Մարկոս / Mark - 3 |

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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 had a withered hand, on the sabbath day, and the combination of his enemies against him for it, ver. 1-6. II. The universal resort of people to him from all parts, to be healed, and the relief they all found with him, ver. 7-12. III. His ordaining his twelve apostles to be attendants on him, and the preachers of his gospel, ver. 13-21. IV. His answer to the blasphemous cavils of the scribes, who imputed his power to cast out devils to a confederacy with the prince of the devils, ver. 22-30. V. His owning his disciples for his nearest and dearest relations, ver. 31-35.
Adam Clarke: Commentary on the Bible - 1831
The man with the withered hand healed, Mar 3:1-5. The Pharisees plot our Lord's destruction, Mar 3:6. Christ withdraws, and is followed by a great multitude, Mar 3:7-9. He heals many, and goes to a mountain to pray, Mar 3:10-13. He ordains twelve disciples, and, gives them power to preach and work miracles, Mar 3:14, Mar 3:15. Their names, Mar 3:16-19. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, Mar 3:20-22. He vindicates himself by a parable, Mar 3:23-27. Of the blasphemy against the Holy Ghost, Mar 3:28-30. His mother and brethren send for him, Mar 3:31, Mar 3:32. And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, Mar 3:33-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 3:1, Christ heals the withered hand, Mar 3:10. and many other infirmities; Mar 3:11, rebukes the unclean spirit; Mar 3:13, chooses his twelve apostles; Mar 3:22, convinces the blasphemy of casting out devils by Beelzebub; Mar 3:31, and shows who are his brother, sister, and mother.
3:13:1: Եւ եմո՛ւտ միւսանգամ ՚ի ժողովուրդն. եւ է՛ր անդ ա՛յր մի՝ որոյ ձեռն իւր գօսացեա՛լ էր[605]։ [605] Ոսկան. Որոյ ձեռն գօսացեալ։
1 Եւ նա նորից ժողովարան մտաւ. այնտեղ կար մի մարդ, որի ձեռքը չորացած էր
3 Նորէն ժողովարանը մտաւ, ուր մարդ մը կար՝ որուն ձեռքը չորցած էր։
Եւ եմուտ միւսանգամ ի ժողովուրդն, եւ էր անդ այր մի որոյ ձեռն գօսացեալ էր:

3:1: Եւ եմո՛ւտ միւսանգամ ՚ի ժողովուրդն. եւ է՛ր անդ ա՛յր մի՝ որոյ ձեռն իւր գօսացեա՛լ էր[605]։
[605] Ոսկան. Որոյ ձեռն գօսացեալ։
1 Եւ նա նորից ժողովարան մտաւ. այնտեղ կար մի մարդ, որի ձեռքը չորացած էր
3 Նորէն ժողովարանը մտաւ, ուր մարդ մը կար՝ որուն ձեռքը չորցած էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: И пришел опять в синагогу; там был человек, имевший иссохшую руку.
3:1  καὶ εἰσῆλθεν πάλιν εἰς τὴν συναγωγήν. καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα·
3:1. Καὶ (And) εἰσῆλθεν (it-had-came-into) πάλιν (unto-furthered) εἰς (into) συναγωγήν, (to-a-leading-together,"καὶ (and) ἦν (it-was) ἐκεῖ (thither) ἄνθρωπος (a-mankind) ἐξηραμμένην (to-having-had-come-to-be-dried) ἔχων (holding) τὴν (to-the-one) χεῖρα: (to-a-hand)
3:1. et introivit iterum synagogam et erat ibi homo habens manum aridamAnd he entered again into the synagogue: and there was a man there who had a withered hand.
1. And he entered again into the synagogue; and there was a man there which had his hand withered.
3:1. And again, he entered into the synagogue. And there was a man there who had a withered hand.
3:1. And he entered again into the synagogue; and there was a man there which had a withered hand.
And he entered again into the synagogue; and there was a man there which had a withered hand:

1: И пришел опять в синагогу; там был человек, имевший иссохшую руку.
3:1  καὶ εἰσῆλθεν πάλιν εἰς τὴν συναγωγήν. καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα·
3:1. et introivit iterum synagogam et erat ibi homo habens manum aridam
And he entered again into the synagogue: and there was a man there who had a withered hand.
3:1. And again, he entered into the synagogue. And there was a man there who had a withered hand.
3:1. And he entered again into the synagogue; and there was a man there which had a withered hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Об исцелении сухорукого объясн. см. в Ев. Мф XXII, 9-14. Ев. Марк отмечает, что больной имел руку "иссохшую", а не "сухую" (Мф). Он, след., родился не с такою рукою, и она усохла, вероятно, от какой-нибудь раны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he entered again into the synagogue; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa, 8 And from Jerusalem, and from Idumæa, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known.

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.

I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth--that it is lawful to do good on the sabbath day. We had the narrative, Matt. xii. 9.

1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.

2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.

3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.

(1.) He laboured to convince their judgment. He bade the man stand forth (v. 3), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; "Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill?" What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield.

(2.) When they rebelled against the light, he lamented their stubbornness (v. 5); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us.

4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.

5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.

II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,

1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, v. 7, 8. Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for (v. 10); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas--corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them (v. 9); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd.

2. What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain. (1.) Diseases were effectually cured; He healed many; divers sorts of patients, ill of divers sorts of diseases; though numerous, though various, he healed them. (2.) Devils were effectually conquered; those whom unclean spirits had got possession of, when they saw him, trembled at his presence, and they also fell down before him, not to supplicate his favour, but to deprecate his wrath, and by their own terrors were compelled to own that he was the Son of God, v. 1. It is sad that this great truth should be denied by any of the children of men, who may have the benefit of it, when a confession of it has so often been extorted from devils, who are excluded from having benefit by it. (3.) Christ sought not applause to himself in doing those great things, for he strictly charged those for whom he did them, that they should not make him known (v. 12); that they should not be industrious to spread the notice of his cures, as it were by advertisements in the newspapers, but let them leave his own works to praise him, and let the report of them diffuse itself, and make its own way. Let not those that are cured, be forward to divulge it, lest it should feed their pride who are so highly favoured; but let the standers-by carry away the intelligence of it. When we do that which is praiseworthy, and yet covet not to be praised of men for it, then the same mind is in us, which was in Christ Jesus.
Adam Clarke: Commentary on the Bible - 1831
3:1: A man there which had a withered hand - See this explained on Mat 12:10 (note), etc., and on Luk 6:6, Luk 6:10 (note).
Albert Barnes: Notes on the Bible - 1834
3:1: See this explained in Mat 12:9-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: he entered: Mar 1:21; Mat 12:9-14; Luk 6:6-11
withered: Kg1 13:4; Joh 5:3
Geneva 1599
3:1 And (1) he entered again into the synagogue; and there was a man there which had a (a) withered hand.
(1) Thirdly, because they preferred the ceremonial law (which was but an addition to the moral law) before the moral law, whereas in reality they should have learned from this the true use of the ceremonial law.
(a) That is, unprofitable and dead.
John Gill
3:1 And he entered again into the synagogue,.... Perhaps in Capernaum, where he had before cast out the unclean spirit; but not on the same day, nor on that day he had had the debate with the Pharisees, about his disciples plucking the ears of corn on the sabbath day; but on another sabbath, perhaps the next; see Lk 6:6.
And there was a man there which had a withered hand; who came there either for a cure, knowing Christ to be in the synagogue, or for the sake of worship; See Gill on Mt 12:10.
John Wesley
3:1 He entered again into the synagogue - At Capernaum on the same day. Mt 12:9; Lk 6:6.
3:23:2: Եւ սպասէին նմա՝ եթէ բժշկեսցէ՛ զնա ՚ի շաբաթուն. զի չարախօսեսցե՛ն զնմանէ[606]։ [606] Ոմանք. Եթէ բժշկիցէ զնա։
2 Եւ նրան ուշադրութեամբ դիտում էին՝ տեսնելու, թէ շաբաթ օրով նրան կը բժշկի՞, որպէսզի ամբաստանեն նրան
2 Ոմանք կը սպասէին տեսնելու թէ արդեօք շաբաթ օրը զանիկա պիտի բժշկէ՞, որպէս զի անոր վրայով ամբաստանութիւն ընեն։
Եւ սպասէին նմա եթէ բժշկեսցէ զնա ի շաբաթուն, զի չարախօսեսցեն զնմանէ:

3:2: Եւ սպասէին նմա՝ եթէ բժշկեսցէ՛ զնա ՚ի շաբաթուն. զի չարախօսեսցե՛ն զնմանէ[606]։
[606] Ոմանք. Եթէ բժշկիցէ զնա։
2 Եւ նրան ուշադրութեամբ դիտում էին՝ տեսնելու, թէ շաբաթ օրով նրան կը բժշկի՞, որպէսզի ամբաստանեն նրան
2 Ոմանք կը սպասէին տեսնելու թէ արդեօք շաբաթ օրը զանիկա պիտի բժշկէ՞, որպէս զի անոր վրայով ամբաստանութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: И наблюдали за Ним, не исцелит ли его в субботу, чтобы обвинить Его.
3:2  καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ.
3:2. καὶ (and) παρετήρουν (they-were-keeping-beside-unto) αὐτὸν (to-it) εἰ (if) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) θεραπεύσει (it-shall-minister-of) αὐτόν, (to-it,"ἵνα (so) κατηγορήσωσιν (they-might-have-gathered-down-unto) αὐτοῦ. (of-it)
3:2. et observabant eum si sabbatis curaret ut accusarent illumAnd they watched him whether he would heal on the sabbath days, that they might accuse him.
2. And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
3:2. And they observed him, to see if he would cure on the Sabbaths, so that they might accuse him.
3:2. And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
And they watched him, whether he would heal him on the sabbath day; that they might accuse him:

2: И наблюдали за Ним, не исцелит ли его в субботу, чтобы обвинить Его.
3:2  καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ.
3:2. et observabant eum si sabbatis curaret ut accusarent illum
And they watched him whether he would heal on the sabbath days, that they might accuse him.
3:2. And they observed him, to see if he would cure on the Sabbaths, so that they might accuse him.
3:2. And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 По Марку, фарисеи - конечно, о них здесь идет речь - наблюдали с особенным вниманием (parethroun), не исцелит ли его Христос в субботу. Глагол исцелит - qerapeuei - поставлен в наст. времени с намерением: фарисеи как бы этим хотели сказать, что Христос постоянно исцеляет по субботам, что Он-де это сделал своим принципом. Конечно, они после такого исцеления намеревались обвинить Христа в нарушении закона о субботнем покое.
Adam Clarke: Commentary on the Bible - 1831
3:2: They watched him - Παρετηρουν αυτον, they maliciously watched him. See on Luk 14:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Psa 37:32; Isa 29:20, Isa 29:21; Jer 20:10; Dan 6:4; Luk 6:7, Luk 11:53, Luk 11:54, Luk 14:1; Luk 20:20; Joh 9:16
John Gill
3:2 And they watched him,.... The ruler of the synagogue, and the principal men in it; particularly the Scribes and Pharisees, who followed him wherever he went; they observed him diligently, and kept their eyes upon him; this lame man being in the synagogue, to see
whether he would heal him on the sabbath day; which, knowing his readiness to do good, they might expect he would:
that they might accuse him; as they had accused his disciples before, of the violation of the sabbath: according to the Evangelist Matthew, they put a question to him, whether it was lawful to heal on the sabbath day? with this view, that they might, one way or another, have something to accuse him of, either to the people, or to the sanhedrim; See Gill on Mt 12:10.
John Wesley
3:2 And they - The scribes and Pharisees, watched him, that they might accuse him - Pride, anger, and shame, after being so often put to silence, began now to ripen into malice.
3:33:3: Եւ ասէ ցայրն՝ որոյ ձեռնն գօսացեալ էր. Արի ա՛նց ՚ի մէջ[607]։ [607] Ոմանք. Որոյ ձեռն գօ՛՛։
3 Եւ Յիսուս ասաց այն մարդուն, որի ձեռքը չորացած էր. «Վե՛ր կաց, մէջտե՛ղ արի»
3 Յիսուս ձեռքը չորցած մարդուն ըսաւ. «Ելի՛ր, մէջտեղը կայնէ»։
Եւ ասէ ցայրն որոյ ձեռնն գօսացեալ էր. Արի, անց ի մէջ:

3:3: Եւ ասէ ցայրն՝ որոյ ձեռնն գօսացեալ էր. Արի ա՛նց ՚ի մէջ[607]։
[607] Ոմանք. Որոյ ձեռն գօ՛՛։
3 Եւ Յիսուս ասաց այն մարդուն, որի ձեռքը չորացած էր. «Վե՛ր կաց, մէջտե՛ղ արի»
3 Յիսուս ձեռքը չորցած մարդուն ըսաւ. «Ելի՛ր, մէջտեղը կայնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Он же говорит человеку, имевшему иссохшую руку: стань на средину.
3:3  καὶ λέγει τῶ ἀνθρώπῳ τῶ τὴν ξηρὰν χεῖρα ἔχοντι, ἔγειρε εἰς τὸ μέσον.
3:3. καὶ (And) λέγει (it-fortheth) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) τῷ (unto-the-one) τὴν (to-the-one) χεῖρα (to-a-hand) ἔχοντι (unto-holding) ξηράν (to-dried,"Ἔγειρε (Thou-should-rouse) εἰς (into) τὸ (to-the-one) μέσον. (to-middle)
3:3. et ait homini habenti manum aridam surge in mediumAnd he said to the man who had the withered hand: Stand up in the midst.
3. And he saith unto the man that had his hand withered, Stand forth.
3:3. And he said to the man who had the withered hand, “Stand up in the middle.”
3:3. And he saith unto the man which had the withered hand, Stand forth.
And he saith unto the man which had the withered hand, Stand forth:

3: Он же говорит человеку, имевшему иссохшую руку: стань на средину.
3:3  καὶ λέγει τῶ ἀνθρώπῳ τῶ τὴν ξηρὰν χεῖρα ἔχοντι, ἔγειρε εἰς τὸ μέσον.
3:3. et ait homini habenti manum aridam surge in medium
And he said to the man who had the withered hand: Stand up in the midst.
3:3. And he said to the man who had the withered hand, “Stand up in the middle.”
3:3. And he saith unto the man which had the withered hand, Stand forth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 Стань на средину - точнее: "поднимись! Сюда в средину!" Господь находился в средине народа - Его окружали главным образом фарисеи (ср. ст. 5: воззрев или, точнее, оглядевши сидевших около Него кругом). Господь таким образом переходит к открытому нападению на Своих врагов, требуя, чтобы они ясно высказали свои мысли о Нем.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: he saith: Isa 42:4; Dan 6:10; Luk 6:8; Joh 9:4; Co1 15:58; Gal 6:9; Phi 1:14, Phi 1:28-30; Pe1 4:1
Stand forth: or, Arise, stand forth in the midst
John Gill
3:3 And he saith unto the man which had the withered hand,.... After he had reasoned with them from the lesser to the greater, upon their own principles and practices, in relieving and taking out a sheep fallen into a ditch, on a sabbath day, Mt 12:10, and knowing "their thoughts", as Luke says, Lk 6:8, their reasonings and designs; and as the Persic version here, from thence "understanding their conspiracy", turns himself to the lame man, and bids him
stand forth: or, as in Luke, "rise up and stand forth in the midst", Lk 6:8. He bid him rise up from his seat, and stand forth in the midst of the synagogue: this he said, partly to raise the attention of the people to the following miracle; and partly to move commiseration upon the sight of the object; and to aggravate the hard heartedness of the Pharisees; as also, that it might be manifest to all, that the man's hand was really withered; and that there was no fraud in the following cure.
3:43:4: Եւ ասէ ցնոսա. Զի՞նչ արժան է ՚ի շաբաթու, բարի՞ ինչ գործել՝ եթէ չա՛ր առնել, ոգի մի ապրեցուցանե՛լ՝ եթէ կորուսանել։ Եւ նոքա լռեցի՛ն[608]։ [608] Օրինակ մի. Զի՛նչ դիւրին է ՚ի շաբ՛՛... ոգի մի կեցուցանել՝ եթէ կոր՛՛։
4 Ապա ասաց նրանց. «Շաբաթ օրով ի՞նչ բան է օրինաւոր անել. բարի գո՞րծ գործել, թէ՞ չարիք անել. մի հոգի՞ ազատել, թէ՞ կորստեան մատնել»: Եւ նրանք լռեցին
4 Ու ըսաւ անոնց. «Շաբաթ օրը բարի՞ք ընել արժան է՝ թէ չարիք ընել, հոգի մը ապրեցնե՞լ՝ թէ մեռցնել»։ Անոնք լուռ կեցան։
Եւ ասէ ցնոսա. Զի՞նչ արժան է ի շաբաթու, բարի՞ ինչ գործել եթէ չար առնել, ոգի մի ապրեցուցանե՞լ եթէ կորուսանել: Եւ նոքա լռեցին:

3:4: Եւ ասէ ցնոսա. Զի՞նչ արժան է ՚ի շաբաթու, բարի՞ ինչ գործել՝ եթէ չա՛ր առնել, ոգի մի ապրեցուցանե՛լ՝ եթէ կորուսանել։ Եւ նոքա լռեցի՛ն[608]։
[608] Օրինակ մի. Զի՛նչ դիւրին է ՚ի շաբ՛՛... ոգի մի կեցուցանել՝ եթէ կոր՛՛։
4 Ապա ասաց նրանց. «Շաբաթ օրով ի՞նչ բան է օրինաւոր անել. բարի գո՞րծ գործել, թէ՞ չարիք անել. մի հոգի՞ ազատել, թէ՞ կորստեան մատնել»: Եւ նրանք լռեցին
4 Ու ըսաւ անոնց. «Շաբաթ օրը բարի՞ք ընել արժան է՝ թէ չարիք ընել, հոգի մը ապրեցնե՞լ՝ թէ մեռցնել»։ Անոնք լուռ կեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: А им говорит: должно ли в субботу добро делать, или зло делать? душу спасти, или погубить? Но они молчали.
3:4  καὶ λέγει αὐτοῖς, ἔξεστιν τοῖς σάββασιν ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων.
3:4. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἔξεστιν (It-be-out) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) ἀγαθοποιῆσαι (to-have-done-good-unto) ἢ (or) κακοποιῆσαι, (to-have-done-disrupted-unto?"ψυχὴν (To-a-breathing) σῶσαι (to-have-saved) ἢ (or) ἀποκτεῖναι; (to-have-killed-off?"οἱ (The-ones) δὲ (moreover) ἐσιώπων. (they-were-muting-unto)
3:4. et dicit eis licet sabbatis bene facere an male animam salvam facere an perdere at illi tacebantAnd he saith to them: Is it lawful to do good on the sabbath days, or to do evil? To save life, or to destroy? But they held their peace.
4. And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace.
3:4. And he said to them: “Is it lawful to do good on the Sabbaths, or to do evil, to give health to a life, or to destroy?” But they remained silent.
3:4. And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace:

4: А им говорит: должно ли в субботу добро делать, или зло делать? душу спасти, или погубить? Но они молчали.
3:4  καὶ λέγει αὐτοῖς, ἔξεστιν τοῖς σάββασιν ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων.
3:4. et dicit eis licet sabbatis bene facere an male animam salvam facere an perdere at illi tacebant
And he saith to them: Is it lawful to do good on the sabbath days, or to do evil? To save life, or to destroy? But they held their peace.
3:4. And he said to them: “Is it lawful to do good on the Sabbaths, or to do evil, to give health to a life, or to destroy?” But they remained silent.
3:4. And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 Добро делать - делать вообще добрые похвальные дела (agaqon poihsai). В чем состоит "доброе дело", которое имел здесь в виду Иисус, - Он сейчас же разъясняет. Если не помочь несчастному, когда можно, это значит предоставить его на жертву верной смерти. Очевидно, что сухорукий имел серьезную опасную болезнь, так называемую атрофию мускулов, которая должна была идти прогрессивно, и Господь не только исцелил ему одну руку, но уничтожил и самую болезнь в её корне. На вопрос Христа фарисеи ничего не могли ответить: согласиться со Христом они не хотели, а противоречить им, конечно, высказываемому в этом вопросе взгляду они не находили основания, так как шестая заповедь прямо говорила: "не убий".
Adam Clarke: Commentary on the Bible - 1831
3:4: To do good - or - evil? to save life, or to kill? - It was a maxim with the Jews, as it should be with all men, that he who neglected to preserve life when it was in his power, was to be reputed a murderer. Every principle of sound justice requires that he should be considered in this light. But, if this be the case, how many murderers are there against whom there is no law but the law of God!
To kill - but instead of αποκτειναι, several MSS. and versions have απολεσαι to destroy. Wetstein and Griesbach quote Theophylact for this reading; but it is not in my copy. Paris edit. 1635.
Albert Barnes: Notes on the Bible - 1834
3:4
Or to do evil? to save life, or to kill? - It seems to have been a maxim with the Jews that not to do good when we have an opportunity is to do evil; not to save life is to kill or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews - whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition; and he illustrates it by an example, showing that in a manner of much less importance - that respecting their cattle - they would do on the Sabbath just as "he" would if he should heal this man. The same remark may apply to all opportunities of doing good. "The ability to do good imposes an obligation to do it" (Cotton Mather) He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty, for he is practically doing evil; he is suffering evils to exist which he might remove. So the wicked will be condemned in the day of judgment because "they did it not," Mat 25:45. If this is true, what an obligation rests upon the rich to do good!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: Is it: Mar 2:27, Mar 2:28; Hos 6:6; Mat 12:10-12; Luk 6:9, Luk 13:13-17, Luk 14:1-5
But: Mar 9:34
Geneva 1599
3:4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save (b) life, or to kill? But they held their peace.
(b) He uses here the figure of speech called synecdoche, for this type of saying, "to save the life", is the same as saying "to save the man".
John Gill
3:4 And he saith unto them,.... Either to the whole multitude, to all the assembly in the synagogue; and so the Persic version renders it, "again he said to the multitude"; or rather, to the Scribes and Pharisees, who were watching him, and had put a question to him, which he answers by another:
is it lawful to do good on the sabbath days, or to do evil, to save life, or to kill? The Vulgate Latin, Syriac, Arabic, and Persic versions read, or "to destroy", as in Lk 6:9, To do evil, kill, or destroy, are not lawful at any time; and to do good, and to save life, must be right at all times: our Lord has a particular view to the Scribes and Pharisees, and the question is put home to their own consciences; whose hearts and thoughts, designs and views, were all open to Christ; and who were now watching to do evil to him, and even to destroy and take away his life: for the violation of the sabbath was death by the law, and this was what they sought to accuse him of: now he puts the question to them, and makes them judges which must appear most right and just in the sight of God and men, for him to heal this poor man of his withered hand, though on the sabbath day; which would be doing a good and beneficent action to him, whereby his life would be saved, and preserved with comfort and usefulness, and he would be in a capacity of getting his livelihood; or for them to cherish an evil intention against him, to seek to bring mischief on him; and not only destroy his character and usefulness as much as in them lay, but even take away his very life also: he leaves it with them to consider of which was most agreeable to the law of God, the nature of a sabbath, and the good of mankind;
but they held their peace; or "were silent", not being able to return an answer, but what must have been in his favour, and to their own confusion, and therefore chose to say nothing.
John Wesley
3:4 Is it lawful to save life or to kill? - Which he knew they were seeking occasion to do. But they held their peace - Being confounded, though not convinced.
3:53:5: Եւ հայեցեալ Յիսուսի զնոքօք լի՛ ցասմամբ, տրտմեալ վասն կուրութեան սրտից նոցա, ասէ ցայրն. Ձըգեա՛ զձեռն քո։ Եւ նա ձըգեաց, եւ ողջացա՛ւ ձեռն նորա։ գկ
5 Եւ Յիսուս, ցասումով լցուած, նայելով նրանց եւ տրտմելով նրանց սրտի կուրութեան համար, ասաց մարդուն. «Երկարի՛ր ձեռքդ»: Եւ նա երկարեց, ու նրա ձեռքը առողջացաւ
5 Յիսուս բարկութեամբ շուրջանակի անոնց նայելով՝ անոնց սրտերուն կուրութեանը համար տրտմած, ըսաւ այն մարդուն. «Ձեռքդ երկնցուր»։ Ան ալ երկնցուց եւ անոր ձեռքը ողջնցաւ*։
Եւ հայեցեալ Յիսուսի զնոքօք լի ցասմամբ, տրտմեալ վասն կուրութեան սրտից նոցա` ասէ ցայրն. Ձգեա զձեռն քո: Եւ նա ձգեաց, եւ ողջացաւ ձեռն նորա:

3:5: Եւ հայեցեալ Յիսուսի զնոքօք լի՛ ցասմամբ, տրտմեալ վասն կուրութեան սրտից նոցա, ասէ ցայրն. Ձըգեա՛ զձեռն քո։ Եւ նա ձըգեաց, եւ ողջացա՛ւ ձեռն նորա։ գկ
5 Եւ Յիսուս, ցասումով լցուած, նայելով նրանց եւ տրտմելով նրանց սրտի կուրութեան համար, ասաց մարդուն. «Երկարի՛ր ձեռքդ»: Եւ նա երկարեց, ու նրա ձեռքը առողջացաւ
5 Յիսուս բարկութեամբ շուրջանակի անոնց նայելով՝ անոնց սրտերուն կուրութեանը համար տրտմած, ըսաւ այն մարդուն. «Ձեռքդ երկնցուր»։ Ան ալ երկնցուց եւ անոր ձեռքը ողջնցաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: И, воззрев на них с гневом, скорбя об ожесточении сердец их, говорит тому человеку: протяни руку твою. Он протянул, и стала рука его здорова, как другая.
3:5  καὶ περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῶ ἀνθρώπῳ, ἔκτεινον τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.
3:5. καὶ (And) περιβλεψάμενος ( having-viewed-about ) αὐτοὺς (to-them) μετ' (with) ὀργῆς, (of-a-stressing) συνλυπούμενος ( saddening-together-unto ) ἐπὶ (upon) τῇ (unto-the-one) πωρώσει (unto-a-callousing) τῆς (of-the-one) καρδίας (of-a-heart) αὐτῶν, (of-them,"λέγει (it-fortheth) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind,"Ἔκτεινον (Thou-should-have-stretched-out) τὴν (to-the-one) χεῖρά (to-a-hand) σου: (of-thee) καὶ (and) ἐξέτεινεν, (it-stretched-out) καὶ (and) ἀπεκατεστάθη (it-had-been-stood-down-off) ἡ (the-one) χεὶρ (a-hand) αὐτοῦ. (of-it)
3:5. et circumspiciens eos cum ira contristatus super caecitatem cordis eorum dicit homini extende manum tuam et extendit et restituta est manus illiAnd looking round about on them with anger, being grieved for the blindness of their hearts, he saith to the man: Stretch forth thy hand. And he stretched it forth: and his hand was restored unto him.
5. And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, Stretch forth thy hand. And he stretched it forth: and his hand was restored.
3:5. And looking around at them with anger, being very saddened over the blindness of their hearts, he said to the man, “Extend your hand.” And he extended it, and his hand was restored to him.
3:5. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other.
And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other:

5: И, воззрев на них с гневом, скорбя об ожесточении сердец их, говорит тому человеку: протяни руку твою. Он протянул, и стала рука его здорова, как другая.
3:5  καὶ περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῶ ἀνθρώπῳ, ἔκτεινον τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.
3:5. et circumspiciens eos cum ira contristatus super caecitatem cordis eorum dicit homini extende manum tuam et extendit et restituta est manus illi
And looking round about on them with anger, being grieved for the blindness of their hearts, he saith to the man: Stretch forth thy hand. And he stretched it forth: and his hand was restored unto him.
3:5. And looking around at them with anger, being very saddened over the blindness of their hearts, he said to the man, “Extend your hand.” And he extended it, and his hand was restored to him.
3:5. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Оглядев своих врагов и не видя ни с чьей стороны попытки прямо ответить на поставленный вопрос, Господь при этом бросил на них гневный взгляд как на лицемеров, скорбя об их ожесточении или упорстве (см. Исх IV, 21 и Втор IX, 27).
Adam Clarke: Commentary on the Bible - 1831
3:5: With anger, being grieved for the hardness of their hearts - These words are not found in any of the other evangelists. For πωρωσει hardness, or rather callousness, the Codex Bezae, and four of the Itala, read νεκρωσει, deadness; the Vulgate and some of the Itala, caecitate, blindness. Join all these together, and they will scarcely express the fullness of this people's wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous; they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God.
With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief.
Whole as the other - This is omitted by the best MSS. and versions.
Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of the text.
Albert Barnes: Notes on the Bible - 1834
3:5
With anger - With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or Rev_engeful passion; it was caused by excessive "grief" at their state: "being grieved for the hardness of their hearts." It was not hatred of the "men" whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Eph 4:26. However, in this instance, our Lord has taught us that anger is never lawful except when it is tempered with grief or compassion for those who have offended.
Hardness of their hearts - The heart, figuratively the seat of feeling or affection, is said to be tender when it is easily affected by the sufferings of others - by our own sin and danger - by the love and commands of God; when we are easily made to feel on the great subjects pertaining to our interest, Eze 11:19-20. It is hard when nothing moves it; when a man is alike insensible to the sufferings of others, to the dangers of his own condition, and to the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin, by long resisting the offers of salvation, or by opposing any great and affecting appeals which God may make to us by his Spirit or providence, by affliction, or by a Rev_ival of religion. Hence, it is that the most favorable period for securing an interest in Christ, or for becoming a Christian, is in youth the first, the tenderest, and the best days of life. Nay, in the days of childhood, in the Sabbath-school, God may be found, and the soul prepared to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: with anger: With anger at their desperate malice and wickedness, and with commiseration for the calamities which they would thereby bring on themselves. Luk 6:10, Luk 13:15; Eph 4:26; Rev 6:16
grieved: Gen 6:6; Jdg 10:16; Neh 13:8; Psa 95:10; Isa 63:9, Isa 63:10; Luk 19:40-44; Eph 4:30; Heb 3:10, Heb 3:17
hardness: or, blindness, Isa 6:9, Isa 6:10, Isa 42:18-20, Isa 44:18-20; Mat 13:14, Mat 13:15; Rom 11:7-10, Rom 11:25; Co2 3:14; Eph 4:18
Stretch: Kg1 13:6; Mat 12:13; Luk 6:10, Luk 17:14; Joh 5:8, Joh 5:9, Joh 9:7; Heb 5:9
Geneva 1599
3:5 And when he had looked round about on them (c) with anger, being grieved for the (d) hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other.
(c) Men are angry when they have wrong done to them, but not without sin: but Christ is angry without sin, and he is not sorry for the injury that is done to him as much as he is for their wickedness; and therefore he had pity upon them, and because of that he is said to have been grieved.
(d) As though their heart had been closed up and had grown together, so that wholesome doctrine had no effect upon them.
John Gill
3:5 And when he had looked round about on them,.... In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was
with anger, with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them,
being grieved for the hardness of their hearts: or "the blindness of their hearts", as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good,
he saith unto the man, stretch forth thine hand; that is, the lame one; and such power went along with his words, as at once effected a cure:
and he stretched it out, and his hand was restored whole as the other. This last clause, "whole as the other", is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions; and may be added from Mt 12:13; see the note there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy, and in others.
John Wesley
3:5 Looking round upon them with anger, being grieved - Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a true believer in Christ.
3:63:6: Եւ ելեալ արտաքս վաղվաղակի փարիսեցիքն Հերովդիանոսօքն հանդերձ, խորհուրդ առնէին վասն նորա՝ թէ զիա՞րդ կորուսցեն զնա։
6 Փարիսեցիները հերովդէսականների հետ իսկոյն դուրս ելան եւ խորհուրդ էին անում նրա դէմ, թէ ինչպէս նրան կորստեան մատնեն:
6 Փարիսեցիները Հերովդէսեաններուն հետ մէկտեղ շուտ մը դուրս ելլելով, անոր դէմ խորհուրդ կ’ընէին թէ ի՞նչպէս կորսնցնեն զանիկա։
Եւ ելեալ արտաքս վաղվաղակի փարիսեցիքն Հերովդիանոսօքն հանդերձ, խորհուրդ առնէին վասն նորա թէ զիարդ կորուսցեն զնա:

3:6: Եւ ելեալ արտաքս վաղվաղակի փարիսեցիքն Հերովդիանոսօքն հանդերձ, խորհուրդ առնէին վասն նորա՝ թէ զիա՞րդ կորուսցեն զնա։
6 Փարիսեցիները հերովդէսականների հետ իսկոյն դուրս ելան եւ խորհուրդ էին անում նրա դէմ, թէ ինչպէս նրան կորստեան մատնեն:
6 Փարիսեցիները Հերովդէսեաններուն հետ մէկտեղ շուտ մը դուրս ելլելով, անոր դէմ խորհուրդ կ’ընէին թէ ի՞նչպէս կորսնցնեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Фарисеи, выйдя, немедленно составили с иродианами совещание против Него, как бы погубить Его.
3:6  καὶ ἐξελθόντες οἱ φαρισαῖοι εὐθὺς μετὰ τῶν ἡρῳδιανῶν συμβούλιον ἐδίδουν κατ᾽ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
3:6. Καὶ (And) ἐξελθόντες ( having-had-came-out ,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"εὐθὺς (straight) μετὰ (with) τῶν (of-the-ones) Ἡρῳδιανῶν (of-Herodians) συμβούλιον (to-a-purposelet-together) ἐδίδουν (they-were-giving*"κατ' (down) αὐτοῦ (of-it) ὅπως (unto-which-whither) αὐτὸν (to-it) ἀπολέσωσιν. (they-might-have-destructed-off)
3:6. exeuntes autem statim Pharisaei cum Herodianis consilium faciebant adversus eum quomodo eum perderentAnd the Pharisees going out, immediately made a consultation with the Herodians against him, how they might destroy him.
6. And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him.
3:6. Then the Pharisees, going out, immediately took counsel with the Herodians against him, as to how they might destroy him.
3:6. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him:

6: Фарисеи, выйдя, немедленно составили с иродианами совещание против Него, как бы погубить Его.
3:6  καὶ ἐξελθόντες οἱ φαρισαῖοι εὐθὺς μετὰ τῶν ἡρῳδιανῶν συμβούλιον ἐδίδουν κατ᾽ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
3:6. exeuntes autem statim Pharisaei cum Herodianis consilium faciebant adversus eum quomodo eum perderent
And the Pharisees going out, immediately made a consultation with the Herodians against him, how they might destroy him.
3:6. Then the Pharisees, going out, immediately took counsel with the Herodians against him, as to how they might destroy him.
3:6. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Об Иродианах (см. Мф XXII, 16).
Adam Clarke: Commentary on the Bible - 1831
3:6: Herodians - For an account of these, see the note on Mat 16:1; Mat 22:16.
Albert Barnes: Notes on the Bible - 1834
3:6: Straightway - Immediately, or as soon as possible.
Took counsel - Laid a plan. Consulted with them. Literally, "made a consultation."
The Harridans - See the notes at Mat 22:16.
How they might destroy him - They hated him, he was so holy; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people and lessened their influence. They therefore determined to remove him, if possible, and thus avoid his reproofs. Sinners would often rather put to death the man that reproves them than forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins for which he rebuked them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Pharisees: Psa 109:3, Psa 109:4; Mat 12:14; Luk 6:11, Luk 20:19, Luk 20:20, Luk 22:2; Joh 11:53
Herodians: Mar 8:15, Mar 12:13; Mat 22:16
Geneva 1599
3:6 (2) And the Pharisees went forth, and straightway took counsel with the (e) Herodians against him, how they might destroy him.
(2) The more the truth is suppressed, the more it comes out.
(e) See (Mt 22:16).
John Gill
3:6 And the Pharisees went forth,.... Out of the synagogue, being dreadfully galled with the reasonings of Christ, at the silence and confusion they were put to, and with the miracle he wrought, to the exposing of them, and establishing his own credit:
and straightway took counsel with the Herodians against him: See Gill on Mt 22:16.
How they might destroy him: persisting still in their evil intentions, though Christ had so fully and clearly exposed the wickedness of them: and it is to be observed, that those men who thought it was not lawful to heal a lame man on the sabbath day, yet make no scruple of meeting and consulting together on that day, and even with profane men, what measures and methods were best to take, to destroy the life of an innocent person.
John Wesley
3:6 The Pharisees going out - Probably leaving the scribes to watch him still: took counsel with the Herodians - as bitter as they usually were against each other.
3:73:7: Իսկ Յիսուս աշակերտօքն իւրովք գնա՛ց ՚ի ծովեզրն։ Եւ բազում ժողովուրդ ՚ի Գալիլեացւոց երթային զհետ նորա. եւ ՚ի Հրէաստանէ[609], [609] Ոմանք. Բազում ժողովուրդք Գալիլեացւոց։
7 Իսկ Յիսուս իր աշակերտների հետ միասին գնաց ծովեզերք: Եւ Գալիլիայից բազում ժողովուրդ էր գնում նրա յետեւից
7 Յիսուս իր աշակերտներուն հետ ծովեզերքը գնաց եւ շատ բազմութիւն անոր ետեւէն գացին Գալիլիայէն ու Հրէաստանէն,
Իսկ Յիսուս աշակերտօքն իւրովք գնաց ի ծովեզրն. եւ բազում ժողովուրդ ի Գալիլեացւոց երթային զհետ նորա, եւ ի Հրէաստանէ:

3:7: Իսկ Յիսուս աշակերտօքն իւրովք գնա՛ց ՚ի ծովեզրն։ Եւ բազում ժողովուրդ ՚ի Գալիլեացւոց երթային զհետ նորա. եւ ՚ի Հրէաստանէ[609],
[609] Ոմանք. Բազում ժողովուրդք Գալիլեացւոց։
7 Իսկ Յիսուս իր աշակերտների հետ միասին գնաց ծովեզերք: Եւ Գալիլիայից բազում ժողովուրդ էր գնում նրա յետեւից
7 Յիսուս իր աշակերտներուն հետ ծովեզերքը գնաց եւ շատ բազմութիւն անոր ետեւէն գացին Գալիլիայէն ու Հրէաստանէն,
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Но Иисус с учениками Своими удалился к морю; и за Ним последовало множество народа из Галилеи, Иудеи,
3:7  καὶ ὁ ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν· καὶ πολὺ πλῆθος ἀπὸ τῆς γαλιλαίας [ἠκολούθησεν]· καὶ ἀπὸ τῆς ἰουδαίας
3:7. Καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) ἀνεχώρησεν (it-spaced-up-unto) πρὸς (toward) τὴν (to-the-one) θάλασσαν: (to-a-sea) καὶ (and) πολὺ (much) πλῆθος (a-repletion) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) ἠκολούθησεν, (it-pathed-along-unto,"καὶ (and) ἀπὸ (off) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia)
3:7. et Iesus cum discipulis suis secessit ad mare et multa turba a Galilaea et Iudaea secuta est eumBut Jesus retired with his disciples to the sea; and a great multitude followed him from Galilee and Judea,
7. And Jesus with his disciples withdrew to the sea: and a great multitude from Galilee followed: and from Judaea,
3:7. But Jesus withdrew with his disciples to the sea. And a great crowd followed him from Galilee and Judea,
3:7. But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea:

7: Но Иисус с учениками Своими удалился к морю; и за Ним последовало множество народа из Галилеи, Иудеи,
3:7  καὶ ὁ ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν· καὶ πολὺ πλῆθος ἀπὸ τῆς γαλιλαίας [ἠκολούθησεν]· καὶ ἀπὸ τῆς ἰουδαίας
3:7. et Iesus cum discipulis suis secessit ad mare et multa turba a Galilaea et Iudaea secuta est eum
But Jesus retired with his disciples to the sea; and a great multitude followed him from Galilee and Judea,
3:7. But Jesus withdrew with his disciples to the sea. And a great crowd followed him from Galilee and Judea,
3:7. But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 Изображение деятельности Христа в это время занимает у Марка пять стихов, а у Матфея один (IV, 24). Господь удаляется к морю не из боязни пред своими врагами, фарисеями и иродианами - враги Христа, конечно, ничего не посмели предпринять против Него, так как за Ним устремилась огромная толпа народу, - а просто потому, что Он видел, как бесполезно далее было бы продолжать беседу с фарисеями...
Adam Clarke: Commentary on the Bible - 1831
3:7: Galilee - See Mat 4:13, Mat 4:15.
Albert Barnes: Notes on the Bible - 1834
3:7: To the sea - The Sea of Galilee, or to the lonely regions which surrounded the sea, where he might be in obscurity, and avoid their designs against his life. His time had not yet come, and he prudently took care of his life, thus showing that we are not needlessly to throw ourselves into danger.
Galilee - See the notes at Mat 2:22.
Judea - The southern division of the land of Palestine.
Jerusalem - Jerusalem was "in" Judea. It is mentioned particularly to show that not only the people of the surrounding country came, but also many from the capital, the place of wealth, and honor, and power.
Idumea - The country formerly inhabited by the "Edomites." In the time of the Saviour it was embraced in the country belonging to the Jews. It was south of Judea proper. The word "Idumea" is a Greek word made from the Hebrew "Edom." It signifies the land of Edom, a name given to Esau, one of the sons of Isaac, Gen 25:30. The word signifies "red," and the name was given to him because he sought of Jacob red pottage as the price of his birthright. He settled in Mount Seir Deu 2:5, on the south of the land of Canaan, and the country of Idumea was bounded by Palestine on the north. During the Babylonian captivity the Edomites spread themselves into the country of Judea, and occupied a considerable part of the south of Palestine. They had, however, submitted to the rite of circumcision, and were incorporated with the Jews. From them sprang Herod the Great.
From beyond Jordan - From the region lying east of the river Jordan. The sacred writers lived on the west side of Jordan, and by the country "beyond Jordan" they meant that on the east side.
Tyre and Sidon - See the notes at Mat 11:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Jesus: Mat 10:23, Mat 12:15; Luk 6:12; Joh 10:39-41, Joh 11:53, Joh 11:54; Act 14:5, Act 14:6; Act 17:10, Act 17:14
and a: Mat 4:25; Luk 6:17
Galilee: Mar 1:39; Jos 20:7, Jos 21:32; Luk 23:5; Joh 7:41, Joh 7:52
John Gill
3:7 But Jesus withdrew himself with his disciples to the sea,.... Knowing their evil designs against him, he departed out of the synagogue, and city of Capernaum; and taking his disciples with him, he went to the shore of the sea of Galilee; not out of fear, but because his time was not yet come, and he had more work to do:
and a great multitude from Galilee: from the several parts of it, in which country he now was:
and from Judea: that part of the land of Israel, which was particularly so called, and belonged to the tribe of Judah.
3:83:8: եւ յԵրուսաղեմէ, եւ յայնկոյս Յորդանանու, եւ որք ՚ի Տիւրոսէ եւ ՚ի Սիդովնէ. բազում ժողովուրդ իբրեւ լսէի՛ն որչափ ինչ առնէր, գայի՛ն առ նա։
8 նաեւ Հրէաստանից, Երուսաղէմից[6], Յորդանանի միւս կողմից, ինչպէս նաեւ Տիւրոսի եւ Սիդոնի շրջակայքից բազում ժողովուրդ, երբ լսում էր, թէ նա ինչքան բան է անում, գալիս էր նրա մօտ [6] 6. Լաւագոյն յուն. բն. Երուսաղէմից բառից յետոյ աւելացնում են եւ Եդոմից:
8 Եւ Երուսաղէմէն ու Եդովմէն եւ Յորդանանի անդիի կողմէն ու անոնք ալ որ Տիւրոսի ու Սիդոնի շրջակայ տեղերէն էին, մեծ բազմութեամբ, երբ լսեցին ինչ որ կ’ընէր։
եւ [10]յԵրուսաղեմէ եւ յայնկոյս Յորդանանու եւ որք ի Տիւրոսէ եւ ի Սիդովնէ, բազում ժողովուրդ իբրեւ լսէին որչափ ինչ առնէր` գային առ նա:

3:8: եւ յԵրուսաղեմէ, եւ յայնկոյս Յորդանանու, եւ որք ՚ի Տիւրոսէ եւ ՚ի Սիդովնէ. բազում ժողովուրդ իբրեւ լսէի՛ն որչափ ինչ առնէր, գայի՛ն առ նա։
8 նաեւ Հրէաստանից, Երուսաղէմից[6], Յորդանանի միւս կողմից, ինչպէս նաեւ Տիւրոսի եւ Սիդոնի շրջակայքից բազում ժողովուրդ, երբ լսում էր, թէ նա ինչքան բան է անում, գալիս էր նրա մօտ
[6] 6. Լաւագոյն յուն. բն. Երուսաղէմից բառից յետոյ աւելացնում են եւ Եդոմից:
8 Եւ Երուսաղէմէն ու Եդովմէն եւ Յորդանանի անդիի կողմէն ու անոնք ալ որ Տիւրոսի ու Սիդոնի շրջակայ տեղերէն էին, մեծ բազմութեամբ, երբ լսեցին ինչ որ կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Иерусалима, Идумеи и из-за Иордана. И [живущие] в окрестностях Тира и Сидона, услышав, что Он делал, шли к Нему в великом множестве.
3:8  καὶ ἀπὸ ἱεροσολύμων καὶ ἀπὸ τῆς ἰδουμαίας καὶ πέραν τοῦ ἰορδάνου καὶ περὶ τύρον καὶ σιδῶνα, πλῆθος πολύ, ἀκούοντες ὅσα ἐποίει ἦλθον πρὸς αὐτόν.
3:8. καὶ (and) ἀπὸ (off) Ἰεροσολύμων (of-Hierosoluma') καὶ (and) ἀπὸ (off) τῆς (of-the-one) Ἰδουμαίας (of-an-Idoumaia) καὶ (and) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου (of-an-Iordanes) καὶ (and) περὶ (about) Τύρον (to-a-Turos) καὶ (and) Σιδῶνα, (to-a-Sidon,"πλῆθος (a-repletion) πολύ, (much," ἀκούοντες ( hearing ) ὅσα ( to-which-a-which ) ποιεῖ (it-doeth-unto) ἦλθαν (they-came) πρὸς (toward) αὐτόν. (to-it)
3:8. et ab Hierosolymis et ab Idumea et trans Iordanen et qui circa Tyrum et Sidonem multitudo magna audientes quae faciebat venerunt ad eumAnd from Jerusalem, and from Idumea and from beyond the Jordan. And they about Tyre and Sidon, a great multitude, hearing the things which he did, came to him.
8. and from Jerusalem, and from Idumaea, and beyond Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him.
3:8. and from Jerusalem, and from Idumea and across the Jordan. And those around Tyre and Sidon, upon hearing what he was doing, came to him in a great multitude.
3:8. And from Jerusalem, and from Idumaea, and [from] beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
And from Jerusalem, and from Idumaea, and [from] beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him:

8: Иерусалима, Идумеи и из-за Иордана. И [живущие] в окрестностях Тира и Сидона, услышав, что Он делал, шли к Нему в великом множестве.
3:8  καὶ ἀπὸ ἱεροσολύμων καὶ ἀπὸ τῆς ἰδουμαίας καὶ πέραν τοῦ ἰορδάνου καὶ περὶ τύρον καὶ σιδῶνα, πλῆθος πολύ, ἀκούοντες ὅσα ἐποίει ἦλθον πρὸς αὐτόν.
3:8. et ab Hierosolymis et ab Idumea et trans Iordanen et qui circa Tyrum et Sidonem multitudo magna audientes quae faciebat venerunt ad eum
And from Jerusalem, and from Idumea and from beyond the Jordan. And they about Tyre and Sidon, a great multitude, hearing the things which he did, came to him.
3:8. and from Jerusalem, and from Idumea and across the Jordan. And those around Tyre and Sidon, upon hearing what he was doing, came to him in a great multitude.
3:8. And from Jerusalem, and from Idumaea, and [from] beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
8 Ев. Марк насчитывает семь областей или мест, откуда пришли ко Христу люди. Это число, очевидно, здесь имеет символическое значение. Оно означает полноту стран или областей Палестины. Даже отдаленные Идумея и Финикия прислали своих представителей ко Христу. Но если о Галилеянах и жителях, Иудеи сказано, что они последовали за Христом (ст. VII), то об Иерусалимлянах и далее упоминаемых обитателях Палестины евангелист говорит только, что они пришли и, может быть, только смотрели на то, что будет совершать Христос.
Adam Clarke: Commentary on the Bible - 1831
3:8: Tyre - Sidon, etc. - See Mat 11:21.
When they had heard what great things he did, came unto him - So, if Christ be persecuted and abandoned by the wicked, there are a multitude of pious souls who earnestly seek and follow him. He who labors for God will always find more than he loses, in the midst of all his contradictions and persecutions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: Idumaea: Isa 34:5; Eze 35:15, Eze 36:5; Mal 1:2-4, Edom
beyond: Num 32:33-38; Jos 13:8-14
Tyre: Mar 7:24, Mar 7:31; Jos 19:28, Jos 19:29; Psa 45:12, Psa 87:4; isa 23:1-18; Ezek. 26:1-28:26
Geneva 1599
3:8 And from Jerusalem, and from Idumaea, and [from] (f) beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.
(f) Which Josephus called stony or rocky.
John Gill
3:8 And from Jerusalem,.... The metropolis of the country of Judea;
and from Idumea, or Edom, as the Syriac version reads it; a country that lay on the south of Judea, formerly inhabited by the sons of Edom, but now by Jews; or at least the inhabitants of it were proselytes to the Jewish religion. Mention is made of the plains of Idumea, along with Gazera, Azotus, and Jamnia, as in 1 Maccabees:
"Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1 Maccabees 4:15)
Pliny (t) speaks of Idumea and Judea together, as a part of Syria; and Ptolemy says (u), this country lies on the west of the river Jordan; and it is here added,
and from beyond Jordan; the country of Peraea, on the east of Jordan:
and they about Tyre and Sidon; either the inhabitants of these places, as the Syriac, Arabic, Persic, and Ethiopic versions favour, reading "a great company from Tyre and Sidon"; or those that lived near the borders, and upon the confines of these cities of Phoenicia:
a great multitude; when all met together, from these several parts; who
when they had heard what great things he did, came unto him: for his fame went through all the countries, for the miracles he wrought; which drew this vast concourse of people after him; and who, inquiring where he was, came to him at the sea of Galilee.
(t) Nat. Hist. l. 5. c. 12. (u) Geograph. l. 5. c. 16.
John Wesley
3:8 From Idumea - The natives of which had now professed the Jewish religion above a hundred and fifty years. They about Tyre and Sidon - The Israelites who lived in those coasts.
3:93:9: Եւ ասէ ցաշակերտսն իւր, զի նաւա՛կ մի պատրաստական կայցէ նմա վասն ամբոխին՝ զի մի՛ նեղեսցեն զնա։
9 Եւ նա իր աշակերտներին ասաց, որ իր համար մի նաւակ պատրաստ լինի ամբոխի պատճառով, որպէսզի իրեն չնեղեն
9 Յիսուս իր աշակերտներուն ըսաւ որ նաւակ մը պատրաստեն իրեն համար՝ ժողովուրդին բազմութեանը պատճառաւ, որպէս զի զինք չնեղեն։
Եւ ասէ ցաշակերտսն իւր զի նաւակ մի պատրաստական կայցէ նմա վասն ամբոխին, զի մի՛ նեղեսցեն զնա:

3:9: Եւ ասէ ցաշակերտսն իւր, զի նաւա՛կ մի պատրաստական կայցէ նմա վասն ամբոխին՝ զի մի՛ նեղեսցեն զնա։
9 Եւ նա իր աշակերտներին ասաց, որ իր համար մի նաւակ պատրաստ լինի ամբոխի պատճառով, որպէսզի իրեն չնեղեն
9 Յիսուս իր աշակերտներուն ըսաւ որ նաւակ մը պատրաստեն իրեն համար՝ ժողովուրդին բազմութեանը պատճառաւ, որպէս զի զինք չնեղեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: И сказал ученикам Своим, чтобы готова была для Него лодка по причине многолюдства, дабы не теснили Его.
3:9  καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῶ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν·
3:9. καὶ (And) εἶπεν (it-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) ἵνα (so) πλοιάριον (a-floatling) προσκαρτερῇ (it-might-dure-toward-unto) αὐτῷ (unto-it) διὰ (through) τὸν (to-the-one) ὄχλον (to-a-crowd) ἵνα (so) μὴ (lest) θλίβωσιν (they-might-press) αὐτόν: (to-it)
3:9. et dixit discipulis suis ut navicula sibi deserviret propter turbam ne conprimerent eumAnd he spoke to his disciples that a small ship should wait on him, because of the multitude, lest they should throng him.
9. And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him:
3:9. And he told his disciples that a small boat would be useful to him, because of the crowd, lest they press upon him.
3:9. And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.
And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him:

9: И сказал ученикам Своим, чтобы готова была для Него лодка по причине многолюдства, дабы не теснили Его.
3:9  καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῶ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν·
3:9. et dixit discipulis suis ut navicula sibi deserviret propter turbam ne conprimerent eum
And he spoke to his disciples that a small ship should wait on him, because of the multitude, lest they should throng him.
3:9. And he told his disciples that a small boat would be useful to him, because of the crowd, lest they press upon him.
3:9. And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
9-10 Здесь, очевидно, имеются в виду известные уже (I, 16-20) четыре ученика. Народ теснился ко Христу главным образом, конечно, для того, чтобы получить от Него исцеление: это можно сказать о тех галилеянах и иудеях, которые "последовали" за Христом. Другие же просто хотели своими глазами убедиться в том, что Христос действительно исцеляет больных.
Adam Clarke: Commentary on the Bible - 1831
3:9: A small ship - Πλοιαριον. The lytil boot, Old English MS. It was doubtless something of the boat kind, which probably belonged to some of the disciples. Our Lord was at this time teaching by the sea of Galilee. The word ship is utterly improper in many places of our translation, and tends to mislead the people.
Albert Barnes: Notes on the Bible - 1834
3:9: A small ship - Rather a "boat." There were properly speaking, no "ships" on the Sea of Tiberias. This was probably a small boat that belonged to the disciples, in which he could draw off from the shore, and teach the people without being pressed by them.
Lest they should throng him - They pressed upon him in great numbers. He had healed many, and those who were still diseased pressed or crowded on him, so that his labors were interrupted and embarrassed. He therefore withdrew from the multitude, and sought a situation where he might address them to greater advantage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: because: Mar 5:30; Joh 6:15
Geneva 1599
3:9 And he spake to his disciples, that a small ship should (g) wait on him because of the multitude, lest they should throng him.
(g) Should always be ready for him.
John Gill
3:9 And he spake unto his disciples,.... In an authoritative way; he ordered and commanded them,
that a small ship should wait on him: that a boat should be got ready, be near at hand, and attend him, who was on shore; that he might go into it, should there be any occasion for it; and from thence preach to the people:
because of the multitude; which came from the above parts, and all together made a very numerous body of people:
lest they should throng him; crowd, press, afflict, and distress, and make him uneasy, that he could not be able to stand conveniently, and preach to them: so that should this be the case, as it was very likely it would, having a small vessel near the shore, he could go into it, and free himself from such an inconvenience.
3:103:10: Քանզի զբազո՛ւմս բժշկեաց. մինչ գալ խռնել զնովաւ՝ զի մերձեսցին առ նա, որք ունէին ա՛խտս ինչ[610]։ [610] Ոմանք. Մինչեւ գալ՛՛։ Ոսկան. Գալ եւ խռնիլ։
10 Քանի որ շատերին բժշկեց, ուստի ամէն տեսակ հիւանդութիւններ ունեցող մարդիկ գալիս էին, խռնւում նրա շուրջը, որպէսզի դիպչեն նրան
10 Քանզի շատերը բժշկեց, այնպէս որ ցաւ ունեցողներ վրան կը դիզուէին որպէս զի իրեն դպչին։
Քանզի զբազումս բժշկեաց. մինչեւ գալ խռնել զնովաւ, զի մերձեսցին առ նա որք ունէին ախտս ինչ:

3:10: Քանզի զբազո՛ւմս բժշկեաց. մինչ գալ խռնել զնովաւ՝ զի մերձեսցին առ նա, որք ունէին ա՛խտս ինչ[610]։
[610] Ոմանք. Մինչեւ գալ՛՛։ Ոսկան. Գալ եւ խռնիլ։
10 Քանի որ շատերին բժշկեց, ուստի ամէն տեսակ հիւանդութիւններ ունեցող մարդիկ գալիս էին, խռնւում նրա շուրջը, որպէսզի դիպչեն նրան
10 Քանզի շատերը բժշկեց, այնպէս որ ցաւ ունեցողներ վրան կը դիզուէին որպէս զի իրեն դպչին։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Ибо многих Он исцелил, так что имевшие язвы бросались к Нему, чтобы коснуться Его.
3:10  πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῶ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας.
3:10. πολλοὺς ( To-much ) γὰρ (therefore) ἐθεράπευσεν, (it-ministered-of,"ὥστε (as-also) ἐπιπίπτειν (to-fall-upon) αὐτῷ (unto-it) ἵνα (so) αὐτοῦ (of-it) ἅψωνται ( they-might-have-fastened ," ὅσοι ( which-a-which ) εἶχον (they-were-holding) μάστιγας. (to-whips)
3:10. multos enim sanabat ita ut inruerent in eum ut illum tangerent quotquot habebant plagasFor he healed many, so that they pressed upon him for to touch him, as many as had evils.
10. for he had healed many; insomuch that as many as had plagues pressed upon him that they might touch him.
3:10. For he healed so many, that as many of them as had wounds would rush toward him in order to touch him.
3:10. For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues:

10: Ибо многих Он исцелил, так что имевшие язвы бросались к Нему, чтобы коснуться Его.
3:10  πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῶ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας.
3:10. multos enim sanabat ita ut inruerent in eum ut illum tangerent quotquot habebant plagas
For he healed many, so that they pressed upon him for to touch him, as many as had evils.
3:10. For he healed so many, that as many of them as had wounds would rush toward him in order to touch him.
3:10. For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
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
3:10: They pressed upon him - Rushed upon him, επιπιπτειν - through eagerness to have their spiritual and bodily maladies immediately removed.
Plagues - Rather disorders, μαϚιγας; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead.
Albert Barnes: Notes on the Bible - 1834
3:10: As many as had plagues - As many as had diseases or maladies of body or mind. The word plague, now confined to the pestilence, does not express the meaning of the original, and tends to mislead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: he had: Mat 12:15, Mat 14:14
pressed: or, rushed, touched, Mar 5:27, Mar 5:28, Mar 6:56; Mat 14:36; Act 5:15, Act 19:11, Act 19:12
as many: Mar 5:29; Gen 12:17; Num 11:33; Luk 7:2; Heb 12:6
Geneva 1599
3:10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had (h) plagues.
(h) Diseases with which God scourges men as it were with whips.
John Gill
3:10 For he had healed many,.... Of various diseases, and the fame of this brought more still to him:
insomuch that they pressed upon him; or pushed upon him, with great eagerness and violence. The Arabic version renders it, "they rushed upon him, so that they fell": they pushed on, and pressed so hard to get to him, that they fell upon one another, and on him: the Persic version renders it, "they cast themselves on him, for the sake of touching him"; which must be very troublesome indeed. Though some think the phrase signifies no more, than that they fell down before him at his feet, in a submissive and petitionary way, entreating they might have the favour
for to touch him; either any part of his body, or his garments, even the hem of them: and so the Ethiopic version translates the words; "they prayed him that they might touch him"; see Mk 6:56.
As many as had plagues; of leprosy, and other diseases, which were inflicted on them by God, as scourges and chastisements for their sins, as the word signifies, and which answers to "Negaim"; concerning which, there is a whole treatise in the Misna; and which bears that name, and particularly regards the plagues of leprosy. Some versions join this with the beginning of the next verse. The Syriac version reads thus, "who had plagues of unclean spirits"; as if these plagues were their being possessed by unclean spirits. The Persic version thus, "having plagues from unclean spirits"; as if these plagues were inflicted upon them by them, and which was sometimes the case. The Arabic version after this manner, "who had diseases and unclean spirits"; both the one and the other.
John Wesley
3:10 Plagues or scourges (so the Greek word properly means) seem to be those very painful or afflictive disorders which were frequently sent, or at least permitted of God, as a scourge or punishment of sin.
3:113:11: Եւ այսք պիղծք յորժամ տեսանէին զնա, անկանէին առաջի նորա, աղաղակէի՛ն եւ ասէին.
11 Եւ պիղծ ոգիները, երբ տեսնում էին նրան, ընկնում էին նրա առաջ, աղաղակում էին ու ասում
11 Պիղծ ոգիները երբ զինք կը տեսնէին, կ’իյնային իր առջեւ, կը կանչվռտէին ու կ’ըսէին.
Եւ այսք պիղծք յորժամ տեսանէին զնա, անկանէին առաջի նորա, աղաղակէին եւ ասէին թէ:

3:11: Եւ այսք պիղծք յորժամ տեսանէին զնա, անկանէին առաջի նորա, աղաղակէի՛ն եւ ասէին.
11 Եւ պիղծ ոգիները, երբ տեսնում էին նրան, ընկնում էին նրա առաջ, աղաղակում էին ու ասում
11 Պիղծ ոգիները երբ զինք կը տեսնէին, կ’իյնային իր առջեւ, կը կանչվռտէին ու կ’ըսէին.
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: И духи нечистые, когда видели Его, падали пред Ним и кричали: Ты Сын Божий.
3:11  καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῶ καὶ ἔκραζον λέγοντες ὅτι σὺ εἶ ὁ υἱὸς τοῦ θεοῦ.
3:11. καὶ (And) τὰ (the-ones) πνεύματα (currentings-to) τὰ (the-ones) ἀκάθαρτα , ( un-cleansable ,"ὅταν (which-also-ever) αὐτὸν (to-it) ἐθεώρουν, (they-were-surveiling-unto,"προσέπιπτον (they-were-falling-toward) αὐτῷ (unto-it) καὶ (and) ἔκραζον (they-were-clamoring-to) λέγοντα ( forthing ) ὅτι (to-which-a-one,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:11. et spiritus inmundi cum illum videbant procidebant ei et clamabant dicentesAnd the unclean spirits, when they saw him, fell down before him: and they cried, saying:
11. And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God.
3:11. And the unclean spirits, when they saw him, fell prostrate before him. And they cried out, saying,
3:11. And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God:

11: И духи нечистые, когда видели Его, падали пред Ним и кричали: Ты Сын Божий.
3:11  καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῶ καὶ ἔκραζον λέγοντες ὅτι σὺ εἶ ὁ υἱὸς τοῦ θεοῦ.
3:11. et spiritus inmundi cum illum videbant procidebant ei et clamabant dicentes
And the unclean spirits, when they saw him, fell down before him: and they cried, saying:
3:11. And the unclean spirits, when they saw him, fell prostrate before him. And they cried out, saying,
3:11. And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
11-12 Нечистые духи - т.е. люди, в которых были нечистые духи. - Сын Божий - выражение более важное (см. Мф IV, 3), чем "Святый Божий" (I, 24). Но отдавали ли эти люди себе отчет в истинном смысле этого наименования - этого не видно. Господь не отвергал этого наименования, но запрещал только бесноватым его выкрикивать (объясн. см. I, 25). Как было странно, что Христа, великого чудотворца, представители иудейства преследовали и только бесы величали!
Adam Clarke: Commentary on the Bible - 1831
3:11: Thou art the Son of God - Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephens's MSS. has, Thou art the Holy One of God. A MS. in the library of Leicester has, συ ει ὁ Θεος, υἱος, Thou art God, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.
Albert Barnes: Notes on the Bible - 1834
3:11: Unclean spirits - Persons who were possessed of evil spirits.
Thou art the Son of God - The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence, they were charged not to make him known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished in order to establish his claims to the Messiahship. He was poor and unhonored, and the claim would be treated as that of an impostor. "For the present," therefore, he did not wish that it should be proclaimed abroad that he was the Messiah. The circumstance here referred to demonstrates the existence of evil spirits. If these were merely diseased or deranged persons, then it is strange that they should be endowed with knowledge so much superior to those in health. If they were under the influence of an order of spirits superior to man - whose appropriate habitation was in another world - then it is not strange that they should know him, even in the midst of his poverty, to be the Messiah, the Son of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: unclean: Mar 1:23, Mar 1:24, Mar 5:5, Mar 5:6; Mat 8:31; Luk 4:41; Act 16:17, Act 19:13-17; Jam 2:19
the Son: Mar 1:1; Mat 4:3, Mat 4:6, Mat 8:29, Mat 14:33; Luk 8:28
Geneva 1599
3:11 And (i) unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
(i) In those whom they had entered into: or by the figure of speech called metonymy, it refers to those who were vexed with the unclean spirits.
John Gill
3:11 And unclean spirits, when they saw him,.... That is, as the Syriac and Arabic versions read, "they who had unclean spirits": or, as the Ethiopic, "they that were possessed with unclean spirits"; as soon as ever they beheld Christ, though they had never seen him before, and he was an entire stranger to them, yet
fell down before him: the unclean spirits being said to do that, which they that were possessed with them did; and which, notwithstanding their possession of them, they could not prevent, but were obliged to admit of it, as a token of their subjection to Christ:
and even the devils themselves in the men,
cried, saying, thou art the Son of God; a divine person, equal with God; and such his power over them, and his healing all manner of diseases, by a word, or touch, showed him to be.
3:123:12: թէ դո՛ւ ես Որդի Աստուծոյ։ Եւ նա՝ յո՛յժ սաստէր նոցա, զի մի՛ յայտնի առնիցեն զնա[611]։[611] Ոմանք. Որդին Աստուծոյ.. առնիցեն զնմանէ։
12 «Դու Աստծու Որդի ես»: Իսկ նա խստիւ պատուիրում էր նրանց, որ իր ինքնութիւնը չյայտնեն:
12 «Դուն ես Աստուծոյ Որդին»։ Ինք սաստիկ կը յանդիմանէր զանոնք, որ զինք չյայտնեն։
Դու ես Որդին Աստուծոյ: Եւ նա յոյժ սաստէր նոցա, զի մի՛ յայտնի առնիցեն զնա:

3:12: թէ դո՛ւ ես Որդի Աստուծոյ։ Եւ նա՝ յո՛յժ սաստէր նոցա, զի մի՛ յայտնի առնիցեն զնա[611]։
[611] Ոմանք. Որդին Աստուծոյ.. առնիցեն զնմանէ։
12 «Դու Աստծու Որդի ես»: Իսկ նա խստիւ պատուիրում էր նրանց, որ իր ինքնութիւնը չյայտնեն:
12 «Դուն ես Աստուծոյ Որդին»։ Ինք սաստիկ կը յանդիմանէր զանոնք, որ զինք չյայտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Но Он строго запрещал им, чтобы не делали Его известным.
3:12  καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν.
3:12. καὶ (And) πολλὰ ( to-much ) ἐπετίμα (it-was-upon-valuating-unto) αὐτοῖς (unto-them) ἵνα (so) μὴ (lest) αὐτὸν (to-it) φανερὸν (to-en-manifested) ποιήσωσιν. (they-might-have-done-unto)
3:12. tu es Filius Dei et vehementer comminabatur eis ne manifestarent illumThou art the Son of God. And he strictly charged them that they should not make him known.
12. And he charged them much that they should not make him known.
3:12. “You are the Son of God.” And he strongly admonished them, lest they make him known.
3:12. And he straitly charged them that they should not make him known.
And he straitly charged them that they should not make him known:

12: Но Он строго запрещал им, чтобы не делали Его известным.
3:12  καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν.
3:12. tu es Filius Dei et vehementer comminabatur eis ne manifestarent illum
Thou art the Son of God. And he strictly charged them that they should not make him known.
3:12. “You are the Son of God.” And he strongly admonished them, lest they make him known.
3:12. And he straitly charged them that they should not make him known.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Mar 1:25, Mar 1:34; Mat 12:16; Act 16:18
John Gill
3:12 And he straitly charged them,.... Or vehemently rebuked them, as the Syriac and Arabic versions render it; or threatened them much and vehemently, as the Vulgate Latin and Ethiopic. The Persic version renders it, "threatened many"; both the devils that confessed him, and the many that were healed of their diseases: he gave them a strict and severe charge,
that they should not make him known; or "his work", as the Arabic, his miracles: he sought not vain glory and popular applause, nor did he need the testimony of men or devils; and especially did not choose the latter, lest his enemies should traduce him, as having familiarity with them, as they did.
John Wesley
3:12 He charged them not to make him known - It was not the time: nor were they fit preachers.
3:133:13: Ելանէ՛ ՚ի լեառն՝ եւ կոչէ՛ առ ինքն զորս ի՛նքն կամեցաւ. եւ չոգա՛ն առ նա[612]։ [612] Ոմանք. Եւ ելանէ ՚ի լեառնն։
13 Յիսուս լեռը բարձրացաւ եւ իր մօտ կանչեց նրանց, որոնց ինքը կամեցաւ. եւ նրանք գնացին նրա մօտ
13 Յիսուս լեռը ելլելով՝ իր ուզածները իրեն կանչեց ու գացին անոր քով։
Ելանէ ի լեառնն եւ կոչէ առ ինքն զորս ինքն կամեցաւ, եւ չոգան առ նա:

3:13: Ելանէ՛ ՚ի լեառն՝ եւ կոչէ՛ առ ինքն զորս ի՛նքն կամեցաւ. եւ չոգա՛ն առ նա[612]։
[612] Ոմանք. Եւ ելանէ ՚ի լեառնն։
13 Յիսուս լեռը բարձրացաւ եւ իր մօտ կանչեց նրանց, որոնց ինքը կամեցաւ. եւ նրանք գնացին նրա մօտ
13 Յիսուս լեռը ելլելով՝ իր ուզածները իրեն կանչեց ու գացին անոր քով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Потом взошел на гору и позвал к Себе, кого Сам хотел; и пришли к Нему.
3:13  καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν.
3:13. Καὶ (And) ἀναβαίνει (it-steppeth-up) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) καὶ (and) προσκαλεῖται ( it-calleth-toward-unto ) οὓς ( to-which ) ἤθελεν (it-was-determining,"αὐτός, (it,"καὶ (and) ἀπῆλθον (they-had-came-off) πρὸς (toward) αὐτόν. (to-it)
3:13. et ascendens in montem vocavit ad se quos voluit ipse et venerunt ad eumAnd going up into a mountain, he called unto him whom he would himself: and they came to him.
13. And he goeth up into the mountain, and calleth unto him whom he himself would: and they went unto him.
3:13. And ascending onto a mountain, he called to himself those whom he willed, and they came to him.
3:13. And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.
And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him:

13: Потом взошел на гору и позвал к Себе, кого Сам хотел; и пришли к Нему.
3:13  καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν.
3:13. et ascendens in montem vocavit ad se quos voluit ipse et venerunt ad eum
And going up into a mountain, he called unto him whom he would himself: and they came to him.
3:13. And ascending onto a mountain, he called to himself those whom he willed, and they came to him.
3:13. And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 О призвании 12-ти апостолов ср. Мф Х, 2-4. - На гору. Берег моря был, так сказать, местом постоянных народных собраний. Напротив, в горах, которые находятся к северу от моря Тивериадского, можно было найти место довольно уединенное. Господь и отправляется туда, чтобы удалиться от толпы. Ученики призываются следовать за Ним, - именно только те, на кого в этом случае пал выбор Христа, а не все. Ев. Марк даже не называет приглашенных Христом "учениками": очень возможно, что в числе уже ранее призванных Христом учеников были и совершенно новые лица. - И пришли к Нему (aphlqon), т.е., пойдя за Ним, они оставили вместе с тем и свои прежние занятия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils: 16 And Simon he surnamed Peter; 17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphæus, and Thaddæus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him: and they went into a house. 20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

In these verses, we have,

I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe,

1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them.

2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own.

3. The efficacy of the call; He called them to separate themselves from the crowd, and stand by him, and they came unto him. Christ calls those who were given him (John xvii. 6); and all that the Father gave him, shall come to him, John vi. 37. Those whom it was his will to call, he made willing to come; his people shall be willing in the day of his power. Perhaps they came to him readily enough, because they were in expectation of reigning with him in temporal pomp and power; but when afterward they were undeceived in that matter, yet they had such a prospect given them of better things, that they would not say they were deceived in their Master, nor repented their leaving all to be with him.

4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him.

5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare--He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world.

6. Their number and names; He ordained twelve, according to the number of the twelve tribes of Israel. They are here named not just in the same order as they were in Matthew, nor by couples, as they were there; but as there, so here, Peter is put first and Judas last. Here Matthew is put before Thomas, probably being called in that order; but in that catalogue which Matthew himself drew up, he puts himself after Thomas; so far was he from insisting upon the precedency of his consecration. But that which Mark only takes notice of in this list of the apostles, is, that Christ called James and John Boanerges, which is, The sons of thunder; perhaps they were remarkable for a loud commanding voice, they were thundering preachers; or, rather, it denotes the zeal and fervency of their spirits, which would make them active for God above their brethren. These two (saith Dr. Hammond) were to be special eminent ministers of the gospel, which is called a voice shaking the earth, Heb. xii. 26. Yet John, one of those sons of thunder, was full of love and tenderness, as appears by his epistles, and was the beloved disciple.

7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy.

II. The continual crowds that attended Christ's motions (v. 20); The multitude cometh together again, unsent for, and unseasonably pressing upon him, some with one errand and some with another; so that he and his disciples could not get time so much as to eat bread, much less for a set and full meal. Yet he did not shut his doors against the petitioners, but bade them welcome, and gave to each of them an answer of peace. Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal's meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Luke xvi. 16. This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot.

III. The care of his relations concerning him (v. 21); When his friends in Capernaum heard how he was followed, and what pains he took, they went out, to lay hold on him, and fetch him home, for they said, He is beside himself. 1. Some understand it of an absurd preposterous care, which had more in it of reproach to him than of respect; and so we must take it as we read it, He is beside himself; either they suspected it themselves, or it was suggested to them, and they gave credit to the suggestion, that he was gone distracted, and therefore his friends ought to bind him, and put him in a dark room, to bring him to his right mind again. His kindred, many of them, had mean thoughts of him (John vii. 5), and were willing to hearken to this ill construction which some put upon his great zeal, and to conclude him crazed in his intellects, and under that pretence to take him off from his work. The prophets were called mad fellows, 2 Kings ix. 11. 2. Others understand it of a well-meaning care; and then they read exeste--"He fainteth, he has no time to eat bread, and therefore his strength will fail him; he will be stifled with the crowd of people, and will have his spirits quite exhausted with constant speaking, and the virtue that goes out of him in his miracles; and therefore let us use a friendly violence with him, and get him a little breathing-time." In his preaching-work, as well as his suffering-work, he was attacked with, Master, spare thyself. Note, They who go on with vigour and zeal in the work of God, must expect to meet with hindrances, both from the groundless disaffection of their enemies, and the mistaken affections of their friends, and they have need to stand upon their guard against both.
Albert Barnes: Notes on the Bible - 1834
3:13: For an account of the appointment of the apostles, see the notes at Mat 10:1-4.
And calleth unto him whom he would - Those whom he chose; whom he was about to appoint to the apostleship. See the notes at Joh 15:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Mat 10:1-4; Luk 6:12-16
John Gill
3:13 And he goeth up into a mountain,.... Near Capernaum, being solitary, and a place of recess and retirement, "to pray", as Luke says, Lk 6:12, who adds, "and continued all night in prayer to God", notwithstanding the great fatigue of the day past. His prayer, as is very probable, was chiefly concerning the great and important work, which was upon his mind, and he was about to do; the making and constituting twelve of his disciples, as his apostles, to preach in his name, and work miracles:
and calleth unto him whom he would; that is, "when it was day", as the above evangelist observes; when he called his disciples, such as had been for some time followers of him, as many of them as he thought fit: for it seems by the same evangelist, that others were called to him besides the twelve; and out of them he chose them: the phrase "whom he would", is in the Arabic version rendered, "whom he loved"; and it is a common observation of expositors, that the choice and call of the apostles to office, were not according to their will, works and merits, but according to the sovereign will and grace of Christ, who chose them, and not they him: but to me there seems no foundation for such a remark here, though it is a truth; because this regards not the call of the twelve only, and much less of them to office, but a call of many of the followers of Christ to come to him on the mountain:
and they came unto him; as many as he called out of the multitude; and from among these he made the following choice.
John Wesley
3:13 He calleth whom he would - With regard to the eternal states of men, God always acts as just and merciful. But with regard to numberless other things, he seems to us to act as a mere sovereign. Lk 6:12
3:143:14: Եւ արա՛ր երկոտասանս՝ զի իցեն զնովաւ, եւ զի առաքեսցէ՛ զնոսա քարոզել.
14 Նա նշանակեց Տասներկուսին, որ իր շուրջը լինեն, եւ նրանց քարոզելու ուղարկի
14 Տասներկու հոգի ընտրեց, որպէս զի իրեն հետ ըլլան, որպէս զի զանոնք ղրկէ քարոզելու։
Եւ արար երկոտասանս զի իցեն զնովաւ, եւ զի առաքեսցէ զնոսա քարոզել:

3:14: Եւ արա՛ր երկոտասանս՝ զի իցեն զնովաւ, եւ զի առաքեսցէ՛ զնոսա քարոզել.
14 Նա նշանակեց Տասներկուսին, որ իր շուրջը լինեն, եւ նրանց քարոզելու ուղարկի
14 Տասներկու հոգի ընտրեց, որպէս զի իրեն հետ ըլլան, որպէս զի զանոնք ղրկէ քարոզելու։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: И поставил [из них] двенадцать, чтобы с Ним были и чтобы посылать их на проповедь,
3:14  καὶ ἐποίησεν δώδεκα, [οὓς καὶ ἀποστόλους ὠνόμασεν,] ἵνα ὦσιν μετ᾽ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν
3:14. καὶ (And) ἐποίησεν (it-did-unto) δώδεκα, (to-two-ten) οὓς ( to-which ) καὶ (and) ἀποστόλους (to-setees-off) ὠνόμασεν, (it-named-to) ἵνα (so) ὦσιν (they-might-be) μετ' (with) αὐτοῦ (of-it) καὶ (and) ἵνα (so) ἀποστέλλῃ (it-might-set-off) αὐτοὺς (to-them) κηρύσσειν (to-herald,"
3:14. et fecit ut essent duodecim cum illo et ut mitteret eos praedicareAnd he made that twelve should be with him, and that he might send them to preach.
14. And he appointed twelve, that they might be with him, and that he might send them forth to preach,
3:14. And he acted so that the twelve would be with him, and so that he might send them out to preach.
3:14. And he ordained twelve, that they should be with him, and that he might send them forth to preach,
And he ordained twelve, that they should be with him, and that he might send them forth to preach:

14: И поставил [из них] двенадцать, чтобы с Ним были и чтобы посылать их на проповедь,
3:14  καὶ ἐποίησεν δώδεκα, [οὓς καὶ ἀποστόλους ὠνόμασεν,] ἵνα ὦσιν μετ᾽ αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν
3:14. et fecit ut essent duodecim cum illo et ut mitteret eos praedicare
And he made that twelve should be with him, and that he might send them to preach.
3:14. And he acted so that the twelve would be with him, and so that he might send them out to preach.
3:14. And he ordained twelve, that they should be with him, and that he might send them forth to preach,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 И поставил - epoihsen. В таком смысле глагол poiew - употреблен в 1 Цар XII, 6 - т.е. избрал двенадцать (без дополнения "апостолов", как это делает, напр., ев. Матфей в X, 2). - Чтобы с Ним были. Это первая цель избрания: апостолы должны быть постоянно со Христом, чтобы подготовляться к своему служению. - И чтобы посылать их... Это вторая цель призвания апостолов. Под проповедью здесь ев. Марк, конечно, разумеет возвещение о наступлении Царства Божия, что служило предметом проповеди и Самого Христа.
Adam Clarke: Commentary on the Bible - 1831
3:14: He ordained twelve - Εποιησε, he made twelve. Here is nothing of what we call ordaining. Christ simply appointed them to be with him; and that he might send them occasionally to preach, etc.
To preach - The Codex Bezae, Saxon, and all the Itala, except one, add το ευαγγελιον, the Gospel.
Albert Barnes: Notes on the Bible - 1834
3:14
He ordained twelve - The word rendered "ordained" here does not express our notion of ordination to the ministry. It means, literally, "he made" - that is, he "appointed" twelve to be with him.
Twelve - The reason why "twelve" were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that "twelve" was the number of the twelve tribes of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: he ordained: Joh 15:16; Act 1:24, Act 1:25; Gal 1:1, Gal 1:15-20
and: Luk 9:1-6, Luk 10:1-11, Luk 24:47; Act 1:8
Geneva 1599
3:14 (3) And he (k) ordained twelve, that they should be with him, and that he might send them forth to preach,
(3) The twelve apostles are set apart to be trained for the office of the apostleship.
(k) Chose and appointed twelve to be familiar and well acquainted with him.
John Gill
3:14 And he ordained twelve,.... Or made, constituted, and appointed twelve men, out of those he called to him. The Arabic version adds, "and called them apostles"; which seems to be taken out of Lk 6:13.
That they should be with him; constantly, in private and in public; be taken into his family, and reckoned such; be his familiars, and privy to all his affairs; hear all his discourses, and see his miracles; that so they might be trained up and fitted for the great work he designed them for:
and that he might send them forth to preach; the Gospel in Judea first, and then in all the world: for he did not at this time send them to preach, only chose; called, and appointed them; and after they had been with him some time, and were better qualified for such service, he sent them forth, as in Mt 10:1, for this constitution of them was before that mission, and was in order to it.
John Wesley
3:14 Mt 10:2; Lk 6:13; Acts 1:13.
3:153:15: եւ ունել իշխանութիւն բժշկելոյ զցաւս՝ եւ հանելոյ զդեւս։
15 ու նրանք իշխանութիւն ունենան ցաւեր բուժելու եւ դեւեր հանելու
15 Ու իշխանութիւն տուաւ ցաւերը բժշկելու եւ դեւերը հանելու։
եւ ունել իշխանութիւն բժշկելոյ զցաւս եւ հանելոյ զդեւս:

3:15: եւ ունել իշխանութիւն բժշկելոյ զցաւս՝ եւ հանելոյ զդեւս։
15 ու նրանք իշխանութիւն ունենան ցաւեր բուժելու եւ դեւեր հանելու
15 Ու իշխանութիւն տուաւ ցաւերը բժշկելու եւ դեւերը հանելու։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: и чтобы они имели власть исцелять от болезней и изгонять бесов;
3:15  καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια·
3:15. καὶ (and) ἔχειν (to-hold) ἐξουσίαν (to-a-being-out-unto) ἐκβάλλειν (to-cast-out) τὰ (to-the-ones) δαιμόνια: (to-daimonlets)
3:15. et dedit illis potestatem curandi infirmitates et eiciendi daemoniaAnd he gave them power to heal sicknesses, and to cast out devils.
15. and to have authority to cast out devils:
3:15. And he gave them authority to cure infirmities, and to cast out demons:
3:15. And to have power to heal sicknesses, and to cast out devils:
And to have power to heal sicknesses, and to cast out devils:

15: и чтобы они имели власть исцелять от болезней и изгонять бесов;
3:15  καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια·
3:15. et dedit illis potestatem curandi infirmitates et eiciendi daemonia
And he gave them power to heal sicknesses, and to cast out devils.
3:15. And he gave them authority to cure infirmities, and to cast out demons:
3:15. And to have power to heal sicknesses, and to cast out devils:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 И исцелять от болезней. Этого выражения не имеется в Синайском и Ватиканском кодексах, почему Тишендорф и другие новейшие критики опускают его. Но оно есть в сирских, александрийском и западных, латинских кодексах (ср. Мф Х, 1).
Adam Clarke: Commentary on the Bible - 1831
3:15: To have power to heal - and to cast out devils - The business of a minister of Christ is,
1st. To preach the Gospel.
2dly. To be the physician of souls. And,
3dly. To wage war with the devil, and destroy his kingdom.
John Gill
3:15 And to have power to heal sicknesses,.... All manner of corporeal diseases that attend men and women:
and to cast out devils; from such who were possessed with them: that is, he chose and appointed them to be his apostles, with a view of conferring such powers upon them hereafter; for as yet, they were not vested with them, nor sent out to exercise them; no, not till near twelve months after.
3:163:16: Եւ ե՛դ անուն Սիմովնի՝ Պե՛տրոս.
16 Եւ Սիմոնի անունը Պետրոս դրեց
16 Սիմոնին անունը Պետրոս դրաւ.
Եւ եդ անուն Սիմովնի` Պետրոս:

3:16: Եւ ե՛դ անուն Սիմովնի՝ Պե՛տրոս.
16 Եւ Սիմոնի անունը Պետրոս դրեց
16 Սիմոնին անունը Պետրոս դրաւ.
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3:1616: [поставил] Симона, нарекши ему имя Петр,
3:16  [καὶ ἐποίησεν τοὺς δώδεκα,] καὶ ἐπέθηκεν ὄνομα τῶ σίμωνι πέτρον,
3:16. καὶ (And) ἐποίησεν (it-did-unto) τοὺς (to-the-ones) δώδεκα (to-two-ten) (καὶ "(and) ἐπέθηκεν (it-placed-upon) ὄνομα (to-a-name) τῷ (unto-the-one) Σίμωνι) (unto-a-Simon)"Πέτρον, (to-a-Petros)
3:16. et inposuit Simoni nomen PetrusAnd to Simon he gave the name Peter:
16. and Simon he surnamed Peter;
3:16. and he imposed on Simon the name Peter;
3:16. And Simon he surnamed Peter;
And Simon he surnamed Peter:

16: [поставил] Симона, нарекши ему имя Петр,
3:16  [καὶ ἐποίησεν τοὺς δώδεκα,] καὶ ἐπέθηκεν ὄνομα τῶ σίμωνι πέτρον,
3:16. et inposuit Simoni nomen Petrus
And to Simon he gave the name Peter:
3:16. and he imposed on Simon the name Peter;
3:16. And Simon he surnamed Peter;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Согласно с древнейшими кодексами Тишендорф начинает этот стих так "и поставил двенадцать" (kai epoihsen touV dwdeka). - Поставил Симона, нарекши ему имя Петр. Правильнее по Тишендорфу: и нарек имя Симону Петр. Такое прибавление к имени Симона сделано было еще при первом его призвании к последованию за Христом (см. Ин I, 42). Ев. Марк, однако, нашел нужным только здесь упомянуть об этом, подобно тому, как ев. Матфей нашел нужным сказать о том же при описании другого позднейшего события (ср. Мф XVI. 18). Петр не есть имя собственное, а прозвище - "скала", так что апостол носил вместе то и другое имя.
Adam Clarke: Commentary on the Bible - 1831
3:16: Simon, etc. - See on Mat 10:2 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: Simon: Mar 1:16; Mat 16:16-18; Joh 1:42; Co1 1:12, Co1 3:22, Co1 9:5; Gal 2:7-9, Cephas, Pe2 1:1
John Gill
3:16 And Simon he surnamed Peter. Or Cephas, which signifies a rock, or stone, because of his courage and constancy, his strength and fortitude, steadiness and firmness of mind: this name was imposed upon him, not at the time of his mission as an apostle; nor when he made that noble confession of his faith in Christ, as the Son of the living God, at which time this name was taken notice of; but when Christ first called him to be his disciple and apostle; see Jn 1:42.
John Wesley
3:16 He surnamed them sons of thunder - Both with respect to the warmth and impetuosity of their spirit, their fervent manner of preaching, and the power of their word.
3:173:17: եւ Յակովբո՛ւ Զեբեդեայ՝ եւ Յովհաննո՛ւ եղբօրն Յակովբայ՝ ե՛դ նոցա անուանս Բաներեգէ՛ս, որ է՝ Որդի՛ք որոտման[613], [613] Ոմանք. Բաներգէս։
17 եւ Զեբեդէոսի որդու՝ Յակոբոսի ու նրա եղբօր՝ Յովհաննէսի անունները դրեց Բաներեգէս, որ նշանակում է՝ Որոտման որդիներ
17 Եւ Զեբեդեան Յակոբոսին ու Յակոբոսին եղբօրը Յովհաննէսին անունները Բաներեգէս դրաւ, որ ըսել է՝ «Որդի որոտման».
եւ Յակովբու Զեբեդեայ եւ Յովհաննու եղբօրն Յակովբայ` եդ նոցա անուանս Բաներեգէս, որ է Որդիք որոտման:

3:17: եւ Յակովբո՛ւ Զեբեդեայ՝ եւ Յովհաննո՛ւ եղբօրն Յակովբայ՝ ե՛դ նոցա անուանս Բաներեգէ՛ս, որ է՝ Որդի՛ք որոտման[613],
[613] Ոմանք. Բաներգէս։
17 եւ Զեբեդէոսի որդու՝ Յակոբոսի ու նրա եղբօր՝ Յովհաննէսի անունները դրեց Բաներեգէս, որ նշանակում է՝ Որոտման որդիներ
17 Եւ Զեբեդեան Յակոբոսին ու Յակոբոսին եղբօրը Յովհաննէսին անունները Բաներեգէս դրաւ, որ ըսել է՝ «Որդի որոտման».
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Иакова Зеведеева и Иоанна, брата Иакова, нарекши им имена Воанергес, то есть 'сыны громовы',
3:17  καὶ ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν τοῦ ἰακώβου, καὶ ἐπέθηκεν αὐτοῖς ὀνόμα[τα] βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς·
3:17. καὶ (and) Ἰάκωβον (to-an-Iakobos) τὸν (to-the-one) τοῦ (of-the-one) Ζεβεδαίου (of-a-Zebedaios) καὶ (and) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) ἀδελφὸν (to-brethrened) τοῦ (of-the-one) Ἰακώβου (of-an-Iakobos) (καὶ "(and) ἐπέθηκεν (it-placed-upon) αὐτοῖς (unto-them) ὄνομα (to-a-name) Βοανηργές, (to-a-Boanerges) ὅ (which) ἐστιν (it-be) Υἱοὶ (sons) Βροντῆς), (of-a-thunder);"
3:17. et Iacobum Zebedaei et Iohannem fratrem Iacobi et inposuit eis nomina Boanerges quod est Filii tonitruiAnd James the son of Zebedee, and John the brother of James; and he named them Boanerges, which is, The sons of thunder.
17. and James the of Zebedee, and John the brother of James; and them he surnamed Boanerges, which is, Sons of thunder:
3:17. and also he imposed on James of Zebedee, and John the brother of James, the name ‘Boanerges,’ that is, ‘Sons of Thunder;’
3:17. And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:

17: Иакова Зеведеева и Иоанна, брата Иакова, нарекши им имена Воанергес, то есть 'сыны громовы',
3:17  καὶ ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν τοῦ ἰακώβου, καὶ ἐπέθηκεν αὐτοῖς ὀνόμα[τα] βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς·
3:17. et Iacobum Zebedaei et Iohannem fratrem Iacobi et inposuit eis nomina Boanerges quod est Filii tonitrui
And James the son of Zebedee, and John the brother of James; and he named them Boanerges, which is, The sons of thunder.
3:17. and also he imposed on James of Zebedee, and John the brother of James, the name ‘Boanerges,’ that is, ‘Sons of Thunder;’
3:17. And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Ни ев. Матфей, ни ев. Лука не отделяют Андрея от его брата, Симона, вероятно, имея при этом в виду, что оба брата были призваны к последованию за Христом в одно время. Но Марк на втором и третьем месте ставит сынов Зеведеевых, очевидно, в силу их признанного значения в кругу апостолов (Петра, как "уста апостолов", всегда выступавшего от лица всех апостолов, Марк ставит, подобно ев. Матфею, на первом месте). - Воанергес, то есть сыны громовы. Слово "Воанергес" происходит, очевидно, из двух слов: "воан" - слово арамейское, соответствующее еврейскому "веней" (беним) "сыновья", и глагола "рагаш". Последний глагол в библейском еврейском языке не имеет значения "греметь", но мог иметь такое значение в простонародном еврейском языке во времена Христа. По крайней мере, в арабском языке есть глагол, близкий к этому - именно "раджас", означающий "греметь грому". Почему так называл Господь Иакова и Иоанна - ев. Марк не говорит, так что приходится в этом случае обращаться за разъяснением к Евангелию Луки. У последнего сообщается об одном случае, когда оба брата выказали очень большую стремительность и гневную вспыльчивость, которые и могли послужить поводом к тому, чтобы дать им такое прозвище - "сыны грома" (Лк IX, 54). Некоторые толкователи видели в этом прозвании намек на то могущественное впечатление, какое оказывали на слушателей своею проповедью оба брата (Зигабен). Ориген называл Иоанна Богослова "мысленным громом".
Adam Clarke: Commentary on the Bible - 1831
3:17: Sons of thunder - A Hebraism for thunderers; probably so named because of their zeal and power in preaching the Gospel.
The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. בני רעם beney raam, which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or בני רעש beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerome, on Daniel 1, gives בני רעם (which he writes Benereem, softening the sound of the ע ain) as the more likely reading, and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think that the reason why our Lord gave this appellative to the sons of Zebedee was, their desire to bring fire down from heaven, i.e. a storm of thunder and lightning, to overturn and consume a certain Samaritan village, the inhabitants of which would not receive their Master. See the account in Luk 9:53, Luk 9:54 (note). It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbins. See several instances in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
3:17
Boanerges - This word is made up of two Hebrew words signifying "sons of thunder," meaning that they, on some accounts, "resembled" thunder. See the notes at Mat 1:1. It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven and consume a certain village of the Samaritans, Luk 9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful in their genius and eloquence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: James: Mar 1:19, Mar 1:20, Mar 5:37, Mar 9:2, Mar 10:35, Mar 14:33; Joh 21:2, Joh 21:20-25; Act 12:1
he surnamed: Isa 58:1; Jer 23:29; Heb 4:12; Rev 10:11
John Gill
3:17 And James the son of Zebedee, and John the brother of James,.... These are mentioned next, as being first called after Peter and Andrew:
and he surnamed them Boanerges, which is, the sons of thunder: either because of their loud and sonorous voice; or their warm zeal for Christ, and fervency in their ministry: or for their courage in opposing the enemies of Christ, and the power that went along with their words; which either put to confusion and silence, or issued in conviction and conversion. The Syriac version reads, "Benai Regesh", and the Persic, "Beni Reg'sch". The Jews, as our learned countryman Mr. Broughton has observed (w), sometimes pronounce "Scheva" by on, as Noabyim", for "Nebyim"; so here, "Boanerges" for Benereges", or "Benerges". There is a city which was in the tribe of Dan, mentioned in Josh 19:45, which is called "Bene-berak, the sons of lightning"; and is spoken of in the Jewish (x) writings, as a place where several of the Rabbins met, and conversed together: the reason of this name may be inquired after.
(w) Broughton's Requ. of Consent, in his Works, p. 620. (x) Haggada Shel Pesach. p. 6. Ed. Rittangel. & in Seder Tephillot, Ed. Basil, fol. 243. 1. Juchasin, fol. 36. 1.
3:183:18: եւ զԱնդրէ՛աս, եւ զՓիլի՛պպոս, եւ զԲարթողովմէ՛ոս, եւ զՄատթէ՛ոս զմաքսաւորն, եւ զԹո՛վմաս, եւ զՅակո՛վբոս Ալփեայ, եւ զԹադէ՛ոս, եւ զՍի՛մովն Կաննանացի[614]. [614] Ոմանք. Զբարթողիմէոս. եւ ոմանք. զԲարթաղովմէոս... եւ զԹադդէոս. եւ զՍիմոն Կանանացի։
18 Նաեւ՝ Անդրէասին եւ Փիլիպպոսին եւ Բարթողոմէոսին եւ մաքսաւոր Մատթէոսին եւ Թովմասին եւ Ալփէոսի որդի Յակոբոսին եւ Թադէոսին եւ Սիմոն Կանանացուն[7][7] 7. Կանանացի արամերէն նշանակում է նախանձայոյզ: Այսպէս էին կոչւում հրէական կրօնա-քաղաքական մի կուսակցութեան անդամները, որոնք պայքարում էին հռոմէացիների դէմ:
18 Անդրէասն ու Փիլիպպոսը, Բարթողիմէոսն ու Մատթէոսը, Թովմասն ու Ալփէոսեան Յակոբոսը, Թադէոսն ու Սիմոն Կանանացին
եւ զԱնդրէաս, եւ զՓիլիպպոս, եւ զԲարթողոմէոս, եւ զՄատթէոս զմաքսաւորն, եւ զԹովմաս, եւ զՅակովբոս Ալփեայ, եւ զԹադէոս, եւ զՍիմովն Կանանացի:

3:18: եւ զԱնդրէ՛աս, եւ զՓիլի՛պպոս, եւ զԲարթողովմէ՛ոս, եւ զՄատթէ՛ոս զմաքսաւորն, եւ զԹո՛վմաս, եւ զՅակո՛վբոս Ալփեայ, եւ զԹադէ՛ոս, եւ զՍի՛մովն Կաննանացի[614].
[614] Ոմանք. Զբարթողիմէոս. եւ ոմանք. զԲարթաղովմէոս... եւ զԹադդէոս. եւ զՍիմոն Կանանացի։
18 Նաեւ՝ Անդրէասին եւ Փիլիպպոսին եւ Բարթողոմէոսին եւ մաքսաւոր Մատթէոսին եւ Թովմասին եւ Ալփէոսի որդի Յակոբոսին եւ Թադէոսին եւ Սիմոն Կանանացուն[7]
[7] 7. Կանանացի արամերէն նշանակում է նախանձայոյզ: Այսպէս էին կոչւում հրէական կրօնա-քաղաքական մի կուսակցութեան անդամները, որոնք պայքարում էին հռոմէացիների դէմ:
18 Անդրէասն ու Փիլիպպոսը, Բարթողիմէոսն ու Մատթէոսը, Թովմասն ու Ալփէոսեան Յակոբոսը, Թադէոսն ու Սիմոն Կանանացին
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Андрея, Филиппа, Варфоломея, Матфея, Фому, Иакова Алфеева, Фаддея, Симона Кананита
3:18  καὶ ἀνδρέαν καὶ φίλιππον καὶ βαρθολομαῖον καὶ μαθθαῖον καὶ θωμᾶν καὶ ἰάκωβον τὸν τοῦ ἁλφαίου καὶ θαδδαῖον καὶ σίμωνα τὸν καναναῖον
3:18. καὶ (and) Ἀνδρέαν (to-an-Andreas) καὶ (and) Φίλιππον (to-a-Filippos) καὶ (and) Βαρθολομαῖον (to-a-Bartholomaios) καὶ (and) Μαθθαῖον (to-a-Maththaios) καὶ (and) Θωμᾶν (to-a-Thomas) καὶ (and) Ἰάκωβον (to-an-Iakobos) τὸν (to-the-one) τοῦ (of-the-one) Ἁλφαίου (of-an-Alfaios) καὶ (and) Θαδδαῖον (to-a-Thaddaios) καὶ (and) Σίμωνα (to-a-Simon) τὸν (to-the-one) Καναναῖον (to-Kanan-belonged)
3:18. et Andream et Philippum et Bartholomeum et Mattheum et Thomam et Iacobum Alphei et Thaddeum et Simonem CananeumAnd Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alpheus, and Thaddeus and Simon the Cananean:
18. and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the of Alphaeus, and Thaddaeus, and Simon the Cananaean,
3:18. and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alphaeus, and Thaddeus, and Simon the Canaanite,
3:18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite:

18: Андрея, Филиппа, Варфоломея, Матфея, Фому, Иакова Алфеева, Фаддея, Симона Кананита
3:18  καὶ ἀνδρέαν καὶ φίλιππον καὶ βαρθολομαῖον καὶ μαθθαῖον καὶ θωμᾶν καὶ ἰάκωβον τὸν τοῦ ἁλφαίου καὶ θαδδαῖον καὶ σίμωνα τὸν καναναῖον
3:18. et Andream et Philippum et Bartholomeum et Mattheum et Thomam et Iacobum Alphei et Thaddeum et Simonem Cananeum
And Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alpheus, and Thaddeus and Simon the Cananean:
3:18. and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alphaeus, and Thaddeus, and Simon the Canaanite,
3:18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19 Объяснение имен апостолов см. в Ев. Мф X, 2-4. Выделив двенадцать, Христос этим самым положил основание Церкви, как общества видимого и имеющего свою иерархию.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Andrew: Joh 1:40, Joh 6:8, Joh 12:21, Joh 12:22; Act 1:13
Philip: Joh 1:43-45, Joh 6:5-7, Joh 14:8, Joh 14:9
Bartholomew: Mat 10:3; Luk 6:14; Act 1:13
Matthew: Mar 2:14; Mat 9:9; Luk 5:27-29, Levi, Luk 6:15
Thomas: Joh 11:16, Joh 20:24-29, Joh 21:2; Act 1:13
James: Mar 6:3; Mat 10:3, Mat 13:55; Luk 6:15; Act 15:13, Act 21:18; Co1 9:5, Co1 15:7; Gal 1:19; Gal 2:9; Jam 1:1
Alphaeus: Mar 2:14
Thaddaeus: Mat 10:3; Luk 6:16; Joh 14:22; Act 1:13, Judas the brother of James, Jde 1:1
Simon: Mat 10:4; Luk 6:15; Act 1:13, Simon Zelotes
Canaanite: Κανανιτης [Strong's G2581], so called, not from being a native of Canaan, Χανααν [Strong's G5477], which would have been Χαναναος, but from the Hebrew Kana, to be zealous, whence he is called in Greek Ζηλωτης [Strong's G2208], Zelotes, or the Zealot, from ζηλοω [Strong's G2206], to be zealous.
Geneva 1599
3:18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and (l) Thaddaeus, and Simon the Canaanite,
(l) Whom Luke also calls Judas: and to make a distinction the other Judas is called Iscariot.
John Gill
3:18 And Andrew,.... The brother of Peter;
and Philip, who was of Bethsaida;
and Bartholomew, whom Dr. Lightfoot thinks is the same with Nathaniel: the name may be the same with , "Bar Talmion", with the Jews (y); See Gill on Mt 10:3. See Gill on Jn 1:41.
and Matthew, the publican, who was called Levi;
and Thomas, who was called Didymus, from his being a twin;
and James, the son of Alphaeus, to distinguish him from the other James, the son of Zebedee, and who is sometimes called "the less";
and Thaddaeus, whose name was also Lebbaeus, and likewise Jude, the author of the Epistle that bears that name;
and Simon the Canaanite, or Zelotes; of these men, and their several names; see Gill on Mt 10:2. See Gill on Mt 10:3. See Gill on Mt 10:4.
(y) Vajikra Rabba, sect. 6. fol. 151. 1.
3:193:19: եւ զՅո՛ւդա Սկարիովտացի, որ եւ մատնեա՛ցն զնա։ գգ
19 եւ Յուդա Իսկարիովտացուն, որը եւ նրան մատնեց:
19 Եւ Յուդա Իսկարիովտացին, որ յետոյ մատնեց զանիկա։
եւ զՅուդա Իսկարիովտացի, որ եւ մատնեացն զնա:

3:19: եւ զՅո՛ւդա Սկարիովտացի, որ եւ մատնեա՛ցն զնա։ գգ
19 եւ Յուդա Իսկարիովտացուն, որը եւ նրան մատնեց:
19 Եւ Յուդա Իսկարիովտացին, որ յետոյ մատնեց զանիկա։
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3:1919: и Иуду Искариотского, который и предал Его.
3:19  καὶ ἰούδαν ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν.
3:19. καὶ (and) Ἰούδαν (to-an-Ioudas) Ἰσκαριώθ, (of-an-Iskarioth) ὃς (which) καὶ (and) παρέδωκεν (it-gave-beside) αὐτόν. (to-it)
3:19. et Iudam Scarioth qui et tradidit illumAnd Judas Iscariot, who also betrayed him.
19. and Judas Iscariot, which also betrayed him. And he cometh into a house.
3:19. and Judas Iscariot, who also betrayed him.
3:19. And Judas Iscariot, which also betrayed him: and they went into an house.
And Judas Iscariot, which also betrayed him: and they went into an house:

19: и Иуду Искариотского, который и предал Его.
3:19  καὶ ἰούδαν ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν.
3:19. et Iudam Scarioth qui et tradidit illum
And Judas Iscariot, who also betrayed him.
3:19. and Judas Iscariot, who also betrayed him.
3:19. And Judas Iscariot, which also betrayed him: and they went into an house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:19: Into a house - As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned Mar 2:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: Judas: Mat 26:14-16, Mat 26:47, Mat 27:3-5; Joh 6:64, Joh 6:71, Joh 12:4-6, Joh 13:2, Joh 13:26-30; Act 1:16-25
into an house: or, home
Geneva 1599
3:19 And Judas Iscariot, which also betrayed him: and they went into an (m) house.
(m) The disciples whom Christ had taken as part of his company and to live with him come home to his house, to be with him from this point on.
John Gill
3:19 And Judas Iscariot,.... So called to distinguish him from the other Judas; and is mentioned last for the following reason:
which also betrayed him; and which action of his will ever render his name infamous among men. This man, with the rest, our Lord chose to be an apostle of his, though he knew he would betray him; in order to fulfil the purposes of God, the prophecies of the Old Testament, and bring on the work of man's redemption he came into the world to perform.
And they went into an house at Capernaum; the house of Simon and Andrew, where Jesus used to be when there: they went home with him from the mountain; and from that time became his domestics, and were looked upon by him as his family, and were admitted to the greatest nearness and intimacy with him.
3:203:20: Գա՛ն ՚ի տուն, եւ գա՛յ միւսանգամ ընդ նոսա ժողովուրդն. մինչ զի եւ հա՛ց եւս՝ ո՛չ ժամանել ուտել նոցա[615]։ [615] Ոմանք. Ընդ նմա ժողովուրդն, մինչեւ հաց եւս։ Ուր Ոսկան. Մինչ զի զհաց եւս։
20 Նրանք տուն վերադարձան. եւ ժողովուրդը նորից եկաւ նրանց հետ, այնպէս որ նրանք հաց ուտելու անգամ ժամանակ չունեցան
20 Տուն մը գացին։ Նորէն ժողովուրդը ժողվուեցաւ, այնպէս որ հաց ուտելու ալ ժամանակ չկրցան գտնել։
Գան ի տուն, եւ գայ միւսանգամ ընդ նոսա ժողովուրդն. մինչ զի եւ հաց եւս ոչ ժամանել ուտել նոցա:

3:20: Գա՛ն ՚ի տուն, եւ գա՛յ միւսանգամ ընդ նոսա ժողովուրդն. մինչ զի եւ հա՛ց եւս՝ ո՛չ ժամանել ուտել նոցա[615]։
[615] Ոմանք. Ընդ նմա ժողովուրդն, մինչեւ հաց եւս։ Ուր Ոսկան. Մինչ զի զհաց եւս։
20 Նրանք տուն վերադարձան. եւ ժողովուրդը նորից եկաւ նրանց հետ, այնպէս որ նրանք հաց ուտելու անգամ ժամանակ չունեցան
20 Տուն մը գացին։ Նորէն ժողովուրդը ժողվուեցաւ, այնպէս որ հաց ուտելու ալ ժամանակ չկրցան գտնել։
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3:2020: Приходят в дом; и опять сходится народ, так что им невозможно было и хлеба есть.
3:20  καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν.
3:20. Καὶ (And) ἔρχεται ( it-cometh ) εἰς (into) οἶκον: (to-a-house) καὶ (and) συνέρχεται ( it-cometh-together ) πάλιν (unto-furthered,"[ὁ] "[the-one]"ὄχλος, (a-crowd,"ὥστε (as-also) μὴ (lest) δύνασθαι ( to-able ) αὐτοὺς (to-them) μηδὲ (lest-moreover) ἄρτον (to-a-loaf) φαγεῖν. (to-have-had-devoured)
3:20. et veniunt ad domum et convenit iterum turba ita ut non possent neque panem manducareAnd they come to a house, and the multitude cometh together again, so that they could not so much as eat bread.
20. And the multitude cometh together again, so that they could not so much as eat bread.
3:20. And they went to a house, and the crowd gathered together again, so much so that they were not even able to eat bread.
3:20. And the multitude cometh together again, so that they could not so much as eat bread.
And the multitude cometh together again, so that they could not so much as eat bread:

20: Приходят в дом; и опять сходится народ, так что им невозможно было и хлеба есть.
3:20  καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ] ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν.
3:20. et veniunt ad domum et convenit iterum turba ita ut non possent neque panem manducare
And they come to a house, and the multitude cometh together again, so that they could not so much as eat bread.
3:20. And they went to a house, and the crowd gathered together again, so much so that they were not even able to eat bread.
3:20. And the multitude cometh together again, so that they could not so much as eat bread.
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
20-21 Один ев. Марк упоминает о скоплении масс народа у дома, где находился Христос в Капернауме, и об отправлении родных Христа в Капернаум для того, чтобы взять Христа. С другой стороны, он пропускает историю исцеления бесноватого, которая в Евангелиях Матфея и Луки служит вступлением к описанию нападок фарисеев на Христа: у него уже о такого рода чудесах, совершенных Христом, говорилось ранее. Очевидно, евангелист Марк, только что изобразивший избрание 12-ти, которые составили около Христа самый тесный круг, как бы ячейку Церкви Новозаветной, спешит показать читателям, как отнеслись к этому новому шагу Христа, во-первых, народ, во-вторых, родные Христа и, в-третьих, враги Его - фарисеи, а потом показывает, как Христос отнесся к фарисеям и родным Своим. - И приходят в дом. 3десь ев. Марк не употребляет своего любимого выражения "тотчас" (euquV) и, таким образом, дает возможность предположить, что вслед за избранием 12-ти был некоторый промежуток времени, на который и можно отнести нагорную беседу, имеющуюся у ев. Луки тотчас после истории избрания 12-ти (Лк VI, 17 и сл. ). - Опять ср. II, 2. - Так, что им невозможно было и хлеба есть - т.е. устроить трапезу. Народ, очевидно, наполнял и двор, где обыкновенно устраивали трапезы для гостей... - Ближние Его. Это выражение толкователи понимают по-разному.

По мнению Шанца и Кнабенбаура, здесь разумеется под "ближними" (oi par Autw) сторонники Христа в Капернауме. Основания для такого утверждения эти ученые находят а) в том, что в кн. Маккав. это выражение означает именно сторонников (1 Мак IX, 44; II, 73 и др. ), б) родственники Христа жили в Назарете и не могли так скоро узнать, что делается в Капернауме, в) когда приходят Мать и братья Христа, Марк называет их иначе (ст. 31). - Но против таких доказательств говорит следующее: а) выражение "ближние" может означать и родных (Притч XXXI, 2, где слово еврейское, переведенное по-русски словом "семья ее" в греч. библии обозначено выражением oi par authV). б) То, о чем говорится в 20-м стихе, могло продолжаться немалое время, так что и родные Христа могли узнать о происходящем. в) Марк имеет в виду и в 21 и в 31 ст. одних и тех же лиц, но обозначает их точнее уже по их прибытии. Поэтому большинство толкователей видят в "ближних" родных Христа. (Об этих родственниках Христа евангелист пока прерывает речь, давая им, так сказать, время прибыть в Капернаум, а пока изображает столкновение с книжниками). - Ибо говорили. Кто говорили? Вейс видит здесь безличное выражение: Говорили вообще в народе, говорили здесь и там... и эти разговоры дошли до родных Иисуса, которые, из любви к Нему, и пошли Его взять и увести домой. - Но естественнее всего видеть здесь указание на то впечатление, какое произвели на родственников Христа рассказы пришедших в Назарет из Капернаума людей о том положении, в каком находился в то время в Капернауме Христос. Они, вероятно, стали рассуждать между собою, что им предпринять в отношении ко Христу. - Что Он вышел из Себя (dh exesth), т.е. находится в таком возбужденном состоянии, что Его можно назвать "человек не в себе". Такой человек обыкновенно пренебрегает обычными правилами жизни, будучи всецело увлечен поглощающей его идеей. Но это не безумец, как не считал себя, конечно, безумцем и Ап. Павел, когда говорил: "если выходим из себя, то для Бога" (eite gar exesthmen qew 2 Кор V, 13). Родные не считали Христа безумным, но думали только, что Ему нужно отдохнуть от страшного душевного напряжения, в каком Он тогда находился и в каком даже забывал о необходимости подкреплять Свои силы пищею. И Сам Христос далее не обличает Своих родных за то, что они хотели увести его, и вовсе не считает нужным доказывать, что находится в добром здоровье: Он только отклоняет их претензии заботиться о Нем...
Adam Clarke: Commentary on the Bible - 1831
3:20: Eat bread - Had no time to take any necessary refreshment.
Albert Barnes: Notes on the Bible - 1834
3:20: They could not so much as eat bread - Their time and attention were so occupied that they were obliged to forego their regular meals. The affairs of religion may so occupy the attention of ministers and others as to pRev_ent their engaging in their customary pursuits. Religion is all-important - far more important than the ordinary business of this life; and there is nothing unreasonable if our temporal affairs sometimes give way to the higher interests of our own souls and the souls of others. At the same time, it is true that religion is ordinarily consistent with a close attention to worldly business. It promotes industry, economy, order, neatness, and punctuality - all indispensable to worldly prosperity. Of these there has been no more illustrious example than that of our Saviour himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: so that: Mar 3:9, Mar 6:31; Luk 6:17; Joh 4:31-34
John Gill
3:20 And the multitude coming together again,.... Either the multitude that were about the door of this house; insomuch that there was no room about, nor any coming near it, Mk 2:2, or the multitude that came from different parts, and had thronged about him at the sea side, before he went up into the mountain: these understanding that he was come down from thence, and was returned to Capernaum, and was at Simon's house, flocked thither, in great numbers, to see his person, hear his doctrines, and observe his miracles;
so that they could not so much as eat bread; the press was so great, and their importunities so urgent, either to hear him preach, or have their sick healed, that Christ, and his disciples, had neither room nor opportunity to eat some food for the refreshment of nature; though it was very necessary, and high time they had, especially Christ, who had been up all night, which he had spent in prayer; and had been very busy that morning in calling and appointing his apostles, and instructing them what they should do.
John Wesley
3:20 To eat bread - That is, to take any subsistence.
3:213:21: Եւ իբրեւ լուան որ իւրքն էին՝ ելի՛ն ունե՛լ զնա, զի համարէին թէ մոլեգնեա՛լ իցէ։
21 Եւ երբ Յիսուսի իւրայինները լսեցին, ելան եկան նրան բռնելու, որովհետեւ կարծում էին, թէ խելքը կորցրել է:
21 Երբ իրենները լսեցին, ելան որ զինք բռնեն. քանզի կ’ըսէին. «Խելռած է»։
Եւ իբրեւ լուան որ իւրքն էին` ելին ունել զնա, զի համարէին թէ մոլեգնեալ իցէ:

3:21: Եւ իբրեւ լուան որ իւրքն էին՝ ելի՛ն ունե՛լ զնա, զի համարէին թէ մոլեգնեա՛լ իցէ։
21 Եւ երբ Յիսուսի իւրայինները լսեցին, ելան եկան նրան բռնելու, որովհետեւ կարծում էին, թէ խելքը կորցրել է:
21 Երբ իրենները լսեցին, ելան որ զինք բռնեն. քանզի կ’ըսէին. «Խելռած է»։
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3:2121: И, услышав, ближние Его пошли взять Его, ибо говорили, что Он вышел из себя.
3:21  καὶ ἀκούσαντες οἱ παρ᾽ αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν, ἔλεγον γὰρ ὅτι ἐξέστη.
3:21. καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) παρ' (beside) αὐτοῦ (of-it,"ἐξῆλθον (they-had-came-out) κρατῆσαι (to-have-secured-unto) αὐτόν, (to-it) ἔλεγον (they-were-forthing) γὰρ (therefore) ὅτι (to-which-a-one) ἐξέστη. (it-had-stood-out)
3:21. et cum audissent sui exierunt tenere eum dicebant enim quoniam in furorem versus estAnd when his friends had heard of it, they went out to lay hold on him. For they said: He is become mad.
21. And when his friends heard it, they went out to lay hold on him: for they said, He is beside himself.
3:21. And when his own had heard of it, they went out to take hold of him. For they said: “Because he has gone mad.”
3:21. And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself:

21: И, услышав, ближние Его пошли взять Его, ибо говорили, что Он вышел из себя.
3:21  καὶ ἀκούσαντες οἱ παρ᾽ αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν, ἔλεγον γὰρ ὅτι ἐξέστη.
3:21. et cum audissent sui exierunt tenere eum dicebant enim quoniam in furorem versus est
And when his friends had heard of it, they went out to lay hold on him. For they said: He is become mad.
3:21. And when his own had heard of it, they went out to take hold of him. For they said: “Because he has gone mad.”
3:21. And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:21: His friends - Or, relations. On this verse several MSS. differ considerably. I have followed the reading of the Syriac, because I think it the best: οἱ παρ' αυτου signify merely his relatives, his brethren, etc., see Mar 3:31; and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loc.
They said, He is beside himself - It was the enemies of Christ that raised this report; and his relatives, probably thinking that it was true, went to confine him. Let a Christian but neglect the care of his body for a time, in striving to enter in at the strait gate; let a minister of Christ but impair his health by his pastoral labors; presently "he is distracted;" he has "not the least conduct nor discretion." But let a man forget his soul, let him destroy his health by debaucheries, let him expose his life through ambition, and he may, notwithstanding, pass for a very prudent and sensible man!
Schoettgen contends that the multitude, and not Christ, is here intended. Christ was in the house: the multitude, οχλος, Mar 3:20, pressed upon him so that he could not eat bread. His disciples, or friends, went out, κρατησαι αυτον (scil. οχλον), to restrain it, viz. the multitude, to prevent them from rushing into the house and disturbing their Master, who was now taking some refreshment. This conjecture should not be lightly regarded.
Albert Barnes: Notes on the Bible - 1834
3:21: When his friends - Greek, "they who were of him." Not the apostles, but his relatives, his friends, who were in the place of his nativity.
Heard of it - Heard of his conduct: his preaching; his appointing the apostles; his drawing such a multitude to his preaching. This shows that by "his friends" were not meant the apostles, but his neighbors and others who "heard" of his conduct.
They went out to lay hold on him - To take him away from the multitude, and to remove him to his home, that he might be treated as a maniac, so that, by absence from the "causes" of excitement, he might be restored to his right mind.
They said - That is, common report said; or his friends and relatives said, for they did not believe on him, Joh 7:5. Probably the enemies of Jesus raised the report, and his relatives were persuaded to believe it to be true.
He is beside himself - He is delirious or deranged. The reason why this report gained any belief was, probably, that he had lived among them as a carpenter; that he was poor and unknown; and that now, at 30 years of age, he broke off from his occupations, abandoned his common employment, spent much time in the deserts, denied himself the common comforts of life, and set up his claims to be the Messiah who was expected by all the people to come with great pomp and splendor. The charge of "derangement" on account of attention to religion has not been confined to the Saviour. Let a man be made deeply sensible of his sins, and spend much of his time in prayer, and have no relish for the ordinary amusements or business of life; or let a Christian be much impressed with his obligation to devote himself to God, and "act" as if he believed there was an "eternity," and warn his neighbors of their danger; or let a minister show uncommon zeal and spend his strength in the service of his Master, and the world is not slow to call it derangement. And none will be more ready to originate or believe the charge than an ungodly and infidel parent or brother, a self-righteous Pharisee or professor in the church. At the same time, men may endanger themselves on the bosom of the deep or in the bowels of the earth for wealth; or may plunge into the vortex of fashion, folly, and vice, and break in upon the hours of repose, and neglect their duties to their family and the demands of business, and in the view of the world it is wisdom and proof of a sane mind! Such is the consistency of boasted reason; such the wisdom and prudence of worldly men!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: when: Some render, "And they who were with him (in the house, Mar 3:19), hearing (the noise) went out to restrain (αυτον, i. e., οχλον [Strong's G3793], the multitude), for they said, It (the mob) is mad." This, however, is contrary to all the versions; and appears an unnatural construction.
friends: or, kinsmen, Mar 3:31; Joh 7:3-10
He is: Kg2 9:11; Jer 29:26; Hos 9:7; Joh 10:20; Act 26:24; Co2 5:13
Geneva 1599
3:21 (4) And when his (n) friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
(4) None are worse enemies of the gospel than they that should be enemies of it the least.
(n) Literally, "they that were of him", that is, his relatives: for they that were mad were brought to their relatives.
John Gill
3:21 When his friends heard of it,.... Not his spiritual friends, his disciples and followers, that believed in him; but his kinsmen, as the Syriac and Ethiopic versions render the words, who were so according to the flesh; when they heard where he was, and what a crowd was about him, so that he could not so much as take the necessaries of life for his refreshment and support,
they went out to lay hold on him: either out of their houses at Capernaum, or they went forth from Nazareth, where they dwelt, to Capernaum, to take him from this house, where he was thronged and pressed, along with them; where he might have some refreshment without being incommoded, and take some rest, which seemed very necessary: so that this was done in kindness to him, and does not design any violent action upon him, in order to take him home with them, and to confine him as a madman; though the following words seem to incline to such a sense;
for they said, he is beside himself: some render it, "he is gone out": that is, out of doors, to preach again to the people, which they might fear would be greatly detrimental to his health, since, he had had no sleep the night before; had been much fatigued all that morning, and for the throng of the people could take no food; so that for this reason they came to take him with them, to their own habitations, to prevent the ill consequences of such constant exercise without refreshment. Moreover, though this may not be the sense of the word, yet it is not to be understood of downright madness and distraction, but of some perturbation of mind, which they imagined, or heard, he was under; and answers to a phrase frequently used by the Jews, that such an one, , "his knowledge is snatched away", or his mind is disturbed; which was sometimes occasioned by disorder of body: so it is said (z),
"a deaf woman, or one that is foolish, or blind, or "whose mind is disturbed"; and if there are any wise women, they prepare themselves, and eat of the oblation.''
On that phrase, "whose mind is disturbed", the note of Maimonides is,
"it means a sick person, whose understanding is disturbed through the force of the disease:''
and was sometimes the case of a person when near death (a): and it was usual to give a person that was condemned to die, and going to be executed, a grain of frankincense in a cup of wine, "that so his knowledge may be snatched away", or his mind disturbed (b), and: be intoxicated; that so he might not be sensible of his pain, or feel his misery; in all which cases, there was nothing of proper madness: and so the kinsmen and friends of Christ, having heard of the situation that he was in, said one to another, he is in a transport and excess of mind; his zeal carries him beyond due bounds; he has certainly forgotten himself; his understanding is disturbed; he is unmindful of himself; takes no care of his health; he will certainly greatly impair it, if he goes on at this rate, praying all night, and preaching all day, without taking any rest or food: wherefore they came out, in order to dissuade him from such excessive labours, and engage him to go with them, where he might have rest and refreshment, and be composed, and retire.
(z) Misn. Nidda, c. 9. sect. 1. (a) T. Bab. Sanhedrin, fol. 63. 1. (b) Ib. fol. 43. 1. Bemidbar Rabba, sect. 10, fol. 198. 4.
John Wesley
3:21 His relations - His mother and his brethren, Mk 3:31. But it was some time before they could come near him.
3:223:22: Եւ դպիրքն՝ որ յԵրուսաղեմէ իջեալ էին, ասէին թէ Բէեղզեբո՛ւղ գոյ ՚ի դմա, եւ իշխանա՛ւ դիւացն հանէ դա զդեւս։
22 Իսկ Երուսաղէմից իջած օրէնսգէտներն ասում էին, թէ դրա մէջ Բէեղզեբուղ կայ, եւ դեւերի իշխանի ձեռքով է հանում դեւերին
22 Այն դպիրները, որոնք Երուսաղէմէն իջեր էին, կ’ըսէին թէ «Ասոր ներսիդին Բէեղզեբուղ կայ եւ դեւերուն մեծ իշխանովը դեւերը կը հանէ»։
Եւ դպիրքն որ յԵրուսաղեմէ իջեալ էին` ասէին թէ Բէեղզեբուղ գոյ ի դմա, եւ իշխանաւ դիւացն հանէ դա զդեւս:

3:22: Եւ դպիրքն՝ որ յԵրուսաղեմէ իջեալ էին, ասէին թէ Բէեղզեբո՛ւղ գոյ ՚ի դմա, եւ իշխանա՛ւ դիւացն հանէ դա զդեւս։
22 Իսկ Երուսաղէմից իջած օրէնսգէտներն ասում էին, թէ դրա մէջ Բէեղզեբուղ կայ, եւ դեւերի իշխանի ձեռքով է հանում դեւերին
22 Այն դպիրները, որոնք Երուսաղէմէն իջեր էին, կ’ըսէին թէ «Ասոր ներսիդին Բէեղզեբուղ կայ եւ դեւերուն մեծ իշխանովը դեւերը կը հանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: А книжники, пришедшие из Иерусалима, говорили, что Он имеет [в] [Себе] веельзевула и что изгоняет бесов силою бесовского князя.
3:22  καὶ οἱ γραμματεῖς οἱ ἀπὸ ἱεροσολύμων καταβάντες ἔλεγον ὅτι βεελζεβοὺλ ἔχει, καὶ ὅτι ἐν τῶ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
3:22. καὶ (And) οἱ (the-ones) γραμματεῖς (letterers-of) οἱ (the-ones) ἀπὸ (off) Ἰεροσολύμων (of-Hierosoluma') καταβάντες ( having-had-stepped-down ) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one) Βεεζεβοὺλ (to-a-Beezeboul) ἔχει, (it-holdeth,"καὶ (and) ὅτι (to-which-a-one) ἐν (in) τῷ (unto-the-one) ἄρχοντι (unto-a-firsting) τῶν (of-the-ones) δαιμονίων (of-daimonlets) ἐκβάλλει (it-casteth-out) τὰ (to-the-ones) δαιμόνια. (to-daimonlets)
3:22. et scribae qui ab Hierosolymis descenderant dicebant quoniam Beelzebub habet et quia in principe daemonum eicit daemoniaAnd the scribes who were come down from Jerusalem, said: He hath Beelzebub, and by the prince of devils he casteth out devils.
22. And the scribes which came down from Jerusalem said, He hath Beelzebub, and, By the prince of the devils casteth he out the devils.
3:22. And the scribes who had descended from Jerusalem said, “Because he has Beelzebub, and because by the prince of demons does he cast out demons.”
3:22. And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils:

22: А книжники, пришедшие из Иерусалима, говорили, что Он имеет [в] [Себе] веельзевула и что изгоняет бесов силою бесовского князя.
3:22  καὶ οἱ γραμματεῖς οἱ ἀπὸ ἱεροσολύμων καταβάντες ἔλεγον ὅτι βεελζεβοὺλ ἔχει, καὶ ὅτι ἐν τῶ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
3:22. et scribae qui ab Hierosolymis descenderant dicebant quoniam Beelzebub habet et quia in principe daemonum eicit daemonia
And the scribes who were come down from Jerusalem, said: He hath Beelzebub, and by the prince of devils he casteth out devils.
3:22. And the scribes who had descended from Jerusalem said, “Because he has Beelzebub, and because by the prince of demons does he cast out demons.”
3:22. And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 По ев. Матфею обличали Христа в общении с Веельзевулом фарисеи и обличали пред народом, а не прямо высказывали это Христу (XII, 24). По ев. Марку с такими изветами выступают книжники, прибывшие из Иерусалима, очевидно, в качестве шпионов от Синедриона, которые должны были наблюдать за всеми поступками Христа и указывать народу, в чем Христос нарушает общепринятые правила поведения. - Веельзевул - см. толк. на Мф Х, 25. - Книжники выставляют два положения: а) в Христе веельзевул, т.е. Христос одержим бесом и б) Христос изгоняет бесов силою владыки бесов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit.

I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, v. 22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him.

II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.

1. Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, v. 23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest.

2. Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, v. 27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him.

III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, v. 28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, v. 30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.
Adam Clarke: Commentary on the Bible - 1831
3:22: He hath Beelzebub - See on Mat 12:24-26 (note).
Albert Barnes: Notes on the Bible - 1834
3:22: And the scribes ... - See the notes at Mat 12:24-32. The occasion of their saying this was, that he had healed a man possessed with a devil. The scribes, who came from Jerusalem to watch his conduct, charged him with having made a compact or agreement with the prince of the devils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: which: Mar 7:1; Mat 15:1; Luk 5:17
He hath: Psa 22:6; Mat 9:34, Mat 10:25, Mat 12:24; Luk 11:15; Joh 7:20, Joh 8:48, Joh 8:52, Joh 10:22
John Gill
3:22 And the Scribes which came down from Jerusalem,.... Or, "but the Scribes", &c. who had an aversion to Christ, and a different opinion of him: these were they, who having heard much of the doctrine and miracles of Christ, came down from Jerusalem, which lay in the upper, and higher part of the land of Israel, into Galilee, a low country, to make their observations upon him; and take every advantage they could against him, being men, in their way, letter learned, and artful, and cunning: these
said, he hath Beelzebub: or, as the Syriac and Persic versions render it, "Beelzebub is in him": sometimes they call him Beelzebub; sometimes say that he cast out devils by him; and here, that he had him, or was in him; Beelzebub possessed him, and assisted him, and there was a confederacy and familiarity between them:
and by the prince of devils casteth he out devils; for so they reckoned Beelzebub to be; See Gill on Mt 10:25, Mt 12:24.
John Wesley
3:22 The scribes and Pharisees, Mt 12:22; who had come down from Jerusalem - Purposely on the devil's errand. And not without success. For the common people now began to drink in the poison, from these learned, good, honourable men! He hath Beelzebub - at command, is in league with him: And by the prince of the devils casteth he out devils - How easily may a man of learning elude the strongest proof of a work of God! How readily can he account for every incident without ever taking God into the question. Mt 12:24; Lk 11:15.
3:233:23: Եւ կոչեցեալ զնոսա առ ինքն, առակօ՛ք խօսէր ընդ նոսա. Զիա՞րդ կարէ Սատանայ զՍատանայ հանել[616]. [616] Ոսկան. Եւ կոչեալ զնոսա առ։
23 Եւ նա իր մօտ կանչելով նրանց՝ առակներով էր խօսում նրանց հետ. «Ինչպէ՞ս կարող է սատանան սատանային դուրս հանել
23 Յիսուս զանոնք կանչելով՝ առակներով ըսաւ անոնց. «Ի՞նչպէս կրնայ Սատանան Սատանայ հանել։
Եւ կոչեցեալ զնոսա առ ինքն` առակօք խօսէր ընդ նոսա. Զիա՞րդ կարէ Սատանայ զՍատանայ հանել:

3:23: Եւ կոչեցեալ զնոսա առ ինքն, առակօ՛ք խօսէր ընդ նոսա. Զիա՞րդ կարէ Սատանայ զՍատանայ հանել[616].
[616] Ոսկան. Եւ կոչեալ զնոսա առ։
23 Եւ նա իր մօտ կանչելով նրանց՝ առակներով էր խօսում նրանց հետ. «Ինչպէ՞ս կարող է սատանան սատանային դուրս հանել
23 Յիսուս զանոնք կանչելով՝ առակներով ըսաւ անոնց. «Ի՞նչպէս կրնայ Սատանան Սատանայ հանել։
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: И, призвав их, говорил им притчами: как может сатана изгонять сатану?
3:23  καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς, πῶς δύναται σατανᾶς σατανᾶν ἐκβάλλειν;
3:23. καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) αὐτοὺς (to-them,"ἐν (in) παραβολαῖς (unto-castings-beside) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Πῶς (Unto-whither) δύναται ( it-ableth ,"Σατανᾶς (a-satanas,"Σατανᾶν (to-a-satanas) ἐκβάλλειν; (to-cast-out?"
3:23. et convocatis eis in parabolis dicebat illis quomodo potest Satanas Satanan eicereAnd after he had called them together, he said to them in parables: How can Satan cast out Satan?
23. And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
3:23. And having called them together, he spoke to them in parables: “How can Satan cast out Satan?
3:23. And he called them [unto him], and said unto them in parables, How can Satan cast out Satan?
And he called them [unto him], and said unto them in parables, How can Satan cast out Satan:

23: И, призвав их, говорил им притчами: как может сатана изгонять сатану?
3:23  καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς, πῶς δύναται σατανᾶς σατανᾶν ἐκβάλλειν;
3:23. et convocatis eis in parabolis dicebat illis quomodo potest Satanas Satanan eicere
And after he had called them together, he said to them in parables: How can Satan cast out Satan?
3:23. And having called them together, he spoke to them in parables: “How can Satan cast out Satan?
3:23. And he called them [unto him], and said unto them in parables, How can Satan cast out Satan?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-30 Ев. Марк не говорит, как Матфей, что Христос проник в мысли Своих противников: по его представлению, книжники высказывали свои обвинения открыто. Но он один отмечает, что Господь отозвал книжников в сторону от толпы и говорил им притчами, т.е. сравнениями (до 30-го стиха). Объясн. см. в Ев. Мф XII, 25-32. - Но подлежит он вечному осуждению (29). По Тишендорфу: "вечному греху будет повинен" amarthmatoV, а не kriewV, как в нашем Т R. ). Это значит, что виновный навсегда привязан ко греху, не может от него отстать (такое же значение имеет и предшествующее выражение: "тому не будет прощения вовек"). О том, что будет в загробной жизни, отсюда еще нельзя выводить прямого заключения. С ясностью только сказано, что грех на человеке будет тяготеть всегда - не будет такого периода, когда бы он почувствовал себе облегчение... Но и наше чтение Т R. имеет за себя не мало оснований (см. Тишендорфа с. 245). Если принять его, то здесь речь идет, несомненно, о вечном осуждении грешника.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: in parables: Psa 49:4; Mat 13:34
How: Mat 12:25-30; Luk 11:17-23
John Gill
3:23 And he called them unto him,.... The Jerusalem Scribes, to come nearer to him, and attend to what he had to say in defence of his character and miracles:
and said unto them in parables: similitudes, and proverbial expressions, as the following seem to be,
how can Satan cast out Satan? or one devil cast out another? how unreasonable is it to suppose it? can it ever be thought that such, whose interest it is to unite, would ever oppose and dispossess one another? if therefore, as if he should say, I am Beelzebub, or have him, and he is in me, and I am in confederacy with him; was this the case, can any think I should ever cast him out of others, as I do?
3:243:24: եւ արդ՝ եթէ թագաւորութիւն յանձն իւր բաժանեսցի, ո՛չ կարէ կալ թագաւորութիւնն այն։
24 Եւ արդ, եթէ մի թագաւորութիւն ինքն իր մէջ բաժանուի, այդ թագաւորութիւնը չի կարող կանգուն մնալ
24 Եթէ թագաւորութիւն մը իրեն դէմ բաժնուի, այն թագաւորութիւնը չի կրնար կենալ։
Եւ արդ եթէ թագաւորութիւն յանձն իւր բաժանեսցի, ոչ կարէ կալ թագաւորութիւնն այն:

3:24: եւ արդ՝ եթէ թագաւորութիւն յանձն իւր բաժանեսցի, ո՛չ կարէ կալ թագաւորութիւնն այն։
24 Եւ արդ, եթէ մի թագաւորութիւն ինքն իր մէջ բաժանուի, այդ թագաւորութիւնը չի կարող կանգուն մնալ
24 Եթէ թագաւորութիւն մը իրեն դէմ բաժնուի, այն թագաւորութիւնը չի կրնար կենալ։
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3:2424: Если царство разделится само в себе, не может устоять царство то;
3:24  καὶ ἐὰν βασιλεία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη·
3:24. καὶ (And) ἐὰν (if-ever) βασιλεία (a-ruling-of) ἐφ' (upon) ἑαυτὴν (to-self) μερισθῇ, (it-might-have-been-portioned-to,"οὐ (not) δύναται ( it-ableth ) σταθῆναι (to-have-been-stood) ἡ (the-one) βασιλεία (a-ruling-of) ἐκείνη: (the-one-thither)
3:24. et si regnum in se dividatur non potest stare regnum illudAnd if a kingdom be divided against itself, that kingdom cannot stand.
24. And if a kingdom be divided against itself, that kingdom cannot stand.
3:24. For if a kingdom is divided against itself, that kingdom is not able to stand.
3:24. And if a kingdom be divided against itself, that kingdom cannot stand.
And if a kingdom be divided against itself, that kingdom cannot stand:

24: Если царство разделится само в себе, не может устоять царство то;
3:24  καὶ ἐὰν βασιλεία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη·
3:24. et si regnum in se dividatur non potest stare regnum illud
And if a kingdom be divided against itself, that kingdom cannot stand.
3:24. For if a kingdom is divided against itself, that kingdom is not able to stand.
3:24. And if a kingdom be divided against itself, that kingdom cannot stand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: Judg. 9:23-57, Jdg 12:1-6; Sa2 20:1, Sa2 20:6; Kg1 12:16-20; Isa 9:20, Isa 9:21, Isa 19:2, Isa 19:3; Eze 37:22; Zac 11:14; Joh 17:21; Co1 1:10-13; Eph 4:3-6
John Gill
3:24 And if a kingdom be divided against itself,.... Any of the kingdoms of this world, and the kingdom of "Satan":
that kingdom cannot stand: not long; its internal broils and divisions will, soon bring it to desolation; See Gill on Mt 12:25.
3:253:25: Եւ եթէ տուն յանձն իւր բաժանեսցի, ո՛չ կարէ՛ կալ տունն։
25 Եւ եթէ մի տուն ինքն իր մէջ բաժանուի, այդ տունը չի կարող կանգուն մնալ
25 Եթէ տուն մը իրեն դէմ բաժնուի, այն տունը չի կրնար կենալ։
Եւ եթէ տուն յանձն իւր բաժանեսցի, ոչ կարէ կալ տունն:

3:25: Եւ եթէ տուն յանձն իւր բաժանեսցի, ո՛չ կարէ՛ կալ տունն։
25 Եւ եթէ մի տուն ինքն իր մէջ բաժանուի, այդ տունը չի կարող կանգուն մնալ
25 Եթէ տուն մը իրեն դէմ բաժնուի, այն տունը չի կրնար կենալ։
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3:2525: и если дом разделится сам в себе, не может устоять дом тот;
3:25  καὶ ἐὰν οἰκία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι.
3:25. καὶ (And) ἐὰν (if-ever) οἰκία (a-housing-unto) ἐφ' (upon) ἑαυτὴν (to-self) μερισθῇ, (it-might-have-been-portioned-to,"οὐ (not) δυνήσεται ( it-shall-able ,"ἡ (the-one) οἰκία (a-housing-unto) ἐκείνη (the-one-thither,"στῆναι: (to-have-had-stood)
3:25. et si domus super semet ipsam dispertiatur non poterit domus illa stareAnd if a house be divided against itself, that house cannot stand.
25. And if a house be divided against itself, that house will not be able to stand.
3:25. And if a house is divided against itself, that house is not able to stand.
3:25. And if a house be divided against itself, that house cannot stand.
And if a house be divided against itself, that house cannot stand:

25: и если дом разделится сам в себе, не может устоять дом тот;
3:25  καὶ ἐὰν οἰκία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι.
3:25. et si domus super semet ipsam dispertiatur non poterit domus illa stare
And if a house be divided against itself, that house cannot stand.
3:25. And if a house is divided against itself, that house is not able to stand.
3:25. And if a house be divided against itself, that house cannot stand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: Gen 13:7, Gen 13:8, Gen 37:4; Psa 133:1; Gal 5:15; Jam 3:16
John Gill
3:25 And if a house be divided against itself,.... Any family, small or great,
that house cannot stand; its contentions and discords will soon bring it down from a comfortable and flourishing situation, to a very distressed one; See Gill on Mt 12:25.
3:263:26: Եւ եթէ Սատանայ ՚ի վերայ անձին իւրոյ յարեաւ՝ եւ բաժանեալ իցէ, ո՛չ կարէ կալ. այլ վախճանեա՛լ է[617]։ [617] Ոմանք. Եւ բաժանեալ է... վախճանեալ իցէ։
26 Եւ եթէ սատանան ինքն իր դէմ դուրս գայ եւ բաժանուած լինի, չի կարող կանգուն մնալ, այլ նրա վախճանը հասել է
26 Եթէ Սատանան իրեն դէմ ելած ու բաժնուած է, անիկա չի կրնար կենալ, հապա անոր վերջը հասած կ’ըլլայ։
Եւ եթէ Սատանայ ի վերայ անձին իւրոյ յարեաւ եւ բաժանեալ իցէ, ոչ կարէ կալ, այլ վախճանեալ է:

3:26: Եւ եթէ Սատանայ ՚ի վերայ անձին իւրոյ յարեաւ՝ եւ բաժանեալ իցէ, ո՛չ կարէ կալ. այլ վախճանեա՛լ է[617]։
[617] Ոմանք. Եւ բաժանեալ է... վախճանեալ իցէ։
26 Եւ եթէ սատանան ինքն իր դէմ դուրս գայ եւ բաժանուած լինի, չի կարող կանգուն մնալ, այլ նրա վախճանը հասել է
26 Եթէ Սատանան իրեն դէմ ելած ու բաժնուած է, անիկա չի կրնար կենալ, հապա անոր վերջը հասած կ’ըլլայ։
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3:2626: и если сатана восстал на самого себя и разделился, не может устоять, но пришел конец его.
3:26  καὶ εἰ ὁ σατανᾶς ἀνέστη ἐφ᾽ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει.
3:26. καὶ (And) εἰ (if) ὁ (the-one) Σατανᾶς (a-satanas) ἀνέστη (it-had-stood-up) ἐφ' (upon) ἑαυτὸν (to-self) καὶ (and) ἐμερίσθη, (it-was-portioned-to,"οὐ (not) δύναται ( it-ableth ) στῆναι (to-have-had-stood,"ἀλλὰ (other) τέλος (to-a-finish) ἔχει. (it-holdeth)
3:26. et si Satanas consurrexit in semet ipsum dispertitus est et non potest stare sed finem habetAnd if Satan be risen up against himself, he is divided, and cannot stand, but hath an end.
26. And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end.
3:26. And if Satan has risen up against himself, he would be divided, and he would not be able to stand; instead he reaches the end.
3:26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
And if Satan rise up against himself, and be divided, he cannot stand, but hath an end:

26: и если сатана восстал на самого себя и разделился, не может устоять, но пришел конец его.
3:26  καὶ εἰ ὁ σατανᾶς ἀνέστη ἐφ᾽ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει.
3:26. et si Satanas consurrexit in semet ipsum dispertitus est et non potest stare sed finem habet
And if Satan be risen up against himself, he is divided, and cannot stand, but hath an end.
3:26. And if Satan has risen up against himself, he would be divided, and he would not be able to stand; instead he reaches the end.
3:26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ all ▾
Geneva 1599
3:26 And if (o) Satan rise up against himself, and be divided, he cannot stand, but hath an end.
(o) Satan's servants or followers.
John Gill
3:26 And if Satan rise up against himself,.... As he must do in such a case as this, if devils are cast out by Beelzebub, the prince of devils:
and be divided; one devil against another, as the above calumny supposes;
he cannot stand, but hath an end: his kingdom cannot stand long, but must soon come to an end; his power and authority will soon be destroyed, both over his own species, and among men; See Gill on Mt 12:26.
3:273:27: Այլ ո՛չ ոք կարէ զկարասի՛ հզօրի մտեալ ՚ի տուն նորա աւա՛ր հարկանել, եթէ ոչ նախ զհզօրն կապիցէ, եւ ապա՛ զտուն նորա աւա՛ր հարկանիցէ[618]։ [618] Օրինակ մի. Մտանել ՚ի տուն նորա աւ՛՛։ Ոմանք. ՚Ի տունն նորա։
27 Ոչ ոք չի կարող հզօրի տունը մտնելով՝ նրա ունեցածը կողոպտել, եթէ նախ չկապոտի հզօրին. եւ ապա միայն կը կողոպտի նրա տունը
27 Մէկը չի կրնար զօրաւոր մարդու մը տունը մտնելով անոր կարասիները յափշտակել, եթէ առաջ զօրաւոր մարդը չկապէ ու ետքը անոր տունը կողոպտէ։
Այլ ոչ ոք կարէ զկարասի հզօրի, մտեալ ի տուն նորա, աւար հարկանել, եթէ ոչ նախ զհզօրն կապիցէ, եւ ապա զտուն նորա աւար հարկանիցէ:

3:27: Այլ ո՛չ ոք կարէ զկարասի՛ հզօրի մտեալ ՚ի տուն նորա աւա՛ր հարկանել, եթէ ոչ նախ զհզօրն կապիցէ, եւ ապա՛ զտուն նորա աւա՛ր հարկանիցէ[618]։
[618] Օրինակ մի. Մտանել ՚ի տուն նորա աւ՛՛։ Ոմանք. ՚Ի տունն նորա։
27 Ոչ ոք չի կարող հզօրի տունը մտնելով՝ նրա ունեցածը կողոպտել, եթէ նախ չկապոտի հզօրին. եւ ապա միայն կը կողոպտի նրա տունը
27 Մէկը չի կրնար զօրաւոր մարդու մը տունը մտնելով անոր կարասիները յափշտակել, եթէ առաջ զօրաւոր մարդը չկապէ ու ետքը անոր տունը կողոպտէ։
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3:2727: Никто, войдя в дом сильного, не может расхитить вещей его, если прежде не свяжет сильного, и тогда расхитит дом его.
3:27  ἀλλ᾽ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
3:27. ἀλλ' (Other) οὐ (not) δύναται ( it-ableth ,"οὐδεὶς (not-moreover-one,"εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) τοῦ (of-the-one) ἰσχυροῦ (of-force-held) εἰσελθὼν (having-had-came-into) τὰ (to-the-ones) σκεύη (to-equipments) αὐτοῦ (of-it) διαρπάσαι (to-have-through-snatched-to) ἐὰν (if-ever) μὴ (lest) πρῶτον (to-most-before) τὸν (to-the-one) ἰσχυρὸν (to-force-held) δήσῃ, (it-might-have-binded,"καὶ (and) τότε (to-the-one-which-also) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) αὐτοῦ (of-it) διαρπάσει. (it-shall-through-snatch-to)
3:27. nemo potest vasa fortis ingressus in domum diripere nisi prius fortem alliget et tunc domum eius diripietNo man can enter into the house of a strong man and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house.
27. But no one can enter into the house of the strong , and spoil his goods, except he first bind the strong ; and then he will spoil his house.
3:27. No one is able to plunder the goods of a strong man, having entered into the house, unless he first binds the strong man, and then he shall plunder his house.
3:27. No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
No man can enter into a strong man' s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house:

27: Никто, войдя в дом сильного, не может расхитить вещей его, если прежде не свяжет сильного, и тогда расхитит дом его.
3:27  ἀλλ᾽ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
3:27. nemo potest vasa fortis ingressus in domum diripere nisi prius fortem alliget et tunc domum eius diripiet
No man can enter into the house of a strong man and rob him of his goods, unless he first bind the strong man, and then shall he plunder his house.
3:27. No one is able to plunder the goods of a strong man, having entered into the house, unless he first binds the strong man, and then he shall plunder his house.
3:27. No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:27: No man, etc. - For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Mat 12:29-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: Gen 3:15; Isa 27:1, Isa 49:24-26, Isa 53:12, Isa 61:1; Mat 12:29; Luk 10:17-20; Luk 11:21-23; Joh 12:31; Rom 16:20; Eph 6:10-13; Col 2:15; Heb 2:14; Jo1 3:8, Jo1 4:4; Rev 12:7-9, Rev 20:1-3
John Gill
3:27 No man can enter into a strong man's house,.... This is properly a parable; the other seem to be proverbs, or sayings, that were commonly used to show the ill consequences of discords, factions, and divisions, as is explained in the note on See Gill on Mt 12:29.
3:283:28: Ամէն ասե՛մ ձեզ, զի ամենայն թողցի՛ որդւոց մարդկան մեղք՝ եւ հայհոյութիւնք՝ ո՛րչափ եւ հայհոյեսցեն[619], [619] Ոմանք. Որչափ եւ հայհոյիցեն։
28 Ճշմարիտ եմ ասում ձեզ, որ մարդկանց որդիներին, որքան էլ հայհոյեն, ամէն մեղք եւ հայհոյանք կը ներուի
28 Ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Ամէն մեղք պիտի ներուի մարդոց որդիներուն եւ հայհոյութիւնները՝ որչափ որ հայհոյեն.
Ամէն ասեմ ձեզ, զի` Ամենայն թողցի որդւոց մարդկան մեղք եւ հայհոյութիւնք, որչափ եւ հայհոյեսցեն:

3:28: Ամէն ասե՛մ ձեզ, զի ամենայն թողցի՛ որդւոց մարդկան մեղք՝ եւ հայհոյութիւնք՝ ո՛րչափ եւ հայհոյեսցեն[619],
[619] Ոմանք. Որչափ եւ հայհոյիցեն։
28 Ճշմարիտ եմ ասում ձեզ, որ մարդկանց որդիներին, որքան էլ հայհոյեն, ամէն մեղք եւ հայհոյանք կը ներուի
28 Ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Ամէն մեղք պիտի ներուի մարդոց որդիներուն եւ հայհոյութիւնները՝ որչափ որ հայհոյեն.
zohrab-1805▾ eastern-1994▾ western am▾
3:2828: Истинно говорю вам: будут прощены сынам человеческим все грехи и хуления, какими бы ни хулили;
3:28  ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν·
3:28. Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πάντα ( all ) ἀφεθήσεται (it-shall-be-sent-off) τοῖς (unto-the-ones) υἱοῖς (unto-sons) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds) τὰ (the-ones) ἁμαρτήματα (un-adjustings-along-to) καὶ (and) αἱ (the-ones) βλασφημίαι (harmful-declarings-unto) ὅσα ( to-which-a-which ) ἐὰν (if-ever) βλασφημήσωσιν: (they-might-have-harmfully-declared-unto)
3:28. amen dico vobis quoniam omnia dimittentur filiis hominum peccata et blasphemiae quibus blasphemaverintAmen I say to you that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme:
28. Verily I say unto you, All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme:
3:28. Amen I say to you, that all sins will be forgiven the sons of men, and the blasphemies by which they will have blasphemed.
3:28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

28: Истинно говорю вам: будут прощены сынам человеческим все грехи и хуления, какими бы ни хулили;
3:28  ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν·
3:28. amen dico vobis quoniam omnia dimittentur filiis hominum peccata et blasphemiae quibus blasphemaverint
Amen I say to you that all sins shall be forgiven unto the sons of men, and the blasphemies wherewith they shall blaspheme:
3:28. Amen I say to you, that all sins will be forgiven the sons of men, and the blasphemies by which they will have blasphemed.
3:28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: Mat 12:31, Mat 12:32; Luk 12:10; Heb 6:4-8, Heb 10:26-31; Jo1 5:16
Geneva 1599
3:28 (5) Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
(5) Only those who know Christ and maliciously attack him are without hope of salvation.
John Gill
3:28 Verily I say unto you,.... The Scribes and Pharisees, who had not only blasphemed him, but the Spirit of God also:
all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; God; or the Son of God, angels, and men, and that through the blood of Christ, and when brought to a sense of the evil of them; for though pardon is procured before, it is not applied till then; See Gill on Mt 12:31.
John Wesley
3:28 Mt 12:31; Lk 12:10.
3:293:29: բայց որ հայհոյեսցէ զՀոգին Սուրբ, ո՛չ ունիցի թողութիւն յաւիտեան, այլ պարտապա՛ն լիցի յաւիտենիցն մեղաց[620]։ [620] Ոմանք. Այլ պարտական լիցի յաւիտենից մեղացն։
29 բայց ով որ հայհոյի Սուրբ Հոգուն, յաւիտեանս թողութիւն չի ունենայ, այլ նա յանցապարտ պիտի մնայ յաւիտենական մեղքով»
29 Բայց ով որ Սուրբ Հոգիին դէմ հայհոյէ, յաւիտեան թողութիւն պիտի չունենայ, հապա յաւիտենական դատաստանին պարտաւոր պիտի ըլլայ’»։
բայց որ հայհոյեսցէ զՀոգին Սուրբ, ոչ ունիցի թողութիւն յաւիտեան, այլ պարտապան լիցի յաւիտենիցն մեղաց:

3:29: բայց որ հայհոյեսցէ զՀոգին Սուրբ, ո՛չ ունիցի թողութիւն յաւիտեան, այլ պարտապա՛ն լիցի յաւիտենիցն մեղաց[620]։
[620] Ոմանք. Այլ պարտական լիցի յաւիտենից մեղացն։
29 բայց ով որ հայհոյի Սուրբ Հոգուն, յաւիտեանս թողութիւն չի ունենայ, այլ նա յանցապարտ պիտի մնայ յաւիտենական մեղքով»
29 Բայց ով որ Սուրբ Հոգիին դէմ հայհոյէ, յաւիտեան թողութիւն պիտի չունենայ, հապա յաւիտենական դատաստանին պարտաւոր պիտի ըլլայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2929: но кто будет хулить Духа Святаго, тому не будет прощения вовек, но подлежит он вечному осуждению.
3:29  ὃς δ᾽ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος _
3:29. ὃς (which) δ' (moreover) ἂν (ever) βλασφημήσῃ (it-might-have-harmfully-declared-unto) εἰς (into) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἅγιον, (to-hallow-belonged,"οὐκ (not) ἔχει (it-holdeth) ἄφεσιν (to-a-sending-off) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-an-age,"ἀλλὰ (other) ἔνοχός (held-in) ἐστιν (it-be) αἰωνίου (of-aged-belonged) ἁμαρτήματος. (of-an-un-adjusting-along-to)
3:29. qui autem blasphemaverit in Spiritum Sanctum non habet remissionem in aeternum sed reus erit aeterni delictiBut he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.
29. but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin:
3:29. But he who will have blasphemed against the Holy Spirit shall not have forgiveness in eternity; instead he shall be guilty of an eternal offense.”
3:29. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:

29: но кто будет хулить Духа Святаго, тому не будет прощения вовек, но подлежит он вечному осуждению.
3:29  ὃς δ᾽ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος _
3:29. qui autem blasphemaverit in Spiritum Sanctum non habet remissionem in aeternum sed reus erit aeterni delicti
But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin.
3:29. But he who will have blasphemed against the Holy Spirit shall not have forgiveness in eternity; instead he shall be guilty of an eternal offense.”
3:29. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: but is: Mar 12:40; Mat 25:46; Th2 1:9; Jde 1:7, Jde 1:13
John Gill
3:29 But he that shall blaspheme against the Holy Ghost,.... Against his person, and the works performed by him, by ascribing them to diabolical power and influence, as the Scribes did,
hath never forgiveness: there is no pardon provided in the covenant of grace, nor obtained by the blood of Christ for such persons, or ever applied to them by the Spirit;
but is in danger of eternal damnation. The Vulgate Latin reads it, and so it is read in an ancient copy of Beza's, guilty of an eternal sin; a sin which can never be blotted out, and will never be forgiven, but will be punished with everlasting destruction; See Gill on Mt 12:32.
3:303:30: Զի ասէին՝ թէ ա՛յս պիղծ գոյ ՚ի նմա։ գդ
30 Այսպէս խօսեց, որովհետեւ ասում էին՝ նրա մէջ պիղծ դեւ կայ:
30 Վասն զի կ’ըսէին պիղծ ոգի կայ անոր ներսիդին։
զի ասէին թէ` Այս պիղծ գոյ ի նմա:

3:30: Զի ասէին՝ թէ ա՛յս պիղծ գոյ ՚ի նմա։ գդ
30 Այսպէս խօսեց, որովհետեւ ասում էին՝ նրա մէջ պիղծ դեւ կայ:
30 Վասն զի կ’ըսէին պիղծ ոգի կայ անոր ներսիդին։
zohrab-1805▾ eastern-1994▾ western am▾
3:3030: [Сие сказал Он], потому что говорили: в Нем нечистый дух.
3:30  ὅτι ἔλεγον, πνεῦμα ἀκάθαρτον ἔχει.
3:30. ὅτι (to-which-to-a-one) ἔλεγον (they-were-forthing,"Πνεῦμα (To-a-currenting-to) ἀκάθαρτον (to-un-cleansable) ἔχει. (it-holdeth)
3:30. quoniam dicebant spiritum inmundum habetBecause they said: He hath an unclean spirit.
30. because they said, He hath an unclean spirit.
3:30. For they said: “He has an unclean spirit.”
3:30. Because they said, He hath an unclean spirit.
Because they said, He hath an unclean spirit:

30: [Сие сказал Он], потому что говорили: в Нем нечистый дух.
3:30  ὅτι ἔλεγον, πνεῦμα ἀκάθαρτον ἔχει.
3:30. quoniam dicebant spiritum inmundum habet
Because they said: He hath an unclean spirit.
3:30. For they said: “He has an unclean spirit.”
3:30. Because they said, He hath an unclean spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:30: Mar 3:22; Joh 10:20
Geneva 1599
3:30 (p) Because they said, He hath an unclean spirit.
(p) These are the words of the evangelist.
John Gill
3:30 Because they, said, he hath an, unclean spirit. They charged Christ with having a devil, and his miracles with being wrought by the help of the devil; when, at the same time, they knew in their own consciences they were works which were wrought by the finger and Spirit of God, and so were guilty of the sin against the Holy Ghost; the unpardonable sin, for which there is no remission: and this is mentioned as a reason why our Lord said what he did concerning that sin; because they had been guilty of it, and so were liable to everlasting punishment on account of it.
John Wesley
3:30 Because they said, He hath an unclean spirit - Is it not astonishing, that men who have ever read these words, should doubt, what is the blasphemy against the Holy Ghost? Can any words declare more plainly, that it is "the ascribing those miracles to the power of the devil which Christ wrought by the power of the Holy Ghost?"
3:313:31: Գա՛ն եղբարքն եւ մայր նորա, եւ արտաքոյ կացեալ՝ յղեցին եւ կոչէի՛ն զնա[621]։ [621] Ոմանք. Եւ կոչեն. կամ՝ կոչեցին զնա։
31 Եկան նրա եղբայրներն ու մայրը եւ դրսում կանգնած՝ մարդ ուղարկեցին ու կանչեցին նրան
31 Ետքը անոր մայրը ու եղբայրները եկան ու դուրսը կայնելով՝ մարդ ղրկեցին ու կանչեցին զանիկա։
Գան եղբարքն եւ մայր նորա, եւ արտաքոյ կացեալ` յղեցին եւ կոչէին զնա:

3:31: Գա՛ն եղբարքն եւ մայր նորա, եւ արտաքոյ կացեալ՝ յղեցին եւ կոչէի՛ն զնա[621]։
[621] Ոմանք. Եւ կոչեն. կամ՝ կոչեցին զնա։
31 Եկան նրա եղբայրներն ու մայրը եւ դրսում կանգնած՝ մարդ ուղարկեցին ու կանչեցին նրան
31 Ետքը անոր մայրը ու եղբայրները եկան ու դուրսը կայնելով՝ մարդ ղրկեցին ու կանչեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
3:3131: И пришли Матерь и братья Его и, стоя [вне] дома, послали к Нему звать Его.
3:31  καὶ ἔρχεται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν.
3:31. Καὶ (And) ἔρχονται ( they-cometh ,"ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) αὐτοῦ (of-it,"καὶ (and) ἔξω (out-unto-which) στήκοντες ( standing ) ἀπέστειλαν (they-set-off) πρὸς (toward) αὐτὸν (to-it) καλοῦντες ( calling-unto ) αὐτόν. (to-it)
3:31. et veniunt mater eius et fratres et foris stantes miserunt ad eum vocantes eumAnd his mother and his brethren came; and standing without, sent unto him, calling him.
31. And there come his mother and his brethren; and, standing without, they sent unto him, calling him.
3:31. And his mother and brothers arrived. And standing outside, they sent to him, calling him.
3:31. There came then his brethren and his mother, and, standing without, sent unto him, calling him.
There came then his brethren and his mother, and, standing without, sent unto him, calling him:

31: И пришли Матерь и братья Его и, стоя [вне] дома, послали к Нему звать Его.
3:31  καὶ ἔρχεται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν.
3:31. et veniunt mater eius et fratres et foris stantes miserunt ad eum vocantes eum
And his mother and his brethren came; and standing without, sent unto him, calling him.
3:31. And his mother and brothers arrived. And standing outside, they sent to him, calling him.
3:31. There came then his brethren and his mother, and, standing without, sent unto him, calling him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-35 О родственниках Христа - см. Мф XII, 46-50. Ев. Марк ставит этот рассказ на надлежащем месте: у него является вполне понятным и то, по каким мотивам родственники искали Христа (по Матфею и Луке они просто хотели Его видать или говорить с Ним - они хотят отвратить Его от Его проповеднической деятельности - и то, что говорит по этому поводу Христос. - Около него сидел народ (32). Из того, как Христос говорит далее (34) о народе, некоторые толкователи справедливо заключают, что книжники к этому времени уже покинули дом, где был Христос.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Here is, 1. The disrespect which Christ's kindred, according to the flesh, showed to him, when he was preaching (and they knew very well that he was then in his element); they not only stood without, having no desire to come in, and hear him, but they sent in a message to call him out to them (v. 31, 32), as if he must leave his work, to hearken to their impertinences; it is probable that they had no business with him, only sent for him on purpose to oblige him to break off, lest he should kill himself. He knew how far his strength would go, and preferred the salvation of souls before his own life, and soon after made it to appear with a witness; it was therefore an idle thing for them, under pretence of his sparing himself, to interrupt him; and it was worse, if really they had business with him, when they knew he preferred his business, as a Saviour, so much before any other business.

2. The respect which Christ showed to his spiritual kindred upon this occasion. Now, as at other times, he put a comparative neglect upon his mother, which seemed purposely designed to obviate the prevent the extravagant respect which men in aftertimes would be apt to pay her. Our respect ought to be guided and governed by Christ's; now the virgin Mary, or Christ's mother, is not equalled with, but postponed to, ordinary believers, on whom Christ here puts a superlative honour. He looked upon those that at about him, and pronounced those of them that not only heard, but did, the will of God, to be to him as his brother, and sister, and mother; as much esteemed, loved, and cared for, as his nearest relations, v. 33-35. This is a good reason why we should honour those that fear the Lord, and choose them for our people; why we should be not hearers of the word only, but doers of the work, that we may share with the saints in this honour, Surely it is good to be akin to those who are thus nearly allied to Christ, and to have fellowship with those that have fellowship with Christ; and woe to those that hate and persecute Christ's kindred, that are his bone and his flesh, every one resembling the children of a king (see Judg. viii. 18, 19); for he will with jealously plead their cause, and avenge their blood.
Adam Clarke: Commentary on the Bible - 1831
3:31: His brethren and his mother - Or rather, his mother and his brethren. This is the arrangement of the best and most ancient MSS.; and this clause, και αἱ αδελφαι σου, and thy sisters, Mar 3:32, should be Added, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the later Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text.
Calling him - This clause is wanting in one copy of the Itala. The Codex Alexandrinus has ζητουντες αυτον, seeking him.
Albert Barnes: Notes on the Bible - 1834
3:31: See the notes at Mat 12:46-50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:31: Mat 12:46-48; Luk 8:19-21
Geneva 1599
3:31 There came then his (q) brethren and his mother, and, standing without, sent unto him, calling him.
(q) By the name "brother" the Hebrews understand all that are of the same stock and blood.
John Gill
3:31 There came then his brethren and his mother,.... At the same time he was speaking to the Scribes, who seem to be different persons from his friends and kinsmen, Mk 3:21,
and standing without; for Christ was within, in the house, talking with the Scribes and Pharisees, and preaching to the people; and the crowd being so great, that they could not get into the house; they
sent unto him, calling him: they not only sent one in to let him know who they were, and that they were without doors, desirous to speak with him; but also, with a voice as loud as they could, called to him themselves; See Gill on Mt 12:46.
John Wesley
3:31 Then come his brethren and his mother - Having at length made their way through the crowd, so as to come to the door. His brethren are here named first, as being first and most earnest in the design of taking him: for neither did these of his brethren believe on him. They sent to him, calling him - They sent one into the house, who called him aloud, by name. Mt 12:46; Lk 8:19.
3:323:32: Եւ անդ ժողովուրդն շուրջ զնովաւ նստէր. եւ իբրեւ ասացին ցնա. Ահաւասիկ մայր քո եւ եղբարք քո՝ կա՛ն արտաքոյ, եւ խնդրեն զքեզ։
32 Եւ այնտեղ ժողովուրդը նստել էր նրա շուրջը: Եւ երբ ասացին նրան՝ ահա՛ւասիկ քո մայրն ու քո եղբայրները դրսում են եւ քեզ են ուզում
32 Ժողովուրդը, որ անոր բոլորտիքը նստեր էր, իրեն ըսին. «Ահա քու մայրդ ու եղբայրներդ դուրսը կայներ են եւ քեզ կ’ուզեն»։
Եւ անդ ժողովուրդն շուրջ զնովաւ նստէր. եւ իբրեւ ասացին ցնա. Ահաւասիկ մայր քո եւ եղբարք քո կան արտաքոյ եւ խնդրեն զքեզ:

3:32: Եւ անդ ժողովուրդն շուրջ զնովաւ նստէր. եւ իբրեւ ասացին ցնա. Ահաւասիկ մայր քո եւ եղբարք քո՝ կա՛ն արտաքոյ, եւ խնդրեն զքեզ։
32 Եւ այնտեղ ժողովուրդը նստել էր նրա շուրջը: Եւ երբ ասացին նրան՝ ահա՛ւասիկ քո մայրն ու քո եղբայրները դրսում են եւ քեզ են ուզում
32 Ժողովուրդը, որ անոր բոլորտիքը նստեր էր, իրեն ըսին. «Ահա քու մայրդ ու եղբայրներդ դուրսը կայներ են եւ քեզ կ’ուզեն»։
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3:3232: Около Него сидел народ. И сказали Ему: вот, Матерь Твоя и братья Твои и сестры Твои, [вне] дома, спрашивают Тебя.
3:32  καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῶ, ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαι σου] ἔξω ζητοῦσίν σε.
3:32. καὶ (And) ἐκάθητο ( it-was-sitting-down ) περὶ (about) αὐτὸν (to-it,"ὄχλος, (a-crowd,"καὶ (and) λέγουσιν (they-fortheth) αὐτῷ (unto-it," Ἰδοὺ ( Thou-should-have-had-seen ,"ἡ (the-one) μήτηρ (a-mother) σου (of-thee) καὶ (and) οἱ (the-ones) ἀδελφοί ( brethrened ) σου (of-thee) ἔξω (out-unto-which) ζητοῦσίν (they-seek-unto) σε. (to-thee)
3:32. et sedebat circa eum turba et dicunt ei ecce mater tua et fratres tui foris quaerunt teAnd the multitude sat about him; and they say to him: Behold thy mother and thy brethren without seek for thee.
32. And a multitude was sitting about him; and they say unto him, Behold, thy mother and thy brethren without seek for thee.
3:32. And the crowd was sitting around him. And they said to him, “Behold, your mother and your brothers are outside, seeking you.”
3:32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee:

32: Около Него сидел народ. И сказали Ему: вот, Матерь Твоя и братья Твои и сестры Твои, [вне] дома, спрашивают Тебя.
3:32  καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῶ, ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαι σου] ἔξω ζητοῦσίν σε.
3:32. et sedebat circa eum turba et dicunt ei ecce mater tua et fratres tui foris quaerunt te
And the multitude sat about him; and they say to him: Behold thy mother and thy brethren without seek for thee.
3:32. And the crowd was sitting around him. And they said to him, “Behold, your mother and your brothers are outside, seeking you.”
3:32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
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John Gill
3:32 And the multitude sat about him,.... In a circle, all around him, to hear him preach; so that there was no such thing as the messenger coming near him; but the message being whispered from one to another, it came to those who sat nearest him:
and they said unto him, behold, thy mother and thy brethren without seek for thee: in five of Beza's ancient copies, and in his most ancient one, are added, and thy sisters: agreeably, Christ hereafter makes mention of sister, as well as mother and brother; See Gill on Mt 12:47, and so it is read in the Alexandrian copy.
3:333:33: Պատասխանի ետ նոցա եւ ասէ. Ո՞վ է իմ մայր՝ կամ եղբարք։
33 նրանց պատասխանեց եւ ասաց. «Ո՞վ է իմ մայրը կամ՝ իմ եղբայրները»
33 Անիկա պատասխան տուաւ անոնց ու ըսաւ. «Ո՞վ է իմ մայրս կամ որո՞նք են եղբայրներս»։
պատասխանի ետ նոցա եւ ասէ. Ո՞վ է իմ մայր կամ եղբարք:

3:33: Պատասխանի ետ նոցա եւ ասէ. Ո՞վ է իմ մայր՝ կամ եղբարք։
33 նրանց պատասխանեց եւ ասաց. «Ո՞վ է իմ մայրը կամ՝ իմ եղբայրները»
33 Անիկա պատասխան տուաւ անոնց ու ըսաւ. «Ո՞վ է իմ մայրս կամ որո՞նք են եղբայրներս»։
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3:3333: И отвечал им: кто матерь Моя и братья Мои?
3:33  καὶ ἀποκριθεὶς αὐτοῖς λέγει, τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μου];
3:33. καὶ (And) ἀποκριθεὶς (having-been-separated-off) αὐτοῖς (unto-them) λέγει (it-fortheth,"Τίς (What-one) ἐστιν (it-be) ἡ (the-one) μήτηρ (a-mother) μου (of-me) καὶ (and) οἱ (the-ones) ἀδελφοί ; ( brethrened ?"
3:33. et respondens eis ait quae est mater mea et fratres meiAnd answering them, he said: Who is my mother and my brethren?
33. And he answereth them, and saith, Who is my mother and my brethren?
3:33. And responding to them, he said, “Who is my mother and my brothers?”
3:33. And he answered them, saying, Who is my mother, or my brethren?
And he answered them, saying, Who is my mother, or my brethren:

33: И отвечал им: кто матерь Моя и братья Мои?
3:33  καὶ ἀποκριθεὶς αὐτοῖς λέγει, τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μου];
3:33. et respondens eis ait quae est mater mea et fratres mei
And answering them, he said: Who is my mother and my brethren?
3:33. And responding to them, he said, “Who is my mother and my brothers?”
3:33. And he answered them, saying, Who is my mother, or my brethren?
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Adam Clarke: Commentary on the Bible - 1831
3:33: Who is my mother? - See on Mat 12:46-50 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:33: Who: Deu 33:9; Luk 2:49; Joh 2:4; Co2 5:16
or: Mar 3:21, Mar 6:3; Joh 7:3-5
John Gill
3:33 And he answered them,.... The multitude that sat about him, and informed him of his mother and brethren being without, and desirous of speaking with him:
saying, who is my mother, or my brethren? which is said not through ignorance or contempt, but either, as displeased with the interruption given him; or with a view to take an opportunity from hence of expressing his superior value to his spiritual relations; which looks with no favourable aspect on the superstitious notions, and veneration of the virgin Mary among the papists; See Gill on Mt 12:48.
3:343:34: Հայեցաւ շուրջ զիւրեւ զաշակերտսն զի նստէին, եւ ասէ. Ահա՛ւասիկ մայր իմ, եւ եղբարք իմ[622]. [622] Ոմանք. Հայեցեալ շուրջ։
34 Ապա նայեց իր շուրջը, իր աշակերտներին, որոնք նստած էին, եւ ասաց. «Ահա՛ւասիկ իմ մայրը եւ իմ եղբայրները
34 Ու իր բոլորտիքը նստողներուն նայելով՝ ըսաւ. «Ահա իմ մայրս ու իմ եղբայրներս.
Հայեցաւ շուրջ զիւրեւ [11]զաշակերտսն զի նստէին``, եւ ասէ. Ահաւասիկ մայր իմ եւ եղբարք իմ:

3:34: Հայեցաւ շուրջ զիւրեւ զաշակերտսն զի նստէին, եւ ասէ. Ահա՛ւասիկ մայր իմ, եւ եղբարք իմ[622].
[622] Ոմանք. Հայեցեալ շուրջ։
34 Ապա նայեց իր շուրջը, իր աշակերտներին, որոնք նստած էին, եւ ասաց. «Ահա՛ւասիկ իմ մայրը եւ իմ եղբայրները
34 Ու իր բոլորտիքը նստողներուն նայելով՝ ըսաւ. «Ահա իմ մայրս ու իմ եղբայրներս.
zohrab-1805▾ eastern-1994▾ western am▾
3:3434: И обозрев сидящих вокруг Себя, говорит: вот матерь Моя и братья Мои;
3:34  καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει, ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου.
3:34. καὶ (And) περιβλεψάμενος ( having-viewed-about ) τοὺς (to-the-ones) περὶ (about) αὐτὸν (to-it) κύκλῳ (unto-a-circle) καθημένους ( to-sitting-down ) λέγει (it-fortheth,"Ἴδε (Thou-should-have-had-seen,"ἡ (the-one) μήτηρ (a-mother) μου (of-me) καὶ (and) οἱ (the-ones) ἀδελφοί ( brethrened ) μου: (of-me)
3:34. et circumspiciens eos qui in circuitu eius sedebant ait ecce mater mea et fratres meiAnd looking round about on them who sat about him, he saith: Behold my mother and my brethren.
34. And looking round on them which sat round about him, he saith, Behold, my mother and my brethren!
3:34. And looking around at those who were sitting all around him, he said: “Behold, my mother and my brothers.
3:34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
And he looked round about on them which sat about him, and said, Behold my mother and my brethren:

34: И обозрев сидящих вокруг Себя, говорит: вот матерь Моя и братья Мои;
3:34  καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει, ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου.
3:34. et circumspiciens eos qui in circuitu eius sedebant ait ecce mater mea et fratres mei
And looking round about on them who sat about him, he saith: Behold my mother and my brethren.
3:34. And looking around at those who were sitting all around him, he said: “Behold, my mother and my brothers.
3:34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
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
3:34: Behold: Psa 22:22; Sol 4:9, Sol 4:10, Sol 5:1, Sol 5:2; Mat 12:49, Mat 12:50, Mat 25:40-45, Mat 28:10; Luk 11:27, Luk 11:28; Joh 20:17; Rom 8:29; Heb 2:11, Heb 2:12
Geneva 1599
3:34 (6) And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
(6) The spiritual family is larger than the biological family.
John Gill
3:34 And he looked round about on them which sat about him,.... To find out his disciples among them, and point them out particularly, by stretching forth his hand towards them: and said,
behold my mother and my brethren: not in a natural, but in a spiritual sense; his mother, because, in regeneration, he was formed in them; his brethren, because, by adoption, his God was their God, his Father their Father; See Gill on Mt 12:49.
John Wesley
3:34 Looking round on them who sat about him - With the utmost sweetness; He said, Behold my mother and my brethren - In this preference of his true disciples even to the Virgin Mary, considered merely as his mother after the flesh, he not only shows his high and tender affection for them, but seems designedly to guard against those excessive and idolatrous honours, which he foresaw would in after ages be paid to her.
3:353:35: զի որ առնէ զկամս Աստուծոյ, նա՛ է իմ եղբայր՝ եւ քո՛յր եւ մայր[623]։[623] Ոմանք. Զի որ առնիցէ զկամս։
35 որովհետեւ, ով Աստծու կամքն է կատարում, նա՛ է իմ եղբայրը եւ քոյրը եւ մայրը»:
35 Վասն զի ով որ Աստուծոյ կամքը կը կատարէ, անիկա է իմ եղբայրս եւ քոյրս ու մայրս»։
զի որ առնիցէ զկամս Աստուծոյ` նա է իմ եղբայր եւ քոյր եւ մայր:

3:35: զի որ առնէ զկամս Աստուծոյ, նա՛ է իմ եղբայր՝ եւ քո՛յր եւ մայր[623]։
[623] Ոմանք. Զի որ առնիցէ զկամս։
35 որովհետեւ, ով Աստծու կամքն է կատարում, նա՛ է իմ եղբայրը եւ քոյրը եւ մայրը»:
35 Վասն զի ով որ Աստուծոյ կամքը կը կատարէ, անիկա է իմ եղբայրս եւ քոյրս ու մայրս»։
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3:3535: ибо кто будет исполнять волю Божию, тот Мне брат, и сестра, и матерь.
3:35  ὃς [γὰρ] ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὖτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
3:35. ὃς (Which) ἂν (ever) ποιήσῃ (it-might-have-done-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"οὗτος (the-one-this) ἀδελφός (brethrened) μου (of-me) καὶ (and) ἀδελφὴ (brethrened) καὶ (and) μήτηρ (a-mother) ἐστίν. (it-be)
3:35. qui enim fecerit voluntatem Dei hic frater meus et soror mea et mater estFor whosoever shall do the will of God, he is my brother, and my sister, and mother.
35. For whosoever shall do the will of God, the same is my brother, and sister, and mother.
3:35. For whoever has done the will of God, the same is my brother, and my sister and mother.”
3:35. For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
For whosoever shall do the will of God, the same is my brother, and my sister, and mother:

35: ибо кто будет исполнять волю Божию, тот Мне брат, и сестра, и матерь.
3:35  ὃς [γὰρ] ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὖτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
3:35. qui enim fecerit voluntatem Dei hic frater meus et soror mea et mater est
For whosoever shall do the will of God, he is my brother, and my sister, and mother.
3:35. For whoever has done the will of God, the same is my brother, and my sister and mother.”
3:35. For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:35: do: Mat 7:21; Joh 7:17; Jam 1:25; Jo1 2:17, Jo1 3:22, Jo1 3:23
John Gill
3:35 For whosoever shall do the will of God,.... By believing in Christ, receiving him as a Saviour and Redeemer, and submitting to him in all his ordinances, as King of saints:
the same is my brother, and my sister, and my mother: such are openly, and manifestly related to Christ in a spiritual sense; and are as dear to him, and more so, than such persons are who stand in such a relation to others, or did to him according to the flesh. And this shows not only the near relation, and strong affection which Christ has for his people, but that he is not ashamed of them; and it may be concluded, that he will resent, in the keenest manner, every injury that is done them; See Gill on Mt 12:50.