until the sun rises, is an hour and a half.''
And so much time may very well be allowed the women, from their setting out, to their coming to the sepulchre. Moreover, they say (h), that
"from the hind of the morning, to the time the east is enlightened, a man may walk four miles, and from the time that the east is enlightened, , "until the sun rises", four miles.''
But women must not be thought to walk so fast: let it be observed, that Christ, who is called the hind of the morning, Ps 22:1 (title, "Aijeleth Shahar"), and the morning star, Rev_ 22:16, rose at this time.
(g) Piske Tosaphot in Pesach. art. 44. (h) T. Hieros. Beracot, fol. 2. 3. Bereshit Rabba, sect. 50. fol. 45. 2.
John Wesley
16:2 At the rising of the sun - They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone was rolled away, Mt 28:1; Lk 24:1; Jn 20:1. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.
Robert Jamieson, A. R. Fausset and David Brown
16:2 very early in the morning--(See on Mt 28:1).
the first day of the week, they came unto the sepulchre at the rising of the sun--not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.
16:316:3: եւ ասէին ցմիմեանս. Ո՞վ թաւալեցուսցէ մեզ զվէմն ՚ի դրաց գերեզմանին[938]։ [938] Ոմանք. Ո՞ թաւալեցուսցէ։
3 Եւ ասում էին միմեանց. «Քարը գերեզմանի դռնից մեզ համար ո՞վ պիտի գլորի»
3 Ու իրարու կ’ըսէին. «Քարը ո՞վ պիտի գլորէ մեզի գերեզմանին դռնէն»,
Եւ ասէին ցմիմեանս. Ո՞վ թաւալեցուսցէ մեզ զվէմն ի դրաց գերեզմանին:

16:3: եւ ասէին ցմիմեանս. Ո՞վ թաւալեցուսցէ մեզ զվէմն ՚ի դրաց գերեզմանին[938]։
[938] Ոմանք. Ո՞ թաւալեցուսցէ։
3 Եւ ասում էին միմեանց. «Քարը գերեզմանի դռնից մեզ համար ո՞վ պիտի գլորի»
3 Ու իրարու կ’ըսէին. «Քարը ո՞վ պիտի գլորէ մեզի գերեզմանին դռնէն»,
zohrab-1805▾ eastern-1994▾ western am▾
16:33: и говорят между собою: кто отвалит нам камень от двери гроба?
16:3  καὶ ἔλεγον πρὸς ἑαυτάς, τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου;
16:3. καὶ (And) ἔλεγον (they-were-forthing) πρὸς (toward) ἑαυτάς (to-selves,"Τίς (What-one) ἀποκυλίσει (it-shall-roll-off) ἡμῖν (unto-us) τὸν (to-the-one) λίθον (to-a-stone) ἐκ (out) τῆς (of-the-one) θύρας (of-a-portal) τοῦ (of-the-one) μνημείου; (of-a-rememberlet-of?"
16:3. et dicebant ad invicem quis revolvet nobis lapidem ab ostio monumentiAnd they said one to another: Who shall roll us back the stone from the door of the sepulchre?
3. And they were saying among themselves, Who shall roll us away the stone from the door of the tomb?
16:3. And they said to one another, “Who will roll back the stone for us, away from the entrance of the tomb?”
16:3. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
And they said among themselves, Who shall roll us away the stone from the door of the sepulchre:

3: и говорят между собою: кто отвалит нам камень от двери гроба?
16:3  καὶ ἔλεγον πρὸς ἑαυτάς, τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου;
16:3. et dicebant ad invicem quis revolvet nobis lapidem ab ostio monumenti
And they said one to another: Who shall roll us back the stone from the door of the sepulchre?
16:3. And they said to one another, “Who will roll back the stone for us, away from the entrance of the tomb?”
16:3. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: Who: Mar 15:46, Mar 15:47; Mat 27:60-66
John Gill
16:3 And they said among themselves,.... Either before they set out, or as they were going along:
who shall roll us away the stone from the door of the sepulchre? Which they saw was placed there by Joseph, or his orders: this was the only difficulty they had, that they were aware of; for they seem to know nothing of the sealing of the stone, and of the watch that was set to guard the sepulchre: things which were done on the sabbath day, on which they rested: for had they, in all likelihood they would never have attempted to have gone to it; the guard of soldiers would have been a sufficient discouragement: but all their concern was, how, and by whom, the stone should be rolled away, that lay at the door of the sepulchre; and perhaps their concern might be, not only on account of the largeness of the stone, as being too much for them to remove, but because such a stone defiled by touching it, according to the Jewish traditions (i).
(i) Misn. Oholot, c. 2. sect 4.
John Wesley
16:3 Who shall roll us away the stone - This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers there.
Robert Jamieson, A. R. Fausset and David Brown
16:3 they said among themselves--as they were approaching the sacred spot.
Who shall roll us away the stone from the door of the sepulchre? . . . for it was very great--On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away?
16:416:4: Եւ հայեցեալ տեսին՝ զի թաւալեցուցեա՛լ էր զվէմն ՚ի գերեզմանէն. քանզի էր մե՛ծ յոյժ[939]։ [939] Ոսկան. Թաւալեցուցեալ էր վէմն։
4 Եւ նայեցին ու տեսան, որ գերեզմանից քարը գլորուած էր. եւ այն շատ մեծ էր
4 Ու նայեցան տեսան որ քարը գլորուած էր, վասն զի շատ մեծ էր։
եւ հայեցեալ տեսին զի թաւալեցուցեալ էր զվէմն ի գերեզմանէն.) քանզի էր մեծ յոյժ:

16:4: Եւ հայեցեալ տեսին՝ զի թաւալեցուցեա՛լ էր զվէմն ՚ի գերեզմանէն. քանզի էր մե՛ծ յոյժ[939]։
[939] Ոսկան. Թաւալեցուցեալ էր վէմն։
4 Եւ նայեցին ու տեսան, որ գերեզմանից քարը գլորուած էր. եւ այն շատ մեծ էր
4 Ու նայեցան տեսան որ քարը գլորուած էր, վասն զի շատ մեծ էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: И, взглянув, видят, что камень отвален; а он был весьма велик.
16:4  καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀποκεκύλισται ὁ λίθος, ἦν γὰρ μέγας σφόδρα.
16:4. καὶ (And) ἀναβλέψασαι ( having-viewed-up ) θεωροῦσιν (they-surveileth-unto) ὅτι (to-which-a-one) ἀνακεκύλισται (it-had-come-to-be-rolled-up) ὁ (the-one) λίθος, (a-stone) ἦν (it-was) γὰρ (therefore) μέγας (great) σφόδρα . ( to-vehemented )
16:4. et respicientes vident revolutum lapidem erat quippe magnus valdeAnd looking, they saw the stone rolled back. For it was very great.
4. and looking up, they see that the stone is rolled back: for it was exceeding great.
16:4. And looking, they saw that the stone was rolled back. For certainly it was very large.
16:4. And when they looked, they saw that the stone was rolled away: for it was very great.
And when they looked, they saw that the stone was rolled away: for it was very great:

4: И, взглянув, видят, что камень отвален; а он был весьма велик.
16:4  καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀποκεκύλισται ὁ λίθος, ἦν γὰρ μέγας σφόδρα.
16:4. et respicientes vident revolutum lapidem erat quippe magnus valde
And looking, they saw the stone rolled back. For it was very great.
16:4. And looking, they saw that the stone was rolled back. For certainly it was very large.
16:4. And when they looked, they saw that the stone was rolled away: for it was very great.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:4: For it was very great - This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and Eusebius. "Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away." They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aromatics which they had brought to finish the embalming.
Albert Barnes: Notes on the Bible - 1834
16:4
It was very great - These words belong to the third verse: "Who shall roll us away the stone from the door of the sepulchre?" for, the evangelist adds, it was very great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: they saw: Mat 28:2-4; Luk 24:2; Joh 20:1
Geneva 1599
16:4 And when they (a) looked, they saw that the stone was rolled away: for it was very great.
(a) When they cast their eyes toward the sepulchre.
John Gill
16:4 And when they looked,.... Towards the sepulchre, as they came near it:
they saw that the stone was rolled away; they perceived it lay at some distance from the door of the sepulchre, which doubtless was very grateful, and matter of rejoicing to them:
for it was very great; these words are to be read, in connection with the preceding verse; for they are not a reason, why when they looked towards the sepulchre, they saw the stone rolled, because it was a very large one, and so easily to be seen at a distance; but a reason why they were so thoughtful and concerned, who should roll it away for them, it being so big, that they could not think that they were able to do it themselves.
16:516:5: Եւ մտեալ ՚ի ներքս ՚ի գերեզմանն, տեսին երիտասա՛րդ մի՝ զի նստէ՛ր ընդ աջմէ կողմանէ՝ զգեցեալ պատմուճան սպիտակ, եւ զարհուրեցա՛ն։
5 Եւ ներս, գերեզման մտնելով՝ տեսան մի երիտասարդի, որ նստած էր աջ կողմը՝ սպիտակ պատմուճան հագած. եւ զարհուրեցին
5 Գերեզմանէն ներս մտնելով՝ երիտասարդ մը տեսան, որ աջ կողմը նստեր էր ճերմակ պատմուճան հագած ու զարհուրեցան։
Եւ մտեալ ի ներքս ի գերեզմանն` տեսին երիտասարդ մի զի նստէր ընդ աջմէ կողմանէ` զգեցեալ պատմուճան սպիտակ, եւ զարհուրեցան:

16:5: Եւ մտեալ ՚ի ներքս ՚ի գերեզմանն, տեսին երիտասա՛րդ մի՝ զի նստէ՛ր ընդ աջմէ կողմանէ՝ զգեցեալ պատմուճան սպիտակ, եւ զարհուրեցա՛ն։
5 Եւ ներս, գերեզման մտնելով՝ տեսան մի երիտասարդի, որ նստած էր աջ կողմը՝ սպիտակ պատմուճան հագած. եւ զարհուրեցին
5 Գերեզմանէն ներս մտնելով՝ երիտասարդ մը տեսան, որ աջ կողմը նստեր էր ճերմակ պատմուճան հագած ու զարհուրեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: И, войдя во гроб, увидели юношу, сидящего на правой стороне, облеченного в белую одежду; и ужаснулись.
16:5  καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν.
16:5. καὶ (And) εἰσελθοῦσαι ( having-had-came-into ) εἰς (into) τὸ (to-the-one) μνημεῖον (to-a-rememberlet-of) εἶδον (they-had-seen) νεανίσκον (to-youthed-of) καθήμενον ( to-sitting-down ) ἐν (in) τοῖς (unto-the-ones) δεξιοῖς ( unto-right-belonged ) περιβεβλημένον (to-having-had-come-to-be-casted-about) στολὴν (to-a-setting) λευκήν, (to-white,"καὶ (and) ἐξεθαμβήθησαν. (they-were-astonished-out-unto)
16:5. et introeuntes in monumento viderunt iuvenem sedentem in dextris coopertum stola candida et obstipueruntAnd entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.
5. And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they were amazed.
16:5. And upon entering the tomb, they saw a young man sitting on the right side, covered with a white robe, and they were astonished.
16:5. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted:

5: И, войдя во гроб, увидели юношу, сидящего на правой стороне, облеченного в белую одежду; и ужаснулись.
16:5  καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν.
16:5. et introeuntes in monumento viderunt iuvenem sedentem in dextris coopertum stola candida et obstipuerunt
And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished.
16:5. And upon entering the tomb, they saw a young man sitting on the right side, covered with a white robe, and they were astonished.
16:5. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
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
16:5
Sitting on the right side - As they entered. The sepulchre was large enough to admit persons to go into it; not unlike, in that respect, our vaults.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: entering: Luk 24:3; Joh 20:8
a young: This appears to have been a different angel from that mentioned by Matthew. The latter sat in the porch of the tomb, and had assumed a terrible appearance to overawe the guard. (Mat 28:1); but this appeared as a young man, within the sepulchre, in the inner apartment. The two angels spoken of by John (Joh 20:11) appeared some time after these; but whether they were the same or different cannot be ascertained; nor whether the angels which manifested themselves to the second party of women, recorded by Luke (Luk 24:4), were the same or different. Dan 10:5, Dan 10:6; Mat 28:3; Luk 24:4, Luk 24:5; Joh 20:11, Joh 20:12
and they: Mar 6:49, Mar 6:50; Dan 8:17, Dan 10:7-9, Dan 10:12; Luk 1:12, Luk 1:29, Luk 1:30
Geneva 1599
16:5 And entering into the (b) sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
(b) Into the cave out of which the sepulchre was cut.
John Gill
16:5 And entering into the sepulchre,.... For the sepulchres of the Jews were made so large, that persons might go into them: the rule for making them is this (k);
"he that sells ground to his neighbour to make a burying place, or that receives of his neighbour to make a burying place, must make the inside of the cave four cubits by six, and open in it eight graves; three here, and three there, and two over against them: and the graves must be four cubits long, and seven high, and six broad. R. Simeon says, he must take the inside of the cave six cubits by eight, and open within thirteen graves: four here, and four there, and three over against them; and one on the right hand of the door, and one on the left; and he must make, "a court", at the mouth of the cave, six by six, according to the bier, and those that bury; and he must open in the midst of it two caves, one here and another there. R. Simeon says, four at the four sides; R. Simeon ben Gamaliel says, all is according to the nature of the rock.''
Now it was in the court that the women entered, where the bier was to be put down by the bearers; and where they could look into the sepulchre, and the several caves and graves in it, and what were in them. So Maimonides says (l),
"they dig caves in the earth, and make a grave on, the side of the cave, and bury in; it.''
And there being a door into one of these caves, persons might enter in, and see where the graves were, and the bodies lay.
They saw a young man; an angel; as angels used to appear in the form of men: nor is this any contradiction to John's account, who says there were two angels, one at the head, and another at the feet, Jn 20:12; since Mark does not say there was no more than one; besides, John relates what Mary Magdalene saw, when alone, and Mark what all the women saw:
sitting on the right side; from whence we learn, on what side of the door of the sepulchre Christ was laid, according to the above description of one:
clothed long white garment: See Gill on Mt 28:3; which was as white as snow:
and they were affrighted; at the sight of him; not expecting such a vision, but to have seen, the body of their Lord.
(k) Misn. Bava Bathra, c. 6. sect. 8. (l) Maimon. Hilch. Ebel, c. 4. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
16:5 entering into the sepulchre, they saw a young man--In Mt 28:2 he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In Matthew he is represented as sitting on the stone outside the sepulchre; but since even there he says, "Come, see the place where the Lord lay" (Mt 28:6), he seems, as ALFORD says, to have gone in with them from without; only awaiting their arrival to accompany them into the hallowed spot, and instruct them about it.
sitting on the right side--having respect to the position in which His Lord had lain there. This trait is peculiar to Mark; but compare Lk 1:11.
clothed in a long white garment--On its length, see Is 6:1; and on its whiteness, see on Mt 28:3.
and they were affrighted.
16:616:6: Եւ նա ասէ ցնոսա. Մի՛ երկնչիք. զՅիսուս խնդրէք զՆազովրացի զխաչելեա՛լն, յարեա՛ւ՝ չէ՛ աստ. ահաւադիկ տեղին ուր եդին զնա։
6 Եւ նա ասաց նրանց. «Մի՛ վախեցէք, դուք Յիսուսին էք փնտռում՝ խաչուած Նազովրեցուն. նա յարութիւն առաւ, այստեղ չէ: Ահաւասիկ այն տեղը, ուր նրան դրել էին
6 Անիկա ըսաւ անոնց. «Մի՛ զարհուրիք, Յիսուս Նազովրեցին կը փնտռէք, որ խաչուեցաւ։ Անիկա յարութիւն առաւ, հոս չէ։ Ահա այն տեղը ուր դրին զանիկա։
Եւ նա ասէ ցնոսա. Մի՛ երկնչիք. զՅիսուս խնդրէք զՆազովրեցի զխաչելեալն, յարեաւ, չէ աստ. ահաւադիկ տեղին ուր եդին զնա:

16:6: Եւ նա ասէ ցնոսա. Մի՛ երկնչիք. զՅիսուս խնդրէք զՆազովրացի զխաչելեա՛լն, յարեա՛ւ՝ չէ՛ աստ. ահաւադիկ տեղին ուր եդին զնա։
6 Եւ նա ասաց նրանց. «Մի՛ վախեցէք, դուք Յիսուսին էք փնտռում՝ խաչուած Նազովրեցուն. նա յարութիւն առաւ, այստեղ չէ: Ահաւասիկ այն տեղը, ուր նրան դրել էին
6 Անիկա ըսաւ անոնց. «Մի՛ զարհուրիք, Յիսուս Նազովրեցին կը փնտռէք, որ խաչուեցաւ։ Անիկա յարութիւն առաւ, հոս չէ։ Ահա այն տեղը ուր դրին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Он же говорит им: не ужасайтесь. Иисуса ищете Назарянина, распятого; Он воскрес, Его нет здесь. Вот место, где Он был положен.
16:6  ὁ δὲ λέγει αὐταῖς, μὴ ἐκθαμβεῖσθε· ἰησοῦν ζητεῖτε τὸν ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν.
16:6. ὁ (The-one) δὲ (moreover) λέγει (it-fortheth) αὐταῖς (unto-them,"Μὴ (Lest) ἐκθαμβεῖσθε: (ye-should-be-astonished-out-unto,"Ἰησοῦν (to-an-Iesous) ζητεῖτε (ye-seek-unto,"τὸν (to-the-one) Ναζαρηνὸν (to-Nazarean) τὸν (to-the-one) ἐσταυρωμένον: (to-having-had-come-to-be-en-staked,"ἠγέρθη, (it-was-roused,"οὐκ (not) ἔστιν (it-be) ὧδε: (unto-which-moreover,"ἴδε (thou-should-have-had-seen,"ὁ (the-one) τόπος (an-occasion) ὅπου (to-which-of-whither) ἔθηκαν (they-placed) αὐτόν: (to-it,"
16:6. qui dicit illis nolite expavescere Iesum quaeritis Nazarenum crucifixum surrexit non est hic ecce locus ubi posuerunt eumWho saith to them: Be not affrighted. you seek Jesus of Nazareth, who was crucified. He is risen: he is not here. Behold the place where they laid him.
6. And he saith unto them, Be not amazed: ye seek Jesus, the Nazarene, which hath been crucified: he is risen; he is not here: behold, the place where they laid him!
16:6. And he said to them, “Do not become frightened. You are seeking Jesus of Nazareth, the Crucified One. He has risen. He is not here. Behold, the place where they laid him.
16:6. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.
And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him:

6: Он же говорит им: не ужасайтесь. Иисуса ищете Назарянина, распятого; Он воскрес, Его нет здесь. Вот место, где Он был положен.
16:6  ὁ δὲ λέγει αὐταῖς, μὴ ἐκθαμβεῖσθε· ἰησοῦν ζητεῖτε τὸν ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν.
16:6. qui dicit illis nolite expavescere Iesum quaeritis Nazarenum crucifixum surrexit non est hic ecce locus ubi posuerunt eum
Who saith to them: Be not affrighted. you seek Jesus of Nazareth, who was crucified. He is risen: he is not here. Behold the place where they laid him.
16:6. And he said to them, “Do not become frightened. You are seeking Jesus of Nazareth, the Crucified One. He has risen. He is not here. Behold, the place where they laid him.
16:6. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid 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
16:6: Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, Mat 2:23; but as it was under this name that he was crucified, Joh 19:19, the angel here, and the apostles after, have given him the same name, Act 4:10, etc. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evil, and serves sufficiently to mark us out. Let us be contented to bear it, and thus carry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Be not: Mat 14:26, Mat 14:27, Mat 28:4, Mat 28:5; Rev 1:17, Rev 1:18
Ye seek: Psa 105:3, Psa 105:4; Pro 8:17
Jesus: Joh 19:19, Joh 19:20; Act 2:22, Act 2:23, Act 4:10, Act 10:38-40
he is risen: Mar 9:9, Mar 9:10, Mar 10:34; Psa 71:20; Mat 12:40, Mat 28:6, Mat 28:7; Luk 24:4-8, Luk 24:20-27, Luk 24:46; Joh 2:19-22; Co1 15:3-7
John Gill
16:6 And he saith unto them, be not affrighted,.... See Gill on Mt 28:5, Mt 28:6, where the same things, and almost in the same words, are said as here.
Robert Jamieson, A. R. Fausset and David Brown
16:6 he saith unto them, Be not affrighted--a stronger word than "Fear not" in Matthew (Mt 28:5).
Ye seek Jesus of Nazareth, which was crucified!--"the Nazarene, the Crucified,"
he is risen; he is not here--(See on Lk 24:5-6).
behold the place where they laid him--(See on Mt 28:6).
16:716:7: Այլ երթա՛յք ասացէ՛ք ցաշակերտս նորա եւ ցՊե՛տրոս, եթէ ահա՝ յառաջագոյն երթայ քան զձեզ ՚ի Գալիլեա, ա՛նդ տեսանիցէք զնա՝ որպէս ասա՛ցն ձեզ[940]։ [940] Ոմանք. Ցաշակերտսն նորա։
7 Բայց գնացէք ասացէ՛ք նրա աշակերտներին եւ Պետրոսին, թէ՝ ահա նա ձեզնից առաջ գնում է Գալիլիա. այնտե՛ղ կը տեսնէք նրան, ինչպէս ձեզ ասել էր»
7 Ուրեմն գացէ՛ք, ըսէ՛ք անոր աշակերտներուն եւ Պետրոսին, թէ ահա ձեզմէ առաջ Գալիլիա կ’երթայ. հոն պիտի տեսնէք զանիկա՝ ինչպէս ձեզի ըսաւ»։
Այլ երթայք, ասացէք ցաշակերտս նորա եւ ցՊետրոս, եթէ ահա յառաջագոյն երթայ քան զձեզ ի Գալիլեա, անդ տեսանիցէք զնա, որպէս ասացն ձեզ:

16:7: Այլ երթա՛յք ասացէ՛ք ցաշակերտս նորա եւ ցՊե՛տրոս, եթէ ահա՝ յառաջագոյն երթայ քան զձեզ ՚ի Գալիլեա, ա՛նդ տեսանիցէք զնա՝ որպէս ասա՛ցն ձեզ[940]։
[940] Ոմանք. Ցաշակերտսն նորա։
7 Բայց գնացէք ասացէ՛ք նրա աշակերտներին եւ Պետրոսին, թէ՝ ահա նա ձեզնից առաջ գնում է Գալիլիա. այնտե՛ղ կը տեսնէք նրան, ինչպէս ձեզ ասել էր»
7 Ուրեմն գացէ՛ք, ըսէ՛ք անոր աշակերտներուն եւ Պետրոսին, թէ ահա ձեզմէ առաջ Գալիլիա կ’երթայ. հոն պիտի տեսնէք զանիկա՝ ինչպէս ձեզի ըսաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Но идите, скажите ученикам Его и Петру, что Он предваряет вас в Галилее; там Его увидите, как Он сказал вам.
16:7  ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῶ πέτρῳ ὅτι προάγει ὑμᾶς εἰς τὴν γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν.
16:7. ἀλλὰ (other) ὑπάγετε (ye-should-lead-under,"εἴπατε (ye-should-have-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) καὶ (and) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros) ὅτι (to-which-a-one,"Προάγει (It-leadeth-before) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) Γαλιλαίαν: (to-a-Galilaia) ἐκεῖ (thither) αὐτὸν (to-it) ὄψεσθε , ( ye-shall-behold ) καθὼς (down-as) εἶπεν (it-had-said) ὑμῖν. (unto-ye)
16:7. sed ite et dicite discipulis eius et Petro quia praecedit vos in Galilaeam ibi eum videbitis sicut dixit vobisBut go, tell his disciples and Peter that he goeth before you into Galilee. There you shall see him, as he told you.
7. But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you.
16:7. But go, tell his disciples and Peter that he is going before you into Galilee. There you shall see him, just as he told you.”
16:7. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.
But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you:

7: Но идите, скажите ученикам Его и Петру, что Он предваряет вас в Галилее; там Его увидите, как Он сказал вам.
16:7  ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῶ πέτρῳ ὅτι προάγει ὑμᾶς εἰς τὴν γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν.
16:7. sed ite et dicite discipulis eius et Petro quia praecedit vos in Galilaeam ibi eum videbitis sicut dixit vobis
But go, tell his disciples and Peter that he goeth before you into Galilee. There you shall see him, as he told you.
16:7. But go, tell his disciples and Peter that he is going before you into Galilee. There you shall see him, just as he told you.”
16:7. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:7: Tell his disciples and Peter - Why is not Peter included among the disciples? For this plain reason, - he had forfeited his discipleship, and all right to the honor and privileges of an apostle, by denying his Lord and Master. However, he is now a penitent: - tell him that Jesus is risen from the dead, and is ready to heal his backsliding, and love him freely; so that, after being converted, he may strengthen his brethren.
Albert Barnes: Notes on the Bible - 1834
16:7
Tell his disciples and Peter - It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonor on his profession of attachment to him. It would have been right if the Lord Jesus had from that moment cast him off and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Joh 13:1. As a proof that he forgave him and still loved him, he sent him this "special" message - the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "Tell his disciples and Peter," that Peter was not still a disciple. The meaning is, "Tell his disciples, and especially Peter," sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail Luk 22:32; and as the prayer of Jesus was "always" heard Joh 11:42, so it follows that Peter still retained faith sufficient to be a disciple, though he was suffered to fall into sin.
See this passage explained in the notes at Mat 28:1-8.
Tell his disciples and Peter - It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonor on his profession of attachment to him. It would have been right if the Lord Jesus had from that moment cast him off and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Joh 13:1. As a proof that he forgave him and still loved him, he sent him this "special" message - the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "Tell his disciples and Peter," that Peter was not still a disciple. The meaning is, "Tell his disciples, and especially Peter," sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail Luk 22:32; and as the prayer of Jesus was "always" heard Joh 11:42, so it follows that Peter still retained faith sufficient to be a disciple, though he was suffered to fall into sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: tell: Mar 14:50, Mar 14:66-72; Mat 28:7; Co2 2:7
there: Mar 14:28; Mat 26:32, Mat 28:10, Mat 28:16, Mat 28:17; Joh 21:1; Act 13:31; Co1 15:5
John Gill
16:7 But go your way, tell his disciples and Peter,.... Peter is particularly mentioned, not as distinct from the apostles, or as if he was not one of them, having sinned in the manner he had done; much less because he was the chief of them; but to comfort him in his great sorrow, on account of his fall; and to encourage him to meet Christ with the rest of his disciples, who might be both afraid and ashamed, because he had so basely denied him: this is a kind intimation, in favour of Peter; none of the other evangelists observe it; but this Gospel being published, as is thought by some, under the direction and examination of Peter himself, he was careful to relate every thing, that either aggravated his own crime, or illustrated the grace of God, and love of Christ towards him. The Persic version puts Peter first, rendering it, "say to Cephas and the rest of the disciples"; all copies, and other versions, put him last:
that he goeth before you into Galilee, there shall ye see him; See Gill on Mt 28:7;
as he said unto you, as in Mk 14:28.
John Wesley
16:7 And Peter - Though he so oft denied his Lord. What amazing goodness was this!
Robert Jamieson, A. R. Fausset and David Brown
16:7 But go your way, tell his disciples and Peter--This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little phrase by Mark alone.
that he goeth before you into Galilee; there shall ye see him, as he said unto you--(See on Mt 28:7).
16:816:8: Եւ իբրեւ լուան՝ ելին եւ փախեա՛ն ՚ի գերեզմանէն, քանզի զահի՛ հարեալ էին. եւ ո՛չ ումեք ինչ ասացին, զի երկնչէին[941]։[941] Ոմանք յառաւել հնագոյն օրինակաց յայս բան՝ Զի երկնչէին. աւարտեն զաւետարանս Մարկոսի, աստէն դնելով զվախճանն. Կատարեցաւ աւետարան ըստ Մարկոսի. որք եւ իսպառ զանց առնեն զյաջորդաւս՝ Յարուցեալ Յիսուս, եւ այլն։ Իսկ օրինակս մեր՝ համաձայն բազմաց, դրոշմեալ աստէն զվախճանականն՝ Աւետարան ըստ Մարկոսի. եւ անդրէն նորոգ վերնագիր կարգեալ յաջորդին, իբր յաւելուածոյ. Աւետարան ըստ Մարկոսի. այնպէս սկսանի՝ Յարուցեալ Յիսուս. եւ այլն։ Որում եւ մեք համեմատեալ եդաք ըստ այնմ եղանակի։ Ուր Ոսկան միայն ըստ Լատինականին առանց ինչ անջրպետութեան շարունակեալ դնէ զնոյն ընդ վերնոյն։
8 Եւ երբ այս լսեցին, ելան ու փախան գերեզմանից, քանի որ սարսափահար էին եղել. եւ ոչ ոքի բան չասացին, որովհետեւ վախենում էին:
8 Կիները դողով ու ապշութեամբ բռնուած՝ ելան* ու փախան գերեզմանէն եւ մարդու բան չըսին, քանզի կը վախնային։
Եւ իբրեւ լուան, ելին եւ փախեան ի գերեզմանէն, քանզի զահի հարեալ էին. եւ ոչ ումեք ինչ ասացին, զի երկնչէին:

16:8: Եւ իբրեւ լուան՝ ելին եւ փախեա՛ն ՚ի գերեզմանէն, քանզի զահի՛ հարեալ էին. եւ ո՛չ ումեք ինչ ասացին, զի երկնչէին[941]։
[941] Ոմանք յառաւել հնագոյն օրինակաց յայս բան՝ Զի երկնչէին. աւարտեն զաւետարանս Մարկոսի, աստէն դնելով զվախճանն. Կատարեցաւ աւետարան ըստ Մարկոսի. որք եւ իսպառ զանց առնեն զյաջորդաւս՝ Յարուցեալ Յիսուս, եւ այլն։ Իսկ օրինակս մեր՝ համաձայն բազմաց, դրոշմեալ աստէն զվախճանականն՝ Աւետարան ըստ Մարկոսի. եւ անդրէն նորոգ վերնագիր կարգեալ յաջորդին, իբր յաւելուածոյ. Աւետարան ըստ Մարկոսի. այնպէս սկսանի՝ Յարուցեալ Յիսուս. եւ այլն։ Որում եւ մեք համեմատեալ եդաք ըստ այնմ եղանակի։ Ուր Ոսկան միայն ըստ Լատինականին առանց ինչ անջրպետութեան շարունակեալ դնէ զնոյն ընդ վերնոյն։
8 Եւ երբ այս լսեցին, ելան ու փախան գերեզմանից, քանի որ սարսափահար էին եղել. եւ ոչ ոքի բան չասացին, որովհետեւ վախենում էին:
8 Կիները դողով ու ապշութեամբ բռնուած՝ ելան* ու փախան գերեզմանէն եւ մարդու բան չըսին, քանզի կը վախնային։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: И, выйдя, побежали от гроба; их объял трепет и ужас, и никому ничего не сказали, потому что боялись.
16:8  καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ.
16:8. καὶ (And) ἐξελθοῦσαι ( having-had-came-out ) ἔφυγον (they-had-fled) ἀπὸ (off) τοῦ (of-the-one) μνημείου, (of-a-rememberlet-of) εἶχεν (it-was-holding) γὰρ (therefore) αὐτὰς (to-them) τρόμος (a-tremblee) καὶ (and) ἔκστασις: (a-standing-out,"καὶ (and) οὐδενὶ (unto-not-moreover-one) οὐδὲν (to-not-moreover-one) εἶπαν, (they-said," ἐφοβοῦντο ( they-were-feareeing-unto ) γάρ: (therefore)
16:8. at illae exeuntes fugerunt de monumento invaserat enim eas tremor et pavor et nemini quicquam dixerunt timebant enimBut they going out, fled from the sepulchre: for a trembling and fear had seized them. And they said nothing to any man: for they were afraid.
8. And they went out, and fled from the tomb; for trembling and astonishment had come upon them: and they said nothing to any one; for they were afraid.
16:8. But they, going out, fled from the tomb. For trembling and fear had overwhelmed them. And they said nothing to anyone. For they were afraid.
16:8. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any [man]; for they were afraid.
And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any [man]; for they were afraid:

8: И, выйдя, побежали от гроба; их объял трепет и ужас, и никому ничего не сказали, потому что боялись.
16:8  καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ.
16:8. at illae exeuntes fugerunt de monumento invaserat enim eas tremor et pavor et nemini quicquam dixerunt timebant enim
But they going out, fled from the sepulchre: for a trembling and fear had seized them. And they said nothing to any man: for they were afraid.
16:8. But they, going out, fled from the tomb. For trembling and fear had overwhelmed them. And they said nothing to anyone. For they were afraid.
16:8. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any [man]; for they were afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: they went: Mat 28:8; Luk 24:9-11, Luk 24:22-24
for they trembled: Mar 16:5, Mar 16:6; Luk 24:37
neither: Kg2 4:29; Luk 10:4
John Gill
16:8 And they went out quickly,.... Out of the sepulchre, into which they had been, to see where Christ lay, as invited by the angel, Mk 16:6. The word "quickly", is not read in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions: "which when they heard"; that is, when they heard the angel's and instructions, immediately they went out:
and fled from the sepulchre; as surprised and affrighted:
for they trembled and were amazed; at what they saw and heard, and yet this dread and fear were mixed with joy at the news of Christ's resurrection, as Matthew relates, Mt 28:8.
Neither said they any thing to any man; they met with by the way, till they came to the disciples; to whom they told all, otherwise they would not have acted according to the angel's orders
for they were afraid; not only affrighted with what they had seen and heard, but the were afraid to tell any but the disciples of these things, for fear of the Jews; lest they should be thought to have stolen the body of Christ, and so be taken up on that account, and punished.
Robert Jamieson, A. R. Fausset and David Brown
16:8 And they went out quickly, and fled from the sepulchre: for they trembled and were amazed--"for tremor and amazement seized them."
neither said they anything to any man; for they were afraid--How intensely natural and simple is this!
Appearances of Jesus after His Resurrection (Mk 16:9-18).
16:916:9: Յարուցեալ Յիսուս, առաւօտուն առաջին միաշաբաթուն՝ երեւեցա՛ւ Մարիամու Մագդաղենացւոյ, յորմէ հանեա՛լ էր զեւթն դեւն[942]։ [942] Ոսկան. Զեօթն դեւսն։
9 Կիրակի առաւօտեան յարութիւն առած լինելով՝ Յիսուս նախ երեւաց Մարիամ Մագդաղենացուն, որից եօթը դեւ էր հանել
9 Յիսուս մէկշաբթի առտուն յարութիւն առած՝ առաջ Մարիամ Մագդաղենացիին երեւցաւ, որմէ եօթը դեւ հաներ էր։
[106]Յարուցեալ Յիսուս առաւօտուն [107]առաջին միաշաբաթուն`` երեւեցաւ Մարիամու Մագդաղենացւոյ, յորմէ հանեալ էր զեւթն դեւն:

16:9: Յարուցեալ Յիսուս, առաւօտուն առաջին միաշաբաթուն՝ երեւեցա՛ւ Մարիամու Մագդաղենացւոյ, յորմէ հանեա՛լ էր զեւթն դեւն[942]։
[942] Ոսկան. Զեօթն դեւսն։
9 Կիրակի առաւօտեան յարութիւն առած լինելով՝ Յիսուս նախ երեւաց Մարիամ Մագդաղենացուն, որից եօթը դեւ էր հանել
9 Յիսուս մէկշաբթի առտուն յարութիւն առած՝ առաջ Մարիամ Մագդաղենացիին երեւցաւ, որմէ եօթը դեւ հաներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: Воскреснув рано в первый [день] недели, [Иисус] явился сперва Марии Магдалине, из которой изгнал семь бесов.
16:9  [[ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον μαρίᾳ τῇ μαγδαληνῇ, παρ᾽ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια.
16:9. [[Ἀναστὰς "[[Having-had-stood-up) δὲ (moreover) πρωὶ (unto-early) πρώτῃ (unto-most-before) σαββάτου (of-a-sabbath) ἐφάνη (it-had-been-manifested) πρῶτον (to-most-before) Μαρίᾳ (unto-a-Maria) τῇ (unto-the-one) Μαγδαληνῇ, (unto-a-Magdalene) παρ' (beside) ἧς (of-which) ἐκβεβλήκει (it-had-come-to-have-casted-out) ἑπτὰ (to-seven) δαιμόνια.]] (to-daimonlets.]]"
16:9. surgens autem mane prima sabbati apparuit primo Mariae Magdalenae de qua eiecerat septem daemoniaBut he rising early the first day of the week, appeared first to Mary Magdalen; out of whom he had cast seven devils.
9. Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven devils.
16:9. But he, rising early on the first Sabbath, appeared first to Mary Magdalene, from whom he had cast out seven demons.
16:9. Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils:

9: Воскреснув рано в первый [день] недели, [Иисус] явился сперва Марии Магдалине, из которой изгнал семь бесов.
16:9  [[ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον μαρίᾳ τῇ μαγδαληνῇ, παρ᾽ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια.
16:9. surgens autem mane prima sabbati apparuit primo Mariae Magdalenae de qua eiecerat septem daemonia
But he rising early the first day of the week, appeared first to Mary Magdalen; out of whom he had cast seven devils.
16:9. But he, rising early on the first Sabbath, appeared first to Mary Magdalene, from whom he had cast out seven demons.
16:9. Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Об этом явлении Христа Марии Магдалине не говорит и ев. Матфей (а также и Лука). Только ев. Иоанн с гораздо большими подробностями описывает его (Ин XX, 11-18). - Сперва. Ев., очевидно, противополагает это явление двум, описываемым далее (12: и 14: ст. ). - Из которой изгнал семь (т е. очень много) бесов. Вероятно, эта Мария за полученное ею исцеление сделалась наиболее ревностною последовательницею Христа. - Бывшим с Ним. Значит не только апостолам, но и другим верующим (ср. Деян I, 21). - Не поверили. Ясно, что апостолы опасались вдаться в заблуждение, так как женщины, с их точки зрения, не являлись достаточно твердыми свидетельницами истинности воскресения. Им могло представляться странным и то, почему Христос явился не им, а женщинам. С другой стороны, ев. Марк дает понять, что неверие не осталось в душе апостолов как что-то постоянное: об этом говорит то обстоятельство, что он употребил здесь аорист (hpΐsthsan), показывающий, что действие, обозначаемое глаголом, не имело продолжения, а было, так сказать, временным (однократным).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. 10 And she went and told them that had been with him, as they mourned and wept. 11 And they, when they had heard that he was alive, and had been seen of her, believed not. 12 After that he appeared in another form unto two of them, as they walked, and went into the country. 13 And they went and told it unto the residue: neither believed they them.

We have here a very short account of two of Christ's appearances, and the little credit which the report of them gained with the disciples.

I. He appeared to Mary Magdalene, to her first in the garden, which we have a particular narrative of, John xx. 14. It was she out of whom he had cast seven devils; much was forgiven her, and much was given her, and done for her, and she loved much; and this honour Christ did her, that she was the first that saw him after his resurrection. The closer we cleave to Christ, the sooner we may expect to see him, and the more to see of him.

Now, 1. She brings notice of what she had seen, to the disciples; not only to the eleven, but to the rest that followed him, as they mourned and wept, v. 10. Now was the time of which Christ had told them, that they should mourn and lament, John xvi. 20. And it was an evidence of their great love to Christ, and the deep sense they had of their loss of him. But when their weeping had endured a night or two, comfort returned, as Christ has promised; I will see you again, and your heart shall rejoice. Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to be comforters to disciples that are mourners, by communicating to them our experiences, and what we have seen of Christ.

2. They could not give credit to the report she brought them. They heard that he was alive, and had been seen of her. The story was plausible enough, and yet they believed not. They would not say that she made the story herself, or designed to deceive them; but they fear that she is imposed upon, and that it was but a fancy that she saw him. Had they believed the frequent predictions of it from his own mouth, they would not have been now so incredulous of the report of it.

II. He appeared to two of the disciples, as they went into the country, v. 12. This refers, no doubt, to that which is largely related (Luke xxiv. 13, &c.), of which passed between Christ and the two disciples going to Emmaus. He is here said to have appeared to them in another form, in another dress than what he usually wore, in the form of a traveller, as, in the garden, in such a dress, that Mary Magdalene took him for the gardener; but that he had really his own countenance, appears by this, that their eyes were holden, that they should not know him; and when that restrain on their eyes was taken off, immediately they knew him, Luke xxiv. 16-31. Now,

1. These two witnesses gave in their testimony to this proof of Christ's resurrection; They went and told it to the residue, v. 13. Being satisfied themselves, they were desirous to give their brethren the satisfaction they had, that they might be comforted as they were.

2. This did not gain credit with all; Neither believed they them. They suspected that their eyes also deceived them. Now there was a wise providence in it, the proofs of Christ's resurrection were given in thus gradually, and admitted thus cautiously, that so the assurance with which the apostles preached this doctrine afterward, when they ventured their all upon it, might be the more satisfying. We have the more reason to believe those who did themselves believe so slowly: had they swallowed it presently, they might have been thought credulous, and their testimony the less to be regarded; but their disbelieving at first, shows that they did not believe it afterward but upon a full conviction.
Adam Clarke: Commentary on the Bible - 1831
16:9: Now when Jesus was risen, etc. - This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse; it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen.
Mary Magdalene - It seems likely that, after this woman had carried the news of Christ's resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, Joh 20:1-12; and a little after he appeared to all the women together, Mat 28:9; Luk 24:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: the first: Joh 20:19; Act 20:7; Co1 16:2; Rev 1:10
he appeared: Mar 15:40, Mar 15:47; Luk 24:10; Joh 20:14-18
out: Luk 8:2
Geneva 1599
16:9 (1) Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
(1) Christ himself appears to Mary Magdalene to reprove the disciple's incredulity.
John Gill
16:9 Now when Jesus was risen early the first day of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising of no other, can the words be understood; and so the Persic version supplies "Messiah", or "Christ"; that Jesus rose from the dead on the first day of the week, agrees with the accounts of all the evangelists, and is here expressly affirmed; the phrase, "the first day of the week", is so indeed placed, as that it may be thought to connected with the following words; as it is by some; fancying there would otherwise be a disagreement with Mt 28:1, whereas there is none; See Gill on Mt 28:1 though it is true also, that he did appear on that day to Mary Magdalene, it being the same day he rose from the dead. But the true reading and pointing are as here placed; and the phrase belongs to, and points out the day of Christ's rising from the dead; and which ambiguity is removed in the Syriac version, which renders it, "now early on the first day of the week he rose"; and so the Persic version, "the Messiah", or "Christ, therefore on the morning of the, first day, rose from the dead": and that he rose early on that day, is clear from the women, who set out at the end of the sabbath, when that was past and over; and got to the sepulchre by the time the day dawned; and one of them, while it was dark, and all of them by break of day, at least by sunrising, and he was then risen:
he appeared first to Mary Magdalene; in the habit of a gardener, for whom she took him at first; and this was at the sepulchre, where she staid after the disciples were gone. That she was the very first person that Christ showed himself to, after his resurrection, may be concluded from hence, and from the account the Evangelist John has given, Jn 20:14, nor is there any reason to think, that before this, he appeared to his mother, of which the evangelists are entirely silent. This was a very great favour, and an high honour that was bestowed upon her; and who had received large favours from him before:
out of whom he had cast seven devils, see Lk 8:2. And if she had been a very wicked person, as she is commonly thought to be, and very likely she had been, since Satan had such a power over her, as to lodge seven devils in her, it is an instance of abounding grace, that Christ should heap up favours on such an one; and she should be the first that he should appear to and converse with after his resurrection.
John Wesley
16:9 Jn 20:11.
Robert Jamieson, A. R. Fausset and David Brown
16:9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils--There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mk 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in Jn 20:11-18. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.
16:1016:10: Եւ նա՝ երթեալ պատմեա՛ց այնոցիկ որ ընդ նմայն էին, մինչ դեռ լային եւ սգային[943]։ [943] Ոմանք. Սգային եւ լային։
10 Եւ սա գնաց ու պատմեց նրանց, որ Յիսուսի հետ էին եւ դեռեւս սգում ու լաց էին լինում
10 Անիկա գնաց անոնց պատմեց՝ որոնք իր հետն էին, երբ սուգ կ’ընէին ու կու լային։
Եւ նա երթեալ պատմեաց այնոցիկ որ ընդ նմայն էին, մինչդեռ սգային եւ լային:

16:10: Եւ նա՝ երթեալ պատմեա՛ց այնոցիկ որ ընդ նմայն էին, մինչ դեռ լային եւ սգային[943]։
[943] Ոմանք. Սգային եւ լային։
10 Եւ սա գնաց ու պատմեց նրանց, որ Յիսուսի հետ էին եւ դեռեւս սգում ու լաց էին լինում
10 Անիկա գնաց անոնց պատմեց՝ որոնք իր հետն էին, երբ սուգ կ’ընէին ու կու լային։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: Она пошла и возвестила бывшим с Ним, плачущим и рыдающим;
16:10  ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾽ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν·
16:10. [[ἐκείνη "[[The-one-thither) πορευθεῖσα (having-been-traversed-of) ἀπήγγειλεν (it-messaged-off) τοῖς (unto-the-ones) μετ' (with) αὐτοῦ (of-it) γενομένοις ( unto-having-had-became ) πενθοῦσι ( unto-mourning-unto ) καὶ (and) κλαίουσιν :]] ( unto-sobbing .]]"
16:10. illa vadens nuntiavit his qui cum eo fuerant lugentibus et flentibusShe went and told them that had been with him, who were mourning and weeping.
10. She went and told them that had been with him, as they mourned and wept.
16:10. She went and announced it to those who had been with him, while they were mourning and weeping.
16:10. [And] she went and told them that had been with him, as they mourned and wept.
she went and told them that had been with him, as they mourned and wept:

10: Она пошла и возвестила бывшим с Ним, плачущим и рыдающим;
16:10  ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾽ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν·
16:10. illa vadens nuntiavit his qui cum eo fuerant lugentibus et flentibus
She went and told them that had been with him, who were mourning and weeping.
16:10. She went and announced it to those who had been with him, while they were mourning and weeping.
16:10. [And] she went and told them that had been with him, as they mourned and wept.
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Adam Clarke: Commentary on the Bible - 1831
16:10: Them that had been with him - Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles.
Mourned and wept - Because they had lost their Lord and Master, and had basely abandoned him in his extremity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: as: Mar 14:72; Mat 9:15, Mat 24:30; Luk 24:17; Joh 16:6, Joh 16:20-22
John Gill
16:10 And she went and told them that had been with him,.... Not "with her", as the Persic version reads, but "with him"; that is, with Christ: she went, as she was bid by Christ, and told his disciples, what she had heard and seen; even those who had been with him from the beginning, and had heard his doctrines, and seen his miracles, and had had communion with him, and truly believed in him, and were his constant followers, and real disciples; not only Peter, James, and John, who were with him, particularly at the raising of Jairus's daughter, and at his transfiguration on the mount, and when in his sorrows, in the garden; but the rest of the eleven, and not only them, but others that were with them; see Lk 24:9.
As they mourned and wept, being inconsolable for the death of their Lord, and the loss of his presence; and also for their carriage towards him, that one among them should betray him, another deny him, and all forsake him: thus were they like doves of the valley, mourning for their absent Lord, and for their own iniquities; and in this condition were they, when Mary brought them the joyful news of Christ's resurrection from the dead.
John Wesley
16:10 Lk 24:9; Jn 20:18.
16:1116:11: Նոքա իբրեւ լուան թէ կենդանի՛ է՝ եւ երեւեցա՛ւ նմա, ո՛չ հաւատացին[944]։ [944] Ոմանք. Եւ երեւեցաւ նոցա, ոչ հա՛՛։
11 Երբ նրանք լսեցին, թէ նա կենդանի է եւ երեւացել է Մարիամին, չհաւատացին:
11 Իսկ անոնք երբ լսեցին թէ կենդանի է եւ երեւցաւ, չհաւատացին։
Նոքա իբրեւ լուան թէ կենդանի է եւ երեւեցաւ նմա, ոչ հաւատացին:

16:11: Նոքա իբրեւ լուան թէ կենդանի՛ է՝ եւ երեւեցա՛ւ նմա, ո՛չ հաւատացին[944]։
[944] Ոմանք. Եւ երեւեցաւ նոցա, ոչ հա՛՛։
11 Երբ նրանք լսեցին, թէ նա կենդանի է եւ երեւացել է Մարիամին, չհաւատացին:
11 Իսկ անոնք երբ լսեցին թէ կենդանի է եւ երեւցաւ, չհաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: но они, услышав, что Он жив и она видела Его, --не поверили.
16:11  κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπ᾽ αὐτῆς ἠπίστησαν.
16:11. [[κἀκεῖνοι "[[And-the-ones-thither) ἀκούσαντες ( having-heard ) ὅτι (to-which-a-one) ζῇ (it-lifeth-unto) καὶ (and) ἐθεάθη (it-was-perceived-unto) ὑπ' (under) αὐτῆς (of-it) ἠπίστησαν.]] (they-un-trusted-unto.]]"
16:11. et illi audientes quia viveret et visus esset ab ea non credideruntAnd they hearing that he was alive and had been seen by her, did not believe.
11. And they, when they heard that he was alive, and had been seen of her, disbelieved.
16:11. And they, upon hearing that he was alive and that he had been seen by her, did not believe it.
16:11. And they, when they had heard that he was alive, and had been seen of her, believed not.
And they, when they had heard that he was alive, and had been seen of her, believed not:

11: но они, услышав, что Он жив и она видела Его, --не поверили.
16:11  κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπ᾽ αὐτῆς ἠπίστησαν.
16:11. et illi audientes quia viveret et visus esset ab ea non crediderunt
And they hearing that he was alive and had been seen by her, did not believe.
16:11. And they, upon hearing that he was alive and that he had been seen by her, did not believe it.
16:11. And they, when they had heard that he was alive, and had been seen of her, believed not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
16:11: Believed not - This is proof that they did not expect his resurrection; proof that they were not easily deceived, and that nothing but the clearest evidence could undeceive them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: believed: Mar 16:13, Mar 16:14, Mar 9:19; Exo 6:9; Job 9:16; Luk 24:11, Luk 24:23-35
John Gill
16:11 And they, when they had heard that he was alive,.... That is, the apostles, and those that were with them; when they heard the report of Mary Magdalene, that Christ was raised from the dead, and was certainly alive; or of all the women, for the Syriac version reads, "when they heard them saying that he was alive", not only Mary Magdalene, but Joanna, and Mary the mother of James, and other women; for these all related this to the apostles, and the rest; see Lk 24:9.
And had been seen of her; of Mary Magdalene, or "of them"; as the Syriac version reads, and as it is read in one of Beza's copies:
they believed not; the words of Mary, and the other women, for they seemed as idle tales to them, Lk 24:11, imagining they were deceived with the sight of a spectre, or apparition; and fearing the news were too good and great to be true; forgetting the words of their Lord, that he should rise again the third day, and which had been so often repeated to them; and all this through stupidity of mind, occasioned by the trouble and consternation they were in.
Robert Jamieson, A. R. Fausset and David Brown
16:11 they, when they had heard that he was alive, and had been seen of her, believed not--This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.
16:1216:12: Յետոյ՝ երեւեցաւ այլո՛վ կերպարանաւ՝ որք երթային յանդաստա՛ն[945]։ [945] Ոմանք. Երեւեցաւ եւ այլով կեր՛՛։
12 Յետոյ Յիսուս այլ կերպարանքով երեւաց նրանց, որոնք հանդ էին գնում
12 Ետքը ուրիշ կերպարանքով երեւցաւ անոնցմէ երկուքին՝ որոնք քալելով արտը կ’երթային։
Յետոյ երեւեցաւ այլով [108]կերպարանաւ որք երթային յանդաստան:

16:12: Յետոյ՝ երեւեցաւ այլո՛վ կերպարանաւ՝ որք երթային յանդաստա՛ն[945]։
[945] Ոմանք. Երեւեցաւ եւ այլով կեր՛՛։
12 Յետոյ Յիսուս այլ կերպարանքով երեւաց նրանց, որոնք հանդ էին գնում
12 Ետքը ուրիշ կերպարանքով երեւցաւ անոնցմէ երկուքին՝ որոնք քալելով արտը կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: После сего явился в ином образе двум из них на дороге, когда они шли в селение.
16:12  μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ πορευομένοις εἰς ἀγρόν·
16:12. [[Μετὰ "[[With) δὲ (moreover) ταῦτα (to-the-ones-these) δυσὶν ( unto-two ) ἐξ (out) αὐτῶν (of-them) περιπατοῦσιν ( unto-treading-about-unto ) ἐφανερώθη (it-was-en-manifested) ἐν (in) ἑτέρᾳ (unto-different) μορφῇ (unto-a-form) πορευομένοις ( unto-traversing-of ) εἰς (into) ἀγρόν:]] (to-a-field.]]"
16:12. post haec autem duobus ex eis ambulantibus ostensus est in alia effigie euntibus in villamAnd after that he appeared in another shape to two of them walking, as they were going into the country.
12. And after these things he was manifested in another form unto two of them, as they walked, on their way into the country.
16:12. But after these events, he was shown in another likeness to two of them walking, as they were going out to the countryside.
16:12. After that he appeared in another form unto two of them, as they walked, and went into the country.
After that he appeared in another form unto two of them, as they walked, and went into the country:

12: После сего явился в ином образе двум из них на дороге, когда они шли в селение.
16:12  μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ πορευομένοις εἰς ἀγρόν·
16:12. post haec autem duobus ex eis ambulantibus ostensus est in alia effigie euntibus in villam
And after that he appeared in another shape to two of them walking, as they were going into the country.
16:12. But after these events, he was shown in another likeness to two of them walking, as they were going out to the countryside.
16:12. After that he appeared in another form unto two of them, as they walked, and went into the country.
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
12-13: То, о чем здесь так кратко сообщает ев. Марк, со всею подробностью описывает ев. Лука: это явление Христа двум ученикам по пути в Эммаус (Лк XXIV, 13: и сл). - В ином образе. Христос изменил Свой внешний вид (etera morfh). - И им не поверили. Ев. Марк оттеняет это новое проявление критицизма апостолов в отношении к свидетелям о воскресении Христа, вероятно, для того, чтобы показать, что если уже и конце концов апостолы уверовали в воскресение Христа, то эта вера была обоснована на их собственном опыте, что она не явилась в них чем-то пришедшим в них со стороны. Но как примирить с этим сообщением ев. Марка сообщение ев. Луки, который говорит, что апостолы в это время уже веровали в воскресение Христа (Лк XXIV, 34)? Можно полагать, что апостолам показалось странным, как Господь одновременно мог явиться и в Иерусалиме, и по дороге в Эммаус. Они не могли понять, что Господь теперь имеет особое тело, отличное от прежнего, способное преодолевать границы пространства (ср. Лк XXIV, 37). В этом и состояло в настоящем случае их неверие...
Adam Clarke: Commentary on the Bible - 1831
16:12: He appeared - unto two of them - These were the two who were going to Emmaus. The whole account is given by Luke, 24:13-34, where see the notes.
Dr. Lightfoot's criticism upon this passage is worthy of notice.
"That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? Luk 24:34. The word λεγοντας, saying, evidently makes those to be the words των ενδεκα, of the eleven, and of those that were gathered together with them; which, when you read the versions, you would scarcely suspect. For when that word is rendered by the Syriac, cad amrin; by the Arabic, wehom yekolon; by the Vulgate, dicentes; by the Italian, dicendo; by the French, disans; by the English, saying; who, I pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, etc.? But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave no credit to them; so that, according to Luke, they believed Christ was risen, and had appeared to Simon, before they told their story; but, according to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evangelists is to be fetched thence, that those words pronounced by the eleven, Ὁτι ηγερθη ὁ Κυριος οντως, etc., The Lord is risen indeed, etc., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Peter. I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee - think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose he would go before them into Galilee), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly - Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them."
Albert Barnes: Notes on the Bible - 1834
16:12: He appeared in another form - In a form unlike his ordinary appearance so much so that they did not at first know him. See the notes at Luke 24:13-31. "As they walked and went into the country." To Emmaus, Luk 24:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: Luke 24:13-32
Geneva 1599
16:12 (2) After that he appeared in another form unto two of them, as they walked, and went into the country.
(2) Christ appears to two other disciples and at length to the eleven.
John Gill
16:12 After that,.... A little time, or some few hours after, on the selfsame day; see Lk 24:13;
he appeared in another form: it seems to have been the form, or habit of a gardener that he appeared in to Mary; since she thought him to be one, and to be the gardener that belonged to the garden, in which the sepulchre was: but now it was in another form, or habit, that he appeared; very likely in the habit of a Scribe, or doctor; since he took upon him to expound the Scriptures to the persons he appeared to; as also took bread, and blessed it, when at supper with them, Lk 24:27. According to the Jewish canons (m).
"if two persons eat together, and one of them is a Scribe, and the other an unlearned man, , "the Scribe blesses", and the unlearned man is excused.''
This is not to be understood of any change in the shape of his body, or the features of his face; for as soon as their eyes were opened, which had been before held, they knew him perfectly well: whereas, if there had been such an alteration made in him, that he could not have been known for the same, there would have been no need of holding their eyes, that they should not know him, Lk 24:16. This appearance was
unto two of them; one of them was Cleophas, or Alphaeus, which is the same, Lk 24:18; the other is by some (n) thought to be Simon Peter, from what is said in Lk 24:34 though others (o) think it was Nathanael, and others (p) Luke the evangelist, who conceals his own name, when he mentions the other; and some (q) that his name was Ammaon, which perhaps may be through mistake of the place, Emmaus, where they were going, for the name of one of them, and the appearance to them was,
as they walked, and went into the country: to a country village called Emmaus, about sixty furlongs, or seven miles and a half from Jerusalem; see Lk 24:13.
(m) T. Bab. Beracot, fol. 45. 2. (n) Lightfoot, Hor. in. v. 13. & in Luk. xxiv. 13. (o) Epiphan contra Haeres. l. 1. Haeres. 23. (p) Vid. Theophylact. in Luc. xxiv. 13. (q) Ambros in Luc. 12. 49. & 24.
John Wesley
16:12 Lk 24:13.
Robert Jamieson, A. R. Fausset and David Brown
16:12 After that he appeared in another form--(compare Lk 24:16).
unto two of them as they walked, and went into the country--The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Lk 24:13, &c.).
16:1316:13: Նոքա չոգան պատմեցի՛ն այլոց, եւ ո՛չ նոքա հաւատացին[946]։ [946] Ոմանք. Եւ ոչ Աստուծոյ հաւատացին։
13 Սրանք էլ եկան ու պատմեցին ուրիշների. բայց նրանք էլ չհաւատացին:
13 Անոնք գացին միւսներուն պատմեցին։ Անոնք ալ չհաւատացին։
Նոքա չոգան պատմեցին այլոց, եւ ոչ նոքա հաւատացին:

16:13: Նոքա չոգան պատմեցի՛ն այլոց, եւ ո՛չ նոքա հաւատացին[946]։
[946] Ոմանք. Եւ ոչ Աստուծոյ հաւատացին։
13 Սրանք էլ եկան ու պատմեցին ուրիշների. բայց նրանք էլ չհաւատացին:
13 Անոնք գացին միւսներուն պատմեցին։ Անոնք ալ չհաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: И те, возвратившись, возвестили прочим; но и им не поверили.
16:13  κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν.
16:13. [[κἀκεῖνοι "[[And-the-ones-thither) ἀπελθόντες ( having-had-came-off ) ἀπήγγειλαν (they-messaged-off) τοῖς (unto-the-ones) λοιποῖς : ( unto-remaindered ) οὐδὲ (not-moreover) ἐκείνοις (unto-the-ones-thither) ἐπίστευσαν.]] (they-trusted-of.]]"
16:13. et illi euntes nuntiaverunt ceteris nec illis credideruntAnd they going told it to the rest: neither did they believe them.
13. And they went away and told it unto the rest: neither believed they them.
16:13. And they, returning, reported it to the others; neither did they believe them.
16:13. And they went and told [it] unto the residue: neither believed they them.
And they went and told [it] unto the residue: neither believed they them:

13: И те, возвратившись, возвестили прочим; но и им не поверили.
16:13  κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν.
16:13. et illi euntes nuntiaverunt ceteris nec illis crediderunt
And they going told it to the rest: neither did they believe them.
16:13. And they, returning, reported it to the others; neither did they believe them.
16:13. And they went and told [it] unto the residue: neither believed they them.
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
16:13: The residue - The remainder. Those who remained at Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: they went: Luk 24:33-35
neither: Luk 16:31; Joh 20:8, Joh 20:25
John Gill
16:13 And they went and told it unto the residue,.... Upon their return to Jerusalem, which was on the same night, they went to the eleven apostles, and the other disciples that were with them, and related the whole affair to them; how that Jesus had joined them by the way, and discoursed much with them about himself, and expounded the Scriptures on the road; and when they came to the end of their journey, sat down at meat with them, when he was very plainly discerned, and known by them, and then disappeared; see Lk 24:33;
neither believed they them. "These two", as the Arabic version reads; though they were men, and fellow disciples; and this was a repeated testimony, and a second set of witnesses of Christ's resurrection to them; all which aggravates their unbelief: upon sight of them they said, "the Lord is risen indeed, and hath appeared to Simon", Lk 24:34; the reason of which Dr. Lightfoot thinks was this, that Peter hearing that Christ was risen, and went before them into Galilee, was eager to see him, and therefore took this journey along with Cleophas, which the rest of the disciples knew; and he returning so soon, they concluded he had seen him: but when he, and Cleophas, told the whole affair, they were as unbelieving as ever.
John Wesley
16:13 Neither believed they them - They were moved a little by the testimony of these, added to that of St. Peter, Lk 24:34; but they did not yet fully believe it.
Robert Jamieson, A. R. Fausset and David Brown
16:13 they went and told it unto the residue: neither believed they them, &c.
16:1416:14: Յետոյ՝ մինչդեռ բազմեալ էին մետասանքն, երեւեցա՛ւ նոցա, եւ թշնամանեա՛ց զանհաւատութիւն նոցա, եւ զխստասրտութիւն. զի որ երեւեցաւ նոցա յարուցեա՛լ ՚ի մեռելոց, եւ նոքա ո՛չ հաւատացին[947]։ [947] Ոմանք. Եւ ոչ նոքա հաւատացին։
14 Յետոյ, մինչ Տասնմէկը սեղան էին նստել, Յիսուս նրանց երեւաց եւ յանդիմանեց նրանց իրենց անհաւատութեան եւ խստասրտութեան համար, որովհետեւ չէին հաւատացել նրանց, որոնց ինքը երեւացել էր՝ մեռելներից յարութիւն առած:
14 Վերջը տասնըմէկին երեւցաւ, երբ սեղան նստած էին ու դատապարտեց իրենց անհաւատութիւնը եւ սրտերնուն կարծրութիւնը, վասն զի որոնց՝ որ ինք երեւցաւ մեռելներէն յարութիւն առած՝ իրենք չհաւատացին։
Յետոյ մինչդեռ բազմեալ էին մետասանքն, երեւեցաւ նոցա եւ թշնամանեաց զանհաւատութիւն նոցա եւ զխստասրտութիւն. [109]զի որ երեւեցաւ նոցա յարուցեալ ի մեռելոց, եւ նոքա ոչ հաւատացին:

16:14: Յետոյ՝ մինչդեռ բազմեալ էին մետասանքն, երեւեցա՛ւ նոցա, եւ թշնամանեա՛ց զանհաւատութիւն նոցա, եւ զխստասրտութիւն. զի որ երեւեցաւ նոցա յարուցեա՛լ ՚ի մեռելոց, եւ նոքա ո՛չ հաւատացին[947]։
[947] Ոմանք. Եւ ոչ նոքա հաւատացին։
14 Յետոյ, մինչ Տասնմէկը սեղան էին նստել, Յիսուս նրանց երեւաց եւ յանդիմանեց նրանց իրենց անհաւատութեան եւ խստասրտութեան համար, որովհետեւ չէին հաւատացել նրանց, որոնց ինքը երեւացել էր՝ մեռելներից յարութիւն առած:
14 Վերջը տասնըմէկին երեւցաւ, երբ սեղան նստած էին ու դատապարտեց իրենց անհաւատութիւնը եւ սրտերնուն կարծրութիւնը, վասն զի որոնց՝ որ ինք երեւցաւ մեռելներէն յարութիւն առած՝ իրենք չհաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: Наконец, явился самим одиннадцати, возлежавшим [на вечери], и упрекал их за неверие и жестокосердие, что видевшим Его воскресшего не поверили.
16:14  ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν.
16:14. [[Ὕστερον "[[To-latter) [δὲ] "[moreover]" ἀνακειμένοις ( unto-situating-up ) αὐτοῖς (unto-them) τοῖς (unto-the-ones) ἕνδεκα (unto-one-ten) ἐφανερώθη, (it-was-en-manifested,"καὶ (and) ὠνείδισεν (it-reproached-to) τὴν (to-the-one) ἀπιστίαν (to-an-un-trusting-unto) αὐτῶν (of-them) καὶ (and) σκληροκαρδίαν (to-a-stiff-heart) ὅτι (to-which-a-one) τοῖς (unto-the-ones) θεασαμένοις ( unto-having-perceived-unto ) αὐτὸν (to-it) ἐγηγερμένον (to-having-had-come-to-be-roused) [ἐκ "[out) νεκρῶν ] ( of-en-deaded ]"οὐκ (not) ἐπίστευσαν,]] (they-trusted-of.]]"
16:14. novissime recumbentibus illis undecim apparuit et exprobravit incredulitatem illorum et duritiam cordis quia his qui viderant eum resurrexisse non crediderantAt length he appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again.
14. And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
16:14. Finally, he appeared to the eleven, as they sat at table. And he rebuked them for their incredulity and hardness of heart, because they did not believe those who had seen that he had risen again.
16:14. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen:

14: Наконец, явился самим одиннадцати, возлежавшим [на вечери], и упрекал их за неверие и жестокосердие, что видевшим Его воскресшего не поверили.
16:14  ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν.
16:14. novissime recumbentibus illis undecim apparuit et exprobravit incredulitatem illorum et duritiam cordis quia his qui viderant eum resurrexisse non crediderant
At length he appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again.
16:14. Finally, he appeared to the eleven, as they sat at table. And he rebuked them for their incredulity and hardness of heart, because they did not believe those who had seen that he had risen again.
16:14. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
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
14-18: Наконец - правильнее бы: позже (usteron). Это явление, бывшее во время трапезы учеников, конечно, было не последним. Но так как ев. Марк хочет здесь закончить свое Евангелие, то он ко времени этого явления относит и те следующие слова Христа, какие Он высказал пред самою разлукою Своею с учениками на Елеонской горе. Об этом же говорят Лука (XXIV, 36-49) и Иоанн (XX, 19-23). - Упрекал их за неверие, - т.е. за то, что они не поверили вести о Его воскресении, сообщенной им женщинами и двумя учениками. Теперь же, конечно, апостолы являются уже верующими в воскресшего Христа. - Идите по всему миру... всей твари. Первое слово, с каким здесь обращается Христос к апостолам, уничтожает те ограничения, какие Он ранее (Мф Х, 5) высказал относительно миссионерской деятельности апостолов. Отныне, по совершении искупления, весь род человеческий (тварь) призывается ко вступлению в Царство Христово (Речи о неразумной твари здесь нет, как показывает употребленный здесь глагол "проповедуйте": неразумной твари нельзя "проповедовать"). - Кто уверует... Во-вторых, Христос говорил апостолам об условиях спасения для тех, кто будет слушать их проповедь. Желающие спастись на последнем суде (ср. VIII, 35; X, 26; XIII, 13-20) должны с верою принять предлагаемое им Евангелие и в знак своей веры во Христа принять крещение. Напротив, кто не уверует и, след., не примет крещения, тот навлечет на себя осуждение от Высшего Судьи и погибнет. Таким образом, главною задачею апостолов будет проповедовать людям и внедрять в них веру во Христа. Что они должны при этом крестить - об этом прямо не сказано, но это должно подразумевать здесь. Ведь они и ранее уже совершали крещение (Ин IV, 2). - Уверовавших же будут сопровождать сии знамения... Апостолы по собственному опыту должны были знать, что уверовать в воскресшего Христа - дело не легкое: они два раза обнаружили свое неверие в этот факт. Поэтому Господь обещает, в-третьих, посылать уверовавшим особые чудесные знамения, которые будут укреплять их в вере. Эти чудеса будут творить как апостолы, так и простые верующие. Последние же, видя как творят чудеса их проповедники, этим самым будут убеждаться в истинности их послания Богом. - Именем Моим, т.е. Моею силою (ср. VI, 79, 38: и др. места). - Новыми языками (ср. Деян X, 46; XIX, 6; 1: Кор XII, 10), т.е. языками, которых ранее они не знали. - Брать змей. Пример этого см. в Деян (XXVIII, 3-6) и в истории Моисея (Исх IV, 2-4). - Смертоносное выпьют... По одним преданиям в Ефесе, по другим - в Риме Ап. Иоанн Богослов был принужден гонителями христианства выпить кубок с ядом, который нисколько не повредил его здоровью... - Возложат руки на больных - ср. Деян XXVIII, 8: и сл. ; Евр VI, 2; 1: Кор XII, 9; Иак V, 14.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (v. 14); He appeared to them himself, when they were all together, as they sat at meat, which gave him an opportunity to eat and drink with them, for their full satisfaction; see Acts x. 41. And still, when he appeared to them, he upbraided them with their unbelief and hardness of heart, for even at the general meeting in Galilee, some doubted, as we find Matt. xxviii. 17. Note, The evidences of the truth of the gospel are so full, that those who receive it not, may justly be upbraided with their unbelief; and it is owing not to any weakness or deficiency in the proofs, but to the hardness of their heart, its senselessness and stupidity. Though they had not till now seen him themselves, they are justly blamed because they believed not them who had seen him after he was risen; and perhaps it was owing in part to the pride of their hearts, that they did not; for they thought, "If indeed he be risen, to whom should he delight to do the honour of showing himself but to us?" And if he pass them by, and show himself to others first, they cannot believe it is he. Thus many disbelieve the doctrine of Christ, because they think it below them to give credit to such as he had chosen to be the witnesses and publishers of it. Observe, It will not suffice for an excuse of our infidelity in the great day, to say, "We did not see him after he was risen," for we ought to have believed the testimony of those who did see him.

II. The commission which he gave them to set up his kingdom among men by the preaching of his gospel, the glad tidings of reconciliation to God through a Mediator. Now observe,

1. To whom they were to preach the gospel. Hitherto they had been sent only to the lost sheep of the house of Israel, and were forbidden to go into the way of the Gentiles, or into any city of the Samaritans; but now their commission is enlarged, and they are authorized to go into all the world, into all parts of the world, the habitable world, and to preach the gospel of Christ to every creature, to the Gentiles as well as to the Jews; to every human creature that is capable of receiving it. "Inform them concerning Christ, the history of his life, and death, and resurrection; instruct them in the meaning and intention of these, and of the advantages which the children of men have, or may have, hereby; and invite them, without exception, to come and share in them. This is gospel. Let this be preached in all places, to all persons." These eleven men could not themselves preach it to all the world, much less to every creature in it; but they and the other disciples, seventy in number, with those who should afterward to be added to them, must disperse themselves several ways, and, wherever they went, carry the gospel along with them. They must send others to those places whither they could not go themselves, and, in short, make it the business of their lives to send those glad tidings up and down the world with all possible fidelity and care, not as an amusement or entertainment, but as a solemn message from God to men, and an appointed means of making men happy. "Tell as many as you can, and bid them tell others; it is a message of universal concern, and therefore, ought to have a universal welcome, because it gives a universal welcome."

2. What is the summary of the gospel they are to preach (v. 16); "Set before the world life and death, good and evil. Tell the children of men that they are all in a state of misery and danger, condemned by their prince, and conquered and enslaved by their enemies." This is supposed in their being saved, which they would not need to be if they were not lost. "Now go and tell them," (1.) "That if they believe the gospel, and give up themselves to be Christ's disciples; if they renounce the devil, the world, and the flesh, and be devoted to Christ as their prophet, priest, and king, and to God in Christ a their God in covenant, and evidence by their constant adherence to this covenant their sincerity herein, they shall be saved from the guilt and power of sin, it shall not rule them, it shall not ruin them. He that is a true Christian, shall be saved through Christ." Baptism was appointed to be the inaugurating rite, by which those that embraced Christ owned him; but it is here put rather for the thing signified than for the sign, for Simon Magus believed and was baptized, yet was not saved, Acts viii. 13. Believing with the heart, and confessing with the mouth the Lord Jesus (Rom. x. 9), seems to be much the same with this here. Or thus, We must assent to gospel-truths, and consent to gospel-terms. (2.) "If they believe not, if they receive not the record God gives concerning his Son, they cannot expect any other way of salvation, but must inevitably perish; they shall be damned, by the sentence of a despised gospel, added to that of a broken law." And even this is gospel, it is good news, that nothing else but unbelief shall damn men, which is a sin against the remedy. Dr. Whitby here observes, that they who hence infer "that the infant seed of believers are not capable of baptism, because they cannot believe, must hence also infer that they cannot be saved; faith being here more expressly required to salvation than to baptism. And that in the latter clause baptism is omitted, because it is not simply the want of baptism, but the contemptuous neglect of it, which makes men guilty of damnation, otherwise infants might be damned for the mistakes or profaneness of their parents."

3. What power they should be endowed with, for the confirmation of the doctrine they were to preach (v. 17); These signs shall follow them that believe. Not that all who believe, shall be able to produce these signs, but some, even as many as were employed in propagating the faith, and bringing others to it; for signs are intended for them that believe not; see 1 Cor. xiv. 22. It added much to the glory and evidence of the gospel, that the preachers not only wrought miracles themselves, but conferred upon others a power to work miracles, which power followed some of them that believed, wherever they went to preach. They shall do wonders in Christ's name, the same name into which they were baptized, in the virtue of power derived from him, and fetched in by prayer. Some particular signs are mentioned; (1.) They shall cast out devils; this power was more common among Christians than any other, and lasted longer, as appears by the testimonies of Justin Martyr, Origen, Irenæus, Tertullian Minutius Felix, and others, cited by Grotius on this place. (2.) They shall speak with new tongues, which they had never learned, or been acquainted with; and this was both a miracle (a miracle upon the mind), for the confirming of the truth of the gospel, and a means of spreading the gospel among those nations that had not heard it. It saved the preachers a vast labour in learning the languages; and, no doubt, they who by miracle were made masters of languages, were complete masters of them and of all their native elegancies, which were proper both to instruct and affect, which would very much recommend them and their preaching. (3.) They shall take up serpents. This was fulfilled in Paul, who was not hurt by the viper that fastened on his hand, which was acknowledged a great miracle by the barbarous people, Acts xxviii. 5, 6. They shall be kept unhurt by that generation of vipers among whom they live, and by the malice of the old serpent. (4.) If they be compelled by their persecutors to drink any deadly poisonous thing, it shall not hurt them: of which very thing some instances are found in ecclesiastical history. (5.) They shall not only be preserved from hurt themselves, but they shall be enabled to do good to others; They shall lay hands on the sick, and they shall recover, as multitudes had done by their master's healing touch. Many of the elders of the church had this power, as appears by Jam. v. 14, where, as an instituted sign of this miraculous healing, they are said to anoint the sick with oil in the name of the Lord. With what assurance of success might they go about executing their commission, when they had such credentials as these to produce!
Adam Clarke: Commentary on the Bible - 1831
16:14: And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end.
Albert Barnes: Notes on the Bible - 1834
16:14: Afterward he appeared unto the eleven - Judas was dead, and the apostles were then called "the eleven." This was done even when one of them was absent, as Thomas was on this occasion. See the "Harmony of the Accounts of the Resurrection, Appearances, and Ascension of Christ," at the close of the notes on Matthew.
As they sat at meat - The word meat here means food, or meals. As they were reclining at their meals.
And upbraided them ... - Rebuked them, or reproached them. This was done because, after all the evidence they had had of his resurrection, still they did not believe. This is a most important circumstance in the history of our Lord's resurrection. Never were people more difficult to be convinced of anything than they were of that fact. And this shows conclusively that they had not conspired to impose on the world; that they had given up all for lost when he died; that they did not expect his resurrection; and all this is the strongest proof that he truly rose. They were not convinced until it was impossible for them longer to deny it. Had they expected it, they would have caught easily at the slightest evidence, and would have turned every circumstance in favor of such an event. It may be added that it was impossible that eleven men of good natural understanding should have been deceived in so plain a case. They had been with Jesus three years; they perfectly knew his features, voice, manner; and it is not credible that they should have been deceived by anyone who might have pretended to have been the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: he appeared: Luk 24:36-43; Joh 20:19, Joh 20:20; Co1 15:5
at meat: or, together
and upbraided: Mar 7:18, Mar 8:17, Mar 8:18; Mat 11:20, Mat 15:16, Mat 15:17, Mat 16:8-11, Mat 17:20; Luk 24:25, Luk 24:38, Luk 24:39; Joh 20:27; Rev 3:19
unbelief: Num 14:11; Psa 95:8-11; Heb 3:7, Heb 3:8, Heb 3:15-19
Geneva 1599
16:14 (c) Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
(c) The evangelist did not consider the chronological sequence of events, but rather what took place, which he divided into three parts: The first shows how he appeared to the women, the second to his disciples, the third to his apostles, and therefore he says "finally".
John Gill
16:14 Afterward he appeared unto the eleven,.... Apostles; for this was now the number of them, Judas being gone from them, and dead; and they were so called, though Thomas was not now with them, because their whole company consisted of this number: this appearance of Christ to them was on the same first day of the week, at evening, Jn 20:19, though it must be very late at night; for it was after the two above disciples were returned from Emmaus, where Christ and they had supped together; see Lk 24:29;
as they sat at meat; or "sat together"; being assembled together, and the doors shut fast for fear of the Jews, Jn 20:19, and so the Arabic renders it, "while they were gathered together"; and the Persic version, "who being gathered together were sitting": nor does the word necessarily signify sitting at meat; nor is it very likely that they should be eating so late at night; though it is probable they had been eating, as seems from Lk 24:41;
and upbraided them with their unbelief, and hardness of heart: not but that their hearts were very contrite for their sinful carriage to Christ; and very much humbled they were under the present dispensation: their hearts were much affected, and they were filled with sorrow and trouble for the loss of Christ; but in this point their unbelief increased by their fears, and so much prevailed, that all that were said by one, and another, made no impression on them: and a great aggravation of their incredulity, and a reason of Christ's upbraiding them in this manner were,
because they believed not them which had seen him after he was risen; as Mary Magdalene, and the other women, and Cleophas, and the other disciple that was with him, who were eyewitnesses that he was risen from the dead; and such as might have been depended on.
John Wesley
16:14 Lk 24:36; Jn 20:19.
16:1516:15: Եւ ասէ՛ ցնոսա. Երթա՛յք յաշխարհ ամենայն, եւ քարոզեցէ՛ք զաւետարանն ամենայն արարածոց[948]։ [948] Ոսկան յաւելու. Զաւետարանն արքայութեան ամենայն ա՛՛։
15 Եւ նրանց ասաց. «Գնացէ՛ք ամբողջ աշխարհով մէկ եւ քարոզեցէ՛ք Աւետարանը բոլոր մարդկանց
15 Ըսաւ անոնց. «Գացէ՛ք բոլոր աշխարհ ու աւետարանը քարոզեցէք բոլոր ստեղծուածներուն։
Եւ ասէ ցնոսա. Երթայք յաշխարհ ամենայն, եւ քարոզեցէք զաւետարանն ամենայն արարածոց:

16:15: Եւ ասէ՛ ցնոսա. Երթա՛յք յաշխարհ ամենայն, եւ քարոզեցէ՛ք զաւետարանն ամենայն արարածոց[948]։
[948] Ոսկան յաւելու. Զաւետարանն արքայութեան ամենայն ա՛՛։
15 Եւ նրանց ասաց. «Գնացէ՛ք ամբողջ աշխարհով մէկ եւ քարոզեցէ՛ք Աւետարանը բոլոր մարդկանց
15 Ըսաւ անոնց. «Գացէ՛ք բոլոր աշխարհ ու աւետարանը քարոզեցէք բոլոր ստեղծուածներուն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: И сказал им: идите по всему миру и проповедуйте Евангелие всей твари.
16:15  καὶ εἶπεν αὐτοῖς, πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει.
16:15. [[καὶ "[[And) εἶπεν (it-had-said) αὐτοῖς (unto-them," Πορευθέντες ( Having-been-traversed-of ) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ἅπαντα (to-along-all) κηρύξατε (ye-should-have-heralded) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) πάσῃ (unto-all) τῇ (unto-the-one) κτίσει.]] (unto-a-creating.]]"
16:15. et dixit eis euntes in mundum universum praedicate evangelium omni creaturaeAnd he said to them: Go ye into the whole world and preach the gospel to every creature.
15. And he said unto them, Go ye into all the world, and preach the gospel to the whole creation.
16:15. And he said to them: “Go forth to the whole world and preach the Gospel to every creature.
16:15. And he said unto them, Go ye into all the world, and preach the gospel to every creature.
And he said unto them, Go ye into all the world, and preach the gospel to every creature:

15: И сказал им: идите по всему миру и проповедуйте Евангелие всей твари.
16:15  καὶ εἶπεν αὐτοῖς, πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει.
16:15. et dixit eis euntes in mundum universum praedicate evangelium omni creaturae
And he said to them: Go ye into the whole world and preach the gospel to every creature.
16:15. And he said to them: “Go forth to the whole world and preach the Gospel to every creature.
16:15. And he said unto them, Go ye into all the world, and preach the gospel to every creature.
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Adam Clarke: Commentary on the Bible - 1831
16:15: Go ye into all the world - See on Mat 28:19 (note).
And preach the Gospel to every creature - Proclaim the glad tidings - of Christ crucified; and raised from the dead - to all the creation, πασῃ τῃ κτισει - to the Gentile world; for in this sense בריות berioth, is often understood among the rabbins; because He, through the grace of God, hath tasted death for Every man, Heb 2:9. And on the rejection of the Gospel by the Jews, it was sent to the whole Gentile world.
Albert Barnes: Notes on the Bible - 1834
16:15: Into all the world - To the Gentiles as well as the Jews. It was contrary to the opinions of the Jews that the Gentiles should be admitted to the privileges of the Messiah's kingdom, or that the partition wall between them should be broken down. See Act 22:21-22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special Revelation, even after this command, that Peter preached to the Gentile centurion, Acts 10; Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. WheRev_er there is man, there it is to be proclaimed. To every sinner he offers life, and all the world is included in the message of mercy, and every child of Adam is offered eternal salvation.
Preach - Proclaim; make known; offer. To do this to every creature is to offer pardon and eternal life to him on the terms of the plan of mercy - through repentance, and faith in the Lord Jesus.
The gospel - The good news. The tidings of salvation. The assurance that the Messiah has come, and that sin may be forgiven and the soul saved.
To every creature - That is, to every human being. Man has no right to limit this offer to any class of men. God commands his servants to offer the salvation to "all men." If they reject, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest; his grace is boundless in offering life to a creature so guilty as man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: Go: Mat 10:5, Mat 10:6, Mat 28:19; Luk 14:21-23, Luk 24:47, Luk 24:48; Joh 15:16, Joh 20:21; Jo1 4:14
into: Mar 13:10; Psa 22:27, Psa 67:1, Psa 67:2, Psa 96:3, Psa 98:3; Isa 42:10-12, Isa 45:22, Isa 49:6, Isa 52:10; Isa 60:1-3; Luk 2:10, Luk 2:11, Luk 2:31, Luk 2:32; Act 1:8; Rom 10:18, Rom 16:26; Eph 2:17; Col 1:6, Col 1:23; Rev 14:6
Geneva 1599
16:15 (3) And he said unto them, Go ye into all the world, and preach the gospel to (d) every creature.
(3) The apostles are appointed, and their office is limited to them, which is to preach that which they heard from him, and to minister the sacraments which Christ has instituted, having in addition to this the power to do miracles.
(d) Not to the Jews only, nor in Judea only, but to all men and everywhere: and so must all the apostles do.
John Gill
16:15 And he said unto them,.... Not at the same time, and place, as before; not on the first day of the week, on which he rose from the dead, but forty days after, just upon his ascension to heaven; see Mk 16:19; nor at Jerusalem, but in Galilee, where be appointed to meet his disciples, and did, when he gave them the following commission; see Mt 28:16.
go ye into all the world: not only into Judea, and through all the cities of it, where they had been before confined; nor only into the Roman empire, which is sometimes so called, because great part of the world was under that government; but into every known and habitable part of the whole universe, to all the nations of the world under heaven: and it is to be observed, that this command is not enjoined on every apostle separately, as if each of them was to go into all the world, and travel over every part; but that one was to go one way, and another another way; every one had his line, or that part of the world marked out for him, whither he was to steer his course, and where he was to fulfil and finish his ministry: and besides, this commission not only included the Apostles, but reaches to all the ministers of the Gospel in succeeding ages, to the end of the world; and since this, one part of the world, which was not known, is now discovered; and the order includes that, as well as the then known parts of the world, and the Gospel accordingly has been sent into it.
And preach the Gospel to every creature; not to inanimate and irrational creatures, as stocks and stones, the beasts of the field, &c. nor to all rational creatures, as angels, good or bad; the former need not the preaching of the Gospel, and the latter are denied the blessing; but men, the offspring of fallen Adam, the objects of God's good will: these are styled "the creatures", because the chief of God's creation on earth; and are often in the Jewish writings so called; take an instance or two:
"R. Chuninn ben Dousa (r) used to say, all in whom, "the creatures" (i.e. men) have delight, God has delight; and in whomsoever "the creatures" (or men) have no, delight, God has no delight.''
One of the seven qualifications of a member of the sanhedrim is, , "love of the creatures" (s), or love of men: so it is said (t), that
"the holy blessed God, sits in the height of the world, and gives a portion of food, , "to every creature",''
that is, to every man: and particularly the Gentiles, as distinguished from the Jews, are often intended by this phrase: thus
"says (u) R. Judah, perhaps, "the creatures", (i.e. the Gentiles,) knew the love with which the holy blessed God Ioved Israel, and roared like lions to pursue after them.''
Tit is elsewhere (w) said,
"all the prayers, , "of the creatures" (the Heathens) are only concerning the earth; Lord, let the earth bring forth! Lord, let the earth be fruitful! All the prayers of the Israelites, are only for the house of the Lord; Lord, let the house of the sanctuary be built, &c.''
And in this sense is the phrase used, in Rom 8:22 2Pet 3:4. Now to these, Christ would have the Gospel preached, as well as to the Jews; even to all, without any distinction of people, Jews and Gentiles, Barbarians, Scythians, bond and free, male and female, rich and poor, greater or lesser sinners, even to all mankind; than which, nothing was more provoking to the Jews; who would, if they could, have revoked and made null this commission of Christ; see Th1 2:16. It was the Gospel he would have preached to them, the word of peace and reconciliation, by his atoning sacrifice; the doctrine of free and full pardon by his blood; and of justification by his righteousness; and of complete salvation by him: even every doctrine relating to his person, as God and man; to every office of his, as prophet, priest, and king; to his incarnation, sufferings, and death, his resurrection, ascension, session at the right hand of God, and intercession for his people, and second coming to judgment; with every doctrine relating to the grace of God, of the Father in election, and the covenant of peace, of the Son in redemption, and of the Spirit in regeneration and sanctification: all which he would have published and declared in the most free, plain, and open manner, with all boldness, faithfulness, and constancy. A compendium and summary of which, is given in the next words.
(r) Pirke Abot, c. 3. sect. 10. (s) Maimon. Hilch. Sandedfin, c. 2. sect. 7. (t) T. Bab. Pesachim, fol. 118. 1. Vid. T. Bab. Yoma, fol. 86. 1. (u) Zohar in Exod. fol. 2, 3. (w) Bereshit Rabba, sect. 13. fol. 11. 3. Vid. T. Bab. Chagiga, fol. 12. 2.
John Wesley
16:15 Go ye into all the world, and preach the Gospel to every creature - Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein. Mt 28:19.
Robert Jamieson, A. R. Fausset and David Brown
16:15 he said unto them, Go ye into all the world, and preach the Gospel to every creature--See on Jn 20:19-23 and Lk 24:36-49.
16:1616:16: Որ հաւատա՛յ եւ մկրտիցի՝ կեցցէ՛, եւ որ ո՛չն հաւատայ՝ դատապարտեսցի՛[949]։ [949] Ոսկան. Որ հաւատասցէ եւ մկրտեսցի... ոչն հաւատասցէ դա՛՛։
16 Ով հաւատայ եւ մկրտուի, պիտի փրկուի, եւ ով չհաւատայ, պիտի դատապարտուի
16 Ան որ հաւատայ ու մկրտուի՝ պիտի փրկուի եւ ան որ չհաւատայ՝ պիտի դատապարտուի։
Որ հաւատայ եւ մկրտիցի` կեցցէ, եւ որ ոչն հաւատայ` դատապարտեսցի:

16:16: Որ հաւատա՛յ եւ մկրտիցի՝ կեցցէ՛, եւ որ ո՛չն հաւատայ՝ դատապարտեսցի՛[949]։
[949] Ոսկան. Որ հաւատասցէ եւ մկրտեսցի... ոչն հաւատասցէ դա՛՛։
16 Ով հաւատայ եւ մկրտուի, պիտի փրկուի, եւ ով չհաւատայ, պիտի դատապարտուի
16 Ան որ հաւատայ ու մկրտուի՝ պիտի փրկուի եւ ան որ չհաւատայ՝ պիտի դատապարտուի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: Кто будет веровать и креститься, спасен будет; а кто не будет веровать, осужден будет.
16:16  ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται.
16:16. [[ὁ "[[The-one) πιστεύσας (having-trusted-of) καὶ (and) βαπτισθεὶς (having-been-immersed-to) σωθήσεται, (it-shall-be-saved,"ὁ (the-one) δὲ (moreover) ἀπιστήσας (having-un-trusted-unto) κατακριθήσεται.]] (it-shall-be-separated-down.]]"
16:16. qui crediderit et baptizatus fuerit salvus erit qui vero non crediderit condemnabiturHe that believeth and is baptized shall be saved: but he that believeth not shall he condemned.
16. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.
16:16. Whoever will have believed and been baptized will be saved. Yet truly, whoever will not have believed will be condemned.
16:16. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned:

16: Кто будет веровать и креститься, спасен будет; а кто не будет веровать, осужден будет.
16:16  ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται.
16:16. qui crediderit et baptizatus fuerit salvus erit qui vero non crediderit condemnabitur
He that believeth and is baptized shall be saved: but he that believeth not shall he condemned.
16:16. Whoever will have believed and been baptized will be saved. Yet truly, whoever will not have believed will be condemned.
16:16. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:16: He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved - redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned - because he rejects the only provision that could be effectual to his soul's salvation.
Albert Barnes: Notes on the Bible - 1834
16:16: He that believeth - That is, believeth the gospel. "He who credits it to be true, and acts as if it were true." This is the whole of faith. Man is a sinner. He should act on the belief of this truth and repent. There is a God. Man should believe it, and fear and love him, and seek his favor. The Lord Jesus died to save him. To have faith in him is to believe that this is true, and to act accordingly; that is, to trust him, to rely on him, to love him, to feel that we have no merit, and to cast our all upon him. There is a heaven and a hell. To believe this is to credit the account and act as if it were true - to seek the one and avoid the other. We are to die. To believe this is to act as if this were so; to be in readiness for it, and to expect it daily and hourly. In one word, faith is feeling and acting as if there were a God, a Saviour, a heaven, a hell; as if we were sinners and must die; as if we deserved eternal death and were in danger of it; and, in view of all, casting our eternal interests on the mercy of God in Christ Jesus. To do this is to be a Christian: not to do it is to be an infidel.
Is baptized - Is initiated into the church by the application of water, as significant that he is a sinner, and needs the purifying influences of the Holy Spirit. It is worthy of remark that Jesus has made "baptism" of so much importance. He did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected "knowing it to be a command of the Saviour," it endangers the salvation of the soul. Faith and baptism are the beginnings of a Christian life: the one the beginning of piety in the soul, the other of its manifestation before men or of a profession, of religion. Every man endangers his eternal interest by being ashamed of Christ before men. See Mar 8:38.
Shall be saved - Saved from sin Mat 1:21 and from eternal death Joh 5:24; Joh 3:36, and raised to eternal life in heaven, Joh 5:28; Joh 17:2, Joh 17:24.
Shall be damned - That is, condemned by God and cast off from his presence, Th2 1:6-9. It implies that they will be adjudged to be guilty by God in the day of judgment Rom 2:12, Rom 2:16; Mat 25:41; that they will deserve to die foRev_er Rom 2:6, Rom 2:8, and that they will be cast out into a place of woe to all eternity, Mat 25:46. It may be asked how it can be just in God to condemn men foRev_er for not believing the gospel? I answer:
1. God has a right to appoint his own terms of mercy.
2. Man has no claim on him for heaven.
3. The sinner rejects the terms of salvation, knowingly, deliberately, and perseveringly.
4. He has a special disregard and contempt for the gospel.
5. His unbelief is produced by the love of sin.
6. He shows by this that he has no love for God, and his law, and for eternity.
7. He slights the objects dearest to God and most like him; and,
8. He must be miserable.
A creature who has no confidence in God; who does not believe that he is true or worthy of his regard, and who never seeks his favor, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. He has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy, and without his favor the sinner must be wretched.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: that believeth and: Mar 1:15; Luk 8:12; Joh 1:12, Joh 1:13, Joh 3:15, Joh 3:16, Joh 3:18, Joh 3:36, Joh 5:24, Joh 6:29, Joh 6:35, Joh 6:40, Joh 7:37, Joh 7:38; Joh 11:25, Joh 11:26, Joh 12:46, Joh 20:31; Act 10:43, Act 13:39, Act 16:30-32; Rom 3:6; Rom 4:24, Rom 10:9; Heb 10:38, Heb 10:39; Pe1 1:21, Pe1 3:21; Jo1 5:10-13
is: Mat 28:19; Act 2:38, Act 2:41, Act 8:36-39, Act 22:16; Rom 10:9-14; Pe1 3:21
but: Joh 3:18, Joh 3:19, Joh 3:36, Joh 8:24, Joh 12:47, Joh 12:48; Act 13:46; Th2 1:8, Th2 2:12; Rev 20:15; Rev 21:8
John Gill
16:16 He that believeth,.... Not notionally only, or that gives a bare assent to the truth of the Gospel; but spiritually, who sees Christ, his need of him, and the worth and excellency, suitableness and fulness of him; who comes to him as a poor perishing sinner, and ventures on him, and commits himself to him, and lives upon him; believing alone in him, and expecting life and salvation alone by him:
and is baptized; faith must precede baptism, as these words of Christ, and Scripture examples show; and such as have it, ought to make a profession of it, and be baptized; and in which way it is that faith discovers itself, and works by love to Christ; namely, in observing his commands, and this among the rest:
shall be saved, such receive the remission of their sins a justifying righteousness, the privilege of adoption, a right and meetness for heaven now, and shall be saved in Christ, with an everlasting salvation; not that either faith or baptism, are the procuring causes of salvation: not faith, for Christ is the author of salvation; and faith is the grace that looks to him for it, receives the assurance of it now, and that will be the end of it hereafter: faith and eternal life are so connected together, that he that has the one, shall have the other; and it is descriptive of the person that shall enjoy it: and baptism, though it is said to save by the resurrection of Christ, as it is a means of leading faith to Christ's resurrection for justification, yet has no casual influence upon salvation; it is not essential to it; the thief on the cross, went to heaven without it, and Simon Magus to hell with it; but it is the duty of every one that believes, and he that truly believes, ought to be baptized, and prove the truth of his faith, by his obedience to Christ, and such shall be saved:
but he that believeth not shall be damned; such are here chiefly designed, who, are favoured with the Gospel revelation; but either deny it, reject and despise it, or neglect it, and are disobedient to it; whose guilt is the greater, and whose punishment and damnation will be the more intolerable; even more so, than that of Sodom and Gomorrha, Tyre and Sidon, or any of the Gentiles that perish without the law, and the knowledge of the Gospel; and also such are meant, who are finally unbelievers, who live and die in a state of impenitence and unbelief; otherwise, one that believes not today, may believe tomorrow, and be saved.
John Wesley
16:16 And is baptized - In token thereof. Every one that believed was baptized. But he that believeth not - Whether baptized or unbaptized, shall perish everlastingly.
Robert Jamieson, A. R. Fausset and David Brown
16:16 He that believeth and is baptized--Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in Rom 10:10; and there also as here this outward manifestation, once mentioned as the proper fruit of faith, is not repeated in what follows (Rom 10:11).
shall be saved; but he that believeth not shall be damned--These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.
16:1716:17: Նշանք ա՛յնոցիկ՝ որ հաւատանն, երթիցե՛ն զհետ այսոցիկ. յանո՛ւն իմ՝ դեւ՛ս հանցեն. լեզո՛ւս խօսեսցին[950]. [950] Ոմանք. Նշանք այսոցիկ, կամ՝ այնոքիկ որ հաւատան, երթիցեն զհետ այնոցիկ։
17 Սրանք են նշանները, որոնք պիտի ուղեկցեն նրանց, որոնք հաւատում են. իմ անունով դեւեր պիտի հանեն, լեզուներ պիտի խօսեն
17 Անոնք որ կը հաւատան, այս նշանները անոնց հետ պիտի երթան. Իմ անունովս դեւեր պիտի հանեն, նոր լեզուներ պիտի խօսին.
Նշանք այնոցիկ որ հաւատանն` երթիցեն զհետ, այսոցիկ. յանուն իմ դեւս հանցեն, լեզուս խօսեսցին:

16:17: Նշանք ա՛յնոցիկ՝ որ հաւատանն, երթիցե՛ն զհետ այսոցիկ. յանո՛ւն իմ՝ դեւ՛ս հանցեն. լեզո՛ւս խօսեսցին[950].
[950] Ոմանք. Նշանք այսոցիկ, կամ՝ այնոքիկ որ հաւատան, երթիցեն զհետ այնոցիկ։
17 Սրանք են նշանները, որոնք պիտի ուղեկցեն նրանց, որոնք հաւատում են. իմ անունով դեւեր պիտի հանեն, լեզուներ պիտի խօսեն
17 Անոնք որ կը հաւատան, այս նշանները անոնց հետ պիտի երթան. Իմ անունովս դեւեր պիտի հանեն, նոր լեզուներ պիտի խօսին.
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Уверовавших же будут сопровождать сии знамения: именем Моим будут изгонять бесов; будут говорить новыми языками;
16:17  σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει· ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν καιναῖς,
16:17. [[σημεῖα "[[Signlets-of) δὲ (moreover) τοῖς (unto-the-ones) πιστεύσασιν ( unto-having-trusted-of ) ἀκολουθήσει (it-shall-path-along-unto,"ταῦτα, (to-the-ones-these) ἐν (in) τῶ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) δαιμόνια (to-daimonlets) ἐκβαλοῦσιν, (they-shall-cast-out,"γλώσσαις (unto-tongues) λαλήσουσιν,]] (they-shall-speak-unto,]]"
16:17. signa autem eos qui crediderint haec sequentur in nomine meo daemonia eicient linguis loquentur novisAnd these signs shall follow them that believe: In my name they shall cast out devils. They shall speak with new tongues.
17. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues;
16:17. Now these signs will accompany those who believe. In my name, they shall cast out demons. They will speak in new languages.
16:17. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues:

17: Уверовавших же будут сопровождать сии знамения: именем Моим будут изгонять бесов; будут говорить новыми языками;
16:17  σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει· ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν καιναῖς,
16:17. signa autem eos qui crediderint haec sequentur in nomine meo daemonia eicient linguis loquentur novis
And these signs shall follow them that believe: In my name they shall cast out devils. They shall speak with new tongues.
16:17. Now these signs will accompany those who believe. In my name, they shall cast out demons. They will speak in new languages.
16:17. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
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Adam Clarke: Commentary on the Bible - 1831
16:17: These signs shall follow - Or rather, accompany; this is the proper import of the original word παρακολουθησει, from παρα with, and ακολουθεω, I follow.
Them that believe - The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached.
In my name - That is, by the authority and influence of the almighty Jesus.
Cast out devils - Whose kingdom Jesus Christ was manifested to destroy.
Speak with new tongues - This was most literally fulfilled on the day of pentecost, Acts 2:4-19.
Albert Barnes: Notes on the Bible - 1834
16:17: And these signs - These miracles. These evidences that they are sent from God.
Them that believe - The apostles, and those in the primitive age who were endowed with like power. This promise was fulfilled if it can be shown that these signs followed in the case of any who believed, and it is not necessary to suppose that they would follow in the case of all. The meaning is, that they would be the result of faith, or of the belief of the gospel. It is true that they were. These signs were shown in the case of the apostles and early Christians. The infidel cannot say that the promise has not been fulfilled unless he can show that this never occurred; the Christian should be satisfied that the promise was fulfilled if these miracles were ever actually wrought, though they do not occur now; and the believer now should not expect a miracle in his case. Miracles were necessary for the establishment of religion in the world; they are not necessary for its continuance now.
In my name - By my authority, and using the power that I would in such cases, if bodily present. This was done; and in this they differed essentially from the manner in which Jesus himself wrought miracles. He did it in "his own name," and as possessing original, underived authority. See the account of his stilling the sea (Mat 8:26, etc.); of his healing the sick Mat 9:5-6; of his raising Lazarus, John 11. The prophets spoke "in the name of the Lord." The apostles did likewise, Act 3:6, etc. There was, therefore, an important difference between Jesus and all the other messengers that God has sent into the world. He acted in his own name; they in the name of another. He wielded his own power; they were the instruments by which God put forth the omnipotence of his arm to save. He was therefore God; they were men of like passions as other men, Act 14:15.
Shall they cast out devils - See the notes at Mat 4:24. Compare Act 16:16-18.
Shall speak with new tongues - Shall speak other languages than their native language. This was remarkably fulfilled on the day of Pentecost, Act 2:4-11. It existed, also, in other places. See Co1 12:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: these: Joh 14:12
In: Luk 10:17; Act 5:16, Act 8:7, Act 16:18, Act 19:12-16
they: Act 2:4-11, Act 2:33, Act 10:46, Act 19:6; Co1 12:10, Co1 12:28, Co1 12:30, Co1 14:5-26
Geneva 1599
16:17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with (e) new tongues;
(e) Strange tongues, ones which they did not know before.
John Gill
16:17 And these signs shall follow them that believe,.... Not all of them, but some; and not always, only for a time; and which were necessary for the confirmation of the Gospel, and the establishment of Christianity in the world; and not only believing hearers, but believing ministers of the word, are chiefly designed; and this is said, for the encouragement both of those that preach the Gospel, and of them that hear, believe and obey. The Persic version, contrary to all others, reads, "ye shall show signs and wonders to them that believe not"; see 1Cor 14:22.
In my name shall they cast out devils; so the Apostle Paul dispossessed the damsel, that had a spirit of divination; commanding the spirit, in the name of Jesus Christ, to come out of her, and it did; and evil spirits also went out of others, through his means, by the power of Christ, Acts 16:18; and this power continued for a considerable time among the saints: the phrase "in my name", is in the Arabic version, joined to the word "believe", in the preceding clause; and is omitted in the Persic version, but is rightly retained by all others in this place; for by the power and authority of Christ, and not their own, and by calling upon, and making use of his name, such miraculous operations were wrought by the apostles:
they shall speak with new tongues: or languages, not such as were new made, and had never been heard and known before; but foreign languages, such as they had never learned, or were able to speak, or understood before; and this not only did the apostles on the day of pentecost, but even common believers at other times, Acts 2:4 Acts 10:45.
John Wesley
16:17 And these signs shall follow them that believe - An eminent author sub - joins, "That believe with that very faith mentioned in the preceding verse." (Though it is certain that a man may work miracles, and not have saving faith, Mt 7:22-23.) "It was not one faith by which St. Paul was saved, another by which he wrought miracles. Even at this day in every believer faith has a latent miraculous power; (every effect of prayer being really miraculous;) although in many, both because of their own littleness of faith, and because the world is unworthy, that power is not exerted. Miracles, in the beginning, were helps to faith; now also they are the object of it. At Leonberg, in the memory of our fathers, a cripple that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole." Shall follow - The word and faith must go before. In my name - By my authority committed to them. Raising the dead is not mentioned. So our Lord performed even more than he promised.
Robert Jamieson, A. R. Fausset and David Brown
16:17 these signs shall follow them that believe . . . They shall take up serpents--These two verses also are peculiar to Mark.
The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mk 16:19-20).
16:1816:18: ՚ի ձեռս իւրեանց՝ օ՛ձս բարձցեն. եւ եթէ մահացո՛ւ ինչ դեղ արբցեն, նոցա ինչ ո՛չ վնասեսցէ. ՚ի վերայ հիւանդաց ձե՛ռս դիցեն՝ եւ բժշկեսցե՛ն[951]։ [951] Ոմանք. Օձք բարձցեն, նոցա ոչինչ մեղիցեն, եւ եթէ մահացու դեղ ինչ արբցեն. մի՛ վնասեսցէ նոցա։
18 իրենց ձեռքերին օձեր պիտի բռնեն, եւ եթէ մահացու թոյն խմեն, դա նրանց չպիտի վնասի. հիւանդների վրայ ձեռք պիտի դնեն եւ բժշկեն»:
18 Ձեռքերնին օձեր պիտի բռնեն եւ եթէ մահառիթ դեղ մը խմեն, իրենց պիտի չվնասէ. հիւանդներու վրայ ձեռք պիտի դնեն ու անոնք պիտի առողջանան»։
ի ձեռս իւրեանց օձս բարձցեն, եւ եթէ մահացու ինչ դեղ արբցեն, նոցա ինչ ոչ վնասեսցէ. ի վերայ հիւանդաց ձեռս դիցեն, եւ [110]բժշկեսցեն:

16:18: ՚ի ձեռս իւրեանց՝ օ՛ձս բարձցեն. եւ եթէ մահացո՛ւ ինչ դեղ արբցեն, նոցա ինչ ո՛չ վնասեսցէ. ՚ի վերայ հիւանդաց ձե՛ռս դիցեն՝ եւ բժշկեսցե՛ն[951]։
[951] Ոմանք. Օձք բարձցեն, նոցա ոչինչ մեղիցեն, եւ եթէ մահացու դեղ ինչ արբցեն. մի՛ վնասեսցէ նոցա։
18 իրենց ձեռքերին օձեր պիտի բռնեն, եւ եթէ մահացու թոյն խմեն, դա նրանց չպիտի վնասի. հիւանդների վրայ ձեռք պիտի դնեն եւ բժշկեն»:
18 Ձեռքերնին օձեր պիտի բռնեն եւ եթէ մահառիթ դեղ մը խմեն, իրենց պիտի չվնասէ. հիւանդներու վրայ ձեռք պիտի դնեն ու անոնք պիտի առողջանան»։
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16:1818: будут брать змей; и если что смертоносное выпьют, не повредит им; возложат руки на больных, и они будут здоровы.
16:18  [καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν, κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν.
16:18. [[[καὶ "[[[and) ἐν (in) ταῖς (unto-the-ones) χερσὶν] (unto-hands]"ὄφεις (to-snakes) ἀροῦσιν (they-shall-lift) κἂν (and-ever) θανάσιμόν (to-death-belonged-to) τι (to-a-one) πίωσιν (they-might-have-had-drank) οὐ (not) μὴ (lest) αὐτοὺς (to-them) βλάψῃ, (it-might-have-harmed,"ἐπὶ (upon) ἀρρώστους ( to-un-strengthed ) χεῖρας (to-hands) ἐπιθήσουσιν (they-shall-place-upon) καὶ (and) καλῶς (unto-seemly) ἕξουσιν.]] (they-shall-hold.]]"
16:18. serpentes tollent et si mortiferum quid biberint non eos nocebit super aegrotos manus inponent et bene habebuntThey shall take up serpents: and if they shall drink any deadly thing, it shall not hurt them. They shall lay their hand upon the sick: and they shall recover.
18. they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.
16:18. They will take up serpents, and, if they drink anything deadly, it will not harm them. They shall lay their hands upon the sick, and they will be well.”
16:18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover:

18: будут брать змей; и если что смертоносное выпьют, не повредит им; возложат руки на больных, и они будут здоровы.
16:18  [καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν, κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν.
16:18. serpentes tollent et si mortiferum quid biberint non eos nocebit super aegrotos manus inponent et bene habebunt
They shall take up serpents: and if they shall drink any deadly thing, it shall not hurt them. They shall lay their hand upon the sick: and they shall recover.
16:18. They will take up serpents, and, if they drink anything deadly, it will not harm them. They shall lay their hands upon the sick, and they will be well.”
16:18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
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Adam Clarke: Commentary on the Bible - 1831
16:18: Take up serpents - Several MSS. add εν ταις χερσιν, in their hands - shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, Act 28:5.
If they drink any deadly thing - Θανασιμον (φαρμακον) being understood - if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, Isa 43:2.
They shall lay hands on the sick - And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles.
That the apostles of our Lord should not lose their lives by poison is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself The Apostle Of God, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janabi, give the following account.
When Mohammed, in the seventh year of the Hejra, a.d. 628, had taken the city of Kheebar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alee, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet's dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though, on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: "O mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar."
Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect: "I said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury." To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. It was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it! And, thus attested, it stands for the complete and everlasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a Pocockio, p. 189, 190. Le Coran traduit par Savary, vol. i; p. 135, and 212. See also, The Life of Mohammed by Prideaux, 93, 101.
Albert Barnes: Notes on the Bible - 1834
16:18: They shall take up serpents - When it is necessary for the sake of establishing religion, they shall handle poisonous reptiles without injury, thus showing that God was with them to keep them from harm. This was literally fulfilled when Paul shook the viper from his hand. See Act 28:5-6.
Any deadly thing - Any poison usually causing death.
Shall not hurt them - There is a similar promise in Isa 43:2.
They shall lay hands on the sick ... - See instances of this in the Acts of the Apostles, Act 3:6-7; Act 5:15, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: shall take: Gen 3:15; Psa 91:13; Luk 10:19; Act 28:3-6; Rom 16:20
if: It is fully asserted here, that the apostles of our Lord should not lose their life by poison, and there is neither record nor tradition to disprove it. But it is worthy of remark, that Mohammed, who styled himself the apostle of God, lost his life by poison; and, had he been a true prophet, or a true apostle of God, he would not have fallen into the snare. Kg2 4:39-41
they shall lay: Act 3:6-8, Act 3:12, Act 3:16, Act 4:10, Act 4:22, Act 4:30, Act 5:15, Act 5:16, Act 9:17, Act 9:18, Act 9:34, Act 9:40-42, Act 19:12; Act 28:8, Act 28:9; Co1 12:9; Jam 5:14, Jam 5:15
John Gill
16:18 They shall take up serpents,.... The Arabic version adds, "in their own hands"; and in an ancient manuscript of Beza's it is read, "in the hands"; so the Apostle Paul had a viper, which fastened and hung on his hand, which he shook off, without receiving any harm from it, Acts 28:3.
And if they drink any deadly thing, it shall not hurt them; not that they were hereby warranted to drink poison, to show what power they had; but should they accidentally drink it, or rather should they be forced to it by their enemies in order to destroy them, they should find no hurt by it: and Papias (x) reports of Barsabas, surnamed Justus, who was put up with Matthias for the apostleship, Acts 1:23, that he drank a poisonous draught, and by the grace of the Lord, received no hurt: and the Jews themselves report (y), that
"a son of R. Joshua ben Levi, swallowed something hurtful; and one came and whispered to him in the name of Jesus, the son of Pandira (so they call our Lord), and he did well.''
Tit follows,
and they shall lay hands on the sick, and they shall recover; as the Apostle Paul did on the father of Publius, who was thereby healed of a fever, and a bloody flux, and also others, Acts 28:8; nay, some were healed by the shadow of Peter, Acts 5:15, and others, by handkerchiefs and aprons taken from the body of Paul, Acts 19:12. The Persic version adds, without any authority, "whatsoever ye ask in my name, shall be given unto you".
(x) Apud Euseb. Hist. Eccl. l. 3. c. 39. (y) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4. & Midrash Kobelet, fol. 81. 1.
John Wesley
16:18 If they drink any deadly thing - But not by their own choice. God never calls us to try any such experiments.
16:1916:19: Եւ ինքն Տէր Յիսուս յե՛տ խօսելոյն ընդ նոսա՝ համբարձա՛ւ յերկինս, եւ նստա՛ւ ընդ աջմէ Հօր։
19 Եւ ինքը Տէր Յիսուս, նրանց հետ խօսելուց յետոյ, դէպի երկինք վերացաւ եւ նստեց Հօր աջ կողմը
19 Արդ Տէրը անոնց հետ խօսելէն ետքը երկինք համբարձաւ ու Աստուծոյ աջ կողմը նստաւ։
Եւ ինքն Տէր Յիսուս յետ խօսելոյն ընդ նոսա համբարձաւ յերկինս, եւ նստաւ ընդ աջմէ Հօր:

16:19: Եւ ինքն Տէր Յիսուս յե՛տ խօսելոյն ընդ նոսա՝ համբարձա՛ւ յերկինս, եւ նստա՛ւ ընդ աջմէ Հօր։
19 Եւ ինքը Տէր Յիսուս, նրանց հետ խօսելուց յետոյ, դէպի երկինք վերացաւ եւ նստեց Հօր աջ կողմը
19 Արդ Տէրը անոնց հետ խօսելէն ետքը երկինք համբարձաւ ու Աստուծոյ աջ կողմը նստաւ։
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16:1919: И так Господь, после беседования с ними, вознесся на небо и воссел одесную Бога.
16:19  ὁ μὲν οὗν κύριος ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ.
16:19. [[Ὁ "[[The-one) μὲν (indeed) οὖν (accordingly) κύριος (Authority-belonged) [Ἰησοῦς] "[an-Iesous]"μετὰ (with) τὸ (to-the-one) λαλῆσαι (to-have-spoken-unto) αὐτοῖς (unto-them," ἀνελήμφθη ( it-was-taken-up ) εἰς ( into ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) καὶ (and) ἐκάθισεν ( it-sat-down-to ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) τοῦ ( of-the-one ) θεοῦ .]] ( of-a-Deity .]]"
16:19. et Dominus quidem postquam locutus est eis adsumptus est in caelum et sedit a dextris DeiAnd the Lord Jesus, after he had spoken to them, was taken up into heaven and sitteth on the right hand of God.
19. So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.
16:19. And indeed, the Lord Jesus, after he had spoken to them, was taken up into heaven, and he sits at the right hand of God.
16:19. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God:

19: И так Господь, после беседования с ними, вознесся на небо и воссел одесную Бога.
16:19  ὁ μὲν οὗν κύριος ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ.
16:19. et Dominus quidem postquam locutus est eis adsumptus est in caelum et sedit a dextris Dei
And the Lord Jesus, after he had spoken to them, was taken up into heaven and sitteth on the right hand of God.
16:19. And indeed, the Lord Jesus, after he had spoken to them, was taken up into heaven, and he sits at the right hand of God.
16:19. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: После беседования с ними... Не тотчас после беседы за трапезою (ст. 14), а спустя 40: дней по воскресении Своем, Господь Иисус Христос вознесся на небо (см. Деян I, 2-11) и воссел одесную Бога, т.е. и по вознесении Своем получил власть, равную с властью Бога Отца. Но через это Он сделался источником чудесных сил для Своих апостолов, которые пошли, согласно повелению Христа, проповедовать Евангелие по всему свету, совершая, где нужно, чудесные знамения (ср. II, 4; 1: Кор I, 6; II, 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Here is, 1. Christ welcomed into the upper world (v. 19): After the Lord had spoken what he had to say to his disciples, he went up into heaven, in a cloud; which we have a particular account of (Acts i. 9), and he had not only an admission, but an abundant entrance, into his kingdom there; he was received up, received in state, with loud acclamations of the heavenly hosts; and he sat on the right hand of God: sitting in a posture of rest, for now he had finished his work, and a posture of rule, for now he took possession of his kingdom; he sat at the right hand of God, which denotes the sovereign dignity he is advanced to, and the universal agency he is entrusted with. Whatever God does concerning us, gives to us, or accepts from us, it is by his Son. Now he is glorified with the glory he had before the world.

2. Christ welcomed in this lower world; his being believed on in the world, and received up into glory, are put together, 1 Tim. iii. 16. (1.) We have here the apostles working diligently for him; they went forth, and preached every where far and near. Though the doctrine they preached, was spiritual and heavenly, and directly contrary to the spirit and genius of the world, though it met with abundance of opposition, and was utterly destitute of all secular supports and advantages, yet the preachers of it were neither afraid nor ashamed; they were so industrious in spreading the gospel, that within a few years the sound of it went forth into the ends of the earth, Rom. x. 18. (2.) We have here God working effectually with them, to make their labours successful, by confirming the word with signs following, partly by the miracles that were wrought upon the bodies of the people, which were divine seals to the Christian doctrine, and partly by the influence it had upon the minds of the people, through the operation of the Spirit of God, see Heb. ii. 4. These were properly signs following the word--the reformation of the world, the destruction of idolatry, the conversion of sinners, the comfort of saints; and these signs still follow it, and that they may do so more and more, for the honour of Christ and the good of mankind, the evangelist prays, and teaches us to say Amen. Father in heaven, thus let thy name be hallowed, and let thy kingdom come.
Adam Clarke: Commentary on the Bible - 1831
16:19: After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.
Albert Barnes: Notes on the Bible - 1834
16:19: He was received up into heaven - In a cloud from the Mount of Olives. See Act 1:9.
The right hand of God - We are not to suppose that God has hands, or that Jesus sits in any particular direction from God. This phrase is taken from the manner of speaking among men, and means that he was exalted to honor and power in the heavens. It was esteemed the place of the highest honor to be seated at the right hand of a prince. So, to be seated at the right hand of God, means that Jesus is exalted to the highest honor of the universe. Compare Eph 1:20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: after: Mat 28:18-20; Luk 24:44-50; Joh 21:15, Joh 21:22; Act 1:2, Act 1:3
he was: Luk 9:51, Luk 24:50, Luk 24:51; Joh 13:1, Joh 16:28, Joh 17:4, Joh 17:5, Joh 17:13; Act 1:10, Act 1:11, Act 2:33, Act 3:21; Eph 1:20-22, Eph 4:8-11; Heb 1:3, Heb 4:14, Heb 6:20, Heb 7:26, Heb 8:1, Heb 9:24; Heb 10:12, Heb 10:13, Heb 10:19-22, Heb 12:2; Pe1 3:22; Rev 3:21
and sat: Psa 110:1; Act 7:55, Act 7:56; Co1 15:24, Co1 15:25; Pe1 3:22; Rev 3:20
Geneva 1599
16:19 (4) So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
(4) Christ, having accomplished his office on earth, ascends into heaven, from where (the doctrine of his apostles being confirmed with signs) he will govern his Church, until the world's end.
John Gill
16:19 So then, after the Lord,.... The Vulgate Latin and Syriac versions add, "Jesus"; and the Ethiopic version reads, "our Lord, the Lord Jesus"; and both Syriac and Persic read, "our Lord"; which is common in these versions, where the word "Lord" is used:
had spoken unto them; the disciples, the above words, which commissioned them where to go, what to do, and what to say; and what should follow them, for the confirmation of their mission and doctrine:
he was received up into heaven; in a cloud, angels attending him, and devils led captive by him, and with a welcome into his Father's presence:
and sat on the right hand of God; the Ethiopic version adds, "his own Father", and which is an evidence of his having done his work, and that to full satisfaction; and is an honour never conferred on angels, or any mere creature; and is a peculiar dignity conferred on the human nature of Christ, in union with his divine person; and here he will remain, till his second coming.
John Wesley
16:19 The Lord - How seasonable is he called by this title! After he had spoken to them - For forty days. Lk 24:50.
Robert Jamieson, A. R. Fausset and David Brown
16:19 So then after the Lord--an epithet applied to Jesus by this Evangelist only in Mk 16:19-20, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke.
had spoken unto them, he was received up into heaven--See on Lk 24:50-51.
and sat on the right hand of God--This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (Acts 7:55-56); and it is thereafter perpetually referred to as His proper condition in glory.
16:2016:20: Եւ նոքա ելեալ՝ քարոզէի՛ն ընդ ամենայն երկիր՝ Տեառն գործակցութեամբ. եւ զբա՛նն հաստատէին ամենայն նշանօք՝ որ երթայր զհե՛տ նոցա[952]։[952] Ոմանք. Գործակցութեամբ. զբանն հաստատեցին ամենայն նշանօք որ երթային զհետ նոցա։ Ոմանք աստէն դրոշմեն զվախճանականն. Աւետարան ըստ Մարկոսի. կամ՝ Կատարեցաւ գլուխք աւետարանին որ ըստ Մարկոսի։ Իսկ օրինակս մեր աստանօր ՚ի վախճանի նշանակէ՝ Համբարձմանն կարդա՛ զվերոգրեալս։
20 Իսկ նրանք ելան ու քարոզեցին Աւետարանը ամբողջ աշխարհում՝ Տիրոջ գործակցութեամբ. եւ իրենց ուղեկցող բոլոր նշաններով հաստատում էին Խօսքը:
20 Անոնք ելան ու ամէն տեղ կը քարոզէին եւ Տէրը անոնց գործակից էր ու խօսքը կը հաստատէր այն նշաններով, որոնք անոնց հետ կ’երթային։ Ամէն։
Եւ նոքա ելեալ քարոզէին ընդ ամենայն երկիր Տեառն գործակցութեամբ, եւ զբանն հաստատէին ամենայն նշանօք որ երթայր զհետ նոցա:

16:20: Եւ նոքա ելեալ՝ քարոզէի՛ն ընդ ամենայն երկիր՝ Տեառն գործակցութեամբ. եւ զբա՛նն հաստատէին ամենայն նշանօք՝ որ երթայր զհե՛տ նոցա[952]։
[952] Ոմանք. Գործակցութեամբ. զբանն հաստատեցին ամենայն նշանօք որ երթային զհետ նոցա։ Ոմանք աստէն դրոշմեն զվախճանականն. Աւետարան ըստ Մարկոսի. կամ՝ Կատարեցաւ գլուխք աւետարանին որ ըստ Մարկոսի։ Իսկ օրինակս մեր աստանօր ՚ի վախճանի նշանակէ՝ Համբարձմանն կարդա՛ զվերոգրեալս։
20 Իսկ նրանք ելան ու քարոզեցին Աւետարանը ամբողջ աշխարհում՝ Տիրոջ գործակցութեամբ. եւ իրենց ուղեկցող բոլոր նշաններով հաստատում էին Խօսքը:
20 Անոնք ելան ու ամէն տեղ կը քարոզէին եւ Տէրը անոնց գործակից էր ու խօսքը կը հաստատէր այն նշաններով, որոնք անոնց հետ կ’երթային։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: А они пошли и проповедывали везде, при Господнем содействии и подкреплении слова последующими знамениями. Аминь.
16:20  ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων.]]
16:20. [[ἐκεῖνοι "[[The-ones-thither) δὲ (moreover) ἐξελθόντες ( having-had-came-out ) ἐκήρυξαν (they-heralded) πανταχοῦ, (of-all-areas,"τοῦ (of-the-one) κυρίου (of-Authority-belonged) συνεργοῦντος (of-working-together-unto) καὶ (and) τὸν (to-the-one) λόγον (to-a-forthee) βεβαιοῦντος (of-en-base-belonging) διὰ (through) τῶν (of-the-ones) ἐπακολουθούντων ( of-pathing-along-upon-unto ) σημείων.]] (of-signlets-of.]]"
16:20. illi autem profecti praedicaverunt ubique Domino cooperante et sermonem confirmante sequentibus signisBut they going forth preached every where: the Lord working withal, and confirming the word with signs that followed.
20. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.
16:20. Then they, setting out, preached everywhere, with the Lord cooperating and confirming the word by the accompanying signs.
16:20. And they went forth, and preached every where, the Lord working with [them], and confirming the word with signs following. Amen.
And they went forth, and preached every where, the Lord working with [them], and confirming the word with signs following. Amen:

20: А они пошли и проповедывали везде, при Господнем содействии и подкреплении слова последующими знамениями. Аминь.
16:20  ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων.]]
16:20. illi autem profecti praedicaverunt ubique Domino cooperante et sermonem confirmante sequentibus signis
But they going forth preached every where: the Lord working withal, and confirming the word with signs that followed.
16:20. Then they, setting out, preached everywhere, with the Lord cooperating and confirming the word by the accompanying signs.
16:20. And they went forth, and preached every where, the Lord working with [them], and confirming the word with signs following. Amen.
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
Особое замечание.

О подлинности заключения к Евангелию Марка (XVI, 9-20). Подлинность, т.е. принадлежность этого отдела ев. Марку, подвергается библейской критикой серьезному подозрению. Основания для такого подозрения следующие: 1) этого отдела не имеется в таких уважаемых кодексах, как Синайский и Ватиканский и некоторых армянских, эфиопских и арабских переводах Евангелий. Точно также Евсевий Кесарийский (Вопр. к Марину) говорит, что Евангелие от Марка во всех почти списках заканчивалось словами нашего 8-го стиха XVI-й главы. То же почти свидетельствуют: блаж. Иероним (письмо 120-е к Гедибии), Григорий Нисский (речь 2-я о Воскресении Христа) и некот. др. 2) Эти исторические основания подкрепляются и характером рассматриваемого отрывка. В нем критики не находят вовсе характеристических для ев. Марка выражений (тотчас, опять) и, напротив, достаточно такого, что совершенно чуждо Марку в языке и изложении. Поэтому-то новейшие критики считают этот отдел не подлинным, а Тишендорф в 8-м изд. своего Нового Завета совсем исключил этот отдел из текста.

Но вышеприведенные основания недостаточны для того, чтобы утверждать, что 9-20: ст. XVI-й главы Ев. Марка представляют добавление, сделанное каким-либо другим лицом, а не самим Марком. Во-первых, спорный отдел имеется во всех древних греческих кодексах Нового Завета (исключая Син. и Ватик. ) а также в древнейших переводах - сирийском Пешито, древнеиталийском и Вульгате. Далее, о нем знает св. Ириней (Прот. ерес. 111, 10, 6). Свидетельство же Евсевия, Иеронима и др. значительно ослабляется сообщением Виктора Антиохийского и многих бесед о том, что "палестинское Евангелие" имело этот отдел. При том неестественно предположить, чтобы Евангелие Марка заканчивалось словами: "ибо они (женщины) боялись". Дело в том, что событие Воскресения Христова представляло собою, несомненно, самый важный факт евангельской истории. Между тем, значительность этого факта очень бы ослаблялась, если бы ев. Марк ограничился только приведением свидетельства Ангела женщинам и ничего бы не сказал о явлении Христа по воскресении всем Его апостолам. Затем. Можно допустить бы одно из двух для объяснения отсутствия заключения к Евангелию Марка - если, конечно, признать более правильным свидетельство тех кодексов, где этого заключения не имеется: - или, что заключение это бесследно затерялось, или же, что Марк не сделал такого заключения, скончавшись в то время, когда ему еще приходилось дописывать свое Евангелие. Но оба эти предположения неприемлемы. Против второго говорит церковное предание, по которому Марк, окончив свое Евангелие в Риме, оставил этот город и отправился в Александрию, и там проповедовал (Евсевий Кесар. Ц. И. 11, 16: и др. писат. ). Из этого предания мы видим, что древней Церкви чужда была мысль о том, что Марк мог оставить свое Евангелие незаконченным. Что же касается первого предположения, то против него говорит невероятность такого окончания Евангелия, какое имеется в тех рукописях, где Евангелие кончается словами: "ибо они боялись". Но об этом сказано уже выше.

Что касается внутренних оснований, на каких основывает новейшая критика свое сомнение в подлинности последнего отдела Евангелия от Марка, то мы должны признать, что, действительно, не находим в этом отделе тех своеобразных черт стиля, какие вообще характеризуют евангелиста Марка, что здесь не встречается любимых Марком частиц "опять", "вдруг". Но нужно, с другой стороны, не упускать из внимания и того обстоятельства, что содержание этого отдела и не давало повода к употреблению указанных любимых Марком слов. Три явления Воскресшего изображены здесь в форме "лестницы", а эта форма Марку не чужда и, с другой стороны, она требовала тех соединительных частиц (meta taϋta и usteron), которые он здесь употребляет вместо частицы "опять" (ст. 9, 12, 14). Также употребление глаголов apisteΐn и efanerwqh), которые у Марка в других местах не встречаются, требуются здесь самым предметом повествования. Глагол apisteΐn мы находим также в Ев. от Луки только в гл. XXIV-й, ст. 11: и 41: и глагол efanerwqh) в Ев. Иоанна только в XXI-й гл., 1: ст., именно в повествовании о явлениях Воскресшего. Глагол eqeaqh, также впервые употребленный здесь Марком (ст. 10), есть вполне точное обозначение созерцания людьми Воскресшего в Его прославленном теле. Трижды здесь употребленный Марком глагол poreuesqai (10, 12, 15) также не может быть назван вполне чуждым Марку выражением, так как сложный глагол paracoreuesqai употребляется им нередко (II, 23; IX, 30; XI, 20: и XV, 29). Притом этот глагол psreuesϋai является во всех трех случаях вполне подходящим термином. Остальные выражения, не встречающиеся прежде у Марка, или и не могли быть раннее употребляемы евангелистом (напр., glwssaV laleΐn kainaΐV ст. 15), или же представляют собою крайне незначительное отступление от встречающихся у Марка выражений (напр., kosmon apanta, ст. 15: ср. с olon тou kosmon в гл. XV, 36). Странным только представляется, что ев. Марк употребляет в 9-м ст. выражение prwth sabbatou = "в первый день недели", тогда как во 2-м ст. он употребляет о том же самом другое выражение th mia sabbatou. При этом выражение to sabbaton в смысле "недели" у него, да и в других Евангелиях, не встречается, за исключением места Лк XVIII, 12. Но и эта странность может быть объяснена тем, что в том кругу верующих, к которому принадлежал Марк, могло уже войти в употребление слово sabbaton в смысле "недели" и евангелист здесь употребил это, так сказать, новое выражение, тогда как во 2-м ст. употребляет другое, старое - параллельное - выражение, которое, вероятно, употреблял Ап. Петр, когда рассказывал Марку о Воскресении Христа.

Указывают еще на то, что евангелист упоминает об изгнании из Марии семи бесов (ст. 9). "Зачем бы - говорят - Марку упоминать об этом, раз он уже сказал об этом прежде?" Но здесь это повторение письма уместно. Ев. хочет этим объяснить, почему Господь, по Воскресении Своем, явился именно, раньше чем другим, Марии Магдалине. Указывают, затем, на излишнюю краткость и неясность этого отдела. Но и раньше мы встречаем у Марка такое же краткое обозрение событий - именно в рассказе о крещении и искушении Христа (I, 9-13), который, однако, критикою не признается не подлинным. Говорят еще, будто бы заключение Евангелия дает впечатление совершенно не имеющего отношения к предшествующему повествования: оно, будто бы, возникло совершенно независимо от 1-8-го стихов XVI-й главы. Но выражение 9-го стиха: восстав же (anastaV de), напротив, говорит за то, что заключение писатель Евангелия намеревался поставить в связь с предыдущим. Он хочет сказать: "доселе я говорил о Воскресении Христа, а теперь должен повествовать о Его явлениях".

С другой стороны, нельзя не отметить тех черт, имеющихся в заключении к Евангелию Марка, которые являются характеристическими вообще для всего Евангелия Марка. Так, в 9-м ст. евангелист выпускает имя "Иисус", как делает он и в других местах (напр., I, 21б; II, 1. 23; III, 1), называет учеников и последователей Христа: toiV met" autu genomenoiV (10), что напоминает собою выражение: oi par" autoϋ (III, 21), описывает порицание Христом "жестокосердия" учеников (14), согласно с VI, 52; VII, 18; XIII, 17: и сл.

Трудно сказать что-нибудь веское по вопросу о том, каким образом могло случиться то обстоятельство, что во многих древних кодексах заключение к Евангелию Марка оказалось опущенным. Может быть, некоторые переписчики намеренно его опустили, соблазняясь теми же соображениями, какие выставляет и новейшая критика...

Заметить нужно, что в некоторых древних кодексах, вместо нашего заключения, имеется более сокращенное, которое гласит: "а все, что им (женщинам) поручено было, они возвестили вкратце Петру и его сотоварищам. Потом же явился Иисус и послал Сам от восхода (солнца) до запада чрез них (т е. через апостолов) святую и непрестающую проповедь о вечном спасении. Аминь". Есть еще краткое заключение к Ев. Марка в соч. блаж. Иеронима против Пелагия (II, 15), представляющее собою продолжение 14-го ст. XVI-й гл. Апостолы в этом заключении, на упрек Господа в недостатке веры, указывают на силу сатаны, от которого и просят Христа освободить их. Та же мысль проведена в памятнике христ. письменности, найденном в Египте в 1907-м г. и известном под именем logia. Здесь Христос, в добавление к вышеприведенному у Иеронима, говорит апостолам, что Он скоро поразит все враждебные силы... Понятно, что все эти заключения не имеют за себя никаких достаточных свидетельств в церковном предании.
Adam Clarke: Commentary on the Bible - 1831
16:20: The Lord working with them - This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth, and establishing them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has been sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved.
With signs following - Επακολουθουντων σημειων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and those others just now spoken of, which still continue to be produced by the energy of God, accompanying the faithful preaching of his unadulterated word.
Amen - This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out.
St. Jerome mentions certain Greek copies, which have the following remarkable addition to Mar 16:14, after these words - and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, quae non sinit per immundos spiritus verem Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam. "And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness."
There are various subscriptions to this book in the MSS. and versions; the principal are the following: "The holy Gospel according to Mark is ended written by him - in Egypt - in Rome - in the Latin tongue - directed by Peter the 10th-12th year after the ascension of Christ - preached in Alexandria, and all its coasts." Dr. Lardner supposes this Gospel to have been composed a.d. 64 or 65, and published before the end of the last mentioned year. See the Preface.
The Gospel according to Mark, if not an abridgment of the Gospel according to Matthew, contains a neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satisfactory; and is the most proper of all the four Gospels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of Four witnesses, all these glorious and interesting facts are established.
One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more numerous, in proportion, than in the other evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted.
Though the matter of St. Mark's work came from the inspiration of the Holy Spirit, yet the language seems to be entirely his own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of ευθεως, immediately, and παλιν, again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people: this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesitate to render due praise to that God whose work is ever perfect. Amen.
Albert Barnes: Notes on the Bible - 1834
16:20: They went forth - The apostles.
Everywhere - In all parts of the world. See the account in the Acts and the Epistles.
The Lord worked with them - By miracles; by removing obstacles; by supporting them; and by giving the gospel success and making it effectual to saving men.
Confirming the word - Showing it to be the word of God or a Revelation from heaven. By signs following - By attending miracles. By raising the dead, healing the sick, etc., as signs that God was with them, and had sent them forth to preach.
Amen - Truly, verily. So be it. This word here, however, is of no authority. There is no reason to think that it was added by mar
Mark is more concise than either of the other evangelists. In most instances he coincides with Matthew, though he has added some circumstances which Matthew had omitted. There is no evidence, however, that he copied from Matthew. The last chapter in Mark contains some things omitted in Matthew. and some things of fearful import. We learn from it that the gospel is to be preached to all mankind. Every person is to be offered eternal life, and he rejects it at his peril. The condition of the person who will not believe is fearfully awful. The Son of God has solemnly declared that he shall be damned. He will judge the world, and there is none that can deliver out of his hand. No excuse will be allowed for not believing. Unless a man has faith he must be lost for ever. This is the solemn assurance of the Bible; and in view of this awful declaration of the merciful Redeemer, how sad is the condition of him who has no confidence in Jesus, and who has never looked to him for eternal life! And how important that without delay he should make his peace with God, and possess that faith which is connected with everlasting salvation!
Next: Luke Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: they went: Acts 2:1-28:31
the Lord: Act 4:30, Act 5:12, Act 8:4-6, Act 14:3, Act 14:8-10; Rom 15:19; Co1 2:4, Co1 2:5, Co1 3:6-9; Co2 6:1; Heb 2:4
Geneva 1599
16:20 And they went forth, and preached every where, the Lord working with [them], and confirming (f) the word with signs following. Amen.
(f) That is, the doctrine: therefore doctrine must go before and signs must follow after.
John Gill
16:20 And they went forth,.... After this the apostles went forth, from Galilee to Jerusalem; and on the day of pentecost, they appeared publicly, and preached the Gospel in divers languages; and after the death of Stephen, and the persecution raised upon that, they went forth from Jerusalem; see Is 2:3.
And preached every where; not only in Judea, and in the neighbouring countries, but all over the world, in process of time:
the Lord working with them; making their ministry useful, for the conviction and conversion of large multitudes, and for the forming and settling abundance of Gospel churches, and for the comfort and edification of the saints; all which was done, by the power and grace of Christ, without whom they could do nothing; see 1Cor 3:9.
And confirming the word with signs following; the Arabic version adds "them"; or "which they did", as the Syriac and Persic versions render it; not by their own power, but, as the latter of these versions adds, "by the help of our Lord"; see Heb 2:4; to all which, the evangelist puts his
Amen; so let it be, or so it shall be, and so it was.
John Wesley
16:20 They preached every where - At the time St. Mark wrote, the apostles had already gone into all the known world, Rom 10:18; and each of them was there known where he preached: the name of Christ only was known throughout the world.
Robert Jamieson, A. R. Fausset and David Brown
16:20 they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen--We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "THE LORD"; thus illustrating His own promise for the rounding and building up of the Church, "LO, I AM WITH YOU alway!"