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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ's healing a man that was sick of a palsy, ver. 1-12. II. His calling of Matthew from the receipt of custom, and his eating, upon that occasion, with publicans and sinners, and justifying himself in so doing, ver. 13-17. III. His justifying his disciples in not fasting so much as those plucking the ears of corn on the sabbath day, ver. 23-28. All which passages we had before, Matt. ix. and xii.
Adam Clarke: Commentary on the Bible - 1831
Christ preaches in Capernaum, Mar 2:1, Mar 2:2. A paralytic person is brought to him, whose sins are pronounced forgiven, Mar 2:3-5. The scribes accuse him of blasphemy, Mar 2:6, Mar 2:7. He vindicates himself, and proves his power to forgive sins, by healing the man's disease, Mar 2:8-11. The people are astonished and edified, Mar 2:12. He calls Levi from the receipt of custom, Mar 2:13, Mar 2:14. Eats in his house with publicans and sinners, at which the Pharisees murmur, Mar 2:15, Mar 2:16. He vindicates his conduct, Mar 2:17. Vindicates his disciples, who are accused of not fasting, Mar 2:18-22; and for plucking the ears of corn on the Sabbath day, Mar 2:23-26; and teaches the right use of the Sabbath, Mar 2:27, Mar 2:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 2:1, Christ followed by multitudes, Mar 2:3, heals one sick of the palsy; Mar 2:13, calls Matthew from the receipt of custom; Mar 2:15, eats with Publicans and sinners; Mar 2:18, excuses his disciples for not fasting; Mar 2:23, and for plucking the ears of corn on the sabbath day.
2:12:1: Եւ մտեալ դարձեալ ՚ի Կափառնաում, յետ աւուրց
1 Մի քանի օր յետոյ, երբ նա դարձեալ Կափառնայում մտաւ, լուր տարածուեց, թէ տանն է
2 Նորէն Կափառնայում մտաւ։ Քանի մը օր յետոյ լսուեցաւ թէ անիկա տան մը մէջ է։
Եւ մտեալ դարձեալ ի Կափառնայում, յետ աւուրց:

2:1: Եւ մտեալ դարձեալ ՚ի Կափառնաում, յետ աւուրց
1 Մի քանի օր յետոյ, երբ նա դարձեալ Կափառնայում մտաւ, լուր տարածուեց, թէ տանն է
2 Նորէն Կափառնայում մտաւ։ Քանի մը օր յետոյ լսուեցաւ թէ անիկա տան մը մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Через [несколько] дней опять пришел Он в Капернаум; и слышно стало, что Он в доме.
2:1  καὶ εἰσελθὼν πάλιν εἰς καφαρναοὺμ δι᾽ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν.
2:1. Καὶ (And) εἰσελθὼν (having-had-came-into) πάλιν (unto-furthered) εἰς (into) Καφαρναοὺμ (to-a-Kafarnaoum) δι' (through) ἡμερῶν (of-days) ἠκούσθη (it-was-heard) ὅτι (to-which-a-one) ἐν (in) οἴκῳ (unto-a-house) ἐστίν: (it-be)
2:1. et iterum intravit Capharnaum post diesAnd again he entered into Capharnaum after some days.
1. And when he entered again into Capernaum after some days, it was noised that he was in the house.
2:1. And after some days, he again entered into Capernaum.
2:1. And again he entered into Capernaum, after [some] days; and it was noised that he was in the house.
And again he entered into Capernaum after [some] days; and it was noised that he was in the house:

1: Через [несколько] дней опять пришел Он в Капернаум; и слышно стало, что Он в доме.
2:1  καὶ εἰσελθὼν πάλιν εἰς καφαρναοὺμ δι᾽ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν.
2:1. et iterum intravit Capharnaum post dies
And again he entered into Capharnaum after some days.
2:1. And after some days, he again entered into Capernaum.
2:1. And again he entered into Capernaum, after [some] days; and it was noised that he was in the house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Об исцелении расслабленного сообщает и ев. Матфей (см. объяснение Ев. Мф IX, 1-8). Но ев. Марк здесь дает некоторые подробности, каких нет у Матфея. Так, уже в первом стихе он разъясняет, что Христос, придя к Капернаум, взошел в дом, конечно, принадлежащий Петру. Заметить нужно, что этот стих в русск. перев. передан неточно. Именно выражение "чрез несколько дней" неудачно поставлено вначале: не "несколько дней" провел Христос вдали от Капернаума, а, несомненно, несколько недель - иначе непонятным остается указание стиха 35-го первой главы на проповедь Христа во всей Галилее. Поэтому точнее этот стих нужно перевести так: "когда Иисус опять вошел в Капернаум (по лучшему чтению: kai eiselqwn p., а не kai p. eishlqen), то по истечении нескольких дней стало известно, что Он вошел в дом (eiV oikon - вин. п. ). Пребывание Христа в уединении могло иметь своею целью научение Евангелию учеников, которых Он обещал сделать ловцами людей (I, 17 [Эдершейм объясняет это тем, что в то время уже наступила зима, а зимою путешествовать с проповедью из города в город было чрезвычайно затруднительно. Об этом говорится и у Мф XXIV, 20 (с. 630).

10 Бэда, Феофилакт, Зигабен, Вейс, Гольцман, Луази и др.]).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And again he entered into Capernaum after some days; and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man thus speak blasphemies? who can forgive sins but God only? 8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

Christ, having been for some time preaching about in the country, here returns to Capernaum his head-quarters, and makes his appearance there, in hopes that by this time the talk and crowd would be somewhat abated. Now observe,

I. The great resort there was to him. Though he was in the house, wither Peter's house, or some lodgings of his own which he had taken, yet people came to him as soon as it was noised that he was in town; they did not stay till he appeared in the synagogue, which they might be sure he would do on the sabbath day, but straightway many were gathered together to him. Where the king is, there is the court; where Shiloh is, there shall the gathering of the people be. In improving opportunities for our souls, we must take care not to lose time. One invited another (Come, let us go see Jesus), so that his house could not contain his visitants. There was no room to receive them, they were so numerous, no not so much as about the door. A blessed sight, to see people thus flying like a cloud to Christ's house, though it was but a poor one, and as the doves to their windows!

II. The good entertainment Christ gave them, the best his house would afford, and better than any other could; he preached the word unto them, v. 2. Many of them perhaps came only for cures, and many perhaps only for curiosity, to get a sight of him; but when he had them together he preached to them. Though the synagogue-door was open to him at proper times, he thought it not at all amiss to preach in a house, on a week day; though some might reckon it both an improper place and an improper time. Blessed are ye that sow beside all waters, Isa. xxxii. 20.

III. The presenting of a poor cripple to him, to be helped by him. The patient was one sick of the palsy, it should seem not as that, Matt. viii. 6, grievously tormented, but perfectly disabled, so that he was borne of four, was carried upon a bed, as if he had been upon a bier, by four persons. It was his misery, that he needed to be so carried, and bespeaks the calamitous state of human life; it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him; and when they could not otherwise get to him, they uncovered the roof where he was, v. 4. I see no necessity to conclude that Christ was preaching in an upper room, though in such the Jews that had stately houses, had their oratories; for then to what purpose should the crowd stand before the door, as wisdom's clients used to do? Prov. viii. 34. But I rather conjecture that the house he was in, was so little and mean (agreeable to his present state), that it had no upper room, but the ground-floor was open to the roof: and these petitioners for the poor paralytic, resolving not to be disappointed, when they could not get through the crowd at the door, got their friend by some means or other to the roof of the house, took off some of the tiles, and so let him down upon his bed with cords into the house where Christ was preaching. This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing. Gen. xxxii. 26.

IV. The kind word Christ said to this poor patient; He saw their faith; perhaps not so much his, for his distemper hindered him from the exercise of faith, but theirs that brought him. In curing the centurion's servant, Christ took notice of it as an instance of his faith, that he did not bring him to Christ, but believed he could cure him at a distance; here he commended their faith, because they did bring their friend through so much difficulty. Note, True faith and strong faith may work variously, conquering sometimes the objections of reason, sometimes those of sense; but, however manifested, it shall be accepted and approved by Jesus Christ. Christ said, Son, thy sins be forgiven thee. The compellation is very tender-Son; intimating a fatherly care of him and concern for him. Christ owns true believers as his sons: a son, and yet sick of the palsy. Herein God deals with you as with sons. The cordial is very rich; Thy sins are forgiven thee. Note, 1. Sin is the procuring cause of all our pains and sicknesses. The word of Christ was to take his thoughts off from the disease, which was the effect, and to lead them to the sin, the cause, that he might be more concerned about that, to get that pardoned. 2. God doth then graciously take away the sting and malignity of sickness, when he forgives sin; recovery from sickness is then a mercy indeed, when way is made for it by the pardon of sin. See Isa. xxxviii. 17; Ps. ciii. 3. The way to remove the effect, is, to take away the cause. Pardon of sin strikes at the root of all diseases, and either cures them, or alters their property.

V. The cavil of the scribes at that which Christ said, and a demonstration of the unreasonableness of their cavil. They were expositors of the law, and their doctrine was true--that it is blasphemy for any creature to undertake the pardon of sin, and that it is God's prerogative, Isa. xliii. 25. But, as is usual with such teachers, their application was false, and was the effect of their ignorance and enmity to Christ. It is true, None can forgive sins but God only; but it is false that therefore Christ cannot, who had abundantly proved himself to have a divine power. But Christ perceived in his spirit that they so reasoned within themselves; this proves him to be God, and therefore confirmed what was to be proved, that he had authority to forgive sins; for he searched the heart, and knew what was in man, Rev. ii. 23. God's royalties are inseparable, and he that could know thoughts, could forgive sins. This magnifies the grace of Christ, in pardoning sin, that he knew men's thoughts, and therefore knows more than any other can know, both of the sinfulness of their sins and the particulars of them, and yet is ready to pardon. Now he proves his power to forgive sin, by demonstrating his power to cure the man sick of the palsy, v. 9-11. He would not have pretended to do the one, if he could not have done the other; that ye may know that the Son of man, the Messiah, has power on earth to forgive sin, that I have that power, Thou that art sick of the palsy, arise, take up thy bed. Now, 1. This was a suitable argument in itself. He could not have cured the disease, which was the effect, if he could not have taken away the sin, which was the cause. And besides, his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. He that could by a word accomplish the sign, could doubtless perform the thing signified, 2. It was suited to them. These carnal scribes would be more affected with such a suitable effect of a pardon as the cure of the disease, and be sooner convinced by it, than by any other more spiritual consequences; therefore it was proper enough to appeal, whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? The removing of the punishment as such, was the remitting of the sin; he that could go so far in the cure, no doubt could perfect it. See Isa. xxxiii. 24.

VI. The cure of the sick man, and the impression it made upon the people, v. 12. He not only arise out of his bed, perfectly well, but, to show that he had perfect strength restored to him, he took up his bed, because it lay in the way, and went forth before them all; and they were all amazed, as well they might, and glorified God, as indeed they ought; saying, "We never saw it on this fashion; never were such wonders as these done before in our time." Note, Christ's works were without precedent. When we see what he does in healing souls, we must own that we never saw the like.
Adam Clarke: Commentary on the Bible - 1831
2:1: In the house - The house of Peter, with whom Christ lodged when at Capernaum. See the notes on Mat 4:13; Mat 8:13.
Albert Barnes: Notes on the Bible - 1834
2:1: Into Capernaum - See the notes at Mat 4:13.
After some days - The number of days is not known. Jesus probably remained long enough in the desert to heal the sick who were brought to him, and to give instructions to the multitudes who attended his preaching. Capernaum was not "the city" mentioned in Mar 1:45, and it is probable that there was no difficulty in his remaining there and preaching.
And it was noised ... - He entered the city, doubtless, privately; but his being there was soon known, and so great had his popularity become that multitudes pressed to hear him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: again: Mar 1:45; Mat 9:1; Luk 5:18
and it: Mar 7:24; Luk 18:35-38; Joh 4:47; Act 2:6
Geneva 1599
2:1 And (1) again he entered into Capernaum after [some] days; and it was noised that he was in the (a) house.
(1) By healing this man who was sick from paralysis Christ shows that men recover all their lost strength in him through faith alone.
(a) In the house where he used to remain: for he chose Capernaum to dwell in and left Nazareth.
John Gill
2:1 And again he entered into Capernaum after some days,.... After he had been preaching in the synagogues throughout Galilee, and after he had spent some days in prayer, and private retirement in desert places: and it was noised that he was in, the house; a report was spread throughout the city that he was in the house of Simon and Andrew, where he was before, and where he used to be when in Capernaum.
John Wesley
2:1 And again - After having been in desert places for some time, he returned privately to the city. In the house - In Peter's house.
Robert Jamieson, A. R. Fausset and David Brown
2:1 HEALING OF A PARALYTIC. ( = Mt 9:1-8; Lk 5:17-26). (Mk 2:1-12)
And again he entered into Capernaum--"His own city" (Mt 9:1).
and it was noised that he was in the house--no doubt of Simon Peter (Mk 1:29).
2:22:2: լո՛ւ եղեւ եթէ ՚ի տա՛ն է. եւ ժողովեցա՛ն բազումք՝ մինչեւ տեղի եւս ո՛չ լինել՝ եւ ո՛չ առ դրանն. եւ խօսէ՛ր նոցա զբանն[591]։[591] Բազումք. Լուր եղեւ թէ ՚ի։ Ուր օրինակ մի. Լուր եղեւ ՚ի տանէ։
2 եւ շատեր հաւաքուեցին, այնպէս որ այլեւս տեղ չմնաց, ոչ իսկ դռան առջեւ: Եւ նրանց քարոզում էր Աստծու խօսքը
2 Շուտով շատ մարդիկ ժողվուեցան, այնպէս որ ա՛լ տեղ չկար, ոչ ալ՝ դրան քովերը ու կը պատգամէր անոնց Աստուծոյ խօսքը։
լուր եղեւ եթէ ի տան է. եւ ժողովեցան բազումք, մինչեւ տեղի եւս ոչ լինել եւ ոչ առ դրանն. եւ խօսէր նոցա զբանն:

2:2: լո՛ւ եղեւ եթէ ՚ի տա՛ն է. եւ ժողովեցա՛ն բազումք՝ մինչեւ տեղի եւս ո՛չ լինել՝ եւ ո՛չ առ դրանն. եւ խօսէ՛ր նոցա զբանն[591]։
[591] Բազումք. Լուր եղեւ թէ ՚ի։ Ուր օրինակ մի. Լուր եղեւ ՚ի տանէ։
2 եւ շատեր հաւաքուեցին, այնպէս որ այլեւս տեղ չմնաց, ոչ իսկ դռան առջեւ: Եւ նրանց քարոզում էր Աստծու խօսքը
2 Շուտով շատ մարդիկ ժողվուեցան, այնպէս որ ա՛լ տեղ չկար, ոչ ալ՝ դրան քովերը ու կը պատգամէր անոնց Աստուծոյ խօսքը։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Тотчас собрались многие, так что уже и у дверей не было места; и Он говорил им слово.
2:2  καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον.
2:2. καὶ (And) συνήχθησαν (they-were-led-together) πολλοὶ ( much ) ὥστε (as-also) μηκέτι (lest-if-to-a-one) χωρεῖν (to-space-unto) μηδὲ (lest-moreover) τὰ (to-the-ones) πρὸς (toward) τὴν (to-the-one) θύραν, (to-a-portal,"καὶ (and) ἐλάλει (it-was-speaking-unto) αὐτοῖς (unto-them) τὸν (to-the-one) λόγον. (to-a-forthee)
2:2. et auditum est quod in domo esset et convenerunt multi ita ut non caperet neque ad ianuam et loquebatur eis verbumAnd it was heard that he was in the house. And many came together, so that there was no room: no, not even at the door. And he spoke to them the word.
2. And many were gathered together, so that there was no longer room , no, not even about the door: and he spake the word unto them.
2:2. And it was heard that he was in the house. And so many gathered that there was no room left, not even at the door. And he spoke the word to them.
2:2. And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as about the door: and he preached the word unto them.
And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as about the door: and he preached the word unto them:

2: Тотчас собрались многие, так что уже и у дверей не было места; и Он говорил им слово.
2:2  καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον.
2:2. et auditum est quod in domo esset et convenerunt multi ita ut non caperet neque ad ianuam et loquebatur eis verbum
And it was heard that he was in the house. And many came together, so that there was no room: no, not even at the door. And he spoke to them the word.
2:2. And it was heard that he was in the house. And so many gathered that there was no room left, not even at the door. And he spoke the word to them.
2:2. And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as about the door: and he preached the word unto them.
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
2 Ев. Марк замечает, что Господь к собравшемуся народу говорил слово, но содержания этого "слова" или речи не сообщает.
Adam Clarke: Commentary on the Bible - 1831
2:2: So much as about the door - Meaning the yard or court before the house.
Preached The Word - Τον λογον. The doctrine of the kingdom of God; for so ὁ λογος is repeatedly used.
Albert Barnes: Notes on the Bible - 1834
2:2: So much as about the door - In the "court" or "yard" before the door. They could not get near enough to hear him.
Preached the word unto them - The word of God; the Revelation or doctrine which he came to deliver, called "the Word," and "the Word of God," because it was spoken or Rev_ealed by God. Compare Act 6:2-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: straightway: Mar 2:13, Mar 1:33, Mar 1:37, Mar 1:45, Mar 4:1, Mar 4:2; Luk 5:17, Luk 12:1
and he: Mar 1:14, Mar 6:34; Psa 40:9; Mat 5:2; Luk 8:1, Luk 8:11; Act 8:25, Act 11:19, Act 14:25, Act 16:6; Rom 10:8; Ti2 4:2
Geneva 1599
2:2 And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as (b) about the door: and he preached the word unto them.
(b) Neither the house nor the entry was able to hold them.
John Gill
2:2 And straightway many were gathered together,.... From all parts of the city,
insomuch that there was no room to receive them; in the house: by which it should seem to be a large one, though not large enough to hold such a numerous company as were got together:
no, not so much as about the door; or the places before the door, the porch, the court, or courtyard. The crowd was so great, that neither the house, nor the out places before, could hold them, nor could they come even near the door;
and he preached the word unto them. The Ethiopic version renders it, "he spake his own word to them that came to him"; he preached the Gospel, the word of grace and truth, of life and salvation, to as many as could come near him, and were within the hearing of him. To me it seems, that our Lord went up into an upper room, and out of the window preached to the people, that were, in great numbers, without doors; and the following narrative seems to confirm this conjecture.
John Wesley
2:2 And immediately many were gathered together - Hitherto continued the general impression on their hearts. Hitherto, even at Capernaum, all who heard received the word with joy.
Robert Jamieson, A. R. Fausset and David Brown
2:2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door--This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.
and he preached the word unto them--that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (Lk 5:17) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.
2:32:3: Եւ գային առ նա՝ բերէին անդամալոյծ մի բարձեա՛լ ՚ի չորից։
3 Եւ եկան նրա մօտ՝ բերելով մի անդամալոյծի, որին տանում էին չորս հոգով
3 Իրեն չորս մարդով վերցուած անդամալոյծ մը բերին,
Եւ գային առ նա, բերէին անդամալոյծ մի բարձեալ ի չորից:

2:3: Եւ գային առ նա՝ բերէին անդամալոյծ մի բարձեա՛լ ՚ի չորից։
3 Եւ եկան նրա մօտ՝ բերելով մի անդամալոյծի, որին տանում էին չորս հոգով
3 Իրեն չորս մարդով վերցուած անդամալոյծ մը բերին,
zohrab-1805▾ eastern-1994▾ western am▾
2:33: И пришли к Нему с расслабленным, которого несли четверо;
2:3  καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων.
2:3. καὶ (And) ἔρχονται ( they-cometh ) φέροντες ( bearing ) πρὸς (toward) αὐτὸν (to-it) παραλυτικὸν (to-loosed-beside-of) αἰρόμενον (to-being-lifted) ὑπὸ (under) τεσσάρων . ( of-four )
2:3. et venerunt ferentes ad eum paralyticum qui a quattuor portabaturAnd they came to him, bringing one sick of the palsy, who was carried by four.
3. And they come, bringing unto him a man sick of the palsy, borne of four.
2:3. And they came to him, bringing a paralytic, who was being carried by four men.
2:3. And they come unto him, bringing one sick of the palsy, which was borne of four.
And they come unto him, bringing one sick of the palsy, which was borne of four:

3: И пришли к Нему с расслабленным, которого несли четверо;
2:3  καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων.
2:3. et venerunt ferentes ad eum paralyticum qui a quattuor portabatur
And they came to him, bringing one sick of the palsy, who was carried by four.
2:3. And they came to him, bringing a paralytic, who was being carried by four men.
2:3. And they come unto him, bringing one sick of the palsy, which was borne of four.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 Несших расслабленного было четверо. Следов., больной был человек взрослый.
Adam Clarke: Commentary on the Bible - 1831
2:3: One sick of the palsy - A paralytic person. See on Mat 9:2 (note), etc.
Borne of four - Four men, one at each corner of the sofa or couch on which he lay: this sick man appears to have been too feeble to come himself, and too weak to be carried in any other way.
Albert Barnes: Notes on the Bible - 1834
2:3: See this miracle explained in Mat 9:2-8.
Palsy - See the notes at Mat 4:24.
Borne of four - Carried upon a couch Mat 9:2 by four men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: bringing: Mat 9:1, Mat 9:2-8; Luk 5:18-26
John Gill
2:3 And they came unto him,.... A considerable body of people, townsmen, friends, and relations of the person after mentioned:
bringing one sick of the palsy, which was borne of four; carried by four men upon their shoulders, as if he was a dead carcass; so weak and enfeebled was he by his disease, that he could not walk, or be otherwise brought; or rather upon a bed, which four men, at the four comers of it, carried in their hands; and so the Ethiopic version renders it, "four men carried him on a bed"; and certain it is, by what follows, that he was brought upon a bed. This man's case appears to be a very bad one, and what seems to be incurable by the art of medicine: it was not a slight touch of the palsy, but a general one, which had deprived him of motion and sensation. The palsy is a disease, whereby the body, or some of its parts, lose their motion, and sometimes their sensation or feeling: the causes of it are an impeded influx of the nervous spirits into the villi, or the muscles, or of the arterious blood into their vessels; which may happen from some fault either in the brain, the nerves, muscles, or their vessels. The palsy is said to be "perfect", or complete, when there is a privation of motion and sensation at the same time; "imperfect", when one of the two is destroyed, the other remaining. The palsy again is either "universal, lateral", or "partial". The "universal" palsy, called also "paraplegia", or "paraplexia", is a general immobility of all the muscles that receive nerves from the cerebrum, or cerebellum, except those of the head--its cause is usually supposed to reside in the ventricles of the brain, or in the root of the spinal marrow.--The "lateral" palsy, called also "hemiplegia", is the same disease with the "paraplegia", only that it affects but one side of the body. Its cause is the same, only restrained to one side of the brain, or spinal marrow. The "partial" palsy is where some particular part, or member, alone is affected; as, for instance, where the motion of the arm, or leg, is destroyed (z). Now this man's disease seems to be the perfect and general palsy, which affects the whole body, or the "paraplegia", which reaches every part but the head; whereby all sense, as well as motion, are destroyed, and sometimes only one of them: but in this case it seems as if both of them were lost: that he was motionless, is clear from his being carried by four persons; and it looks as if he had lost his feeling, since he is not said to be grievously tormented, as the centurion's servant is said to be, Mt 8:6, whose disease seems to have been of the partial or imperfect kind; or however, though it deprived him of motion, yet not of sensation; his might be a kind of scorbutic palsy. This man is an emblem of a sinner in a state of nature, who is insensible of his condition, of the exceeding sinfulness of sin, of his danger and misery to which he is exposed, of his lost and undone state, of the necessity of the new birth, and of the need of salvation by Jesus Christ; and who, as he is destitute of spiritual life, can have no spiritual motion to come to Christ for life and salvation, or any spiritual strength and activity to move in, or perform any thing that is spiritually good: and as the friends of this man took him, and brought him to Christ, and laid him down before him, hoping he might receive a cure from him, though from what appears, it was unasked by him, as he did; so it becomes the friends and relations of unregenerate persons, who have received the grace of God themselves, and are in a sound and safe estate, to be concerned for them; to bring them under the means of grace, where they may be brought to a sense of their sins, and to a comfortable view of the free and full forgiveness of them, as this man: and this should be done, even though there may be difficulties in the accomplishment of it, as there were in this case, as is manifest from what follows.
(z) Chambers's Cyclopaedia, in the word "palsy".
John Wesley
2:3 Mt 9:2; Lk 5:18.
Robert Jamieson, A. R. Fausset and David Brown
2:3 And they come unto him--that is, towards the house where He was.
bringing one sick of the palsy--"lying on a bed" (Mt 9:2).
which was borne of four--a graphic particular of Mark only.
2:42:4: Եւ իբրեւ ո՛չ կարէին մերձենալ առ նա՝ յամբոխէ անտի, քակեցին զյարկն ուր էր Յիսուս, եւ բացեալ զառաստաղն՝ իջուցի՛ն զմահիճսն յորում կայր անդամալոյծն[592]։ [592] Ոմանք. Մերձանալ ՚ի յամբոխէ ան՛՛։
4 Եւ երբ ամբոխի պատճառով Յիսուսին չկարողացան մօտենալ, քանդեցին երդիկը այն տան, ուր գտնւում էր նա. եւ բացելով առաստաղը, իջեցրին այն մահիճը, որի մէջ էր անդամալոյծը
4 Բայց տեսնելով որ բազմութենէն չէին կրնար անոր մօտենալ, քակեցին տանը տանիքը ուր կը գտնուէր Յիսուս ու ծակ մը բանալով վար իջեցուցին մահիճը, որուն վրայ պառկած էր անդամալոյծը։
Եւ իբրեւ ոչ կարէին մերձենալ առ նա յամբոխէ անտի, քակեցին զյարկն ուր էր Յիսուս, եւ բացեալ զառաստաղն` իջուցին զմահիճսն յորում կայր անդամալոյծն:

2:4: Եւ իբրեւ ո՛չ կարէին մերձենալ առ նա՝ յամբոխէ անտի, քակեցին զյարկն ուր էր Յիսուս, եւ բացեալ զառաստաղն՝ իջուցի՛ն զմահիճսն յորում կայր անդամալոյծն[592]։
[592] Ոմանք. Մերձանալ ՚ի յամբոխէ ան՛՛։
4 Եւ երբ ամբոխի պատճառով Յիսուսին չկարողացան մօտենալ, քանդեցին երդիկը այն տան, ուր գտնւում էր նա. եւ բացելով առաստաղը, իջեցրին այն մահիճը, որի մէջ էր անդամալոյծը
4 Բայց տեսնելով որ բազմութենէն չէին կրնար անոր մօտենալ, քակեցին տանը տանիքը ուր կը գտնուէր Յիսուս ու ծակ մը բանալով վար իջեցուցին մահիճը, որուն վրայ պառկած էր անդամալոյծը։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: и, не имея возможности приблизиться к Нему за многолюдством, раскрыли [кровлю] дома, где Он находился, и, прокопав ее, спустили постель, на которой лежал расслабленный.
2:4  καὶ μὴ δυνάμενοι προσενέγκαι αὐτῶ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο.
2:4. καὶ (And) μὴ (lest) δυνάμενοι ( abling ) προσενέγκαι (to-have-had-beared-toward) αὐτῷ (unto-it) διὰ (through) τὸν (to-the-one) ὄχλον (to-a-crowd) ἀπεστέγασαν (they-off-shielded-to) τὴν (to-the-one) στέγην (to-a-shielding) ὅπου (to-which-of-whither) ἦν, (it-was,"καὶ (and) ἐξορύξαντες ( having-dug-out ) χαλῶσι (they-slacketh-unto) τὸν (to-the-one) κράβαττον (to-a-mattress) ὅπου (to-which-of-whither) ὁ (the-one) παραλυτικὸς (loosed-beside-of) κατέκειτο. (it-was-being-situated-down)
2:4. et cum non possent offerre eum illi prae turba nudaverunt tectum ubi erat et patefacientes submiserunt grabattum in quo paralyticus iacebatAnd when they could not offer him unto him for the multitude, they uncovered the roof where he was: and opening it, they let down the bed wherein the man sick of the palsy lay.
4. And when they could not come nigh unto him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay.
2:4. And when they were not able to present him to him because of the crowd, they uncovered the roof where he was. And opening it, they lowered down the stretcher on which the paralytic was lying.
2:4. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed wherein the sick of the palsy lay.
And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed wherein the sick of the palsy lay:

4: и, не имея возможности приблизиться к Нему за многолюдством, раскрыли [кровлю] дома, где Он находился, и, прокопав ее, спустили постель, на которой лежал расслабленный.
2:4  καὶ μὴ δυνάμενοι προσενέγκαι αὐτῶ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο.
2:4. et cum non possent offerre eum illi prae turba nudaverunt tectum ubi erat et patefacientes submiserunt grabattum in quo paralyticus iacebat
And when they could not offer him unto him for the multitude, they uncovered the roof where he was: and opening it, they let down the bed wherein the man sick of the palsy lay.
2:4. And when they were not able to present him to him because of the crowd, they uncovered the roof where he was. And opening it, they lowered down the stretcher on which the paralytic was lying.
2:4. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed wherein the sick of the palsy lay.
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
4 Один ев. Марк сообщает об особенной энергии, какую обнаружили принесшие расслабленного. Они взобрались на крышу или по лестнице, какая вела туда снаружи дома, или же перешли туда с крыши соседнего дома, так как крыши восточных домов часто соприкасаются между собою. Ев. Марк говорит, что принесшие раскрыли кровлю и прокопали ее для того, чтобы спустить постель с расслабленным. Это значит, что они сначала на довольно большом пространстве сняли кирпичи или плиты, из которых была устроена крыша, а потом прорыли или проделали отверстие в легко устроенном срубе, который поддерживал эти кирпичи или плиты. Это было дело сравнительно легкое (Эдершейм, с. 633). Все это свидетельствовало о необыкновенном доверии к любви и силе Господа, какое имели принесшие и сам расслабленный, которого принесли сюда, конечно, не без его согласия.
Adam Clarke: Commentary on the Bible - 1831
2:4: They uncovered the roof - The houses in the east are generally made flat-roofed, that the inhabitants may have the benefit of taking the air on them; they are also furnished with battlements round about, Deu 22:8; Jdg 16:27; and Sa2 11:2, to prevent persons from falling off; and have a trap door by which they descend into the house. This door, it appears, was too narrow to let down the sick man and his couch; so they uncovered the roof, removed a part of the tiles; and having broken it up, taken away the laths or timber, to which the tiles had been attached, they then had room to let down the afflicted man. See Luk 5:19, and on Mat 10:27 (note); Mat 24:17 (note).
Albert Barnes: Notes on the Bible - 1834
2:4
The press - The crowd, the multitude of people. Jesus was probably in the large open area or hall in the center of the house. See the notes at Mat 9:2. The people pressed into the area, and blocked up the door so that they could not have access to him.
They uncovered the roof where he was - See the notes at Mat 9:2.
When they had broken it up - When they had removed the awning or covering, so that they could let the man down. See the notes at Mat 9:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: they uncovered: Deu 22:8; Luk 5:19
Geneva 1599
2:4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they (c) let down the (d) bed wherein the sick of the palsy lay.
(c) They broke up the upper part of the house which was made simply, and let down the man that was sick from paralysis into the lower part where Christ preached, for they could not come before Christ in any other way.
(d) The word signifies the poorest kind of bed, upon which men used to lay down at noon, and at such other times to refresh themselves; we call it a couch.
John Gill
2:4 And when they could not come nigh unto him for the press,.... To the room where Jesus was, nor into the house, nor even to the door, the crowd about it was so great,
they uncovered the roof where he was. The Arabic version reads it, "they went up to the roof"; and the Persic thus, "they carried him up upon the roof". The place where Christ was, seems to be an upper room; for in such an one the Jewish doctors used to meet, and discourse together about religious matters; see Acts 1:13. Though some think this was a mean house in which Christ was, and had no upper room, but the ground floor was open to the roof, through which the man, sick of the palsy, was let down on his bed to Christ; and the rather, because the people crowded about the door to get in, and there was no room to receive them, no not about it: but even from this circumstance it seems most reasonable, that there was an upper room in which Christ was, and at a window in which he might preach to the people, with much more convenience, than at, or about the door, where they were pressing: for, certain it is, that he did preach the word to them, Mk 2:2, and many instances may be given of the above mentioned doctors, whose usages, when indifferent, and not sinful, might be complied with by Christ, as these were, of their meeting and conversing together in upper rooms. Instead of many, take the few following (a):
"It happened to Rabban Gamaliel, and the elders, who were sitting "in an upper room in Jericho", that they brought them dates, and they did eat, &c,''
Again (b),
"these are some of the traditions which they taught, "in the upper chamber" of Hananiah ben Hezekiah, ben Garon.''
So it is likewise said (c), that
"R. Tarphon, or Tryphon, and the elders, were sitting "in the chamber" of the house of Nithzah, in Lydda, and this question was asked before them, is doctrine greatest, or practice greatest?''
Once more (d),
"the elders of the house of Shammai, and the elders of the house of Hillell, went up, "to the upper chamber" of Jochanan ben Bethira, and said, that the Tzitzith, or fringes, had no measure, &c.''
Now, over this upper room, was a flat roof, with battlements about it; for so the Jews were obliged to build their houses, Deut 22:8, to which they had a way of going to and from, both within and without side their houses; See Gill on Mt 24:17. Hence we so often read (e) of , "the way of the roofs", in distinction from "the way of the doors"; by which they entered into their houses, and by which means, things might be carried from a court to a roof, and from a roof to a court; about which the doctors dispute, saying, that on a sabbath day (f),
"it is forbidden to ascend and descend from the roofs to the court, and from the court to the roofs; and the vessels, whose abode is in the court, it is lawful to move them in the court, and which are in the roofs, it is lawful to move them in the roofs.--Says Rabbi, when we were learning the law with R. Simeon at Tekoah, we brought up oil, and a confection of old wine, water, and balsam, from roof to roof, and from roof to court, and from court to court, and from the court to a close, and from one close to another, till we came to the fountains, in which they washed. Says R. Judah, it happened in a time of danger, and we brought the book of the law from court to roof, and from roof to court, and from court to a close, to read in it.''
Now, in these roofs, there was a door, which they call, , "the door of the roofs" (g); now when they had brought up the sick man to the roof of the house, by a ladder fastened on the outside, which was common (h); they took up this door, and let him down in his bed into the room where Jesus was: and because they wrenched the roof door open with violence, therefore it is said,
and when they had broken it up, they let down the bed wherein the sick of the palsy lay: opening the door, and perhaps taking up the frame of it, and removing some tiles about it, to make the way wider, they let down with ropes, the bed, and the man on it, together. The Persic version thus renders it, "and the paralytic man being put upon a bed, at the four corners of the bed so many ropes being fastened, they let him down through a window to Jesus, into the place where he was sitting"; which is rather a paraphrase, or exposition of the words, than a translation.
(a) T. Bab. Beracot, fol. 37. 1. (b) T. Bab. Sabbat, fol. 12. 1. & Misn. Sabbat, c. 1. sect. 4, (c) T. Bab. Kiddushin, fol. 40. 2. Vid. T. Hieros. Pesachim, fol. 30. 2. & T. Bab. Sanhedrin, fol. 74. 1. (d) T. Bab. Menachot, fol. 41. 2. Vid. Targum in Cant. iii. 4. (e) T. Pesach. fol. 92. 1. Moed. Katon, fol. 25. 1. Cetubot, fol. 10. 2. Gittin, fol. 81. 1. Bava Metzia, fol. 88. 1, in 117. 1. (f) T. Bab. Erubin, fol. 91. 1. & Hieros. ib. fol. 25. 3. (g) T. Hieros. Erubin, fol. 26. 2. (h) Gloss. in T. Bab. Bava Metzia, fol. 117. 1.
John Wesley
2:4 They uncovered the roof - Or, took up the covering, the lattice or trap door, which was on all their houses, (being flat roofed.) And finding it not wide enough, broke the passage wider, to let down the couch.
Robert Jamieson, A. R. Fausset and David Brown
2:4 And when they could not come nigh unto him for the press--or, as in Luke (Lk 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.
they uncovered the roof where he was: and when they had broken it up, they let down the bed--or portable couch
wherein the sick of the palsy lay--Luke (Lk 5:19) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.
2:52:5: Եւ տեսեալ Յիսուսի զհաւատս նոցա, ասէ ցանդամալոյծն. Ո՛րդեակ՝ թողեա՛լ լիցին քեզ մեղք քո։
5 Եւ Յիսուս, տեսնելով նրանց հաւատը, անդամալոյծին ասաց. «Որդեա՛կ, քո մեղքերը քեզ[4] ներուած են» [4] 4. Լաւագոյն յուն. բն. չունեն քեզ բառը:
5 Յիսուս անոնց հաւատքը տեսնելով՝ ըսաւ անդամալոյծին. «Ո՛րդեակ, քու մեղքերդ քեզի ներուած են»։
Եւ տեսեալ Յիսուսի զհաւատս նոցա, ասէ ցանդամալոյծն. Որդեակ, թողեալ լիցին քեզ մեղք քո:

2:5: Եւ տեսեալ Յիսուսի զհաւատս նոցա, ասէ ցանդամալոյծն. Ո՛րդեակ՝ թողեա՛լ լիցին քեզ մեղք քո։
5 Եւ Յիսուս, տեսնելով նրանց հաւատը, անդամալոյծին ասաց. «Որդեա՛կ, քո մեղքերը քեզ[4] ներուած են»
[4] 4. Լաւագոյն յուն. բն. չունեն քեզ բառը:
5 Յիսուս անոնց հաւատքը տեսնելով՝ ըսաւ անդամալոյծին. «Ո՛րդեակ, քու մեղքերդ քեզի ներուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Иисус, видя веру их, говорит расслабленному: чадо! прощаются тебе грехи твои.
2:5  καὶ ἰδὼν ὁ ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῶ παραλυτικῶ, τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι.
2:5. καὶ (And) ἰδὼν (having-had-seen,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὴν (to-the-one) πίστιν (to-a-trust) αὐτῶν (of-them,"λέγει (it-fortheth) τῷ (unto-the-one) παραλυτικῷ (unto-loosed-beside-of,"Τέκνον, (Producee,"ἀφίενταί (they-be-sent-off) σου (of-thee) αἱ (the-ones) ἁμαρτίαι. (un-adjustings-along-unto)
2:5. cum vidisset autem Iesus fidem illorum ait paralytico fili dimittuntur tibi peccataAnd when Jesus had seen their faith, he saith to the sick of the palsy: Son, thy sins are forgiven thee.
5. And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven.
2:5. Then, when Jesus had seen their faith, he said to the paralytic, “Son, your sins are forgiven you.”
2:5. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee:

5: Иисус, видя веру их, говорит расслабленному: чадо! прощаются тебе грехи твои.
2:5  καὶ ἰδὼν ὁ ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῶ παραλυτικῶ, τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι.
2:5. cum vidisset autem Iesus fidem illorum ait paralytico fili dimittuntur tibi peccata
And when Jesus had seen their faith, he saith to the sick of the palsy: Son, thy sins are forgiven thee.
2:5. Then, when Jesus had seen their faith, he said to the paralytic, “Son, your sins are forgiven you.”
2:5. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
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Albert Barnes: Notes on the Bible - 1834
2:5
Their faith - Their confidence or belief that he could heal them.
Son - Literally, "child." The Hebrews used the words "son" and "child" with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. See the notes at Mat 1:1. In this place it denotes affection or kindness. It was a word of consolation - an endearing appellation, applied by the Saviour to the sick man to show his "compassion," to inspire confidence, and to assure him that he would heal him.
We never saw it on this fashion - Literally, "We never saw it so." We never saw anything like this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: saw: Gen 22:12; Joh 2:25; Act 11:23, Act 14:9; Eph 2:8; Th1 1:3, Th1 1:4; Jam 2:18-22
he said: Mar 2:9, Mar 2:10; Isa 53:11; Mat 9:2; Luk 5:20, Luk 7:47-50; Act 5:31; Co2 2:10; Col 3:13
Son: The Jews believed that not only death but all disease was the consequence of sin. "There is no death without sin, nor any chastisement without iniquity;" and that "no diseased person could be healed of his disease till his sins were blotted out." Our Lord, therefore, as usual, appeals to their received opinions, and asserts his high dignity, by first forgiving the sins, and then healing the body of the paralytic. Mar 5:34; Mat 9:22; Luk 8:48
sins: Job 33:17-26; Psa 32:1-5, Psa 90:7-9, Psa 103:3; Isa 38:17; Joh 5:14; Co1 11:30; Jam 5:15
John Gill
2:5 When Jesus saw their faith,.... The faith of the sick man, and his friends, who seemed confident, that could they get at Christ, a cure would be wrought: the faith of the one appears in suffering himself to be brought in such a manner, under so much weakness; and with so much trouble; and of the other in bringing him, and breaking through so many difficulties to get him to Christ.
He said unto the sick of the palsy, son, thy sins be forgiven thee; pointing and striking at the root of his disorder, his sins. Christ calls him son, though, in this afflicted condition a person may be a child of God, and yet greatly afflicted by him; afflictions are not arguments against, but rather for sonship: "for what son is he whom the Father chasteneth not?" He scourgeth every son whom he receiveth, and by chastising them, dealeth with them as with sons; and such as are without chastisement are bastards, and not sons, Heb 12:6, yea he calls him a son, though a sinful creature, and who had not, as yet, until these words were spoken by Christ, any discovery and application of pardoning grace unto him: he was a son of God by divine predestination, being predestinated to the adoption of children: he was a son by virtue of the covenant of grace, he was interested in, as appears by his enjoying pardon of sin, a blessing of it; which runs thus, "I will be their Father, and they shall be my sons and daughters", 2Cor 6:18. He was one of the children which were given to Christ as in such a relation: and for the sake of whom Christ was now a partaker of flesh and blood, and in a little time was to die for them, in order to gather them together, who were scattered abroad. The blessing Christ conferred on this poor man is of the greatest consequence and importance, forgiveness of sin: it is what springs from the grace and mercy of God; it is provided in a promise in the covenant of grace; Christ was sent to shed his blood to procure it, in a way consistent with the holiness and justice of God; and this being done, it is published in the Gospel, and is a most considerable article in it, and than which, nothing can be more desirable to a sensible sinner: and blessed are they that are partakers of it, their sins will never be imputed to them; they will never be remembered more; they are blotted out of God's book of debts; they are covered out of his sight, and are removed as far as the east is from the west, even all their sins, original and actual, secret or open, of omission, or commission; See Gill on Mt 9:2.
Robert Jamieson, A. R. Fausset and David Brown
2:5 When Jesus saw their faith--It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.
he said unto the sick of the palsy, Son--"be of good cheer" (Mt 9:2).
thy sins be forgiven thee--By the word "be," our translators perhaps meant "are," as in Luke (Lk 5:20). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Lk 7:41, &c.).
2:62:6: Եւ էին ոմանք ՚ի դպրաց անտի որ ա՛նդ նստէին. եւ խորհէին ՚ի սիրտս իւրեանց.
6 Օրէնսգէտներից մի քանիսը, որ նստած էին այնտեղ, իրենց մտքում խորհում էին
6 Մէկ քանի դպիրներ, որ հոն նստեր էին, իրենց սրտերուն մէջ կը խորհէին՝ ըսելով.
Եւ էին ոմանք ի դպրաց անտի որ անդ նստէին. եւ խորհէին ի սիրտս իւրեանց:

2:6: Եւ էին ոմանք ՚ի դպրաց անտի որ ա՛նդ նստէին. եւ խորհէին ՚ի սիրտս իւրեանց.
6 Օրէնսգէտներից մի քանիսը, որ նստած էին այնտեղ, իրենց մտքում խորհում էին
6 Մէկ քանի դպիրներ, որ հոն նստեր էին, իրենց սրտերուն մէջ կը խորհէին՝ ըսելով.
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2:66: Тут сидели некоторые из книжников и помышляли в сердцах своих:
2:6  ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν,
2:6. ἦσαν (They-were) δέ (moreover) τινες (ones) τῶν (of-the-ones) γραμματέων (of-letterers-of) ἐκεῖ (thither) καθήμενοι ( sitting-down ) καὶ (and) διαλογιζόμενοι ( fortheeing-through-to ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) αὐτῶν (of-them,"
2:6. erant autem illic quidam de scribis sedentes et cogitantes in cordibus suisAnd there were some of the scribes sitting there and thinking in their hearts:
6. But there were certain of the scribes sitting there, and reasoning in their hearts,
2:6. But some of the scribes were sitting in that place and thinking in their hearts:
2:6. But there were certain of the scribes sitting there, and reasoning in their hearts,
But there were certain of the scribes sitting there, and reasoning in their hearts:

6: Тут сидели некоторые из книжников и помышляли в сердцах своих:
2:6  ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν,
2:6. erant autem illic quidam de scribis sedentes et cogitantes in cordibus suis
And there were some of the scribes sitting there and thinking in their hearts:
2:6. But some of the scribes were sitting in that place and thinking in their hearts:
2:6. But there were certain of the scribes sitting there, and reasoning in their hearts,
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
2:6: and reasoning: Mar 8:17; Mat 16:7, Mat 16:8; Luk 5:21, Luk 5:22; Co2 10:5 *marg.
Geneva 1599
2:6 But there were certain of the scribes sitting there, and (e) reasoning in their hearts,
(e) In their minds disputing upon the matter, arguing both sides.
John Gill
2:6 But there were certain of the Scribes sitting there,.... In the upper room where Jesus was, to watch and observe what he said:, and did:
and reasoning in their hearts; upon the above words of Christ, in the following manner.
John Wesley
2:6 But certain of the scribes - See whence the first offence cometh! As yet not one of the plain unlettered people were offended. They all rejoiced in the light, till these men of learning came, to put darkness for light, and light for darkness. Wo to all such blind guides! Good had it been for these if they had never been born. O God, let me never offend one of thy simple ones! Sooner let my tongue cleave to the roof of my mouth!
Robert Jamieson, A. R. Fausset and David Brown
2:6 But there were certain of the scribes--"and the Pharisees" (Lk 5:21)
sitting there--those Jewish ecclesiastics who, as Luke told us (Lk 5:17), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.
and reasoning in their hearts.
2:72:7: Զի՞նչ է այս՝ որ խօսի սա զհայհոյութիւնս. ո՞վ կարէ թողուլ զմեղս, եթէ ոչ՝ մի՛ Աստուած[593]։ [593] Ոմանք. Ո՞ կարէ թողուլ զմեղս։
7 «Այս ի՞նչ է խօսում, սա հայհոյում է. ո՞վ կարող է մեղքերին թողութիւն տալ, եթէ ոչ՝ միայն Աստուած»
7 «Ինչո՞ւ համար ասիկա այսպիսի հայհոյութիւններ կ’ընէ, ոչ ոք կրնայ մեղքերու թողութիւն տալ, բայց միայն Աստուած»։
Զի՞նչ է այս որ խօսի սա զհայհոյութիւնս. ո՞վ կարէ թողուլ զմեղս, եթէ ոչ մի Աստուած:

2:7: Զի՞նչ է այս՝ որ խօսի սա զհայհոյութիւնս. ո՞վ կարէ թողուլ զմեղս, եթէ ոչ՝ մի՛ Աստուած[593]։
[593] Ոմանք. Ո՞ կարէ թողուլ զմեղս։
7 «Այս ի՞նչ է խօսում, սա հայհոյում է. ո՞վ կարող է մեղքերին թողութիւն տալ, եթէ ոչ՝ միայն Աստուած»
7 «Ինչո՞ւ համար ասիկա այսպիսի հայհոյութիւններ կ’ընէ, ոչ ոք կրնայ մեղքերու թողութիւն տալ, բայց միայն Աստուած»։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: что Он так богохульствует? кто может прощать грехи, кроме одного Бога?
2:7  τί οὖτος οὕτως λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός;
2:7. Τί (To-what-one) οὗτος (the-one-this) οὕτω (of-which-unto-the-one) λαλεῖ; (it-speaketh-unto?"βλασφημεῖ: (It-harmfully-declareth-unto) τίς (What-one) δύναται ( it-ableth ) ἀφιέναι (to-send-off) ἁμαρτίας (to-un-adjustings-along-unto) εἰ (if) μὴ (lest) εἷς (one) ὁ (the-one) θεός; (a-Deity?"
2:7. quid hic sic loquitur blasphemat quis potest dimittere peccata nisi solus DeusWhy doth this man speak thus? He blasphemeth. Who can forgive sins, but God only?
7. Why doth this man thus speak? he blasphemeth: who can forgive sins but one, God?
2:7. “Why is this man speaking in this way? He is blaspheming. Who can forgive sins, but God alone?”
2:7. Why doth this [man] thus speak blasphemies? who can forgive sins but God only?
Why doth this [man] thus speak blasphemies? who can forgive sins but God only:

7: что Он так богохульствует? кто может прощать грехи, кроме одного Бога?
2:7  τί οὖτος οὕτως λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός;
2:7. quid hic sic loquitur blasphemat quis potest dimittere peccata nisi solus Deus
Why doth this man speak thus? He blasphemeth. Who can forgive sins, but God only?
2:7. “Why is this man speaking in this way? He is blaspheming. Who can forgive sins, but God alone?”
2:7. Why doth this [man] thus speak blasphemies? who can forgive sins but God only?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 Здесь ев. Марк прибавляет, что книжники сказали: "кто может прощать грехи, кроме одного Бога?" У иудеев не предполагалось возможным, чтобы человеку, даже и праведному, Бог дал власть объявлять прощение грехов. Это может делать или Сам Бог, или особо уполномоченное от Бога лицо, напр., Ангел (Ис VI гл. ; Зах III гл. ). Иоанн Креститель получил право совершать крещение во оставление грехов "с неба" (II, 31). Да притом книжники не верили и Иоанну.
Adam Clarke: Commentary on the Bible - 1831
2:7: Why doth this man thus speak blasphemies? - See this explained Mat 9:3 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: speak: Mar 14:64; Mat 9:3, Mat 26:65; Joh 10:33, Joh 10:36
who: Job 14:4; Psa 130:4; Isa 43:25; Dan 9:9; Mic 7:18; Luk 5:21, Luk 7:49; Joh 20:20-23
John Gill
2:7 Why doth this man thus speak blasphemies?.... They took Christ to be a mere man, and reasoned with themselves, that he must be a blasphemer, in assuming that to himself, which was peculiar to God: they seem astonished at his words, and wonder at his arrogance, and to be filled with indignation and resentment at him; saying,
who can forgive sins but God only? this was a generally received maxim with them, and a very just one. The Chaldee paraphrase of Job 14:4, runs thus;
"who can give a pure man out of a man that is defiled with sins, but God, who alone is he, , "that can pardon him?"''
They even deny that Metatron, so they call the angel in Ex 23:20, of whom they say, that his name is as the name of his master, has a power of forgiving sins; for which reason the Israelites rejected him as a messenger (i). They were right in saying, that none but God could forgive sin, against whom it is committed; but wrong in charging Christ with blasphemy on this account; because he is truly God, as well as man, as his omniscience and omnipotence hereafter manifested, did abundantly show. That no mere creature can forgive sin, is certain: good men may, and ought to forgive one another, and even their very enemies; but then they can only forgive sin as an injury done to themselves, not as committed against God. The ministers of the Gospel may be said to remit sins ministerially, or declaratively, by preaching the doctrine of pardon, declaring, that such as believe in Christ shall receive the remission of sins; but for any man to assume such a power to himself, as to grant pardons and indulgences, to absolve from sins, is anti-christian, as the pope of Rome does; in which he takes that to himself, which is peculiar to God; so that he, as God, sitteth in the temple of God, showing himself that he is God, Th2 2:4. Nor can any man procure the forgiveness of his sins by any thing he has, or can do; not by his riches, which will not profit in a day of wrath, they being not a sufficient ransom price for a man's self, or any of his brethren and friends; nor by his repentance, for though this, and remission of sins, go together in grace and experience, yet repentance is not the cause of remission of sins, but rather the effect of remission applied; nor by his faith, for faith does not procure, but receives this blessing: and much less by good works, for then the forgiveness of sins would not be according to the riches of grace; and a man would be saved by his works, since a principal part of salvation lies in the pardon of sin; and besides the blood of Christ would be shed in vain. That God only can forgive sin, is evident, because it is against him, and him only, that men sin: sin is a transgression of his law, a contrariety to his nature, and a contradiction of his will, an affront to his justice and holiness, a contempt of him, who is the lawgiver, that is able to save and to destroy; it is of the nature of a debt, which he only can loose from. Moreover, if there were any besides himself that could forgive sin, he would have one equal with him, and like unto him; whereas, "who is a God like unto thee, that pardoneth iniquity?" Mic 7:18. This is a prerogative peculiar to him, which he challenges to himself: "I even I am he that blotteth out thy transgressions", Is 43:25, but then this is common to all the three divine persons in the Godhead, Father, Son, and Spirit. The Father, he has prepared this grace in his own heart; for the moving cause of it, is his sovereign grace and mercy; he has promised and secured it in the covenant of his grace; he set forth, and sent forth his Son to obtain it, by the shedding of his blood, that so his justice might he satisfied; and it is for Christ's sake he forgives all trespasses. The Son of God is concerned in it: as man, his blood was, shed for it; and that being the blood, not of a mere man, but of him that is God, as well as man, it was effectual to that purpose; it is in his name that it is preached, and he is exalted as a Saviour to give it; and as the advocate of his people he calls for it, and requires it; and as he is truly and properly God, he has equal power to bestow it, and apply it as his Father. The holy Spirit, as he makes men sensible of their need of it, he shows it to them, and their interest in it; he sprinkles the blood of Christ upon their consciences, and declares them pardoned through it; he bears witness of the truth of it to them, and seals it up unto them; so that it is wholly of God.
(i) T. Bab. Sanhedrin, fol. 38. 2. & Gloss. in ib.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Why doth this man thus speak blasphemies? who can forgive sins but God only?--In this second question they expressed a great truth. (See Is 43:25; Mic 7:18; Ex 34:6-7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.
2:82:8: Եւ գիտա՛ց Յիսուս յոգի իւր՝ թէ այնպէս խորհին ՚ի սիրտս իւրեանց, եւ ասէ. Զի՞ խորհիք զայդ ՚ի սիրտս ձեր[594]։ [594] Ոմանք. ՚Ի յոգի իւր թէ, այնպէս խորհէին։
8 Եւ Յիսուս իր հոգում իմացաւ, որ այնպէս են խորհում իրենց մտքում. ուստի ասաց. «Ինչո՞ւ ձեր մտքում այդ էք խորհում
8 Յիսուս իսկոյն իմանալով իր հոգիին մէջ՝ որ անոնք այնպէս կը խորհին իրենց մէջ, ըսաւ անոնց. «Ի՞նչ կը խորհիք սրտերնուդ մէջ։
Եւ գիտաց Յիսուս յոգի իւր թէ այնպէս խորհին ի սիրտս իւրեանց, եւ ասէ. Զի՞ խորհիք զայդ ի սիրտս ձեր:

2:8: Եւ գիտա՛ց Յիսուս յոգի իւր՝ թէ այնպէս խորհին ՚ի սիրտս իւրեանց, եւ ասէ. Զի՞ խորհիք զայդ ՚ի սիրտս ձեր[594]։
[594] Ոմանք. ՚Ի յոգի իւր թէ, այնպէս խորհէին։
8 Եւ Յիսուս իր հոգում իմացաւ, որ այնպէս են խորհում իրենց մտքում. ուստի ասաց. «Ինչո՞ւ ձեր մտքում այդ էք խորհում
8 Յիսուս իսկոյն իմանալով իր հոգիին մէջ՝ որ անոնք այնպէս կը խորհին իրենց մէջ, ըսաւ անոնց. «Ի՞նչ կը խորհիք սրտերնուդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Иисус, тотчас узнав духом Своим, что они так помышляют в себе, сказал им: для чего так помышляете в сердцах ваших?
2:8  καὶ εὐθὺς ἐπιγνοὺς ὁ ἰησοῦς τῶ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς, τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;
2:8. καὶ (And) εὐθὺς (straight) ἐπιγνοὺς (having-had-acquainted-upon,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) αὐτοῦ (of-it,"ὅτι (to-which-a-one) [οὕτως] "[unto-the-one-this]" διαλογίζονται ( they-forthee-through-to ) ἐν (in) ἑαυτοῖς (unto-selves,"λέγει (it-fortheth) [αὐτοῖς] "[unto-them],"Τί (To-what-one) ταῦτα (to-the-ones-these) διαλογίζεσθε ( ye-forthee-through-to ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν; (of-ye?"
2:8. quo statim cognito Iesus spiritu suo quia sic cogitarent intra se dicit illis quid ista cogitatis in cordibus vestrisWhich Jesus presently knowing in his spirit that they so thought within themselves, saith to them: Why think you these things in your hearts?
8. And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, saith unto them, Why reason ye these things in your hearts?
2:8. At once, Jesus, realizing in his spirit that they were thinking this within themselves, said to them: “Why are you thinking these things in your hearts?
2:8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts:

8: Иисус, тотчас узнав духом Своим, что они так помышляют в себе, сказал им: для чего так помышляете в сердцах ваших?
2:8  καὶ εὐθὺς ἐπιγνοὺς ὁ ἰησοῦς τῶ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς, τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;
2:8. quo statim cognito Iesus spiritu suo quia sic cogitarent intra se dicit illis quid ista cogitatis in cordibus vestris
Which Jesus presently knowing in his spirit that they so thought within themselves, saith to them: Why think you these things in your hearts?
2:8. At once, Jesus, realizing in his spirit that they were thinking this within themselves, said to them: “Why are you thinking these things in your hearts?
2:8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 Христос, по замечанию Марка, узнал мысли книжников Своим Духом. Пророки познавали тайное Духом Божиим, а не своим. Христос же все узнавал Сам, по Своему Божескому всеведению.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: when: Ch1 29:17; Mat 9:4; Luk 5:22, Luk 6:8, Luk 7:39, Luk 7:40; Joh 2:24, Joh 2:25, Joh 6:64, Joh 21:17; Heb 4:13; Rev 2:23
Why: Mar 7:21; Psa 139:2; Pro 15:26, Pro 24:9; Isa 55:7; Eze 38:10; Luk 24:38; Act 5:3; Act 8:22
John Gill
2:8 And immediately, when Jesus perceived in his Spirit,.... "His own Spirit", as the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read; not his human soul, nor the holy Spirit of God, though both may be said to be his Spirit; but his divine nature, in and by which he knew all things, even the most sacred thoughts of men's hearts: and as soon as ever the above thoughts were conceived in the minds of the Scribes and Pharisees, they were perceived by him, and told to them,
that they so reasoned within themselves; he said unto them, why reason ye these things in your hearts? thereby reproving them, not for reasoning and concluding in their own minds, that none but God can forgive sins; but for imputing blasphemy to him, for pronouncing this man's sins pardoned; he being God, as well as man, of which his knowing the thoughts and reasonings of their minds might have been a convincing proof.
Robert Jamieson, A. R. Fausset and David Brown
2:8 Why reason ye these things in your hearts--or, as in Matthew, (Mt 9:4) "Wherefore think ye evil in your hearts?"
2:92:9: Զի՞նչ դիւրին է ասել ցանդամալոյծն. Թողեալ լիցին քեզ մեղք քո, եթէ ասել. Արի՛ առ զմահիճս քո եւ ե՛րթ ՚ի տուն քո։
9 ո՞րն է աւելի դիւրին. անդամալոյծին ասե՞լ՝ քո մեղքերը քեզ ներուած են, թէ՞ ասել՝ վե՛ր կաց, ա՛ռ մահիճդ եւ գնա՛ քո տունը
9 Ո՞րը աւելի դիւրին է անդամալոյծին՝ ‘Քու մեղքերդ քեզի ներուած են’ ըսե՞լը, թէ՝ ‘Ելիր, մահիճդ առ ու քալէ’ ըսելը։
Զի՞նչ դիւրին է, ասել, ցանդամալոյծն. Թողեալ լիցին քեզ մեղք քո, եթէ` ասել. Արի, առ զմահիճս քո եւ երթ [4]ի տուն քո:

2:9: Զի՞նչ դիւրին է ասել ցանդամալոյծն. Թողեալ լիցին քեզ մեղք քո, եթէ ասել. Արի՛ առ զմահիճս քո եւ ե՛րթ ՚ի տուն քո։
9 ո՞րն է աւելի դիւրին. անդամալոյծին ասե՞լ՝ քո մեղքերը քեզ ներուած են, թէ՞ ասել՝ վե՛ր կաց, ա՛ռ մահիճդ եւ գնա՛ քո տունը
9 Ո՞րը աւելի դիւրին է անդամալոյծին՝ ‘Քու մեղքերդ քեզի ներուած են’ ըսե՞լը, թէ՝ ‘Ելիր, մահիճդ առ ու քալէ’ ըսելը։
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2:99: Что легче? сказать ли расслабленному: прощаются тебе грехи? или сказать: встань, возьми свою постель и ходи?
2:9  τί ἐστιν εὐκοπώτερον, εἰπεῖν τῶ παραλυτικῶ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει;
2:9. τί (What-one) ἐστιν (it-be) εὐκοπώτερον, (more-goodly-felled?"εἰπεῖν (To-have-had-said) τῷ (unto-the-one) παραλυτικῷ (unto-loosed-beside-of,"Ἀφίενταί (They-be-sent-off) σου (of-thee) αἱ (the-ones) ἁμαρτίαι, (un-adjustings-along-unto?"ἢ (Or) εἰπεῖν (to-have-had-said," Ἐγείρου ( Thou-should-rouse ) [καὶ] "[and]"ἆρον (thou-should-have-lifted) τὸν (to-the-one) κράβαττόν (to-a-mattress) σου (of-thee) καὶ (and) περιπάτει; (thou-should-tread-about-unto?"
2:9. quid est facilius dicere paralytico dimittuntur tibi peccata an dicere surge et tolle grabattum tuum et ambulaWhich is easier, to say to the sick of the palsy: Thy sins are forgiven thee; or to say: Arise, take up thy bed and walk?
9. Whether is easier, to say to the sick of the palsy, Thy sins are forgiven; or to say, Arise, and take up thy bed, and walk?
2:9. Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Rise up, take up your stretcher, and walk?’
2:9. Whether is it easier to say to the sick of the palsy, [Thy] sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
Whether is it easier to say to the sick of the palsy, [Thy] sins be forgiven thee; or to say, Arise, and take up thy bed, and walk:

9: Что легче? сказать ли расслабленному: прощаются тебе грехи? или сказать: встань, возьми свою постель и ходи?
2:9  τί ἐστιν εὐκοπώτερον, εἰπεῖν τῶ παραλυτικῶ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει;
2:9. quid est facilius dicere paralytico dimittuntur tibi peccata an dicere surge et tolle grabattum tuum et ambula
Which is easier, to say to the sick of the palsy: Thy sins are forgiven thee; or to say: Arise, take up thy bed and walk?
2:9. Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Rise up, take up your stretcher, and walk?’
2:9. Whether is it easier to say to the sick of the palsy, [Thy] sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 Здесь прибавлено к находящемуся в ев. Матфея выражение: "возьми свою постель".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: is it: Mat 9:5; Luk 5:22-25
Thy sins: Mar 2:5
John Gill
2:9 Whether is it easier to say to the sick of the palsy,.... This question was put to them by Christ, in order to prove his deity, and clear himself from the charge of blasphemy; for he that could cure the sick of the palsy, by a word speaking, had power to forgive him his sins: and therefore proposes it to them, which was easiest to say,
thy sins be forgiven thee, or to say arise, and take up thy bed, and walk? Both of them were easy to say, but not with power and effect: they were both instances of divine power, and proofs of deity; and only he that could do the one, could do the other, and the one was as easy to be performed, by a divine person, as the other: and though it may be hard to say which is the greatest instance of power, or the strongest proof of deity, to pardon a sinner, or to cure a paralytic by a word speaking; perhaps forgiveness of sin may be the greatest evidence of divine power and goodness; however, it is certain, it is a greater blessing to be pardoned, than to be cured of a palsy; yet curing of a palsy, in the manner in which Christ did it, was a more sensible proof of his deity to the Scribes and Pharisees, than pronouncing a man's sins forgiven; because this was visible, and could not be denied; whereas the other, though pronounced, they might question whether it had its effect: but by the one, which they would see done before their eyes, there would be left no room for them to doubt of the reality of the other; See Gill on Mt 9:5.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee--or "are forgiven thee";
or to say, Arise, and take up thy bed and walk?--"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."
2:102:10: Այլ զի գիտասջիք եթէ իշխանութիւն ունի Որդի մարդոյ ՚ի վերայ երկրի՝ թողո՛ւլ զմեղս։ Ասէ ցանդամալոյծն.
10 Բայց որպէսզի իմանաք, որ մարդու Որդին երկրի վրայ իշխանութիւն ունի ներելու մեղքերը, - ասաց նա անդամալոյծին, - 11 քե՛զ եմ ասում, վե՛ր կաց, ա՛ռ քո մահիճը եւ գնա՛ քո տունը»
10 Բայց որպէս զի գիտնաք թէ Որդին մարդոյ իշխանութիւն ունի երկրի վրայ մեղքերու թողութիւն տալու, (ըսաւ անդամալոյծին.)
Այլ զի գիտասջիք եթէ իշխանութիւն ունի Որդի մարդոյ ի վերայ երկրի թողուլ զմեղս: (Ասէ ցանդամալոյծն:

2:10: Այլ զի գիտասջիք եթէ իշխանութիւն ունի Որդի մարդոյ ՚ի վերայ երկրի՝ թողո՛ւլ զմեղս։ Ասէ ցանդամալոյծն.
10 Բայց որպէսզի իմանաք, որ մարդու Որդին երկրի վրայ իշխանութիւն ունի ներելու մեղքերը, - ասաց նա անդամալոյծին, - 11 քե՛զ եմ ասում, վե՛ր կաց, ա՛ռ քո մահիճը եւ գնա՛ քո տունը»
10 Բայց որպէս զի գիտնաք թէ Որդին մարդոյ իշխանութիւն ունի երկրի վրայ մեղքերու թողութիւն տալու, (ըսաւ անդամալոյծին.)
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, --говорит расслабленному:
2:10  ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς _ λέγει τῶ παραλυτικῶ,
2:10. ἵνα (So) δὲ (moreover) εἰδῆτε (ye-might-have-had-come-to-see) ὅτι (to-which-a-one) ἐξουσίαν (to-a-being-out-unto) ἔχει (it-holdeth,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind,"ἀφιέναι (to-send-off) ἁμαρτίας (to-un-adjustings-along-unto) ἐπὶ (upon) τῆς (of-the-one) γῆς-- (of-a-soil,"λέγει (it-fortheth) τῷ (unto-the-one) παραλυτικῷ (unto-loosed-beside-of,"
2:10. ut autem sciatis quia potestatem habet Filius hominis in terra dimittendi peccata ait paralyticoBut that you may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy):
10. But that ye may know that the Son of man hath power on earth to forgive sins ( he saith to the sick of the palsy),
2:10. But so that you may know that the Son of man has authority on earth to forgive sins,” he said to the paralytic:
2:10. But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
But that ye may know that the Son of man hath power on earth to forgive sins, ( he saith to the sick of the palsy:

10: Но чтобы вы знали, что Сын Человеческий имеет власть на земле прощать грехи, --говорит расслабленному:
2:10  ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς _ λέγει τῶ παραλυτικῶ,
2:10. ut autem sciatis quia potestatem habet Filius hominis in terra dimittendi peccata ait paralytico
But that you may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy):
2:10. But so that you may know that the Son of man has authority on earth to forgive sins,” he said to the paralytic:
2:10. But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Dan 7:13, Dan 7:14; Mat 9:6-8, Mat 16:13; Joh 5:20-27; Act 5:31; Ti1 1:13-16
John Gill
2:10 But that ye may know that the son of man,.... Meaning himself, who was really man, and the true Messiah, in which sense this phrase had been used in the writings of the Old Testament; see Ps 80:17, and though by reason of his outward form; and mean appearance, he might be thought by them to be but a mere man, and had no right, nor authority, to say what he had; in order to convince them; he affirms, that he
hath power on earth to forgive sins. As there is an emphasis lies on the phrase, "the son of man", suggesting, that his being so was no contradiction to his deity, nor any hindrance to the exertion of his power; so there is another on those words, "upon earth"; intimating, that though he was upon earth, in a very low estate, in a state of humiliation, yet he had the same power to forgive sin as in heaven; his humbling himself in human nature did not strip him of his perfections, power, and prerogative as God: and if he had power on earth to forgive sin, there can be no room to doubt of it now he is in heaven; since as mediator, he is "exalted to be a prince, and a Saviour, to give repentance to Israel, and remission of sins", Acts 5:31, And that it might appear he had such a power on earth,
he saith to the sick of the palsy; turning to, and addressing him in the following words, with great majesty, authority, and power; See Gill on Mt 9:6.
Robert Jamieson, A. R. Fausset and David Brown
2:10 But that ye may know that the Son of man hath power on earth to forgive sins--that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.
(he saith to the sick of the palsy),
2:112:11: Քե՛զ ասեմ. Արի՛ առ զմահիճս քո՝ եւ ե՛րթ ՚ի տուն քո։
12 Եւ վեր կացաւ ու անմիջապէս վերցնելով մահիճը՝ բոլորի առաջ դուրս ելաւ, այնպէս որ ամէնքը զարմացան եւ փառք էին տալիս Աստծուն ու ասում. «Այսպիսի բան երբեք չենք տեսել»:
11 «Քեզի կ’ըսեմ, Ելի՛ր, մահիճդ ա՛ռ ու տունդ գնա»։
Քեզ ասեմ. Արի, առ զմահիճս քո եւ երթ ի տուն քո:

2:11: Քե՛զ ասեմ. Արի՛ առ զմահիճս քո՝ եւ ե՛րթ ՚ի տուն քո։
12 Եւ վեր կացաւ ու անմիջապէս վերցնելով մահիճը՝ բոլորի առաջ դուրս ելաւ, այնպէս որ ամէնքը զարմացան եւ փառք էին տալիս Աստծուն ու ասում. «Այսպիսի բան երբեք չենք տեսել»:
11 «Քեզի կ’ըսեմ, Ելի՛ր, մահիճդ ա՛ռ ու տունդ գնա»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: тебе говорю: встань, возьми постель твою и иди в дом твой.
2:11  σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου.
2:11. Σοὶ (Unto-THEE) λέγω, (I-forth,"ἔγειρε (Thou-should-rouse,"ἆρον (thou-should-have-lifted) τὸν (to-the-one) κράβαττόν (to-a-mattress) σου (of-thee) καὶ (and) ὕπαγε (thou-should-lead-under) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) σου. (of-thee)
2:11. tibi dico surge tolle grabattum tuum et vade in domum tuamI say to thee: Arise. Take up thy bed and go into thy house.
11. I say unto thee, Arise, take up thy bed, and go unto thy house.
2:11. “I say to you: Rise up, take up your stretcher, and go into your house.”
2:11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
I say unto thee, Arise, and take up thy bed, and go thy way into thine house:

11: тебе говорю: встань, возьми постель твою и иди в дом твой.
2:11  σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου.
2:11. tibi dico surge tolle grabattum tuum et vade in domum tuam
I say to thee: Arise. Take up thy bed and go into thy house.
2:11. “I say to you: Rise up, take up your stretcher, and go into your house.”
2:11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Mar 1:41; Joh 5:8-10, Joh 6:63
John Gill
2:11 I say unto thee, arise, and take up thy bed,.... He bid him, in an authoritative way to arise from his bed, in which he was brought, and on which he lay before him, and take it up upon his shoulders, directly, and in the face of all the people, carry it away:
and go thy way into thine house; to show himself whole to his family and friends, and go about his business; See Gill on Mt 9:6,
Robert Jamieson, A. R. Fausset and David Brown
2:11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house--This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.
2:122:12: Եւ յարեա՛ւ. եւ վաղվաղակի առեալ զմահիճսն, ե՛լ առաջի ամենեցուն. մինչեւ զարմանա՛լ ամենեցուն՝ եւ փառաւո՛ր առնել զԱստուած՝ եւ ասել, թէ այսպիսի ինչ երբէք՝ ո՛չ տեսաք[595]։ բզ [595] Ոմանք. Եւ յարեաւ վաղվաղակի առ՛՛... ինչ ոչ երբէք տեսաք։
(Մատթ.9.9-13, Ղուկ
12 Ան ալ շուտ մը ելաւ եւ իր մահիճը առնելով՝ ամենուն առջեւէն դուրս ելաւ, այնպէս որ ամէնքը ապշած մնացին, եւ փառք տուին Աստուծոյ ու ըսին. «Այսպիսի բան մը ամենեւին տեսած չէինք»։
Եւ յարեաւ, եւ վաղվաղակի առեալ զմահիճսն, ել առաջի ամենեցուն, մինչեւ զարմանալ ամենեցուն, եւ փառաւոր առնել զԱստուած եւ ասել թէ` Այսպիսի ինչ երբեք ոչ տեսաք:

2:12: Եւ յարեա՛ւ. եւ վաղվաղակի առեալ զմահիճսն, ե՛լ առաջի ամենեցուն. մինչեւ զարմանա՛լ ամենեցուն՝ եւ փառաւո՛ր առնել զԱստուած՝ եւ ասել, թէ այսպիսի ինչ երբէք՝ ո՛չ տեսաք[595]։ բզ
[595] Ոմանք. Եւ յարեաւ վաղվաղակի առ՛՛... ինչ ոչ երբէք տեսաք։
(Մատթ.9.9-13, Ղուկ
12 Ան ալ շուտ մը ելաւ եւ իր մահիճը առնելով՝ ամենուն առջեւէն դուրս ելաւ, այնպէս որ ամէնքը ապշած մնացին, եւ փառք տուին Աստուծոյ ու ըսին. «Այսպիսի բան մը ամենեւին տեսած չէինք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Он тотчас встал и, взяв постель, вышел перед всеми, так что все изумлялись и прославляли Бога, говоря: никогда ничего такого мы не видали.
2:12  καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι οὕτως οὐδέποτε εἴδομεν.
2:12. καὶ (And) ἠγέρθη (it-was-roused) καὶ (and) εὐθὺς (straight) ἄρας (having-lifted) τὸν (to-the-one) κράβαττον (to-a-mattress) ἐξῆλθεν (it-had-came-out) ἔμπροσθεν (in-toward-from) πάντων , ( of-all ,"ὥστε (as-also) ἐξίστασθαι ( to-stand-out ) πάντας ( to-all ) καὶ (and) δοξάζειν (to-reckon-to) τὸν (to-the-one) θεὸν (to-a-Deity) [ λέγοντας ] "[ to-forthing ]"ὅτι (to-which-a-one,"Οὕτως (Unto-the-one-this) οὐδέποτε (not-moreover-whither-also) εἴδαμεν. (we-saw)
2:12. et statim ille surrexit et sublato grabatto abiit coram omnibus ita ut admirarentur omnes et honorificarent Deum dicentes quia numquam sic vidimusAnd immediately he arose and, taking up his bed, went his way in the sight of all: so that all wondered and glorified God, saying: We never saw the like.
12. And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
2:12. And immediately he got up, and lifting up his stretcher, he went away in the sight of them all, so that they all wondered. And they honored God, by saying, “We have never seen anything like this.”
2:12. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion:

12: Он тотчас встал и, взяв постель, вышел перед всеми, так что все изумлялись и прославляли Бога, говоря: никогда ничего такого мы не видали.
2:12  καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι οὕτως οὐδέποτε εἴδομεν.
2:12. et statim ille surrexit et sublato grabatto abiit coram omnibus ita ut admirarentur omnes et honorificarent Deum dicentes quia numquam sic vidimus
And immediately he arose and, taking up his bed, went his way in the sight of all: so that all wondered and glorified God, saying: We never saw the like.
2:12. And immediately he got up, and lifting up his stretcher, he went away in the sight of them all, so that they all wondered. And they honored God, by saying, “We have never seen anything like this.”
2:12. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Здесь ев. Марк прибавляет, что исцеленный "вышел пред всеми". Он должен был показаться собравшемуся у дверей народу, чтобы засвидетельствовать о силе Христа. Затем, по словам Ев. Марка, народ заявил, что ничего подобного доселе не видел. В самом деле, хотя Христос и прежде исцелял больных, но не отпускал при этом грехов, как было здесь.
Adam Clarke: Commentary on the Bible - 1831
2:12: He - took up the bed - The words of Prosper, on this place, are worthy of notice: -
"What is sin but a deplorable fall, a grovelling on the earth, a repose in the creature, often followed by a universal palsy of the soul; namely, an utter inability to help itself, to break off its evil habits, to walk in the ways of God, to rise or to take one good step towards him? Grace can repair all in a moment: because it is nothing but the almighty will of God, who commands and does whatever he commands."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: insomuch: Mar 1:27; Mat 9:8, Mat 12:23; Luk 7:16
glorified: Mat 15:31; Luk 5:26, Luk 13:13, Luk 17:15; Act 4:21
We never: Mat 9:33; Joh 7:31, Joh 9:32
Geneva 1599
2:12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all (f) amazed, and glorified God, saying, We never saw it on this fashion.
(f) Literally, "past themselves", or "out of their wit".
John Gill
2:12 And immediately he arose,.... Power going along with the words of Christ, he found himself perfectly well; and at once sprung up from off his bed,
and took up his bed, upon his shoulders, with all the ease imaginable:
and went forth before them all: the Scribes and Pharisees, and the whole multitude of the people, who were eyewitnesses of this wonderful cure: or "against them all"; for being strong and robust, he made his way through the crowd, with his bed on his back;
insomuch that they were all amazed; at the power of Christ, and the strength of the man:
and glorified God, saying, we never saw it on this fashion; or any thing like this in our days. They easily perceived it was a preternatural action, and what could never be done by any mere man; they therefore attribute it to God, and give him the glory of it; they celebrated the perfections of God, particularly his power, and his goodness, which were very visible in this instance; they praised him and his works, and gave thanks to him for this wonderful cure, which was wrought; and that he had given such power to Christ, who they looked upon to be but a man; though they might have concluded from hence that he was God, to perform such mighty works: and these that glorified God, and expressed their thankfulness for this instance of his kindness to men, were not the Scribes and Pharisees, who had charged Christ with blasphemy; for the miracles of Christ rarely, if ever, had such an effect upon them, as to acknowledge that they were from God, and that Christ performed them by a divine power, but rather by a diabolical influence. We never read of their praising God, and glorifying him for any thing that was done by Christ; but generally went away, after a miracle, hardened, and full of spite and malice, going and consulting together how to take away his life. But these were the "multitude", as Matthew says, who attended on the ministry of Christ, and followed him from place to place, and had a high opinion of him, as a great and good man; though they did not believe in him as the Messiah, and did not know him to be the Son of God; See Gill on Mt 9:8,
John Wesley
2:12 They were all amazed - Even the scribes themselves for a time.
Robert Jamieson, A. R. Fausset and David Brown
2:12 And immediately he arose, took up the bed--"Sweet saying!" says BENGEL: "The bed had borne the man: now the man bore the bed."
and went forth before them all--proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."
We never saw it on this fashion--"never saw it thus," or, as we say, "never saw the like." In Luke (Lk 5:26) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (Mt 9:8) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!
2:132:13: Եւ ե՛լ դարձեալ ՚ի ծովեզրն, եւ ամենայն ժողովուրդն գա՛յր առ նա. եւ ուսուցանէ՛ր զնոսա։
13 Եւ նա դարձեալ ծովեզերք գնաց. եւ ամբողջ ժողովուրդը նրա մօտ էր գալիս, եւ նա ուսուցանում էր նրանց
13 Յետոյ ելաւ ծովեզերքը։ Բոլոր ժողովուրդը իրեն կու գային եւ կը սորվեցնէր անոնց։
Եւ ել դարձեալ ի ծովեզրն, եւ ամենայն ժողովուրդն գայր առ նա. եւ ուսուցանէր զնոսա:

2:13: Եւ ե՛լ դարձեալ ՚ի ծովեզրն, եւ ամենայն ժողովուրդն գա՛յր առ նա. եւ ուսուցանէ՛ր զնոսա։
13 Եւ նա դարձեալ ծովեզերք գնաց. եւ ամբողջ ժողովուրդը նրա մօտ էր գալիս, եւ նա ուսուցանում էր նրանց
13 Յետոյ ելաւ ծովեզերքը։ Բոլոր ժողովուրդը իրեն կու գային եւ կը սորվեցնէր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: И вышел [Иисус] опять к морю; и весь народ пошел к Нему, и Он учил их.
2:13  καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς.
2:13. Καὶ (And) ἐξῆλθεν (it-had-came-out) πάλιν (unto-furthered) παρὰ (beside) τὴν (to-the-one) θάλασσαν: (to-a-sea,"καὶ (and) πᾶς (all) ὁ (the-one) ὄχλος (a-crowd) ἤρχετο ( it-was-coming ) πρὸς (toward) αὐτόν, (to-it,"καὶ (and) ἐδίδασκεν (it-was-teaching) αὐτούς. (to-them)
2:13. et egressus est rursus ad mare omnisque turba veniebat ad eum et docebat eosAnd he went forth again to the sea side: and all the multitude came to him. And he taught them.
13. And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
2:13. And he departed again to the sea. And the entire crowd came to him, and he taught them.
2:13. And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them:

13: И вышел [Иисус] опять к морю; и весь народ пошел к Нему, и Он учил их.
2:13  καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς.
2:13. et egressus est rursus ad mare omnisque turba veniebat ad eum et docebat eos
And he went forth again to the sea side: and all the multitude came to him. And he taught them.
2:13. And he departed again to the sea. And the entire crowd came to him, and he taught them.
2:13. And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14 (См. Мф IX, 9). В истории призвания Левия ев. Марк точно указывает, что Христос вышел из дома и опять пошел к морю, где учил и раньше, и здесь стал учить пошедший за Ним народ. Конечно, Левий уже раньше знал Христа и был предан Ему, как и первые четыре ученика (I, 16 и cл. ). Мытаря-ученика ев. Марк называет не Матфеем, как св. Матфей, а Левием Алфеевым. Так как в ев. Матфея к имени призванного мытаря прибавлено выражение называемого (legomenon, по русск. пер. не точно: "именем"), то можно думать, что настоящее, первоначальное, имя апостола указывает ев. Марк, а ев. Матфей сообщает то, какое дал ему Христос, когда Левий стал Его апостолом. Кто был Алфей - неизвестно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. 15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? 17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

Here is,

I. Christ preaching by the sea-side (v. 13), whither he went for room, because he found, upon second trial, no house or street large enough to contain his auditory; but upon the strand there might come as many as would. It should seem by this, that our Lord Jesus had a strong voice, and could and did speak loud; for wisdom crieth without in the places of concourse. Wherever he goes, though it be to the sea-side, multitudes resort to him. Wherever the doctrine of Christ is faithfully preached, though it be driven into corners or into deserts, we must follow it.

II. His calling Levi; the same with Matthew, who had a place in the custom-house at Capernaum, from which he was denominated a publican; his place fixed him by the water-side, and thither Christ went to meet with him, and to give him an effectual call. This Levi is here said to be the son of Alpheus or Cleophas, husband to that Mary who was sister or near kinswoman to the virgin Mary and if so, he was own brother to James the less, and Jude, and Simon the Canaanite, so that there were four brothers of them apostles, It is probable that Matthew was but a loose extravagant young man, or else, being a Jew, he would never have been a publican. However, Christ called him to follow him. Paul, though a Pharisee, had been one of the chief of sinners, and yet was called to be an apostle. With God, through Christ, there is mercy to pardon the greatest sins, and grace to sanctify the greatest sinners. Matthew, that had been a publican, became an evangelist, the first that put pen to paper, and the fullest in writing the life of Christ. Great sin and scandal before conversion, are no bar to great gifts, graces, and advancements, after; nay, God may be the more glorified. Christ prevented him with this call; in bodily cures, ordinarily, he was sought unto, but in these spiritual cures, he was found of them that sought him not. For this is the great evil and peril of the disease of sin, that those who are under it, desire not to be made whole.

III. His familiar converse with publicans and sinners, v. 15. We are here told, 1. That Christ sat at meat in Levi's house, who invited him and his disciples to the farewell-feast he made to his friends, when he left all to attend on Christ: such a feast he made, as Elisha did (1 Kings xix. 21), to show, not only with what cheerfulness in himself, but with what thankfulness to God, he quitted all, in compliance with Christ's call. Fitly did he make the day of his espousals to Christ a festival day. This was also to testify his respect to Christ, and the grateful sense he had of his kindness, in snatching him from the receipt of custom as a brand out of the burning. 2. That many publicans and sinners sat with Christ in Levi's house (for there were many belonging to that custom-house); and they followed him. They followed Levi; so some understand it, supposing that, like Zaccheus, he was chief among the publicans, and was rich; and for that reason, the inferior sort of them attended him for what they could get. I rather take it, that they followed Jesus because of the report they had heard of him. They did not for conscience-sake leave all to follow him, but for curiosity-sake they came to Levi's feast, to see him; whatever brought them thither, they were sitting with Jesus and his disciples. The publicans are here and elsewhere ranked with sinners, the worst of sinners. (1.) Because commonly they were such; so general were the corruptions in the execution of that office, oppressing, exacting, and taking bribes or fees to extortion, and accusing falsely, Luke iii. 13, 14. A faithful fair-dealing publican was so rare, even at Rome, that one Sabinus, who kept a clean reputation in that office, was, after his death, honoured with this inscription, Kalos telonesanti--Here lies an honest publican. (2.) Because the Jews had a particular antipathy to them and their office, as an affront to the liberty of their nation and a badge of their slavery, and therefore put them into an ill name, and thought it scandalous to be seen in their company. Such as these our blessed Lord was pleased to converse with, when he appeared in the likeness of sinful flesh.

IV. The offence which the scribes and Pharisees took at this, v. 16. They would not come to hear him preach, which they might have been convinced the edified by; but they would come themselves to see him sit with publicans and sinners, which they would be provoked by. They endeavoured to put the disciples out of conceit with their Master, as a man not of such sanctity and severe morals as became his character; and therefore put the question to them. How is it, that he eateth and drinketh with publicans and sinners? Note, It is no new thing for that which is both well-done, and well-designed, to be misrepresented, and turned to the reproach of the wisest and best of men.

V. Christ's justification of himself in it, v. 17. He stood to what he did, and would not withdraw, though the Pharisees were offended, as Peter afterwards did, Gal. ii. 12. Note, Those are too tender of their own good name, who, to preserve it with some nice people, will decline a good work. Christ would not do so. They thought the publicans were to be hated. "No," saith Christ, "they are to be pitied, they are sick and need a physician; they are sinners, and need a Saviour." They thought Christ's character should separate him from them; "No," saith Christ, "my commission directs me to them; I came not to call the righteous, but sinners to repentance. If the world had been righteous, there had been no occasion for my coming, either to preach repentance, or to purchase remission. It is to a sinful world that I am sent, and therefore my business lies most with those that are the greatest sinners in it." Or thus; "I am not come to call the righteous, the proud Pharisees that think themselves righteous, that ask, Wherein shall we return? (Mal. iii. 7), Of what shall we repent? But poor publicans, that own themselves to be sinners, and are glad to be invited and encouraged to repent." It is good dealing with those that there is hope of; now there is more hope of a fool than of one that is wise in his own conceit, Prov. xxvi. 12.
Albert Barnes: Notes on the Bible - 1834
2:13: By the sea-side - That is, by the Sea of Tiberias, on the shore of which Capernaum was situated. See the notes at Mat 4:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: by: Mat 9:9, Mat 13:1
and all: Mar 2:2, Mar 3:7, Mar 3:8, Mar 3:20, Mar 3:21, Mar 4:1; Pro 1:20-22; Luk 19:48, Luk 21:38
Geneva 1599
2:13 (2) And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
(2) The gospel offends the proud and saves the humble.
John Gill
2:13 And he went forth again by the sea side,.... The sea of Galilee, where he had met with, and called Peter and Andrew, James and John; and not far from which were the solitary place, and the desert places, where he was before he entered into Capernaum:
and all the multitude resorted unto him; who had been with him at Peter's house, and about the door, and those who could not get near him:
and he taught them; the word of God, the Gospel, and the doctrines of it.
John Wesley
2:13 All the multitude came to him - Namely, by the sea side. And he as readily taught them there as if they had been in a synagogue.
2:142:14: Եւ մինչդեռ անցանէր, ետես զՂեւի՛ Ալփեայ՝ զի նստէ՛ր ՚ի մաքսաւորութեան. եւ ասէ ցնա. Ե՛կ զկնի իմ։ Եւ յարուցեալ՝ գնա՛ց զկնի նորա։
14 Եւ մինչ նա անցնում էր, տեսաւ Ալփէոսի որդի Ղեւիին, որ մաքսատանը նստած գործի վրայ էր, ու նրան ասաց՝ արի՛ իմ յետեւից: Եւ Ղեւին վեր կացաւ գնաց նրա յետեւից
14 Երբ կ’անցնէր, տեսաւ Ղեւի Ալփէոսեանը, որ մաքս ընդունելու տեղը նստեր էր ու ըսաւ անոր. «Եկուր իմ ետեւէս»։ Ան ալ ելաւ անոր ետեւէն գնաց։
Եւ մինչդեռ անցանէր, ետես զՂեւի Ալփեայ զի նստէր ի մաքսաւորութեան, եւ ասէ ցնա. Եկ զկնի իմ: Եւ յարուցեալ գնաց զկնի նորա:

2:14: Եւ մինչդեռ անցանէր, ետես զՂեւի՛ Ալփեայ՝ զի նստէ՛ր ՚ի մաքսաւորութեան. եւ ասէ ցնա. Ե՛կ զկնի իմ։ Եւ յարուցեալ՝ գնա՛ց զկնի նորա։
14 Եւ մինչ նա անցնում էր, տեսաւ Ալփէոսի որդի Ղեւիին, որ մաքսատանը նստած գործի վրայ էր, ու նրան ասաց՝ արի՛ իմ յետեւից: Եւ Ղեւին վեր կացաւ գնաց նրա յետեւից
14 Երբ կ’անցնէր, տեսաւ Ղեւի Ալփէոսեանը, որ մաքս ընդունելու տեղը նստեր էր ու ըսաւ անոր. «Եկուր իմ ետեւէս»։ Ան ալ ելաւ անոր ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Проходя, увидел Он Левия Алфеева, сидящего у сбора пошлин, и говорит ему: следуй за Мною. И [он], встав, последовал за Ним.
2:14  καὶ παράγων εἶδεν λευὶν τὸν τοῦ ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῶ, ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῶ.
2:14. Καὶ (And) παράγων (leading-beside) εἶδεν (it-had-seen) Λευεὶν (to-a-Leueis) τὸν (to-the-one) τοῦ (of-the-one) Ἁλφαίου (of-an-Alfaios) καθήμενον ( to-sitting-down ) ἐπὶ (upon) τὸ (to-the-one) τελώνιον, (to-a-finish-purchaselet,"καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἀκολούθει (Thou-should-path-along-unto) μοι. (unto-me) καὶ (And) ἀναστὰς (having-had-stood-up) ἠκολούθησεν (it-pathed-along-unto) αὐτῷ. (unto-it)
2:14. et cum praeteriret vidit Levin Alphei sedentem ad teloneum et ait illi sequere me et surgens secutus est eumAnd when he was passing by, he saw Levi, the son of Alpheus, sitting at the receipt of custom; and he saith to him: Follow me. And rising up, he followed him.
14. And as he passed by, he saw Levi the of Alphaeus sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him.
2:14. And as he was passing by, he saw Levi of Alphaeus, sitting at the customs office. And he said to him, “Follow me.” And rising up, he followed him.
2:14. And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him:

14: Проходя, увидел Он Левия Алфеева, сидящего у сбора пошлин, и говорит ему: следуй за Мною. И [он], встав, последовал за Ним.
2:14  καὶ παράγων εἶδεν λευὶν τὸν τοῦ ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῶ, ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῶ.
2:14. et cum praeteriret vidit Levin Alphei sedentem ad teloneum et ait illi sequere me et surgens secutus est eum
And when he was passing by, he saw Levi, the son of Alpheus, sitting at the receipt of custom; and he saith to him: Follow me. And rising up, he followed him.
2:14. And as he was passing by, he saw Levi of Alphaeus, sitting at the customs office. And he said to him, “Follow me.” And rising up, he followed him.
2:14. And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Levi - The same as Matthew; he appears to have been a Jew, though employed in the odious office of a tax-gatherer. For an account of his call, see his Gospel, Mat 9:9, etc.
Albert Barnes: Notes on the Bible - 1834
2:14: Levi, the son of Alpheus - The same, undoubtedly, as "Matthew," the writer of the gospel which bears his name. It was not uncommon among the Jews to have two names.
The receipt of custom - See the notes at Mat 9:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: he saw: Mar 3:18; Mat 9:9; Luk 5:27
Alphaeus: Mar 3:18; Luk 6:15; Act 1:13
receipt of custom: or, place where the custom was received
Follow me: Mar 1:17-20; Mat 4:19-22
Geneva 1599
2:14 And as he passed by, he saw (g) Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
(g) Matthew's other name.
John Gill
2:14 And as he passed by,.... As he went from Simon's house, and from the city of Capernaum, to go to the sea side:
he saw Levi, the son of Alphaeus; the same with Matthew, Mt 9:9, and son to the same Alphaeus as James was, Mt 10:3, Beza's most ancient copy reads "James", instead of "Levi", very wrongly; but he was the brother of James, and also of Simon and Jude; so that there were four brothers of them apostles: and if Joses, called Barsabas, was the same Joses that was brother to these, as seems probable, a fifth was put up for an apostle, though the lot fell on Matthias. James, and Joses, and Simon, and Jude, are mentioned together, Mt 13:55, because they lived together, and were men of religion and seriousness, and known by their neighbours; but Matthew, or Levi, is not mentioned: it is thought, by some, probable, that he was a loose, extravagant young man, and so might depart from his father's family, and enter into this scandalous employment of a publican; and herein went contrary to his father's will, Cleophas, or Alphaeus, who was the husband of the sister of Mary, the mother of our Lord:
sitting at the receipt of custom; the toll booth, or custom house, where he sat to take toll of passengers that came, or went in ships or boats, The Syriac version renders it, "sitting among the toll gatherers"; and the Persic, "among publicans"; not only signifying the business in which he was, but the company he was among; which makes the grace of Christ the more illustrious and distinguishing, in looking upon him, and calling him:
and said unto him, follow me; and he arose, and followed him. Christ, the great shepherd of the sheep, who came to seek, in order to save that which was lost, was now locking up his lost sheep; and Matthew, or Levi, being one of them, he finds him, and calls him by his grace. Christ is always first with his people; he first seeks them, and then they seek him; he first finds them, and then they find him; yea, he is found of them that sought him not. Levi took no notice of him, inquired not about him, and had no thought of leaving his employ; and going after him, but Christ knew him: his eye was upon him as he passed by him, and his time was a time of love, and so a time of life; he looked upon him, and said unto him, live; quickening power went along with his words, and he arose, and left all, and followed him: Christ, as the good shepherd, went before; and Levi, through the grace that was now given him, as one of his sheep, heard and knew his voice, and, without the least hesitation or reluctance, quitted his business, and became a follower of him. How powerful is efficacious grace! what is it, it can not do! it turns the heart of a sinner at once, inclines it to Christ, and causes it to leave all for his sake; it at once fills the soul with love to Christ, faith in him, and obedience to him; it works powerfully, and yet freely; it always obtains, and effects what it designs, yet puts no force upon the will: Levi, under the drawings of divine grace, followed Christ most willingly and cheerfully; See Gill on Mt 9:9.
John Wesley
2:14 Mt 9:9; Lk 5:27.
2:152:15: Եւ եղեւ ՚ի բազմելն նորա ՚ի տան նորա, եւ բազում մաքսաւո՛րք եւ մեղաւորք բազմեա՛լ էին ընդ Յիսուսի՝ եւ ընդ աշակերտսն նորա. քանզի էին բազումք՝ որ երթային զհետ նորա[596]։ [596] Առ Ոսկանայ պակասի. Մաքսաւորք եւ մեղաւորք բազմեալ։
15 Եւ երբ Յիսուս նրա տանը սեղան նստեց, բազում մաքսաւորներ եւ մեղաւորներ էլ Յիսուսի ու նրա աշակերտների հետ սեղան նստեցին, որովհետեւ շատերն էին նրա յետեւից գնում
15 Երբ սեղան նստած էր անոր տանը մէջ, շատ մաքսաւորներ ու մեղաւորներ ալ սեղան նստած էին Յիսուսին ու անոր աշակերտներուն հետ. քանզի շատուոր էին որոնք անոր ետեւէն կ’երթային։
Եւ եղեւ ի բազմելն նորա ի տան նորա, եւ բազում մաքսաւորք եւ մեղաւորք բազմեալ էին ընդ Յիսուսի եւ ընդ աշակերտսն նորա. քանզի էին բազումք որ երթային զհետ նորա:

2:15: Եւ եղեւ ՚ի բազմելն նորա ՚ի տան նորա, եւ բազում մաքսաւո՛րք եւ մեղաւորք բազմեա՛լ էին ընդ Յիսուսի՝ եւ ընդ աշակերտսն նորա. քանզի էին բազումք՝ որ երթային զհետ նորա[596]։
[596] Առ Ոսկանայ պակասի. Մաքսաւորք եւ մեղաւորք բազմեալ։
15 Եւ երբ Յիսուս նրա տանը սեղան նստեց, բազում մաքսաւորներ եւ մեղաւորներ էլ Յիսուսի ու նրա աշակերտների հետ սեղան նստեցին, որովհետեւ շատերն էին նրա յետեւից գնում
15 Երբ սեղան նստած էր անոր տանը մէջ, շատ մաքսաւորներ ու մեղաւորներ ալ սեղան նստած էին Յիսուսին ու անոր աշակերտներուն հետ. քանզի շատուոր էին որոնք անոր ետեւէն կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: И когда Иисус возлежал в доме его, возлежали с Ним и ученики Его и многие мытари и грешники: ибо много их было, и они следовали за Ним.
2:15  καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῶ ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ· ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῶ.
2:15. Καὶ (And) γίνεται ( it-becometh ) κατακεῖσθαι ( to-situate-down ) αὐτὸν (to-it) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) αὐτοῦ, (of-it) καὶ (And) πολλοὶ ( much ) τελῶναι (finish-purchasers) καὶ (and) ἁμαρτωλοὶ ( un-adjusted-along ) συνανέκειντο ( they-were-situating-up-together ) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) καὶ (and) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ, (of-it) ἦσαν (they-were) γὰρ (therefore) πολλοὶ ( much ) καὶ (and) ἠκολούθουν (they-were-pathing-along-unto) αὐτῷ. (unto-it)
2:15. et factum est cum accumberet in domo illius multi publicani et peccatores simul discumbebant cum Iesu et discipulis eius erant enim multi qui et sequebantur eumAnd it came to pass as he sat at meat in his house, many Publicans and sinners sat down together with Jesus and his disciples. For they, with Jesus who also followed him. For they were many, who also followed him.
15. And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him.
2:15. And it happened that, as he sat at table in his house, many tax collectors and sinners sat at table together with Jesus and his disciples. For those who followed him were many.
2:15. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him:

15: И когда Иисус возлежал в доме его, возлежали с Ним и ученики Его и многие мытари и грешники: ибо много их было, и они следовали за Ним.
2:15  καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῶ ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ· ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῶ.
2:15. et factum est cum accumberet in domo illius multi publicani et peccatores simul discumbebant cum Iesu et discipulis eius erant enim multi qui et sequebantur eum
And it came to pass as he sat at meat in his house, many Publicans and sinners sat down together with Jesus and his disciples. For they, with Jesus who also followed him. For they were many, who also followed him.
2:15. And it happened that, as he sat at table in his house, many tax collectors and sinners sat at table together with Jesus and his disciples. For those who followed him were many.
2:15. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17 (См. Мф IX, 10-13). Ев. Марк от себя замечает, что трапеза была устроена в доме мытаря Матфея и что в ней участвовали мытари и грешники потому, что они в большом числе обыкновенно следовали за Христом. Замечание ученикам, по ев. Марку, сделали не только фарисеи, но и книжники. Это выражение, впрочем, лучше заменить выражением некоторых кодексов "книжники из фарисеев", т.е. принадлежавшие к фарисейской партии.
Albert Barnes: Notes on the Bible - 1834
2:15: Sat at meat in the house - The words "at meat" are not in the original. The phrase means "as he reclined at his meal," or "as he was eating." This feast was made by Matthew in honor of the Saviour. See Luk 5:29.
Publicans - See the notes at Mat 5:47.
Sinners - Sinners of abandoned character - of the same character that publicans commonly sustained - fit companions of publicans - great sinners.
There were many - That is, many "disciples." Their following him, leaving their homes, and going with him from place to place, was proof of their attachment to him. There is no doubt that our Saviour, in the early part of his ministry, was extremely popular. Multitudes of the common people attended him, and gave conclusive evidence that they were his real disciples, and it was only after much opposition from the rich and the great that he ever became unpopular among the people. Perhaps no preacher has ever attracted so universal attention, and produced so decisive effects upon mankind, as did our Lord in his personal ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Mat 9:10, Mat 9:11, Mat 21:31, Mat 21:32; Luk 5:29, Luk 5:30, Luk 6:17, Luk 15:1
John Gill
2:15 And it came to pass, that as Jesus sat at meat in his house,.... In the house of Levi; not in the custom house, or toll booth, for that he left; but in his house in the city of Capernaum, where he had him, and made an entertainment for him, in token of gratitude, for the high favour bestowed on him:
many publicans and sinners sat also together, with Jesus, and his disciples; being invited by Levi, and not objected to by Christ; See Gill on Mt 9:10.
for there were many, and they followed him; either Christ whom they had observed to have called Matthew, and had heard preach by the sea side; or else Matthew; and so the Persic version renders it, "for many followed Matthew". The Ethiopic version reads the words, "and they were many", that is, publicans and sinners, "and the Scribes and Pharisees followed him"; mentioned in the next verse, from whence it seems to be taken; though true it is, that not only a large number of publicans and sinners followed Christ, but also many of the Scribes and Pharisees; yet with a different view from the former, not to get any advantage to themselves, but, if they could, an advantage against Christ.
John Wesley
2:15 Many publicans and notorious sinners sat with Jesus - Some of them doubtless invited by Matthew, moved with compassion for his old companions in sin. But the next words, For there were many, and they followed him, seem to imply, that the greater part, encouraged by his gracious words and the tenderness of his behaviour, and impatient to hear more, stayed for no invitation, but pressed in after him, and kept as close to him as they could.
2:162:16: Իսկ դպիրքն եւ փարիսեցիք իբրեւ տեսին՝ թէ ուտէ ընդ մաքսաւորս եւ ընդ մեղաւորս, ասեն ցաշակերտսն նորա. Զի՞ է՝ զի ընդ մեղաւո՛րս եւ ընդ մաքսաւո՛րս ուտէք եւ ըմպէք[597]։ [597] Ոմանք. Զի ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէ եւ ըմպէ։
16 Իսկ օրէնսգէտներն ու փարիսեցիները երբ տեսան, որ նա մաքսաւորների եւ մեղաւորների հետ է ուտում, նրա աշակերտներին ասացին. «Ինչո՞ւ էք մեղաւորների ու մաքսաւորների հետ ուտում եւ խմում»[5] [5] 5. Լաւագոյն յուն. բն. չունեն եւ խմում բառերը:
16 Դպիրներն ու փարիսեցիները, երբ տեսան թէ անիկա մաքսաւորներու եւ մեղաւորներու հետ կ’ուտէ, ըսին անոր աշակերտներուն. «Ինչո՞ւ համար մաքսաւորներու եւ մեղաւորներու հետ կ’ուտէ ու կը խմէ»։
Իսկ դպիրքն եւ փարիսեցիք իբրեւ տեսին թէ ուտէ ընդ մաքսաւորս եւ ընդ մեղաւորս, ասեն ցաշակերտսն նորա. Զի՞ է զի ընդ մեղաւորս եւ ընդ մաքսաւորս ուտէ [5]եւ ըմպէ:

2:16: Իսկ դպիրքն եւ փարիսեցիք իբրեւ տեսին՝ թէ ուտէ ընդ մաքսաւորս եւ ընդ մեղաւորս, ասեն ցաշակերտսն նորա. Զի՞ է՝ զի ընդ մեղաւո՛րս եւ ընդ մաքսաւո՛րս ուտէք եւ ըմպէք[597]։
[597] Ոմանք. Զի ընդ մաքսաւորս եւ ընդ մեղաւորս ուտէ եւ ըմպէ։
16 Իսկ օրէնսգէտներն ու փարիսեցիները երբ տեսան, որ նա մաքսաւորների եւ մեղաւորների հետ է ուտում, նրա աշակերտներին ասացին. «Ինչո՞ւ էք մեղաւորների ու մաքսաւորների հետ ուտում եւ խմում»[5]
[5] 5. Լաւագոյն յուն. բն. չունեն եւ խմում բառերը:
16 Դպիրներն ու փարիսեցիները, երբ տեսան թէ անիկա մաքսաւորներու եւ մեղաւորներու հետ կ’ուտէ, ըսին անոր աշակերտներուն. «Ինչո՞ւ համար մաքսաւորներու եւ մեղաւորներու հետ կ’ուտէ ու կը խմէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: Книжники и фарисеи, увидев, что Он ест с мытарями и грешниками, говорили ученикам Его: как это Он ест и пьет с мытарями и грешниками?
2:16  καὶ οἱ γραμματεῖς τῶν φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ, ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει;
2:16. καὶ (And) οἱ (the-ones) γραμματεῖς (letterers-of) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) ἰδόντες ( having-had-seen ) ὅτι (to-which-a-one) ἐσθίει (it-eat-belongeth) μετὰ (with) τῶν (of-the-ones) ἁμαρτωλῶν ( of-un-adjusted-along ) καὶ (and) τελωνῶν (of-finish-purchasers,"ἔλεγον (they-were-forthing) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Ὅτι (To-which-a-one) μετὰ (with) τῶν (of-the-ones) τελωνῶν (of-finish-purchasers) καὶ (and) ἁμαρτωλῶν ( of-un-adjusted-along ) ἐσθίει; (it-eat-belongeth?"
2:16. et scribae et Pharisaei videntes quia manducaret cum peccatoribus et publicanis dicebant discipulis eius quare cum publicanis et peccatoribus manducat et bibit magister vesterAnd the scribes and the Pharisees, seeing that he ate with publicans and sinners, said to his disciples: Why doth your master eat and drink with publicans and sinners?
16. And the scribes of the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, He eateth and drinketh with publicans and sinners.
2:16. And the scribes and the Pharisees, seeing that he ate with tax collectors and sinners, said to his disciples, “Why does your Teacher eat and drink with tax collectors and sinners?”
2:16. And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners:

16: Книжники и фарисеи, увидев, что Он ест с мытарями и грешниками, говорили ученикам Его: как это Он ест и пьет с мытарями и грешниками?
2:16  καὶ οἱ γραμματεῖς τῶν φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ, ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει;
2:16. et scribae et Pharisaei videntes quia manducaret cum peccatoribus et publicanis dicebant discipulis eius quare cum publicanis et peccatoribus manducat et bibit magister vester
And the scribes and the Pharisees, seeing that he ate with publicans and sinners, said to his disciples: Why doth your master eat and drink with publicans and sinners?
2:16. And the scribes and the Pharisees, seeing that he ate with tax collectors and sinners, said to his disciples, “Why does your Teacher eat and drink with tax collectors and sinners?”
2:16. And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:16: Sinners - By ἁμαρτωλοι, the Gentiles or heathens are generally to be understood in the Gospels, for this was a term the Jews never applied to any of themselves, See the note on Mat 9:10.
How is it that he eateth - Some very good MSS., several versions, with Chrysostom and Augustin, read, Why doth Your Master eat?
Albert Barnes: Notes on the Bible - 1834
2:16: See the notes at Mat 9:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: How: Mar 2:7; Isa 65:5; Luk 15:2-7, Luk 18:11, Luk 19:7, Luk 19:10; Co1 2:15; Heb 12:3
publicans: Mat 18:17
John Gill
2:16 And when the Scribes and Pharisees saw him eat,.... They were offended at his eating and drinking, though it was in moderation; because he did not fast as they, and their disciples did; and especially, that he eat
with publicans and sinners; men of very infamous characters, and bad lives, with whom the Pharisees disdained to keep company:
they said unto his disciples, how is it that he eateth and drinketh with publicans and sinners? The Vulgate Latin, Arabic, Persic, and Ethiopic versions read, "your master"; see Gill on Mt 9:11; so some Greek copies here.
John Wesley
2:16 And the scribes and Pharisees said - So now the wise men being joined by the saints of the world, went a little farther in raising prejudices against our Lord. In his answer he uses as yet no harshness, but only calm, dispassionate reasoning.
2:172:17: Իբրեւ լուաւ Յիսուս՝ ասէ՛ ցնոսա. Ո՛չ ինչ է պիտոյ բժիշկ ողջոց, այլ հիւանդա՛ց եւ ո՛չ եկի կոչել զարդարս՝ այլ զմեղաւո՛րս[598]։ [598] Ոմանք. Ոչինչ պիտոյ է բժիշկ ողջաց։
17 Երբ Յիսուս լսեց, նրանց ասաց. «Առողջներին բժիշկ պէտք չէ, այլ՝ հիւանդներին. եւ ես չեմ եկել արդարներին կանչելու, այլ՝ մեղաւորներին»:
17 Յիսուս երբ լսեց՝ ըսաւ անոնց. «Առողջներուն բժիշկ պէտք չէ, հապա՝ հիւանդներուն։ Ես արդարները կանչելու չեկայ, հապա՝ մեղաւորները*»։
Իբրեւ լուաւ Յիսուս, ասէ ցնոսա. Ոչինչ է պիտոյ բժիշկ ողջոց, այլ` հիւանդաց. եւ ոչ եկի կոչել զարդարս, այլ` զմեղաւորս:

2:17: Իբրեւ լուաւ Յիսուս՝ ասէ՛ ցնոսա. Ո՛չ ինչ է պիտոյ բժիշկ ողջոց, այլ հիւանդա՛ց եւ ո՛չ եկի կոչել զարդարս՝ այլ զմեղաւո՛րս[598]։
[598] Ոմանք. Ոչինչ պիտոյ է բժիշկ ողջաց։
17 Երբ Յիսուս լսեց, նրանց ասաց. «Առողջներին բժիշկ պէտք չէ, այլ՝ հիւանդներին. եւ ես չեմ եկել արդարներին կանչելու, այլ՝ մեղաւորներին»:
17 Յիսուս երբ լսեց՝ ըսաւ անոնց. «Առողջներուն բժիշկ պէտք չէ, հապա՝ հիւանդներուն։ Ես արդարները կանչելու չեկայ, հապա՝ մեղաւորները*»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Услышав [сие], Иисус говорит им: не здоровые имеют нужду во враче, но больные; Я пришел призвать не праведников, но грешников к покаянию.
2:17  καὶ ἀκούσας ὁ ἰησοῦς λέγει αὐτοῖς [ὅτι] οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ᾽ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
2:17. καὶ (And) ἀκούσας (having-heard,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγει (it-fortheth) αὐτοῖς (unto-them) [ὅτι] "[to-which-a-one],"Οὐ (Not) χρείαν (to-an-affording-of) ἔχουσιν (they-hold,"οἱ (the-ones) ἰσχύοντες ( force-holding ,"ἰατροῦ (of-an-en-curer,"ἀλλ' (other) οἱ (the-ones) κακῶς (unto-disrupted) ἔχοντες : ( holding ) οὐκ (not) ἦλθον (I-had-came) καλέσαι (to-have-called-unto) δικαίους ( to-course-belonged ,"ἀλλὰ (other) ἁμαρτωλούς . ( to-un-adjusted-along )
2:17. hoc audito Iesus ait illis non necesse habent sani medicum sed qui male habent non enim veni vocare iustos sed peccatoresJesus hearing this, saith to them: They that are well have no need of a physician, but they that are sick. For I came not to call the just, but sinners.
17. And when Jesus heard it, he saith unto them, They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners.
2:17. Jesus, having heard this, said to them: “The healthy have no need of a doctor, but those who have maladies do. For I came not to call the just, but sinners.”
2:17. When Jesus heard [it], he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
When Jesus heard [it], he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance:

17: Услышав [сие], Иисус говорит им: не здоровые имеют нужду во враче, но больные; Я пришел призвать не праведников, но грешников к покаянию.
2:17  καὶ ἀκούσας ὁ ἰησοῦς λέγει αὐτοῖς [ὅτι] οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ᾽ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
2:17. hoc audito Iesus ait illis non necesse habent sani medicum sed qui male habent non enim veni vocare iustos sed peccatores
Jesus hearing this, saith to them: They that are well have no need of a physician, but they that are sick. For I came not to call the just, but sinners.
2:17. Jesus, having heard this, said to them: “The healthy have no need of a doctor, but those who have maladies do. For I came not to call the just, but sinners.”
2:17. When Jesus heard [it], he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
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Adam Clarke: Commentary on the Bible - 1831
2:17: To repentance - This is omitted by ABDKL, twenty-seven others; both the Syriac, Persic, Coptic, Ethiopic, Armenian, Gothic, Vulgate; six copies of the Itala; Euthymius and Augustin. Griesbach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on Mat 9:13 (note). I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, Luk 5:32, all the MSS. and versions retain μετανοιαν, repentance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: They that are whole: Mat 9:12, Mat 9:13; Luk 5:31, Luk 5:32, Luk 15:7, Luk 15:29, Luk 16:15; Joh 9:34, Joh 9:40
I came: Isa 1:18, Isa 55:7; Mat 18:11; Luk 15:10, Luk 19:10; Act 20:21, Act 26:20; Rom 5:6-8, Rom 5:20, Rom 5:21; Co1 6:9-11; Ti1 1:15, Ti1 1:16; Tit 2:14, Tit 3:3-7
John Gill
2:17 When Jesus heard it, he saith to them,.... Christ either overheard what they said to his disciples, or he heard it from the relation of the disciples; and when he did, he turned to the Scribes and Pharisees, and spoke to them the following words:
they that are whole, have no need of the physician, but they that are sick; which seems to be a proverbial expression, signifying that he was a physician; that these publicans and sinners were sick persons, and needed his company and assistance; but that they, the Scribes and Pharisees, were whole, and in good health, in their own esteem, and so wanted no relief; and therefore ought not to take it amiss, that he attended the one, and not the other. These words give a general view of mankind, in their different sentiments of themselves and of Christ; and of the usefulness of Christ to one sort, and not another. There are some that cry up the power of man's freewill, and plead for the strength and purity of human, nature, and extol its excellencies and abilities; and it is no wonder that these see no need of Christ, either for themselves or others: hence preachers of this complexion leave Christ out of their ministry for the most part; and generally speaking, lessen the glory and dignity of his person, depreciate his offices, reject his righteousness, and deny his satisfaction and atonement: and such reckon themselves the favourites of heaven, and are ready to say, whom shall God delight to honour, but us, who are so pure and holy? they therefore trust in their own righteousness, and despise others, and submit not to the righteousness of Christ; they make their own works their saviours, and so neglect the great salvation by Christ. There are others that are sick, and are quite sick of themselves; they see the impurity of their nature, how unsound and unhealthful they are; that from the crown of the head to the sole of the foot, there is no soundness in them, nothing but wounds, bruises, and putrefying sores: their loins are filled with the loathsome disease of sin; they are sensible of their inability to cure themselves, and that no mere creature can help them; and that all besides Christ, are physicians of no value: and therefore they apply to him, whose blood is a balm for every wound, and a medicine for every sickness and disease, and which cleanses from all sin: and whereas such, and such only, see their need of Christ as a physician, these only does he attend under this character; See Gill on Mt 9:12. Adding this as a reason,
I came not to call the righteous, but sinners to repentance. These words explain, what is more obscurely and figuratively expressed in the former; it appears from hence, that by "the whole" are meant, "righteous" persons; not such who are made righteous, by the righteousness of Christ imputed to them, but such who were outwardly righteous before men, who trusted in themselves that they were righteous, depended on their own righteousness, and fancied themselves, with respect to the righteousness of the law, blameless; and so, in their own apprehensions, stood in no need of Christ and his righteousness: yea, even needed not repentance, according to their own thoughts of things, and therefore were not called to it, but were left to their own stupidity and blindness; these were the Scribes and Pharisees; and by the "sick", are meant "sinners"; such who are made sensible of sin, and so of their need of Christ as a Saviour; and who have evangelical repentance given them, and are called to the exercise and profession of it: and Christ's calling sinners to repentance, and bestowing that grace, together with the remission of sins, which goes along with it, is doing his work and office as a "physician". This evangelist makes no mention of the passage in Hos 6:6, with which these words are introduced in Matthew. The last words, to "repentance", are omitted by the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and are wanting in some ancient copies; but are retained in the Arabic version, and in most copies, as in Mt 9:13. See Gill on Mt 9:13.
John Wesley
2:17 I came not to call the righteous - Therefore if these were righteous I should not call them. But now, they are the very persons I came to save.
2:182:18: Եւ էին աշակերտքն Յովհաննու եւ փարիսեցիքն ՚ի պա՛հս. գա՛ն եւ ասեն ցնա. Ընդէ՞ր աշակերտքն Յովհաննու՝ եւ փարիսեցիքն պահեն, եւ քո՛ աշակերտքդ ո՛չ պահեն։
18 Յովհաննէսի աշակերտները եւ փարիսեցիները ծոմ էին պահում. եկան եւ նրան ասացին. «Ինչո՞ւ Յովհաննէսի աշակերտները եւ փարիսեցիները ծոմ են պահում, իսկ քո աշակերտները չեն պահում»
18 Յովհաննէսին ու փարիսեցիներուն աշակերտները ծոմ կը պահէին։ Եկան ու ըսին անոր. «Ինչո՞ւ Յովհաննէսին ու փարիսեցիներուն աշակերտները ծոմ կը պահեն, բայց քու աշակերտներդ ծոմ չեն պահեր»։
Եւ էին աշակերտքն Յովհաննու եւ [6]փարիսեցիքն ի պահս. գան եւ ասեն ցնա. Ընդէ՞ր աշակերտքն Յովհաննու եւ [7]փարիսեցիքն պահեն, եւ քո աշակերտքդ ոչ պահեն:

2:18: Եւ էին աշակերտքն Յովհաննու եւ փարիսեցիքն ՚ի պա՛հս. գա՛ն եւ ասեն ցնա. Ընդէ՞ր աշակերտքն Յովհաննու՝ եւ փարիսեցիքն պահեն, եւ քո՛ աշակերտքդ ո՛չ պահեն։
18 Յովհաննէսի աշակերտները եւ փարիսեցիները ծոմ էին պահում. եկան եւ նրան ասացին. «Ինչո՞ւ Յովհաննէսի աշակերտները եւ փարիսեցիները ծոմ են պահում, իսկ քո աշակերտները չեն պահում»
18 Յովհաննէսին ու փարիսեցիներուն աշակերտները ծոմ կը պահէին։ Եկան ու ըսին անոր. «Ինչո՞ւ Յովհաննէսին ու փարիսեցիներուն աշակերտները ծոմ կը պահեն, բայց քու աշակերտներդ ծոմ չեն պահեր»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Ученики Иоанновы и фарисейские постились. Приходят к Нему и говорят: почему ученики Иоанновы и фарисейские постятся, а Твои ученики не постятся?
2:18  καὶ ἦσαν οἱ μαθηταὶ ἰωάννου καὶ οἱ φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῶ, διὰ τί οἱ μαθηταὶ ἰωάννου καὶ οἱ μαθηταὶ τῶν φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν;
2:18. Καὶ (And) ἦσαν (they-were) οἱ (the-ones) μαθηταὶ (learners) Ἰωάνου (of-an-Ioanes) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) νηστεύοντες . ( non-eating-of ) καὶ (and) ἔρχονται ( they-cometh ) καὶ (and) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Διὰ (Through) τί (to-what-one) οἱ (the-ones) μαθηταὶ (learners) Ἰωάνου (of-an-Ioanes) καὶ (and) οἱ (the-ones) μαθηταὶ (learners) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) νηστεύουσιν, (they-non-eat-of,"οἱ (the-ones) δὲ (moreover) σοὶ ( thine ) [μαθηταὶ] "[learners]"οὐ (not) νηστεύουσιν; (they-non-eat-of?"
2:18. et erant discipuli Iohannis et Pharisaei ieiunantes et veniunt et dicunt illi cur discipuli Iohannis et Pharisaeorum ieiunant tui autem discipuli non ieiunantAnd the disciples of John and the Pharisees used to fast. And they come and say to him: Why do the disciples of John and of the Pharisees fast; but thy disciples do not fast?
18. And John’s disciples and the Pharisees were fasting: and they come and say unto him, Why do John’s disciples and the disciples of the Pharisees fast, but thy disciples fast not?
2:18. And the disciples of John, and the Pharisees, were fasting. And they arrived and said to him, “Why do the disciples of John and of the Pharisees fast, but your disciples do not fast?”
2:18. And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not:

18: Ученики Иоанновы и фарисейские постились. Приходят к Нему и говорят: почему ученики Иоанновы и фарисейские постятся, а Твои ученики не постятся?
2:18  καὶ ἦσαν οἱ μαθηταὶ ἰωάννου καὶ οἱ φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῶ, διὰ τί οἱ μαθηταὶ ἰωάννου καὶ οἱ μαθηταὶ τῶν φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν;
2:18. et erant discipuli Iohannis et Pharisaei ieiunantes et veniunt et dicunt illi cur discipuli Iohannis et Pharisaeorum ieiunant tui autem discipuli non ieiunant
And the disciples of John and the Pharisees used to fast. And they come and say to him: Why do the disciples of John and of the Pharisees fast; but thy disciples do not fast?
2:18. And the disciples of John, and the Pharisees, were fasting. And they arrived and said to him, “Why do the disciples of John and of the Pharisees fast, but your disciples do not fast?”
2:18. And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
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
18-22 (Объяснение см. в Ев. Матфея гл. IX, ст. 14-17). Ев. Марк только указывает с своей стороны на то, что вопрос Христу был предложен не учениками Иоанна и фарисейскими, а кем-то другим (приходит и говорит - безличное выражение) об учениках Иоанна и фарисейских. Вероятно, это были книжники, но не из фарисейской партии, которые интересовались тем, как Христос решает вопрос о соблюдении традиционных постов (ср. ст. 16). Затем в 19-м ст. ев. Марк употребляет прямое обозначение "поститься" вместо описательного выражения св. Матфея "печалиться". Другие особенности, касающиеся только стиля, не имеют нужды в изъяснении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath.

Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out.

I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week (Luke xviii. 12), and probably the disciples of John did so too; and, it should seem, this very day, when Christ and his disciples were feasting in Levi's house, was their fast-day, for the word is nesteuousi--they do fast, or are fasting, which aggravated the offence. Thus apt are strict professors to make their own practice a standard, and to censure and condemn all that do not fully come up to it. They invidiously suggest that if Christ went among sinners to do them good, as he had pleaded, yet the disciples went to indulge their appetites, for they never knew what it was to fast, or to deny themselves. Note, Ill-will always suspects the worst.

Two things Christ pleads in excuse of his disciples not fasting.

1. That these were easy days with them, and fasting was not so seasonable now as it would be hereafter, v. 19, 20. There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, and yet, during the nuptial solemnity, they are merry, and think it becomes them to be so; it was very absurd for Samson's bride to weep before him, during the days that the feast lasted, Judg. xiv. 17. Christ and his disciples were but newly married, the bridegroom was yet with them, the nuptials were yet in the celebrating (Matthew's particularly); when the bridegroom should be removed from them to the far country, about his business, then would be a proper time to sit as a widow, in solitude and fasting.

2. That these were early days with them, and they were not so able for the severe exercises of religion as hereafter they would be. The Pharisees had long accustomed themselves to such austerities; and John Baptist himself came neither eating nor drinking. His disciples from the first inured themselves to hardships, and thus found it easier to bear strict and frequent fasting, but it was not so with Christ's disciples; their Master came eating and drinking, and had not bred them up to the difficult services of religion as yet, for it was all in good time. To put them upon such frequent fasting at first, would be a discouragement to them, and perhaps drive them off from following Christ; it would be of as ill consequence as putting new wine into old casks, or sewing new cloth to that which is worn thin and threadbare, v. 21, 22. Note, God graciously considers the frame of young Christians, that are weak and tender, and so must we; nor must we expect more than the work of the day in its day, and that day according to the strength, because it is not in our hands to give strength according to the day. Many contract an antipathy to some kind of food, otherwise good, by being surfeited with it when they are young; so, many entertain prejudices against the exercises of devotion by being burthened with them, and made to serve with an offering, at their setting out. Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant.

II. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders. In this instance, as in that before, they reflect upon the discipline of Christ's school, as if it were not so strict as that of theirs: so common it is for those who deny the power of godliness, to be jealous for the form, and censorious of those who affect not their form.

Observe, 1. What a poor breakfast Christ's disciples had on a sabbath-day morning, when they were going to church (v. 23); they plucked the ears of corn, and that was the best they had. They were so intent upon spiritual dainties, that they forgot even their necessary food; and the word of Christ was to them instead of that; and their zeal for it even ate them up. The Jews made it a piece of religion, to eat dainty food on sabbath days, but the disciples were content with any thing.

2. How even this was grudged them by the Pharisees, upon supposition that it was not lawful to pluck the ears of corn on the sabbath day, that that was as much a servile work as reaping (v. 24); Why do they on the sabbath day that which is not lawful? Note, If Christ's disciples do that which is unlawful, Christ will be reflected upon, and upbraided with it, as he was here, and dishonour will redound to his name. It is observable, that when the Pharisees thought Christ did amiss, they told the disciples (v. 16); and now when they thought the disciples did amiss, they spoke to Christ, as make-bates, that did what they could to sow discord between Christ and his disciples, and make a breach in the family.

3. How Christ defended them in what they did.

(1.) By example. They had a good precedent for it in David's eating the show-bread, when he was hungry, and there was no other bread to be had (v. 25, 26); Have ye never read? Note, Many of our mistakes would be rectified, and our unjust censures of others corrected, if we would but recollect what we have read in the scripture; appeals to that are most convincing. "You have read that David, the man after God's own heart, when he was hungry, made no difficulty of eating the show-bread, which by the law none might eat of but the priests and their families." Note, Ritual observances must give way to moral obligations; and that may be done in a case of necessity, which otherwise may not be done. This, it is said, David did in the days of Abiathar the High-Priest; or just before the days of Abiathar, who immediately succeeded Abimelech his father in the pontificate, and, it is probable, was at that time his father's deputy, or assistant, in the office; and he it was that escaped the massacre, and brought the ephod to David.

(2.) By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,

[1.] Whom the sabbath was made for (v. 27); it was made for man, and not man for the sabbath. This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. Man was made for God, and for his honour and service, and he just rather die than deny him; but he was not made for the sabbath, so as to be tied up by the law of it, from that which is necessary to the support of his life. Secondly, God did design it to be an advantage to us, and so we must make it, and improve it. He made if for man. 1. He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world (Deut. v. 14); that thy man-servant and thy maid-servant may rest. Now he that intended the sabbath-rest for the repose of our bodies, certainly never intended it should restrain us, in a case of necessity, from fetching in the necessary supports of the body; it must be construed so as not to contradict itself--for edification, and not for destruction. 2. He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving; and the rest from worldly business is therefore necessary, that we may closely apply ourselves to this work, and spend the whole time in it, in public and in private; but then time is allowed us for that which is necessary to the fitting of our bodies for the service of our souls in God's service, and the enabling of them to keep pace with them in that work. See here, (1.) What a good Master we serve, all whose institutions are for our own benefit, and if we be so wise as to observe them, we are wise for ourselves; it is not he, but we, that are gainers by our service. (2.) What we should aim at in our sabbath work, even the good of our own souls. If the sabbath was made for man, we should then ask ourselves at night, "What am I the better for this sabbath day?" (3.) What care we ought to take not to make those exercises of religion burthens to ourselves or others, which God ordained to be blessings; neither adding to the command by unreasonable strictness, nor indulging those corruptions which are adverse to the command, for thereby we make those devout exercises a penance to ourselves, which otherwise would be a pleasure.

[2.] Whom the sabbath was made by (v. 28); "The Son of man is Lord also of the sabbath; and therefore he will not see the kind intentions of the institution of it frustrated by your impositions." Note, The sabbath days are days of the Son of man; he is the Lord of the day, and to his honour it must be observed; by him God made the worlds, and so it was by him that the sabbath was first instituted; by him God gave the law at mount Sinai, and so the fourth commandment was his law; and that little alteration that was shortly to be made, by the shifting of it one day forward to the first day of the week, was to be in remembrance of his resurrection, and therefore the Christian sabbath was to be called the Lord's day (Rev. i. 10), the Lord Christ's day; and the Son of man, Christ, as Mediator, is always to be looked upon as Lord of the sabbath. This argument he largely insists upon in his own justification, when he was charged with having broken the sabbath, John v. 16.
Adam Clarke: Commentary on the Bible - 1831
2:18: Why do the disciples of John and of the Pharisees fast - See this largely explained on Mat 9:14 (note), etc. The following vices are very common to Pharisees.
1. They are more busied in censuring the conduct of others than in rectifying their own.
2. They desire that every one should regulate his piety by theirs; and embrace their particular customs and forms of devotion.
3. They speak of and compare themselves with other people, only that they may have an opportunity of distinguishing and exalting themselves.
On the nature, times, and duration of fasting, see Mat 6:16; Mat 9:15.
Albert Barnes: Notes on the Bible - 1834
2:18: And the disciples of John and of the Pharisees used to fast - Were accustomed often to fast. Compare Luk 5:33; Luk 18:12.
And they come and say - The disciples of John come, Mat 9:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: the disciples: Mat 9:14-17; Luk 5:33-39
Why: Mat 6:16, Mat 6:18, Mat 23:5; Luk 18:12; Rom 10:3
Geneva 1599
2:18 (3) And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
(3) The superstitious and hypocrites rashly put the sum of godliness in matters which do no matter, and are reprehended for three reasons. First, by not considering what every man's strength is able to bear, they rashly make all sorts of laws concerning such things, without any discretion.
John Gill
2:18 And the disciples of John and of the Pharisees used to fast,.... Or "were fasting"; perhaps that very day, and so were the more displeased at this entertainment, Matthew had made for Christ and his disciples, and at their being at it; or fasting was usual with them: they fasted often, both John's disciples, and the disciples of the Pharisees, or the Pharisees themselves; so the Vulgate Latin reads: of their frequent fasting; see Gill on Mt 9:14,
and they came: both the disciples of John, Mt 9:14, and the Scribes and Pharisees, Lk 5:30,
and say unto him, why do the disciples of John and of the Pharisees fast, but thy disciples fast not? See Gill on Mt 9:14.
John Wesley
2:18 Mt 9:14; Lk 5:33.
2:192:19: Եւ ասէ ցնոսա Յիսուս. Մի եթէ մա՞րթ ինչ իցէ որդւոց առագաստի՝ մինչ ընդ նոսա՛ իցէ փեսայն՝ պահե՞լ. ցորքան ընդ իւրեա՛նս ունիցին զփեսայն, ո՛չ է մա՛րթ պահել[599]։ [599] Ոմանք. Մի թէ մարթ ինչ իցէ մանկանց։
19 Եւ Յիսուս նրանց ասաց. «Միթէ կարելի՞ է, որ հարսանքաւորները ծոմ պահեն, երբ փեսան նրանց հետ է. այնքան ժամանակ, որ փեսան իրենց հետ է, պէտք չէ, որ ծոմ պահեն
19 Յիսուս ըսաւ անոնց. «Միթէ կարելի՞ է որ հարսանիքին տղաքը, երբ փեսան իրենց հետ է, ծոմ պահեն։ Որչափ ժամանակ որ փեսան իրենց հետ է, կարելի չէ որ ծոմ պահեն։
Եւ ասէ ցնոսա Յիսուս. Միթէ մա՞րթ ինչ իցէ որդւոց առագաստի, մինչ ընդ նոսա իցէ փեսայն, պահել. ցորքան ընդ իւրեանս ունիցին զփեսայն, ոչ է մարթ պահել:

2:19: Եւ ասէ ցնոսա Յիսուս. Մի եթէ մա՞րթ ինչ իցէ որդւոց առագաստի՝ մինչ ընդ նոսա՛ իցէ փեսայն՝ պահե՞լ. ցորքան ընդ իւրեա՛նս ունիցին զփեսայն, ո՛չ է մա՛րթ պահել[599]։
[599] Ոմանք. Մի թէ մարթ ինչ իցէ մանկանց։
19 Եւ Յիսուս նրանց ասաց. «Միթէ կարելի՞ է, որ հարսանքաւորները ծոմ պահեն, երբ փեսան նրանց հետ է. այնքան ժամանակ, որ փեսան իրենց հետ է, պէտք չէ, որ ծոմ պահեն
19 Յիսուս ըսաւ անոնց. «Միթէ կարելի՞ է որ հարսանիքին տղաքը, երբ փեսան իրենց հետ է, ծոմ պահեն։ Որչափ ժամանակ որ փեսան իրենց հետ է, կարելի չէ որ ծոմ պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: И сказал им Иисус: могут ли поститься сыны чертога брачного, когда с ними жених? Доколе с ними жених, не могут поститься,
2:19  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστιν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ᾽ αὐτῶν οὐ δύνανται νηστεύειν·
2:19. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Μὴ (Lest) δύνανται ( they-ableth ,"οἱ (the-ones) υἱοὶ (sons) τοῦ (of-the-one) νυμφῶνος (of-an-en-briding,"ἐν (in) ᾧ (unto-which) ὁ (the-one) νυμφίος (bride-belonged) μετ' (with) αὐτῶν (of-them) ἐστὶν (it-be) νηστεύειν; (to-non-eat-of?"ὅσον (To-which-a-which) χρόνον (to-an-interim) ἔχουσιν (they-hold) τὸν (to-the-one) νυμφίον (to-bride-belonged) μετ' (with) αὐτῶν (of-them) οὐ (not) δύνανται ( they-ableth ) νηστεύειν: (to-not-eat-of)
2:19. et ait illis Iesus numquid possunt filii nuptiarum quamdiu sponsus cum illis est ieiunare quanto tempore habent secum sponsum non possunt ieiunareAnd Jesus saith to them: Can the children of the marriage fast, as long as the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.
19. And Jesus said unto them, Can the sons of the bride-chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
2:19. And Jesus said to them: “How can the sons of the wedding fast while the groom is still with them? During whatever time they have the groom with them, they are not able to fast.
2:19. And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast:

19: И сказал им Иисус: могут ли поститься сыны чертога брачного, когда с ними жених? Доколе с ними жених, не могут поститься,
2:19  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ᾽ αὐτῶν ἐστιν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ᾽ αὐτῶν οὐ δύνανται νηστεύειν·
2:19. et ait illis Iesus numquid possunt filii nuptiarum quamdiu sponsus cum illis est ieiunare quanto tempore habent secum sponsum non possunt ieiunare
And Jesus saith to them: Can the children of the marriage fast, as long as the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.
2:19. And Jesus said to them: “How can the sons of the wedding fast while the groom is still with them? During whatever time they have the groom with them, they are not able to fast.
2:19. And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:19: Can the children of the bride-chamber fast while the bridegroom is with them? - Among the Hindoos, large parties of friends, belonging both to the bride and bridegroom, attend on both during the wedding day; on the following day, when the bridegroom leaves the house of his father-in-law, the attendants are filled with sorrow, especially the near relations. - Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
2:19: See the notes at Mat 9:15-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Can: Gen 29:22; Jdg 14:10, Jdg 14:11; Psa 45:14; Sol 6:8; Mat 25:1-10
John Gill
2:19 And Jesus said unto them,.... Both to John's disciples and the Pharisees,
can the children of the bride chamber fast, while the bridegroom is with them? Suggesting that he was the bridegroom, as John their master had called him, Jn 3:29, and that his disciples were the children of the bride chamber; and that it was very unsuitable for them, and very unreasonable to desire them to fast at such a time, and under such a character: wherefore the answer returned by Christ himself to the question is,
as long as they have the bridegroom with them, they cannot fast: all which the Syriac version expresses by "no": see Gill on Mt 9:15.
2:202:20: Այլ եկեսցե՛ն աւուրք՝ յորժամ վերասցի ՚ի նոցանէ փեսայն, եւ ապա՛ պահեսցեն յաւո՛ւրն յայնմիկ[600]։ [600] Ոմանք. ՚Ի նոցանէն, եւ ապա պահ՛՛։
20 Բայց կը գան օրեր, երբ փեսան նրանցից կը վերցուի, եւ ապա այն օրը նրանք էլ ծոմ կը պահեն
20 Բայց օրեր պիտի գան, երբ փեսան իրենցմէ վերցուի, այն ատեն ծոմ պիտի պահեն։
Այլ եկեսցեն աւուրք, յորժամ վերասցի ի նոցանէ փեսայն, եւ ապա պահեսցեն յաւուրն յայնմիկ:

2:20: Այլ եկեսցե՛ն աւուրք՝ յորժամ վերասցի ՚ի նոցանէ փեսայն, եւ ապա՛ պահեսցեն յաւո՛ւրն յայնմիկ[600]։
[600] Ոմանք. ՚Ի նոցանէն, եւ ապա պահ՛՛։
20 Բայց կը գան օրեր, երբ փեսան նրանցից կը վերցուի, եւ ապա այն օրը նրանք էլ ծոմ կը պահեն
20 Բայց օրեր պիտի գան, երբ փեսան իրենցմէ վերցուի, այն ատեն ծոմ պիտի պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: но придут дни, когда отнимется у них жених, и тогда будут поститься в те дни.
2:20  ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ.
2:20. ἐλεύσονται ( They-shall-come ) δὲ (moreover,"ἡμέραι (days,"ὅταν (which-also-ever) ἀπαρθῇ (it-might-have-been-lifted-off) ἀπ' (off) αὐτῶν (of-them) ὁ (the-one) νυμφίος, (bride-belonged,"καὶ (and) τότε (to-the-one-which-also) νηστεύσουσιν (they-shall-non-eat-of) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ. (unto-a-day)
2:20. venient autem dies cum auferetur ab eis sponsus et tunc ieiunabunt in illa dieBut the days will come when the bridegroom shall be taken away from them: and then they shall fast in those days.
20. But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.
2:20. But the days will arrive when the groom will be taken away from them, and then they shall fast, in those days.
2:20. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days:

20: но придут дни, когда отнимется у них жених, и тогда будут поститься в те дни.
2:20  ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ.
2:20. venient autem dies cum auferetur ab eis sponsus et tunc ieiunabunt in illa die
But the days will come when the bridegroom shall be taken away from them: and then they shall fast in those days.
2:20. But the days will arrive when the groom will be taken away from them, and then they shall fast, in those days.
2:20. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:20: In those days - But instead of εν εκειναις ταις ἡμεραις, many of the best MSS. and versions read, εν εκεινῃ τῃ ἡμερᾳ, in that day; viz. the day in which Jesus Christ should be delivered up to the Jews and Gentiles. Mill and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: the bridegroom: Psa 45:11; Sol 3:11; Isa 54:5, Isa 62:5; Joh 3:29; Co2 11:2; Rev 19:7, Rev 21:9
be taken: Zac 13:7; Mat 26:31; Joh 7:33, Joh 7:34, Joh 12:8, Joh 13:33, Joh 16:7, Joh 16:28, Joh 17:11, Joh 17:13; Act 1:9, Act 3:21
and: Act 13:2, Act 13:3, Act 14:23; Co1 7:5; Co2 6:5, Co2 11:27
John Gill
2:20 But the days will come,.... As they were in some sense now come to the disciples of John, their master being taken up by Herod, and confined in prison, and so it was a mourning time with them:
when the bridegroom shall be taken away from them, and then shall they fast in those days: referring to the time of the sufferings and death of Christ, which would be, and was a sorrowful season to his disciples.
2:212:21: Ո՛չ ոք կապերտ նո՛ր անթա՛փ արկանէ ՚ի վերայ հնացեալ ձորձոյ. ապա թէ ոչ՝ առնո՛ւ լրութեամբն իւրով նորն ՚ի հնոյ անտի, եւ չա՛ր եւս պատառումն լինի[601]։ [601] Յոմանս պակասի. Կապերտ նոր անթափ։
21 Նոր, չօգտագործուած կտաւի կտորը ոչ ոք հնացած զգեստի վրայ չի կարկատի, ապա թէ ոչ նոր կտորը ամբողջութեամբ հին զգեստից կը պոկուի, եւ պատռուածքը աւելի վատ կը լինի
21 Մէկը կարկտան չի ձգեր նոր լաթի կտոր մը հին հանդերձի վրայ. քանզի՝ այն նորը որ անոր լրութեանը համար դրուած է, հինէն կ’առնէ ու պատռուածքը աւելի գէշ կ’ըլլայ,
Ոչ ոք կապերտ [8]նոր անթափ արկանէ ի վերայ հնացեալ ձորձոյ. ապա թէ ոչ` առնու լրութեամբն իւրով նորն ի հնոյ անտի, եւ չար եւս պատառումն լինի:

2:21: Ո՛չ ոք կապերտ նո՛ր անթա՛փ արկանէ ՚ի վերայ հնացեալ ձորձոյ. ապա թէ ոչ՝ առնո՛ւ լրութեամբն իւրով նորն ՚ի հնոյ անտի, եւ չա՛ր եւս պատառումն լինի[601]։
[601] Յոմանս պակասի. Կապերտ նոր անթափ։
21 Նոր, չօգտագործուած կտաւի կտորը ոչ ոք հնացած զգեստի վրայ չի կարկատի, ապա թէ ոչ նոր կտորը ամբողջութեամբ հին զգեստից կը պոկուի, եւ պատռուածքը աւելի վատ կը լինի
21 Մէկը կարկտան չի ձգեր նոր լաթի կտոր մը հին հանդերձի վրայ. քանզի՝ այն նորը որ անոր լրութեանը համար դրուած է, հինէն կ’առնէ ու պատռուածքը աւելի գէշ կ’ըլլայ,
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2:2121: Никто к ветхой одежде не приставляет заплаты из небеленой ткани: иначе вновь пришитое отдерет от старого, и дыра будет еще хуже.
2:21  οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται.
2:21. οὐδεὶς (Not-moreover-one) ἐπίβλημα (to-a-casting-upon-to) ῥάκους (of-a-tatter) ἀγνάφου (of-un-fulled) ἐπιράπτει (it-seweth-upon) ἐπὶ (upon) ἱμάτιον (to-an-apparelet) παλαιόν: (to-past-belonged,"εἰ (if) δὲ (moreover) μή, (lest) αἴρει (it-lifteth) τὸ (to-the-one) πλήρωμα (to-an-en-filling-to) ἀπ' (off) αὐτοῦ (of-it,"τὸ (the-one) καινὸν (fresh,"τοῦ (of-the-one) παλαιοῦ, (of-past-belonged,"καὶ (and) χεῖρον (more-disrupted) σχίσμα (a-severing-to) γίνεται . ( it-becometh )
2:21. nemo adsumentum panni rudis adsuit vestimento veteri alioquin aufert supplementum novum a veteri et maior scissura fitNo man seweth a piece of raw cloth to an old garment: otherwise the new piecing taketh away from the old, and there is made a greater rent.
21. No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made.
2:21. No one sews a patch of new cloth onto an old garment. Otherwise, the new addition pulls away from the old, and the tear becomes worse.
2:21. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse:

21: Никто к ветхой одежде не приставляет заплаты из небеленой ткани: иначе вновь пришитое отдерет от старого, и дыра будет еще хуже.
2:21  οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται.
2:21. nemo adsumentum panni rudis adsuit vestimento veteri alioquin aufert supplementum novum a veteri et maior scissura fit
No man seweth a piece of raw cloth to an old garment: otherwise the new piecing taketh away from the old, and there is made a greater rent.
2:21. No one sews a patch of new cloth onto an old garment. Otherwise, the new addition pulls away from the old, and the tear becomes worse.
2:21. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
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Adam Clarke: Commentary on the Bible - 1831
2:21: No man - seweth - See Mat 9:16. No man seweth a piece of unscoured cloth upon an old garment. In the common editions this verse begins with και, and, but this is omitted by almost every MS. and version of note. The construction of the whole verse is various in the MSS. The translation given here, and in Mat 9:16, is intelligible, and speaks for itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: seweth: Psa 103:13-15; Isa 57:16; Co1 10:13
new: or, raw, or, unwrought, Mat 9:16
John Gill
2:21 No man also seweth a piece of new cloth, The traditions of the elders are meant, particularly concerning eating and drinking, and fasting, things before spoken of; and which occasioned this parable, and which were new things in comparison of the commands of God: some of them were of very short standing, devised in, that age; and most, if not all of them, were since the times of Ezra.
On an old garment; the moral and ceremonial righteousness of the Jews, in obedience to the law of God; signifying, that the former were not to be joined with these, to make up a justifying righteousness before God; which were not sufficient for such a purpose, either singly, or both together:
else the new piece that filled it up, taketh away from the old, and the rent is made worse; for by attendance to the traditions of the elders, the Jews were taken off from, and neglected the commandments of God; nay, oftentimes the commands of God were made void by these traditions, so that the old garment of their own righteousness, which was very ragged and imperfect of itself, instead of being purer and more perfect, became much the worse, even for the purpose for which it was intended; See Gill on Mt 9:16.
2:222:22: Եւ ո՛չ ոք արկանէ գինի նոր՝ ՚ի տիկս հինս. ապա թէ ոչ՝ պայթուցանէ՛ գինին զտիկսն, գինի հեղու, եւ տիկքն կորնչի՛ն. այլ գինի նոր՝ ՚ի տիկս նո՛րս արկանելի է[602]։ բէ [602] Օրինակ մի. Պայթեցուցանէ գինին։ Բազումք. Գինին հեղու։
22 Եւ ոչ ոք հին տիկերի մէջ նոր գինի չի լցնի, ապա թէ ոչ նոր գինին կը պայթեցնի տիկերը, գինին կը թափուի, եւ տիկերը կը փչանան: Այլ նո՛ր գինին նո՛ր տիկերի մէջ պէտք լցուի:
22 Ոչ ալ մէկը նոր գինին հին տիկերու մէջ կը դնէ. քանզի՝ նոր գինին տիկերը կը պատռէ ու գինին կը թափի եւ տիկերը կը կորսուին. հապա նոր գինին նոր տիկերու մէջ դնելու է»։
Եւ ոչ ոք արկանէ գինի նոր ի տիկս հինս. ապա թէ ոչ` պայթուցանէ [9]գինին զտիկսն, գինին հեղու եւ տիկքն կորնչին. այլ գինի նոր ի տիկս նորս արկանելի է:

2:22: Եւ ո՛չ ոք արկանէ գինի նոր՝ ՚ի տիկս հինս. ապա թէ ոչ՝ պայթուցանէ՛ գինին զտիկսն, գինի հեղու, եւ տիկքն կորնչի՛ն. այլ գինի նոր՝ ՚ի տիկս նո՛րս արկանելի է[602]։ բէ
[602] Օրինակ մի. Պայթեցուցանէ գինին։ Բազումք. Գինին հեղու։
22 Եւ ոչ ոք հին տիկերի մէջ նոր գինի չի լցնի, ապա թէ ոչ նոր գինին կը պայթեցնի տիկերը, գինին կը թափուի, եւ տիկերը կը փչանան: Այլ նո՛ր գինին նո՛ր տիկերի մէջ պէտք լցուի:
22 Ոչ ալ մէկը նոր գինին հին տիկերու մէջ կը դնէ. քանզի՝ նոր գինին տիկերը կը պատռէ ու գինին կը թափի եւ տիկերը կը կորսուին. հապա նոր գինին նոր տիկերու մէջ դնելու է»։
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2:2222: Никто не вливает вина молодого в мехи ветхие: иначе молодое вино прорвет мехи, и вино вытечет, и мехи пропадут; но вино молодое надобно вливать в мехи новые.
2:22  καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς _ εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί _ ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.
2:22. καὶ (And) οὐδεὶς (not-moreover-one) βάλλει (it-casteth) οἶνον (to-a-wine) νέον (to-new) εἰς (into) ἀσκοὺς (to-leatherns) παλαιούς : ( to-past-belonged ) εἰ (if) δὲ (moreover) μή, (lest) ῥήξει (it-shall-en-burst,"ὁ (the-one) οἶνος (a-wine,"τοὺς (to-the-ones) ἀσκούς, (to-leatherns,"καὶ (and) ὁ (the-one) οἶνος (a-wine) ἀπόλλυται (it-be-destructed-off) καὶ (and) οἱ (the-ones) ἀσκοί: (leatherns[,"[ἀλλὰ (other) οἶνον (to-a-wine) νέον (to-new) εἰς (into) ἀσκοὺς (to-a-leathern) καινούς.] (to-fresh]."
2:22. et nemo mittit vinum novellum in utres veteres alioquin disrumpet vinum utres et vinum effunditur et utres peribunt sed vinum novum in utres novos mitti debetAnd no man putteth new wine into old bottles: otherwise the wine will burst the bottles, and both the wine will be spilled and the bottles will be lost. But new wine must be put into new bottles.
22. And no man putteth new wine into old wineskins: else the wine will burst the skins, and the wine perisheth, and the skins: but new wine into fresh wineskins.
2:22. And no one puts new wine into old wineskins. Otherwise, the wine will burst the wineskins, and the wine will pour out, and the wineskins will be lost. Instead, new wine must be put into new wineskins.”
2:22. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles:

22: Никто не вливает вина молодого в мехи ветхие: иначе молодое вино прорвет мехи, и вино вытечет, и мехи пропадут; но вино молодое надобно вливать в мехи новые.
2:22  καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς _ εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί _ ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.
2:22. et nemo mittit vinum novellum in utres veteres alioquin disrumpet vinum utres et vinum effunditur et utres peribunt sed vinum novum in utres novos mitti debet
And no man putteth new wine into old bottles: otherwise the wine will burst the bottles, and both the wine will be spilled and the bottles will be lost. But new wine must be put into new bottles.
2:22. And no one puts new wine into old wineskins. Otherwise, the wine will burst the wineskins, and the wine will pour out, and the wineskins will be lost. Instead, new wine must be put into new wineskins.”
2:22. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: bottles: Jos 9:4, Jos 9:13; Job 32:19; Psa 119:80, Psa 119:83; Mat 9:17; Luk 5:37, Luk 5:38
John Gill
2:22 And no man putteth new wine into old bottles,.... By "old bottles" are meant, the Scribes and Pharisees, the whole, which needed not a physician, and the righteous, Christ came not to call; and by new wine, either the love of God, which is not shed abroad in the hearts of such persons; or the blessings of the new covenant, which are not bestowed upon them; or the Gospel, which brings an account of both, which is not received by carnal men:
else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: the Gospel will only fill them with rage and fury, and they will despise it, and let it go; which will be an aggravation of their sin and misery, and so will prove the savour of death unto death unto them:
but new wine must be put into new bottles; into the hearts of sinners, who are called to repentance, and are renewed in the Spirit of their minds; are newborn babes, that desire the sincere milk of the word, and wine of the Gospel; in these the love of God is exceeding abundant, and it comes in with full flows into their souls; all grace is made to abound towards them, and the word of Christ richly dwells in them; in whom these things remain and abide, and they themselves are saved with an everlasting salvation; See Gill on Mt 9:17.
2:232:23: Եւ եղեւ նմա ՚ի շաբաթու անցանե՛լ ընդ արտորայս. եւ աշակերտքն ՚ի գնալն իւրեանց սկսան հա՛սկ կորզել եւ ուտե՛լ։
23 Մի շաբաթ օրով նա անցնում էր ցորենի արտերի միջով: Եւ նրա աշակերտները գնալու ժամանակ սկսեցին հասկ պոկել եւ ուտել
23 Երբ շաբաթ օր մը ինք արտերուն մէջէն կ’անցնէր, իր աշակերտները, որ իր հետ էին, սկսան ցորենի հասկեր փրցնել։
Եւ եղեւ նմա ի շաբաթու անցանել ընդ արտորայս, եւ աշակերտքն ի գնալն իւրեանց սկսան հասկ կորզել եւ ուտել:

2:23: Եւ եղեւ նմա ՚ի շաբաթու անցանե՛լ ընդ արտորայս. եւ աշակերտքն ՚ի գնալն իւրեանց սկսան հա՛սկ կորզել եւ ուտե՛լ։
23 Մի շաբաթ օրով նա անցնում էր ցորենի արտերի միջով: Եւ նրա աշակերտները գնալու ժամանակ սկսեցին հասկ պոկել եւ ուտել
23 Երբ շաբաթ օր մը ինք արտերուն մէջէն կ’անցնէր, իր աշակերտները, որ իր հետ էին, սկսան ցորենի հասկեր փրցնել։
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2:2323: И случилось Ему в субботу проходить засеянными [полями], и ученики Его дорогою начали срывать колосья.
2:23  καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.
2:23. Καὶ (And) ἐγένετο ( it-had-became ) αὐτὸν (to-it) ἐν (in) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) διαπορεύεσθαι ( to-traverse-through-of ) διὰ (through) τῶν (of-the-ones) σπορίμων , ( of-whorlee-belonged-to ,"καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it) ἤρξαντο ( they-firsted ) ὁδὸν (to-a-way) ποιεῖν (to-do-unto) τίλλοντες ( pulling ) τοὺς (to-the-ones) στάχυας. (to-cobs)
2:23. et factum est iterum cum sabbatis ambularet per sata et discipuli eius coeperunt praegredi et vellere spicasAnd it came to pass again, as the Lord walked through the corn fields on the sabbath, that his disciples began to go forward and to pluck the ears of corn.
23. And it came to pass, that he was going on the sabbath day through the cornfields; and his disciples began, as they went, to pluck the ears of corn.
2:23. And again, while the Lord was walking through the ripe grain on the Sabbath, his disciples, as they advanced, began to separate the ears of grains.
2:23. And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn:

23: И случилось Ему в субботу проходить засеянными [полями], и ученики Его дорогою начали срывать колосья.
2:23  καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.
2:23. et factum est iterum cum sabbatis ambularet per sata et discipuli eius coeperunt praegredi et vellere spicas
And it came to pass again, as the Lord walked through the corn fields on the sabbath, that his disciples began to go forward and to pluck the ears of corn.
2:23. And again, while the Lord was walking through the ripe grain on the Sabbath, his disciples, as they advanced, began to separate the ears of grains.
2:23. And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
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
23-28 (Объясн. см. в Ев. Матфея гл. XII, ст. 1-8). Ев. Марк прибавляет к рассказу Матфея, что Господь упомянул имя первосвященника, который дал хлебы предложения Давиду: это был Авиафар (ст. 26). Так как в 1 Цар XXII, 20 и сл. первосвященник, с которым вступил в дружеское общение Давид, назван не Авиафаром, а Ахимелехом, - Авиафар же был его сыном, то многие толкователи считают эту прибавку в Ев. Марка вставкою, сделанною рукою мало сведущего в Писании читателя Евангелия (Stanton The Gospels... II, 145). Другие же, признавая это выражение подлинным, предполагают, что первосвященник носил оба упомянутых имени (Злат., Виктор), или же, что главную роль во всем происшедшем играл Авиафар, как говорило иудейское предание, которого здесь держится Христос, а в В. Зав. упомянуто имя тогда правившего богослужебными делами первосвященника, ответственного за все поступки священников (Лагранж). Один ев. Марк приводит также (ст. 27) изречение Христа о том, что "суббота для человека, а не человек для субботы". Это значит, что суббота, как учреждение, приноровленное к творению, вместе со всем сотворенным, поставлена в служебное отношение к человеку, назначена для того, чтобы приносить ему пользу. Человек, таким образом, имеет свободное право распоряжения субботою: она не есть самоцель, не есть властитель, который налагает свое ярмо на подчиненного ему человека. Подобные выражения встречаются и у раввинов. Так, слова Исх XXXI, 14 о субботе: "она должна быть свята" раввин Ионафан толкует как обозначение того, что суббота должна быть подчинена иудеям, а иудеи не должны ей подчиняться. Равви Иуда говорил: "законы, по словам Писания, даны для того, чтобы человек чрез них жив был (Лев XVIII, 5), а не для того, чтобы погибал" (трактйома и др. ). - Наконец, последнее изречение о Сыне Человеческом, как "господине субботы" (ст. 28), которое в Ев. Матфея является основанием для высказанного выше положения о невиновности учеников Христовых, нарушивших субботу (ст. 7), у Марка приводятся как следствие; посему (wste) по отношению к праву Христа разрешать Своим ученикам нарушение субботы. Христос хочет сказать этим, что Он-то, как Мессия и, следовательно, как совершенный человек, не имеющий в Себе греха и, след., сохранивший все права над творением и субботою, какие были предоставлены Творцом первозданному человеку при самом его сотворении (такой смысл имеет здесь выражение Сын Человеческий), есть уже несомненный владыка и субботы, может разрешать и не соблюдать ее, когда это нужно для благополучия людей. Прочие же люди сами могут добиться этого права только тогда, когда, в общении с Ним, снова приобретут утраченное ими первоначальное человеческое достоинство.

Заметить нужно, что вопрос о постах и субботе был весьма важен для читателей Ев. Марка, христиан из язычников, которые, живя среди христиан из иудеев, слышали с их стороны требования особого почтения к упомянутым иудейским установлениям. Такое решение вопроса снимало с них огромную тяжесть.
Adam Clarke: Commentary on the Bible - 1831
2:23: Went through the corn fields - See on Mat 12:1 (note).
Albert Barnes: Notes on the Bible - 1834
2:23: See Mat 12:1-8.
The cornfields - The fields sown with wheat or barley. The word "corn," in the Bible, refers only to grain of that kind, and never to "maize" or "Indian corn."
To pluck the ears of corn - They were hungry, Mat 12:1. They therefore gathered the wheat or barley as they walked and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method of supplying their wants. When Jesus, thus "with" his disciples, suffered them to be "poor," we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was "lawful" for them thus to supply their needs. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy their desires when hungry. See Deu 23:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: that: Mat 12:1-8; Luk 6:1-5
to pluck: Deu 23:24, Deu 23:25
Geneva 1599
2:23 (4) And it came to pass, that he went through the corn fields on the (h) sabbath day; and his disciples began, as they went, to pluck the ears of corn.
(4) Secondly, because they do not distinguish between the laws which God made concerning things, and the laws that they made concerning the same things, which are not at all based on the law.
(h) Literally, "on the Sabbaths", that is, on the holy days.
John Gill
2:23 And it came to pass,.... The Vulgate Latin adds, "again"; and so Beza says it was read in one of his copies:
that he went through the corn fields on the sabbath day, and his disciples began, as they went, to pluck the ears of corn, and to rub them, and get the grain out of them, and eat them; See Gill on Mt 12:1.
John Wesley
2:23 Mt 12:1; Lk 6:1.
2:242:24: Եւ փարիսեցիքն՝ ասեն ցնա. Տե՛ս՝ զինչ գործեն աշակե՛րտքն քո ՚ի շաբաթուս զոր չէ՛ արժան[603]։ [603] Ոմանք. ՚Ի շաբ'թու, զոր չէ։
24 Եւ փարիսեցիները նրան ասացին. «Տե՛ս, քո աշակերտները շաբաթ օրով ի՛նչ են անում, մի բան, որ օրինաւոր չէ»
24 Փարիսեցիները ըսին իրեն. «Նայէ շաբաթ օրը ի՞նչ կ’ընեն, որ արտօնուած չէ»։
Եւ փարիսեցիքն ասեն ցնա. Տես, զի՛նչ գործեն աշակերտքն քո ի շաբաթուս, զոր չէ արժան:

2:24: Եւ փարիսեցիքն՝ ասեն ցնա. Տե՛ս՝ զինչ գործեն աշակե՛րտքն քո ՚ի շաբաթուս զոր չէ՛ արժան[603]։
[603] Ոմանք. ՚Ի շաբ'թու, զոր չէ։
24 Եւ փարիսեցիները նրան ասացին. «Տե՛ս, քո աշակերտները շաբաթ օրով ի՛նչ են անում, մի բան, որ օրինաւոր չէ»
24 Փարիսեցիները ըսին իրեն. «Նայէ շաբաթ օրը ի՞նչ կ’ընեն, որ արտօնուած չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: И фарисеи сказали Ему: смотри, что они делают в субботу, чего не должно [делать]?
2:24  καὶ οἱ φαρισαῖοι ἔλεγον αὐτῶ, ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν;
2:24. καὶ (And) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) ἔλεγον (they-were-forthing) αὐτῷ (unto-it,"Ἴδε (Thou-should-have-had-seen) τί (to-what-one) ποιοῦσιν (they-do-unto) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) ὃ (to-which) οὐκ (not) ἔξεστιν; (it-be-out)
2:24. Pharisaei autem dicebant ei ecce quid faciunt sabbatis quod non licetAnd the Pharisees said to him: Behold, why do they on the sabbath day that which is not lawful?
24. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
2:24. But the Pharisees said to him, “Behold, why are they doing what is not lawful on the Sabbaths?”
2:24. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful:

24: И фарисеи сказали Ему: смотри, что они делают в субботу, чего не должно [делать]?
2:24  καὶ οἱ φαρισαῖοι ἔλεγον αὐτῶ, ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν;
2:24. Pharisaei autem dicebant ei ecce quid faciunt sabbatis quod non licet
And the Pharisees said to him: Behold, why do they on the sabbath day that which is not lawful?
2:24. But the Pharisees said to him, “Behold, why are they doing what is not lawful on the Sabbaths?”
2:24. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
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Albert Barnes: Notes on the Bible - 1834
2:24
That which is not lawful - That is, that which they esteemed to be unlawful on the "Sabbath day." It was made lawful by Moses, without any distinction of days, but "they" had denied its lawfulness on the Sabbath. Christ shows them from their own law that it was "not" unlawful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: why: Mar 2:7, Mar 2:16; Mat 7:3-5, Mat 15:2, Mat 15:3, Mat 23:23, Mat 23:24; Heb 12:3
that: Exo 20:10, Exo 31:15, Exo 35:2, Exo 35:3; Num 15:32-36; Neh 13:15-22; Isa 56:2, Isa 56:4, Isa 56:6; Isa 58:13; Jer 17:20-27
John Gill
2:24 And the Pharisees said unto him,.... To Christ, the same they said to his disciples, Lk 6:2.
Behold, why do they on the sabbath day, that which is not lawful? see how they pluck the ears of corn and rub them, and eat things, which by the law, especially by the traditions of the elders, were not lawful to be done on the sabbath day; See Gill on Mt 12:2.
2:252:25: Եւ ասէ ցնոսա Յիսուս. Ո՞չ երբէք իցէ ընթերցեալ ձեր՝ զոր արա՛րն Դաւիթ, յորժամ պիտոյն եղեւ, եւ քաղցեաւ՝ նա եւ որ ընդ նմայն էին։
25 Յիսուս նրանց ասաց. «Դուք երբեւիցէ չէ՞ք կարդացել, թէ ինչ արեց Դաւիթը, երբ կարիք ունեցաւ եւ քաղց զգաց ինքը եւ նրանք, որ իր հետ էին
25 Ինքն ալ անոնց ըսաւ. «Բնաւ չէ՞ք կարդացեր դուք Դաւիթին ըրածը՝ երբ պէտք ունեցաւ եւ անօթեցաւ, ինք ու անոնք որ իրեն հետ էին։
Եւ ասէ ցնոսա Յիսուս. Ո՞չ երբեք իցէ ընթերցեալ ձեր զոր արարն Դաւիթ, յորժամ պիտոյն եղեւ, եւ քաղցեաւ նա եւ որ ընդ նմայն էին:

2:25: Եւ ասէ ցնոսա Յիսուս. Ո՞չ երբէք իցէ ընթերցեալ ձեր՝ զոր արա՛րն Դաւիթ, յորժամ պիտոյն եղեւ, եւ քաղցեաւ՝ նա եւ որ ընդ նմայն էին։
25 Յիսուս նրանց ասաց. «Դուք երբեւիցէ չէ՞ք կարդացել, թէ ինչ արեց Դաւիթը, երբ կարիք ունեցաւ եւ քաղց զգաց ինքը եւ նրանք, որ իր հետ էին
25 Ինքն ալ անոնց ըսաւ. «Բնաւ չէ՞ք կարդացեր դուք Դաւիթին ըրածը՝ երբ պէտք ունեցաւ եւ անօթեցաւ, ինք ու անոնք որ իրեն հետ էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: Он сказал им: неужели вы не читали никогда, что сделал Давид, когда имел нужду и взалкал сам и бывшие с ним?
2:25  καὶ λέγει αὐτοῖς, οὐδέποτε ἀνέγνωτε τί ἐποίησεν δαυίδ, ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ;
2:25. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Οὐδέποτε (Not-moreover-whither-also) ἀνέγνωτε (ye-had-acquainted-up) τί (to-what-one) ἐποίησεν (it-did-unto,"Δαυεὶδ (a-Daueid?"ὅτε (Which-also) χρείαν (to-an-affording-of) ἔσχεν (it-had-held) καὶ (and) ἐπείνασεν (it-hungered-unto,"αὐτὸς (it) καὶ (and) οἱ (the-ones) μετ' (with) αὐτοῦ; (of-it?"
2:25. et ait illis numquam legistis quid fecerit David quando necessitatem habuit et esuriit ipse et qui cum eo erantAnd he said to them: Have you never read what David did when he had need and was hungry, himself and they that were with him?
25. And he said unto them, Did ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
2:25. And he said to them: “Have you never read what David did, when he had need and was hungry, both he and those who were with him?
2:25. And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him:

25: Он сказал им: неужели вы не читали никогда, что сделал Давид, когда имел нужду и взалкал сам и бывшие с ним?
2:25  καὶ λέγει αὐτοῖς, οὐδέποτε ἀνέγνωτε τί ἐποίησεν δαυίδ, ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ;
2:25. et ait illis numquam legistis quid fecerit David quando necessitatem habuit et esuriit ipse et qui cum eo erant
And he said to them: Have you never read what David did when he had need and was hungry, himself and they that were with him?
2:25. And he said to them: “Have you never read what David did, when he had need and was hungry, both he and those who were with him?
2:25. And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
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Albert Barnes: Notes on the Bible - 1834
2:25
Have ye never read ... - See the notes at Mat 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: Have: Mar 12:20, Mar 12:26; Mat 19:4, Mat 21:16, Mat 21:42, Mat 22:31; Luk 10:26
what: Sa1 21:3-6
John Gill
2:25 And he said unto them,.... By way of answer to their question, and which was a full one, and enough to silence them:
have ye never read what David did; referring to the history in 1Kings 21:1.
when he had need: of bread, was in great necessity, and in the utmost distress:
and was an hungered, he, and they that were with him? which was a justifiable reason for what he and his company did; as it was for the action of the disciples; being in a like case, and therefore very appropriate to the purpose; See Gill on Mt 12:3.
2:262:26: Զիա՞րդ եմուտ ՚ի տունն Աստուծոյ առ Աբիաթարա՛ւ քահանայապետիւ, եւ զհացսն զառաջաւորութեան եկեր՝ եւ ե՛տ եւ այնոցիկ որ ընդ նմայն էին. զոր ո՛չ էր օրէն ուտել, բայց միայն քահանայիցն[604]։ [604] Ոմանք. Զիա՛րդ եմուտ նա ՚ի... եւ զհացն զառաջ՛՛... եւ ետ այնոցիկ... միայն քահանայից։
26 թէ ինչպէս Աբիաթար քահանայապետի օրով մտաւ Աստծու տունը եւ կերաւ առաջաւորութեան հացը՝ տալով նաեւ նրանց, որ իր հետ էին. մի բան, որ, բացի քահանաներից, ուրիշների համար օրինաւոր չէր ուտել»
26 Մտաւ Աստուծոյ տունը Աբիաթար քահանայապետին օրով եւ առաջաւորութեան հացերը կերաւ ու տուաւ անոնց ալ որ իրեն հետ էին, որ մէկո՛ւն օրինաւոր չէր ուտել, բայց միայն քահանաներուն»։
Զիա՞րդ եմուտ ի տունն Աստուծոյ առ Աբիաթարաւ քահանայապետիւ, եւ զհացսն զառաջաւորութեան եկեր, եւ ետ եւ այնոցիկ որ ընդ նմայն էին, զոր ոչ էր օրէն ուտել, բայց միայն քահանայիցն:

2:26: Զիա՞րդ եմուտ ՚ի տունն Աստուծոյ առ Աբիաթարա՛ւ քահանայապետիւ, եւ զհացսն զառաջաւորութեան եկեր՝ եւ ե՛տ եւ այնոցիկ որ ընդ նմայն էին. զոր ո՛չ էր օրէն ուտել, բայց միայն քահանայիցն[604]։
[604] Ոմանք. Զիա՛րդ եմուտ նա ՚ի... եւ զհացն զառաջ՛՛... եւ ետ այնոցիկ... միայն քահանայից։
26 թէ ինչպէս Աբիաթար քահանայապետի օրով մտաւ Աստծու տունը եւ կերաւ առաջաւորութեան հացը՝ տալով նաեւ նրանց, որ իր հետ էին. մի բան, որ, բացի քահանաներից, ուրիշների համար օրինաւոր չէր ուտել»
26 Մտաւ Աստուծոյ տունը Աբիաթար քահանայապետին օրով եւ առաջաւորութեան հացերը կերաւ ու տուաւ անոնց ալ որ իրեն հետ էին, որ մէկո՛ւն օրինաւոր չէր ուտել, բայց միայն քահանաներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2626: как вошел он в дом Божий при первосвященнике Авиафаре и ел хлебы предложения, которых не должно было есть никому, кроме священников, и дал и бывшим с ним?
2:26  πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῶ οὗσιν;
2:26. [πῶς] "[Unto-whither]"εἰσῆλθεν (it-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐπὶ (upon) Ἀβιάθαρ (of-an-Abiathar) ἀρχιερέως (of-a-first-sacreder-of) καὶ (and) τοὺς (to-the-ones) ἄρτους (to-loaves) τῆς (of-the-one) προθέσεως (of-a-placing-before) ἔφαγεν, (it-had-devoured) οὓς ( to-which ) οὐκ (not) ἔξεστιν (it-be-out) φαγεῖν (to-have-had-devoured) εἰ (if) μὴ (lest) τοὺς (to-the-ones) ἱερεῖς, (to-sacreders-of,"καὶ (and) ἔδωκεν (it-gave) καὶ (and) τοῖς (unto-the-ones) σὺν (together) αὐτῷ (unto-it) οὖσιν ; ( unto-being ?"
2:26. quomodo introiit in domum Dei sub Abiathar principe sacerdotum et panes propositionis manducavit quos non licet manducare nisi sacerdotibus et dedit eis qui cum eo erantHow he went into the house of God, under Abiathar the high priest, and did eat the loaves of proposition, which was not lawful to eat but for the priests, and gave to them who were with him?
26. How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat save for the priests, and gave also to them that were with him?
2:26. How he went into the house of God, under the high priest Abiathar, and ate the bread of the Presence, which it was not lawful to eat, except for the priests, and how he gave it to those who were with him?”
2:26. How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him:

26: как вошел он в дом Божий при первосвященнике Авиафаре и ел хлебы предложения, которых не должно было есть никому, кроме священников, и дал и бывшим с ним?
2:26  πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῶ οὗσιν;
2:26. quomodo introiit in domum Dei sub Abiathar principe sacerdotum et panes propositionis manducavit quos non licet manducare nisi sacerdotibus et dedit eis qui cum eo erant
How he went into the house of God, under Abiathar the high priest, and did eat the loaves of proposition, which was not lawful to eat but for the priests, and gave to them who were with him?
2:26. How he went into the house of God, under the high priest Abiathar, and ate the bread of the Presence, which it was not lawful to eat, except for the priests, and how he gave it to those who were with him?”
2:26. How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:26: The days of Abiathar the high priest - It appears from Sa1 21:1, which is the place referred to here, that Ahimelech was then high priest at Nob: and from Sa1 22:20; Sa1 23:6, and Ch1 18:16, it appears that Abiathar was the son of Ahimelech. The Persic reads Abimelech instead of Abiathar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Abimelech the high priest, and thus endeavors to reconcile both the sacred historians. Others reconcile the accounts thus: Ahimelech was called Ahimelech Abiathar, אב ab, father, understood; and Abiathar was called Abiathar Ahimelech, בן ben, son, understood. Probably they both officiated in the high priesthood; and the name of the office was indifferently applied to either.
Shew-bread - See Mat 12:4.
Albert Barnes: Notes on the Bible - 1834
2:26
Abiathar the priest - From Sa1 21:1, it appears that Ahimelech was high priest at the time here referred to. And from Sa1 23:6, it appears that "Abiathar" was the son of "Ahimelech." Some difficulty has been felt in reconciling these accounts. The probable reason as to why Mark says it was in the days of "Abiathar" is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest even during the life of his father, especially as that was the name by which he was afterward known. "Abiathar," moreover, in the calamitous times when David came to the throne, left the interest of Saul and fled to David, bringing with him the ephod, one of the special garments of the high priest. For a long time, during David's reign, he was high priest, and it became natural, therefore, to associate "his" name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of rather than his father. At the same time this was strictly true, that this was done in the days of "Abiathar," who was afterward high priest, and was familiarly spoken of as such; as we say that "General" Washington was present at the defeat of Braddock and saved his army, though the title of "General" did not belong to him until many years afterward. Compare the notes at Luk 2:2.
showbread - See the notes at Mat 12:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: Abiathar: It appears from the passage referred to here, that Ahimelech was then high priest at Nob; and from other passages, that Abiathar was his son. Various conjectures have been formed in order to solve this difficulty; and some, instead of untying, have cut the knot, by pronouncing it an interpolation. The most probable opinion seems to be, that both father and son had two names, the father being also called Abiathar; and this appears almost certain from Sa2 8:17; Ch1 18:16, where Ahimelech seems evidently termed Abiathar, while Abiathar is called Ahimelech or Abimelech. (Compare Kg1 2:26, Kg1 2:27.) Sa1 22:20-22, Sa1 23:6, Sa1 23:9; Sa2 8:17, Sa2 15:24, Sa2 15:29, Sa2 15:35, Sa2 20:25; Kg1 1:7; Kg1 2:22, Kg1 2:26, Kg1 2:27, Kg1 4:4
which is not lawful: Exo 29:32, Exo 29:33; Lev 24:5-9
Geneva 1599
2:26 How he went into the house of God in the days of (i) Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
(i) In (1Kings 21:1) he is called Ahimelech and his son is called Abiathar, but by conferring other places it is plain that both of them had two names; see (1Chron 24:6; 2Kings 8:17; 2Kings 15:29; 3Kings 2:26; 4Kings 25:18).
John Gill
2:26 How he went into the house of God,.... The tabernacle; for the temple was not yet built: thither David went to get bread for himself and his men, being hungry: so in a spiritual sense, where should such go, who are hungering and thirsting after righteousness, but into the house of God? Here is bread enough, and to spare; here is a table furnished with excellent provisions; here the Gospel is dispensed, which is milk for babes, and meat for strong men; here Christ, the bread of life, is set forth, whose flesh is meat indeed, and whose blood is drink indeed; here the ordinances are administered, which are breasts of consolation to the children of God; here is a feast of fat things, all things are ready, and souls are welcome, and therefore it must be right to attend here. And this was on the sabbath day that David went into the house of God: when the showbread loaves were removed, and divided, among the priests, and new ones were placed in their room: and so under the Gospel dispensation, on the Lord's day, the day set apart for public worship, it becomes the saints to go up to the house of the Lord, and feed upon the provisions of it: they are a royal priesthood, they are priests, as well as kings to God; and their business is in the house of the Lord, to offer up spiritual sacrifices to him; and as the goodness and fulness of his house appertains to them, they do well to attend and partake thereof.
In the days or Abiathar the high priest: and yet from the history it is clear, that it was in the days of Ahimelech the high priest, the father of Abiathar; wherefore the Jew charges (k) Mark with an error, and Matthew and Luke too: whereas the two last make no mention of the name of any high priest; and it might be observed, that in the Persic version of Mark it is rendered, "under Abimelech the high priest"; and in an ancient copy of Beza's, the whole clause is omitted; though it must be owned, that so it is read in other Greek copies, and in the ancient versions, the Vulgate Latin, Syriac, Arabic, and others: wherefore let it be further observed, that the fact referred to was done in the days of Abiathar, though it was before he was an high priest; and the particle may be so rendered, about, or "before Abiathar was high priest", as it is in Mt 1:11. Besides, Abiathar was the son of an high priest, and succeeded his father in the office: and might be at this time his deputy, who acted for him, or he by has advice; and according to a rule the Jews (l) themselves give,
"the son of an high priest, who is deputed by his father in his stead, , "lo! he is called an high priest".''
So that Abiathar might at this time be called the high priest; and is the rather mentioned, because he was the more eminent and famous man; and whom the Jews call (m) Urim and Thummim, because there was much inquiry made by them; in his and his father's days, and very little after: to which may be added, that the names of the father and the son are sometimes changed; Ahimelech is called Abiathar, and this Abiathar is called Ahimelech, the son of Abiathar, 2Kings 8:17, and Abimelech the son of Abiathar, 1Chron 18:16. And it seems as if both father and son had two names, and were sometimes called by the one, and sometimes by the other: for as the father is sometimes called Abiathar, the son is called Ahimelech, or Abimelech, as in the places mentioned; and which refer to the times when David was king of Israel, and long after the death of Saul, and consequently long after Ahimelech, and the rest of the priests at Nob, were killed by the order of Saul: wherefore Ahimelech, or Abimelech, in the said places, must be the son of Abiathar; and who afterwards was thrust out of the priesthood by Solomon, for joining with Adonijah in his usurpation, 3Kings 1:25. And from whence it appears, that his father was called Abiathar also, and which some take to be their family name; and if so, then there is no difficulty, and the evangelist rightly says, that this affair was in the days of Abiathar: but be it that he intends the son, what has been before observed is a sufficient solution of this difficulty; for the evangelist does not say that Abiathar was high priest, when David came and eat the showbread; he only says, "it was in the days of Abiathar the high priest": for certain it is, that this happened in his days; and as certain, that he was an high priest; and Mark might with great propriety call him so, though he was not strictly one, till after this business was over: besides, he was not only the son of an high priest, and it may be his deputy, and some have thought officiated at this time, his father being sick or infirm through old age; but inasmuch as his father was directly killed by the order of Saul, he narrowly escaping, immediately succeeded him in the office of the high priesthood; and therefore his being an high priest so very near the time of this action, without any impropriety and impertinence, and especially without incurring the charge of falsehood, the evangelist might express himself as he does.
And did eat the showbread, which is not lawful to eat, but for the priests, and gave also to them which were with him? Who not only ate the showbread, which was set before the Lord, and was sacred, and which none but the priests might eat of, after it was removed from the table; but he did this on the sabbath day; and he not only eat of it himself, but the soldiers that were with him: and all this with the knowledge and leave of the high priest: for the Jews (n) have no reason to charge this evangelist and the others with an error, that others besides David ate of the showbread, urging that he came alone to Ahimelech; since it is evident from 1Kings 21:2,
that David had servants in company with him when he fled, though they did not attend him when he went to the high priest; and that he asked bread, and it was given him, not only for himself, but for the young men that he had appointed to be at such a place: and therefore, if this was allowed to David and his men, when hungry, it ought not to be charged as an evil upon the disciples, for plucking and rubbing a few ears of corn to satisfy their hunger, though on a sabbath day; and especially when he, who was Lord of the sabbath, was present, and admitted of it; See Gill on Mt 12:4.
(k) R. Isaac Chizzuk Emuna, par. 9. c. 28. p. 419. (l) Siphra, fol. 17. 2. apud Kidder's Demonstration of the Messiah, par. 2. p. 73. (m) Bab. Sanhedrin, fol. 16. 2. (n) R. Isaac Chizzuk Emuna, par. 2. c. 28. p. 420. Jacob Aben Amrara apud Kidder, Demonstr. of the Messiah, par. 3. p. 48.
John Wesley
2:26 In the days of Abiathar the high priest - Abimelech, the father of Abiathar, was high priest then; Abiathar himself not till some time after. This phrase therefore only means, In the time of Abiathar, who was afterward the high priest. 1Kings 21:6.
2:272:27: Եւ ասէ ցնոսա. Շաբաթ՝ վասն մարդո՛յ եղեւ, եւ ո՛չ եթէ մարդ վասն շաբաթու,
27 Եւ ասաց նրանց. «Շաբաթ օրը մարդո՛ւ համար է, եւ ոչ թէ մարդը՝ շաբաթ օրուայ համար
27 Եւ աւելցուց. «Շաբաթը մարդուն համար եղաւ, ո՛չ թէ մարդը շաբաթին համար։
Եւ ասէ ցնոսա. Շաբաթ վասն մարդոյ եղեւ, եւ ոչ եթէ մարդ վասն շաբաթու:

2:27: Եւ ասէ ցնոսա. Շաբաթ՝ վասն մարդո՛յ եղեւ, եւ ո՛չ եթէ մարդ վասն շաբաթու,
27 Եւ ասաց նրանց. «Շաբաթ օրը մարդո՛ւ համար է, եւ ոչ թէ մարդը՝ շաբաթ օրուայ համար
27 Եւ աւելցուց. «Շաբաթը մարդուն համար եղաւ, ո՛չ թէ մարդը շաբաթին համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:2727: И сказал им: суббота для человека, а не человек для субботы;
2:27  καὶ ἔλεγεν αὐτοῖς, τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον·
2:27. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Τὸ (The-one) σάββατον (a-sabbath) διὰ (through) τὸν (to-the-one) ἄνθρωπον (to-a-mankind) ἐγένετο ( it-had-became ) καὶ (and) οὐχ (not) ὁ (the-one) ἄνθρωπος (a-mankind) διὰ (through) τὸ (to-the-one) σάββατον: (to-a-sabbath)
2:27. et dicebat eis sabbatum propter hominem factum est et non homo propter sabbatumAnd he said to them: The sabbath was made for man, and not man for the sabbath.
27. And he said unto them, The sabbath was made for man, and not man for the sabbath:
2:27. And he said to them: “The Sabbath was made for man, and not man for the Sabbath.
2:27. And he said unto them, The sabbath was made for man, and not man for the sabbath:
And he said unto them, The sabbath was made for man, and not man for the sabbath:

27: И сказал им: суббота для человека, а не человек для субботы;
2:27  καὶ ἔλεγεν αὐτοῖς, τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον·
2:27. et dicebat eis sabbatum propter hominem factum est et non homo propter sabbatum
And he said to them: The sabbath was made for man, and not man for the sabbath.
2:27. And he said to them: “The Sabbath was made for man, and not man for the Sabbath.
2:27. And he said unto them, The sabbath was made for man, and not man for the sabbath:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:27: The Sabbath was made for man - That he might have the seventh part of his whole time to devote to the purposes of bodily rest and spiritual exercises. And in these respects it is of infinite use to mankind. Where no Sabbath is observed, there disease, poverty, and profligacy, generally prevail. Had we no Sabbath, we should soon have no religion. This whole verse is wanting in the Codex Bezae, and in five of the Itala.
Albert Barnes: Notes on the Bible - 1834
2:27
The sabbath was made for man - For his rest from toil, his rest from the cares and anxieties of the world, to give him an opportunity to call off his attention from earthly concerns and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labors; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof that no institution has been more signally blessed to man's welfare than the Sabbath. To that we owe, more than to anything else, the peace and order of a civilized community. Where there is no Sabbath there is ignorance, vice, disorder, and crime. On that holy day the poor and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favor is life. Where that day is observed in any manner as it should be, order pRev_ails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was therefore pre-eminently intended for man's welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven intended for our best good, and, where improved aright, infallibly resulting in our temporal and eternal peace.
Not man for the sabbath - Man was made "first," and then the Sabbath was appointed for his welfare, Gen 2:1-3. The Sabbath was not "first" made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man's "good," the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man's "real good on the whole," and with the law of God. The law of God contemplates man's "real good on the whole;" and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our "real good," but for our real and eternal injury, to devote the Sabbath to vice, to labor, or to amusement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: Exo 23:12; Deu 5:14; Neh 9:13, Neh 9:14; Isa 58:13; Eze 20:12, Eze 20:20; Luk 6:9; Joh 7:23; Co1 3:21, Co1 3:22; Co2 4:15; Col 2:16
John Gill
2:27 And he said unto them,.... Continuing his answer to them, and adding, in confirmation of what he had said, and for the further vindication of his disciples,
the sabbath was made for man; for his good, and not for his hurt; both for the good of his soul, that he might have an opportunity of attending divine worship, both in public and private; and for the good of his body, that he might have rest from his labour; and this was the end of the original institution and appointment of it; and therefore works of necessity are not forbidden on this day; such as are for the necessary comfort, support, and preservation of life; or otherwise it would be apparent, that the sabbath was not appointed for the good, but for the hurt of men. By "man", is not meant all mankind; for the sabbath was never appointed for all mankind, nor binding upon all; only the Jews, who are emphatically called "man", or "men"; see Ezek 34:30, upon which the Jewish writers remark (o), that
"they are called, "man"; but the idolatrous Gentiles, and nations of the World, are not called "men";''
but dogs, beasts, &c. Our Lord may here be thought to speak in their language, as he does in Mat_. 15:26; see Gill on Mt 15:26. And that the observation of the seventh day, was only designed for the children of Israel, seems manifest from Ex 31:16, "wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant; it is a sign between me and the children of Israel"; and not between him and the rest of the world: and in Ex 31:14, "ye shall keep the sabbath, for it is holy unto you": on which the Jews (p) make this remark, , "to you, and not to the rest of the nations": nor did they ever think that the Gentiles were obliged to observe their sabbath, only such who became proselytes to their religion; even those who were proselytes of righteousness: for a proselyte of the gate, was not bound to observe it; for so says (q) Maimonides,
"those who take upon them the seven commandments of Noah only, lo! they are as a proselyte of the gate, and they are free to do work on the sabbath day for themselves, openly, as an Israelite on a common day.''
Yea, they not only say, they were not obliged to keep the sabbath, but that it was not lawful for them to observe it; and that it was even punishable with death them to regard it; for so they say (r),
"a Gentile that keeps the sabbath before he is circumcised, is guilty of death, because it is not commanded him.''
They judged them unworthy of having this precept enjoined them, as being not men, but beasts, and worse than they, and had not the privilege the ass has: hence one of their commentators (s) says,
"concerning the rest of an ass, thou (O Israelite!) art commanded; but concerning the rest of a Gentile, thou art not commanded.''
And not man for the sabbath; who was in being long before that was appointed and enjoined.
(o) T. Bab. Bava Metzia, fol. 114. 2. Zohar in Exod. fol. 35. 4. (p) Zohar in Exod. fol. 26. 4. (q) Hilchot Sabbat, c. 20. sect. 14. (r) Debarim Rabba, sect. 1. fol. 234. 4. (s) Bartenora in Misn. Sabbat, c. 24. sect. 1.
John Wesley
2:27 The Sabbath was made for man - And therefore must give way to man's necessity.
2:282:28: ապա ուրեմն՝ տէ՛ր է Որդի մարդոյ՝ եւ շաբաթու։
28 ապա ուրեմն՝ մարդու Որդին տէրն է եւ շաբաթ օրուայ»:
28 Եւ ուրեմն Որդին մարդոյ շաբաթին ալ տէրն է»։
Ապա ուրեմն տէր է Որդի մարդոյ եւ շաբաթու:

2:28: ապա ուրեմն՝ տէ՛ր է Որդի մարդոյ՝ եւ շաբաթու։
28 ապա ուրեմն՝ մարդու Որդին տէրն է եւ շաբաթ օրուայ»:
28 Եւ ուրեմն Որդին մարդոյ շաբաթին ալ տէրն է»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2828: посему Сын Человеческий есть господин и субботы.
2:28  ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
2:28. ὥστε (as-also) κύριός (Authority-belonged) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) καὶ (and) τοῦ (of-the-one) σαββάτου. (of-a-sabbath)
2:28. itaque dominus est Filius hominis etiam sabbatiTherefore the Son of man is Lord of the sabbath also.
28. so that the Son of man is lord even of the sabbath.
2:28. And so, the Son of man is Lord, even of the Sabbath.”
2:28. Therefore the Son of man is Lord also of the sabbath.
Therefore the Son of man is Lord also of the sabbath:

28: посему Сын Человеческий есть господин и субботы.
2:28  ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
2:28. itaque dominus est Filius hominis etiam sabbati
Therefore the Son of man is Lord of the sabbath also.
2:28. And so, the Son of man is Lord, even of the Sabbath.”
2:28. Therefore the Son of man is Lord also of the sabbath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:28: The Son of man is Lord - See on Mat 12:7, Mat 12:8 (note). Some have understood this as applying to men in general, and not to Christ. The Son of man, any man is Lord of the Sabbath; i.e. it was made for him, for his ease, comfort, and use, and to these purposes he is to apply it. But this is a very harsh, and at the same time a very lax, mode of interpretation; for it seems to say that a man may make what use he pleases of the Sabbath; and, were this true, the moral obligation of the Sabbath would soon be annihilated.
God ordained the Sabbath not only to be a type of that rest which remains for the people of God, but to be also a mean of promoting the welfare of men in general.
The ordinances of religion should be regulated according to their end, which is the honor of God, and the salvation of men. It is the property of the true religion to contain nothing in it but what is beneficial to man. Hereby God plainly shows that it is neither out of indigence or interest that he requires men to worship and obey him; but only out of goodness, and to make them happy. God prohibited work on the Sabbath day, lest servants should be oppressed by their masters, that the laboring beasts might have necessary rest, and that men might have a proper opportunity to attend upon his ordinances, and get their souls saved. To the Sabbath, under God, we owe much of what is requisite and necessary as well for the body as the soul.
Albert Barnes: Notes on the Bible - 1834
2:28
Therefore the Son of man ... - See the notes at Mat 12:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: Mar 3:4; Mat 12:8; Luk 6:5, Luk 13:15, Luk 13:16; Joh 5:9-11, Joh 5:17, Joh 9:5-11, Joh 9:14, Joh 9:16; Eph 1:22; Rev 1:10
Geneva 1599
2:28 Therefore the Son of man is Lord also of the (k) sabbath.
(k) Has the sabbath day in his power, and may rule it as he desires.
John Gill
2:28 Therefore the son of man is Lord also of the sabbath. Meaning himself, who had a power not only to dispense with it, but to abrogate it as he did, with the rest of the rituals of the ceremonial law; See Gill on Mt 12:8. So that it did not become them to find fault with what his disciples did, with his leave and approbation.
John Wesley
2:28 Moreover the Son of man is Lord even of the Sabbath - Being the supreme Lawgiver, he hath power to dispense with his own laws; and with this in particular.