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Matthew Henry: Concise Commentary on the Whole Bible - 1706
A great variety of observable passages we have, in this chapter, concerning our Lord Jesus, the substance of all which we had before in Matthew, but divers circumstances we have, which we did not there meet with. Here is, I. Christ contemned by his countrymen, because he was one of them, and they knew, or thought they knew, his original, ver. 1-6. II. The just power he gave his apostles over unclean spirits, and an account given of their negotiation, ver. 7-13. III. A strange notion which Herod and others had of Christ, upon which occasion we have the story of the martyrdom of John Baptist, ver. 14-29. IV. Christ's retirement into a desert place with his disciples; the crowds that followed him thither to receive instruction from him; and his feeding five thousand of them with five loaves and two fishes, ver. 30-44. V. Christ's walking upon the sea to his disciples, and the abundance of cures he wrought on the other side of the water, ver. 45-56.
Adam Clarke: Commentary on the Bible - 1831
Our Lord's countrymen are astonished at his wisdom and mighty works, and are offended at him, Mar 6:1-4. He works few miracles there, because of their unbelief, Mar 6:5, Mar 6:6. He sends forth his disciples by two and two to preach, etc., Mar 6:7-11. They depart, preach, and work miracles, Mar 6:12, Mar 6:13. Different opinions of Christ, Mar 6:14-16. Account of the beheading of John Baptist, Mar 6:17-29. The disciples return, and give an account of their mission, Mar 6:30. He departs with them to a place of privacy, but the people follow him, Mar 6:31-33. He has compassion on them, and miraculously feeds five thousand with five loaves and two fishes, Mar 6:34-44. He sends the disciples by sea to Bethsaida, and himself goes into a mountain to pray, Mar 6:45, Mar 6:46. The disciples meet with a storm, and he comes to them walking upon the water, and appeases the winds and the sea, Mar 6:47-52. They come into the land of Gennesaret, and he works many miracles, Mar 6:53-56.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 6:1, Christ is contemned of his countrymen; Mar 6:7, He gives the twelve power over unclean spirits; Mar 6:14, Divers opinions of Christ; Mar 6:16, John the Baptist is imprisoned, beheaded, and buried; Mar 6:30, The apostles return from preaching; Mar 6:34, The miracle of five loaves and two fishes; Mar 6:45, Christ walks on the sea; Mar 6:53, and heals all that touch him.
6:16:1: Եւ ե՛լ անտի, ե՛կն ՚ի գաւառ իւր. եւ երթայի՛ն զհետ նորա աշակերտքն իւր[672]։ [672] Ոմանք. Ել անտի եւ եկն ՚ի գա՛՛։
1 Եւ այնտեղից ելաւ եկաւ իր գաւառը. եւ իր աշակերտները գնում էին նրա յետեւից
6 Անկէ ելլելով գնաց իր երկիրը։ Իր աշակերտները իր ետեւէն գացին։
Եւ ել անտի եկն ի գաւառ իւր. եւ երթային զհետ նորա աշակերտքն իւր:

6:1: Եւ ե՛լ անտի, ե՛կն ՚ի գաւառ իւր. եւ երթայի՛ն զհետ նորա աշակերտքն իւր[672]։
[672] Ոմանք. Ել անտի եւ եկն ՚ի գա՛՛։
1 Եւ այնտեղից ելաւ եկաւ իր գաւառը. եւ իր աշակերտները գնում էին նրա յետեւից
6 Անկէ ելլելով գնաց իր երկիրը։ Իր աշակերտները իր ետեւէն գացին։
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6:11: Оттуда вышел Он и пришел в Свое отечество; за Ним следовали ученики Его.
6:1  καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῶ οἱ μαθηταὶ αὐτοῦ.
6:1. Καὶ (And) ἐξῆλθεν (it-had-came-out) ἐκεῖθεν, (thither-from,"καὶ (and) ἔρχεται ( it-cometh ) εἰς (into) τὴν (to-the-one) πατρίδα (to-a-fathering) αὐτοῦ, (of-it,"καὶ (and) ἀκολουθοῦσιν (they-patheth-along-unto) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ. (of-it)
6:1. et egressus inde abiit in patriam suam et sequebantur illum discipuli suiAnd going out from thence, he went into his own country; and his disciples followed him.
1. And he went out from thence; and he cometh into his own country; and his disciples follow him.
6:1. And departing from there, he went away to his own country; and his disciples followed him.
6:1. And he went out from thence, and came into his own country; and his disciples follow him.
And he went out from thence, and came into his own country; and his disciples follow him:

1: Оттуда вышел Он и пришел в Свое отечество; за Ним следовали ученики Его.
6:1  καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῶ οἱ μαθηταὶ αὐτοῦ.
6:1. et egressus inde abiit in patriam suam et sequebantur illum discipuli sui
And going out from thence, he went into his own country; and his disciples followed him.
6:1. And departing from there, he went away to his own country; and his disciples followed him.
6:1. And he went out from thence, and came into his own country; and his disciples follow him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 До 7-го стиха у ев. Марка идет рассказ о пребывании Христа в Назарете, после совершения Им чуда воскрешения дочери Иаира (см. V, 4 3). Из повествования ев. Матфея видно, что это посещение имело место после того, как Христос окончил Свое учение в притчах, какое Он предлагал народу при море (Мф XIII, 53-58). По ев. Луке это событие падает, по-видимому, на начало выступления Христа как Учителя в Галилее (Лк IV, 16-30). Но все-таки ев. Матфей относит это событие к тому же периоду деятельности Христа, к какому и Марк, как об этом можно заключать из следующих далее рассказов, содержащихся в Ев. Матфея (Мф гл. XIV-я и Мк VI, 14 и сл. ). Что же касается ев. Луки, то он, очевидно, не держится строго хронологического порядка, ставя рассказ о посещении Христом Назарета в начале Его деятельности в Галилее: у него самого есть намеки на это (см. толк. на Ев. Лк IV, 16). Поэтому нет надобности (как предполагает, напр., Кнабенбауэр) допускать двукратное выступление Христа с проповедью в Назарете. - Пришел в свое отечество (ср. I, 9, 34). Этим не отрицается рождение Христа в Вифлееме, но обозначается только, что местом жительства ближайших предков Христа по плоти был именно Назарет (отечество - тот город, где жили отцы, предки). Один ев. Марк отмечает, что в это путешествие со Христом были и Его ученики: Христос шел в Назарет не для того, чтобы увидеться с своими родными, а для проповеди, при которой и должны были присутствовать ученики Его. Ев. Марк вообще обращает большое внимание на то, как ученики Христа были подготовляемы Им к их будущей деятельности...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he went out from thence, and came into his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching.

Here, I. Christ makes a visit to his own country, the place not of his birth, but of his education; that was Nazareth; where his relations were. He had been in danger of his life among them (Luke iv. 29), and yet he came among them again; so strangely doth he wait to be gracious, and seek the salvation of his enemies. Whither he went, though it was into danger, his disciples followed him (v. 1); for they had left all, to follow him whithersoever he went.

II. There he preached in their synagogue, on the sabbath day, v. 2. It seems, there was not such flocking to him there as in other places, so that he had no opportunity of preaching till they came together on the sabbath day; and then he expounded a portion of scripture with great clearness. In religious assemblies, on sabbath days, the word of God is to be preached according to Christ's example. We give glory to God by receiving instruction from him.

III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel--the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion.

IV. They studied to disparage him, and to raise prejudices in the minds of people against him, notwithstanding. All this wisdom, and all these mighty works, shall be of no account, because he had a home-education, had never travelled, nor been at any university, or bred up at the feet of any of their doctors (v. 3); Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. Thus low did our Redeemer stoop, when he came to redeem us out of our low estate. 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world; and rather to take up with mean and laborious employments, and such as no more is to be got by than a bare livelihood, than indulge ourselves in sloth. Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this--that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands, though great men look upon them with contempt.

Another thing they upbraided him with, was, the meanness of his relations; "He is the son of Mary; his brethren and sisters are here with us; we know his family and kindred;" and therefore, though they were astonished at his doctrine (v. 2), yet they were offended at his person (v. 3), were prejudiced against him, and looked upon him with contempt; and for that reason would not receive his doctrine, though ever so well recommended. May we think that if they had not known his pedigree, but he had dropped among them from the clouds, without father, without mother, and without descent, they would have entertained him with any more respect? Truly, no; for in Judea, where this was not know, that was made an objection against him (John ix. 29); As for this fellow, we know not from whence he is. Obstinate unbelief will never want excuses.

V. Let us see how Christ bore this contempt.

1. He partly excused it, as a common thing, and what might be expected, though not reasonably or justly (v. 4); A prophet is not despised any where but in his own country. Some exceptions there may be to this rule; doubtless many have got over this prejudice, but ordinarily it holds good, that ministers are seldom so acceptable and successful in their own country as among strangers; familiarity in the younger years breeds a contempt, the advancement of one that was an inferior begets envy, and men will hardly set those among the guides of their souls whose fathers they were ready to set with the dogs of their flock; in such a case therefore it must not be thought hard, it is common treatment, it was Christ's, and wisdom is profitable to direct to other soil.

2. He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. Note, It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it.

3. Yet he could there do no such mighty works, at least not so many, as in other places, because of the unbelief that prevailed among the people, by reason of the prejudices which their leaders instilled into them against Christ, v. 5. It is a strange expression, as if unbelief tied the hands of omnipotence itself; he would have done as many miracles there as he had done elsewhere, but he could not, because people would not make application to him, nor sue for his favours; he could have wrought them, but they forfeited the honour of having them wrought for them. Note, By unbelief and contempt of Christ men stop the current of his favours to them, and put a bar in their own door.

4. He marvelled because of their unbelief, v. 6. We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion (Matt. viii. 10), and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. Note, The unbelief of those that enjoy the means of grace, is a most amazing thing.

5. He went round about the village, teaching. If we cannot do good where we would, we must do it where we can, and be glad if we may have any opportunity, though but in the villages, of serving Christ and souls. Sometimes the gospel of Christ finds better entertainment in the country villages, where there is less wealth, and pomp, and mirth, and subtlety, than in the populous cities.
Adam Clarke: Commentary on the Bible - 1831
6:1: And he went out from thence - That is, from Capernaum. See on Mat 13:54 (note).
Albert Barnes: Notes on the Bible - 1834
6:1: See this passage explained in the notes at Mat 13:54-58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: and came: Mat 13:54, etc. Luk 4:16-30
Geneva 1599
6:1 And (1) he went out from thence, and came into his own country; and his disciples follow him.
(1) The faithless world by no means diminishes the virtue of Christ, but knowingly and willingly it deprives itself of the efficacy of it being offered unto them.
John Gill
6:1 And he went out from thence,.... From Capernaum;
and came into his own country; or "city", as the Syriac, Arabic, Persic, and Ethiopic versions read, the city of Nazareth; so called because it was the place where Christ was conceived, and where he was educated; for which he had a regard, and was willing it should partake of the benefit of his doctrine and miracles:
and his disciples follow him; as they did wherever he went; and which is a true characteristic of a disciple of Jesus.
John Wesley
6:1 Mt 13:54; Lk 4:16.
6:26:2: Եւ եղեւ ՚ի շաբաթուն՝ սկսաւ ուսուցանե՛լ ՚ի ժողովրդեանն. եւ բազումք իբրեւ լսէին՝ զարմանային ընդ վարդապետութիւն նորա, եւ ասէին. Ուստի՞ է սմա այս, կամ զի՞նչ է իմաստութիւնս որ տուեալ է սմա. զի զօրութիւնք այսպիսի՛ք ՚ի ձեռաց սորա լինիցին[673]։ [673] Ոսկան. Ուստի իցէ սմա այս, կամ զինչ իցէ իմաս՛՛... ՚ի ձեռաց սորա լինին։
2 Երբ շաբաթ օր եղաւ, սկսեց ժողովարանում ուսուցանել. եւ շատերը, երբ լսում էին նրան, զարմանում էին նրա վարդապետութեան վրայ եւ ասում. «Այս բաները որտեղի՞ց են սրան, կամ ի՞նչ է այս իմաստութիւնը, որ տրուած է սրան, որ սրա ձեռքով այսպիսի զօրաւոր գործեր կատարուեն
2 Երբ շաբաթ օրը հասաւ, սկսաւ ժողովարանին մէջ սորվեցնել։ Շատեր լսելով կը զարմանային ու կ’ըսէին. «Ասիկա ուրկէ՞ ունի այս բաները եւ այս ի՞նչ իմաստութիւն է ասոր տրուած, որ այսպիսի հրաշքներ կ’ըլլան ասոր ձեռքով։
Եւ եղեւ ի շաբաթուն սկսաւ ուսուցանել ի ժողովրդեանն. եւ բազումք իբրեւ լսէին, զարմանային [19]ընդ վարդապետութիւն նորա`` եւ ասէին. Ուստի՞ է սմա այս, կամ զի՞նչ է իմաստութիւնս որ տուեալ է սմա, զի զօրութիւնք այսպիսիք ի ձեռաց սորա լինիցին:

6:2: Եւ եղեւ ՚ի շաբաթուն՝ սկսաւ ուսուցանե՛լ ՚ի ժողովրդեանն. եւ բազումք իբրեւ լսէին՝ զարմանային ընդ վարդապետութիւն նորա, եւ ասէին. Ուստի՞ է սմա այս, կամ զի՞նչ է իմաստութիւնս որ տուեալ է սմա. զի զօրութիւնք այսպիսի՛ք ՚ի ձեռաց սորա լինիցին[673]։
[673] Ոսկան. Ուստի իցէ սմա այս, կամ զինչ իցէ իմաս՛՛... ՚ի ձեռաց սորա լինին։
2 Երբ շաբաթ օր եղաւ, սկսեց ժողովարանում ուսուցանել. եւ շատերը, երբ լսում էին նրան, զարմանում էին նրա վարդապետութեան վրայ եւ ասում. «Այս բաները որտեղի՞ց են սրան, կամ ի՞նչ է այս իմաստութիւնը, որ տրուած է սրան, որ սրա ձեռքով այսպիսի զօրաւոր գործեր կատարուեն
2 Երբ շաբաթ օրը հասաւ, սկսաւ ժողովարանին մէջ սորվեցնել։ Շատեր լսելով կը զարմանային ու կ’ըսէին. «Ասիկա ուրկէ՞ ունի այս բաները եւ այս ի՞նչ իմաստութիւն է ասոր տրուած, որ այսպիսի հրաշքներ կ’ըլլան ասոր ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Когда наступила суббота, Он начал учить в синагоге; и многие слышавшие с изумлением говорили: откуда у Него это? что за премудрость дана Ему, и как такие чудеса совершаются руками Его?
6:2  καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες, πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι;
6:2. Καὶ (And) γενομένου ( of-having-had-became ) σαββάτου (of-a-sabbath) ἤρξατο ( it-firsted ) διδάσκειν (to-teach) ἐν (in) τῇ (unto-the-one) συναγωγῇ: (unto-a-leading-together,"καὶ (and) οἱ (the-ones) πολλοὶ ( much ) ἀκούοντες ( hearing ) ἐξεπλήσσοντο (they-were-being-smitten-out) λέγοντες ( forthing ,"Πόθεν (Whither-from) τούτῳ (unto-the-one-this) ταῦτα, (the-ones-these?"καὶ (And) τίς (what-one) ἡ (the-one) σοφία (a-wisdoming-unto) ἡ (the-one) δοθεῖσα (having-been-given) τούτῳ, (unto-the-one-this,"καὶ (and) αἱ (the-ones) δυνάμεις (abilities) τοιαῦται (the-ones-unto-the-ones-these) διὰ (through) τῶν (of-the-ones) χειρῶν (of-hands) αὐτοῦ (of-it) γινόμεναι ; ( becoming ?"
6:2. et facto sabbato coepit in synagoga docere et multi audientes admirabantur in doctrina eius dicentes unde huic haec omnia et quae est sapientia quae data est illi et virtutes tales quae per manus eius efficiunturAnd when the Sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?
2. And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and such mighty works wrought by his hands?
6:2. And when the Sabbath arrived, he began to teach in the synagogue. And many, upon hearing him, were amazed at his doctrine, saying: “Where did this one get all these things?” and, “What is this wisdom, which has been given to him?” and, “Such powerful deeds, which are wrought by his hands!”
6:2. And when the sabbath day was come, he began to teach in the synagogue: and many hearing [him] were astonished, saying, From whence hath this [man] these things? and what wisdom [is] this which is given unto him, that even such mighty works are wrought by his hands?
And when the sabbath day was come, he began to teach in the synagogue: and many hearing [him] were astonished, saying, From whence hath this [man] these things? and what wisdom [is] this which is given unto him, that even such mighty works are wrought by his hands:

2: Когда наступила суббота, Он начал учить в синагоге; и многие слышавшие с изумлением говорили: откуда у Него это? что за премудрость дана Ему, и как такие чудеса совершаются руками Его?
6:2  καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες, πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι;
6:2. et facto sabbato coepit in synagoga docere et multi audientes admirabantur in doctrina eius dicentes unde huic haec omnia et quae est sapientia quae data est illi et virtutes tales quae per manus eius efficiuntur
And when the Sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?
6:2. And when the Sabbath arrived, he began to teach in the synagogue. And many, upon hearing him, were amazed at his doctrine, saying: “Where did this one get all these things?” and, “What is this wisdom, which has been given to him?” and, “Such powerful deeds, which are wrought by his hands!”
6:2. And when the sabbath day was come, he began to teach in the synagogue: and many hearing [him] were astonished, saying, From whence hath this [man] these things? and what wisdom [is] this which is given unto him, that even such mighty works are wrought by his hands?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 Христос выступил в качестве Учителя в Назарете только в субботу: раньше Его сограждане, очевидно, не выразили желания Его послушать. Даже и услышав Его учение и осведомившись о Его чудесах, сограждане Христа, по замечанию ев. Марка, признают в Нем только орудие какой-то высшей силы: Премудрость ему кто-то дал, а чудеса только делаются "руками Его", т.е. через Него, а не Им Самим (ср. Мф XIII, 54).
Adam Clarke: Commentary on the Bible - 1831
6:2: Were astonished - επι τῃ διδαχῃ αυτου, at his doctrine, or teaching. This is added by the Codex Bezae and eight others, later Syriac, Armenian, Vulgate, and all the Itala.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: he began: Mar 1:21, Mar 1:22, Mar 1:39; Luk 4:15, Luk 4:31, Luk 4:32
From: Joh 6:42, Joh 7:15; Act 4:13, Act 4:14
Geneva 1599
6:2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing [him] were astonished, saying, From whence hath this [man] these things? and what wisdom [is] this which is given unto him, that even such (a) mighty works are wrought by his hands?
(a) The word signifies powers or virtues, by which are meant those wonderful works that Christ did which showed and set forth the virtue and power of his Godhead to all the world; (Mt 7:22).
John Gill
6:2 And when the sabbath day was come,.... For it seems that it was on a weekday, or on one of the common days of the week, that he entered into the city, where he remained without making himself known, till the sabbath day came: and then
he began to teach in the synagogue; that is, at Nazareth; where he expounded the law and the prophets, and preached the Gospel:
and many hearing him were astonished. The Vulgate Latin adds, "at his doctrine"; and so it is read in Beza's most ancient copy:
saying, from whence hath this man these things? This skill of explaining Scripture, this doctrine which he teaches, and these miracles he is said to work? This question they the rather put, because they had known him from the beginning: he had lived long among them, and they knew he had not learnt of men, and therefore wondered how he came by such things as these:
and what wisdom is this which is given to him, that even such mighty works are wrought by his hands? which were but the other day employed in servile work, and mechanical operations.
6:36:3: Ո՞չ սա է մանուկ հիւսանն, եւ որդին Մարեմայ, եղբայր Յակովբա՛յ եւ Յովսեա՛յ եւ Յուդայի՛ եւ Սիմովնի. եւ չիցե՞ն քորքն դորա ա՛ստ առ մեզ։ Եւ գայթագղէին ՚ի նա[674]։ [674] Ոմանք. Քորք դորա։
3 Սա հիւսնի տղան[8] եւ Մարիամի որդին չէ՞ միթէ, Յակոբոսի եւ Յովսէի ու Յուդայի եւ Սիմոնի եղբայրը. եւ սրա քոյրերը այստեղ մեզ մօտ չե՞ն»: Եւ նրանով գայթակղւում էին [8] 8. Յունարէնն ունի՝ սա հիւսնը չէ՞, որդին Մարիամի...
3 Ասիկա հիւսնը չէ՞ Մարիամին որդին եւ Յակոբոսին ու Յովսէսին եւ Յուդային ու Սիմոնին եղբայրը ու ասոր քոյրերը հոս մեր քով չե՞ն»։ Անոր վրայով կը գայթակղէին։
Ո՞չ սա է [20]մանուկ հիւսանն եւ որդին`` Մարեմայ, եղբայր Յակովբայ եւ Յովսեայ եւ Յուդայի եւ Սիմովնի, եւ չիցե՞ն քորք դորա աստ առ մեզ: Եւ գայթակղէին ի նա:

6:3: Ո՞չ սա է մանուկ հիւսանն, եւ որդին Մարեմայ, եղբայր Յակովբա՛յ եւ Յովսեա՛յ եւ Յուդայի՛ եւ Սիմովնի. եւ չիցե՞ն քորքն դորա ա՛ստ առ մեզ։ Եւ գայթագղէին ՚ի նա[674]։
[674] Ոմանք. Քորք դորա։
3 Սա հիւսնի տղան[8] եւ Մարիամի որդին չէ՞ միթէ, Յակոբոսի եւ Յովսէի ու Յուդայի եւ Սիմոնի եղբայրը. եւ սրա քոյրերը այստեղ մեզ մօտ չե՞ն»: Եւ նրանով գայթակղւում էին
[8] 8. Յունարէնն ունի՝ սա հիւսնը չէ՞, որդին Մարիամի...
3 Ասիկա հիւսնը չէ՞ Մարիամին որդին եւ Յակոբոսին ու Յովսէսին եւ Յուդային ու Սիմոնին եղբայրը ու ասոր քոյրերը հոս մեր քով չե՞ն»։ Անոր վրայով կը գայթակղէին։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Не плотник ли Он, сын Марии, брат Иакова, Иосии, Иуды и Симона? Не здесь ли, между нами, Его сестры? И соблазнялись о Нем.
6:3  οὐχ οὖτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς μαρίας καὶ ἀδελφὸς ἰακώβου καὶ ἰωσῆτος καὶ ἰούδα καὶ σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῶ.
6:3. οὐχ (Not) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) τέκτων, (a-producer,"ὁ (the-one) υἱὸς (a-son) τῆς (of-the-one) Μαρίας (of-a-Maria) καὶ (and) ἀδελφὸς (brethrened) Ἰακώβου (of-an-Iakobos) καὶ (and) Ἰωσῆτος (of-an-Ioses) καὶ (and) Ἰούδα (of-an-Ioudas) καὶ (and) Σίμωνος; (of-a-Simon?"καὶ (And) οὐκ (not) εἰσὶν (they-be) αἱ (the-ones) ἀδελφαὶ ( brethrened ) αὐτοῦ (of-it) ὧδε (unto-which-moreover) πρὸς (toward) ἡμᾶς; (to-us?"καὶ (And) ἐσκανδαλίζοντο (they-were-being-cumbered-to) ἐν (in) αὐτῷ. (unto-it)
6:3. nonne iste est faber filius Mariae frater Iacobi et Ioseph et Iudae et Simonis nonne et sorores eius hic nobiscum sunt et scandalizabantur in illoIs not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.
3. Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us? And they were offended in him.
6:3. “Is this not the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? Are not his sisters also here with us?” And they took great offense at him.
6:3. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him:

3: Не плотник ли Он, сын Марии, брат Иакова, Иосии, Иуды и Симона? Не здесь ли, между нами, Его сестры? И соблазнялись о Нем.
6:3  οὐχ οὖτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς μαρίας καὶ ἀδελφὸς ἰακώβου καὶ ἰωσῆτος καὶ ἰούδα καὶ σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῶ.
6:3. nonne iste est faber filius Mariae frater Iacobi et Ioseph et Iudae et Simonis nonne et sorores eius hic nobiscum sunt et scandalizabantur in illo
Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.
6:3. “Is this not the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? Are not his sisters also here with us?” And they took great offense at him.
6:3. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at 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
3 Ев. Марк сообщает, что сограждане называли Христа "плотником", а не "сыном" что у евреев было в обычае, чтобы отец обучал сына своему мастерству, так что и Христос, конечно, был обучен плотническому мастерству. Правда, Ориген говорит, что "нигде в принятых Церковью Евангелиях Христос не называется плотником" (прот. Цельса VI, 36), но другие древние церковные писатели знают эта предание, как сообщенное в Евангелии; Ориген, вероятно, имел под руками список Евангелия Марка, уже исправленный по Евангелию Матфея. - Брат Иакова... (См. Мф I, 25. - Остальное см. Мф XIII, 55-56).
Adam Clarke: Commentary on the Bible - 1831
6:3: Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son.
1. To circumcise him.
2. To redeem him.
3. To teach him the law.
4. To teach him a trade.
And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade.
Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: this: Mat 13:55, Mat 13:56; Luk 4:22; Joh 6:42
carpenter: Isa 49:7, Isa 53:2, Isa 53:3; Pe1 2:4
James: Mar 15:40; Mat 12:46; Co1 9:4; Gal 1:19
Juda: Joh 14:22; Jde 1:1
Simon: Mar 3:18; Act 1:13
offended: Mat 11:6, Mat 13:57; Luk 2:34, Luk 4:23-29, Luk 7:23; Joh 6:60, Joh 6:61; Co1 1:23
Geneva 1599
6:3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his (b) sisters here with us? And they were offended at him.
(b) This word is used after the manner of the Hebrews, who by brethren and sisters understand all relatives.
John Gill
6:3 Is not this the carpenter?.... Some copies read, "the carpenter's son", as in Mt 13:55 and so the Arabic and Ethiopic versions; but all the ancient copies, Vulgate Latin, Syriac, and Persic versions, read "the carpenter": such may Christ be reasonably thought to be, since his father was; and which business he might follow, partly through the meanness and poverty of his parents; and partly that he might set an example of industry and diligence; and chiefly to bear that part of the first Adam's curse, which was to eat his bread with the sweat of his brow: nor ought this to have been objected to him by the Jews, with whom it was usual for their greatest doctors and Rabbins to be of some trade or secular employment; so R. Jochanan was a shoemaker (z) R. Isaac was a blacksmith (a), R. Juda was a tailor (b), Abba Saul and R. Jochanan, were undertakers for funerals (c); R. Simeon was a seller of cotton (d), R. Nehemiah was a ditcher (e), R. Jose bar Chelphetha was a skinner (f); and others of them were of other trades, and some exceeding mean: the famous R. Hillell was a hewer of wood, and Carna, a judge in Israel, was a drawer of water (g); and so Maimonides says,
"the great wise men of Israel were some of them hewers of wood and drawers of water (h).''
They say,
"a man is obliged to learn his son an honest and easy trade (i):''
there are some businesses they except against (k), but this of a carpenter is not one; yea, they say,
"if a man does not teach his son a trade, it is all one as if he taught him thievery (l).''
Nor did they think it at all inconsistent with learning; for they have a saying (m), that
"beautiful is the learning of the law, along with a trade.''
The Jews ought not to have flouted Christ with this trade of a carpenter, since, according to them, it was necessary that a carpenter, in some cases, should be a regular priest; as in repairing of the temple, especially the holy of holies. So says Maimonides (n);
"there was a trap door, or an open place in the floor of the chamber, open to the holy of holies, that workmen might enter thereby into the holy of holies, when there was a necessity of repairing any thing; and since we make mention of workmen, it may be observed here, when there is need of building in the midst of the temple, great care should be taken, , "that the workman, or carpenter, be a right priest".''
Yea, they expressly say, that the Messiah is one of the four carpenters in Zech 1:20. "And the Lord showed me four carpenters"; they ask (o),
""who are the four carpenters?" Says R. Chana bar Bizna, says R. Simeon the saint, Messiah the son of David, Messiah the son of Joseph, and Elijah, and a priest of righteousness.''
This is with some variation elsewhere expressed thus (p),
""and the Lord showed me four carpenters"; and these are they, Elijah, and the king Messiah, and Melchizedek and the anointed for war.''
And one of their commentators (q) on the same text says,
"our Rabbins of blessed memory, explain this verse of the days of the Messiah;''
and then cites the above passage out of the Talmud; and another (r) refers unto it; See Gill on Mt 13:55. The inhabitants of Nazareth go on, in order to reproach Jesus, calling him
the son of Mary; a poor woman of their town, and perhaps now a widow, since no mention is made of Joseph:
the brother of James and Joses, and of Juda and Simon? who were all of them the sons of Alphaeus or Cleophas, who was himself brother, or his wife sister, to Joseph or Mary; so that Christ was the near kinsman of these his sons: and it was usual with the Jews to call such an one a brother, and even indeed a more distant relation. The Vulgate Latin, and Ethiopic versions, instead of Joses, read Joseph:
and are not sisters here with us? And they were offended at him: either at the manner he came by his wisdom, with which he delivered such doctrine he did; and by his power, through which he wrought his mighty works, or miracles; they suspecting he came by them in an unlawful way, through familiarity with the devil, which they sometimes charged him with having: or at the meanness of his trade and employment; they could by no means think of him as the Messiah, who made so contemptible a figure, and was brought up in such a low way of life; and the rather, since one of their kings in common, was not be a mechanic, or at least of any mean occupation: of their canons runs thus (s);
"they do not appoint to be a king, or an high priest, one that has been a butcher, or a barber, or a bath keeper, or a tanner; not because they were unfit, but because their business was mean, and the people would always despise them.''
Other trades are elsewhere (t) mentioned, from among whom a king, or an high priest, were never taken; as founders, combers, borers of handmills, druggists, weavers, notaries, fullers, a letter of blood, or a surgeon, &c. particularly such as related to women's business. Now, as it was not usual to choose any one to be a king that wrought at a trade, they could not bear that the king Messiah should be of one; and because Jesus was, they were offended at him, and rejected him as the Messiah. Or they were offended at the meanness of his extraction and descent, his father, and mother, and brethren, and sisters, being all persons in low circumstances of life; whereas they expected the Messiah would be born and brought up as a temporal prince, in great grandeur and splendour; See Gill on Mt 13:55, Mt 13:56, Mt 13:57.
(z) Pirke Abot, c. 4. sect. 11. T. Bab. Yebamot, fol. 104. 2. Cetubot, fol. 34. 1. & 58. 2. Bava Kama, fol. 71. 1. (a) T. Bab. Avoda Zara, fol. 24. 1. Sanhedrin, fol. 96. 1. Bava Bathra, fol. 170. 1. (b) T. Bab. Bava Bathra, fol. 164. 2. (c) T. Bab. Nidda, fol. 24. 2. (d) T. Bab. Beracot, fol. 28. 2. Megilla, fol. 17. 1. & 18. 2. (e) Caphtor, fol. 75. 2. (f) Ganz Tzemach David, par. 1. fol. 30. 1. (g) Maimon. in Pirke Abot, c. 4. sect. 5. (h) Ib. Hilch. Talmud Tora, c. 1. sect. 9. (i) Misn. Kiddush. c. 4. sect. 14. T. Bab. Kiddush. fol. 82. 1. & Beracot, fol. 63. 1. (k) T. Kiddush. ib. (l) Ib. fol. 30. 2. (m) Pirke Abot, c. 2. sect. 9. (n) In Misn. Middot, c. 4. sect. 5. (o) T. Bab. Succa. (p) Shirhashirim Rabba, fol. 11. 4. (q) R. David Kimchi in Zech. i. 20. (r) R. Sol. Jarchi in ib. (s) Maimon. Hilch. Melachim, c. 1, sect. 6. (t) T. Bab. Kiddushin, fol. 82. 1.
John Wesley
6:3 Is not this the carpenter? - There can be no doubt, but in his youth he wrought with his supposed father Joseph.
6:46:4: Եւ ասէ ցնոսա Յիսուս. Ո՛չ է մարգարէ՛ անարգ, բայց եթէ ՚ի գաւառի՛ իւրում, եւ յազգատոհմի, եւ ՚ի տա՛ն իւրում[675]։ [675] Յոմանս պակասի. Եւ ասէ ցնոսա Յիսուս։
4 Եւ Յիսուս նրանց ասաց. «Մարգարէն յարգուած անձ է, բայց ոչ իր գաւառում, իր ազգատոհմի եւ իր տան մէջ»
4 Բայց Յիսուս ըսաւ անոնց. «Մարգարէ մը ոեւէ տեղ անպատիւ չէ՝ բայց միայն իր երկրին, իր ազգականներուն եւ իր տանը մէջ»։
Եւ ասէ ցնոսա Յիսուս. Ոչ է մարգարէ անարգ, բայց եթէ ի գաւառի իւրում եւ յազգատոհմի եւ ի տան իւրում:

6:4: Եւ ասէ ցնոսա Յիսուս. Ո՛չ է մարգարէ՛ անարգ, բայց եթէ ՚ի գաւառի՛ իւրում, եւ յազգատոհմի, եւ ՚ի տա՛ն իւրում[675]։
[675] Յոմանս պակասի. Եւ ասէ ցնոսա Յիսուս։
4 Եւ Յիսուս նրանց ասաց. «Մարգարէն յարգուած անձ է, բայց ոչ իր գաւառում, իր ազգատոհմի եւ իր տան մէջ»
4 Բայց Յիսուս ըսաւ անոնց. «Մարգարէ մը ոեւէ տեղ անպատիւ չէ՝ բայց միայն իր երկրին, իր ազգականներուն եւ իր տանը մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: Иисус же сказал им: не бывает пророк без чести, разве только в отечестве своем и у сродников и в доме своем.
6:4  καὶ ἔλεγεν αὐτοῖς ὁ ἰησοῦς ὅτι οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
6:4. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one,"Οὐκ (Not) ἔστιν (it-be) προφήτης (a-declarer-before) ἄτιμος (un-valued) εἰ (if) μὴ (lest) ἐν (in) τῇ (unto-the-one) πατρίδι (unto-a-fathering) αὐτοῦ (of-it) καὶ (and) ἐν (in) τοῖς (unto-the-ones) συγγενεῦσιν (unto-together-kindreders) αὐτοῦ (of-it) καὶ (and) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) αὐτοῦ. (of-it)
6:4. et dicebat eis Iesus quia non est propheta sine honore nisi in patria sua et in cognatione sua et in domo suaAnd Jesus said to them: A prophet is not without honour, but in his own country, and in his own house, and among his own kindred.
4. And Jesus said unto them, A prophet is not without honour, save in his own country, and among his own kin, and in his own house.
6:4. And Jesus said to them, “A prophet is not without honor, except in his own country, and in his own house, and among his own kindred.”
6:4. But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house:

4: Иисус же сказал им: не бывает пророк без чести, разве только в отечестве своем и у сродников и в доме своем.
6:4  καὶ ἔλεγεν αὐτοῖς ὁ ἰησοῦς ὅτι οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
6:4. et dicebat eis Iesus quia non est propheta sine honore nisi in patria sua et in cognatione sua et in domo sua
And Jesus said to them: A prophet is not without honour, but in his own country, and in his own house, and among his own kindred.
6:4. And Jesus said to them, “A prophet is not without honor, except in his own country, and in his own house, and among his own kindred.”
6:4. But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (См. Мф XIII, 57). Может показаться странным то, что Христос говорил о неприятии Его в Назарете. Разве Его недавно (V, 17) не отвергли так же жители страны Гергесинской? Но там Христос выступил как чужой человек, совершенно неизвестный, а здесь, в Назарете, Ему уже предшествовала молва о Его чудесах. Поэтому отвержение Его Назаретянами представляла более оскорбительный для Него факт, чем отвержение Гергесянами.
Adam Clarke: Commentary on the Bible - 1831
6:4: See this curious subject explained, Mat 13:55-58 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Jer 11:21, Jer 12:6; Mat 13:57; Luk 4:24; Joh 4:44
Geneva 1599
6:4 But Jesus said unto them, A prophet is not without (c) honour, but in his own country, and among his own kin, and in his own house.
(c) Not only has that honour taken from him which is rightly due to him, but also has evil spoken of him and his words are misrepresented.
John Gill
6:4 But Jesus said unto them,.... The following proverb;
a prophet is not without honour, but in his own country, and among his own kin, and in his own house; the same as in Mt 13:57; See Gill on Mt 13:57. Only the phrase, "among his own kin", is here added: very probably some of those that made these reflections, were some distant relations of Joseph, or Mary; for as Jesus was now in his own country and city, and in his own native place, so among his kindred and relations; who envied his gifts and attainments, and objected to him his rise from that branch of their family, which was the most mean and abject.
6:56:5: Եւ ո՛չ կարէր անդ՝ եւ ո՛չ մի ինչ զօրութիւն առնել, բայց սակաւ հիւանդաց ձեռն եդեալ՝ բժշկէ՛ր զնոսա[676]։ [676] Ոմանք. Զօրութիւնս առնել... բժշկեաց զնոսա։ Ոսկան. Սակաւ ինչ հիւանդաց։
5 Եւ չէր կարողանում այնտեղ որեւէ զօրաւոր գործ կատարել, այլ քիչ թուով հիւանդների վրայ ձեռք դնելով՝ նրանց բժշկում էր
5 Ու չէր կրնար հոն հրաշք ընել, միայն քանի մը հիւանդներու վրայ ձեռք դրաւ ու բժշկեց զանոնք։
Եւ ոչ կարէր անդ եւ ոչ մի ինչ զօրութիւն առնել, բայց սակաւ հիւանդաց ձեռն եդեալ բժշկէր զնոսա:

6:5: Եւ ո՛չ կարէր անդ՝ եւ ո՛չ մի ինչ զօրութիւն առնել, բայց սակաւ հիւանդաց ձեռն եդեալ՝ բժշկէ՛ր զնոսա[676]։
[676] Ոմանք. Զօրութիւնս առնել... բժշկեաց զնոսա։ Ոսկան. Սակաւ ինչ հիւանդաց։
5 Եւ չէր կարողանում այնտեղ որեւէ զօրաւոր գործ կատարել, այլ քիչ թուով հիւանդների վրայ ձեռք դնելով՝ նրանց բժշկում էր
5 Ու չէր կրնար հոն հրաշք ընել, միայն քանի մը հիւանդներու վրայ ձեռք դրաւ ու բժշկեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: И не мог совершить там никакого чуда, только на немногих больных возложив руки, исцелил [их].
6:5  καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν·
6:5. Καὶ (And) οὐκ (not) ἐδύνατο (it-was-being-abled) ἐκεῖ (thither) ποιῆσαι (to-have-done-unto) οὐδεμίαν (to-not-moreover-one) δύναμιν, (to-an-ability,"εἰ (if) μὴ (lest) ὀλίγοις ( unto-little ) ἀρρώστοις ( unto-un-strengthed ) ἐπιθεὶς (having-had-placed-upon) τὰς (to-the-ones) χεῖρας (to-hands) ἐθεράπευσεν: (it-ministered-of)
6:5. et non poterat ibi virtutem ullam facere nisi paucos infirmos inpositis manibus curavitAnd he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them.
5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
6:5. And he was not able to perform any miracles there, except that he cured a few of the infirm by laying his hands on them.
6:5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed [them].
And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed:

5: И не мог совершить там никакого чуда, только на немногих больных возложив руки, исцелил [их].
6:5  καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν·
6:5. et non poterat ibi virtutem ullam facere nisi paucos infirmos inpositis manibus curavit
And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them.
6:5. And he was not able to perform any miracles there, except that he cured a few of the infirm by laying his hands on them.
6:5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Конечно, Христос не перестал иметь силу творить чудеса, но ведь эта сила, как показывает исцеление кровоточивой женщины (V, 34), проявлялась только там, где встречала себе веру со стороны человека (Григ. Б., Феофил. ). Впрочем, и здесь Христос исцелил несколько больных, - очевидно, уверовавших в Него, - только эти чудеса не были особенно поразительными.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: Mar 9:23; Gen 19:22, Gen 32:25; Isa 59:1, Isa 59:2; Mat 13:58; Heb 4:2
Geneva 1599
6:5 And he (d) could there do no mighty work, save that he laid his hands upon a few sick folk, and healed [them].
(d) That is, he would not: for we need to have faith if we are going to receive the works of God.
John Gill
6:5 And he could there do no mighty work,.... Or miracle; not that Christ had no power in himself to work miracles, though their unbelief and contempt of him were very great; but it was not fit and proper that he should do any there, since such were their prejudices against him: it is an usual way of speaking with the Hebrews, when either it is not "fit" and proper that a thing should be done, or they "will" not do it, to say it cannot be done; see Gen 19:22; and even it is said of God himself, "So that the Lord could no longer bear, because of your evil doings", Jer 44:22. Not but that he could if he would, but he would not; nor was it fit and proper that he should; the same is the sense here: besides, in Mt 13:58 it is said, "he did not many mighty works there"; and so the Arabic version here, "and he did not many mighty works there"; he did not think it proper to do any of any great consequence, nor did he. Wherefore the Jew (u) has no reason to object this to the divinity of Christ, as if there was a want of power in him. Christ is omnipotent, and he has given proof of his almighty power, by the miracles which he has wrought; and though he wrought no mighty work "there", yet he wrought many elsewhere, which sufficiently attest the truth of his proper deity: the emphasis lies upon the word there; though he did not work any considerable miracle in that place, he did in others; which shows, that it was not a defect of power in him, that was the reason of it, but something else; and Matthew gives the reason of it, and says, it was "because of their unbelief": not that their unbelief was an over match for his power; he could have removed that, if he had thought fit, but he did not do it; he, who is the author and finisher of faith, could have took away their unbelief, as the man that brought his dumb child to Christ, concluded he could; and therefore said to him, "Lord, help my unbelief", Mk 9:24. Christ sometimes required of the persons he was about to heal, faith in him, that he could heal them; and so did his apostles, Mt 9:28. Not that faith contributed any thing to the cure, but it was the way and means in which Christ was pleased to communicate his healing virtue: besides, when persons applied to him for healing, and expressed their faith in him, it gave him an opportunity of working a miracle for that purpose; but now these people did not so much as ask such a favour of him, and so gave him no occasion of doing any mighty work; for which reason it may be said, he could not, no opportunity offering: and moreover, seeing they disbelieved him, and rejected him as the Messiah, they were unworthy of having any wrought among them; and it was but just and right, to do none: nay, it was rather an instance of kindness not to do any among them; since had he, and they had remained impenitent and unbelieving, as he knew they would, these would have been aggravations of their condemnation.
Save that he laid his hands upon a sick folk, and healed them. There were some few sick people that had faith in him, and came to him, beseeching him to heal them; and accordingly he did lay his hands on them, and cured them, which was a way he sometimes used: and these cures he wrought, to show his power, what he could do, and what benefits they might have enjoyed by him, and to leave them inexcusable.
(u) MS. Lusit. N. 83. apud Kidder, Demonstr. of the Messiah, par. 2. p. 59.
John Wesley
6:5 He could do no miracle there - Not consistently with his wisdom and goodness. It being inconsistent with his wisdom to work them there, where it could not promote his great end; and with his goodness, seeing he well knew his countrymen would reject whatever evidence could be given them. And therefore to have given them more evidence, would only have increased their damnation.
6:66:6: Եւ զարմանա՛յր վասն անհաւատութեան նոցա։ Եւ շրջէր շուրջ զգաւառօքն, եւ ուսուցանէր[677]։ [677] Ոսկան. Անհաւատութեանց նոցա։
6 Եւ նա զարմանում էր նրանց անհաւատութեան վրայ: Եւ շրջում էր շրջակայ գիւղերում եւ ուսուցանում
6 Ինք անոնց անհաւատութեանը վրայ կը զարմանար ու շրջակայ գիւղերը պտըտելով՝ կը սորվեցնէր։
Եւ զարմանայր վասն անհաւատութեան նոցա: Եւ շրջէր շուրջ զգաւառօքն եւ ուսուցանէր:

6:6: Եւ զարմանա՛յր վասն անհաւատութեան նոցա։ Եւ շրջէր շուրջ զգաւառօքն, եւ ուսուցանէր[677]։
[677] Ոսկան. Անհաւատութեանց նոցա։
6 Եւ նա զարմանում էր նրանց անհաւատութեան վրայ: Եւ շրջում էր շրջակայ գիւղերում եւ ուսուցանում
6 Ինք անոնց անհաւատութեանը վրայ կը զարմանար ու շրջակայ գիւղերը պտըտելով՝ կը սորվեցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: И дивился неверию их; потом ходил по окрестным селениям и учил.
6:6  καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν. καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων.
6:6. καὶ (and) ἐθαύμασεν (it-marvelled-to) διὰ (through) τὴν (to-the-one) ἀπιστίαν (to-an-un-trusting-unto) αὐτῶν. (of-them) Καὶ (And) περιῆγεν (it-was-leading-about) τὰς (to-the-ones) κώμας (to-villages) κύκλῳ (unto-a-circle) διδάσκων. (teaching)
6:6. et mirabatur propter incredulitatem eorumAnd he wondered because of their unbelief, and he went through the villages round about teaching.
6. And he marveled because of their unbelief. And he went round about the villages teaching.
6:6. And he wondered, because of their unbelief, and he traveled around in the villages, teaching.
6:6. And he marvelled because of their unbelief. And he went round about the villages, teaching.
And he marvelled because of their unbelief. And he went round about the villages, teaching:

6: И дивился неверию их; потом ходил по окрестным селениям и учил.
6:6  καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν. καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων.
6:6. et mirabatur propter incredulitatem eorum
And he wondered because of their unbelief, and he went through the villages round about teaching.
6:6. And he wondered, because of their unbelief, and he traveled around in the villages, teaching.
6:6. And he marvelled because of their unbelief. And he went round about the villages, teaching.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 И дивился... Бпаж. Августин не хочет допустить того, чтобы Христос действительно чувствовал удивление: это, по его взгляду, не согласно с Его всеведением (О бытии прот. Ман. I, 8, 14), но Фома Аквинат разрешает это недоумение указанием на то, что были неоднократно случаи, когда Христос узнавал о чем-нибудь из сообщений других. Так и в настоящем случае Христу могли сообщить о неверии, какое проявили в отношении к Нему Назарете в частных домашних разговорах, и по этому-то случаю Христос выразил Свое удивление. - Потом ходил по окрестным селениям... Отвергнутый Своими согражданами, Христос продолжает проповедь в кругу (kuklw) селений или местечек, к которому принадлежал и Назарет или же - можно понимать это выражение и так - Он совершает круговой обход этих местечек, возвращаясь к приморскому берегу. Во время этого путешествия Он посыпает на проповедь апостолов.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: marvelled: Isa 59:16; Jer 2:11; Mat 8:10; Joh 9:30
And he went: Mat 4:23, Mat 9:35; Luk 4:31, Luk 4:44, Luk 13:22; Act 10:38
John Gill
6:6 And he marvelled because of their unbelief,.... Which was the reason, as Matthew says, Mt 13:58, why he did not many mighty works there, because they continued their prejudices against him, and their unbelief in him, notwithstanding what he did do, which was matter of admiration to him; wherefore he took his leave of them, as an ungrateful and unworthy people; and it is never after observed, that he returned there any more. It was a surprise to Christ, as man, that his country men should not believe in him, but reject him as the Messiah, on account of the above things: since they knew his parentage and education, and mean employ among them, even almost to that time; and yet such were his ministry and miracles, and such were his wisdom and power he was possessed of, that they could not account for; they might at least have concluded, seeing it was clear to them he had not them from men, that he had a mission and commission from God, and was qualified by him for such service and work; though they might have carried their reasonings further, and it was marvellous they should not, and have believed him to be more than a man, to have been a divine person, and the true Messiah; the proofs of Christ's deity and Messiahship are so plain and incontestable, that it is amazing that there should be any, who have read them or heard of them, that should be deists, or continue unbelievers. Such unbelief must be owing to a wretched stupidity, and judicial blindness of mind.
And he went round about the villages teaching: he took a circuit throughout all the little towns and villages round about Nazareth, instructing the ignorant country people, in the things concerning the kingdom of God.
John Wesley
6:6 He marvelled - As man. As he was God, nothing was strange to him.
6:76:7: Եւ կոչեա՛ց առ ինքն զերկոտասանսն, եւ սկսաւ առաքե՛լ զնոսա երկուս երկուս. եւ տայր նոցա իշխանութիւն ՚ի վերայ այսոց պղծոց[678]։ [678] Ոմանք. Եւ կոչեցեալ առ ինքն։
7 Նա իր մօտ կանչեց Տասներկուսին եւ սկսեց ուղարկել նրանց երկու-երկու ու պիղծ ոգիների վրայ նրանց իշխանութիւն տուեց
7 Իրեն կանչեց տասներկուքը ու երկու երկու ղրկեց զանոնք ու անոնց իշխանութիւն տուաւ պիղծ ոգիներուն վրայ
Եւ կոչեաց առ ինքն զերկոտասանսն, եւ սկսաւ առաքել զնոսա երկուս երկուս, եւ տայր նոցա իշխանութիւն ի վերայ այսոց պղծոց:

6:7: Եւ կոչեա՛ց առ ինքն զերկոտասանսն, եւ սկսաւ առաքե՛լ զնոսա երկուս երկուս. եւ տայր նոցա իշխանութիւն ՚ի վերայ այսոց պղծոց[678]։
[678] Ոմանք. Եւ կոչեցեալ առ ինքն։
7 Նա իր մօտ կանչեց Տասներկուսին եւ սկսեց ուղարկել նրանց երկու-երկու ու պիղծ ոգիների վրայ նրանց իշխանութիւն տուեց
7 Իրեն կանչեց տասներկուքը ու երկու երկու ղրկեց զանոնք ու անոնց իշխանութիւն տուաւ պիղծ ոգիներուն վրայ
zohrab-1805▾ eastern-1994▾ western am▾
6:77: И, призвав двенадцать, начал посылать их по два, и дал им власть над нечистыми духами.
6:7  καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων·
6:7. Καὶ (And) προσκαλεῖται ( it-called-toward-unto ) τοὺς (to-the-ones) δώδεκα, (to-two-ten,"καὶ (and) ἤρξατο ( it-firsted ) αὐτοὺς (to-them) ἀποστέλλειν (to-set-off) δύο (to-two) δύο, (to-two,"καὶ (and) ἐδίδου (it-was-giving) αὐτοῖς (unto-them) ἐξουσίαν (to-a-being-out-unto) τῶν (of-the-ones) πνευμάτων (of-currentings-to) τῶν (of-the-ones) ἀκαθάρτων , ( of-un-cleansable ,"
6:7. et circumibat castella in circuitu docens et convocavit duodecim et coepit eos mittere binos et dabat illis potestatem spirituum inmundorumAnd he called the twelve; and began to send them two and two, and gave them power over unclean spirits.
7. And he called unto him the twelve, and began to send them forth by two and two; and he gave them authority over the unclean spirits;
6:7. And he called the twelve. And he began to send them out in twos, and he gave them authority over unclean spirits.
6:7. And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits:

7: И, призвав двенадцать, начал посылать их по два, и дал им власть над нечистыми духами.
6:7  καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων·
6:7. et circumibat castella in circuitu docens et convocavit duodecim et coepit eos mittere binos et dabat illis potestatem spirituum inmundorum
And he called the twelve; and began to send them two and two, and gave them power over unclean spirits.
6:7. And he called the twelve. And he began to send them out in twos, and he gave them authority over unclean spirits.
6:7. And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
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
7 До 14-го стиха речь идет о послании на проповедь апостолов (ср. Мф IX, 35 - Х, 1, 5 и сл. XI, 1; у Лк IX, 1-6). Ев. Марк, по сравнению с ев. Матфеем, сообщает только немногие из наставлений, данных при этом Христом апостолам. - Начал посылать. Некоторые толкователи (напр., Лагранж) считают выражение "начал" простым арамеизмом, не имеющим здесь, как и в других местах (напр., ст. 2), никакого реального значения. Но с точки зрения Евангелия Марка, который неоднократно давал видеть, что Господь постепенно подготовлял апостолов к их служению, это выражение должно было иметь и реальное значение. Евангелист хотел сказать этим, что Господь признал Своих учеников уже достаточно подготовленными для того, чтобы выступить самостоятельными проповедниками в Галилее. Они являются теперь уже помощниками Христа в этом деле проповеди. Господь хочет, чтобы они теперь сами ходили по Галилее и собственным опытом убеждались в трудности дела и постепенно выясняли для себя то, чего им еще недостает. Впрочем, они получили право проповедовать только еще необходимость покаяния (ст. 12). - По два. Апостолы, след., должны были идти в шести различных направлениях. Путешествие апостолов по двое было полезно в том отношении, что они являлись в каждом месте вполне достоверными свидетелями с точки зрения иудейского закона (Втор XIX, 15). Они могли и оказать друг другу помощь в случае болезни или какого-либо несчастия. Ев. Марк при этом не упоминает о запрещении проповедовать язычникам (ср. Мф Х, 5), так как он писал свое Евангелие именно для христиан из язычников и не хотел омрачать их христианскую радость напоминанием об этом, впоследствии Самим Христом отмененном (Мф XXVIII, 16), запрещении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Matt. x. Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, ch. iii. 16-19. Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here,

1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.

2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ.

3. That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip (Luke xxii. 36), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with.

4. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters (v. 10); "There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome."

5. He pronounces a very heavy doom upon those that rejected the gospel they preached (v. 11); "Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt (Exod. ix. 9), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace.

II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here,

1. The doctrine they preached; They preached that men should repent (v. 12); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God.

2. The miracles they wrought. The power Christ gave them over unclean spirits, was not ineffectual, nor did they receive it in vain, but used it, for they cast out many devils (v. 13); and they anointed with oil many that were sick, and healed them. Some think this oil was used medicinally, according to the custom of the Jews; but I rather think it was used as a sign of miraculous healing, by the appointment of Christ, though not mentioned; and it was afterward used by those elders of the church, to whom by the Spirit was given the gift of healing, Jam. v. 14. It is certain here, and therefore probable there, that anointing the sick with oil, is appropriated to that extraordinary power which has long ceased, and therefore that sign must cease with it.
Adam Clarke: Commentary on the Bible - 1831
6:7: By two and two - That they might encourage and support each other; and to show that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See on Luk 10:1 (note).
Albert Barnes: Notes on the Bible - 1834
6:7: And he called unto him the twelve - See the notes at Mat 10:1.
And began to send them forth by two and two - In order that they might "support" and "encourage" each other in their work. Amid the trials and opposition with which they would meet, mutual counsel and aid would greatly lighten their burdens and alleviate their calamities. Mutual counsel might also contribute to their success, and lead to "united" plans to advance the kingdom of the Redeemer. Jesus here, as in all the work of religion, consulted at the same time the "happiness" and the "usefulness" of his disciples; nor are they ever separated. Whatever contributes to the "usefulness" of his people produces also their happiness; or, in other words, the secret of being happy is to be "useful."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: the twelve: Mar 3:13, Mar 3:14; Mat 10:1-4; Luk 6:13-16, Luk 9:1-6, Luk 10:3-12
two and: Exo 4:14, Exo 4:15; Ecc 4:9, Ecc 4:10; Rev 11:3
power: Mar 16:17; Luk 10:17-20
Geneva 1599
6:7 (2) And he called [unto him] the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
(2) The disciples are prepared for that general apostleship by a special sending forth.
John Gill
6:7 And he called unto him the twelve,.... "His twelve disciples", as some copies read; whom he had before called by his grace, and had appointed and ordained them his apostles, but had not yet publicly sent forth; in order to which, he now called them to him, and gave them their commission, qualifications, and instructions:
and began to send them forth by two and two: he first sent forth one couple, and then another; the reason of his sending them by pairs, was partly for the sake of company, and that they might be useful and assisting to one another; and partly to show their agreement in doctrine; and that they might be proper and sufficient witnesses of it, whereby it might be established; and the rather, being thus sent by pairs into different parts, their message would be the sooner dispatched, than if they had all went together:
and gave them power over unclean spirits; that is, to cast them out; as it is expressed in Mat_. 10:1; see Gill on Mt 10:1; and which is here added in the Syriac and Persic versions. Many things are omitted by this evangelist, which are mentioned by Matthew: he does not give us the names of the twelve apostles; the reason of that indeed may be, because they are related by him in Mk 3:16, and he did not choose to repeat them here: nor does he take any notice of the places where the apostles were to go, and where not; nor of the persons to whom, or not; as not into the way of the Gentiles, nor into any of the cities of the Samaritans, but to the lost sheep of the house of Israel: nor does he say any thing of the subject matter of their ministry or what they had in charge to publish; as that the kingdom of heaven is at hand, or the Gospel dispensation: nor does he observe the several things they were to do in confirmation of their doctrine and mission; as healing the sick, cleansing lepers, raising the dead, and casting out devils: he only relates the directions given them with respect to their journey, in the following verses; the reason of all which seems to be, because he refers not to the same time as Matthew does, to their appointment and ordination; but to the time they were sent out, and proceeded on their journey.
John Wesley
6:7 Mt 10:1; Lk 9:1.
6:86:8: Եւ պատուիրեաց նոցա՝ զի մի՛ ինչ բարձցեն ՚ի ճանապարհ, բայց միայն գաւազա՛ն. մի՛ պարկ, մի՛ հաց, մի՛ պղինձ ՚ի գօտիս[679]. [679] Ոսկան. Բարձցեն ՚ի ճանապարհի։
8 Նրանց պատուիրեց, որ ճանապարհի համար գաւազանից բացի այլ բան չվերցնեն. ո՛չ պարկ, ո՛չ հաց, ո՛չ դրամ գօտիների մէջ
8 Եւ պատուիրեց անոնց՝ որ ճամբու համար բան մը չառնեն, բայց միայն գաւազան մը. ո՛չ պարկ, ո՛չ հաց, ո՛չ ստակ՝ գօտիներուն մէջ.
Եւ պատուիրեաց նոցա զի մի՛ ինչ բարձցեն ի ճանապարհ, բայց միայն գաւազան. մի՛ պարկ, մի՛ հաց, մի՛ պղինձ ի գօտիս:

6:8: Եւ պատուիրեաց նոցա՝ զի մի՛ ինչ բարձցեն ՚ի ճանապարհ, բայց միայն գաւազա՛ն. մի՛ պարկ, մի՛ հաց, մի՛ պղինձ ՚ի գօտիս[679].
[679] Ոսկան. Բարձցեն ՚ի ճանապարհի։
8 Նրանց պատուիրեց, որ ճանապարհի համար գաւազանից բացի այլ բան չվերցնեն. ո՛չ պարկ, ո՛չ հաց, ո՛չ դրամ գօտիների մէջ
8 Եւ պատուիրեց անոնց՝ որ ճամբու համար բան մը չառնեն, բայց միայն գաւազան մը. ո՛չ պարկ, ո՛չ հաց, ո՛չ ստակ՝ գօտիներուն մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
6:88: И заповедал им ничего не брать в дорогу, кроме одного посоха: ни сумы, ни хлеба, ни меди в поясе,
6:8  καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν,
6:8. καὶ (and) παρήγγειλεν (it-messaged-beside) αὐτοῖς (unto-them) ἵνα (so) μηδὲν (to-lest-moreover-one) αἴρωσιν (they-might-lift) εἰς (into) ὁδὸν (to-a-way) εἰ (if) μὴ (lest) ῥάβδον (to-a-rod) μόνον, (to-alone,"μὴ (lest) ἄρτον, (to-a-loaf,"μὴ (lest) πήραν, (to-a-sack,"μὴ (lest) εἰς (into) τὴν (to-the-one) ζώνην (to-a-girding) χαλκόν, (to-a-copper,"
6:8. et praecepit eis ne quid tollerent in via nisi virgam tantum non peram non panem neque in zona aesAnd he commanded them that they should take nothing for the way, but a staff only; no scrip, no bread, nor money in their purse,
8. and he charged them that they should take nothing for journey, save a staff only; no bread, no wallet, no money in their purse;
6:8. And he instructed them not to take anything for the journey, except a staff: no traveling bag, no bread, and no money belt,
6:8. And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse:
And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse:

8: И заповедал им ничего не брать в дорогу, кроме одного посоха: ни сумы, ни хлеба, ни меди в поясе,
6:8  καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν,
6:8. et praecepit eis ne quid tollerent in via nisi virgam tantum non peram non panem neque in zona aes
And he commanded them that they should take nothing for the way, but a staff only; no scrip, no bread, nor money in their purse,
6:8. And he instructed them not to take anything for the journey, except a staff: no traveling bag, no bread, and no money belt,
6:8. And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse:
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
8-9 По ев. Марка, Господь разрешает апостолам брать с собою "посох", а по Ев. Матфея запрещает (Мф Х, 10, также и по Ев. Луки). Как согласить эти сообщения евангелистов? Христос вообще внушал апостолам доверие к Промыслу Божию, и предание могло сохранить это наставление под двумя формами: под формою, в какой оно приводится у Марка и какая исключает всякие запасы для пути, но разрешает посох, просто как опору при взлезании на горные тропинки, - и ту форму, какую мы находим у Матфея и Луки, где посох понимается как орудие защиты против нападений, каким апостолы могли подвергнуться во время своего путешествия: посох как оружие не свидетельствовал бы об их доверии к Промыслу... Точно также, если ев. Матфей говорит, что Господь запретил брать апостолам в дорогу обувь, то он не противоречит ев. Марку, который сообщает, что Христос повелел апостолам обуваться в простую обувь. Матфей, очевидно, имеет в виду запасные сандалии, но о таких не имеется упоминания у Марка, который, как и Матфей, имеет в виду только одну пару сандалий, какая была у апостолов надета на ногах.
Adam Clarke: Commentary on the Bible - 1831
6:8: A staff only - It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Mat 10:10. But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a Staff across his shoulder.
Albert Barnes: Notes on the Bible - 1834
6:8: See these verses fully explained in the notes at Mat 10:9-15. In Mat 10:5 they were commanded not to go among the Gentiles or Samaritans. Mark omits that direction, perhaps, because he was writing for the "Gentiles," and the direction might create unnecessary difficulty or offence. Perhaps he omits it also because the command was given for a temporary purpose, and was not in force at the time of his writing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: take: Mat 10:9, Mat 10:10; Luk 10:4, Luk 22:35
save: Matthew says that they were to take "neither two coats, neither shoes, nor yet staves;" but this precept plainly means, "Go just as you are; take no other coat, shoes, or staff than what you already have."
money: "The word signifieth a piece of brass money in value something less than a farthing. Mat 10:9, but here it is taken in general for money." Luk 9:3
Geneva 1599
6:8 (3) And commanded them that they should take nothing for [their] journey, save a staff only; no scrip, no bread, no money in [their] purse:
(3) Faithful pastors should not have their minds set even on things that are necessary for this life, if they might be a hindrance unto them, even if it is just a small hindrance.
John Gill
6:8 And commanded them that they should take nothing for their journey,.... To accommodate them in it, except those things after directed to:
save a staff only; a single one, for staves in the plural number are forbidden; see Gill on Mt 10:10;
no scrip, no bread, no money in their purse. Travellers used to put their bread, or any other sort of food into their scrips, and their money in their girdles; but the disciples were not allowed to carry either, because provision was to be made for them wherever they came at free cost, it being what their labour was worthy of; See Gill on Mt 10:9, Mt 10:10.
John Wesley
6:8 He commanded them to take nothing for their journey - That they might be always unincumbered, free, ready for motion. Save a staff only - He that had one might take it; but he that had not was not to provide one, Mt 10:9. Lk 9:3.
6:96:9: այլ ագանել հողաթա՛փս, եւ. Մի՛ զգենուցուք ասէ՝ երկուս պարեգօտս։
9 այլ հագնեն հողաթափներ. եւ ասաց. «Աւելորդ պարեգօտ մի՛ վերցրէք»
9 Հապա հողաթափ հագնին. եւ «Կրկին հանդերձ մի՛ հագնիք», ըսաւ։
այլ ագանել հողաթափս, եւ. Մի՛ զգենուցուք, ասէ, երկուս պարեգօտս:

6:9: այլ ագանել հողաթա՛փս, եւ. Մի՛ զգենուցուք ասէ՝ երկուս պարեգօտս։
9 այլ հագնեն հողաթափներ. եւ ասաց. «Աւելորդ պարեգօտ մի՛ վերցրէք»
9 Հապա հողաթափ հագնին. եւ «Կրկին հանդերձ մի՛ հագնիք», ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: но обуваться в простую обувь и не носить двух одежд.
6:9  ἀλλὰ ὑποδεδεμένους σανδάλια καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
6:9. ἀλλὰ (other) ὑποδεδεμένους ( to-having-had-come-to-be-binded-under ) σανδάλια, (to-sandalets) καὶ (and) μὴ (lest) ἐνδύσασθαι ( to-have-vested-in ) δύο (to-two) χιτῶνας. (to-tunics)
6:9. sed calciatos sandaliis et ne induerentur duabus tunicisBut to be shod with sandals, and that they should not put on two coats.
9. but shod with sandals: and, , put not on two coats.
6:9. but to wear sandals, and not to wear two tunics.
6:9. But [be] shod with sandals; and not put on two coats.
But [be] shod with sandals; and not put on two coats:

9: но обуваться в простую обувь и не носить двух одежд.
6:9  ἀλλὰ ὑποδεδεμένους σανδάλια καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
6:9. sed calciatos sandaliis et ne induerentur duabus tunicis
But to be shod with sandals, and that they should not put on two coats.
6:9. but to wear sandals, and not to wear two tunics.
6:9. But [be] shod with sandals; and not put on two coats.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: Shod with sandals - The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman's dress; ancient authors represent them as worn only by women. In Mat 10:10, the disciples are commanded to take no shoes, ὑποδηματα, which word is nearly of the same import with σανδαλια, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfill his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal, which is mere Chaldee, סנדל might be properly translated a light shoe; as it is compounded of סין sin, a shoe, (see Targum, Deu 25:9, Deu 25:10), and דל dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many excellent observations on this subject in Martinius's Etymolog. Lexicon, under the word Sandalium.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: be shod: Eph 6:15
sandals: The sandal consisted only of a sole, fastened about the foot and ankle with straps. Act 12:8
Geneva 1599
6:9 But [be] shod with (e) sandals; and not put on (f) two coats.
(e) The word properly signifies women's shoes.
(f) That is they should take no change of garments with them, so that they might be lighter for this journey and travel more quickly.
John Gill
6:9 But be shod with sandals,.... Which were different from shoes, and more fit to travel with, and therefore allowed when shoes were forbidden; See Gill on Mt 10:10, though some think there was no difference between shoes and sandals, and that Christ, in Mt 10:10, does not forbid the taking of shoes, but two pair of shoes; as not two coats, nor two staves, but one of a sort only. And
not put on two coats; that is, at a time; an inner and an outward one, or one at one time, and another at another: they were forbid change of raiment; the reasons for it See Gill on Mt 10:10. From all which it appears, that as a minister of the Gospel ought not to be a worldly minded man, that minds earth and earthly things, and seeks to amass wealth and riches to himself, and preaches for filthy lucre's sake; nor to be a sensual and voluptuous man, serving his own belly, and not the Lord Jesus Christ, feeding himself, and not the flock; so neither should he be filled with worldly cares, overwhelmed in worldly business, and entangled with the affairs of this life: he ought to have his mind free from all solicitude and anxious concern, about a subsistence for himself and his, that so he may with greater and more close application attend to his ministry, to preparations for it, and the performance of it; and give up himself entirely to the word and prayer, and not have his mind distracted with other things: upon which account it is highly necessary, that the people to whom he ministers should take care, that a sufficient provision be made for him; that he may live without any anxious care and thought about such things, and his mind be more intent about the work he is called unto: and which is what our Lord chiefly designs by all this, who has ordained that they that preach the Gospel, should be comfortably provided for, and live of it; and which, as it makes for the peace of their minds that minister, it issues in the advantage of those who are ministered to.
John Wesley
6:9 Be shod with sandals - As you usually are. Sandals were pieces of strong leather or wood, tied under the sole of the foot by thongs, something resembling modern clogs. The shoes which they are in St. Matthew forbidden to take, were a kind of short boots, reaching a little above the mid - leg, which were then commonly used in journeys. Our Lord intended by this mission to initiate them into their apostolic work. And it was doubtless an encouragement to them all their life after, to recollect the care which God took of them, when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Lk 22:35 When I sent you forth without purse or scrip, lacked ye any thing?
6:106:10: Եւ ասէ՛ր ցնոսա. Յոր տուն մտանիցէք, անդէ՛ն օթեվանս կալջի՛ք՝ մինչեւ ելանիցէք անտի։
10 Եւ ասում էր նրանց. «Ինչ տուն որ մտնէք, այնտեղ օթեւանեցէ՛ք, մինչեւ որ այնտեղից ելնէք
10 Ու աւելցուց. «Ո՛ր տուն որ մտնէք, հոն կեցէք մինչեւ անկէ ելլէք։
Եւ ասէր ցնոսա. Յոր տուն մտանիցէք, անդէն օթեւանս կալջիք մինչեւ ելանիցէք անտի:

6:10: Եւ ասէ՛ր ցնոսա. Յոր տուն մտանիցէք, անդէ՛ն օթեվանս կալջի՛ք՝ մինչեւ ելանիցէք անտի։
10 Եւ ասում էր նրանց. «Ինչ տուն որ մտնէք, այնտեղ օթեւանեցէ՛ք, մինչեւ որ այնտեղից ելնէք
10 Ու աւելցուց. «Ո՛ր տուն որ մտնէք, հոն կեցէք մինչեւ անկէ ելլէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: И сказал им: если где войдете в дом, оставайтесь в нем, доколе не выйдете из того места.
6:10  καὶ ἔλεγεν αὐτοῖς, ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν.
6:10. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ὅπου (To-which-of-whither) ἐὰν (if-ever) εἰσέλθητε (ye-might-have-had-came-into) εἰς (into) οἰκίαν, (to-a-housing-unto,"ἐκεῖ (thither) μένετε (ye-should-stay) ἕως (unto-if-which) ἂν (ever) ἐξέλθητε (ye-might-have-had-came-out) ἐκεῖθεν. (thither-from)
6:10. et dicebat eis quocumque introieritis in domum illic manete donec exeatis indeAnd he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place.
10. And he said unto them, Wheresoever ye enter into a house, there abide till ye depart thence.
6:10. And he said to them: “Whenever you have entered into a house, stay there until you depart from that place.
6:10. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place:

10: И сказал им: если где войдете в дом, оставайтесь в нем, доколе не выйдете из того места.
6:10  καὶ ἔλεγεν αὐτοῖς, ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν.
6:10. et dicebat eis quocumque introieritis in domum illic manete donec exeatis inde
And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place.
6:10. And he said to them: “Whenever you have entered into a house, stay there until you depart from that place.
6:10. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11 См. Мф Х, 11-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Mat 10:11-13; Luk 9:4, Luk 10:7, Luk 10:8; Act 16:15, Act 17:5-7
Geneva 1599
6:10 And he said unto them, In what place soever ye enter into an house, (g) there abide till ye depart from that place.
(g) That is, do not change your inns in this short journey.
John Gill
6:10 And he said unto them,.... He continued giving orders and directions to them, saying,
in what place soever you enter into an house, there abide till ye depart from that place: that is, in whatsoever city or town they should come to, the first house they went into, they should continue in, during their stay in that city or town, and not shift from house to house; See Gill on Mt 10:11.
John Wesley
6:10 Mt 10:11; Lk 9:4.
6:116:11: Եւ որ ոչ ընկալցին զձեզ, եւ ո՛չ լուիցեն ձեզ, յորժամ ելանիցէք անտի՝ թօթափեսջի՛ք զփոշի ոտից ձերոց ՚ի վկայութիւն նոցա։
11 Եւ ուր որ ձեզ չեն ընդունի ու ձեզ չեն լսի, երբ որ այնտեղից ելնէք, ձեր ոտքերի փոշին թա՛փ տուէք՝ իբրեւ նրանց դէմ վկայութիւն»
11 Անոնք որ ձեզ չեն ընդունիր ու ձեզի մտիկ չեն ըներ, երբ անկէ ելլէք, ոտքերնուդ տակի փոշին թօթուեցէք՝ անոնց վկայութիւն ըլլալու համար։ Ճշմարիտ կ’ըսեմ ձեզի, Սոդոմացիներուն ու Գոմորացիներուն աւելի դիւրին պիտի ըլլայ դատաստանին օրը քան թէ այն քաղաքին*»։
Եւ որ ոչ ընկալցին զձեզ եւ ոչ լուիցեն ձեզ, յորժամ ելանիցէք անտի, թօթափեսջիք զփոշի ոտից ձերոց ի վկայութիւն նոցա:

6:11: Եւ որ ոչ ընկալցին զձեզ, եւ ո՛չ լուիցեն ձեզ, յորժամ ելանիցէք անտի՝ թօթափեսջի՛ք զփոշի ոտից ձերոց ՚ի վկայութիւն նոցա։
11 Եւ ուր որ ձեզ չեն ընդունի ու ձեզ չեն լսի, երբ որ այնտեղից ելնէք, ձեր ոտքերի փոշին թա՛փ տուէք՝ իբրեւ նրանց դէմ վկայութիւն»
11 Անոնք որ ձեզ չեն ընդունիր ու ձեզի մտիկ չեն ըներ, երբ անկէ ելլէք, ոտքերնուդ տակի փոշին թօթուեցէք՝ անոնց վկայութիւն ըլլալու համար։ Ճշմարիտ կ’ըսեմ ձեզի, Սոդոմացիներուն ու Գոմորացիներուն աւելի դիւրին պիտի ըլլայ դատաստանին օրը քան թէ այն քաղաքին*»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: И если кто не примет вас и не будет слушать вас, то, выходя оттуда, отрясите прах от ног ваших, во свидетельство на них. Истинно говорю вам: отраднее будет Содому и Гоморре в день суда, нежели тому городу.
6:11  καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς.
6:11. καὶ (And) ὃς (which) ἂν (ever) τόπος (an-occasion) μὴ (lest) δέξηται ( it-might-have-received ) ὑμᾶς (to-ye) μηδὲ (lest-moreover) ἀκούσωσιν (they-might-have-heard) ὑμῶν, (of-ye," ἐκπορευόμενοι ( traversing-out-of ) ἐκεῖθεν (thither-from) ἐκτινάξατε (ye-should-have-quivered-out) τὸν (to-the-one) χοῦν (to-an-en-heaping) τὸν (to-the-one) ὑποκάτω (under-down-unto-which) τῶν (of-the-ones) ποδῶν (of-feet) ὑμῶν (of-ye) εἰς (into) μαρτύριον (to-a-witnesslet) αὐτοῖς. (unto-them)
6:11. et quicumque non receperint vos nec audierint vos exeuntes inde excutite pulverem de pedibus vestris in testimonium illisAnd whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them.
11. And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them.
6:11. And whoever will neither receive you, nor listen to you, as you go away from there, shake off the dust from your feet as a testimony against them.”
6:11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city:

11: И если кто не примет вас и не будет слушать вас, то, выходя оттуда, отрясите прах от ног ваших, во свидетельство на них. Истинно говорю вам: отраднее будет Содому и Гоморре в день суда, нежели тому городу.
6:11  καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς.
6:11. et quicumque non receperint vos nec audierint vos exeuntes inde excutite pulverem de pedibus vestris in testimonium illis
And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them.
6:11. And whoever will neither receive you, nor listen to you, as you go away from there, shake off the dust from your feet as a testimony against them.”
6:11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:11: And whosoever shall not receive you - Ὁς αν τοπος μη δεξηται, whatsoever Place will not receive you: this is the reading of BL, four others, and the later Syriac in the margin.
Verily, etc. - All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Mat 10:15. See this subject, from Mar 6:7-11, explained at large on Mat 10:1-15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: whosoever: Neh 5:13; Mat 10:14; Luk 9:5, Luk 10:10, Luk 10:11; Act 13:50, Act 13:51, Act 18:6
It shall: Eze 16:48-51; Mat 10:15, Mat 11:20-24; Luk 10:12-15; Joh 15:22-24; Heb 6:4-8, Heb 10:26-31; Pe2 2:6; Jde 1:7
and: Gr. or
in the day: Mat 12:36; Rom 2:5, Rom 2:16; Pe2 2:9, Pe2 3:7; Jo1 4:17
Geneva 1599
6:11 (4) And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
(4) The Lord severely avenges evil done to his servants.
John Gill
6:11 And, whosoever shall not receive you, nor hear you,.... Who would neither take them into their houses, nor hear what they had to say to them:
when ye depart thence; from the house or the city, or town, in which it is,
shake off the dust under your feet, for a testimony against them; that they had been with them, and attempted to preach the Gospel to them, but they despised and rejected it; wherefore they departed from them as an unworthy people, against whom the dust of their feet would rise as a testimony, in the day of judgment; See Gill on Mt 10:14.
Verily, I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. This clause is omitted in some copies, and so it is in the Vulgate Latin version, and may perhaps be transcribed from Mat_. 10:15; see Gill on Mt 10:15; though it is in most copies, and is read in the Syriac, Arabic, Persic, and Ethiopic versions. It is certain that there will be a day of judgment; it is fixed, God has appointed it, though it is not known by men or angels: this will be universal; all must appear in it before God, the judge of all, Jews and Gentiles; such who have lived in the earlier ages of time, as well as those that will live nearer that day; such who have only had the dim light of nature to guide them, and also who have been favoured with the Gospel revelation: the inhabitants of Sodom and Gomorrha, though they have had the judgments of God upon them in this world, they will not escape the righteous judgment of God hereafter; things are not over with them, there is still a reckoning to be made, an account to pass with them; their full punishment is not yet executed, even though they have been suffering the vengeance of eternal fire; their bodies must be raised, and they must receive for the things which they have done in them, and which they have so dreadfully and unnaturally abused; and yet, as vile sinners as they have been, and as sore a punishment as they are worthy of, their punishment will be milder and more tolerable, than that of the inhabitants of such places, where the Gospel has been preached, and they have despised and rejected it. May the inhabitants of our land, especially of some parts of it, as of London, and others, consider this!
6:126:12: Եւ ելեալ քարոզէին՝ զի ապաշխարեսցե՛ն։
12 Եւ նրանք ելան ու քարոզում էին, որպէսզի մարդիկ ապաշխարեն
12 Անոնք ելլելով, կը քարոզէին որ մարդիկ ապաշխարեն։
Եւ ելեալ քարոզէին զի ապաշխարեսցեն:

6:12: Եւ ելեալ քարոզէին՝ զի ապաշխարեսցե՛ն։
12 Եւ նրանք ելան ու քարոզում էին, որպէսզի մարդիկ ապաշխարեն
12 Անոնք ելլելով, կը քարոզէին որ մարդիկ ապաշխարեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: Они пошли и проповедывали покаяние;
6:12  καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν,
6:12. Καὶ (And) ἐξελθόντες ( having-had-came-out ) ἐκήρυξαν (they-heralded) ἵνα (so) μετανοῶσιν, (they-might-consider-with-unto,"
6:12. et exeuntes praedicabant ut paenitentiam agerentAnd going forth they preached men should do penance:
12. And they went out, and preached that should repent.
6:12. And going out, they were preaching, so that people would repent.
6:12. And they went out, and preached that men should repent.
And they went out, and preached that men should repent:

12: Они пошли и проповедывали покаяние;
6:12  καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν,
6:12. et exeuntes praedicabant ut paenitentiam agerent
And going forth they preached men should do penance:
6:12. And going out, they were preaching, so that people would repent.
6:12. And they went out, and preached that men should repent.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Апостолы пока проповедовали только покаяние, как условие для вступления в Царство Божие, а о самом Царстве Божием еще не возвещали.
Albert Barnes: Notes on the Bible - 1834
6:12: Preached that men should repent - See the nature of repentance explained in notes at Mat 3:2. They were now called upon to repent and reform their lives because sin was evil, because the Messiah had come to preach forgiveness to the penitent, and because at "his" presence it was fit that the nation should turn from its sins and prepare to receive him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: preached: Mar 1:3, Mar 1:15; Eze 18:30; Mat 3:2, Mat 3:8, Mat 4:17, Mat 9:13, Mat 11:20; Luk 11:32, Luk 13:3, Luk 13:5; Luk 15:7, Luk 15:10, Luk 24:47; Act 2:38, Act 3:19, Act 11:18, Act 20:21, Act 26:20; Co2 7:9, Co2 7:10; Ti2 2:25, Ti2 2:26
John Gill
6:12 And they went out,.... From that part of the country where they then were, some one way, and some another, two by two, with these instructions, and according to these directions; in order to preach the word, and work miracles, in the several parts where they were sent:
and preached that men should repent; both of the evil practices which they were guilty of, and of the bad principles they had imbibed, and change both their sentiments and their conduct: this, they exhorted them to, as John the Baptist, and Christ, had done before, who set out in their ministry the same way; and these, as they did also, preached the Gospel, and the things appertaining to the kingdom of God, and Gospel dispensation, and called upon men to believe them. For faith and repentance went together in Christ's ministry, Mk 1:15, and so they did in the ministry of John, the Baptist, Acts 19:4, and in the ministry of the apostles, Acts 20:21. When they preached that men should repent, it does not from hence follow, that they have a power to repent of themselves: for such is the condition of men by nature, that they neither see their need of repentance, and their hearts are so hard and obdurate, that they cannot work themselves up to it, or work it in them, and exercise it; this requires the powerful and efficacious grace of God to produce it, and it is a gift of his grace; and if he gives the means, and not the grace of repentance itself, it will never appear: but the apostles preaching that men should repent, shows that they were in such a state as to need it; and how necessary it was for them to have it, seeing without it they must all perish: and such a ministration is proper, to awaken the minds of men to a sense of the need of it, and to direct them to Christ the Saviour, who is exalted to give it, as well as the remission of sins.
John Wesley
6:12 Lk 9:6.
6:136:13: Եւ դեւ՛ս բազումս հանէին՝ եւ օծանէին իւղով զբազում հիւանդս, եւ բժշկէի՛ն զնոսա։
13 Եւ բազում դեւեր էին հանում, բազում հիւանդների օծում էին իւղով ու նրանց բժշկում:
13 Շատ դեւեր կը հանէին ու շատ հիւանդներ իւղով կ’օծէին ու կը բժշկէին զանոնք։
Եւ դեւս բազումս հանէին, եւ օծանէին իւղով զբազում հիւանդս եւ բժշկէին զնոսա:

6:13: Եւ դեւ՛ս բազումս հանէին՝ եւ օծանէին իւղով զբազում հիւանդս, եւ բժշկէի՛ն զնոսա։
13 Եւ բազում դեւեր էին հանում, բազում հիւանդների օծում էին իւղով ու նրանց բժշկում:
13 Շատ դեւեր կը հանէին ու շատ հիւանդներ իւղով կ’օծէին ու կը բժշկէին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: изгоняли многих бесов и многих больных мазали маслом и исцеляли.
6:13  καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.
6:13. καὶ (and) δαιμόνια (to-daimonlets) πολλὰ ( to-much ) ἐξέβαλλον, (they-were-casting-out,"καὶ (and) ἤλειφον (they-were-smearing-along) ἐλαίῳ (unto-an-oillet) πολλοὺς ( to-much ) ἀρρώστους ( to-un-strengthed ) καὶ (and) ἐθεράπευον. (they-were-ministering-of)
6:13. et daemonia multa eiciebant et unguebant oleo multos aegrotos et sanabantAnd they cast out many devils, and anointed with oil many that were sick, and healed them.
13. And they cast out many devils, and anointed with oil many that were sick, and healed them.
6:13. And they cast out many demons, and they anointed many of the sick with oil and healed them.
6:13. And they cast out many devils, and anointed with oil many that were sick, and healed [them].
And they cast out many devils, and anointed with oil many that were sick, and healed:

13: изгоняли многих бесов и многих больных мазали маслом и исцеляли.
6:13  καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον.
6:13. et daemonia multa eiciebant et unguebant oleo multos aegrotos et sanabant
And they cast out many devils, and anointed with oil many that were sick, and healed them.
6:13. And they cast out many demons, and they anointed many of the sick with oil and healed them.
6:13. And they cast out many devils, and anointed with oil many that were sick, and healed [them].
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
13 Изгнание бесов выставляется ев. Марком как первое дело апостолов (I, 34) и отличается от исцелений больных. - Помазание маслом как в древности, так и до сих пор на Востоке имеет значение лечебное (нечто вроде антисептической меры). Но апостолы, как видно из контекста речи в настоящем отделе, употребляли масло больше как символ того исцеляющего действия, какое они хотели совершить над тем или другим больным. Подобное этому действие совершил Сам Христос над слепым, помазав ему глаза грязью (Ин IX, 6). Употребляя масло, апостолы, так сказать, располагали больных к вере, что апостолы им могут помочь, а потом уже и совершали исцеления - конечно, тогда, когда на это была воля Промысла. Этот обычай и впоследствии существовал в Церкви (Иак V, 14) и отсюда же идет употребление елея при таинстве Елеосв., помазания.
Adam Clarke: Commentary on the Bible - 1831
6:13: Anointed with oil many that were sick - This is only spoken of here, and in Jam 5:14. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place.
Albert Barnes: Notes on the Bible - 1834
6:13: Cast out many devils - See the notes at Mat 4:24.
And anointed with oil ... - Anointing with oil was in common use among the Jews in cases of sickness. It was supposed to have a mild, soothing, and alleviating effect on the body. In Jam 5:14, the elders of the church, in connection with prayer, were directed also to anoint the sick with "oil." See the notes at that passage. It was also used in wounds. See the notes at Isa 1:6. The good Samaritan poured oil and wine into the wounds of the waylaid Jew, Luk 10:34. Josephus says that, in the last sickness of Herod, his physicians commanded him to be anointed with oil. It need not be supposed, however, that the apostles used oil for mere "medical" purposes. It was used, probably, like the imposition of hands, or like our Saviour's anointing the eyes of the blind with clay; also as a sign, in expectation of imparting that aid and comfort from God which was sought, and which was "represented" by the soothing and gentle effect of oil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: cast: Mar 6:7; Luk 10:17
anointed: Jam 5:14, Jam 5:15
Geneva 1599
6:13 And they cast out many devils, and (h) anointed with oil many that were sick, and healed [them].
(h) This oil was a token and a sign of his marvellous virtue: and seeing that the gift of healing has stopped a good while since, the ceremony of anointing which is yet carried on by some is of no purpose.
John Gill
6:13 And they cast out many devils,.... Which they had power given them to do; and this they did, in confirmation of their mission and doctrine, and for the benefit of miserable creatures, who were possessed by them; and to show their power over the devils, and as a prelude of what they were to be the instruments of, in casting Satan out of the souls of men, both Jews and Gentiles; and especially, in the ejection of him out of the Gentile world:
and anointed with oil many that were sick, and healed them. This they were doubtless directed to by Christ, as an outward sign of healing; but not as a medicine; otherwise there would have been no miracle in the cure: though it is certain, the Jews used anointing with oil medicinally in many cases, as the means of healing; but they did not always succeed, as the apostles did: on the day of atonement (w),
"it was not lawful to "anoint" part of the body, as the whole body; but if a man was sick, or had ulcers on his head, he might anoint according to his usual way, and no notice was taken of it.''
Again (x),
"a man may not anoint with wine, or vinegar, but he may anoint with oil: he that has a pain in his head, or has ulcers upon him, , "he may anoint with oil", but he may not anoint with wine and vinegar: wine of the second tithe, which they mix, is forbidden to anoint with; oil of the second tithe, which they mix, is lawful to anoint with.''
And it is elsewhere said (y), that
"R. Meir allowed of the mixing of oil and wine, , "to anoint the sick" on a sabbath; but when he was sick, and we sought to do so to him, he would not suffer us.''
But that oil was used by the apostles as a medicine for the healing of diseases, cannot well be thought; since oil, though it may be useful in some cases, it is not an universal medicine, which is proper to all; nor were the apostles instructed by Christ in the art of physic, but were possessed by him with extraordinary gifts, to cure the disorders of the body, for the confirmation of the Gospel, which they preached; and it is easy to observe, that healing the sick by anointing with oil, is joined with the extraordinary power of casting out devils; and it was the same power by which they performed the one, as the other; see Lk 9:1. Hence it appears, that this passage gives no countenance to the use of such a practice in our days; since these were apostles only, who used it, who were extraordinary persons, and whose office in the church was an extraordinary one, and is now ceased; and healing in this way, was by an extraordinary power bestowed upon them, which has ceased; and therefore the rite, or ceremony of anointing with oil, for such a purpose, should be of course discontinued; however, it cannot be supported by this instance, whatever countenance it may seem to have from Jas 5:14, for it must be owned, there is some difference in the passages: the persons that anointed here were apostles, there the elders of the church; the persons anointed there, were good people, the members of the church, but here any sort of persons, and chiefly, if not altogether unbelievers; the healing of them is ascribed to the prayer of faith in James, but here to the extraordinary power of the apostles, by anointing with oil; though it may be, the healing was equally miraculous in the one, as the other: but be this as it will, nothing can be concluded from hence, in favour of the sacrament of extreme unction, used by the Papists; who administer that to persons, just at the point of death, and that for the remission of their sins, and the saving of their souls; whereas oil was used by the apostles to sick persons, and for the recovery of their bodily health. But since these were extraordinary cures which they performed this way, why did they make use of oil at all, seeing the virtue of healing did not come from that, and they could as well have healed sicknesses without it, as with it? To which it may be replied, that they did not always make use of it; sometimes only words were expressed, sometimes only hands were laid on the sick, and sometimes the sick persons were healed by handkerchiefs and aprons taken from them; which show, that the "healing" virtue was not in the means, nor was it tied to any: moreover, this was only used as an outward sign of healing, and might have some spiritual significancy in it; it might show, that they were sent forth by Christ the anointed one, who is anointed with the oil of gladness above his fellows; it might be symbolical of the grace of the Spirit, which is often compared to oil, which they themselves were possessed of in a large measure, and which is communicated through the ministration of the Gospel; and it might be significative of the Gospel itself, which brings light and joy, health and comfort along with it, to the souls of men, which they were the happy messengers of.
(w) T. Bab. Yoma, fol. 77. 2. Maimon. Hikh. Shebitat Ashur, c. 3. sect. 9. (x) T. Hieros. Maaser Sheni, fol. 53. 2. (y) Ib. Betacot, fol. 3. 1. & Sabbat, fol. 14. 3.
John Wesley
6:13 They anointed with oil many that were sick - Which St. James gives as a general direction, Jas 5:14-15, adding those peremptory words, And the Lord shall heal him - He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems this was the great standing means of healing, desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarce any resemblance to it; the former being used only as a means of health; the latter only when life is despaired of.
6:146:14: Եւ լուա՛ւ արքայ Հերովդէս. քանզի յայտնի եղեւ անուն նորա. եւ ասէր, թէ Յովհաննէս մկրտիչ յարեա՛ւ ՚ի մեռելոց, եւ վասն ա՛յնորիկ զօրութիւնք լինին նովաւ[680]։ [680] Ոմանք. Եւ ասէ, թէ Յովհաննէս։
14 Եւ Հերովդէս արքան լսեց այս բաները, որովհետեւ Յիսուսի անունը յայտնի էր դարձել. եւ նա[9] ասաց. «Յովհաննէս Մկրտիչը յարութիւն է առել մեռելներից, եւ դրա համար զօրութիւններ են գործւում նրա միջոցով» [9] 9. Լաւագոյն յուն. բն. նա բառի փոխարէն ունեն ժողովուրդը:
14 Երբ Հերովդէս թագաւորը լսեց, քանզի անոր անունը յայտնի եղաւ, ըսաւ. «Յովհաննէս Մկրտիչ մեռելներէն յարութիւն առեր է ու անոր համար հրաշքներ կ’ըլլան անով»։
Եւ լուաւ արքայ Հերովդէս, քանզի յայտնի եղեւ անուն նորա, եւ ասէր թէ Յովհաննէս մկրտիչ յարեաւ ի մեռելոց, եւ վասն այնորիկ զօրութիւնք լինին նովաւ:

6:14: Եւ լուա՛ւ արքայ Հերովդէս. քանզի յայտնի եղեւ անուն նորա. եւ ասէր, թէ Յովհաննէս մկրտիչ յարեա՛ւ ՚ի մեռելոց, եւ վասն ա՛յնորիկ զօրութիւնք լինին նովաւ[680]։
[680] Ոմանք. Եւ ասէ, թէ Յովհաննէս։
14 Եւ Հերովդէս արքան լսեց այս բաները, որովհետեւ Յիսուսի անունը յայտնի էր դարձել. եւ նա[9] ասաց. «Յովհաննէս Մկրտիչը յարութիւն է առել մեռելներից, եւ դրա համար զօրութիւններ են գործւում նրա միջոցով»
[9] 9. Լաւագոյն յուն. բն. նա բառի փոխարէն ունեն ժողովուրդը:
14 Երբ Հերովդէս թագաւորը լսեց, քանզի անոր անունը յայտնի եղաւ, ըսաւ. «Յովհաննէս Մկրտիչ մեռելներէն յարութիւն առեր է ու անոր համար հրաշքներ կ’ըլլան անով»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Царь Ирод, услышав [об Иисусе], --ибо имя Его стало гласно, --говорил: это Иоанн Креститель воскрес из мертвых, и потому чудеса делаются им.
6:14  καὶ ἤκουσεν ὁ βασιλεὺς ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῶ.
6:14. Καὶ (And) ἤκουσεν (it-heard,"ὁ (the-one) βασιλεὺς (a-ruler-of) Ἡρῴδης, (a-Herodes) φανερὸν (en-manifested) γὰρ (therefore) ἐγένετο ( it-had-became ) τὸ (the-one) ὄνομα (a-name) αὐτοῦ, (of-it,"καὶ (and) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one) Ἰὼάνης (an-Ioanes) ὁ (the-one) βαπτίζων (immersing-to) ἐγήγερται (it-had-come-to-be-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"καὶ (and) διὰ (through) τοῦτο (to-the-one-this) ἐνεργοῦσιν (they-work-in-unto,"αἱ (the-ones) δυνάμεις (abilities,"ἐν (in) αὐτῷ: (unto-it)
6:14. et audivit Herodes rex manifestum enim factum est nomen eius et dicebat quia Iohannes Baptista resurrexit a mortuis et propterea inoperantur virtutes in illoAnd king Herod heard, (for his name was made manifest,) and he said: John the Baptist is risen again from dead, and therefore mighty works shew forth themselves in him.
14. And king Herod heard ; for his name had become known: and he said, John the Baptist is risen from the dead, and therefore do these powers work in him.
6:14. And king Herod heard of it, (for his name had become well-known) and he said: “John the Baptist has risen again from the dead, and because of this, miracles are at work in him.”
6:14. And king Herod heard [of him]; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.
And king Herod heard [of him]; ( for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him:

14: Царь Ирод, услышав [об Иисусе], --ибо имя Его стало гласно, --говорил: это Иоанн Креститель воскрес из мертвых, и потому чудеса делаются им.
6:14  καὶ ἤκουσεν ὁ βασιλεὺς ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῶ.
6:14. et audivit Herodes rex manifestum enim factum est nomen eius et dicebat quia Iohannes Baptista resurrexit a mortuis et propterea inoperantur virtutes in illo
And king Herod heard, (for his name was made manifest,) and he said: John the Baptist is risen again from dead, and therefore mighty works shew forth themselves in him.
6:14. And king Herod heard of it, (for his name had become well-known) and he said: “John the Baptist has risen again from the dead, and because of this, miracles are at work in him.”
6:14. And king Herod heard [of him]; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Ср. Мф XIV, 1-3). Ев. Марк называет Ирода "царем" согласно народному словоупотреблению. Ирод же был только тетрарх. - Имя Его стало гласно. Очень вероятно, что Ирод слышал об Иисусе от Иоанна Крестителя, а, может быть, до него дошли слухи о Христе тогда, когда апостолы пошли на проповедь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not: 20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

Here is, I. The wild notions that the people had concerning our Lord Jesus, v. 15. His own countrymen could believe nothing great concerning him, because they knew his poor kindred; but others that were not under the power of that prejudice against him, were yet willing to believe any thing rather than the truth--that he was the Son of God, and the true Messias: they said, He is Elias, whom they expected; or, He is a prophet, one of the Old-Testament prophets raised to life, and returned to this world; or as one of the prophets, a prophet now newly raised up, equal to those under the Old Testament.

II. The opinion of Herod concerning him. He heard of his name and fame, of what he said and what he did; and he said, "It is certainly John Baptist, v. 14. As sure as we are here, It is John, whom I beheaded, v. 16. He is risen from the dead; and though while he was with us he did no miracle, yet, having removed for awhile to another world, he is come again with greater power, and now mighty works do show forth themselves in him."

Note, 1. Where there is an idle faith, there is commonly a working fancy. The people said, It is a prophet risen from the dead; Herod said, It is John Baptist risen from the dead. It seems by this, that the rising of a prophet from the dead, to do mighty works, was a thing expected, and was thought neither impossible nor improbable, and it was now readily suspected when it was not true; but afterward, when it was true concerning Christ, and a truth undeniably evidenced, yet then it was obstinately gainsaid and denied. Those who most wilfully disbelieve the truth, are commonly most credulous of errors and fancies.

2. They who fight against the cause of God, will find themselves baffled, even when they think themselves conquerors; they cannot gain their point, for the word of the Lord endures for ever. They who rejoiced when the witnesses were slain, fretted as much, when in three or four days they rose again in their successors, Rev. xi. 10, 11. The impenitent unreformed sinner, that escapeth the sword of Jehu, shall Elisha slay.

3. A guilty conscience needs no accuser or tormentor but itself. Herod charges himself with the murder of John, which perhaps no one else dare charge him with; I beheaded him; and the terror of it made him imagine that Christ was John risen. He feared John while he lived, and now, when he thought he had got clear of him, fears him ten times worse when he is dead. One might as well be haunted with ghosts and furies, as with the horrors of an accusing conscience; those therefore who would keep an undisturbed peace, must keep an undefiled conscience, Acts xxiv. 16.

4. There may be the terrors of strong conviction, where there is not the truth of a saving conversion. This Herod, who had this notion concerning Christ, afterward sought to kill him (Luke xiii. 31), and did set him at nought (Luke xxiii. 11); so that he will not be persuaded, though it be by one risen from the dead; no, not by a John the Baptist risen from the dead.

III. A narrative of Herod's putting John Baptist to death, which is brought in upon this occasion, as it was in Matthew. And here we may observe,

1. The great value and veneration which Herod had some time had for John Baptist, which is related only by this evangelist, v. 20. Here we see what a great way a man may go toward grace and glory, and yet come short of both, and perish eternally.

(1.) He feared John, knowing that he was a just man, and a holy. It is possible that a man may have a great reverence for good men, and especially for good ministers, yea, and for that in them that is good, and yet himself be a bad man. Observe, [1.] John was a just man, and a holy; to make a complete good man, both justice and holiness are necessary; holiness toward God, and justice toward men. John was mortified to this world, and so was a good friend both to justice and holiness. [2.] Herod knew this, not only by common fame, but by personal acquaintance with him. Those that have but little justice and holiness themselves, may yet discern it with respect in others. And, [3.] He therefore feared him, he honoured him. Holiness and justice command veneration, and many that are not good themselves, have respect for those that are.

(2.) He observed him; he sheltered him from the malice of his enemies (so some understand it); or, rather, he had a regard to his exemplary conversation, and took notice of that in him that was praiseworthy, and commended it in the hearing of those about him; he made it appear that he observed what John said and did.

(3.) He heard him preach; which was great condescension, considering how mean John's appearance was. To hear Christ himself preach in our streets will be but a poor plea in the great day, Luke xiii. 26.

(4.) He did many of those things which John in his preaching taught him. He was not only a hearer of the word, but in part a doer of the work. Some sins which John in his preaching reproved, he forsook, and some duties he bound himself to; but it will not suffice to do many things, unless we have respect to all the commandments.

(5.) He heard him gladly. He did not hear him with terror as Felix heard Paul, but heard him with pleasure. There is a flashy joy, which a hypocrite may have in hearing the word; Ezekiel was to his hearers as a lovely song (Ezek. xxxiii. 32); and the stony ground received the word with joy, Luke viii. 13.

2. John's faithfulness to Herod, in telling him of his faults. Herod had married his brother Philip's wife, v. 17. All the country, no doubt, cried shame on him for it, and reproached him for it; but John reproved him, told him plainly, It is not lawful for thee to have thy brother's wife. This was Herod's own iniquity, which he could not leave, when he did many things that John taught him; and therefore John tells him of this particularly. Though he were a king, he would not spare him, any more than Elijah did Ahab, when he said, Hast thou killed and also taken possession? Though John had an interest in him, and he might fear this plain-dealing would destroy his interest, yet he reproved him; for faithful are the wounds of a friend (Prov. xxvii. 6); and though there are some swine that will turn again, and rend those that cast pearls before them, yet, ordinarily, he that rebuketh a man (if the person reproved has any thing of the understanding of a man), afterwards shall find more favour than he that flattereth with his tongue, Prov. xxviii. 23. Though it was dangerous to offend Herod, and much more to offend Herodias, yet John would run the hazard rather than be wanting in his duty. Note, Those ministers that would be found faithful in the work of God, must not be afraid of the face of man. If we seek to please men, further than is for their spiritual good, we are not the servants of Christ.

3. The malice which Herodias bore to John for this (v. 19); She had a quarrel with him, and would have killed him; but when she could not obtain that, she got him committed to prison, v. 17. Herod respected him, till he touched him in his Herodias. Many that pretend to honour prophesying, are for smooth things only, and love good preaching, if it keep far enough from their beloved sin; but if that be touched, they cannot bear it. No marvel if the world hate those who testify of it that its works are evil. But it is better that sinners persecute ministers now for their faithfulness, than curse them eternally for their unfaithfulness.

4. The plot laid to take off John's head. I am apt to think that Herod was himself in the plot, notwithstanding his pretences to be displeased and surprised, and that the thing was concerted between him and Herodias; for it is said to be when a convenient day was come (v. 21), fit for such a purpose. (1.) There must be a ball at court, upon the king's birth-day, and a supper prepared for his lords, high captains, and chief estates of Galilee. (2.) To grace the solemnity, the daughter of Herodias must dance publicly, and Herod must take on him to be wonderfully charmed with her dancing; and if he be, they that sit with him cannot but, in compliment to him, be so too. (3.) The king hereupon must make her an extravagant promise, to give her whatever she would ask, even to the half of the kingdom; and yet, that, if rightly understood, would not have reached the end designed, for John Baptist's head was worth more than his whole kingdom. This promise is bound with an oath, that no room might be left to fly off from it; He sware unto her, Whatsoever thou shalt ask, I will give. I can scarcely think he would have made such an unlimited promise, but that he knew what she would ask. (4.) She, being instructed by Herodias her mother, asked the head of John Baptist; and she must have it brought her in a charger, as a pretty thing for her to play with (v. 24, 25); and there must be no delay, no time lost, she must have it by and by. (5.) Herod granted it, and the execution was done immediately while the company were together, which we can scarcely think the king would have done, if he had not determined the matter before. But he takes on him, [1.] To be very backward to it, and that he would not for all the world have done it, if he had not been surprised into such a promise; The king was exceeding sorry, that is, he seemed to be so, he said he was so, he looked as if he had been so; but it was all sham and grimace, he was really pleased that he had found a pretence to get John out of the way. Qui nescit dissimulare, nescit regnare--The man who cannot dissemble, knows not how to reign. And yet he was not without sorrow for it; he could not do it but with great regret and reluctancy; natural conscience will not suffer men to sin easily; the very commission of it is vexatious; what then will the reflection upon it be? [2.] He takes on him to be very sensible of the obligation of his oath; whereas if the damsel had asked but a fourth part of his kingdom, I doubt not but he would have found out a way to evade his oath. The promise was rashly made, and could not bind him to do an unrighteous thing. Sinful oaths must be repented of, and therefore not performed; for repentance is the undoing of what we have done amiss, as far as is in our power. When Theodosius the emperor was urged by a suitor with a promise, he answered, I said it, but did not promise it if it be unjust. If we may suppose that Herod knew nothing of the design when he made that rash promise, it is probable that he was hurried into the doing of it by those about him, only to carry on the humour; for he did it for their sakes who sat with him, whose company he was proud of, and therefore would do any thing to gratify them. Thus do princes make themselves slave to those whose respect they covet, and both value and secure themselves by. None of Herod's subjects stood in more awe of him than he did of his lords, high captains, and chief estates. The king sent an executioner, a soldier of his guard. Bloody tyrants have executioners ready to obey their most cruel and unrighteous decrees. Thus Saul has a Doeg at hand, to fall upon the priests of the Lord, when his own footmen declined it.

5. The effect of this is, (1.) That Herod's wicked court is all in triumph, because this prophet tormented them; the head is made a present of to the damsel, and by her to her mother, v. 28. (2.) That John Baptist's sacred college is all in tears; the disciples of John little thought of this; but, when they heard of it, they came, and took up the neglected corpse, and laid it in a tomb; where Herod, if he had pleased, might have found it, when he frightened himself with the fancy that John Baptist was risen from the dead.
Adam Clarke: Commentary on the Bible - 1831
6:14: And king Herod heard? - Την ακοην αοτου, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense.
Albert Barnes: Notes on the Bible - 1834
6:14: See this account of the death of John the Baptist fully explained in the notes at Mat 14:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: king Herod: Mar 6:22, Mar 6:26, Mar 6:27; Mat 14:1, Mat 14:2; Luk 3:1, Luk 9:7-9, Luk 13:31, Luk 23:7-12
his name: Mar 1:28, Mar 1:45; Ch2 26:8, Ch2 26:15; Mat 9:31; Th1 1:8
Geneva 1599
6:14 (5) And king Herod heard [of him]; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty (i) works do shew forth themselves in him.
(5) The gospel confirms the godly and vexes the wicked.
(i) The word signifies powers, by which is meant the power of working miracles.
John Gill
6:14 And king Herod heard of him,.... "Of Jesus", as the Syriac version supplies it; or "the miracles of Jesus", as the Persic version. This Herod here called a king, as he might be by his courtiers, and the common people, is the same with the Tetrarch in Mt 14:1, for he was only Tetrarch of Galilee. This was Herod Antipater, the son of Herod the Great; the fame of Jesus reached his ears, he being governor of those parts, which were mostly visited by Christ:
for his name was spread abroad; by means of his ministry and miracles, and through those of his disciples, whom he had sent two by two into all parts of the country:
and he said that John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him; for Herod had some time before put John to death; and hearing of these wonderful things that were done by Christ, his conscience smote him for the murder of John; and such a thought struck into his mind, that he was risen from the dead, and did these miracles: and the more he thought of it, the more strongly he was persuaded of it; and told it to his courtiers with a great deal of assurance, that it was certainly he; See Gill on Mt 14:2.
John Wesley
6:14 Mt 14:1; Lk 9:7.
Robert Jamieson, A. R. Fausset and David Brown
6:14 HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mt 14:1-12; Lk 9:7-9). (Mark 6:14-29)
And King Herod--that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea.
heard of him; (for his name was spread abroad); and he said--"unto his servants" (Mt 14:2), his councillors or court ministers.
That John the Baptist was risen from the dead--The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.
6:156:15: Ա՛յլք ասէին՝ թէ Եղիա՛ է. իսկ այլքն՝ թէ մարգարէ՛ է, կամ թէ՝ իբրեւ զմի՛ ՚ի մարգարէից[681]։ [681] Ոմանք. Թէ մարգարէ. կամ իբրեւ։
15 Ուրիշներ ասում էին, թէ՝ Եղիան է. իսկ միւսները, թէ՝ մարգարէ է կամ թէ՝ մարգարէների նման մէկը
15 Ուրիշներ կ’ըսէին. «Եղիան է». ուրիշներ ալ կ’ըսէին. «Մարգարէ մըն է, կամ մարգարէներէն մէկուն պէս»։
Այլք ասէին թէ Եղիա է, իսկ այլքն թէ` Մարգարէ է, կամ թէ իբրեւ զմի ի մարգարէից:

6:15: Ա՛յլք ասէին՝ թէ Եղիա՛ է. իսկ այլքն՝ թէ մարգարէ՛ է, կամ թէ՝ իբրեւ զմի՛ ՚ի մարգարէից[681]։
[681] Ոմանք. Թէ մարգարէ. կամ իբրեւ։
15 Ուրիշներ ասում էին, թէ՝ Եղիան է. իսկ միւսները, թէ՝ մարգարէ է կամ թէ՝ մարգարէների նման մէկը
15 Ուրիշներ կ’ըսէին. «Եղիան է». ուրիշներ ալ կ’ըսէին. «Մարգարէ մըն է, կամ մարգարէներէն մէկուն պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: Другие говорили: это Илия, а иные говорили: это пророк, или как один из пророков.
6:15  ἄλλοι δὲ ἔλεγον ὅτι ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν.
6:15. ἄλλοι ( other ) δὲ (moreover) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one) Ἠλείας (a-Heleias) ἐστίν: (it-be) ἄλλοι ( other ) δὲ (moreover) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one) προφήτης (a-declarer-before) ὡς (as) εἷς (one) τῶν (of-the-ones) προφητῶν. (of-declarers-before)
6:15. alii autem dicebant quia Helias est alii vero dicebant propheta est quasi unus ex prophetisAnd others said: It is Elias. But others said: It is a prophet, as one of the prophets.
15. But others said, It is Elijah. And others said, a prophet, as one of the prophets.
6:15. But others were saying, “Because it is Elijah.” Still others were saying, “Because he is a prophet, like one of the prophets.”
6:15. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets:

15: Другие говорили: это Илия, а иные говорили: это пророк, или как один из пророков.
6:15  ἄλλοι δὲ ἔλεγον ὅτι ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν.
6:15. alii autem dicebant quia Helias est alii vero dicebant propheta est quasi unus ex prophetis
And others said: It is Elias. But others said: It is a prophet, as one of the prophets.
6:15. But others were saying, “Because it is Elijah.” Still others were saying, “Because he is a prophet, like one of the prophets.”
6:15. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 См. Мф XI, 14; XVI 14; XVII, 10.
Adam Clarke: Commentary on the Bible - 1831
6:15: Or, as one of the prophets - η, or, is omitted by ABCEGHKLMS - BHV, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: it is Elias: Mar 8:28, Mar 9:12, Mar 9:13, Mar 15:35, Mar 15:36; Mal 4:5, Elijah, Mat 16:14, Mat 17:10, Mat 17:11; Luk 1:17, Luk 9:8, Luk 9:19; Joh 1:21, Joh 1:25
a prophet: Mat 21:11; Luk 7:16, Luk 7:39; Joh 6:14, Joh 7:40, Joh 9:17; Act 3:22, Act 3:23
Geneva 1599
6:15 Others said, That it is Elias. And others said, That it is a prophet, or as one of (k) the prophets.
(k) Of the old prophets.
John Gill
6:15 Others said that it is Elias,.... This was the opinion, either of many of the Jews, who expected that Elias the Tishbite would come in person, before the coming of the Messiah; and thought by the appearance and wonderful works of Jesus, that he was now come: or of Herod's courtiers, who said this to divert him from his notion of John the Baptist, which they might perceive was very distressing to him; though the former seems rather to be the sense:
others said, that it is a prophet: or "the prophet", that was to come, whom Moses had spoken of, and the Jews expected; this was the opinion of others of them: or
as one of the prophets. The word "or", is left out in some copies; and so it is in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions; and then the sense is, this new prophet lately raised up, is as one of the old prophets, Isaiah, Jeremiah, and others; or one of them had risen up.
John Wesley
6:15 A prophet, as one of the prophets - Not inferior to one of the ancient prophets.
Robert Jamieson, A. R. Fausset and David Brown
6:15 Others said, That it is Elias. And others, That it is a prophet, or as one of the prophets--(See on Mt 16:14).
6:166:16: Իբրեւ լուաւ Հերովդէս, ասէ. Զորոյ՝ ե՛ս զգլուխն հատի զՅովհաննու, սա է՝ նա յարեա՛ւ ՚ի մեռելոց։
16 Երբ Հերովդէսը այս լսեց, ասաց. «Յովհաննէսը, որի գլուխը կտրեցի ես, սա նա՛ է. մեռելներից յարութիւն է առել»:
16 Բայց Հերովդէս կրկին ըսաւ. «Ասիկա Յովհաննէսն է, որուն գլուխը ես կտրեցի, մեռելներէն յարութիւն առեր է»։
Իբրեւ լուաւ Հերովդէս, ասէ. Զորոյ ես զգլուխն հատի զՅովհաննու, սա է նա, յարեաւ ի մեռելոց:

6:16: Իբրեւ լուաւ Հերովդէս, ասէ. Զորոյ՝ ե՛ս զգլուխն հատի զՅովհաննու, սա է՝ նա յարեա՛ւ ՚ի մեռելոց։
16 Երբ Հերովդէսը այս լսեց, ասաց. «Յովհաննէսը, որի գլուխը կտրեցի ես, սա նա՛ է. մեռելներից յարութիւն է առել»:
16 Բայց Հերովդէս կրկին ըսաւ. «Ասիկա Յովհաննէսն է, որուն գլուխը ես կտրեցի, մեռելներէն յարութիւն առեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Ирод же, услышав, сказал: это Иоанн, которого я обезглавил; он воскрес из мертвых.
6:16  ἀκούσας δὲ ὁ ἡρῴδης ἔλεγεν, ὃν ἐγὼ ἀπεκεφάλισα ἰωάννην, οὖτος ἠγέρθη.
6:16. ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) Ἡρῴδης (a-Herodes,"ἔλεγεν (it-was-forthing,"Ὃν (To-which) ἐγὼ (I) ἀπεκεφάλισα (I-headed-off-to,"Ἰωάνην, (to-an-Ioanes,"οὗτος (the-one-this) ἠγέρθη. (it-was-roused?"
6:16. quo audito Herodes ait quem ego decollavi Iohannem hic a mortuis resurrexitWhich Herod hearing, said: John whom I beheaded, he is risen again from the dead.
16. But Herod, when he heard , said, John, whom I beheaded, he is risen.
6:16. When Herod had heard it, he said, “John whom I beheaded, the same has risen again from the dead.”
6:16. But when Herod heard [thereof], he said, It is John, whom I beheaded: he is risen from the dead.
But when Herod heard [thereof], he said, It is John, whom I beheaded: he is risen from the dead:

16: Ирод же, услышав, сказал: это Иоанн, которого я обезглавил; он воскрес из мертвых.
6:16  ἀκούσας δὲ ὁ ἡρῴδης ἔλεγεν, ὃν ἐγὼ ἀπεκεφάλισα ἰωάννην, οὖτος ἠγέρθη.
6:16. quo audito Herodes ait quem ego decollavi Iohannem hic a mortuis resurrexit
Which Herod hearing, said: John whom I beheaded, he is risen again from the dead.
6:16. When Herod had heard it, he said, “John whom I beheaded, the same has risen again from the dead.”
6:16. But when Herod heard [thereof], he said, It is John, whom I beheaded: he is risen from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: It is: Gen 40:10, Gen 40:11; Psa 53:5; Mat 14:2, Mat 27:4; Luk 9:9; Rev 11:10-13
Geneva 1599
6:16 But when Herod heard [thereof], he said, It is John, whom I (l) beheaded: he is risen from the dead.
(l) Commanded to be beheaded.
John Gill
6:16 But when Herod heard thereof,.... Either of Christ, or rather of the different opinions about him,
he said, it is John, whom I have beheaded: the thought stuck close to him, and continued with him; he could not get rid of it, nor persuade himself to the contrary; nor could any of his servants get him off of it, but he affirmed it with the greatest assurance imaginable. These different sentiments of the people concerning Jesus, greatly perplexed the mind of Herod, as appears from Lk 9:7, for it was first given out by others, and not by Herod, that John the Baptist was
risen from the dead; which he hearing of, gave him great uneasiness: he thoroughly considered the matter; he called to mind how he had used him, imprisoned him, and put him to death. At first he could not receive it, that since he was beheaded by him, he should be restored to life; but hearing of the miracles that were done by him, his conscience accused him, his fancy worked, and at length he firmly believed it, that he must be risen: and this sentiment, which he himself gave into at last, distressed him above all the rest, because of his concern in his death, fearing he was come to life to take vengeance on him: it might not sit very easy upon his mind, to bear that Elias had appeared the forerunner of the Messiah, the king of the Jews; who himself might be quickly expected, and who, he might fear, would seize upon, and take away that part of the kingdom which he was possessed of: and even to be told, that one of the prophets was risen from the dead, might be shocking to him; imagining that something of considerable moment was to be done, some revolution to be made; that the people would be stirred up by him, to attempt a change of government: but the first of these made the greatest impression on him, and what he could not get off, but fully gave into, as a thing unquestionable. He owns he beheaded John; he was conscious to himself of the sin, and confesses it; he does not lay it to the charge of Herodias and her daughter, though they requested it; the guilt of it lay upon his conscience, and he dreaded this appearance of John, as he fancied. And if he was a Sadducee before, as he has been thought to be, he now changed his mind, and believed a resurrection from the dead. So men may be convinced of sin, and entertain other and better notions of religion, and yet not be converted persons.
John Wesley
6:16 But Herod hearing thereof - Of their various judgments concerning him, still said, It is John.
Robert Jamieson, A. R. Fausset and David Brown
6:16 But when Herod heard thereof, he said, It is John, whom I beheaded; he is risen from the dead--"himself has risen"; as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead.
Account of the Baptist's Imprisonment and Death (Mk 6:17-29).
6:176:17: Զի ինքն Հերովդէս առաքեաց կալաւ զՅովհաննէս, եւ կապեա՛ց զնա եւ ե՛դ ՚ի բանտի, վասն Հերովդիայ կնոջ Փիլիպպոսի եղբօր նորա, քանզի նա՝ կին արար զնա[682]։ [682] Ոմանք. Վասն Հերովդիադայ կն՛՛... զի նա կին ա՛՛։
17 Արդարեւ, ինքը՝ Հերովդէսն էր մարդ ուղարկել, ձերբակալել էր Յովհաննէսին, կապել նրան ու բանտարկել՝ իր եղբօր՝ Փիլիպպոսի կնոջ՝ Հերովդիայի պատճառով, քանի որ Հերովդէսը նրան իրեն կին էր դարձրել
17 Քանզի Հերովդէս ինք մարդ ղրկեց Յովհաննէսը բռնեց ու կապելով բանտը դրաւ իր եղբօրը Փիլիպպոսի կնոջ՝ Հերովդիային՝ համար, քանզի իրեն կին առեր էր զանիկա։
Զի ինքն Հերովդէս առաքեաց կալաւ զՅովհաննէս, եւ կապեաց զնա եւ եդ ի բանտի վասն Հերովդիայ կնոջ Փիլիպպոսի եղբօր նորա, զի նա կին արար զնա:

6:17: Զի ինքն Հերովդէս առաքեաց կալաւ զՅովհաննէս, եւ կապեա՛ց զնա եւ ե՛դ ՚ի բանտի, վասն Հերովդիայ կնոջ Փիլիպպոսի եղբօր նորա, քանզի նա՝ կին արար զնա[682]։
[682] Ոմանք. Վասն Հերովդիադայ կն՛՛... զի նա կին ա՛՛։
17 Արդարեւ, ինքը՝ Հերովդէսն էր մարդ ուղարկել, ձերբակալել էր Յովհաննէսին, կապել նրան ու բանտարկել՝ իր եղբօր՝ Փիլիպպոսի կնոջ՝ Հերովդիայի պատճառով, քանի որ Հերովդէսը նրան իրեն կին էր դարձրել
17 Քանզի Հերովդէս ինք մարդ ղրկեց Յովհաննէսը բռնեց ու կապելով բանտը դրաւ իր եղբօրը Փիլիպպոսի կնոջ՝ Հերովդիային՝ համար, քանզի իրեն կին առեր էր զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: Ибо сей Ирод, послав, взял Иоанна и заключил его в темницу за Иродиаду, жену Филиппа, брата своего, потому что женился на ней.
6:17  αὐτὸς γὰρ ὁ ἡρῴδης ἀποστείλας ἐκράτησεν τὸν ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ ἡρῳδιάδα τὴν γυναῖκα φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν·
6:17. Αὐτὸς (It) γὰρ (therefore) ὁ (the-one) Ἡρῴδης (a-Herodes) ἀποστείλας (having-set-off) ἐκράτησεν (it-secured-unto) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) καὶ (and) ἔδησεν (it-binded) αὐτὸν (to-it) ἐν (in) φυλακῇ (unto-a-guarding) διὰ (through) Ἡρῳδιάδα (to-a-Herodias) τὴν (to-the-one) γυναῖκα (to-a-woman) Φιλίππου (of-a-Filippos) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) αὐτὴν (to-it) ἐγάμησεν: (it-married-unto)
6:17. ipse enim Herodes misit ac tenuit Iohannem et vinxit eum in carcere propter Herodiadem uxorem Philippi fratris sui quia duxerat eamFor Herod himself had sent and apprehended John, and bound him prison for the sake of Herodias the wife of Philip his brother, because he had married her.
17. For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip’s wife: for he had married her.
6:17. For Herod himself had sent to capture John, and had chained him in prison, because of Herodias, the wife of his brother Philip; for he had married her.
6:17. For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife: for he had married her.
For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip' s wife: for he had married her:

17: Ибо сей Ирод, послав, взял Иоанна и заключил его в темницу за Иродиаду, жену Филиппа, брата своего, потому что женился на ней.
6:17  αὐτὸς γὰρ ὁ ἡρῴδης ἀποστείλας ἐκράτησεν τὸν ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ ἡρῳδιάδα τὴν γυναῖκα φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν·
6:17. ipse enim Herodes misit ac tenuit Iohannem et vinxit eum in carcere propter Herodiadem uxorem Philippi fratris sui quia duxerat eam
For Herod himself had sent and apprehended John, and bound him prison for the sake of Herodias the wife of Philip his brother, because he had married her.
6:17. For Herod himself had sent to capture John, and had chained him in prison, because of Herodias, the wife of his brother Philip; for he had married her.
6:17. For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife: for he had married her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Начинающееся в этом стихе повествование об умерщвлении Иоанна Крестителя в общем сходно с сказанием ев. Матфея (XVI, 3-12). Но все-таки есть у Марка нечто особенное. Так, в 19-м ст. он упоминает о злобе, какую питала к Иоанну Иродиада, в 20-м ст. сообщает, что сам Ирод уважал Иоанна за его праведность и даже советовался с ним. Это последнее сообщение представляет собою дополнение к сказанию ев. Матфея, который упоминает только о желании Ирода отделаться от Иоанна, обличавшего его и сдерживавшегося только боязнью пред народом (Мф XIV, 5). Отсюда мы можем заключать о двойственности, какую обнаруживал Ирод в отношении к Иоанну: он-то хотел убить его и под влиянием раздражения, то, успокоясь, слушал его советы, если только они не касались его отношений к Иродиаде.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: am 4032, ad 28
Herod: Mat 4:12, Mat 11:2, Mat 14:3-12; Luk 3:19, Luk 3:20
Philip's: Luk 3:1
John Gill
6:17 For Herod himself had sent forth,.... Some of his guard, a detachment of soldiers,
and laid hold upon John; who seized upon him, and took him up:
and bound him in prison; in the castle of Machaerus:
for Herodias' sake, his brother Philip's wife, for he had married her; whilst his brother was living, and who had had children by her; See Gill on Mt 14:3.
Robert Jamieson, A. R. Fausset and David Brown
6:17 For Herod himself had sent forth, and laid hold upon John, and bound him in prison--in the castle of MachÃ&brvbr;rus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea [JOSEPHUS, Antiquities, 18.5,2].
for Herodias' sake--She was the granddaughter of Herod the Great.
his brother Philip's wife--and therefore the niece of both brothers. This Philip, however, was not the tetrarch of that name mentioned in Lk 3:1 (see on Lk 3:1), but one whose distinctive name was "Herod Philip," another son of Herod the Great--who was disinherited by his father. Herod Antipas' own wife was the daughter of Aretas, king of Arabia; but he prevailed on Herodias, his half-brother Philip's wife, to forsake her husband and live with him, on condition, says JOSEPHUS [Antiquities, 18.5,1], that he should put away his own wife. This involved him afterwards in war with Aretas, who totally defeated him and destroyed his army, from the effects of which he was never able to recover himself.
6:186:18: Քանզի ասէ՛ր Յովհա՛ննէս ցՀերովդէս՝ թէ ո՛չ է օրէն քեզ ունել զկի՛ն եղբօր քոյ։
18 եւ քանի որ Յովհաննէսը Հերովդէսին ասում էր. «Քո եղբօր կնոջը քեզ կին առնելը օրինաւոր չէ»
18 Վասն զի Յովհաննէս Հերովդէսին կ’ըսէր. «Քեզի օրինաւոր չէ քու եղբօրդ կինը առնել»։
Քանզի ասէր Յովհաննէս ցՀերովդէս թէ` Ոչ է օրէն քեզ ունել զկին եղբօր քո:

6:18: Քանզի ասէ՛ր Յովհա՛ննէս ցՀերովդէս՝ թէ ո՛չ է օրէն քեզ ունել զկի՛ն եղբօր քոյ։
18 եւ քանի որ Յովհաննէսը Հերովդէսին ասում էր. «Քո եղբօր կնոջը քեզ կին առնելը օրինաւոր չէ»
18 Վասն զի Յովհաննէս Հերովդէսին կ’ըսէր. «Քեզի օրինաւոր չէ քու եղբօրդ կինը առնել»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Ибо Иоанн говорил Ироду: не должно тебе иметь жену брата твоего.
6:18  ἔλεγεν γὰρ ὁ ἰωάννης τῶ ἡρῴδῃ ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου.
6:18. ἔλεγεν (It-was-forthing) γὰρ (therefore,"ὁ (the-one) Ἰωάνης (an-Ioanes,"τῷ (unto-the-one) Ἡρῴδῃ (unto-a-Herodes,"ὅτι (to-which-a-one,"Οὐκ (Not) ἔξεστίν (it-be-out) σοι (unto-thee) ἔχειν (to-hold) τὴν (to-the-one) γυναῖκα (to-a-woman) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) σου. (of-thee)
6:18. dicebat enim Iohannes Herodi non licet tibi habere uxorem fratris tuiFor John said to Herod: It is not lawful for thee to have thy brother's wife.
18. For John said unto Herod, It is not lawful for thee to have thy brother’s wife.
6:18. For John was saying to Herod, “It is not lawful for you to have your brother’s wife.”
6:18. For John had said unto Herod, It is not lawful for thee to have thy brother’s wife.
For John had said unto Herod, It is not lawful for thee to have thy brother' s wife:

18: Ибо Иоанн говорил Ироду: не должно тебе иметь жену брата твоего.
6:18  ἔλεγεν γὰρ ὁ ἰωάννης τῶ ἡρῴδῃ ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου.
6:18. dicebat enim Iohannes Herodi non licet tibi habere uxorem fratris tui
For John said to Herod: It is not lawful for thee to have thy brother's wife.
6:18. For John was saying to Herod, “It is not lawful for you to have your brother’s wife.”
6:18. For John had said unto Herod, It is not lawful for thee to have thy brother’s wife.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: It is: Lev 18:16, Lev 20:21; Kg1 22:14; Eze 3:18, Eze 3:19; Mat 14:3, Mat 14:4; Act 20:26, Act 20:27; Act 24:24-26
John Gill
6:18 For John had said unto Herod,.... He had been personally with him, and had plainly and freely told him of his sin, and faithfully reproved him for it; alleging what he had done was contrary to the law of God:
Tit is not lawful, for thee to have thy brother's wife: See Gill on Mt 14:4.
Robert Jamieson, A. R. Fausset and David Brown
6:18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife--Noble fidelity! It was not lawful because Herod's wife and Herodias husband were both living; and further, because the parties were within the forbidden degrees of consanguinity (see Lev 20:21); Herodias being the daughter of Aristobulus, the brother of both Herod and Philip [JOSEPHUS, Antiquities, 18.5,4].
6:196:19: Եւ Հերովդիա ոխացեա՛լ էր ընդ նմա՝ եւ կամէր սպանանե՛լ զնա, եւ ո՛չ կարէր[683]։ [683] Ոմանք. Եւ Հերովդիադա ոխացեալ ընդ նմա։
19 Եւ Հերովդիան ոխ էր պահել նրա դէմ ու ուզում էր նրան սպանել տալ, բայց չէր կարողանում
19 Հերովդիա ոխ ունէր անոր դէմ ու կ’ուզէր զանիկա մեռցնել ու չէր կրնար.
Եւ Հերովդիա ոխացեալ էր ընդ նմա, եւ կամէր սպանանել զնա եւ ոչ կարէր:

6:19: Եւ Հերովդիա ոխացեա՛լ էր ընդ նմա՝ եւ կամէր սպանանե՛լ զնա, եւ ո՛չ կարէր[683]։
[683] Ոմանք. Եւ Հերովդիադա ոխացեալ ընդ նմա։
19 Եւ Հերովդիան ոխ էր պահել նրա դէմ ու ուզում էր նրան սպանել տալ, բայց չէր կարողանում
19 Հերովդիա ոխ ունէր անոր դէմ ու կ’ուզէր զանիկա մեռցնել ու չէր կրնար.
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: Иродиада же, злобясь на него, желала убить его; но не могла.
6:19  ἡ δὲ ἡρῳδιὰς ἐνεῖχεν αὐτῶ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο·
6:19. ἡ (The-one) δὲ (moreover) Ἡρῳδιὰς (a-Herodias) ἐνεῖχεν (it-was-holding-in) αὐτῷ (unto-it) καὶ (and) ἤθελεν (it-was-determining) αὐτὸν (to-it) ἀποκτεῖναι, (to-have-killed-off,"καὶ (and) οὐκ (not) ἠδυνατο : ( it-had-abled )
6:19. Herodias autem insidiabatur illi et volebat occidere eum nec poteratNow Herodias laid snares for him: and was desirous to put him to death and could not.
19. And Herodias set herself against him, and desired to kill him; and she could not;
6:19. Now Herodias was devising treachery against him; and she wanted to kill him, but she was unable.
6:19. Therefore Herodias had a quarrel against him, and would have killed him; but she could not:
Therefore Herodias had a quarrel against him, and would have killed him; but she could not:

19: Иродиада же, злобясь на него, желала убить его; но не могла.
6:19  ἡ δὲ ἡρῳδιὰς ἐνεῖχεν αὐτῶ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο·
6:19. Herodias autem insidiabatur illi et volebat occidere eum nec poterat
Now Herodias laid snares for him: and was desirous to put him to death and could not.
6:19. Now Herodias was devising treachery against him; and she wanted to kill him, but she was unable.
6:19. Therefore Herodias had a quarrel against him, and would have killed him; but she could not:
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Adam Clarke: Commentary on the Bible - 1831
6:19: Would have killed - Εζητει, Sought to kill him. C and five of the Itala.
See the whole of this account, from Mar 6:17-29, explained on Mat 14:2-12 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: Herodias: Gen 39:17-20; Kg1 21:20
a quarrel: or, an inward grudge, Ecc 7:9; Eph 4:26, Eph 4:27
Geneva 1599
6:19 Therefore Herodias (m) had a quarrel against him, and would have killed him; but she could not:
(m) Sought all means to hurt him.
John Gill
6:19 Therefore Herodias had a quarrel against him,.... Was angry with him, conceived wrath, and laid up hatred against him, and was an adversary to him; which is the sense of the Oriental versions. She bore him an inward grudge, and lay in wait to take the first opportunity of dispatching him:
and would have killed him, but she could not; being hindered by Herod, who as yet would not suffer it; partly through fear of the people, and partly through the respect he had for John.
Robert Jamieson, A. R. Fausset and David Brown
6:19 Therefore Herodias had a quarrel against him--rather, as in the Margin, "had a grudge against him." Probably she was too proud to speak to him; still less would she quarrel with him.
and would have killed him; but she could not.
6:206:20: Զի Հերովդէս՝ երկնչէ՛ր ՚ի Յովհաննէ. քանզի գիտէր զնա այր արդա՛ր եւ սուրբ. եւ սպասէ՛ր նմա. եւ լուեալ ՚ի նմանէ բազում ինչ՝ առնէ՛ր, եւ քաղցրութեամբ՝ լսէր նմա։
20 որովհետեւ Հերովդէսը վախենում էր Յովհաննէսից, քանի որ նրան գիտէր որպէս արդար եւ սուրբ մարդու, եւ նրան հովանաւորում էր ու նրան անսալով՝ շատ բաներ էր անում եւ քաղցրութեամբ լսում էր նրան
20 Վասն զի Հերովդէս կը վախնար Յովհաննէսէն, գիտնալով թէ անիկա արդար եւ սուրբ մարդ մըն է եւ անոր բերանը կը նայէր ու անկէ լսելով՝ շատ բաներ կ’ընէր եւ քաղցրութեամբ մտիկ կ’ընէր։
Զի Հերովդէս երկնչէր ի Յովհաննէ, քանզի գիտէր զնա այր արդար եւ սուրբ, եւ սպասէր նմա, եւ լուեալ ի նմանէ` բազում ինչ առնէր, եւ քաղցրութեամբ լսէր նմա:

6:20: Զի Հերովդէս՝ երկնչէ՛ր ՚ի Յովհաննէ. քանզի գիտէր զնա այր արդա՛ր եւ սուրբ. եւ սպասէ՛ր նմա. եւ լուեալ ՚ի նմանէ բազում ինչ՝ առնէ՛ր, եւ քաղցրութեամբ՝ լսէր նմա։
20 որովհետեւ Հերովդէսը վախենում էր Յովհաննէսից, քանի որ նրան գիտէր որպէս արդար եւ սուրբ մարդու, եւ նրան հովանաւորում էր ու նրան անսալով՝ շատ բաներ էր անում եւ քաղցրութեամբ լսում էր նրան
20 Վասն զի Հերովդէս կը վախնար Յովհաննէսէն, գիտնալով թէ անիկա արդար եւ սուրբ մարդ մըն է եւ անոր բերանը կը նայէր ու անկէ լսելով՝ շատ բաներ կ’ընէր եւ քաղցրութեամբ մտիկ կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: Ибо Ирод боялся Иоанна, зная, что он муж праведный и святой, и берёг его; многое делал, слушаясь его, и с удовольствием слушал его.
6:20  ὁ γὰρ ἡρῴδης ἐφοβεῖτο τὸν ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν.
6:20. ὁ (The-one) γὰρ (therefore) Ἡρῴδης (a-Herodes) ἐφοβεῖτο ( it-was-feareeing-unto ) τὸν (to-the-one) Ἰωάνην, (to-an-Ioanes,"εἰδὼς (having-had-come-to-see) αὐτὸν (to-it) ἄνδρα (to-a-man) δίκαιον (to-course-belonged) καὶ (and) ἅγιον, (to-hallow-belonged,"καὶ (and) συνετήρει (it-was-keeping-together-unto) αὐτόν, (to-it,"καὶ (and) ἀκούσας (having-heard) αὐτοῦ (of-it," πολλὰ ( to-much ) ἠπόρει, (it-was-un-traversing-unto,"καὶ (and) ἡδέως (unto-en-pleasured) αὐτοῦ (of-it) ἤκουεν. (it-was-hearing)
6:20. Herodes enim metuebat Iohannem sciens eum virum iustum et sanctum et custodiebat eum et audito eo multa faciebat et libenter eum audiebatFor Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly.
20. for Herod feared John, knowing that he was a righteous man and a holy, and kept him safe. And when he heard him, he was much perplexed; and he heard him gladly.
6:20. For Herod was apprehensive of John, knowing him to be a just and holy man, and so he guarded him. And he heard that he was accomplishing many things, and so he listened to him willingly.
6:20. For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly:

20: Ибо Ирод боялся Иоанна, зная, что он муж праведный и святой, и берёг его; многое делал, слушаясь его, и с удовольствием слушал его.
6:20  ὁ γὰρ ἡρῴδης ἐφοβεῖτο τὸν ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν.
6:20. Herodes enim metuebat Iohannem sciens eum virum iustum et sanctum et custodiebat eum et audito eo multa faciebat et libenter eum audiebat
For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly.
6:20. For Herod was apprehensive of John, knowing him to be a just and holy man, and so he guarded him. And he heard that he was accomplishing many things, and so he listened to him willingly.
6:20. For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
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Albert Barnes: Notes on the Bible - 1834
6:20
For Herod feared John - That is, he stood in awe of him on account of his sanctity, and his boldness and fearlessness in reproving sin.
Knowing that he was a just man and an Holy - A holy, pious, upright, honest man - a man who would not be afraid of him, or afraid to speak his real sentiments.
And observed him - Margin, "kept him, or saved him." This does not mean that he "observed" or obeyed his teachings, but that he kept him in safe custody in order to preserve him from the machinations of Herodias. He was willing to show his respect for John, and to secure him from danger, and even to do "many things" which might indicate respect for him - at least, to do so much as to guard him from his enemies.
And did many things - But he did not do the thing which was demanded of him - to break off from his sins. He attempted to make a compromise with his conscience. He still loved his sins, and did "other" things which he supposed might be accepted in the place of putting away, as he ought, the wife of his brother - the polluted and adulterous woman with whom he lived. Perhaps he treated John kindly, or spoke well of him, or aided him in his wants, and attempted in this way to silence his rebukes and destroy his faithfulness. This was probably before John was imprisoned. So sinners often treat ministers kindly, and do much to make them comfortable, and hear them gladly, while they are still unwilling to do the thing which is demanded of them - to repent and believe the gospel. They expect that their kind attentions will be accepted in the place of what God demands - repentance and the forsaking of their sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: feared: Mar 11:18; Exo 11:3; Kg1 21:20; Kg2 3:12, Kg2 3:13, Kg2 6:21, Kg2 13:14; Ch2 24:2, Ch2 24:15-22; Ch2 26:5; Eze 2:5-7; Dan 4:18, Dan 4:27, Dan 5:17; Mat 14:5, Mat 21:26
observed him: or, kept him, or saved him
and heard: Mar 4:16; Psa 106:12, Psa 106:13; Eze 33:32; Joh 5:35
Geneva 1599
6:20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him (n) gladly.
(n) The tyrant was very well content to hear sentence pronounced against himself, but the seed fell upon stony places.
John Gill
6:20 For Herod feared John,.... Had him in great respect; he had a great veneration for him; which was the reason that Herodias could not as yet accomplish her design against him, and vent her rage upon him. Though some understand this not of his reverence, but of his dread of him: he knew as follows, that he was a man exemplary for justice and holiness, which gained him great esteem among the people; wherefore, though Herod, as well as Herodias, could very willingly have put him to death, yet, as Matthew says, "he feared the multitude", Mt 14:5, who, in general, had an high opinion of John as a prophet, and a holy good man: he feared therefore to take away his life, lest they should rise and rebel against him; nor would he suffer Herodias to do it, for the same reason.
Knowing that he was a just man, and an holy; by what he had heard of him, by his own conversation with him, and the observation he had made upon his tenets and conduct. He was a "just", or "righteous" man, in a civil, legal, and evangelical sense: he did that which was just, between man and man; he did to others, as he would be done by himself; he was outwardly righteous before men, he lived soberly and righteously; nor was he chargeable with any notorious breach of the law; his conversation was strictly moral: and he was just or righteous before God, through the righteousness of Christ imputed to him; in whom he believed, and to whom he looked as the Lamb of God, that taketh away the sin of the world: but it was in the former sense, that he was known by Herod to be a just man; who only could pass such a judgment upon him, by his outward conduct and manner of life: and so as he had true principles of internal holiness wrought in him by the Spirit of God, with which he was filled from his mother's womb; he was externally holy in his walk and conversation, which was visible to others, and was taken notice of by this wicked prince: the former of these characters may regard his justice, uprightness, and integrity among men; the latter, his piety and devotion unto God: and the whole agrees with the account the Jewish historian (z) gives of him, that he was
"an excellent good man, who stirred up the Jews to the study of virtue, and especially piety and justice.''
These were epithets, which used to be given to men, famous for religion and piety; so we read of Simeon, "the just" (a), and of R. Simeon, "the Holy One" (b):
and observed him: or "kept him" in custody, in prison, as the Vulgate Latin, Syriac, and Ethiopic render it; and did not put him to death, but preserved him from the designs of Herodias against him. Or he observed and took notice of what he had heard him say in his ministry; he laid it up, and kept it in his mind, and memory; the remembrance of which kept him in awe, and he durst not, and could not for the present, give heed to the solicitations of Herodias, or suffer her to take away his life: and he also observed his exemplary life and conversation, which was so just and upright, that his conscience would not admit him to give him up to her will and pleasure.
And when he heard him, he did many things, and heard him gladly: when he heard John explain the law and the prophets, open the writings of the Old Testament, preach the doctrine of repentance towards God, and faith in the Messiah to come; set forth the evil, danger, and punishment of sin, and exhorted to a holy life and conversation; taught the doctrine of baptism for the remission of sin by Christ, and spoke of the glories and happiness of a future state, and of the nature of the Gospel dispensation, just now ushering in; Herod, like one of the stony ground hearers, received the word with joy, was pleased with it, and in some things outwardly reformed: but the word did not take root in his heart, and therefore what external effects it produced, came to nothing; nor was he able to withstand the lusts and corruptions of his heart. The sense seems to be, that while he was hearing John, his natural affections were moved, and he had a kind of pleasure in the things he delivered; just as the Jews for a season rejoiced in his light, Jn 5:35, his natural conscience dictating to him, that the things which were spoken, were right, and just, and good; and they were delivered in such a solemn and striking manner, as commanded attention and awe; and were things of such a nature and importance, that from a principle of self-love, he could not but wish himself an interest in: and so far they had such an influence upon him, as to engage him to do many things in an external way, which had the appearance of good, at least of moral good: so that it is manifest from hence, that persons may have a natural affection for the ministry of the word, and seem delighted with it for a while; yea, may do a great many good actions, which seem to be such; and yet the word come in word only, and not in power: there may be all this, and yet true grace may not be wrought, and the word not be the engrafted word, which is able to save. In one of Beza's copies, and so in one of Stephens's, and in the Coptic version, instead of "he did many things", it is read, "he hesitated much": he was perplexed and distressed, he did not know what to do with himself; his conscience was uneasy, some things were pleasing to him, and others greatly afflicted him; his mind was distracted, he could not tell what to think, say, or do: however, it had such an effect upon him, that he had some respect for John; a veneration of him; at least, some fear and dread of him, which kept him from taking away his life, or suffering any others to do it.
(z) Joseph. Antiqu. l. 18. c. 7. (a) Pirke Abot, c. 1. sect. 9. (b) T. Bab. Succah, fol. 52. 2.
John Wesley
6:20 And preserved him - Against all the malice and contrivances of Herodias. And when he heard him - Probably sending for him, at times, during his imprisonment, which continued a year and a half. He heard him gladly - Delusive joy! While Herodias lay in his bosom.
Robert Jamieson, A. R. Fausset and David Brown
6:20 For Herod feared John--but, as BENGEL notes, John feared not Herod.
knowing that he was a just man and an holy--Compare the ease of Elijah with Ahab, after the murder of Naboth (3Kings 21:20).
and observed him--rather, as in the Margin, "kept" or "saved him"; that is, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him.
and when he heard him, he did many things--many good things under the influence of the Baptist on his conscience.
and heard him gladly--a striking statement this, for which we are indebted to our graphic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. But this only shows how far Herodias must have wrought upon him, as Jezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing.
6:216:21: Իբրեւ օ՛ր մի լինէր պարապոյ, յորժամ ընթրիս տայր Հերովդէս՝ յաւուր ծննդոց իւրոց, նախարարա՛ց իւրոց եւ հազարապետաց եւ մեծամեծա՛ց Գալիլեացւոց[684]. [684] Ոմանք. Յաւուրս ծննդոց։
21 Սակայն մի յարմար օր եկաւ, երբ Հերովդէսը իր ծննդեան տարեդարձի ընթրիքն էր տալիս իր նախարարներին, Գալիլիայի մեծամեծներին եւ հազարապետներին
21 Յարմար օր մը եկաւ՝ երբ Հերովդէս իր ծննդեան օրը՝ ընթրիք կ’ընէր իր մեծամեծներուն եւ հազարապետներուն ու Գալիլիայի երեւելիներուն հետ։
Իբրեւ օր մի լինէր պարապոյ, յորժամ ընթրիս տայր Հերովդէս յաւուր ծննդոց իւրոց նախարարաց իւրոց եւ հազարապետաց եւ մեծամեծաց Գալիլեացւոց:

6:21: Իբրեւ օ՛ր մի լինէր պարապոյ, յորժամ ընթրիս տայր Հերովդէս՝ յաւուր ծննդոց իւրոց, նախարարա՛ց իւրոց եւ հազարապետաց եւ մեծամեծա՛ց Գալիլեացւոց[684].
[684] Ոմանք. Յաւուրս ծննդոց։
21 Սակայն մի յարմար օր եկաւ, երբ Հերովդէսը իր ծննդեան տարեդարձի ընթրիքն էր տալիս իր նախարարներին, Գալիլիայի մեծամեծներին եւ հազարապետներին
21 Յարմար օր մը եկաւ՝ երբ Հերովդէս իր ծննդեան օրը՝ ընթրիք կ’ընէր իր մեծամեծներուն եւ հազարապետներուն ու Գալիլիայի երեւելիներուն հետ։
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6:2121: Настал удобный день, когда Ирод, по случаю [дня] рождения своего, делал пир вельможам своим, тысяченачальникам и старейшинам Галилейским, --
6:21  καὶ γενομένης ἡμέρας εὐκαίρου ὅτε ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς γαλιλαίας,
6:21. Καὶ (And) γενομένης ( of-having-had-became ) ἡμέρας (of-a-day) εὐκαίρου (of-goodly-timed) ὅτε (which-also) Ἡρῴδης (a-Herodes) τοῖς (unto-the-ones) γενεσίοις ( unto-became-belonged ) αὐτοῦ (of-it) δεῖπνον (to-mealed) ἐποίησεν (it-did-unto) τοῖς (unto-the-ones) μεγιστᾶσιν (unto-most-greats) αὐτοῦ (of-it) καὶ (and) τοῖς (unto-the-ones) χιλιάρχοις (unto-firsts-of-thousand) καὶ (and) τοῖς (unto-the-ones) πρώτοις ( unto-most-before ) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"
6:21. et cum dies oportunus accidisset Herodes natalis sui cenam fecit principibus et tribunis et primis GalilaeaeAnd when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee.
21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee;
6:21. And when an opportune time had arrived, Herod held a feast on his birthday, with the leaders, and the tribunes, and the first rulers of Galilee.
6:21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief [estates] of Galilee;
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief [estates] of Galilee:

21: Настал удобный день, когда Ирод, по случаю [дня] рождения своего, делал пир вельможам своим, тысяченачальникам и старейшинам Галилейским, --
6:21  καὶ γενομένης ἡμέρας εὐκαίρου ὅτε ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς γαλιλαίας,
6:21. et cum dies oportunus accidisset Herodes natalis sui cenam fecit principibus et tribunis et primis Galilaeae
And when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee.
6:21. And when an opportune time had arrived, Herod held a feast on his birthday, with the leaders, and the tribunes, and the first rulers of Galilee.
6:21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief [estates] of Galilee;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Тысяченачальники - это военные начальники в войске Ирода. Старейшины (oi prwtoi) - это знатные люди.
Adam Clarke: Commentary on the Bible - 1831
6:21: Lords - Μεγιστασιν, probably governors of particular districts.
High captains - Χιλιαρχοις; literally, chiefs or captains over a thousand men, military chiefs.
Chief estates - Πρωτοις; probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See Kypke an the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: when: Gen 27:41; Sa2 13:23-29; Est 3:7; Psa 37:12, Psa 37:13; Act 12:2-4
his birthday: Gen 40:20; Est 1:3-7, Est 2:18; Pro 31:4, Pro 31:5; Dan 5:1-4; Hos 7:5; Pe1 4:3; Rev 11:10
John Gill
6:21 And when a convenient day was come,.... For Herodias; who had long sought and watched for an opportunity of avenging herself on John, and such a time Herod's birthday proved; though some think, that this phrase is the same with , "a good day"; often used by the Jews for a festival, any one of their feast days; there is a tract in their Misna which bears this name; and that such a day was this. But not one of the festivals of the Jews was this, as either their passover, or pentecost, or feast of tabernacles, which Herod had no regard to; but his own birthday, which he kept as a festival, in eating, and drinking, and dancing; and so was a very opportune and seasonable time for Herodias to take the advantage of Herod when in a good humour, amidst his company, and in his cups, to solicit that, which she had often done without success: and so it was now,
that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee: this birthday, was either the day of his natural, or civil birth; the day when he was born into the world, or of his accession to the throne; See Gill on Mt 14:6, when he made a grand entertainment in the evening for his nobles, and the officers of the army, the captains of thousands, and the principal men, those of the first rank and quality in Galilee, of which he was Tetrarch.
John Wesley
6:21 A convenient day - Convenient for her purpose. His lords, captains, and principal men of Galilee - The great men of the court, the army, and the province.
Robert Jamieson, A. R. Fausset and David Brown
6:21 And when a convenient day--for the purposes of Herodias.
was come, that Herod--rather, "A convenient day being come," when Herod.
on his birthday, made a supper to his lords, high captains, and chief estates of Galilee--This graphic minuteness of detail adds much to the interest of the tragic narrative.
6:226:22: եւ ՚ի մտանել դստերն Հերովդիայ՝ եւ ՚ի կաքաւել, հաճո՛յ եղեւ Հերովդի եւ բազմականացն։ Ասէ թագաւորն ցաղջիկն. Խնդրեա՛ յինէն զոր ինչ կամիս, եւ տա՛ց քեզ[685]։ [685] Ոմանք. Յինէն զոր կամիս։
22 Եւ երբ Հերովդիայի դուստրը ներս մտաւ եւ սկսեց պարել, դուր եկաւ Հերովդէսին եւ սեղանակիցներին. թագաւորը աղջկան ասաց. «Ուզի՛ր ինձնից, ինչ որ կամենում ես, եւ քեզ կը տամ»
22 Հերովդիայի աղջիկը հանդէսին սրահը մտնելով պարեց ու հաճելի եղաւ Հերովդէսին եւ իրեն հետ նստողներուն։ Թագաւորը ըսաւ աղջկան. «Խնդրէ ինձմէ ինչ որ կ’ուզես ու պիտի տամ քեզի»։
եւ ի մտանել դստերն Հերովդիայ եւ ի կաքաւել, հաճոյ եղեւ Հերովդի եւ բազմականացն. ասէ թագաւորն ցաղջիկն. Խնդրեա յինէն զոր ինչ կամիս, եւ տաց քեզ:

6:22: եւ ՚ի մտանել դստերն Հերովդիայ՝ եւ ՚ի կաքաւել, հաճո՛յ եղեւ Հերովդի եւ բազմականացն։ Ասէ թագաւորն ցաղջիկն. Խնդրեա՛ յինէն զոր ինչ կամիս, եւ տա՛ց քեզ[685]։
[685] Ոմանք. Յինէն զոր կամիս։
22 Եւ երբ Հերովդիայի դուստրը ներս մտաւ եւ սկսեց պարել, դուր եկաւ Հերովդէսին եւ սեղանակիցներին. թագաւորը աղջկան ասաց. «Ուզի՛ր ինձնից, ինչ որ կամենում ես, եւ քեզ կը տամ»
22 Հերովդիայի աղջիկը հանդէսին սրահը մտնելով պարեց ու հաճելի եղաւ Հերովդէսին եւ իրեն հետ նստողներուն։ Թագաւորը ըսաւ աղջկան. «Խնդրէ ինձմէ ինչ որ կ’ուզես ու պիտի տամ քեզի»։
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6:2222: дочь Иродиады вошла, плясала и угодила Ироду и возлежавшим с ним; царь сказал девице: проси у меня, чего хочешь, и дам тебе;
6:22  καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ ἡρῳδιάδος καὶ ὀρχησαμένης, ἤρεσεν τῶ ἡρῴδῃ καὶ τοῖς συνανακειμένοις. εἶπεν ὁ βασιλεὺς τῶ κορασίῳ, αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι·
6:22. καὶ (and) εἰσελθούσης (of-having-had-came-into) τῆς (of-the-one) θυγατρὸς (of-a-daughter) αὐτοῦ (of-it) Ἡρῳδιάδος (of-a-Herodias) καὶ (and) ὀρχησαμένης , ( of-having-arrayed-unto ,"ἤρεσεν (it-pleased) τῷ (unto-the-one) Ἡρῴδῃ (unto-a-Herodes) καὶ (and) τοῖς (unto-the-ones) συνανακειμένοις . ( unto-situating-up-together ) ὁ (The-one) δὲ (moreover) βασιλεὺς (a-ruler-of) εἶπεν (it-had-said) τῷ (unto-the-one) κορασίῳ (unto-a-damselet,"Αἴτησόν (Thou-should-have-appealed-unto) με (to-me) ὃ (to-which) ἐὰν (if-ever) θέλῃς, (thou-might-determine,"καὶ (and) δώσω (I-shall-give) σοι: (unto-thee)
6:22. cumque introisset filia ipsius Herodiadis et saltasset et placuisset Herodi simulque recumbentibus rex ait puellae pete a me quod vis et dabo tibiAnd when the daughter of the same Herodias had come in, and had danced, and pleased Herod, and them that were at table with him, the king said to the damsel: Ask of me what thou wilt, and I will give it thee.
22. and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
6:22. And when the daughter of the same Herodias had entered, and danced, and pleased Herod, along with those who were at table with him, the king said to the girl, “Request from me whatever you want, and I will give it to you.”
6:22. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee.
And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee:

22: дочь Иродиады вошла, плясала и угодила Ироду и возлежавшим с ним; царь сказал девице: проси у меня, чего хочешь, и дам тебе;
6:22  καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ ἡρῳδιάδος καὶ ὀρχησαμένης, ἤρεσεν τῶ ἡρῴδῃ καὶ τοῖς συνανακειμένοις. εἶπεν ὁ βασιλεὺς τῶ κορασίῳ, αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι·
6:22. cumque introisset filia ipsius Herodiadis et saltasset et placuisset Herodi simulque recumbentibus rex ait puellae pete a me quod vis et dabo tibi
And when the daughter of the same Herodias had come in, and had danced, and pleased Herod, and them that were at table with him, the king said to the damsel: Ask of me what thou wilt, and I will give it thee.
6:22. And when the daughter of the same Herodias had entered, and danced, and pleased Herod, along with those who were at table with him, the king said to the girl, “Request from me whatever you want, and I will give it to you.”
6:22. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: Est 1:10-12; Isa 3:16-26; Dan 5:2; Mat 14:6
Geneva 1599
6:22 And when the daughter (o) of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee.
(o) This same Herodias had the daughter by Philip, not by Herod Antipas, and Josephus called the daughter Salome.
John Gill
6:22 And when the daughter of the said Herodias came in,.... To the hall, where Herod and his guests were, after supper was over; or rather, whilst at it: she is called the daughter of Herodias, and not of Herod; she having had her not by him, but by his brother Philip: her name is thought to be Salome; See Gill on Mt 14:6,
and danced and pleased Herod, and them that were with him; at supper, his lords, captains, and principal men in his dominions; See Gill on Mt 14:6.
The king said unto the damsel, ask of me whatsoever thou wilt, and I will give it thee; which shows how exceedingly pleased he was; and the more, in that she gave such general pleasure to his whole company.
Robert Jamieson, A. R. Fausset and David Brown
6:22 And when the daughter of the said Herodias--that is,--her daughter by her proper husband, Herod Philip: Her name was Salome [JOSEPHUS, Antiquities, 18.5,4].
came in and danced, and pleased Herod and them that sat with him, the king said unto the damsel--"the girl" (See on Mk 5:42).
Ask of me whatsoever thou wilt, and I will give it thee.
6:236:23: Եւ երդուաւ նմա բազում անգամ, թէ զոր ինչ եւ խնդրեսցե՛ս դու յինէն, տա՛ց քեզ՝ մինչեւ ցկէ՛ս թագաւորութեան իմոյ[686]։ [686] Ոմանք. Զոր ինչ խնդրեսցես։
23 Եւ երդուեց նրան շատ անգամ, թէ՝ դու ինձնից ինչ էլ որ ուզես, կը տամ քեզ, մինչեւ իսկ իմ թագաւորութեան կէսը
23 Եւ անոր երդում ըրաւ ըսելով. «Ինչ որ դուն ինձմէ խնդրես, պիտի տամ քեզի, մինչեւ թագաւորութեանս կէսը»։
Եւ երդուաւ նմա [21]բազում անգամ``, թէ` Զոր ինչ եւ խնդրեսցես դու յինէն տաց քեզ, մինչեւ ցկէս թագաւորութեան իմոյ:

6:23: Եւ երդուաւ նմա բազում անգամ, թէ զոր ինչ եւ խնդրեսցե՛ս դու յինէն, տա՛ց քեզ՝ մինչեւ ցկէ՛ս թագաւորութեան իմոյ[686]։
[686] Ոմանք. Զոր ինչ խնդրեսցես։
23 Եւ երդուեց նրան շատ անգամ, թէ՝ դու ինձնից ինչ էլ որ ուզես, կը տամ քեզ, մինչեւ իսկ իմ թագաւորութեան կէսը
23 Եւ անոր երդում ըրաւ ըսելով. «Ինչ որ դուն ինձմէ խնդրես, պիտի տամ քեզի, մինչեւ թագաւորութեանս կէսը»։
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6:2323: и клялся ей: чего ни попросишь у меня, дам тебе, даже до половины моего царства.
6:23  καὶ ὤμοσεν αὐτῇ [πολλά], ὅ τι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου.
6:23. καὶ (And) ὤμοσεν (it-oathed) αὐτῇ (unto-it,"Ὅτι (To-which-a-one) ἐάν (if-ever) με (to-me) αἰτήσῃς (thou-might-have-appealed-unto) δώσω (I-shall-give) σοι (unto-thee) ἕως (unto-if-which) ἡμίσους (of-half) τῆς (of-the-one) βασιλείας (of-a-ruling-of) μου. (of-me)
6:23. et iuravit illi quia quicquid petieris dabo tibi licet dimidium regni meiAnd he swore to her: Whatsoever thou shalt ask I will give thee, though it be the half of my kingdom.
23. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
6:23. And he swore to her, “Anything that you request, I will give to you, even up to half my kingdom.”
6:23. And he sware unto her, Whatsoever thou shalt ask of me, I will give [it] thee, unto the half of my kingdom.
And he sware unto her, Whatsoever thou shalt ask of me, I will give [it] thee, unto the half of my kingdom:

23: и клялся ей: чего ни попросишь у меня, дам тебе, даже до половины моего царства.
6:23  καὶ ὤμοσεν αὐτῇ [πολλά], ὅ τι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου.
6:23. et iuravit illi quia quicquid petieris dabo tibi licet dimidium regni mei
And he swore to her: Whatsoever thou shalt ask I will give thee, though it be the half of my kingdom.
6:23. And he swore to her, “Anything that you request, I will give to you, even up to half my kingdom.”
6:23. And he sware unto her, Whatsoever thou shalt ask of me, I will give [it] thee, unto the half of my kingdom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: Unto the half of my kingdom - A noble price for a dance! This extravagance in favor of female dancers has the fullest scope in the east, even to the present day. M. Anquetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Surat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: "That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint governess of the empire with himself."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: he: Sa1 28:10; Kg2 6:31; Mat 5:34-37, Mat 14:7
Whatsoever: Est 5:3, Est 5:6, Est 7:2; Pro 6:2; Mat 4:9
John Gill
6:23 And he sware unto her,.... He added an oath to what he had before said, the more to confirm it, and to encourage her in her request, and which he repeated in stronger language:
whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom; See Gill on Mt 14:7.
John Wesley
6:23 To the half of my kingdom - A proverbial expression.
Robert Jamieson, A. R. Fausset and David Brown
6:23 And he--the king, so called, but only by courtesy (see on Mk 6:14).
sware unto her Whatsoever thou shalt ask of me, unto the half of my kingdom--Those in whom passion and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret.
6:246:24: Նա՝ ելեալ ասէ՛ ցմայր իւր. Զի՞նչ խնդրեցից։ Եւ նա՛ ասէ. Զգլո՛ւխն Յովհաննու մկրտչի։
24 Աղջիկը դուրս գնալով իր մօրն ասաց՝ ի՞նչ ուզեմ: Եւ սա ասաց՝ Յովհաննէս Մկրտչի գլուխը
24 Աղջիկը դուրս ելլելով՝ իր մօրը հարցուց. «Ի՞նչ ուզեմ»։ Ան ալ ըսաւ. «Յովհաննէս Մկրտչին գլուխը»։
Նա ելեալ ասէ ցմայր իւր. Զի՞նչ խնդրեցից: Եւ նա ասէ. Զգլուխն Յովհաննու մկրտչի:

6:24: Նա՝ ելեալ ասէ՛ ցմայր իւր. Զի՞նչ խնդրեցից։ Եւ նա՛ ասէ. Զգլո՛ւխն Յովհաննու մկրտչի։
24 Աղջիկը դուրս գնալով իր մօրն ասաց՝ ի՞նչ ուզեմ: Եւ սա ասաց՝ Յովհաննէս Մկրտչի գլուխը
24 Աղջիկը դուրս ելլելով՝ իր մօրը հարցուց. «Ի՞նչ ուզեմ»։ Ան ալ ըսաւ. «Յովհաննէս Մկրտչին գլուխը»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2424: Она вышла и спросила у матери своей: чего просить? Та отвечала: головы Иоанна Крестителя.
6:24  καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς, τί αἰτήσωμαι; ἡ δὲ εἶπεν, τὴν κεφαλὴν ἰωάννου τοῦ βαπτίζοντος.
6:24. καὶ (And) ἐξελθοῦσα (having-had-came-out) εἶπεν (it-had-said) τῇ (unto-the-one) μητρὶ (unto-a-mother) αὐτῆς (of-it,"Τί (To-what-one) αἰτήσωμαι ; ( I-might-have-appealed-unto ?"ἡ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Τὴν (To-the-one) κεφαλὴν (to-a-head) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) βαπτίζοντος. (of-immersing-to)
6:24. quae cum exisset dixit matri suae quid petam et illa dixit caput Iohannis BaptistaeWho when she was gone out, said to her mother, What shall I ask? But her mother said: The head of John the Baptist.
24. And she went out, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
6:24. And when she had gone out, she said to her mother, “What shall I request?” But her mother said, “The head of John the Baptist.”
6:24. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist:

24: Она вышла и спросила у матери своей: чего просить? Та отвечала: головы Иоанна Крестителя.
6:24  καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς, τί αἰτήσωμαι; ἡ δὲ εἶπεν, τὴν κεφαλὴν ἰωάννου τοῦ βαπτίζοντος.
6:24. quae cum exisset dixit matri suae quid petam et illa dixit caput Iohannis Baptistae
Who when she was gone out, said to her mother, What shall I ask? But her mother said: The head of John the Baptist.
6:24. And when she had gone out, she said to her mother, “What shall I request?” But her mother said, “The head of John the Baptist.”
6:24. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: said: Gen 27:8-11; Ch2 22:3, Ch2 22:4; Eze 19:2, Eze 19:3; Mat 14:8
The head: Job 31:31; Psa 27:2, Psa 37:12, Psa 37:14; Pro 27:3, Pro 27:4; Act 23:12, Act 23:13
Geneva 1599
6:24 And (p) she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
(p) For women did not used to eat with men.
John Gill
6:24 And she went forth and said unto her mother,.... The king having made such a promise to her, and annexed his oath to it, she thought proper before she asked any thing of him, to withdraw from the hall and company, and consider with herself, and consult with her mother, who was not at the entertainment; it being not usual in those eastern countries, for women to sit at table, at any grand festival: to whom she reported the offer the king had made, and desired she would be pleased to direct her, what request to make saying,
what shall I ask? To which her mother made answer, without taking any further time to think of it, being prepared for it, and determined in her mind, whenever she had an opportunity of asking a favour of the king, what it should be:
and she said, the head of John the Baptist. So sweet is revenge, that to have her will on that great and good man, was more to her, than to have half the king's dominions.
Robert Jamieson, A. R. Fausset and David Brown
6:24 And she said, The head of John the Baptist--Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip.
6:256:25: Եւ մտեալ անդրէն փութանակի առ թագաւորն՝ ասէ՛. Կամիմ՝ զի այժմ տացե՛ս ինձ վաղվաղակի ՚ի վերայ սկտեղ զգլուխն Յովհա՛ննու մկրտչի[687]։ [687] Ոսկան. Զի տացես ինձ վաղ՛՛։
25 Եւ աղջիկը շտապով վերստին մտնելով թագաւորի մօտ՝ ասաց. «Ուզում եմ, որ հիմա ինձ տաս սկուտեղի վրայ Յովհաննէս Մկրտչի գլուխը»
25 Շուտ մը արտորալով թագաւորին քով մտաւ ու խնդրեց՝ ըսելով. «Կ’ուզեմ որ շուտով սկուտեղի մը վրայ Յովհաննէս Մկրտչին գլուխը տաս ինծի»։
Եւ մտեալ անդրէն փութանակի առ թագաւորն` ասէ. Կամիմ զի այժմ տացես ինձ վաղվաղակի ի վերայ սկտեղ զգլուխն Յովհաննու մկրտչի:

6:25: Եւ մտեալ անդրէն փութանակի առ թագաւորն՝ ասէ՛. Կամիմ՝ զի այժմ տացե՛ս ինձ վաղվաղակի ՚ի վերայ սկտեղ զգլուխն Յովհա՛ննու մկրտչի[687]։
[687] Ոսկան. Զի տացես ինձ վաղ՛՛։
25 Եւ աղջիկը շտապով վերստին մտնելով թագաւորի մօտ՝ ասաց. «Ուզում եմ, որ հիմա ինձ տաս սկուտեղի վրայ Յովհաննէս Մկրտչի գլուխը»
25 Շուտ մը արտորալով թագաւորին քով մտաւ ու խնդրեց՝ ըսելով. «Կ’ուզեմ որ շուտով սկուտեղի մը վրայ Յովհաննէս Մկրտչին գլուխը տաս ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2525: И она тотчас пошла с поспешностью к царю и просила, говоря: хочу, чтобы ты дал мне теперь же на блюде голову Иоанна Крестителя.
6:25  καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα, θέλω ἵνα ἐξαυτῆς δῶς μοι ἐπὶ πίνακι τὴν κεφαλὴν ἰωάννου τοῦ βαπτιστοῦ.
6:25. καὶ (And) εἰσελθοῦσα (having-had-came-into) εὐθὺς (straight) μετὰ (with) σπουδῆς (of-a-hastening) πρὸς (toward) τὸν (to-the-one) βασιλέα (to-a-ruler-of," ᾐτήσατο ( it-appealed-unto ) λέγουσα (forthing,"Θέλω (I-determine) ἵνα (so) ἐξαυτῆς (out-of-it) δῷς (thou-might-have-had-given) μοι (unto-me) ἐπὶ (upon) πίνακι (unto-a-plate) τὴν (to-the-one) κεφαλὴν (to-a-head) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) βαπτιστοῦ. (of-an-immerser)
6:25. cumque introisset statim cum festinatione ad regem petivit dicens volo ut protinus des mihi in disco caput Iohannis BaptistaeAnd when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist.
25. And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me in a charger the head of John the Baptist.
6:25. And immediately, when she had entered with haste to the king, she petitioned him, saying: “I want you to give me at once the head of John the Baptist on a platter.”
6:25. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.
And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist:

25: И она тотчас пошла с поспешностью к царю и просила, говоря: хочу, чтобы ты дал мне теперь же на блюде голову Иоанна Крестителя.
6:25  καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα, θέλω ἵνα ἐξαυτῆς δῶς μοι ἐπὶ πίνακι τὴν κεφαλὴν ἰωάννου τοῦ βαπτιστοῦ.
6:25. cumque introisset statim cum festinatione ad regem petivit dicens volo ut protinus des mihi in disco caput Iohannis Baptistae
And when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist.
6:25. And immediately, when she had entered with haste to the king, she petitioned him, saying: “I want you to give me at once the head of John the Baptist on a platter.”
6:25. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: with haste: Pro 1:16; Rom 3:15
a charger: Num 7:13, Num 19-89
John Gill
6:25 And she came in straightway with haste unto the, king,.... Having had her mother's advice, and being hastened by her, she immediately returned to the hall, where the king and his guests were, with much Concern, eagerness, and diligence:
and asked, saying, I will that thou give me by and by in a charger, the head of John the Baptist: her petition proceeding upon a promise with an oath, is presented by way of demand; insisting upon it, that in a very little time, "this hour", as the Syriac version renders it, within an hour's time, or less; and "here", as Matthew has it, Mt 14:8, in that very place, and whilst the company was there; that orders should be given to cut off the head of John the Baptist, and that that should be brought, in a large dish, unto her; and this was what she had to ask, and insisted upon the immediate and punctual performance of it; See Gill on Mt 14:8.
Robert Jamieson, A. R. Fausset and David Brown
6:25 I will that thou give me by and by--rather, "at once."
in a charger--large, flat trencher--"the head of John the Baptist."
6:266:26: Եւ տրտմեցա՛ւ յոյժ թագաւորն, այլ վասն երդմանցն՝ եւ կոչնականացն՝ ո՛չ կամեցաւ անարգել զնա.
26 Եւ թագաւորը սաստիկ տրտմեց, բայց իր երդումների եւ հրաւիրեալների պատճառով չուզեց նրան մերժել
26 Թագաւորը խիստ տրտմեցաւ, բայց երդումներուն համար ու իրեն հետ նստողներուն համար չուզեց որ անոր խնդիրքը մերժէ։
Եւ տրտմեցաւ յոյժ թագաւորն, այլ վասն երդմանցն եւ կոչնականացն ոչ կամեցաւ անարգել զնա:

6:26: Եւ տրտմեցա՛ւ յոյժ թագաւորն, այլ վասն երդմանցն՝ եւ կոչնականացն՝ ո՛չ կամեցաւ անարգել զնա.
26 Եւ թագաւորը սաստիկ տրտմեց, բայց իր երդումների եւ հրաւիրեալների պատճառով չուզեց նրան մերժել
26 Թագաւորը խիստ տրտմեցաւ, բայց երդումներուն համար ու իրեն հետ նստողներուն համար չուզեց որ անոր խնդիրքը մերժէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:2626: Царь опечалился, но ради клятвы и возлежавших с ним не захотел отказать ей.
6:26  καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν·
6:26. καὶ (And) περίλυπος (saddened-about) γενόμενος ( having-had-became ,"ὁ (the-one) βασιλεὺς (a-ruler-of,"διὰ (through) τοὺς (to-the-ones) ὅρκους (to-fencees) καὶ (and) τοὺς (to-the-ones) ἀνακειμένους ( to-situating-up ,"οὐκ (not) ἠθέλησεν (it-determined) ἀθετῆσαι (to-have-un-placed-unto) αὐτήν: (to-it)
6:26. et contristatus rex propter iusiurandum et propter simul recumbentes noluit eam contristareAnd the king was struck sad. Yet because of his oath, and because of them that were with him at table, he would not displease her:
26. And the king was exceeding sorry; but for the sake of his oaths, and of them that sat at meat, he would not reject her.
6:26. And the king was greatly saddened. But because of his oath, and because of those who were sitting with him at table, he was not willing to disappoint her.
6:26. And the king was exceeding sorry; [yet] for his oath’s sake, and for their sakes which sat with him, he would not reject her.
And the king was exceeding sorry; [yet] for his oath' s sake, and for their sakes which sat with him, he would not reject her:

26: Царь опечалился, но ради клятвы и возлежавших с ним не захотел отказать ей.
6:26  καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν·
6:26. et contristatus rex propter iusiurandum et propter simul recumbentes noluit eam contristare
And the king was struck sad. Yet because of his oath, and because of them that were with him at table, he would not displease her:
6:26. And the king was greatly saddened. But because of his oath, and because of those who were sitting with him at table, he was not willing to disappoint her.
6:26. And the king was exceeding sorry; [yet] for his oath’s sake, and for their sakes which sat with him, he would not reject her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:26: For their sakes which sat with him - Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: Mat 14:9, Mat 27:3-5, Mat 27:24, Mat 27:25
John Gill
6:26 And the king was exceeding sorry,.... See Gill on Mt 14:9.
yet for his oath's sake, and for their sakes which sat with him; as Matthew adds, "at meat", Mt 14:9; for it seems as if supper was not over, when all this was transacting.
He would not reject her; deny her her request, or send her away without granting it which could not be without grieving her, and treating her with contempt, and defrauding her of the promise; all which ideas are expressed by some versions.
John Wesley
6:26 Yet for his oath's sake, and for the sake of his guests - Herod's honour was like the conscience of the chief priests, Mt 27:6. To shed innocent blood wounded neither one nor the other.
Robert Jamieson, A. R. Fausset and David Brown
6:26 And the king was exceeding sorry--With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash folly.
yet for his oath's sake--See how men of no principle, but troublesome conscience, will stick at breaking a rash oath, while yielding to the commission of the worst crimes!
and for their sakes which sat with him--under the influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare!
he would not reject her.
6:276:27: եւ առաքեաց վաղվաղակի թագաւորն՝ դահիճ, եւ հրամայեաց բերե՛լ զգլուխն նորա։ Եւ չոգա՛ւ գլխատեաց զնա ՚ի բանտին.
27 Եւ թագաւորը իսկոյն դահիճ ուղարկեց ու հրամայեց բերել Յովհաննէսի գլուխը: Եւ սա գնաց գլխատեց նրան բանտում
27 Թագաւորը իսկոյն դահիճ մը ղրկեց ու հրաման ըրաւ Յովհաննէսին գլուխը բերել։ Ան ալ գնաց, բանտին մէջ գլխատեց զանիկա
Եւ առաքեաց վաղվաղակի թագաւորն դահիճ, եւ հրամայեաց բերել զգլուխն նորա. եւ չոգաւ գլխատեաց զնա ի բանտին:

6:27: եւ առաքեաց վաղվաղակի թագաւորն՝ դահիճ, եւ հրամայեաց բերե՛լ զգլուխն նորա։ Եւ չոգա՛ւ գլխատեաց զնա ՚ի բանտին.
27 Եւ թագաւորը իսկոյն դահիճ ուղարկեց ու հրամայեց բերել Յովհաննէսի գլուխը: Եւ սա գնաց գլխատեց նրան բանտում
27 Թագաւորը իսկոյն դահիճ մը ղրկեց ու հրաման ըրաւ Յովհաննէսին գլուխը բերել։ Ան ալ գնաց, բանտին մէջ գլխատեց զանիկա
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6:2727: И тотчас, послав оруженосца, царь повелел принести голову его.
6:27  καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ
6:27. καὶ (And) εὐθὺς (straight) ἀποστείλας (having-set-off,"ὁ (the-one) βασιλεὺς (a-ruler-of,"σπεκουλάτορα (to-a-speculator,"ἐπέταξεν (it-arranged-upon) ἐνέγκαι (to-have-had-beared) τὴν (to-the-one) κεφαλὴν (to-a-head) αὐτοῦ. (of-it) καὶ (And) ἀπελθὼν (having-had-came-off) ἀπεκεφάλισεν (it-headed-off-to) αὐτὸν (to-it) ἐν (in) τῇ (unto-the-one) φυλακῇ (unto-a-guarding)
6:27. sed misso speculatore praecepit adferri caput eius in disco et decollavit eum in carcereBut sending an executioner, he commanded that his head should be brought in a dish.
27. And straightway the king sent forth a soldier of his guard, and commanded to bring his head: and he went and beheaded him in the prison,
6:27. So, having sent an executioner, he instructed that his head be brought on a platter.
6:27. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison:

27: И тотчас, послав оруженосца, царь повелел принести голову его.
6:27  καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ
6:27. sed misso speculatore praecepit adferri caput eius in disco et decollavit eum in carcere
But sending an executioner, he commanded that his head should be brought in a dish.
6:27. So, having sent an executioner, he instructed that his head be brought on a platter.
6:27. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 Оруженосец (spekoulatwr) - слово латинское). Так назывались царские телохранители, окружавшие царя на его выходах и во время пиршеств (ср. Свет. Клавдий, XXXV). Они же исполняли и царские повеления относительно казни осужденных самим царем лиц.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: the king: Mat 14:10, Mat 14:11
an executioner: or, one of his guard, Σπεκουλατωρ [Strong's G4688], in Latin, speculator, from speculor, to look about, spy, properly denotes a sentinel; and as these sentinels kept guard at the palaces of kings, and the residences of Roman governors, so they were employed in other offices besides guarding, and usually performed that of executioners. As, however, we learn from Josephus, that Herod was at this very time engaged in war with Aretas, king of Arabia, in consequence of Herod's having divorced his daughter in order to marry Herodias, his brother Philip's wife; and as this event occurred at an entertainment given at the castle of Machaerus, while his army was on its march against his father-in-law; we are furnished with an additional reason why a speculator, or sentinel, should have been employed as an executioner; and are thus enabled to discover such a latent and undesigned coincidence as clearly evinces the truth of the evangelical narrative.
Geneva 1599
6:27 And immediately the king sent an (q) executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
(q) The word signifies one that bears a short lance, and the king's guard was so called because they bore short lances.
John Gill
6:27 And immediately the king sent an executioner,.... See Gill on Mt 14:10.
and commanded his head to be brought; ordered him to cut off his head in prison, and bring it away forthwith in a charger to him:
and he went and beheaded him in the prison; according to his orders.
Robert Jamieson, A. R. Fausset and David Brown
6:27 And immediately the king sent an executioner--one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard.
and commanded his head to be brought: and he went and beheaded him in the prison--after, it would seem, more than twelve months' imprisonment. Blessed martyr! Dark and cheerless was the end reserved for thee: but now thou hast thy Master's benediction, "Blessed is he whosoever shall not be offended in Me" (Mt 11:6), and hast found the life thou gavest away (Mt 10:39). But where are they in whose skirts is found thy blood?
6:286:28: եւ եբե՛ր զգլուխն նորա սկտեղբ՝ եւ ե՛տ ցաղջիկն. եւ աղջիկն տարաւ՝ ե՛տ մօր իւրում։
28 ու նրա գլուխը սկուտեղով բերեց եւ տուեց աղջկան, եւ աղջիկը տարաւ տուեց իր մօրը
28 Եւ սկուտեղով մը բերաւ անոր գլուխը ու տուաւ աղջկան։ Աղջիկը զանիկա իր մօրը տուաւ։
եւ եբեր զգլուխն նորա սկտեղբ եւ ետ ցաղջիկն, եւ աղջիկն տարաւ ետ մօր իւրում:

6:28: եւ եբե՛ր զգլուխն նորա սկտեղբ՝ եւ ե՛տ ցաղջիկն. եւ աղջիկն տարաւ՝ ե՛տ մօր իւրում։
28 ու նրա գլուխը սկուտեղով բերեց եւ տուեց աղջկան, եւ աղջիկը տարաւ տուեց իր մօրը
28 Եւ սկուտեղով մը բերաւ անոր գլուխը ու տուաւ աղջկան։ Աղջիկը զանիկա իր մօրը տուաւ։
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6:2828: Он пошел, отсек ему голову в темнице, и принес голову его на блюде, и отдал ее девице, а девица отдала ее матери своей.
6:28  καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῶ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς.
6:28. καὶ (And) ἤνεγκεν (it-beared) τὴν (to-the-one) κεφαλὴν (to-a-head) αὐτοῦ (of-it) ἐπὶ (upon) πίνακι (unto-a-plate) καὶ (and) ἔδωκεν (it-gave) αὐτὴν (to-it) τῷ (unto-the-one) κορασίῳ, (unto-a-damselet,"καὶ (and) τὸ (the-one) κοράσιον (a-damselet) ἔδωκεν (it-gave) αὐτὴν (to-it) τῇ (unto-the-one) μητρὶ (unto-a-mother) αὐτῆς. (of-it)
6:28. et adtulit caput eius in disco et dedit illud puellae et puella dedit matri suaeAnd he beheaded him in the prison, and brought his head in a dish: and gave to the damsel, and the damsel gave it her mother.
28. and brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother.
6:28. And he beheaded him in prison, and he brought his head on a platter. And he gave it to the girl, and the girl gave it her mother.
6:28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother:

28: Он пошел, отсек ему голову в темнице, и принес голову его на блюде, и отдал ее девице, а девица отдала ее матери своей.
6:28  καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῶ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς.
6:28. et adtulit caput eius in disco et dedit illud puellae et puella dedit matri suae
And he beheaded him in the prison, and brought his head in a dish: and gave to the damsel, and the damsel gave it her mother.
6:28. And he beheaded him in prison, and he brought his head on a platter. And he gave it to the girl, and the girl gave it her mother.
6:28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ all ▾
John Gill
6:28 And brought his head in a charger,.... In a large dish, to Herod, who
gave it to the damsel; the daughter of Herodias, as she had requested:
and the damsel gave it to her mother; who had instigated her to it; See Gill on Mt 14:11.
Robert Jamieson, A. R. Fausset and David Brown
6:28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother--Herodias did not shed the blood of the stern reprover; she only got it done, and then gloated over it, as it streamed from the trunkless head.
6:296:29: Իբրեւ լուան աշակերտքն նորա, եկին՝ բարձին զմարմինն՝ եւ եդի՛ն ՚ի գերեզմանի[688]։ եկ [688] Ոմանք. Զմարմին նորա, եւ ե՛՛։
29 Երբ Յովհաննէսի աշակերտները լսեցին, եկան վերցրին մարմինը եւ դրեցին գերեզմանի մէջ:
29 Յովհաննէսին աշակերտները լսելով՝ եկան անոր մարմինը վերցուցին ու գերեզմանի մէջ դրին։
Իբրեւ լուան աշակերտքն նորա, եկին, բարձին զմարմին նորա եւ եդին ի գերեզմանի:

6:29: Իբրեւ լուան աշակերտքն նորա, եկին՝ բարձին զմարմինն՝ եւ եդի՛ն ՚ի գերեզմանի[688]։ եկ
[688] Ոմանք. Զմարմին նորա, եւ ե՛՛։
29 Երբ Յովհաննէսի աշակերտները լսեցին, եկան վերցրին մարմինը եւ դրեցին գերեզմանի մէջ:
29 Յովհաննէսին աշակերտները լսելով՝ եկան անոր մարմինը վերցուցին ու գերեզմանի մէջ դրին։
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6:2929: Ученики его, услышав, пришли и взяли тело его, и положили его во гробе.
6:29  καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.
6:29. καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ἦλθαν (they-came) καὶ (and) ἦραν (they-lifted) τὸ (to-the-one) πτῶμα (to-a-falling-to) αὐτοῦ (of-it) καὶ (and) ἔθηκαν (they-placed) αὐτὸ (to-it) ἐν (in) μνημείῳ. (unto-a-rememberlet-of)
6:29. quo audito discipuli eius venerunt et tulerunt corpus eius et posuerunt illud in monumentoWhich his disciples hearing came, and took his body, and laid it in a tomb.
29. And when his disciples heard , they came and took up his corpse, and laid it in a tomb.
6:29. When his disciples heard about it, they came and took his body, and they placed it in a tomb.
6:29. And when his disciples heard [of it], they came and took up his corpse, and laid it in a tomb.
And when his disciples heard [of it], they came and took up his corpse, and laid it in a tomb:

29: Ученики его, услышав, пришли и взяли тело его, и положили его во гробе.
6:29  καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.
6:29. quo audito discipuli eius venerunt et tulerunt corpus eius et posuerunt illud in monumento
Which his disciples hearing came, and took his body, and laid it in a tomb.
6:29. When his disciples heard about it, they came and took his body, and they placed it in a tomb.
6:29. And when his disciples heard [of it], they came and took up his corpse, and laid it in a tomb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: they came: Kg1 13:29, Kg1 13:30; Ch2 24:16; Mat 14:12, Mat 27:57-60; Act 8:2
John Gill
6:29 And when his disciples heard of it,.... That is, when the disciples of John heard of this barbarous execution of their master,
they came; to the prison in the castle of Machaerus,
and took up his corpse; the trunk of his body; for his head was carried away, to glut the revenge of Herodias;
and laid it in a tomb; See Gill on Mt 14:12.
Robert Jamieson, A. R. Fausset and David Brown
6:29 And when his disciples heard of it--that is, the Baptist's own disciples.
they came and took up his corpse, and laid it in a tomb--"and went and told Jesus" (Mt 14:12). If these disciples had, up to this time, stood apart from Him, as adherents of John (Mt 11:2), perhaps they now came to Jesus, not without some secret reflection on Him for His seeming neglect of their master; but perhaps, too, as orphans, to cast in their lot henceforth with the Lord's disciples. How Jesus felt, or what He said, on receiving this intelligence, is not recorded; but He of whom it was said, as He stood by the grave of His friend Lazarus, "Jesus wept," was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that a small body of John's disciples should cling to him to the last, might be to provide some attached friends who should do for his precious body, on a small scale, what was afterwards to be done for His own.
6:306:30: Ժողովեցան առաքեալքն առ Յիսուս, եւ պատմեցի՛ն նմա զամենայն ինչ զոր արարին եւ զոր ուսուցին։
30 Առաքեալները հաւաքուեցին Յիսուսի մօտ ու նրան պատմեցին այն ամէնը, ինչ որ արել էին եւ ուսուցանել
30 Առաքեալները Յիսուսին քով ժողվուեցան ու պատմեցին անոր ամէն ինչ որ ըրին եւ ինչ որ սորվեցուցին։
Ժողովեցան առաքեալքն առ Յիսուս, եւ պատմեցին նմա զամենայն ինչ զոր արարին եւ զոր ուսուցին:

6:30: Ժողովեցան առաքեալքն առ Յիսուս, եւ պատմեցի՛ն նմա զամենայն ինչ զոր արարին եւ զոր ուսուցին։
30 Առաքեալները հաւաքուեցին Յիսուսի մօտ ու նրան պատմեցին այն ամէնը, ինչ որ արել էին եւ ուսուցանել
30 Առաքեալները Յիսուսին քով ժողվուեցան ու պատմեցին անոր ամէն ինչ որ ըրին եւ ինչ որ սորվեցուցին։
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6:3030: И собрались Апостолы к Иисусу и рассказали Ему все, и что сделали, и чему научили.
6:30  καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν ἰησοῦν, καὶ ἀπήγγειλαν αὐτῶ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν.
6:30. Καὶ (And) συνάγονται (they-be-led-together) οἱ (the-ones) ἀπόστολοι (setees-off) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν, (to-an-Iesous,"καὶ (and) ἀπήγγειλαν (they-messaged-off) αὐτῷ (unto-it) πάντα ( to-all ) ὅσα ( to-which-a-which ) ἐποίησαν (they-did-unto) καὶ (and) ὅσα ( to-which-a-which ) ἐδίδαξαν. (they-taught)
6:30. et convenientes apostoli ad Iesum renuntiaverunt illi omnia quae egerant et docuerantAnd the apostles coming together unto Jesus, related to him all things that they had done and taught.
30. And the apostles gather themselves together unto Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught.
6:30. And the Apostles, returning to Jesus, reported to him everything that they had done and taught.
6:30. And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught:

30: И собрались Апостолы к Иисусу и рассказали Ему все, и что сделали, и чему научили.
6:30  καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν ἰησοῦν, καὶ ἀπήγγειλαν αὐτῶ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν.
6:30. et convenientes apostoli ad Iesum renuntiaverunt illi omnia quae egerant et docuerant
And the apostles coming together unto Jesus, related to him all things that they had done and taught.
6:30. And the Apostles, returning to Jesus, reported to him everything that they had done and taught.
6:30. And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
30-33 По возвращении апостолов из путешествия, Христос предлагает им одним отдохнуть в пустынном месте: здесь, в Капернауме, народ не давал им возможности для такого отдыха. Апостолы, вместе с Христом (ст. 33 и Лк IX, 10), отправились было на лодке, не сопровождаемые другими лодками с народом, но скоро народ узнал о том, куда они удалились, и последовал за ними в это пустынное место.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men.

In there verses, we have,

I. The return to Christ of the apostles whom he had sent forth (v. 7), to preach, and work miracles. They had dispersed themselves into several quarters of the country for some time, but when they had made good their several appointments, by consent they gathered themselves together, to compare notes, and came to Jesus, the centre of their unity, to give him an account of what they had done pursuant to their commission: as the servant that was sent to invite to the feast, and had received answers from the guests, came, and showed his Lord all those things, so did the apostles here; they told him all things, both what they had done, and what they had taught. Ministers are accountable both for what they do, and for what they teach; and must both watch over their own souls, and watch for the souls of others, as those that must give account, Heb. xiii. 17. Let them not either do any thing, or teach any thing, but what they are willing should be related and repeated to the Lord Jesus. It is a comfort to faithful ministers, when they can appeal to Christ concerning their doctrine and manner of life, both which perhaps have been misrepresented by men; and he gives them leave to be free with him, and to lay open their case before him, to tell him all things, what treatment they have met with, what success, and what disappointment.

II. The tender care Christ took for their repose, after the fatigue they had (v. 31); He said unto them, perceiving them to be almost spent, and out of breath, Come ye yourselves apart into a desert place, and rest awhile. It should seem that John's disciples came to Christ with the mournful tidings of their master's death, much about the same time that his own disciples came to him with the report of their negotiation. Note, Christ takes cognizance of the frights of some, and the toils of others, of his disciples, and provides suitable relief for both, rest for those that are tired, and refuge for those that are terrified. With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev. iv. 8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. Come, my people, enter thou into thy chambers. Return to thy rest. And those that work diligently and faithfully, may cheerfully retire to rest. The sleep of the labouring man is sweet. But observe, 1. Christ calls them to come themselves apart; for, if they had any body with them, they would have something to say, or something to do, for their good; if they must rest, they must be alone. 2. He invites them not to some pleasant country-seat, where there were fine buildings and fine gardens, but into a desert place, where the accommodations were very poor, and which was fitted by nature only, and not by art, for quietness and rest. But it was of a piece with all the other circumstances he was in; no wonder that he who had but a ship for his preaching place, had but a desert for his resting place. 3. He calls them only to rest awhile; they must not expect to rest long, only to get breath, and then to go to work again. There is no remaining rest for the people of God till they come to heaven. 4. The reason given for this, is, not so much because they had been in constant work, but because they now were in a constant hurry; so that they had not their work in any order; for there were many coming and going, and they had no leisure so much as to eat. Let but proper time be set, and kept for every thing, and a great deal of work may be done with a great deal of ease; but if people be continually coming and going, and no rule or method be observed, a little work will not be done without a deal of trouble. 5. They withdrew, accordingly, by ship; not crossing the water, but making a coasting voyage to the desert of Bethsaida, v. 32. Going by water was much less toilsome than going by land would have been. They went away privately, that they might be by themselves. The most public persons cannot but wish to be private sometimes.

III. The diligence of the people to follow him. It was rude to do so, when he and his disciples were desirous, for such good reason, to retire; and yet they are not blamed for it, nor bid to go back, but bid welcome. Note, A failure in good manners will easily be excused in those who follow Christ, if it be but made up in a fulness of good affections. They followed him of their own accord, without being called upon. Here is no time set, no meeting appointed, no bell tolled; yet they thus fly like a cloud, and as the doves to their windows. They followed him out of the cities, quitted their houses and shops, their callings and affairs, to hear him preach. They followed him afoot, though he was gone by sea, and so, to try them, seemed to put a slight upon them, and to endeavour to shake them off; yet they stuck to him. They ran afoot, and made such haste, that they out-went the disciples, and came together to him with an appetite to the word of God. Nay they followed him, though it was into a desert place, despicable and inconvenient. The presence of Christ will turn a wilderness into a paradise.

IV. The entertainment Christ gave them (v. 34); When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd, they seemed to be well-inclined, and manageable as sheep, and willing to be taught, but they had no shepherd, none to lead and guide them in the right way, none to feed them with good doctrine: and therefore, in compassion to them, he not only healed their sick, as it is in Matthew, but he taught them many things, and we may be sure that they were all true and good, and fit for them to learn.

V. The provision he made for them all; all his hearers he generously made his guests, and treated them at a splendid entertainment: so it might truly be called, because a miraculous one.

1. The disciples moved that they should be sent home. When the day was not far spent, and night drew on, they said, This is a desert place, and much time is now past; send them away to buy bread, v. 35, 36. This the disciples suggested to Christ; but we do not find that the multitude themselves did. They did not say, Send us away (though they could not but be hungry), for they esteemed the words of Christ's mouth more than their necessary food, and forgot themselves when they were hearing him; but the disciples thought it would be a kindness to them to dismiss them. Note, Willing minds will do more, and hold out longer, in that which is good, than one would expect from them.

2. Christ ordered that they should all be fed (v. 37); Give ye them to eat. Though their crowding after him and his disciples hindered them from eating (v. 31), yet he would not therefore, to be even with them, send them away fasting, but, to teach us to be kind to those who are rude to us, he ordered provision to be made for them; that bread which Christ and his disciples took with them into the desert, that they might make a quiet meal of it for themselves, he will have them to partake of. Thus was he given to hospitality. They attended on the spiritual food of his word, and then he took care that they should not want corporal food. The way of duty, as it is the way of safety, so it is the way to supply. Let God alone to fill the pools with rain from heaven, and so to make a well even in the valley of Baca, for those that are going Zion-ward, from strength to strength, Ps. lxxxiv. 6, 7. Providence, not tempted, but duly trusted, never yet failed any of God's faithful servants, but has refreshed many with seasonable and surprising relief. It has often been seen in the mount of the Lord, Jehovah-jireh, that the Lord will provide for those that wait on him.

3. The disciples objected against it as impracticable; Shall we go, and buy two hundred penny-worth of bread, and give them to eat? Thus, through the weakness of their faith, instead of waiting for directions from Christ, they perplex the cause with projects of their own. It was a question, whether they had two hundred pence with them, whether the country would of a sudden afford so much bread if they had, and whether that would suffice so great a company; but thus Moses objected (Num. xi. 22), Shall the flocks and the herds be slain for them? Christ would let them see their folly in forecasting for themselves, that they might put the greater value upon his provision for them.

4. Christ effected it, to universal satisfaction. They had brought with them five loaves, for the victualling of their ship, and two fishes perhaps they caught as they came along; and that is the bill of fare. This was but a little for Christ and his disciples, and yet this they must give away, as the widow her two mites, and as the church of Macedonia's deep poverty abounded to the riches of their liberality. We often find Christ entertained at other people's tables, dining with one friend, and supping with another: but here we have him supping a great many at his own charge, which shows that, when others ministered to him of their substance, it was not because he could not supply himself otherwise (if he was hungry, he needed not tell them); but it was a piece of humiliation, that he was pleased to submit to, nor was it agreeable to the intention of miracles, that he should work them for himself. Observe,

(1.) The provision was ordinary. Here were no rarities, no varieties, though Christ, if he had pleased, could have furnished his table with them; but thus he would teach us to be content with food convenient for us, and not to be desirous of dainties. If we have for necessity, it is no matter though we have not for delicacy and curiosity. God, in love, gives meat for our hunger; but, in wrath, gives meat for our lusts, Ps. lxxviii. 18. The promise to them that fear the Lord, is, that verily they shall be fed; he doth not say, They shall be feasted. If Christ and his disciples took up with mean things, surely we may.

(2.) The guests were orderly; for they sat down by companies on the green grass (v. 39), they sat down in ranks by hundreds and by fifties (v. 40), that the provision might the more easily and regularly be distributed among them; for God is the God of order, and not of confusion. Thus care was taken that every one should have enough, and none be over-looked, nor any have more than was fitting.

(3.) A blessing was craved upon the meat; He looked up to heaven, and blessed. Christ did not call one of his disciples to crave a blessing, but did it himself (v. 41); and by virtue of this blessing the bread strangely multiplied, and so did the fishes, for they did all eat, and were filled, though they were to the number of five thousand, v. 42, 44. This miracle was significant, and shows that Christ came into the world, to be the great feeder as well as the great healer; not only to restore, but to preserve and nourish, spiritual life; and in him there is enough for all that come to him, enough to fill the soul, to fill the treasures; none are sent empty away from Christ, but those that come to him full of themselves.

(4.) Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God's good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away.
Adam Clarke: Commentary on the Bible - 1831
6:30: The apostles gathered themselves together - For they went different ways before, by two and two, Mar 6:7; and now they return and meet Christ at Capernaum.
Albert Barnes: Notes on the Bible - 1834
6:30: And the apostles gathered themselves together - That is, those whom he had sent out two and two, Mar 4:7. Having traveled around the country, they returned and met the Saviour at Capernaum.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: the apostles: Mar 6:7-13; Luk 9:10, Luk 10:17
both: Act 1:1, Act 20:18-21; Ti1 4:12-16; Tit 2:6, Tit 2:7; Pe1 5:2, Pe1 5:3
John Gill
6:30 And the apostles gathered themselves together,.... The twelve apostles of Christ, whom he had sent out, two by two, into different parts, having gone through them, and finished the embassy, they were sent about, met together in one place, and came in a body together,
unto Jesus; their Lord and master, who had sent them, and to whom they were accountable, as all the ministers of the Gospel are:
and told him all things, both what they had done, and what they had taught; they gave him an exact and full account of what miracles were wrought by them, what diseases they had cured, and what a number of devils they had cast out; and also what doctrines they had preached, and what success in all they had had: so every Gospel minister must give an account of his ministrations to Christ.
John Wesley
6:30 Lk 9:10.
Robert Jamieson, A. R. Fausset and David Brown
6:30 THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Lk 9:10-17; John 6:1-24). (Mark 6:30-56)
And the apostles gathered themselves together--probably at Capernaum, on returning from their mission (Mk 6:7-13).
and told him all things, both what they had done, and what they had taught--Observe the various reasons He had for crossing to the other side. First, Matthew (Mt 14:13) says, that "when Jesus heard" of the murder of His faithful forerunner--from those attached disciples of his who had taken up his body and laid it in a sepulchre (see on Mk 6:29) --"He departed by ship into a desert place apart"; either to avoid some apprehended consequences to Himself, arising from the Baptist's death (Mt 10:23), or more probably to be able to indulge in those feelings which that affecting event had doubtless awakened, and to which the bustle of the multitude around Him was very unfavorable. Next, since He must have heard the report of the Twelve with the deepest interest, and probably with something of the emotion which He experienced on the return of the Seventy (see on Lk 10:17-22), He sought privacy for undisturbed reflection on this begun preaching and progress of His kingdom. Once more, He was wearied with the multitude of "comers and goers"--depriving Him even of leisure enough to take His food--and wanted rest: "Come ye yourselves apart into a desert place, and rest a while," &c. Under the combined influence of all these considerations, our Lord sought this change.
6:316:31: Եւ ասէ ցնոսա Յիսուս. Եկա՛յք դուք առանձինն յանապատ տեղի, եւ հանգիջի՛ք սակա՛ւ մի։ Զի էին բազումք որ երթայի՛ն եւ գային, եւ հա՛ց անգամ՝ չժամանէին ուտել[689]։ [689] Ոմանք. Եւ հանգիջիք սակաւիկ մի։
31 Եւ Յիսուս նրանց ասաց. «Եկէ՛ք դուք առանձին մի ամայի տեղ ու մի քիչ հանգստացէ՛ք». որովհետեւ եկող-գնացողները շատ էին. եւ հաց ուտելու անգամ ժամանակ չունէին
31 Անիկա ալ ըսաւ անոնց. «Եկէք դուք առանձին անապատ մը եւ քիչ մը հանգչեցէք», քանզի շատեր կու գային ու կ’երթային եւ հաց ուտելու ալ ժամանակ չէին ձգեր։
Եւ ասէ ցնոսա Յիսուս. Եկայք դուք առանձինն յանապատ տեղի, եւ հանգիջիք սակաւ մի: Զի էին բազումք որ երթային եւ գային, եւ հաց անգամ չժամանէին ուտել:

6:31: Եւ ասէ ցնոսա Յիսուս. Եկա՛յք դուք առանձինն յանապատ տեղի, եւ հանգիջի՛ք սակա՛ւ մի։ Զի էին բազումք որ երթայի՛ն եւ գային, եւ հա՛ց անգամ՝ չժամանէին ուտել[689]։
[689] Ոմանք. Եւ հանգիջիք սակաւիկ մի։
31 Եւ Յիսուս նրանց ասաց. «Եկէ՛ք դուք առանձին մի ամայի տեղ ու մի քիչ հանգստացէ՛ք». որովհետեւ եկող-գնացողները շատ էին. եւ հաց ուտելու անգամ ժամանակ չունէին
31 Անիկա ալ ըսաւ անոնց. «Եկէք դուք առանձին անապատ մը եւ քիչ մը հանգչեցէք», քանզի շատեր կու գային ու կ’երթային եւ հաց ուտելու ալ ժամանակ չէին ձգեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:3131: Он сказал им: пойдите вы одни в пустынное место и отдохните немного, --ибо много было приходящих и отходящих, так что и есть им было некогда.
6:31  καὶ λέγει αὐτοῖς, δεῦτε ὑμεῖς αὐτοὶ κατ᾽ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν.
6:31. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Δεῦτε (Ye-should-hitherto,"ὑμεῖς (ye) αὐτοὶ (them,"κατ' (down) ἰδίαν (to-private-belonged) εἰς (into) ἔρημον (to-solituded) τόπον (to-an-occasion,"καὶ (and) ἀναπαύσασθε ( ye-should-have-ceased-up ) ὀλίγον. (to-little) ἦσαν (they-were) γὰρ (therefore) οἱ (the-ones) ἐρχόμενοι ( coming ) καὶ (and) οἱ (the-ones) ὑπάγοντες ( leading-under ) πολλοί , ( much ,"καὶ (and) οὐδὲ (not-moreover) φαγεῖν (to-have-had-devoured) εὐκαίρουν. (they-were-goodly-timing-unto)
6:31. et ait illis venite seorsum in desertum locum et requiescite pusillum erant enim qui veniebant et rediebant multi et nec manducandi spatium habebantAnd he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat.
31. And he saith unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going, and they had no leisure so much as to eat.
6:31. And he said to them, “Go out alone, into a deserted place, and rest for a little while.” For there were so many who were coming and going, that they did not even have time to eat.
6:31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat:

31: Он сказал им: пойдите вы одни в пустынное место и отдохните немного, --ибо много было приходящих и отходящих, так что и есть им было некогда.
6:31  καὶ λέγει αὐτοῖς, δεῦτε ὑμεῖς αὐτοὶ κατ᾽ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν.
6:31. et ait illis venite seorsum in desertum locum et requiescite pusillum erant enim qui veniebant et rediebant multi et nec manducandi spatium habebant
And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat.
6:31. And he said to them, “Go out alone, into a deserted place, and rest for a little while.” For there were so many who were coming and going, that they did not even have time to eat.
6:31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
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
6:31: Rest a while - Rest is necessary for those who labor; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave.
Albert Barnes: Notes on the Bible - 1834
6:31: A desert place - A retired place, across the sea from Capernaum, where they would be free from interruption.
There were many coming and going - Coming to be healed and retiring, or coming to hear him preach. It means that they were "thronged," or that there was a vast multitude attending his preaching.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:31: come: Mar 1:45, Mar 3:7, Mar 3:20; Mat 14:13; Joh 6:1
Geneva 1599
6:31 (6) And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
(6) Such as follow Christ will lack nothing, not even in the wilderness, but they will have an abundance. And how wicked a thing it is not to look during this temporal life to the hands of the one who gives everlasting life!
John Gill
6:31 And he said unto them,.... After he had heard their account, was satisfied with it, and approved of what they had said and done:
come ye yourselves apart into a desert place, and rest a while: where they might be free from noise and hurry, and take some rest and refreshment, after their wearisome journey, hard labours, and great fatigue in preaching and working miracles; which shows the great compassion, tenderness, and care of Christ, for his disciples:
for there were many coming and going, and they had no leisure so much as to eat; the people were continually going to and fro; as soon as one company was gone, who came with their sick and diseased to be healed, or upon one account or another, another came: so that there was no opportunity of private meditation and prayer, nor of spiritual converse together: nor even so much as to eat a meal's meat for the refreshment of nature.
John Wesley
6:31 Mt 14:13; Jn 6:1.
6:326:32: Եւ գնացի՛ն նաւու յանապատ տեղի առանձինն։
32 Եւ նաւակով գնացին մի ամայի տեղ՝ առանձին
32 Նաւով անապատ մը գացին՝ առանձինն։
Եւ գնացին նաւու յանապատ տեղի առանձինն:

6:32: Եւ գնացի՛ն նաւու յանապատ տեղի առանձինն։
32 Եւ նաւակով գնացին մի ամայի տեղ՝ առանձին
32 Նաւով անապատ մը գացին՝ առանձինն։
zohrab-1805▾ eastern-1994▾ western am▾
6:3232: И отправились в пустынное место в лодке одни.
6:32  καὶ ἀπῆλθον ἐν τῶ πλοίῳ εἰς ἔρημον τόπον κατ᾽ ἰδίαν.
6:32. καὶ (And) ἀπῆλθον (they-had-came-off) ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) εἰς (into) ἔρημον (to-solituded) τόπον (to-an-occasion) κατ' (down) ἰδίαν. (to-private-belonged)
6:32. et ascendentes in navi abierunt in desertum locum seorsumAnd going up into a ship, they went into a desert place apart.
32. And they went away in the boat to a desert place apart.
6:32. And climbing into a boat, they went away to a deserted place alone.
6:32. And they departed into a desert place by ship privately.
And they departed into a desert place by ship privately:

32: И отправились в пустынное место в лодке одни.
6:32  καὶ ἀπῆλθον ἐν τῶ πλοίῳ εἰς ἔρημον τόπον κατ᾽ ἰδίαν.
6:32. et ascendentes in navi abierunt in desertum locum seorsum
And going up into a ship, they went into a desert place apart.
6:32. And climbing into a boat, they went away to a deserted place alone.
6:32. And they departed into a desert place by ship privately.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:32: See this narrative explained in the notes at Mat 14:13-21.

6:32
By ship - By a boat or a small vessel.
Privately - Without making their plan known. They intended to go privately. It appears, however, that their intention became known, and multitudes followed them.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:32: Mat 14:13
John Gill
6:32 And they departed into a desert place,.... Which belonged to the city of Bethsaida, Lk 9:10,
by ship, privately; over some part of the sea of Tiberias, this place lying on a more remote side of it.
John Wesley
6:32 They departed - Across a creek or corner of the lake.
Robert Jamieson, A. R. Fausset and David Brown
6:32 And they departed into a desert place by ship privately--"over the Sea of Galilee, which is the Sea of Tiberias," says John (Jn 6:1), the only one of the Evangelists who so fully describes it; the others having written when their readers were supposed to know something of it, while the last wrote for those at a greater distance of time and place. This "desert place" is more definitely described by Luke (Lk 9:10) as "belonging to the city called Bethsaida." This must not be confounded with the town so called on the western side of the lake (see on Mt 11:21). This town lay on its northeastern side, near where the Jordan empties itself into it: in Gaulonitis, out of the dominions of Herod Antipas, and within the dominions of Philip the Tetrarch (Lk 3:1), who raised it from a village to a city, and called it Julias, in honor of Julia, the daughter of Augustus [JOSEPHUS, Antiquities, 18.2,1].
6:336:33: Եւ տեսին զնոսա զի երթային, եւ զգացի՛ն բազումք. եւ հետի յամենայն քաղաքաց խո՛ւռն ընթանային անդր, եւ մերձենայի՛ն առ նոսա[690]։ [690] Ոմանք. Եւ տեսին զնա զի եր՛՛. եւ ոմանք. Եւ տեսին զի երթային, եւ գային բազումք. եւ հետ ՚ի յամենայն քաղա՛՛։
33 Սակայն մարդիկ տեսան նրանց, որ գնում էին, եւ շատերը ճանաչեցին նրանց ու բոլոր քաղաքներից հետիոտն, խուռներամ այնտեղ վազեցին եւ մօտեցան նրանց[10] [10] 10. Լաւագոյն յուն. բն. եւ մօտեցան նրանց-ի փոխարէն ունեն նրանցից առաջ անցան:
33 Ու ժողովուրդը տեսաւ զանոնք, որ կ’երթային։ Շատեր զանիկա ճանչցան ու ոտքով բոլոր քաղաքներէն հոն կը վազէին։ Անոնցմէ առաջ հասնելով անոր քով ժողվուեցան։
Եւ [22]տեսին զնոսա զի երթային, եւ [23]զգացին բազումք. եւ հետի յամենայն քաղաքաց խուռն ընթանային անդր, եւ [24]մերձենային առ նոսա:

6:33: Եւ տեսին զնոսա զի երթային, եւ զգացի՛ն բազումք. եւ հետի յամենայն քաղաքաց խո՛ւռն ընթանային անդր, եւ մերձենայի՛ն առ նոսա[690]։
[690] Ոմանք. Եւ տեսին զնա զի եր՛՛. եւ ոմանք. Եւ տեսին զի երթային, եւ գային բազումք. եւ հետ ՚ի յամենայն քաղա՛՛։
33 Սակայն մարդիկ տեսան նրանց, որ գնում էին, եւ շատերը ճանաչեցին նրանց ու բոլոր քաղաքներից հետիոտն, խուռներամ այնտեղ վազեցին եւ մօտեցան նրանց[10]
[10] 10. Լաւագոյն յուն. բն. եւ մօտեցան նրանց-ի փոխարէն ունեն նրանցից առաջ անցան:
33 Ու ժողովուրդը տեսաւ զանոնք, որ կ’երթային։ Շատեր զանիկա ճանչցան ու ոտքով բոլոր քաղաքներէն հոն կը վազէին։ Անոնցմէ առաջ հասնելով անոր քով ժողվուեցան։
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6:3333: Народ увидел, [как] они отправлялись, и многие узнали их; и бежали туда пешие из всех городов, и предупредили их, и собрались к Нему.
6:33  καὶ εἶδον αὐτοὺς ὑπάγοντας καὶ ἐπέγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς.
6:33. καὶ (And) εἶδαν (they-saw) αὐτοὺς (to-them) ὑπάγοντας ( to-leading-under ) καὶ (and) ἔγνωσαν (they-had-acquainted," πολλοί , ( much ,"καὶ (and) πεζῇ (unto-afoot) ἀπὸ (off) πασῶν ( of-all ) τῶν (of-the-ones) πόλεων (of-cities) συνέδραμον (they-had-circuited-together) ἐκεῖ (thither) καὶ (and) προῆλθον (they-had-came-before) αὐτούς. (to-them)
6:33. et viderunt eos abeuntes et cognoverunt multi et pedestre et de omnibus civitatibus concurrerunt illuc et praevenerunt eosAnd they saw them going away, and many knew: and they ran flocking thither foot from all the cities, and were there before them.
33. And saw them going, and many knew , and they ran there together on foot from all the cities, and outwent them.
6:33. And they saw them going away, and many knew about it. And together they ran by foot from all the cities, and they arrived before them.
6:33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him:

33: Народ увидел, [как] они отправлялись, и многие узнали их; и бежали туда пешие из всех городов, и предупредили их, и собрались к Нему.
6:33  καὶ εἶδον αὐτοὺς ὑπάγοντας καὶ ἐπέγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς.
6:33. et viderunt eos abeuntes et cognoverunt multi et pedestre et de omnibus civitatibus concurrerunt illuc et praevenerunt eos
And they saw them going away, and many knew: and they ran flocking thither foot from all the cities, and were there before them.
6:33. And they saw them going away, and many knew about it. And together they ran by foot from all the cities, and they arrived before them.
6:33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:33: The people - Or, οχλοι, the multitudes. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach.
Albert Barnes: Notes on the Bible - 1834
6:33
Afoot thither - On foot to the place where they saw them going.
Out of all cities - All cities or large towns in the neighborhood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:33: Mar 6:54, Mar 6:55; Mat 15:29-31; Joh 6:2; Jam 1:19
John Gill
6:33 And the people saw them departing,.... The multitude that came to and fro, saw Christ and his disciples taking ship, and launching off; for though they were as private as could be, and intended to have gone in a very private manner, yet the people observed them:
and many knew him: Jesus; some copies read, "them"; and so do the Syriac and Ethiopic versions; they knew both Christ and his disciples, though they were in the ship, and at some distance:
and ran afoot thither out of all cities, and out went them, and came together unto him; they went on foot, as they might from Capernaum, Nazareth, and the parts adjacent, over the bridge at Chammath of Gadara, to this place, that belonged to Bethsaida; whither they perceived they steered, and made such haste, that they got thither before them; and the people that flocked from several cities met together, and came to Jesus, to hear his doctrine, and see his miracles,
Robert Jamieson, A. R. Fausset and David Brown
6:33 And the people--the multitudes.
saw them departing, and many knew him--The true reading would seem to be: "And many saw them departing, and knew or recognized [them]."
and ran afoot--Here, perhaps, it should be rendered "by land"--running round by the head of the lake, and taking one of the fords of the river, so as to meet Jesus, who was crossing with the Twelve by ship.
thither out of all cities, and outwent them--got before them.
and came together unto him--How exceedingly graphic is this! every touch of it betokening the presence of an eye-witness. John (Jn 6:3) says, that "Jesus went up into a mountain"--somewhere in that hilly range, the green tableland which skirts the eastern side of the lake.
6:346:34: Եւ ելեալ ետես ամբոխ բազում, եւ գթացա՛ւ ՚ի նոսա զի էին իբրեւ ոչխարք՝ որոց ո՛չ իցէ հովիւ. եւ սկսաւ ուսուցանե՛լ զնոսա յոյժ։
34 Եւ նա նաւակից դուրս ելնելով՝ մեծ ամբոխ տեսաւ ու գթաց նրանց, որովհետեւ նման էին ոչխարների, որոնք հովիւ չունեն. եւ սկսեց նրանց ուսուցանել շատ բաներ:
34 Յիսուս, երբ դուրս ելաւ, շատ ժողովուրդ տեսնելով խղճաց անոնց վրայ, վասն զի հովիւ չունեցող ոչխարներու պէս էին եւ շատ բաներ սորվեցուց անոնց։
Եւ ելեալ ետես ամբոխ բազում եւ գթացաւ ի նոսա, զի էին իբրեւ ոչխարք որոց ոչ իցէ հովիւ. եւ սկսաւ ուսուցանել զնոսա յոյժ:

6:34: Եւ ելեալ ետես ամբոխ բազում, եւ գթացա՛ւ ՚ի նոսա զի էին իբրեւ ոչխարք՝ որոց ո՛չ իցէ հովիւ. եւ սկսաւ ուսուցանե՛լ զնոսա յոյժ։
34 Եւ նա նաւակից դուրս ելնելով՝ մեծ ամբոխ տեսաւ ու գթաց նրանց, որովհետեւ նման էին ոչխարների, որոնք հովիւ չունեն. եւ սկսեց նրանց ուսուցանել շատ բաներ:
34 Յիսուս, երբ դուրս ելաւ, շատ ժողովուրդ տեսնելով խղճաց անոնց վրայ, վասն զի հովիւ չունեցող ոչխարներու պէս էին եւ շատ բաներ սորվեցուց անոնց։
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6:3434: Иисус, выйдя, увидел множество народа и сжалился над ними, потому что они были, как овцы, не имеющие пастыря; и начал учить их много.
6:34  καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά.
6:34. Καὶ (And) ἐξελθὼν (having-had-came-out) εἶδεν (it-had-seen) πολὺν (to-much) ὄχλον, (to-a-crowd,"καὶ (and) ἐσπλαγχνίσθη (it-was-boweled-to) ἐπ' (upon) αὐτοὺς (to-them) ὅτι (to-which-a-one) ἦσαν (they-were) ὡς ( as ) πρόβατα ( stepped-before ) μὴ ( lest ) ἔχοντα ( holding ) ποιμένα , ( to-a-shepherd ,"καὶ (and) ἤρξατο ( it-firsted ) διδάσκειν (to-teach) αὐτοὺς (to-them) πολλά . ( to-much )
6:34. et exiens vidit multam turbam Iesus et misertus est super eos quia erant sicut oves non habentes pastorem et coepit docere illos multaAnd Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things.
34. And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd: and he began to teach them many things.
6:34. And Jesus, going out, saw a great multitude. And he took pity on them, because they were like sheep without a shepherd, and he began to teach them many things.
6:34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things:

34: Иисус, выйдя, увидел множество народа и сжалился над ними, потому что они были, как овцы, не имеющие пастыря; и начал учить их много.
6:34  καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά.
6:34. et exiens vidit multam turbam Iesus et misertus est super eos quia erant sicut oves non habentes pastorem et coepit docere illos multa
And Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things.
6:34. And Jesus, going out, saw a great multitude. And he took pity on them, because they were like sheep without a shepherd, and he began to teach them many things.
6:34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-44 О чуде насыщения пяти тысяч пятью хлебами см. в ев. Мф гл. XIV, ст. 14-21 Ев. Марк прибавляет, что Христос, сжалившись над народом, который был похож на овец без пастырей (ср. Мф IX, 36), много учил здесь народ (ст. 34). Он же определяет ту сумму, какую апостолы находили возможным истратить на покупку хлеба для народа (200 динариев - около сорока рублей), и замечает, что Христос велел рассадить народ на зеленой траве - время было весеннее, пред Пасхою (ср. Ин VI, 2) - отделениями (39 ст. ).
Adam Clarke: Commentary on the Bible - 1831
6:34: Much people, etc. - See this miracle explained on Mat 14:14 (note), etc.
Albert Barnes: Notes on the Bible - 1834
6:34
Much people ... as sheep ... - They had no one to teach them and guide them. The priests and scribes were proud and corrupt; they despised the common people and neglected them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:34: saw: Mat 14:14, Mat 15:32; Luk 9:11; Rom 15:2, Rom 15:3; Heb 2:17, Heb 4:15
because: Num 27:17; Kg1 22:17; Ch2 18:16; Jer 50:6; Zac 10:2; Mat 9:36
and he: Isa 61:1-3
John Gill
6:34 And Jesus, when he came out,.... Of the ship, and was got ashore,
saw much people; who came partly from the places where he came from, and partly from the cities and towns adjacent:
and was moved with compassion towards them; See Gill on Mt 14:14, the reason follows,
because they were as sheep, not having a shepherd. Christ observed, that they were hungering and thirsting after the word of righteousness, and had no faithful, spiritual pastors to feed them with knowledge and understanding; for the Scribes and Pharisees were blind guides, and shepherds that could not understand; so that the people were ready to perish for lack of knowledge, not having any spiritual comfort and refreshment under their ministry: hence they followed Christ, wherever he went, with great zeal and fervency, earnestly desiring the bread of life: this moved his compassion, so that though his view in coming to this place was retirement, and that his disciples might have some rest and refreshment, and might solace themselves in private conversation with him, and each other; yet postponing private advantage to public good, instead of reproving them for giving him this fresh trouble, kindly and tenderly received them:
and he began to teach them many things; relating to the kingdom of God, the Gospel dispensation, the doctrines and ordinances of it; things relating to their spiritual and eternal welfare, the comfort, and salvation of their immortal souls: and he dwelt long upon these subjects, because he found they were very ignorant, and needed instruction, and were very desirous of it; as well as healed all such of bodily diseases that stood in need thereof; of which Matthew only takes notice, Mt 14:14; as Mark only of doctrine; but Luke mentions both doctrine and miracles of healing, Lk 9:11.
John Wesley
6:34 Coming out - of the vessel.
Robert Jamieson, A. R. Fausset and David Brown
6:34 And Jesus, when he came out of the ship--having gone on shore.
saw much people--a great multitude.
and was moved with compassion toward them, because they were as sheep not having a shepherd--At the sight of the multitudes who had followed Him by land and even got before Him, He was so moved, as was His wont in such cases, with compassion, because they were like shepherdless sheep, as to forego both privacy and rest that He might minister to them. Here we have an important piece of information from the Fourth Evangelist (Jn 6:4), "And the passover, a feast of the Jews, was nigh"--rather, "Now the passover, the feast of the Jews, was nigh." This accounts for the multitudes that now crowded around Him. They were on their way to keep that festival at Jerusalem. But Jesus did not go up to this festival, as John expressly tells us, (Jn 7:1) --remaining in Galilee, because the ruling Jews sought to kill Him.
6:356:35: Եւ իբրեւ բազում ժա՛մ եղեւ, մատուցեալ աշակերտքն՝ ասէին. Տեղիս՝ անապա՛տ է, մինչդեռ աւուր կայ[691], [691] Ոմանք. Ասեն. Տեղիս անապ՛՛։ Ոսկան. Մինչ օր կայ։
35 Երբ շատ ժամեր անցան, աշակերտները, մօտենալով, ասացին. «Սա ամայի տեղ է, մինչ օրը դեռ չի վերջացել
35 Երբ ժամանակը շատ անցաւ, իր աշակերտները իրեն եկան ու ըսին. «Հոս անապատ տեղ մըն է, ժամանակը անցած է։
Եւ իբրեւ բազում ժամ եղեւ, մատուցեալ աշակերտքն ասէին. Տեղիս անապատ է. մինչդեռ աւուր կայ:

6:35: Եւ իբրեւ բազում ժա՛մ եղեւ, մատուցեալ աշակերտքն՝ ասէին. Տեղիս՝ անապա՛տ է, մինչդեռ աւուր կայ[691],
[691] Ոմանք. Ասեն. Տեղիս անապ՛՛։ Ոսկան. Մինչ օր կայ։
35 Երբ շատ ժամեր անցան, աշակերտները, մօտենալով, ասացին. «Սա ամայի տեղ է, մինչ օրը դեռ չի վերջացել
35 Երբ ժամանակը շատ անցաւ, իր աշակերտները իրեն եկան ու ըսին. «Հոս անապատ տեղ մըն է, ժամանակը անցած է։
zohrab-1805▾ eastern-1994▾ western am▾
6:3535: И как времени прошло много, ученики Его, приступив к Нему, говорят: место [здесь] пустынное, а времени уже много, --
6:35  καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῶ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή·
6:35. Καὶ (And) ἤδη (which-then) ὥρας (of-an-hour) πολλῆς (of-much) γενομένης ( of-having-had-became ," προσελθόντες ( having-had-came-toward ) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ἔλεγον (they-were-forthing) ὅτι (to-which-a-one,"Ἔρημός (Solituded) ἐστιν (it-be) ὁ (the-one) τόπος, (an-occasion,"καὶ (and) ἤδη (which-then) ὥρα (an-hour) πολλή: (much)
6:35. et cum iam hora multa fieret accesserunt discipuli eius dicentes desertus est locus hic et iam hora praeterivitAnd when the day was now far spent, his disciples came to him, saying: This is a desert place, and the hour is now past:
35. And when the day was now far spent, his disciples came unto him, and said, The place is desert, and the day is now far spent:
6:35. And when many hours had now passed, his disciples drew near to him, saying: “This is a deserted place, and the hour is now late.
6:35. And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time [is] far passed:
And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time [is] far passed:

35: И как времени прошло много, ученики Его, приступив к Нему, говорят: место [здесь] пустынное, а времени уже много, --
6:35  καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῶ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή·
6:35. et cum iam hora multa fieret accesserunt discipuli eius dicentes desertus est locus hic et iam hora praeterivit
And when the day was now far spent, his disciples came to him, saying: This is a desert place, and the hour is now past:
6:35. And when many hours had now passed, his disciples drew near to him, saying: “This is a deserted place, and the hour is now late.
6:35. And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time [is] far passed:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:35
The time is far passed - The day is almost gone. It is drawing near night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:35: Mat 14:15-21; Luk 9:12-17; Joh 6:5-15
John Gill
6:35 And when the day was now far spent,.... Or "much time was gone", in teaching the people, and healing the sick:
his disciples came unto him; nearer to him, as he was preaching, or healing the sick;
and said, this is a desert place, and now the time is far passed; See Gill on Mt 14:15.
Robert Jamieson, A. R. Fausset and David Brown
6:35 And when the day was now far spent--"began to wear away" or "decline," says Luke (Lk 9:12). Matthew (Mt 14:15) says, "when it was evening"; and yet he mentions a later evening of the same day (Mk 6:23). This earlier evening began at three P.M.; the latter began at sunset.
6:366:36: արձակեա՛ զժողովուրդսդ, զի երթեալ շուրջ յագարակս եւ ՚ի գեղս՝ գնեսցե՛ն իւրեանց զինչ ուտիցեն, զի աստ՝ ինչ ուտել՝ ո՛չ ունին[692]։ [692] Ոսկան. Ուտել ինչ ոչ ունին։
36 արձակի՛ր այս ժողովրդին, որպէսզի գնան շրջակայքի ագարակներում եւ գիւղերում իրենց համար ուտելիք գնեն, որովհետեւ այստեղ ուտելու բան չունեն»
36 Արձակէ ժողովուրդը որպէս զի երթան բոլորտիքի ագարակները ու գիւղերը ու իրենց հաց գնեն, վասն զի ուտելու բան մը չունին»։
արձակեա զժողովուրդսդ, զի երթեալ շուրջ յագարակս եւ ի գեղս գնեսցեն իւրեանց [25]զինչ ուտիցեն``, զի աստ ուտել ինչ ոչ ունին:

6:36: արձակեա՛ զժողովուրդսդ, զի երթեալ շուրջ յագարակս եւ ՚ի գեղս՝ գնեսցե՛ն իւրեանց զինչ ուտիցեն, զի աստ՝ ինչ ուտել՝ ո՛չ ունին[692]։
[692] Ոսկան. Ուտել ինչ ոչ ունին։
36 արձակի՛ր այս ժողովրդին, որպէսզի գնան շրջակայքի ագարակներում եւ գիւղերում իրենց համար ուտելիք գնեն, որովհետեւ այստեղ ուտելու բան չունեն»
36 Արձակէ ժողովուրդը որպէս զի երթան բոլորտիքի ագարակները ու գիւղերը ու իրենց հաց գնեն, վասն զի ուտելու բան մը չունին»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3636: отпусти их, чтобы они пошли в окрестные деревни и селения и купили себе хлеба, ибо им нечего есть.
6:36  ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν.
6:36. ἀπόλυσον (thou-should-have-loosed-off) αὐτούς, (to-them) ἵνα (so) ἀπελθόντες ( having-had-came-off ) εἰς (into) τοὺς (to-the-ones) κύκλῳ (unto-a-circle) ἀγροὺς (to-fields) καὶ (and) κώμας (to-villages) ἀγοράσωσιν (they-might-have-gathered-to) ἑαυτοῖς (unto-selves) τί (to-what-one) φάγωσιν. (they-might-have-had-devoured)
6:36. dimitte illos ut euntes in proximas villas et vicos emant sibi cibos quos manducentSend them away, that going into the next villages and towns, they may buy themselves meat to eat.
36. send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat.
6:36. Send them away, so that by going out to nearby villages and towns, they might buy provisions for themselves to eat.”
6:36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat:

36: отпусти их, чтобы они пошли в окрестные деревни и селения и купили себе хлеба, ибо им нечего есть.
6:36  ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν.
6:36. dimitte illos ut euntes in proximas villas et vicos emant sibi cibos quos manducent
Send them away, that going into the next villages and towns, they may buy themselves meat to eat.
6:36. Send them away, so that by going out to nearby villages and towns, they might buy provisions for themselves to eat.”
6:36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:36: Mar 3:21, Mar 5:31; Mat 15:23, Mat 16:22
John Gill
6:36 Send them away,.... Leave off preaching, dismiss the assembly; see Mt 14:15;
that they may go into the country round about; or "into the fields"; that is, to the odd houses; which were here and there in the fields; See Gill on Mk 5:14;
and into the villages; the little country towns that were near at hand:
and buy themselves bread, for they have nothing to eat; they brought no provisions with them, and there were none to be had in that desert place; and it was high time they had some refreshment; for the usual time of dining was past, the first evening was come, the day was on the decline, and was far spent.
Robert Jamieson, A. R. Fausset and David Brown
6:36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat--John tells us (Jn 6:5-6) that "Jesus said to Philip, Whence shall we buy bread, that these may eat? (And this He said to prove him: for He Himself knew what He would do)." The subject may have been introduced by some remark of the disciples; but the precise order and form of what was said by each can hardly be gathered with precision, nor is it of any importance.
6:376:37: Նա պատասխանի՛ ետ՝ եւ ասէ ցնոսա. Դո՛ւք տուք դոցա՝ ուտել։ Ասեն ցնա. Երթիցուք գնեսցուք երկերի՛ւր դահեկանի հաց, եւ տացո՛ւք դոցա ուտել[693]։ [693] Ոմանք յաւելուն. Ասեն ցնա աշակերտքն. Եր՛՛։
37 Նա պատասխանեց նրանց եւ ասաց. «Դո՛ւք նրանց ուտելիք տուէք»: Ասացին նրան. «Գնանք գնե՞նք երկու հարիւր դահեկանի հաց եւ նրանց տանք ուտելու»
37 Բայց անիկա պատասխան տուաւ ու ըսաւ անոնց. «Դուք տուէք ատոնց որ ուտեն»։ Ըսին իրեն. «Երթանք երկու հարիւր դահեկանի հաց գնենք եւ տա՞նք ատոնց որ ուտեն»։
Նա պատասխանի ետ եւ ասէ ցնոսա. Դուք տուք դոցա ուտել: Ասեն ցնա. Երթիցուք գնեսցո՞ւք երկերիւր դահեկանի հաց, եւ տացուք դոցա ուտել:

6:37: Նա պատասխանի՛ ետ՝ եւ ասէ ցնոսա. Դո՛ւք տուք դոցա՝ ուտել։ Ասեն ցնա. Երթիցուք գնեսցուք երկերի՛ւր դահեկանի հաց, եւ տացո՛ւք դոցա ուտել[693]։
[693] Ոմանք յաւելուն. Ասեն ցնա աշակերտքն. Եր՛՛։
37 Նա պատասխանեց նրանց եւ ասաց. «Դո՛ւք նրանց ուտելիք տուէք»: Ասացին նրան. «Գնանք գնե՞նք երկու հարիւր դահեկանի հաց եւ նրանց տանք ուտելու»
37 Բայց անիկա պատասխան տուաւ ու ըսաւ անոնց. «Դուք տուէք ատոնց որ ուտեն»։ Ըսին իրեն. «Երթանք երկու հարիւր դահեկանի հաց գնենք եւ տա՞նք ատոնց որ ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3737: Он сказал им в ответ: вы дайте им есть. И сказали Ему: разве нам пойти купить хлеба динариев на двести и дать им есть?
6:37  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῶ, ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν;
6:37. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Δότε (Ye-should-have-had-given) αὐτοῖς (unto-them,"ὑμεῖς (ye,"φαγεῖν. (to-have-had-devoured) καὶ (And) λέγουσιν (they-fortheth) αὐτῷ (unto-it," Ἀπελθόντες ( Having-had-came-off ) ἀγοράσωμεν (we-might-have-gathered-to) δηναρίων (of-denarions) διακοσίων ( of-two-hundred ) ἄρτους (to-loaves) καὶ (and) δώσομεν (we-shall-give) αὐτοῖς (unto-them) φαγεῖν; (to-have-had-devoured)
6:37. et respondens ait illis date illis manducare et dixerunt ei euntes emamus denariis ducentis panes et dabimus eis manducareAnd he answering said to them: Give you them to eat. And they said to him: Let us go and buy bread for two hundred pence, and we will give them to eat.
37. But he answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
6:37. And responding, he said to them, “Give them something to eat yourselves.” And they said to him, “Let us go out and buy bread for two hundred denarii, and then we will give them something to eat.”
6:37. He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat:

37: Он сказал им в ответ: вы дайте им есть. И сказали Ему: разве нам пойти купить хлеба динариев на двести и дать им есть?
6:37  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῶ, ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν;
6:37. et respondens ait illis date illis manducare et dixerunt ei euntes emamus denariis ducentis panes et dabimus eis manducare
And he answering said to them: Give you them to eat. And they said to him: Let us go and buy bread for two hundred pence, and we will give them to eat.
6:37. And responding, he said to them, “Give them something to eat yourselves.” And they said to him, “Let us go out and buy bread for two hundred denarii, and then we will give them something to eat.”
6:37. He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:37
Two hundred pennyworth of bread - About twenty-eight dollars, or 6 British pounds. See the notes at Mat 14:16. As the disciples had a common purse in which they carried their little property, consisting of the donations of their friends and money to be given to the poor (compare Joh 12:6; Mat 26:8-9; Luk 8:3), it is not improbable that they had at this time about this sum in their possession. Philip - for it was he who asked the question Joh 6:7 - asked, with a mixture of wonder and agitation, whether they should take all their little property and spend it on a single meal? And even if we should, said he, it would not be sufficient to satisfy such a multitude. It was implied in this that, in his view, they could not provide for them if they wished to, and that it would be better to send them away than to attempt it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:37: give: Mar 8:2, Mar 8:3; Kg2 4:42-44; Mat 14:16, Mat 15:32; Luk 9:13; Joh 6:4-10
Shall: Num 11:13, Num 11:21-23; Kg2 7:2; Mat 15:33; Joh 6:7
pennyworth: "The Roman penny is sevenpence halfpenny; as Mat 18:28, marg.
Geneva 1599
6:37 He answered and said unto them, Give ye them to eat. And they say unto him, (r) Shall we go and buy (s) two hundred pennyworth of bread, and give them to eat?
(r) This is a kind of demand and wondering, with a subtle mockery, which men commonly use when they begin to get angry and refuse to do something.
(s) Which is about twenty crowns, which is five pounds.
John Gill
6:37 He answered and said unto them, give ye them to eat,.... This he said to try their faith, and make way for the following miracle:
and they say unto him, shall we go and buy two hundred pennyworth of bread, and give them to eat? This might be just the sum of money they now had in the bag, as Grotius, and others conjecture; and the sense be, shall we lay out the two hundred pence, which is all we have in hand, to buy bread for this multitude? is it proper we should? is it thy will that so it should be? and if we should do so, as Philip suggests, Jn 6:7, it would not be enough to give every one a little: wherefore they say this, as amazed that he should propose such a thing unto them: or the reason of mentioning such a sum, as Dr. Lightfoot observes, might be, because that this was a noted and celebrated sum among the Jews, and frequently mentioned by them. A virgin's dowry, upon marriage, was "two hundred pence" (c); and so was a widow's; and one that was divorced (d), if she insisted on it, and could make good her claim: this was the fine of an adult man, that lay with one under age; and of a male under age, that lay with a female adult (e); and of one man that gave another a slap of the face (f). This sum answered to six pounds and five shillings of our money.
(c) Misn. Cetubot, c. 1. sect. 2. & 4. 7. & 5. 1. (d) Ib. c. 2. sect. 1. & 11. 4. (e) Ib. c. 1. sect. 3. (f) Misn. Bava Kama, c. 6. sect. 8.
Robert Jamieson, A. R. Fausset and David Brown
6:37 He answered and said unto them--"They need not depart" (Mt 14:10).
Give ye them to eat--doubtless said to prepare them for what was to follow.
And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?--"Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little" (Jn 6:7).
6:386:38: Ասէ ցնոսա. Քանի՞ նկանակ ունիք, երթայք տեսէ՛ք։ Իբրեւ գիտացին, ասեն ցնա. Հի՛նգ. եւ երկո՛ւս ձկունս[694]։ [694] Ոսկան. Երթայք եւ տեսէք։
38 Ասաց նրանց. «Քանի՞ նկանակ ունէք, գնացէք տեսէ՛ք»: Երբ իմացան, նրան ասացին. «Հինգ նկանակ եւ երկու ձուկ»
38 Ըսաւ անոնց. «Քանի՞ նկանակ ունիք, գացէք նայեցէ՛ք»։ Երբ իմացան՝ ըսին. «Հինգ ու երկու ձուկ»։
Ասէ ցնոսա. Քանի՞ նկանակ ունիք, երթայք տեսէք: Իբրեւ գիտացին, ասեն ցնա. Հինգ` եւ երկուս ձկունս:

6:38: Ասէ ցնոսա. Քանի՞ նկանակ ունիք, երթայք տեսէ՛ք։ Իբրեւ գիտացին, ասեն ցնա. Հի՛նգ. եւ երկո՛ւս ձկունս[694]։
[694] Ոսկան. Երթայք եւ տեսէք։
38 Ասաց նրանց. «Քանի՞ նկանակ ունէք, գնացէք տեսէ՛ք»: Երբ իմացան, նրան ասացին. «Հինգ նկանակ եւ երկու ձուկ»
38 Ըսաւ անոնց. «Քանի՞ նկանակ ունիք, գացէք նայեցէ՛ք»։ Երբ իմացան՝ ըսին. «Հինգ ու երկու ձուկ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3838: Но Он спросил их: сколько у вас хлебов? пойдите, посмотрите. Они, узнав, сказали: пять хлебов и две рыбы.
6:38  ὁ δὲ λέγει αὐτοῖς, πόσους ἄρτους ἔχετε; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν, πέντε, καὶ δύο ἰχθύας.
6:38. ὁ (The-one) δὲ (moreover) λέγει (it-fortheth) αὐτοῖς (unto-them," Πόσους ( To-whither-which ) ἔχετε (ye-hold) ἄρτους; (to-loaves?"ὑπάγετε (Ye-should-lead-under,"ἴδετε. (ye-should-have-had-seen) καὶ (And) γνόντες ( having-had-acquainted ) λέγουσιν (they-fortheth,"Πέντε, (To-five) καὶ (and) δύο (to-two) ἰχθύας. (to-fishes)
6:38. et dicit eis quot panes habetis ite et videte et cum cognovissent dicunt quinque et duos piscesAnd he saith to them: How many loaves have you? go and see. And when they knew, they say: Five, and two fishes.
38. And he saith unto them, How many loaves have ye? go see. And when they knew, they say, Five, and two fishes.
6:38. And he said to them: “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.”
6:38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes:

38: Но Он спросил их: сколько у вас хлебов? пойдите, посмотрите. Они, узнав, сказали: пять хлебов и две рыбы.
6:38  ὁ δὲ λέγει αὐτοῖς, πόσους ἄρτους ἔχετε; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν, πέντε, καὶ δύο ἰχθύας.
6:38. et dicit eis quot panes habetis ite et videte et cum cognovissent dicunt quinque et duos pisces
And he saith to them: How many loaves have you? go and see. And when they knew, they say: Five, and two fishes.
6:38. And he said to them: “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.”
6:38. He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:38: Mar 8:5; Mat 14:17, Mat 14:18, Mat 15:34; Luk 9:13; Joh 6:9
John Gill
6:38 And he saith unto them, how many loaves have ye?.... This he said, not as ignorant, but as willing to try their faith yet more, and that the after miracle might be more manifest and illustrious:
go and see; meaning, either that they should examine their own store, if they had any; or rather go and see what was to be had upon the spot, among the company, for money;
and when they knew, they say five loaves and two fishes: when they had made inquiry what provisions there were, and the most that could be got at any rate, they tell him, Andrew, Simon Peter's brother, particularly, that there was a boy among the multitude that had five barley loaves, and two small fishes; and, at the same time, suggests, that they were nothing for so great a company.
Robert Jamieson, A. R. Fausset and David Brown
6:38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes--John is more precise and full: "One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many?" (Jn 6:8-9). Probably this was the whole stock of provisions then at the command of the disciples--no more than enough for one meal to them--and entrusted for the time to this lad. "He said, Bring them hither to me" (Mt 14:18).
6:396:39: Եւ հրամայեաց նոցա բազմե՛լ երախա՛նս երախանս ՚ի վերայ դալա՛ր խոտոյ։
39 Եւ նա հրամայեց խումբ-խումբ նստեցնել նրանց դալար խոտի վրայ
39 Հրաման ըրաւ անոնց՝ որ ամէնքը կանանչ խոտին վրայ գունդ գունդ նստեցնեն։
Եւ հրամայեաց նոցա բազմել երախանս երախանս ի վերայ դալար խոտոյ:

6:39: Եւ հրամայեաց նոցա բազմե՛լ երախա՛նս երախանս ՚ի վերայ դալա՛ր խոտոյ։
39 Եւ նա հրամայեց խումբ-խումբ նստեցնել նրանց դալար խոտի վրայ
39 Հրաման ըրաւ անոնց՝ որ ամէնքը կանանչ խոտին վրայ գունդ գունդ նստեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:3939: Тогда повелел им рассадить всех отделениями на зеленой траве.
6:39  καὶ ἐπέταξεν αὐτοῖς ἀνακλῖναι πάντας συμπόσια συμπόσια ἐπὶ τῶ χλωρῶ χόρτῳ.
6:39. καὶ (And) ἐπέταξεν (it-arranged-upon) αὐτοῖς (unto-them) ἀνακλιθῆναι (to-have-been-reclined-up) πάντας ( to-all ) συμπόσια (to-drinking-togetherlets) συμπόσια (to-drinking-togetherlets) ἐπὶ (upon) τῷ (unto-the-one) χλωρῷ (unto-greenish) χόρτῳ. (unto-a-victualage)
6:39. et praecepit illis ut accumbere facerent omnes secundum contubernia super viride faenumAnd he commanded them that they should make them all sit down by companies upon the green grass.
39. And he commanded them that all should sit down by companies upon the green grass.
6:39. And he instructed them to make them all sit down in groups on the green grass.
6:39. And he commanded them to make all sit down by companies upon the green grass.
And he commanded them to make all sit down by companies upon the green grass:

39: Тогда повелел им рассадить всех отделениями на зеленой траве.
6:39  καὶ ἐπέταξεν αὐτοῖς ἀνακλῖναι πάντας συμπόσια συμπόσια ἐπὶ τῶ χλωρῶ χόρτῳ.
6:39. et praecepit illis ut accumbere facerent omnes secundum contubernia super viride faenum
And he commanded them that they should make them all sit down by companies upon the green grass.
6:39. And he instructed them to make them all sit down in groups on the green grass.
6:39. And he commanded them to make all sit down by companies upon the green grass.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:39: Kg1 10:5; Est 1:5, Est 1:6; Mat 15:35; Co1 14:33, Co1 14:40
Geneva 1599
6:39 And he commanded them to make all sit down by (t) companies upon the green grass.
(t) Literally, "by banquets", after the manner of the Hebrews who have no distributive words; see (Mk 6:7). Now he calls the rows of the sitters, "banquets".
John Gill
6:39 And he commanded them to make all sit down,.... Christ ordered his disciples, without any more ado, to cause the whole multitude, men, women, and children, to sit, or lie down, as they used to do at table when about to take a meal: and as they had no table before them, nor beds, or couches to sit, or lie down upon, he directed them to place them
by companies upon the green grass; that there might be some order among them, as at a meal; and that their number might be the more easily known; and that all of them might more plainly see the miracle that was to be wrought: and the provision be more orderly distributed to them.
Robert Jamieson, A. R. Fausset and David Brown
6:39 And he commanded them to make all sit down by companies upon the green grass--or "green hay"; the rank grass of those bushy wastes. For, as John (Jn 6:10) notes, "there was much grass in the place."
6:406:40: Եւ բազմեցան դասք դասք, ուր հարեւր եւ ուր յիսուն։
40 Եւ դաս-դաս նստեցին, տեղ-տեղ՝ հարիւր, տեղ-տեղ՝ յիսուն
40 Դաս դաս նստան, հարիւրական, յիսունական։
Եւ բազմեցան դասք դասք` ուր հարեւր եւ ուր յիսուն:

6:40: Եւ բազմեցան դասք դասք, ուր հարեւր եւ ուր յիսուն։
40 Եւ դաս-դաս նստեցին, տեղ-տեղ՝ հարիւր, տեղ-տեղ՝ յիսուն
40 Դաս դաս նստան, հարիւրական, յիսունական։
zohrab-1805▾ eastern-1994▾ western am▾
6:4040: И сели рядами, по сто и по пятидесяти.
6:40  καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα.
6:40. καὶ (And) ἀνέπεσαν (they-fell-up,"πρασιαὶ (cellings-unto) πρασιαὶ (cellings-unto,"κατὰ (down) ἑκατὸν (to-a-hundred) καὶ (and) κατὰ (down) πεντήκοντα. (to-fifty)
6:40. et discubuerunt in partes per centenos et per quinquagenosAnd they sat down in ranks, by hundreds and by fifties.
40. And they sat down in ranks, by hundreds, and by fifties.
6:40. And they sat down in divisions by hundreds and by fifties.
6:40. And they sat down in ranks, by hundreds, and by fifties.
And they sat down in ranks, by hundreds, and by fifties:

40: И сели рядами, по сто и по пятидесяти.
6:40  καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα.
6:40. et discubuerunt in partes per centenos et per quinquagenos
And they sat down in ranks, by hundreds and by fifties.
6:40. And they sat down in divisions by hundreds and by fifties.
6:40. And they sat down in ranks, by hundreds, and by fifties.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:40: By hundreds, and by fifties - "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish?
Albert Barnes: Notes on the Bible - 1834
6:40
In ranks - Literally, in the form of square beds in a garden. By regularly formed companies.
By hundreds and by fifties - Some companies had a hundred in them, and some groupings had fifty in them. We do not need to suppose that these were "exactly" formed or arranged, but that this was approximately the number. The expression indicates a "multitude." There were so many that they sat down, by "hundreds" and by "fifties," in separate companies, upon the green grass.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:40: by hundreds: It is generally supposed that they were so arranged as to be a hundred in rank, or depth, and fifty in front, or file; which would make the number just five thousand, and will reconcile this account with Luke's, who only speaks of their sitting down by fifties. Luk 9:14, Luk 9:15
Geneva 1599
6:40 And they sat down in (u) ranks, by hundreds, and by fifties.
(u) The word signifies the beds in a garden, and it is literally, "by beds and beds", meaning by this that they sat down in rows one by another, as beds in a garden.
John Gill
6:40 And they sat down in ranks,.... Or "beds": in such form as little beds are placed in a garden, or as rows of vines in a vineyard, in which form the scholars of the wise men sat in their schools: it is said (g),
"R. Eliezer ben Azariah expounded before the wise men in the vineyard (i.e. the university) of Jabneh: though was there a vineyard there? but these are the disciples of the wise men, who are made, or placed, , "rows, rows", or "in ranks", as a vineyard.''
By hundreds, and by fifties; that is, an hundred in "each" bed, or row, and fifty in "each" bed, or row, as the word signifies: each distinct bed, or row, had either a hundred, or fifty in it.
(g) T. Hieros. Beraeot, fol. 7. 4. Vid. Gloss. in T. Bab. Yebamot, fol. 42. 2.
John Wesley
6:40 They sat down in ranks - The word properly signifies a parterre or bed in a garden; by a metaphor, a company of men ranged in order, by hundreds and by fifties - That is, fifty in rank, and a hundred in file. So a hundred multiplied by fifty, make just five thousand.
Robert Jamieson, A. R. Fausset and David Brown
6:40 And they sat down in ranks, by hundreds, and by fifties--Doubtless this was to show at a glance the number fed, and to enable all to witness in an orderly manner this glorious miracle.
6:416:41: Եւ առեալ զհինգ նկանակն եւ զերկուս ձկունսն, հայեցա՛ւ յերկինս, օրհնեա՛ց, մանրեա՛ց զնկանակսն, եւ ետ ցաշակերտսն զի արկցեն նոցա, եւ զերկուս ձկունսն՝ բաշխեա՛ց ամենեցուն։
41 Եւ նա վերցնելով հինգ նկանակը եւ երկու ձկները՝ նայեց դէպի երկինք, օրհնեց, մանրեց նկանակները եւ տուեց աշակերտներին, որպէսզի դնեն նրանց առաջ: Եւ երկու ձկներն էլ բաժանեց բոլորին
41 Հինգ նկանակը ու երկու ձուկը առաւ ու դէպի երկինք նայելով՝ օրհնեց եւ մանրեց նկանակները ու տուաւ իր աշակերտներուն, որպէս զի անոնց առջեւ դնեն ու երկու ձուկը ամենուն ալ բաժնեն։
Եւ առեալ զհինգ նկանակն եւ զերկուս ձկունսն` հայեցաւ յերկինս, օրհնեաց, մանրեաց զնկանակսն եւ ետ ցաշակերտսն զի արկցեն նոցա, եւ զերկուս ձկունսն բաշխեաց ամենեցուն:

6:41: Եւ առեալ զհինգ նկանակն եւ զերկուս ձկունսն, հայեցա՛ւ յերկինս, օրհնեա՛ց, մանրեա՛ց զնկանակսն, եւ ետ ցաշակերտսն զի արկցեն նոցա, եւ զերկուս ձկունսն՝ բաշխեա՛ց ամենեցուն։
41 Եւ նա վերցնելով հինգ նկանակը եւ երկու ձկները՝ նայեց դէպի երկինք, օրհնեց, մանրեց նկանակները եւ տուեց աշակերտներին, որպէսզի դնեն նրանց առաջ: Եւ երկու ձկներն էլ բաժանեց բոլորին
41 Հինգ նկանակը ու երկու ձուկը առաւ ու դէպի երկինք նայելով՝ օրհնեց եւ մանրեց նկանակները ու տուաւ իր աշակերտներուն, որպէս զի անոնց առջեւ դնեն ու երկու ձուկը ամենուն ալ բաժնեն։
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6:4141: Он взял пять хлебов и две рыбы, воззрев на небо, благословил и преломил хлебы и дал ученикам Своим, чтобы они раздали им; и две рыбы разделил на всех.
6:41  καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς [αὐτοῦ] ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν.
6:41. καὶ (And) λαβὼν (having-had-taken) τοὺς (to-the-ones) πέντε (to-five) ἄρτους (to-loaves) καὶ (and) τοὺς (to-the-ones) δύο (to-two) ἰχθύας (to-fishes,"ἀναβλέψας (having-viewed-up) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) εὐλόγησεν (it-goodly-fortheed-unto,"καὶ (and) κατέκλασεν (it-down-broke-unto) τοὺς (to-the-ones) ἄρτους (to-loaves) καὶ (and) ἐδίδου (it-was-giving) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) ἵνα (so) παρατιθῶσιν (they-might-place-beside) αὐτοῖς, (unto-them,"καὶ (and) τοὺς (to-the-ones) δύο (to-two) ἰχθύας (to-fishes) ἐμέρισεν (it-portioned-to) πᾶσιν . ( unto-all )
6:41. et acceptis quinque panibus et duobus piscibus intuens in caelum benedixit et fregit panes et dedit discipulis suis ut ponerent ante eos et duos pisces divisit omnibusAnd when he had taken the five loaves, and the two fishes: looking up to heaven, he blessed, and broke the loaves, and gave to his disciples to set before them: and the two fishes he divided among them all.
41. And he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake the loaves; and he gave to the disciples to set before them; and the two fishes divided he among them all.
6:41. And having received the five loaves and the two fish, gazing up to heaven, he blessed and broke the bread, and he gave it to his disciples to set before them. And the two fish he divided among them all.
6:41. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave [them] to his disciples to set before them; and the two fishes divided he among them all.
And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave [them] to his disciples to set before them; and the two fishes divided he among them all:

41: Он взял пять хлебов и две рыбы, воззрев на небо, благословил и преломил хлебы и дал ученикам Своим, чтобы они раздали им; и две рыбы разделил на всех.
6:41  καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς [αὐτοῦ] ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν.
6:41. et acceptis quinque panibus et duobus piscibus intuens in caelum benedixit et fregit panes et dedit discipulis suis ut ponerent ante eos et duos pisces divisit omnibus
And when he had taken the five loaves, and the two fishes: looking up to heaven, he blessed, and broke the loaves, and gave to his disciples to set before them: and the two fishes he divided among them all.
6:41. And having received the five loaves and the two fish, gazing up to heaven, he blessed and broke the bread, and he gave it to his disciples to set before them. And the two fish he divided among them all.
6:41. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave [them] to his disciples to set before them; and the two fishes divided he among them all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:41: And blessed - I think the word God should be inserted here, as in Mat 14:19. See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:41: looked: Mar 7:34; Mat 14:19; Luk 9:16; Joh 11:41, Joh 17:1
blessed: Mar 8:6, Mar 8:7, Mar 14:22; Deu 8:10; Sa1 9:13; Mat 15:36, Mat 26:26; Luk 24:30; Joh 6:11, Joh 6:23; Act 27:35; Rom 14:6; Co1 10:31; Col 3:17; Ti1 4:4, Ti1 4:5
John Gill
6:41 And when he had taken the five loaves and two fishes,.... Out of the hands of those that brought them into his own:
he looked up to heaven, and blessed, and brake the loaves: See Gill on Mt 14:19,
and gave them to his disciples to set before them; the multitude, in order to eat of them:
and the two fishes divided he among them all; that every one might have a part. The Syriac and Persic versions read, they divided; that is, the apostles.
Robert Jamieson, A. R. Fausset and David Brown
6:41 And when he had taken the five loaves and the two fishes, he looked up to heaven--Thus would the most distant of them see distinctly what He was doing.
and blessed--John (Jn 6:11) says, "And when he had given thanks." The sense is the same. This thanksgiving for the meal, and benediction of it as the food of thousands, was the crisis of the miracle.
and brake the loaves, and gave them to his disciples to set before them--thus virtually holding forth these men as His future ministers.
and the two fishes divided he among them all.
6:426:42: Կերան՝ եւ յագեցա՛ն[695]. [695] Ոսկան. Կերան ամենեքին եւ յագե՛՛։
42 Կերան եւ յագեցան
42 Ամէնքը կերան ու կշտացան,
[26]Կերան եւ յագեցան:

6:42: Կերան՝ եւ յագեցա՛ն[695].
[695] Ոսկան. Կերան ամենեքին եւ յագե՛՛։
42 Կերան եւ յագեցան
42 Ամէնքը կերան ու կշտացան,
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6:4242: И ели все, и насытились.
6:42  καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν·
6:42. καὶ (And) ἔφαγον (they-had-devoured," πάντες ( all ,"καὶ (and) ἐχορτάσθησαν: (they-were-victualaged-to)
6:42. et manducaverunt omnes et saturati suntAnd they all did eat, and had their fill.
42. And they did all eat, and were filled.
6:42. And they all ate and were satisfied.
6:42. And they did all eat, and were filled.
And they did all eat, and were filled:

42: И ели все, и насытились.
6:42  καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν·
6:42. et manducaverunt omnes et saturati sunt
And they all did eat, and had their fill.
6:42. And they all ate and were satisfied.
6:42. And they did all eat, and were filled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:42: Mar 8:8, Mar 8:9; Deu 8:3; Kg2 4:42-44; Psa 145:15, Psa 145:16; Mat 14:20, Mat 14:21, Mat 15:37, Mat 15:38; Luk 9:17; Joh 6:12
John Gill
6:42 And they did all eat, and were filled. See Gill on Mt 14:20.
Robert Jamieson, A. R. Fausset and David Brown
6:42 And they did all eat, and were filled--All the four Evangelists mention this: and John (Jn 6:11) adds, "and likewise of the fishes, as much as they would"--to show that vast as was the multitude, and scanty the provisions, the meal to each and all of them was a plentiful one. "When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost" (Jn 6:12). This was designed to bring out the whole extent of the miracle.
6:436:43: եւ բարձին զնշխարսն երկոտասան սակառի՛ լի, եւ ՚ի ձկա՛նց անտի։
43 եւ տասներկու սակառ լիքը կտորտանքները վերցրին, ինչպէս նաեւ՝ ձկներից
43 Եւ տասներկու կողով լեցուն՝ կտորուանք վերցուցին եւ ձուկերէն ալ։
եւ բարձին զնշխարսն երկոտասան սակառի լի, եւ ի ձկանց անտի:

6:43: եւ բարձին զնշխարսն երկոտասան սակառի՛ լի, եւ ՚ի ձկա՛նց անտի։
43 եւ տասներկու սակառ լիքը կտորտանքները վերցրին, ինչպէս նաեւ՝ ձկներից
43 Եւ տասներկու կողով լեցուն՝ կտորուանք վերցուցին եւ ձուկերէն ալ։
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6:4343: И набрали кусков хлеба и [остатков] от рыб двенадцать полных коробов.
6:43  καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων.
6:43. καὶ (And) ἦραν (they-lifted) κλάσματα (to-breakings-to) δώδεκα (of-two-ten) κοφίνων (of-baskets) πληρώματα (to-en-fillings-to) καὶ (and) ἀπὸ (off) τῶν (of-the-ones) ἰχθύων. (of-fishes)
6:43. et sustulerunt reliquias fragmentorum duodecim cofinos plenos et de piscibusAnd they took up the leavings, twelve full baskets of fragments, and of the fishes.
43. And they took up broken pieces, twelve basketfuls, and also of the fishes.
6:43. And they brought together the remainder: twelve baskets full of fragments and of fish.
6:43. And they took up twelve baskets full of the fragments, and of the fishes.
And they took up twelve baskets full of the fragments, and of the fishes:

43: И набрали кусков хлеба и [остатков] от рыб двенадцать полных коробов.
6:43  καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων.
6:43. et sustulerunt reliquias fragmentorum duodecim cofinos plenos et de piscibus
And they took up the leavings, twelve full baskets of fragments, and of the fishes.
6:43. And they brought together the remainder: twelve baskets full of fragments and of fish.
6:43. And they took up twelve baskets full of the fragments, and of the fishes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:43: Twelve baskets - These were either the baskets used by the disciples, see Mat 14:20, or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed.
Albert Barnes: Notes on the Bible - 1834
6:43
twelve baskets - Baskets belonging to the disciples, in which they carried their provisions, or, perhaps, belonging to some of the multitude.
Fragments - Broken pieces of the bread that remained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:43: Mar 8:19, Mar 8:20
John Gill
6:43 And they took up twelve baskets full of the fragments,.... Of the broken pieces of bread, after all had eaten, and were satisfied:
and of the fishes; what remained of them:, for though there was but one loaf for a thousand persons and more, and two small fishes to be divided among five thousand and more: yet, through the wonderful power of Christ increasing both, as they were distributing and eating, there was enough of both for them all, and such a quantity of each left as filled twelve baskets.
John Wesley
6:43 Full of the fragments - of the bread.
Robert Jamieson, A. R. Fausset and David Brown
6:43 And they took up twelve baskets full of the fragments, and of the fishes--"Therefore (says Jn 6:13), they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten." The article here rendered "baskets" in all the four narratives was part of the luggage taken by Jews on a journey--to carry, it is said, both their provisions and hay to sleep on, that they might not have to depend on Gentiles, and so run the risk of ceremonial pollution. In this we have a striking corroboration of the truth of the four narratives. Internal evidence renders it clear, we think, that the first three Evangelists wrote independently of each other, though the fourth must have seen all the others. But here, each of the first three Evangelists uses the same word to express the apparently insignificant circumstance that the baskets employed to gather up the fragments were of the kind which even the Roman satirist, JUVENAL, knew by the name of cophinus, while in both the narratives of the feeding of the Four Thousand the baskets used are expressly said to have been of the kind called spuris. (See Mk 8:19-20.)
6:446:44: Եւ էին որք կերանն՝ իբրեւ արք հինգ հազար։ եբ
44 Եւ նրանք որ կերան, մօտ հինգ հազար հոգի էին:
44 Այն հացերէն ուտողները հինգ հազարի չափ այր մարդիկ էին։
Եւ էին որք կերանն իբրեւ արք հինգ հազար:

6:44: Եւ էին որք կերանն՝ իբրեւ արք հինգ հազար։ եբ
44 Եւ նրանք որ կերան, մօտ հինգ հազար հոգի էին:
44 Այն հացերէն ուտողները հինգ հազարի չափ այր մարդիկ էին։
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6:4444: Было же евших хлебы около пяти тысяч мужей.
6:44  καὶ ἦσαν οἱ φαγόντες [τοὺς ἄρτους] πεντακισχίλιοι ἄνδρες.
6:44. καὶ (And) ἦσαν (they-were) οἱ (the-ones) φαγόντες ( having-had-devoured ) τοὺς (to-the-ones) ἄρτους (to-loaves) πεντακισχίλιοι ( five-oft-thousand ) ἄνδρες. (men)
6:44. erant autem qui manducaverunt quinque milia virorumAnd they that did eat, were five thousand men.
44. And they that ate the loaves were five thousand men.
6:44. Now those who ate were five thousand men.
6:44. And they that did eat of the loaves were about five thousand men.
And they that did eat of the loaves were about five thousand men:

44: Было же евших хлебы около пяти тысяч мужей.
6:44  καὶ ἦσαν οἱ φαγόντες [τοὺς ἄρτους] πεντακισχίλιοι ἄνδρες.
6:44. erant autem qui manducaverunt quinque milia virorum
And they that did eat, were five thousand men.
6:44. Now those who ate were five thousand men.
6:44. And they that did eat of the loaves were about five thousand men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:44: Were about five thousand - ὡσει, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Mat 14:21, but it stands without any variation in Luk 9:14, and Joh 6:10. This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ.
John Gill
6:44 And they that did eat of the loaves,.... And also of the fishes; for they all ate of both;
were about five thousand men; the word "about", is omitted in the Vulgate Latin, Syriac, Arabic, Persic and Ethiopic versions, reading five thousand men certain. The Evangelist Matthew adds, "beside children and women", Mt 14:21.
Robert Jamieson, A. R. Fausset and David Brown
6:44 And they that did eat of the loaves were about five thousand men--"besides women and children" (Mt 14:21). Of these, however, there would probably not be many; as only the males were obliged to go to the approaching festival.
Jesus Recrosses to the Western side of the Lake Walking on the Sea (Mk 6:45-56).
One very important particular given by John alone (Jn 6:15) introduces this portion: "When Jesus therefore perceived that they would take Him by force, to make Him a king, He departed again into a mountain Himself alone."
6:456:45: Եւ նոյնժամայն ճեպեա՛ց զաշակերտսն մտանե՛լ ՚ի նաւ, եւ յառաջագո՛յն քան զնա երթալ յա՛յնկոյս ՚ի Բեթսայիդա, մինչ ինքն զժողովուրդսն արձակիցէ[696]։ [696] Ոմանք. Զժողովուրդսն արձակեսցէ։
45 Իսկոյն եւեթ Յիսուս շտապեցրեց աշակերտներին, որ նաւակ մտնեն եւ իրենից առաջ գնան հանդիպակաց կողմը՝ դէպի Բեթսայիդա, մինչեւ ինքը ժողովրդին արձակէր
45 Շուտ մը իր աշակերտները արտորցուց որ նաւը մտնեն եւ իրմէ առաջ միւս կողմը Բեթսայիդա անցնին, մինչեւ որ ինք ժողովուրդը արձակէ,
Եւ նոյնժամայն ճեպեաց զաշակերտսն մտանել ի նաւ, եւ յառաջագոյն քան զնա երթալ յայնկոյս ի Բեթսայիդա, մինչ ինքն զժողովուրդսն արձակիցէ:

6:45: Եւ նոյնժամայն ճեպեա՛ց զաշակերտսն մտանե՛լ ՚ի նաւ, եւ յառաջագո՛յն քան զնա երթալ յա՛յնկոյս ՚ի Բեթսայիդա, մինչ ինքն զժողովուրդսն արձակիցէ[696]։
[696] Ոմանք. Զժողովուրդսն արձակեսցէ։
45 Իսկոյն եւեթ Յիսուս շտապեցրեց աշակերտներին, որ նաւակ մտնեն եւ իրենից առաջ գնան հանդիպակաց կողմը՝ դէպի Բեթսայիդա, մինչեւ ինքը ժողովրդին արձակէր
45 Շուտ մը իր աշակերտները արտորցուց որ նաւը մտնեն եւ իրմէ առաջ միւս կողմը Բեթսայիդա անցնին, մինչեւ որ ինք ժողովուրդը արձակէ,
zohrab-1805▾ eastern-1994▾ western am▾
6:4545: И тотчас понудил учеников Своих войти в лодку и отправиться вперед на другую сторону к Вифсаиде, пока Он отпустит народ.
6:45  καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς βηθσαϊδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον.
6:45. Καὶ (And) εὐθὺς (straight) ἠνάγκασεν (it-up-armed-to) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) ἐμβῆναι (to-have-had-stepped-in) εἰς (into) τὸ (to-the-one) πλοῖον (to-a-floatlet) καὶ (and) προάγειν (to-lead-before) εἰς (into) τὸ (to-the-one) πέραν (to-across) πρὸς (toward) Βηθσαιδάν, (to-a-Bethsaida) ἕως (unto-if-which) αὐτὸς (it) ἀπολύει (it-looseth-off) τὸν (to-the-one) ὄχλον. (to-a-crowd)
6:45. et statim coegit discipulos suos ascendere navem ut praecederent eum trans fretum ad Bethsaidam dum ipse dimitteret populumAnd immediately he obliged his disciples to go up into the ship, that they might go before him over the water to Bethsaida, whilst he dismissed the people.
45. And straightway he constrained his disciples to enter into the boat, and to go before unto the other side to Bethsaida, while he himself sendeth the multitude away.
6:45. And without delay he urged his disciples to climb into the boat, so that they might precede him across the sea to Bethsaida, while he dismissed the people.
6:45. And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people:

45: И тотчас понудил учеников Своих войти в лодку и отправиться вперед на другую сторону к Вифсаиде, пока Он отпустит народ.
6:45  καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς βηθσαϊδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον.
6:45. et statim coegit discipulos suos ascendere navem ut praecederent eum trans fretum ad Bethsaidam dum ipse dimitteret populum
And immediately he obliged his disciples to go up into the ship, that they might go before him over the water to Bethsaida, whilst he dismissed the people.
6:45. And without delay he urged his disciples to climb into the boat, so that they might precede him across the sea to Bethsaida, while he dismissed the people.
6:45. And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45-52 О чуде укрощения бури см. Мф XIV, 22-33. Ев. Марк замечает что Господь понудил своих учеников отплыть раньше Его по направлению к Вифсаиде (45 ст. ). Некоторые предполагают, что было два города с таким именем: Вифсаида Юлиева на восточной стороне моря, где и произошло насыщение пяти тысяч, и Вифсаида западная, родной город апостолов Андрея и Петра (еп. Михаил). Но с таким предположением нельзя согласиться. Археологические исследования не открыли какой-либо другой Вифсаиды, кроме той, которая находилась на северо-восточной стороне Тивериадского моря (VIII, 22). Лучше поэтому принять перевод (Воленберга) "понудил... плыть вперед на другую сторону - к месту, которое выходит на Вифсаиду", т.е. "лежит на противоположной стороне от Вифсаиды", около которой в настоящее время находились ученики со Христом. Таким образом ученики отправились в лодке, а Господь, по-видимому, намеревался пройти берегом моря, перейдя вброд через Иордан, отделявший Его от того места, куда Он направил Своих учеников. - Не вразумились чудом над хлебами, потому что сердце их было окаменено (52). Это заявление евангелиста, по-видимому, стоит в прямом противоречии с тем фактом, что они раньше выступали проповедниками от имени Христа (ст. 30) и в особенности с свидетельством ев. Иоанна о том, что ученики уверовали в Христа еще при самом призвании их (Ин I, 41, 49; II, 11). Но нужно различать между признанием Христа Мессиею и между способностью везде и при всяких опасностях руководиться этим признанием или убеждением. Мы постоянно наблюдаем, что христиане, в обычное время и в обычных обстоятельствах признающие силу Христа, колеблются в вере и надежде на Него в больших опасностях. Так и апостолы, под влиянием страха, забыли о всех прежних проявлениях спасающей силы Христовой и, как обыкновенные люди, не могли побороть в себе удивления пред новым чудом Христа, одно вшествие Которого в их лодку заставило утихнуть ветер.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves: for their heart was hardened. 53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

This passage of story we had Matt. xiv. 22, &c., only what was there related concerning Peter, is omitted here. Here we have,

I. The dispersing of the assembly; Christ constrained his disciples to go before by ship to Bethsaida, intending to follow them, as they supposed, by land. The people were loth to scatter, so that it cost him some time and pains to send them away. For now that they had got a good supper, they were in no haste to leave him. But as long as we are here in this world, we have no continuing city, no not in communion with Christ. The everlasting feast is reserved for the future state.

II. Christ departed into a mountain, to pray. Observe, 1. He prayed; though he had so much preaching-work upon his hands, yet he was much in prayer; he prayed often, and prayed long, which is an encouragement to us to depend upon the intercession he is making for us at the right hand of the Father, that continual intercession. 2. He went alone, to pray; though he needed not to retire for the avoiding either of distraction or of ostentation, yet, to set us an example, and to encourage us in our secret addresses to God, he prayed alone, and, for want of a closet, went up into a mountain, to pray. A good man is never less alone than when alone with God.

III. The disciples were in distress at sea; The wind was contrary (v. 48), so that they toiled in rowing, and could not get forward. This was a specimen of the hardships they were to expect, when hereafter he should send them abroad to preach the gospel; it would be like sending them to sea at this time with the wind in their teeth: they must expect to toil in rowing, they must work hard to strive against so strong a stream; they must likewise expect to be tossed with waves, to be persecuted by their enemies; and by exposing them now he intended to train them up for such difficulties, that they might learn to endure hardness. The church is often like a ship at sea, tossed with tempests, and not comforted we may have Christ for us, and yet wind and tide against us; but it is a comfort to Christ's disciples in a storm, that their Master is in the heavenly mount, interceding for them.

IV. Christ made them a kind visit upon the water. He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself.

1. He did not come till the fourth watch of the night, not till after three o'clock in the morning; but then he came. Note, If Christ's visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie.

2. He came, walking upon the waters. The sea was now tossed with waves, and yet Christ came, walking upon it; for though the floods lift up their voice, the Lord on high is mightier, Ps. xciii. 3, 4. No difficulties can obstruct Christ's gracious appearances for his people, when the set time is come. He will either find, or force, a way through the most tempestuous sea, for their deliverance, Ps. xlii. 7, 8,

3. He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God's people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them.

4. They were frightened at the sight of him, supposing him to have been an apparition; They all saw him, and were troubled (v. 50), thinking it had been some dæmon, or evil genius, that haunted them, and raised this storm. We often perplex and frighten ourselves with phantasms, the creatures of our own fancy and imagination.

5. He encouraged them, and silenced their fears, by making himself known to them; he talked familiarly with them, saying, Be of good cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is pleased to reveal himself to us. "It is I; I your Master, I your friend, I your Redeemer and Saviour. It is I, that came to a troublesome earth, and now to a tempestuous sea, to look after you." (2.) The knowledge of Christ, as he is in himself, and near to us, is enough to make the disciples of Christ cheerful even in a storm, and no longer fearful. If it be so, why am I thus? If it is Christ that is with thee, be of good cheer, be not afraid. Our fears are soon satisfied, if our mistakes be but rectified, especially our mistakes concerning Christ. See Gen. xxi. 19; 2 Kings vi. 15-17. Christ's presence with us in a stormy day, is enough to make us of good cheer, though clouds and darkness be round about us. He said, It is I. He doth not tell them who he was (there was no occasion), they knew his voice, as the sheep know the voice of their own shepherd, John x. 4. How readily doth the spouse say, once and again, It is the voice of my beloved! Cant. ii. 8; v. 2. He said, ego eimi--I am he; or I am; it is God's name, when he comes to deliver Israel, Exod. iii. 14. So it is Christ's, now that he comes to deliver his disciples. When Christ said to those that came to apprehend him by force, I am he, they were struck down by it, John xviii. 6. When he saith to those that come to apprehend him by faith, I am he, they are raised up by it, and comforted.

6. He went up to them into the ship, embarked in the same bottom with them, and so made them perfectly easy. Let them but have their Master with them, and all is well. And as soon as he was come into the ship, the wind ceased. In the former storm that they were in, it is said, He arose, and rebuked the winds, and said to the sea, Peace, be still (ch. iv. 39); but here we read of no such formal command given, only the wind ceased all of a sudden. Note, Our Lord Jesus will be sure to do his own work always effectually, though not always alike solemnly, and with observation. Though we hear not the command given, yet, if thus the wind cease, and we have the comfort of a calm, say, It is because Christ is in the ship, and his decree is gone forth or ever we are aware, Cant. vi. 12. When we come with Christ to heaven, the wind ceaseth presently; there are no storms in the upper region.

7. They were more surprised and astonished at this miracle than did become them, and there was that at the bottom of their astonishment, which was really culpable; They were sore amazed in themselves, were in a perfect ecstasy; as if it were a new and unaccountable thing, as if Christ had never done the like before, and they had no reason to expect he should do it now; they ought to admire the power of Christ, and to be confirmed hereby in their belief of his being the Son of God: but why all this confusion about it? It was because they considered not the miracle of the loaves; had they given that its due weight, they would not have been so much surprised at this; for his multiplying the bread was as great an instance of his power as his walking on the water. They were strangely stupid and unthinking, and their heart was hardened, or else they would not have thought it a thing incredible that Christ should command a calm. It is for want of a right understanding of Christ's former works, that we are transported at the thought of his present works, as if there never were the like before.

V. When they came to the land of Gennesaret, which lay between Bethsaida and Capernaum, the people bid them very welcome; The men of that place presently knew Jesus (v. 54), and knew what mighty works he did wherever he came, what a universal Healer he was; they knew likewise that he used to stay but a little while at a place, and therefore they were concerned to improve the opportunity of this kind visit which he made them; They ran through that whole region round about, with all possible expedition, and began to carry about in beds those that were sick, and not able to go themselves; there was no danger of their getting cold when they hoped to get a cure, v. 55. Let him go where he would, he was crowded with patients--in towns, in the cities, in the villages about the cities; they laid the sick in the streets, to be in his way, and begged leave for them to touch if it were but the border of his garment, as the woman with the bloody issue did, by whom, it should seem, this method of application was first brought in; and as many as touched, were made whole. We do not find that they were desirous to be taught by him, only to be healed. If ministers could not cure people's bodily diseases, what multitudes would attend them! But it is sad to think how much more concerned the most of men are about their bodies than about their souls.
Adam Clarke: Commentary on the Bible - 1831
6:45: To the other side before unto Bethsaida - John says, Joh 6:17, to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee.
Albert Barnes: Notes on the Bible - 1834
6:45: See this passage explained in the notes at Mat 14:22-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:45: straightway: Mat 14:22-33; Joh 6:15-17, Joh 6:18-21
unto Bethsaida: or, over against Bethsaida, Bethsaida, according to Josephus, was situated on the sea of Gennesaret, in the lower Gaulonitis (consequently on the east of the lake, as Pliny states), and at the beginning of the mountainous country; and it was raised from a village to the honour of a city by Philip, and called Julias in honour of the emperor's daughter. Some learned men, however, are of opinion that the Bethsaida mentioned in the gospels was a different place; and that it was situated on the western shore of the sea of Tiberias, in Galilee, near Chorazin and Capernaum, with which it is associated (Mat 11:21, Mat 11:23. Joh 12:21); and Bishop Pococke mentions the ruins of a town or large village in the plain of Huttin, about two miles west of the lake, still bearing the name of Baitsida, which he thinks occupies its site. Mar 8:22; Luk 10:13
Geneva 1599
6:45 (7) And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
(7) The faithful servants of God after their little labour are subject to a great tempest which Christ, being present in power although absent in body, moderates in such a way that he brings them to a happy haven, at such time and by such means as they did not expect: A graphic image of the Church tossed to and fro in this world.
John Gill
6:45 And straightway he constrained his disciples,.... The reasons of this is See Gill on Mt 14:22,
to get into the ship; in which they came to this place, and which was waiting for them:
and to go to the other side before unto Bethsaida; or rather "to go to the other side over against Bethsaida"; for they were now in a desert belonging to that city, wherefore they were ordered to go, and did go to the other side of the sea of Tiberias, or Galilee, even to Capernaum, as appears from Jn 6:17;
while he sent away the people; See Gill on Mt 14:22.
John Wesley
6:45 He constrained his disciples - Who did not care to go without him. Mt 14:22.
Robert Jamieson, A. R. Fausset and David Brown
6:45 And straightway he constrained his disciples to get into the ship, and to go to the other side before--Him.
unto Bethsaida--Bethsaida of Galilee (Jn 12:21). John (Jn 6:17) says they "went over the sea towards Capernaum"--the wind, probably, occasioning this slight deviation from the direction of Bethsaida.
while he sent away the people--"the multitude." His object in this was to put an end to the misdirected excitement in His favor (Jn 6:15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.
6:466:46: Եւ հրաժարեալ ՚ի նոցանէ՝ ե՛լ ՚ի լեառն կալ յաղօ՛թս։
46 Եւ բաժանուելով նրանցից՝ լեռ բարձրացաւ աղօթք անելու
46 Ու անոնցմէ զատուելով՝ լեռը ելաւ աղօթք ընելու։
Եւ հրաժարեալ ի նոցանէ ել ի լեառն կալ յաղօթս:

6:46: Եւ հրաժարեալ ՚ի նոցանէ՝ ե՛լ ՚ի լեառն կալ յաղօ՛թս։
46 Եւ բաժանուելով նրանցից՝ լեռ բարձրացաւ աղօթք անելու
46 Ու անոնցմէ զատուելով՝ լեռը ելաւ աղօթք ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
6:4646: И, отпустив их, пошел на гору помолиться.
6:46  καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι.
6:46. καὶ (And) ἀποταξάμενος ( having-arranged-off ) αὐτοῖς (unto-them) ἀπῆλθεν (it-had-came-off) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) προσεύξασθαι . ( to-have-goodly-held-toward )
6:46. et cum dimisisset eos abiit in montem orareAnd when he had dismissed them, he went up to the mountain to pray,
46. And after he had taken leave of them, he departed into the mountain to pray.
6:46. And when he had dismissed them, he went to the mountain to pray.
6:46. And when he had sent them away, he departed into a mountain to pray.
And when he had sent them away, he departed into a mountain to pray:

46: И, отпустив их, пошел на гору помолиться.
6:46  καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι.
6:46. et cum dimisisset eos abiit in montem orare
And when he had dismissed them, he went up to the mountain to pray,
6:46. And when he had dismissed them, he went to the mountain to pray.
6:46. And when he had sent them away, he departed into a mountain to pray.
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
6:46: Mar 1:35; Mat 6:6, Mat 14:23; Luk 6:12; Pe1 2:21
Geneva 1599
6:46 And when he had sent (x) them away, he departed into a mountain to pray.
(x) His disciples.
John Gill
6:46 And when he had sent them away,.... Either his disciples, or rather the multitude:
he departed into a mountain to pray: after his disciples were gone, and he had dismissed the people, he went from the desert where he had been, up into a mountain; being a retired place, to spend some time in private prayer to God; See Gill on Mt 14:23.
John Wesley
6:46 Mt 14:23; Jn 6:15.
Robert Jamieson, A. R. Fausset and David Brown
6:46 And when he had sent them away, he departed into a mountain to pray--thus at length getting that privacy and rest which He had vainly sought during the earlier part of the day; opportunity also to pour out His soul in connection with the extraordinary excitement in His favor that evening--which appears to have marked the zenith of His reputation, for it began to decline the very next day; and a place whence He might watch the disciples on the lake, pray for them in their extremity, and observe the right time for coming to them, in a new manifestation of His glory, on the sea.
6:476:47: Եւ իբրեւ երեկոյ եղեւ, է՛ր նաւն ՚ի մէջ ծովուն, եւ ինքն ՚ի ցամաքի՛։
47 Երբ երեկոյ եղաւ, նաւակը ծովի մէջտեղում էր, իսկ ինքը՝ ցամաքի վրայ
47 Երբ իրիկուն եղաւ, նաւը ծովուն մէջտեղն էր, բայց ինք մինակ ցամաքն էր։
Եւ իբրեւ երեկոյ եղեւ, էր նաւն ի մէջ ծովուն, եւ ինքն ի ցամաքի:

6:47: Եւ իբրեւ երեկոյ եղեւ, է՛ր նաւն ՚ի մէջ ծովուն, եւ ինքն ՚ի ցամաքի՛։
47 Երբ երեկոյ եղաւ, նաւակը ծովի մէջտեղում էր, իսկ ինքը՝ ցամաքի վրայ
47 Երբ իրիկուն եղաւ, նաւը ծովուն մէջտեղն էր, բայց ինք մինակ ցամաքն էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:4747: Вечером лодка была посреди моря, а Он один на земле.
6:47  καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς.
6:47. καὶ (And) ὀψίας (of-late) γενομένης ( of-having-had-became ) ἦν (it-was) τὸ (the-one) πλοῖον (a-shiplet) ἐν (in) μέσῳ (unto-middle) τῆς (of-the-one) θαλάσσης, (of-a-sea,"καὶ (and) αὐτὸς (it) μόνος (alone) ἐπὶ (upon) τῆς (of-the-one) γῆς. (of-a-soil)
6:47. et cum sero esset erat navis in medio mari et ipse solus in terraAnd when it was late, the ship was in the midst of the sea, and himself alone on the land.
47. And when even was come, the boat was in the midst of the sea, and he alone on the land.
6:47. And when it was late, the boat was in the midst of the sea, and he was alone on the land.
6:47. And when even was come, the ship was in the midst of the sea, and he alone on the land.
And when even was come, the ship was in the midst of the sea, and he alone on the land:

47: Вечером лодка была посреди моря, а Он один на земле.
6:47  καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς.
6:47. et cum sero esset erat navis in medio mari et ipse solus in terra
And when it was late, the ship was in the midst of the sea, and himself alone on the land.
6:47. And when it was late, the boat was in the midst of the sea, and he was alone on the land.
6:47. And when even was come, the ship was in the midst of the sea, and he alone on the land.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:47: The ship was in the midst of the sea - See all the parts of this wonderful transaction considered, on Mat 14:22-33 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:47: Mat 14:23; Joh 6:16, Joh 6:17
John Gill
6:47 And when even was come,.... The second evening, and it was properly night:
the ship was in the midst of the sea; of Galilee, about twenty five or thirty furlongs from the shore; see Jn 6:19;
and he alone on the land; upon the mountain. This is observed, partly to show what distress the disciples were in, in the midst of the sea, having a hard gale of wind, and their master not with them; and partly to show that there was no way, humanly speaking, of Christ's getting to the ship, in order to go over; and is an illustration of the following miracle, of walking so many furlongs, as he must, upon the water, in a stormy, blustering night, to get to it.
Robert Jamieson, A. R. Fausset and David Brown
6:47 And when even was come--the later evening (see on Mk 6:35). It had come even when the disciples embarked (Mt 14:23; Jn 6:16).
the ship was in the midst of the sea, and he alone on the land--John says (Jn 6:17), "It was now dark, and Jesus was not come to them." Perhaps they made no great effort to push across at first, having a lingering hope that their Master would yet join them, and so allowed the darkness to come on. "And the sea arose" (adds the beloved disciple, Jn 6:18), "by reason of a great wind that blew."
6:486:48: Եւ ետես զնոսա հողմակոծեալս ՚ի վարելն, զի էր հողմն ընդդէ՛մ նոցա. եւ զչորրորդ պահու գիշերոյն գա՛յ առ նոսա գնալով ՚ի վերայ ծովուն. եւ կամէր զանց առնել առ նոքօք[697]։ [697] Ոմանք. Եւ տեսեալ զնոսա հող՛՛... զանց առնել զնոքօք։
48 Եւ տեսաւ նրանց, որ հողմակոծ էին լինում թիավարելիս, որովհետեւ քամին նրանց հակառակ կողմից էր. գիշերուայ ուշ ժամին նա գալիս էր նրանց մօտ՝ ծովի վրայ քայլելով, եւ ուզում էր նրանցից առաջ անցնել գնալ
48 Տեսաւ զանոնք, որ կը տագնապէին հովէն թի քաշելու ատեն, վասն զի հովը իրենց դէմ էր։ Յիսուս գիշերուան չորրորդ պահուն ծովուն վրայէն քալելով գնաց անոնց։ Կ’ուզէր անոնցմէ անցնիլ։
Եւ ետես զնոսա հողմակոծեալս ի վարելն, զի էր հողմն ընդդէմ նոցա. եւ զչորրորդ պահու գիշերոյն գայ առ նոսա գնալով ի վերայ ծովուն, եւ կամէր զանց առնել առ նոքօք:

6:48: Եւ ետես զնոսա հողմակոծեալս ՚ի վարելն, զի էր հողմն ընդդէ՛մ նոցա. եւ զչորրորդ պահու գիշերոյն գա՛յ առ նոսա գնալով ՚ի վերայ ծովուն. եւ կամէր զանց առնել առ նոքօք[697]։
[697] Ոմանք. Եւ տեսեալ զնոսա հող՛՛... զանց առնել զնոքօք։
48 Եւ տեսաւ նրանց, որ հողմակոծ էին լինում թիավարելիս, որովհետեւ քամին նրանց հակառակ կողմից էր. գիշերուայ ուշ ժամին նա գալիս էր նրանց մօտ՝ ծովի վրայ քայլելով, եւ ուզում էր նրանցից առաջ անցնել գնալ
48 Տեսաւ զանոնք, որ կը տագնապէին հովէն թի քաշելու ատեն, վասն զի հովը իրենց դէմ էր։ Յիսուս գիշերուան չորրորդ պահուն ծովուն վրայէն քալելով գնաց անոնց։ Կ’ուզէր անոնցմէ անցնիլ։
zohrab-1805▾ eastern-1994▾ western am▾
6:4848: И увидел их бедствующих в плавании, потому что ветер им был противный; около же четвертой стражи ночи подошел к ним, идя по морю, и хотел миновать их.
6:48  καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῶ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς.
6:48. καὶ (And) ἰδὼν (having-had-seen) αὐτοὺς (to-them) βασανιζομένους ( to-being-abraded-to ) ἐν (in) τῷ (unto-the-one) ἐλαύνειν, (to-drive) ἦν (it-was) γὰρ (therefore) ὁ (the-one) ἄνεμος (a-wind) ἐναντίος (ever-a-oned-in) αὐτοῖς, (unto-them) περὶ (about) τετάρτην (to-fourth) φυλακὴν (to-a-guarding) τῆς (of-the-one) νυκτὸς (of-a-night) ἔρχεται ( it-cometh ) πρὸς (toward) αὐτοὺς (to-them) περιπατῶν (treading-about-unto) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης: (of-a-sea,"καὶ (and) ἤθελεν (it-was-determining) παρελθεῖν (to-have-had-came-beside) αὐτούς. (to-them)
6:48. et videns eos laborantes in remigando erat enim ventus contrarius eis et circa quartam vigiliam noctis venit ad eos ambulans super mare et volebat praeterire eosAnd seeing them labouring in rowing, (for the wind was against them,) and about the fourth watch of the night, he cometh to them walking upon the sea, and he would have passed by them.
48. And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them:
6:48. And seeing them struggling to row, (for the wind was against them,) and about the fourth watch of the night, he came to them, walking upon the sea. And he intended to pass by them.
6:48. And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them:

48: И увидел их бедствующих в плавании, потому что ветер им был противный; около же четвертой стражи ночи подошел к ним, идя по морю, и хотел миновать их.
6:48  καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῶ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς.
6:48. et videns eos laborantes in remigando erat enim ventus contrarius eis et circa quartam vigiliam noctis venit ad eos ambulans super mare et volebat praeterire eos
And seeing them labouring in rowing, (for the wind was against them,) and about the fourth watch of the night, he cometh to them walking upon the sea, and he would have passed by them.
6:48. And seeing them struggling to row, (for the wind was against them,) and about the fourth watch of the night, he came to them, walking upon the sea. And he intended to pass by them.
6:48. And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:48: he saw: Isa 54:11; Joh 1:13; Mat 14:24
the fourth: Exo 14:24; Sa1 11:11; Luk 12:38
he cometh: Job 9:8; Psa 93:4, Psa 104:3
would: Gen 19:2, Gen 32:26; Luk 24:28
John Gill
6:48 And he saw them toiling in rowing,.... He saw them either with his bodily eyes from the mountain on which he was; or he perceived in his Spirit, he knew, by virtue of his omniscience as God, what distress his disciples were in; being tossed about with the waves of the sea, and were labouring with all their might and main against the wind: and were vexed and tortured, as the word signifies; they were in the utmost pain and uneasiness of mind, as well as fatigue of body, assisting the men in rowing; for the ship they were in was no other than a vessel managed by oars; and hard work it was to keep it from being overset:
for the wind was contrary unto them; it blew from the other side they were making to, full in their face, hard against them; so that it was with great toil and difficulty, that they got any thing forward:
and about the fourth watch of the night; or three o'clock in the morning: so that it is very likely, that as the evening when they took to the vessel was sun setting, or about six o'clock, they had been nine hours at sea, and had got but twenty five or thirty furlongs from shore; See Gill on Mt 14:25;
he cometh unto them walking upon the sea: being in this distress, Christ came down from the mountain to the sea side; and then, by his divine power, as the mighty God, that treadeth on the waves of the sea, he walked upon the surface of the waters of it; "as on dry land", as the Persic version adds:
and would have passed by them; that is, he made as though he would; see Lk 24:28. By the course he steered, by the swiftness of his motion, and his seeming negligence of them, it looked as though he intended to have gone by them, and said nothing to them, though this was far from his real design.
John Wesley
6:48 And he saw them - For the darkness could veil nothing from him. And would have passed by them - That is, walked, as if he was passing by.
Robert Jamieson, A. R. Fausset and David Brown
6:48 And he saw them toiling in rowing; for the wind was contrary unto them--putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He "saw" this from His mountain top, and through the darkness of the night, for His heart was all with them: yet would He not go to their relief till His own time came.
and about the fourth watch of the night--The Jews, who used to divide the night into three watches, latterly adopted the Roman division into four watches, as here. So that, at the rate of three hours to each, the fourth watch, reckoning from six P.M., would be three o'clock in the morning. "So when they had rowed about five and twenty or thirty furlongs" (Jn 6:19) --rather more than halfway across. The lake is about seven miles broad at its widest part. So that in eight or nine hours they had only made some three and a half miles. By this time, therefore, they must have been in a state of exhaustion and despondency bordering on despair; and now at length, having tried them long enough.
he cometh unto them, walking upon the sea--"and draweth nigh unto the ship" (Jn 6:19).
and would have passed by them--but only in the sense of Lk 24:28; Gen 32:26; compare Gen 18:3, Gen 18:5; Gen 42:7.
6:496:49: Նոքա իբրեւ տեսին զի գնա՛յր ՚ի վերայ ծովուն, համարեցան թէ առաչօ՛ք ինչ լինիցի, եւ զաղաղա՛կ բարձին։
49 Երբ նրանք տեսան, որ քայլում է ծովի վրայ, կարծեցին, թէ մի ուրուական է, եւ աղաղակ բարձրացրին
49 Անոնք, երբ տեսան, որ ծովուն վրայէն կը քալէր, կարծեցին թէ աչքի երեւոյթ մըն է, ուստի կանչվռտեցին.
Նոքա իբրեւ տեսին զի գնայր ի վերայ ծովուն, համարեցան թէ առաչօք ինչ լինիցի, եւ զաղաղակ բարձին:

6:49: Նոքա իբրեւ տեսին զի գնա՛յր ՚ի վերայ ծովուն, համարեցան թէ առաչօ՛ք ինչ լինիցի, եւ զաղաղա՛կ բարձին։
49 Երբ նրանք տեսան, որ քայլում է ծովի վրայ, կարծեցին, թէ մի ուրուական է, եւ աղաղակ բարձրացրին
49 Անոնք, երբ տեսան, որ ծովուն վրայէն կը քալէր, կարծեցին թէ աչքի երեւոյթ մըն է, ուստի կանչվռտեցին.
zohrab-1805▾ eastern-1994▾ western am▾
6:4949: Они, увидев Его идущего по морю, подумали, что это призрак, и вскричали.
6:49  οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν, καὶ ἀνέκραξαν·
6:49. οἱ (The-ones) δὲ (moreover) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) περιπατοῦντα (to-treading-about-unto) ἔδοξαν (they-thought-unto) ὅτι (to-which-a-one) φάντασμά (a-manifesting-to) ἐστιν (it-be) καὶ (and) ἀνέκραξαν, (they-up-clamored-to)
6:49. at illi ut viderunt eum ambulantem super mare putaverunt fantasma esse et exclamaveruntBut they seeing him walking upon the sea, thought it was an apparition, and they cried out.
49. but they, when they saw him walking on the sea, supposed that it was an apparition, and cried out:
6:49. But when they saw him walking upon the sea, they thought it was an apparition, and they cried out.
6:49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:

49: Они, увидев Его идущего по морю, подумали, что это призрак, и вскричали.
6:49  οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν, καὶ ἀνέκραξαν·
6:49. at illi ut viderunt eum ambulantem super mare putaverunt fantasma esse et exclamaverunt
But they seeing him walking upon the sea, thought it was an apparition, and they cried out.
6:49. But when they saw him walking upon the sea, they thought it was an apparition, and they cried out.
6:49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:49: They supposed it had been a spirit - That is, by whom the storm had been raised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:49: they saw: Job 9:8
supposed: Job 4:14-16; Mat 14:25, Mat 14:26; Luk 24:37
John Gill
6:49 But when they saw him walking on the sea,.... See Gill on Mt 14:26;
they supposed it had been a spirit; a phantom, a spectre, an apparition, a nocturnal demon:
and cried out; as men affrighted at the sight, and fearing they should be hurt by it, or that it portended some evil to them; See Gill on Mt 14:26.
Robert Jamieson, A. R. Fausset and David Brown
6:49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out--"for fear" (Mt 14:26). He would appear to them at first like a dark moving speck upon the waters; then as a human figure; but in the dark tempestuous sky, and not dreaming that it could be their Lord, they take it for a spirit. Compare Lk 24:37.
6:506:50: Քանզի ամենեքեան տեսին զնա՝ եւ խռովեցան։ Եւ նա՝ անդէն վաղվաղակի խօսեցա՛ւ ընդ նոսա, եւ ասէ. Քաջալերեցարո՛ւք, ե՛ս եմ՝ մի՛ երկնչիք։
50 որովհետեւ ամէնքը տեսան նրան եւ խռովուեցին: Եւ նա իսկոյն խօսեց նրանց հետ ու ասաց. «Քաջալերուեցէ՛ք, ե՛ս եմ, մի՛ վախեցէք»
50 Քանզի ամէնքն ալ զանիկա տեսան ու խռովեցան։ Ինք շուտ մը խօսեցաւ անոնց հետ ու ըսաւ. «Քա՛ջ եղէք, ե՛ս եմ, մի՛ վախնաք»։
Քանզի ամենեքեան տեսին զնա եւ խռովեցան. եւ նա անդէն վաղվաղակի խօսեցաւ ընդ նոսա եւ ասէ. Քաջալերեցարուք, ես եմ, մի՛ երկնչիք:

6:50: Քանզի ամենեքեան տեսին զնա՝ եւ խռովեցան։ Եւ նա՝ անդէն վաղվաղակի խօսեցա՛ւ ընդ նոսա, եւ ասէ. Քաջալերեցարո՛ւք, ե՛ս եմ՝ մի՛ երկնչիք։
50 որովհետեւ ամէնքը տեսան նրան եւ խռովուեցին: Եւ նա իսկոյն խօսեց նրանց հետ ու ասաց. «Քաջալերուեցէ՛ք, ե՛ս եմ, մի՛ վախեցէք»
50 Քանզի ամէնքն ալ զանիկա տեսան ու խռովեցան։ Ինք շուտ մը խօսեցաւ անոնց հետ ու ըսաւ. «Քա՛ջ եղէք, ե՛ս եմ, մի՛ վախնաք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:5050: Ибо все видели Его и испугались. И тотчас заговорил с ними и сказал им: ободритесь; это Я, не бойтесь.
6:50  πάντες γὰρ αὐτὸν εἶδον καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετ᾽ αὐτῶν, καὶ λέγει αὐτοῖς, θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
6:50. πάντες ( all ) γὰρ (therefore) αὐτὸν (to-it) εἶδαν (they-saw) καὶ (and) ἐταράχθησαν. (they-were-stirred) ὁ (The-one) δὲ (moreover) εὐθὺς (straight) ἐλάλησεν (it-spoke-unto) μετ' (with) αὐτῶν, (of-them,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Θαρσεῖτε, (Ye-should-brave-unto,"ἐγώ (I) εἰμι, (I-be,"μὴ (lest) φοβεῖσθε . ( ye-should-fearee-unto )
6:50. omnes enim eum viderunt et conturbati sunt et statim locutus est cum eis et dixit illis confidite ego sum nolite timereFor they all saw him, and were troubled bled. And immediately he spoke with them, and said to them: Have a good heart, it is I, fear ye not.
50. for they all saw him, and were troubled. But he straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid.
6:50. For they all saw him, and they were very disturbed. And immediately he spoke with them, and he said to them: “Be strengthened in faith. It is I. Do not be afraid.”
6:50. For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid:

50: Ибо все видели Его и испугались. И тотчас заговорил с ними и сказал им: ободритесь; это Я, не бойтесь.
6:50  πάντες γὰρ αὐτὸν εἶδον καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετ᾽ αὐτῶν, καὶ λέγει αὐτοῖς, θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
6:50. omnes enim eum viderunt et conturbati sunt et statim locutus est cum eis et dixit illis confidite ego sum nolite timere
For they all saw him, and were troubled bled. And immediately he spoke with them, and said to them: Have a good heart, it is I, fear ye not.
6:50. For they all saw him, and they were very disturbed. And immediately he spoke with them, and he said to them: “Be strengthened in faith. It is I. Do not be afraid.”
6:50. For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:50: it is I: Isa 43:2; Mat 14:27; Luk 24:38-41; Joh 6:19, Joh 6:20, Joh 20:19, Joh 20:20
John Gill
6:50 For they all saw him, and were troubled,.... Had it been only seen by one, it might have been thought a fancy, and the effect of mere imagination; but as every one saw it, it was out of all doubt that so it was, and which gave them the greater concern:
and immediately he talked with them; as soon as they saw him, "that very moment", as the Syriac renders it; that so by hearing his voice their fears might be allayed:
and saith unto them, be of good cheer, it is I, be not afraid; See Gill on Mt 14:27.
Robert Jamieson, A. R. Fausset and David Brown
6:50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: It is I; be not afraid--There is something in these two little words--given by Matthew, Mark and John (Mt 14:27; Mk 6:50; Jn 6:20) --"It is I," which from the mouth that spake it and the circumstances in which it was uttered, passes the power of language to express. Here were they in the midst of a raging sea, their little bark the sport of the elements, and with just enough of light to descry an object on the waters which only aggravated their fears. But Jesus deems it enough to dispel all apprehension to let them know that He was there. From other lips that "I am" would have merely meant that the person speaking was such a one and not another person. That, surely, would have done little to calm the fears of men expecting every minute, it may be, to go to the bottom. But spoken by One who at that moment was "treading upon the waves of the sea," and was about to hush the raging elements with His word, what was it but the Voice which cried of old in the ears of Israel, even from the days of Moses, "I AM"; "I, EVEN I, AM HE!" Compare Jn 18:5-6; Jn 8:58. Now, that Word is "made flesh, and dwells among us," uttering itself from beside us in dear familiar tones--"It is the Voice of my Beloved!" How far was this apprehended by these frightened disciples? There was one, we know, in the boat who outstripped all the rest in susceptibility to such sublime appeals. It was not the deep-toned writer of the Fourth Gospel, who, though he lived to soar beyond all the apostles, was as yet too young for prominence, and all unripe. It was Simon Barjonas. Here follows a very remarkable and instructive episode, recorded by Matthew alone:
Peter Ventures to Walk upon the Sea (Mt 14:28-32).
Mt 14:28 :
And Peter answered Him, and said, Lord, If it be Thou, bid me come unto Thee on the water--not "let me," but "give me the word of command"--"command," or "order me to come unto Thee upon the waters."
Mt 14:29 :
And He said, Come--Sublime word, issuing from One conscious of power over the raging element, to bid it serve both Himself and whomsoever else He pleased!
And when Peter was come down out of the ship, he walked upon the water--"waters."
to come to Jesus--"It was a bold spirit," says BISHOP HALL, "that could wish it; more bold that could act it--not fearing either the softness or the roughness of that uncouth passage."
Mt 14:30 :
But when he saw the wind boisterous, he was afraid: and beginning to sink, he cried, saying, Lord, save me--The wind was as boisterous before, but Peter "saw" it not, seeing only the power of Christ, in the lively exercise of faith. Now he "sees" the fury of the elements, and immediately the power of Christ to bear him up fades before his view, and this makes him "afraid"--as how could he be otherwise, without any felt power to keep him up? He then "begins to sink"; and finally, conscious that his experiment had failed, he casts himself, in a sort of desperate confidence, upon his "Lord" for deliverance!
Mt 14:31 :
And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?--This rebuke was not administered while Peter was sinking, nor till Christ had him by the hand: first reinvigorating his faith, and then with it enabling him again to walk upon the crested wave. Useless else had been this loving reproof, which owns the faith that had ventured on the deep upon the bare word of Christ, but asks why that distrust which so quickly marred it.
Mt 14:32 :
And when they--Jesus and Peter.
were come into the ship, the wind ceased.
6:516:51: Եւ ե՛լ ՚ի նաւն առ նոսա, եւ դադարեա՛ց հողմն։ Եւ առաւե՛լ եւս յիմարեալ էին ՚ի միտս իւրեանց, եւ զարմանայի՛ն յոյժ.
51 Եւ նա նաւակ բարձրացաւ նրանց մօտ, եւ քամին դադարեց: Եւ նրանք առաւել եւս ապշել էին իրենց մտքում ու սաստիկ զարմանում էին
51 Եւ նաւը ելաւ անոնց քով ու հովը դադարեցաւ։ Անոնք մտքերնուն մէջ չափէ դուրս ապշած էին ու կը զարմանային,
Եւ ել ի նաւն առ նոսա, եւ դադարեաց հողմն. եւ առաւել եւս յիմարեալ էին ի միտս իւրեանց եւ զարմանային յոյժ:

6:51: Եւ ե՛լ ՚ի նաւն առ նոսա, եւ դադարեա՛ց հողմն։ Եւ առաւե՛լ եւս յիմարեալ էին ՚ի միտս իւրեանց, եւ զարմանայի՛ն յոյժ.
51 Եւ նա նաւակ բարձրացաւ նրանց մօտ, եւ քամին դադարեց: Եւ նրանք առաւել եւս ապշել էին իրենց մտքում ու սաստիկ զարմանում էին
51 Եւ նաւը ելաւ անոնց քով ու հովը դադարեցաւ։ Անոնք մտքերնուն մէջ չափէ դուրս ապշած էին ու կը զարմանային,
zohrab-1805▾ eastern-1994▾ western am▾
6:5151: И вошел к ним в лодку, и ветер утих. И они чрезвычайно изумлялись в себе и дивились,
6:51  καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. καὶ λίαν [ἐκ περισσοῦ] ἐν ἑαυτοῖς ἐξίσταντο,
6:51. καὶ (And) ἀνέβη (it-had-stepped-up) πρὸς (toward) αὐτοὺς (to-them) εἰς (into) τὸ (to-the-one) πλοῖον, (to-a-floatlet,"καὶ (and) ἐκόπασεν (it-felled-to,"ὁ (the-one) ἄνεμος. (a-wind) καὶ (And) λίαν (to-exceedingly) ἐν (in) ἑαυτοῖς (unto-selves) ἐξίσταντο , ( they-were-standing-out )
6:51. et ascendit ad illos in navem et cessavit ventus et plus magis intra se stupebantAnd he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves:
51. And he went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves;
6:51. And he climbed into the boat with them, and the wind ceased. And they became even more astonished within themselves.
6:51. And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered:

51: И вошел к ним в лодку, и ветер утих. И они чрезвычайно изумлялись в себе и дивились,
6:51  καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. καὶ λίαν [ἐκ περισσοῦ] ἐν ἑαυτοῖς ἐξίσταντο,
6:51. et ascendit ad illos in navem et cessavit ventus et plus magis intra se stupebant
And he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves:
6:51. And he climbed into the boat with them, and the wind ceased. And they became even more astonished within themselves.
6:51. And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:51: and the: Mar 4:39; Psa 93:3, Psa 93:4, Psa 107:28-30; Mat 8:26, Mat 8:27, Mat 14:28-32; Luk 8:24, Luk 8:25; Joh 6:21
and they: Mar 1:27, Mar 2:12, Mar 4:41, Mar 5:42, Mar 7:37
Geneva 1599
6:51 And he went up unto them into the ship; and the wind ceased: and they were (y) sore amazed in themselves beyond measure, and wondered.
(y) They were still so amazed when they knew that it was no spirit, that they were much more astonished than they ever were before, when they saw the wind and the sea obey his commandment.
John Gill
6:51 And he went up unto them in the ship,.... That is, after Peter had desired he might be bid to come to him upon the water, and having got leave, made an essay; but the wind being boisterous, and beginning to sink, he cried out for help; when Christ stretched out his hand, and saved him; and then he, together with Peter, went up into the ship to the rest of the disciples, as is related by Matthew, Mt 14:28, though omitted by this evangelist:
and the wind ceased; from blowing; it was laid at once, as soon as ever Christ entered the ship:
and they were sore amazed in themselves beyond measure, and wondered. The Ethiopic version adds, "at him"; they were astonished, when they found it was Christ, and not a spirit; and they were more amazed at his walking upon the sea; and they marvelled still more abundantly, when they observed that the wind ceased upon his coming into the ship; their amazement was beyond expression, and therefore many words are made use of to signify it by.
Robert Jamieson, A. R. Fausset and David Brown
6:51 And he went up unto them into the ship--John (Jn 6:21) says, "Then they willingly received him into the ship"--or rather, "Then were they willing to receive Him" (with reference to their previous terror); but implying also a glad welcome, their first fears now converted into wonder and delight. "And immediately," adds the beloved disciple, "they were at the land whither they went," or "were bound." This additional miracle, for as such it is manifestly related, is recorded by the fourth Evangelist alone. As the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of nature now sailing in it--glided through the now unruffled waters, and, while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.
"Then are they glad, because at rest
And quiet now they be;
So to the haven He them brings
Which they desired to see."
Matthew (Mt 14:33) says, "Then they that were in the ship came [that is, ere they got to land] and worshipped him, saying, Of a truth Thou art the Son of God." But our Evangelist is wonderfully striking.
and the wind ceased and they were sore amazed in themselves beyond measure, and wondered--The Evangelist seems hardly to find language strong enough to express their astonishment.
6:526:52: քանզի եւ ՚ի վերայ հացին ո՛չ իմացան զի էր սիրտ նոցա թմբրեալ[698]։ [698] Ոմանք. Քանզի ՚ի վերայ հացի ոչ իմա... թմրեալ։
52 քանի որ մտքները բթացած լինելով՝ չէին հասկացել նաեւ այն, ինչ վերաբերում էր հացի բազմացմանը:
52 Վասն զի հացին վրայ եղած հրաշքը չիմացան, քանզի սրտերնին թմրած էր։
Քանզի եւ ի վերայ հացին ոչ իմացան, զի էր սիրտ նոցա թմբրեալ:

6:52: քանզի եւ ՚ի վերայ հացին ո՛չ իմացան զի էր սիրտ նոցա թմբրեալ[698]։
[698] Ոմանք. Քանզի ՚ի վերայ հացի ոչ իմա... թմրեալ։
52 քանի որ մտքները բթացած լինելով՝ չէին հասկացել նաեւ այն, ինչ վերաբերում էր հացի բազմացմանը:
52 Վասն զի հացին վրայ եղած հրաշքը չիմացան, քանզի սրտերնին թմրած էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:5252: ибо не вразумились [чудом] над хлебами, потому что сердце их было окаменено.
6:52  οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλ᾽ ἦν αὐτῶν ἡ καρδία πεπωρωμένη.
6:52. οὐ (not) γὰρ (therefore) συνῆκαν (they-sent-together) ἐπὶ (upon) τοῖς (unto-the-ones) ἄρτοις, (unto-loaves,"ἀλλ' (other) ἦν (it-was) αὐτῶν (of-them) ἡ (the-one) καρδία (a-heart) πεπωρωμένη. (having-had-come-to-be-en-calloused)
6:52. non enim intellexerant de panibus erat enim cor illorum obcaecatumFor they understood not concerning the loaves; for their heart was blinded.
52. for they understood not concerning the loaves, but their heart was hardened.
6:52. For they did not understand about the bread. For their heart had been blinded.
6:52. For they considered not [the miracle] of the loaves: for their heart was hardened.
For they considered not [the miracle] of the loaves: for their heart was hardened:

52: ибо не вразумились [чудом] над хлебами, потому что сердце их было окаменено.
6:52  οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλ᾽ ἦν αὐτῶν ἡ καρδία πεπωρωμένη.
6:52. non enim intellexerant de panibus erat enim cor illorum obcaecatum
For they understood not concerning the loaves; for their heart was blinded.
6:52. For they did not understand about the bread. For their heart had been blinded.
6:52. For they considered not [the miracle] of the loaves: for their heart was hardened.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:52: Their heart was hardened - See this explained Mat 14:33 (note).
Albert Barnes: Notes on the Bible - 1834
6:52
They considered not the miracle of the loaves - They did not remember or call to mind the "power" which Jesus had shown in feeding the five thousand by a miracle, and that, having done that, he had power also to save them from the storm.
Their heart was hardened - Their "mind" was dull to perceive it. This does not mean that they were "opposed" to Jesus, or that they had what we denominate "hardness of heart," but simply that they were slow to perceive his power. They did not quickly learn, as they ought to have done, that he had all power, and could therefore allay the storm. The word "heart" is frequently used in this sense. See Eph 1:18, in Greek; Rom 1:21; Rom 2:15; Co2 4:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:52: they: Mar 7:18, Mar 8:17, Mar 8:18, Mar 8:21; Mat 16:9-11; Luk 24:25
their: Mar 3:5, Mar 16:14; Isa 63:17
Geneva 1599
6:52 For they (z) considered not [the miracle] of the loaves: for their heart was hardened.
(z) Either they did not perceive, or had not well considered that miracle of the five loaves, to the point that the virtue of Christ was just as strange to them as if they had not been present at that miracle which was done just a little before.
John Gill
6:52 For they considered not the miracle of the loaves,.... Which they had seen but the day before; they did not attend to it, nor learn from it, as they might, the wonderful glory of Christ, and the greatness of his power; which was as much an act of omnipotence, as either his walking upon the water, or causing the wind to cease, or more so.
For their heart was hardened; or "blinded"; not by sin, or against Christ, much less in a judicial way: but there was a great deal of dulness and stupidity, and want of attention in them. The glory of Christ, which he manifested, and showed forth in his miracles, was not so clearly and fully discerned, attended to, and acknowledged by them, at it might reasonably be thought it would; for notwithstanding these miracles, which they daily saw, they stood in need of divine illuminations, that the darkness of their minds being removed, they might behold the glory of Christ, as the glory of the only begotten of the Father.
John Wesley
6:52 Their heart was hardened - And yet they were not reprobates. It means only, they were slow and dull of apprehension.
Robert Jamieson, A. R. Fausset and David Brown
6:52 For they considered not the miracle of the loaves; for their heart was hardened--What a singular statement! The meaning seems to be that if they had but "considered [reflected upon] the miracle of the loaves," wrought but a few hours before, they would have wondered at nothing which He might do within the whole circle of power and grace.
Incidents on Landing (Mk 6:53-56).
The details here are given with a rich vividness quite peculiar to this charming Gospel.
6:536:53: Եւ իբրեւ անցին յայնկոյս, եկի՛ն յերկիրն Գեննեսարեթ[699]։ [699] Ոմանք. Եկին ՚ի Գեննեսարեթ։
53 Երբ դիմացի կողմն անցան, Գեննեսարէթի ցամաքը ելան
53 Միւս կողմը անցնելով՝ Գեննեսարէթի երկիրը հասան ու նաւը տեղաւորեցին։
Եւ իբրեւ անցին յայնկոյս, եկին յերկիրն [27]Գեննեսարէթ:

6:53: Եւ իբրեւ անցին յայնկոյս, եկի՛ն յերկիրն Գեննեսարեթ[699]։
[699] Ոմանք. Եկին ՚ի Գեննեսարեթ։
53 Երբ դիմացի կողմն անցան, Գեննեսարէթի ցամաքը ելան
53 Միւս կողմը անցնելով՝ Գեննեսարէթի երկիրը հասան ու նաւը տեղաւորեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:5353: И, переправившись, прибыли в землю Геннисаретскую и пристали [к] [берегу].
6:53  καὶ διαπεράσαντες ἐπὶ τὴν γῆν ἦλθον εἰς γεννησαρὲτ καὶ προσωρμίσθησαν.
6:53. Καὶ (And) διαπεράσαντες ( having-through-acrossed-unto ) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) ἦλθον (they-had-came) εἰς (into) Γεννησαρὲτ (to-a-Gennesaret) καὶ (and) προσωρμίσθησαν. (they-were-moored-toward-to)
6:53. et cum transfretassent pervenerunt in terram Gennesareth et adplicueruntAnd when they had passed over, they came into the land of Genezareth, and set to the shore.
53. And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore.
6:53. And when they had crossed over, they arrived in the land of Genesaret, and they reached the shore.
6:53. And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
And when they had passed over, they came into the land of Gennesaret, and drew to the shore:

53: И, переправившись, прибыли в землю Геннисаретскую и пристали [к] [берегу].
6:53  καὶ διαπεράσαντες ἐπὶ τὴν γῆν ἦλθον εἰς γεννησαρὲτ καὶ προσωρμίσθησαν.
6:53. et cum transfretassent pervenerunt in terram Gennesareth et adplicuerunt
And when they had passed over, they came into the land of Genezareth, and set to the shore.
6:53. And when they had crossed over, they arrived in the land of Genesaret, and they reached the shore.
6:53. And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53-56 О чудесах, совершенных Христом в стране Генисаретской, см. в Ев. Мф XIV, 34-36.
Adam Clarke: Commentary on the Bible - 1831
6:53: The land of Gennesaret - This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גן, gen, a garden, and סר sar, a prince, either because the king had a garden there, or because of its great fertility.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:53: the land: Mat 14:34-36; Luk 5:1; Joh 6:24
John Gill
6:53 And when they had passed over,.... The lake of Gennesaret, or sea of "Galilee",
they came into the land of Gennesaret; See Gill on Mt 14:34; to Capernaum, as appears from Jn 6:17 for Capernaum was in the land of Gennesaret; to which agrees what Josephus says, that the land of Gennesaret was watered with a very excellent spring, which the inhabitants of that place called Capernaum (h):
and drew to the shore: this is omitted in the Syriac and Persic versions: and the Arabic reads, "and they cast anchors".
(h) De Bello Jud. l. 3. c. 35.
John Wesley
6:53 Mt 14:34; Jn 6:21.
Robert Jamieson, A. R. Fausset and David Brown
6:53 And when they had passed over, they came into the land of Gennesaret--from which the lake sometimes takes its name, stretching along its western shore. Capernaum was their landing-place (Jn 6:24-25).
and drew to the shore--a nautical phrase, nowhere else used in the New Testament.
6:546:54: Եւ իբրեւ ելին ՚ի նաւէ անտի, իսկ եւ իսկ ծանեա՛ն զնա արք տեղւոյն այնորիկ[700]. [700] Ոմանք. Եւ իբրեւ ել ՚ի նաւէ։
54 Եւ երբ նաւակից դուրս ելան, տեղի մարդիկ իսկոյն եւեթ նրան ճանաչեցին
54 Երբ նաւէն ելան, այն տեղի մարդիկը իսկոյն ճանչցան զանիկա
Եւ իբրեւ ելին ի նաւէ անտի, իսկ եւ իսկ ծանեան զնա արք տեղւոյն այնորիկ:

6:54: Եւ իբրեւ ելին ՚ի նաւէ անտի, իսկ եւ իսկ ծանեա՛ն զնա արք տեղւոյն այնորիկ[700].
[700] Ոմանք. Եւ իբրեւ ել ՚ի նաւէ։
54 Եւ երբ նաւակից դուրս ելան, տեղի մարդիկ իսկոյն եւեթ նրան ճանաչեցին
54 Երբ նաւէն ելան, այն տեղի մարդիկը իսկոյն ճանչցան զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
6:5454: Когда вышли они из лодки, тотчас [жители], узнав Его,
6:54  καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου εὐθὺς ἐπιγνόντες αὐτὸν
6:54. καὶ (And) ἐξελθόντων ( of-having-had-came-out ) αὐτῶν (of-them) ἐκ (out) τοῦ (of-the-one) πλοίου (of-a-floatlet) εὐθὺς (straight) ἐπιγνόντες ( having-had-acquainted-upon ) αὐτὸν (to-it)
6:54. cumque egressi essent de navi continuo cognoverunt eumAnd when they were gone out of the ship, immediately they knew him:
54. And when they were come out of the boat, straightway knew him,
6:54. And when they had disembarked from the boat, the people immediately recognized him.
6:54. And when they were come out of the ship, straightway they knew him,
And when they were come out of the ship, straightway they knew him:

54: Когда вышли они из лодки, тотчас [жители], узнав Его,
6:54  καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου εὐθὺς ἐπιγνόντες αὐτὸν
6:54. cumque egressi essent de navi continuo cognoverunt eum
And when they were gone out of the ship, immediately they knew him:
6:54. And when they had disembarked from the boat, the people immediately recognized him.
6:54. And when they were come out of the ship, straightway they knew him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:54: They knew him - Επιγνοντες, They recollected him; for he had before preached and wrought miracles in different places of the same country.
Albert Barnes: Notes on the Bible - 1834
6:54
They knew him - They "recollected" Jesus, because he had been there before and worked miracles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:54: knew: Psa 9:10; Phi 3:10
Geneva 1599
6:54 (8) And when they were come out of the ship, straightway they knew him,
(8) Christ being rejected in his own country, and suddenly arriving to those who had not looked for him, is received to their great profit.
John Gill
6:54 And when they were come out of the ship,.... Christ and his disciples, and were ashore,
straightway they knew him; that is, the men of that place, as in Mat_. 14:35; see Gill on Mt 14:35; and so the Syriac, Arabic, and Persic versions read here, "the inhabitants of that country", the country of Gennesaret; they knew him, having seen and heard him before.
Robert Jamieson, A. R. Fausset and David Brown
6:54 And when they were come out of the ship, straightway they knew him--"immediately they recognized Him"; that is, the people did.
6:556:55: եւ ընթացեալ ա՛յսր անդր ընդ ամենայն գաւառն, սկսան մահճօ՛ք բերել զհիւանդս, ուր լսէին թէ անդ իցէ[701]։ [701] Ոսկան յաւելու. Բերել զամենայն հիանդս։
55 Եւ ամբողջ գաւառում այս ու այն կողմ վազելով՝ սկսեցին մահիճներով հիւանդներ բերել այնտեղ, ուր լսում էին, թէ նա գտնւում է
55 Եւ ասդին անդին վազեցին բոլոր շրջակայքը։ Սկսան մահիճներով հիւանդներ բերել՝ ուր որ կը լսէին թէ հոն է։
Եւ ընթացեալ այսր անդր ընդ ամենայն գաւառն, սկսան մահճօք բերել զհիւանդս, ուր լսէին թէ անդ իցէ:

6:55: եւ ընթացեալ ա՛յսր անդր ընդ ամենայն գաւառն, սկսան մահճօ՛ք բերել զհիւանդս, ուր լսէին թէ անդ իցէ[701]։
[701] Ոսկան յաւելու. Բերել զամենայն հիանդս։
55 Եւ ամբողջ գաւառում այս ու այն կողմ վազելով՝ սկսեցին մահիճներով հիւանդներ բերել այնտեղ, ուր լսում էին, թէ նա գտնւում է
55 Եւ ասդին անդին վազեցին բոլոր շրջակայքը։ Սկսան մահիճներով հիւանդներ բերել՝ ուր որ կը լսէին թէ հոն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:5555: обежали всю окрестность ту и начали на постелях приносить больных туда, где Он, как слышно было, находился.
6:55  περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἐστίν.
6:55. περιέδραμον (they-circuited-about) ὅλην (to-whole) τὴν (to-the-one) χώραν (to-a-space) ἐκείνην (to-the-one-thither) καὶ (and) ἤρξαντο ( they-firsted ) ἐπὶ (upon) τοῖς (unto-the-ones) κραβάττοις (unto-mattresses) τοὺς (to-the-ones) κακῶς (unto-disrupted) ἔχοντας ( to-holding ) περιφέρειν (to-bear-about) ὅπου (to-which-of-whither) ἤκουον (they-were-hearing) ὅτι (to-which-a-one) ἔστιν. (it-be)
6:55. et percurrentes universam regionem illam coeperunt in grabattis eos qui se male habebant circumferre ubi audiebant eum esseAnd running through that whole country, they began to carry about in beds those that were sick, where they heard he was.
55. and ran round about that whole region, and began to carry about on their beds those that were sick, where they heard he was.
6:55. And running throughout that entire region, they began to carry on beds those who had maladies, to where they heard that he would be.
6:55. And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.
And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was:

55: обежали всю окрестность ту и начали на постелях приносить больных туда, где Он, как слышно было, находился.
6:55  περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἐστίν.
6:55. et percurrentes universam regionem illam coeperunt in grabattis eos qui se male habebant circumferre ubi audiebant eum esse
And running through that whole country, they began to carry about in beds those that were sick, where they heard he was.
6:55. And running throughout that entire region, they began to carry on beds those who had maladies, to where they heard that he would be.
6:55. And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:55: Mar 2:1-3, Mar 3:7-11; Mat 4:24
John Gill
6:55 And ran through that whole region round about,.... That is, the inhabitants of that part of the country where Christ landed, ran many of them themselves, and others sent messengers into all parts of it, on every side:
and began to carry about in beds those that were sick; or lame, or so disordered that they could not walk, or bear any other way of being carried: these they brought to him,
where they heard he was: in whatsoever part of the country they could learn he was in; for he went about from place to place doing good.
Robert Jamieson, A. R. Fausset and David Brown
6:55 and began to carry about in beds those that were sick, where they heard he was--At this period of our Lord's ministry the popular enthusiasm in His favor was at its height.
6:566:56: Եւ ուր եւ մտանէր՝ ՚ի գեղս կամ ՚ի քաղաքս կամ յագարակս, ՚ի հրապարակս դնէին զախտաժէտս, եւ աղաչէին զնա՝ զի գոնէ՝ ՚ի քղա՛նցս հանդերձից նորա մերձենայցեն. եւ որք միանգամ մերձեցանն՝ փրկեցա՛ն[702]։[702] Ոմանք. Զի գոնեա ՚ի քղանցս հանդերձի նորա մերձենայցեն. եւ որ միանգամ։
56 Եւ ուր որ մտնում էր՝ գիւղեր, քաղաքներ թէ ագարակներ, հրապարակներում դնում էին ախտերով տառապողներին եւ աղաչում նրան, որ գոնէ իր զգեստի քղանցքներին դիպչեն: Եւ ովքեր մի անգամ դիպան, բժշկուեցին:
56 Եւ ուր որ կը մտնէր, գիւղերը կամ քաղաքները կամ ագարակները, հրապարակներուն մէջ կը դնէին հիւանդները ու կ’աղաչէին իրեն որ գոնէ իր հանդերձին քղանցքին դպչին։ Անոնք որ դպան՝ բժշկուեցան։
Եւ ուր եւ մտանէր ի գեղս կամ ի քաղաքս կամ յագարակս, ի հրապարակս դնէին զախտաժէտս, եւ աղաչէին զնա զի գոնէ ի քղանցս հանդերձից նորա մերձենայցեն. եւ որ միանգամ մերձեցանն` փրկեցան:

6:56: Եւ ուր եւ մտանէր՝ ՚ի գեղս կամ ՚ի քաղաքս կամ յագարակս, ՚ի հրապարակս դնէին զախտաժէտս, եւ աղաչէին զնա՝ զի գոնէ՝ ՚ի քղա՛նցս հանդերձից նորա մերձենայցեն. եւ որք միանգամ մերձեցանն՝ փրկեցա՛ն[702]։
[702] Ոմանք. Զի գոնեա ՚ի քղանցս հանդերձի նորա մերձենայցեն. եւ որ միանգամ։
56 Եւ ուր որ մտնում էր՝ գիւղեր, քաղաքներ թէ ագարակներ, հրապարակներում դնում էին ախտերով տառապողներին եւ աղաչում նրան, որ գոնէ իր զգեստի քղանցքներին դիպչեն: Եւ ովքեր մի անգամ դիպան, բժշկուեցին:
56 Եւ ուր որ կը մտնէր, գիւղերը կամ քաղաքները կամ ագարակները, հրապարակներուն մէջ կը դնէին հիւանդները ու կ’աղաչէին իրեն որ գոնէ իր հանդերձին քղանցքին դպչին։ Անոնք որ դպան՝ բժշկուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:5656: И куда ни приходил Он, в селения ли, в города ли, в деревни ли, клали больных на открытых местах и просили Его, чтобы им прикоснуться хотя к краю одежды Его; и которые прикасались к Нему, исцелялись.
6:56  καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγροὺς ἐν ταῖς ἀγοραῖς ἐτίθεσαν τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥψαντο αὐτοῦ ἐσῴζοντο.
6:56. καὶ (And) ὅπου (to-which-of-whither) ἂν (ever) εἰσεπορεύετο ( it-was-traversing-into-of ) εἰς (into) κώμας (to-villages) ἢ (or) εἰς (into) πόλεις (to-cities) ἢ (or) εἰς (into) ἀγροὺς (to-fields) ἐν (in) ταῖς (unto-the-ones) ἀγοραῖς (unto-gatherings) ἐτίθεσαν (they-were-placing) τοὺς (to-the-ones) ἀσθενοῦντας , ( to-un-vigoring-unto ,"καὶ (and) παρεκάλουν (they-were-calling-beside-unto) αὐτὸν (to-it) ἵνα (so) κἂν (and-ever) τοῦ (of-the-one) κρασπέδου (of-fringe-footed) τοῦ (of-the-one) ἱματίου (of-an-apparelet) αὐτοῦ (of-it) ἅψωνται : ( they-might-have-fastened ) καὶ (and) ὅσοι ( which-a-which ) ἂν (ever) ἥψαντο ( they-fastened ) αὐτοῦ (of-it) ἐσώζοντο. (they-were-being-saved)
6:56. et quocumque introibat in vicos vel in villas aut civitates in plateis ponebant infirmos et deprecabantur eum ut vel fimbriam vestimenti eius tangerent et quotquot tangebant eum salvi fiebantAnd whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole.
56. And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
6:56. And in whichever place he entered, in towns or villages or cities, they placed the infirm in the main streets, and they pleaded with him that they might touch even the hem of his garment. And as many as touched him were made healthy.
6:56. And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole:

56: И куда ни приходил Он, в селения ли, в города ли, в деревни ли, клали больных на открытых местах и просили Его, чтобы им прикоснуться хотя к краю одежды Его; и которые прикасались к Нему, исцелялись.
6:56  καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγροὺς ἐν ταῖς ἀγοραῖς ἐτίθεσαν τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥψαντο αὐτοῦ ἐσῴζοντο.
6:56. et quocumque introibat in vicos vel in villas aut civitates in plateis ponebant infirmos et deprecabantur eum ut vel fimbriam vestimenti eius tangerent et quotquot tangebant eum salvi fiebant
And whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole.
6:56. And in whichever place he entered, in towns or villages or cities, they placed the infirm in the main streets, and they pleaded with him that they might touch even the hem of his garment. And as many as touched him were made healthy.
6:56. And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:56: Villages - Probably small towns near cities.
Country - Villages at a distance from cities and large public towns. See the notes on Mat 14:34-36 (note).
Christ went about doing good - he confined his ministry and miracles to no place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel.
Albert Barnes: Notes on the Bible - 1834
6:56
The border of his garment - Compare the notes at Mat 9:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:56: they laid: Act 5:15
touch: Mar 3:10, Mar 5:27, Mar 5:28; Kg2 13:21; Luk 6:19, Luk 22:51; Act 4:9, Act 4:12
the border: Num 15:38, Num 15:39; Deu 22:12; Mat 9:20; Luk 8:44
him: or, it
Geneva 1599
6:56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched (a) him were made whole.
(a) Or the hem of his garment.
John Gill
6:56 And whithersoever he entered, into villages, or cities, or country,.... Whether in smaller towns, or larger cities, or the fields, where were houses, here and there one:
they laid the sick in the streets; or "markets", in any public places:
and besought him that they but might touch the border of his garment; if they might not be admitted to touch his person, or he did not choose to lay his hands on them:
and as many as touched him; or "it", the border of his garment, as they desired:
were made whole; of whatsoever sickness, or disease, they were afflicted with; See Gill on Mt 14:36.
Robert Jamieson, A. R. Fausset and David Brown
6:56 and besought him that they might touch if it were but the border of his garment--having heard, no doubt, of what the woman with the issue of blood experienced on doing so (Mk 5:25-29), and perhaps of other unrecorded cases of the same nature.
and as many as touched him--or "it"--the border of His garment.
were made whole--All this they continued to do and to experience while our Lord was in that region. The time corresponds to that mentioned (Jn 7:1), when He "walked in Galilee," instead of appearing in Jerusalem at the passover, "because the Jews," that is, the rulers, "sought to kill Him"--while the people sought to enthrone Him!