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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ՄԱՏԹԷՈՍԻ ԱՒԵՏԱՐԱՆԻՆ[1]

Աւետարանս որ ըստ Մատթէոսի գրեալ է. զի ինքն Մատթէոս աշակե՛րտ Տեառն գրեաց զաւետարանս զայս։ Եւ պատմէ՛ մեզ իսկզբանն զըստ մարմնոյ ծնունդ Փրկչին ՚ի զաւակէ՛ Դաւթի. վասն որոյ եւ զազգահամարն ժողովէ՛ մինչեւ ՚ի Քրիստոս՝ ազգս քառասո՛ւն եւ երկու։ Բերէ՛ ըստ կարգի եւ զմկրտութիւնն Յովհաննու, եւ ՚ի լերինն ՚ի դիւա՛ց զփորձութիւն, եւ նշանս եւ արուեստս մեծամեծս ՚ի Փրկչէն եղեալ. եւ զընտրութիւն աշակերտացն. եւ վասն խորհրդոյ մատնութեանն. եւ զկատարածն, զի մատնեցա՛ւ Պիղատոսի, եւ խաչեցաւ մարմնով, եւ մարմինն եդա՛ւ ՚ի գերեզմանի, եւ զինուորքն բաժանեցի՛ն զհանդերձս նորա. նոյն եւ զերկո՛ւ աւուր յարութիւնն. եւ զպատուէր աշակերտացն՝ աշակերտել զամենայն հեթանոսս եւ մկրտել զնոսա. պատուիրեաց լինել ընդ նոսա՛ զամենայն աւուրս մինչեւ ՚ի կատարած աշխարհի։
Մատթէոս՝ գրեաց զաւետարանս իւր յԵրուսաղէմ քաղաքի ՚ի լեզու Եբրայեցի, զկնի ո՛ւթ ամի համբառնալոյ Փրկչին, ՚ի խնդրոյ Եկեղեցւոյն Երուսաղեմի։ Ունի գլուխս յծե̃։ Վկայութիւնս լբ̃̃։ Տունս ս̃ո։

Մատթէոս թարգմանի՝ Երգ կենաց[2]։

[1] Յօրինակին՝ վերնագիրք գլխոց աւետարանացս ըստ բերման իմն անհամաձայն էին գրեալ. զի ՚ի Մատթէոսին եդեալ էր. Սկիզբն գլխոց Մատթէոսի աւետարանին. եւ Յովհաննու. Գլուխք ըստ Յովհաննու աւետարանին։ Իսկ Մարկոսի եւ Ղուկասու՝ Սկիզբն գլխոց աւետարանին որ ըստ Մարկոսի. կամ՝ Ղուկայ. յորս մեք հայեցեալ յայլս եւս ուղղագոյն օրինակս՝ միապէս եդաք ըստ պատշաճին։
[2] ՚Ի գումարումն համաձայնութեանց՝ որպէս եւ ՚ի սկզբունս գլխոց եւ ՚ի թուագիրս նոցին՝ գտանէին բազում տարբերութիւնք օրինակաց ՚ի միմեանց. զորս աւելորդ համարեալ մի ըստ միոջէ նշանակել աստանօր, զյայտնի վրիպակս մերումս օրինակի ըստ կարի ուղղագրեցաք ՚ի նոցանէ։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
О личности писателя нашего первого Евангелия неизвестно почти ничего достоверного, кроме того, что сообщается о нем в самих Евангелиях. Он был первоначально мытарем или сборщиком податей и назывался Левий и Матфей (последнее — donum Dei, то же, что греческое QeodwroV, русск. Феодор). С вероятностью можно установить, что до разрушении Иерусалима римлянами Матфей занимался распространением христианства в Палестине среди иудеев и по просьбе их написал для них свое Евангелие. Сведения о Матфее, сообщаемые некоторыми позднейшими историками (Руфином, Сократом, Никифором, Каллистом) о внепалестинской деятельности Матфея крайне скудны и при том отчасти противоречивы, так что на них нельзя вполне полагаться. По этим известиям Матфей проповедовал христианство преимущественно в Эфиопии, Македонии и других азиатских странах и умер мученическою смертью или в Иераполе, во Фригии, или в Персии, Но другие говорят, что он умер естественною смертью или в Эфиопии, или в Македонии.

О поводе к написанию Евангелия от Матфея ничего неизвестно, и о нем можно только предполагать. Если Матфей действительно проповедовал первоначально свое Евангелие своим соотечественникам, то, при удалении апостола в другие, языческие страны, палестинские иудеи могли обратиться к нему с просьбою — письменно изложить для них сведения о жизни Христа, что апостолом и было исполнено. К сожалению, это, по-видимому, все, что можно сказать о данном предмете. Что касается цели написания Евангелия, то и она может быть определена только предположительно, на основании его внутреннего содержания. Эта цель, конечно, прежде всего заключалась в изложении сведений об исторической личности Христа. Но если Матфей проповедовал первоначально среди палестинских иудеев, то было вполне естественно, что, излагая сведения о личности и деятельности Христа в своем Евангелии, он имел в виду и некоторые особенные цели, отвечавшие желанию и настроению палестинских христиан. Последние могли признавать Мессией только лицо, бывшее предметом чаяний ветхозаветных пророков и исполнением древних пророческих предсказаний. Этой цели и удовлетворяет Евангелие Матфея, где мы встречаемся с рядом ветхозаветных цитат, весьма искусно, и в то же время естественно и без малейших натяжек, примененных евангелистом к Личности, которую сам он, несомненно, признавал посланным от Бога Мессией.

По времени своего написания — это самое раннее из всех четырех Евангелий, написано вскоре по вознесении Иисуса Христа, во всяком случае до разрушения Иерусалима.

План Евангелия Матфея естествен и определяется тем материалом или теми сведениями о Христе, какими обладал евангелист. Он ясно и кратко излагает земную жизнь Христа, начиная от Его рождения и кончая Его смертью и воскресением. При выполнении такого плана мы не встречаем никакого искусственного группирования материала, хотя и нужно сказать, что, вследствие желания соблюсти краткость, мы в Евангелии встречаемся с многочисленными пропусками и, с другой стороны, находим, что многие события, совершившиеся на более или менее длинном промежутке времени, соединены между собою большею частью только внешнею связью. Но это нисколько не мешает ни цельности рассказа, ни общей его последовательности. Приходится положительно удивляться, каким образом на протяжении всего лишь нескольких страниц Евангелия с таким искусством, так просто и естественно сосредоточен, можно сказать, неисчерпаемый по богатству своего содержания материал.

Что касается общего содержания Евангелия, то мы встречаемся здесь с весьма разнообразными делениями. Общее содержание Евангелия Матфея можно разделить на четыре главные части: 1) Первоначальная история земной жизни Христа, до начала Им Своего общественного служения (I:1-4, 11). 2) Деятельность в Галилее — период все более и более возраставшей славы Христа как Учителя и Чудотворца, окончившийся высшим Его земным прославлением на горе преображения (IV:12-17, 8). 3) Промежуточный период служения Христа в Галилее и смежных с нею местностях, который служить связью между Его прославлением и страданиями в Иерусалиме (XVII:9-20, 34). 4) Последние дни земной жизни Христа, Его страдания, смерть и воскресение (XXI:1-28, 20).

Надписание. Евангелие от Матфея в русском и славянском переводах озаглавливается одинаково. Но это заглавие несходно с заглавием Евангелия на греческом языке. Там не так понятно, как на русском и славянском, и короче: «по Матфею»; а слов «Евангелие» или «благовествование» нет. Греческое выражение «по Матфею» требует объяснения. Лучшее объяснение следующее. Евангелие одно и нераздельно, и принадлежит Богу, а не людям. Разные люди только излагали данное им от Бога единое благовестие, или Евангелие. Таких людей было несколько. Но собственно евангелистами называются четыре лица: Матфей, Марк, Лука и Иоанн. Они написали четыре Евангелия, т. е. представили, каждый с различных точек зрения и по-своему, единое и общее благовестие о единой и нераздельной Личности богочеловека. Поэтому в греческом Евангелии и говорится: по Матфею, по Марку, по Луке и по Иоанну, т. е. одно Евангелие Божие по изложению Матфея, Марка, Луки и Иоанна. Ничто, конечно, не препятствует нам, ради ясности, прибавить к этим греческим выражениям слово Евангелие или благовествование, как это и делалось уже в самой глубокой древности, тем более что заглавия Евангелий: по Матфею, по Марку и проч. не принадлежали самим евангелистам. Подобные же выражения употреблялись греками и о других лицах, писавших что-либо. Так, в Деян XVII:28 говорится: «как и некоторые из ваших стихотворцев говорили», а в буквальном переводе греческого: «по вашим стихотворцам» — и далее следуют их собственные слова. Один из отцов церкви, Епифаний Кипрский, говорит о «первой книге Пятикнижия по Моис" (Haer. VIII:4), разумея, что Пятикнижие написал сам Моисей. В Библии слово Евангелие означает хорошую весть (напр., 2 Цар XVIII:20, 25 — LXX), а в Новом Завете слово употребляется только о благой вести или благих вестях о спасении, о Спасителе мира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised, for it was foretold that he should be the son of David, and should be born of a virgin; and that he was so is here plainly shown; for here is, I. His pedigree from Abraham in forty-two generations, three fourteens, ver. 1-17. II. An account of the circumstances of his birth, so far as was requisite to show that he was born of a virgin, ver. 18-25. Thus methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Gospel of St. Matthew With a Short Account of His Life
The general title of this latter collection of sacred books, which, as well as the former, all Christians acknowledge to have been given by immediate inspiration from God, is in the Greek Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ, which we translate The New Testament: but which should rather be translated The New Covenant; or, if it were lawful to use a periphrasis, the New Covenant, including a Testamentary Declaration and Bequest: for this is precisely the meaning of this system of justice, holiness, goodness, and truth. St. Paul, Co2 3:14, calls the sacred books before the time of Christ, Η ΠΑΛΑΙΑ ΔΙΑΘΗΚΗ, The Old Covenant; which is a very proper and descriptive title of the grand subject of those books. This apostle evidently considers the Old Testaments and the New, as two covenants, Gal 4:24; and, if comparing these two together, he calls one παλαιαν διαθηκην, the old covenant, the other καινην, the new; one πρωτην, the first, the other νεαν, that which is recent; in opposition to the old covenant, which was to terminate in the new, he calls this κρειττονα, better, more excellent, Heb 7:22; Heb 8:6; and αιωνιον, everlasting, Heb 13:20, because it is never to be changed, nor terminate in any other; and to endure endlessly itself. The word covenant, from con together, and venio, I come, signifies a contract or agreement made between two parties; to fulfill the conditions of which, they are mutually bound. The old covenant, in its essential parts, was very simple. I Will Be Your God. Ye Shall Be My People - the spirit of which was never changed. The people were to take Jehovah as the sole object of their religious worship; put their whole trust and confidence in him; serve him in his own way, according to the prescribed forms which he should lay before them. This was their part. On his side, God was to accept them as his people, give them his Spirit to guide them, his mercy to pardon them, his providence to support them, and his grace to preserve them unto eternal life. But all this was connected with the strict observance of a great variety of rites and ceremonies, at once expressive of the holiness of God, the purity of the Divine justice, and the exceeding sinfulness and utter helpless state of man. A great part of the four latter books of Moses is employed in prescribing and illustrating these rites and ceremonies; and what is called the new covenant is the complement and perfection of the whole.
The word Διαθηκη, from δια and τιθημι, I lay down, signifies not only a covenant agreement, but also that disposal which a man makes of his secular matters during his life, which is to take place after his death. It answers to the Hebrew ברית berith, from בר bar, to purify, because, in making covenants, a sacrifice was usually offered to God, for the purification of the contracting parties; and hence the word ברית berith is frequently used to express not only the covenant itself, but also the sacrifice offered on the occasion. See below under Gospel; and see the notes on Gen 6:18; Gen 15:18 (note); Exo 29:45 (note); Lev 26:15 (note); and Deu 29:12 (note), where every thing relative to this subject is minutely considered.
The term new covenant, as used here, seems to mean that grand plan of agreement or reconciliation which God made between himself and mankind, by the death of Jesus Christ; in consequence of which, all those who truly repent, and unfeignedly believe in the great atoning sacrifice, are purified from their sins, and united to God. Christ is called της Διαθηκης καινης μεσιτης, the Mediator of the new covenant, Heb 9:15. And referring to the ratification of this new covenant or agreement, by means of his own death, in the celebration of his last supper, Christ calls the cup, το ποτεριον η καινη Διαθηκη εν τῳ αιματι μου, this cup is the new covenant in my blood: i.e. an emblem or representation of the new covenant ratified by his blood. See Luk 22:20. And from these expressions, and their obvious meaning, the whole Christian Scriptures have obtained this title, The New Testament, or Covenant, of Our Lord and Savior Jesus Christ.
Those writings, and the grand subject of them, which, previously to the New Testament times, were termed simply The covenant; were, after the incarnation, called the Old covenant, as we have already seen, to distinguish them from the Christian Scriptures, and their grand subject, which were called the New covenant; not so much because it was a new agreement, but rather a renewal of the old, in which the spirit, object, and design of that primitive covenant were more clearly and fully manifested.
The particular title to each of the four following books, in most Greek MSS. and printed editions, is ΕΥΑΓΓΕΛΙΟΝ κατα ΜΑΤΘΑΙΟΝ - ΜΑΡΚΟΝ - ΛΟΥΚΑΝ - ΙΟΑΝΝΗΝ, which we translate, the Gospel according to Matthew - Mark - Luke - John; i.e. the gospel or history of our blessed Lord, as written and transmitted to posterity by each of these writers. Our word Gospel, which should be always written godspel, or godespel, comes from the Anglo-Saxon, and is compounded of good, and history, narrative, doctrine, mystery, or secret; and was applied by our ancestors to signify the revelation of that glorious system of truth, which had been, in a great measure, hidden or kept secret from the foundation of the world.
Among Saxon scholars, the word Gospel has been variously explained. Mr. Somner explains it thus, Sermo Dei mysticus; Dei historia. "The mystic word of God; the history of God, or God's history." But he supposes that it may be compounded of good, and, a message; and very properly observes, that the verb signifies, not only to preach, or proclaim the Gospel; but also to foretell, or predict; to prophesy, to divine: and in this latter sense the word spell was anciently used among us, and still signifies an incantation, or a charm; which implies a peculiar collocation and repetition of certain words, which were supposed to produce supernatural effects by means of spiritual influence or agency; which agency was always attracted and excited by such words, through some supposed correspondency between the words, and the spiritual agency to be employed. The word, in this sense, occurs in King Alfred's Saxon translation of Boethius, De Consolatione Philosophiae, chap. 38., Then deceitful men began to practice incantations. It is possible that our ancestors gave this title to the preaching of Christ crucified, from observing the astonishing effects produced by it, in changing the hearts and lives of sinners. And very innocently might they denominate the pure powerful preaching of the death and resurrection of Christ, God's charm: that wonderful word, which, accompanied with the demonstration and power of the Holy Ghost, produced such miraculous effects among men.
As the word spellian signifies to teach or instruct, hence our word to spell, i.e. to teach a person, by uniting vowels and consonants, to enunciate words; and thus learn to read. And hence the book out of which the first rudiments of language are learned is termed a spelling book, exactly answering to the spell-book of our ancestors, which signified a book of homilies, or plain discourses, for the instruction of the common people. We may see (note on Gen 1:1 (note)) that god among our ancestors, not only signified God, the supreme Being; but also good or goodness, which is his nature: godspell, therefore, is not only God's history, doctrine, or plan of teaching; but also the good history, the good doctrine; and hence spellian to preach or proclaim this doctrine; spel-boc the sermons that contained the rudiments of it, for the instruction of men; and spel-boda, the orator, messenger, or ambassador, that announced it.
The Greek word Ευαγγελιον, from ευ good, and αγγελια a message, signifies good news, or glad tidings in general; and is evidently intended to point out, in this place, the good message or the glad tidings of great joy which God has sent to all mankind, preaching peace and reconciliation by Christ Jesus, who is Lord of all: proclaiming that he, as the promised Messiah, has, by the grace of God, tasted death for every man - for he has died for their offenses, and risen again for their justification; and that, through his grace, every sinner under the whole heaven, may turn to God, and find mercy. This is good news, glad tidings, a joyful message; and it is such to all mankind, as in it every human spirit is interested.
It is used in this sense by Achilles Tatius, lib. v. c. 12, Ταυτα ακαυσας ὁ Σατυρος, προστρεχει προς την Μελιττην ευαγγελια φερων: Having heard these things, Satyrus ran to Melitta, bringing the good news.
But, besides this general meaning, the word Ευαγγελιον, has other acceptations in the New Testament, and in the Greek writers, which may be consulted here with great propriety and effect.
1. It signifies the reward given to those who brought good news. Thus Homer represents the disguised Ulysses claiming a reward ευαγγελιον, a vest and mantle, should he verify to Eumeus the glad tidings of his master's safety. Ευαγγελιον δε μοι εϚω. Let me have a reward for my good news. Odyss. xiv. v. 152.
To which Eumeus, who despaired of his master's return, replied: -
Ω γερον, ουτ' αρ' εγων Ευαγγελιον τοδε τισω,
Ουτ' Οδυσσευς ετι οικον ελευσεται.
Ib. v. 266
Old friend! nor cloake nor vest thy gladsome news Will ever earn: Ulysses comes no more!
Cowper
And on the word, as thus used, Eustathius gives the following comment: Ευαγγελιον; δωρον υπερ αγαθης ευαγγελιας. "Euangelion signifies the reward given for bringing good news."
St. Chrysostom, in his sixth Homily on the Acts, gives this as a common meaning of the word. "The Gospel is this: Thou shalt receive good things: as men are accustomed in their common conversation to say to each other, τι μοι των ευαγγελιων; What reward wilt thou give me for my good news? etc." It is used in the same sense by the Septuagint. Sa2 4:10. When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took him and slew him in Ziglag, who thought ω εδει με δουναι Ευαγγελια, that I would have given him A Reward for his tidings. Cicero uses it in the same sense; see his epistles to Atticus, lib. 2. ep. 3. O suaves epistolas tuas uno tempore mihi datas duas: quibus Ευαγγελια quae reddam nescio, deberi quidem, plane fateor. "O, how delightful are your epistles! two of which I have received at one time, for which I know not what recompense to make: but, that I am your debtor, I candidly confess."
2. It is used also to signify the prayers, thanksgivings, and sacrifices offered on the arrival of good news. So Aristophanes, Μοι δοκει - Ευαγγελια θυειν, εκατον βους, τη θεω, I think I should Sacrifice A Hecatomb to the goddess for this intelligence, Aristoph. in Equit. v. 653.
Isocrates (Areopag. initio) is supposed to use the word in the sense of supplication, Επι τοσαυταις πραξεσιν Ευαγγελια μεν δις ηδη τεθυκαμεν - "relative to these transactions, we have purposed to make supplication twice." Xenophon uses it to denote a eucharistic offering made on account of receiving good news. Εθυε τα Ευαγγελια. See Hist. Gr. i. 6, 27. It seems to be used in a similar sense by the Septuagint in Sa2 18:20, Sa2 18:27.
Other examples might be produced in which the word is used in all the above senses; but these may be deemed sufficient. I would not have been so copious, had not a certain great man denied that the word had the above meanings.
3. However illustrative the above acceptations of Ευαγγελιον, among the Greek writers, may be of the word in relation to the great doctrine of the new covenant; yet, among the sacred writers, it is restricted to express the glad tidings of the coming of the Messiah, for the reasons mentioned above. See Luk 2:10.
4. The whole doctrine of Jesus Christ, comprised in the history of his incarnation, preaching, miracles, sufferings, death, resurrection, ascension, and the mission of the Holy Spirit, by which salvation was procured for a lost world, is expressed by the word Ευαγγελιον, as well as by the general title; Καινη Διαθηκη. Rom 1:1, Rom 1:3, Rom 1:9; Mat 4:23; Mat 9:35; Mat 24:14; Mar 1:14. But the sacred writers use it with a variety of epithets which it may be necessary to mention.
1st, It is sometimes termed, The Gospel of God concerning his Son. Rom 1:1, Rom 1:3.
2dly, The Gospel of the Son of God. Rom 1:9.
3dly, The Gospel of the kingdom of God. Mat 4:23; Mat 9:35; Mat 24:14; Mar 1:14.
4thly, Sometimes it is simply called The Gospel. Mar 13:10; Mar 16:15.
5thly, The word or doctrine (λογος) of the Gospel. Act 15:7.
6thly, The Gospel of peace. Eph 6:15.
7thly, The Gospel of glory, το Ευαγγελιον της δοξης. Ti1 1:11.
8thly, The Gospel of salvation, το Ευαγγελιον της σωτηριας Eph 1:13.
5. In Co1 9:23, it means the blessings and privileges promised in the New Testament.
6. It means the public profession of the doctrine taught by Christ, Mar 8:35; Mar 10:29; Ti2 1:8; Plm 1:13.
7. But in Gal 1:6, Gal 1:8, Gal 1:9, the word Ευαγγελιον seems to mean any new doctrine, whether true or false.
Many MSS. have Το κατα Ματθαιον αγιον Ευαγγελιον, which is generally rendered, The Gospel according to Saint Matthew. But the word αγιον, saint, or holy, should be here applied to the Gospel, with which it properly agrees; and then the title would run, The holy Gospel according to Matthew; that is, the account of this holy dispensation according to the narrative composed by Matthew, an eye witness of all the transactions he relates. But anciently the word holy was neither applied to the narrative nor to the narrator, the title being simply, The Gospel according to Matthew, and so of the others.
Matthew, supposed to be the same who is also called Levi, son of Alpheus, was by birth a Jew. As to his office, he appears to have been a tax-gatherer, under the Romans. He was a native of Galilee, as the rest of Christ's apostles were; but of what city in that country, or of which tribe of the people of Israel, is not known.
As he sat at the custom house, by the seaside, in or near the city of Capernaum, Jesus called him; and as soon as he could make up his accompts with those by whom he had been employed and intrusted, he became a willing, faithful disciple of Christ. After this, St. Mark tells us, he made an entertainment in his own house, where Christ and several of his disciples were present, together with many tax-gatherers, and others, of no very respectable character, in the sight of the Pharisees.
It is probable that Matthew took this occasion of calling together his relatives and acquaintances, that he might take a friendly farewell of them; and give them the opportunity of seeing and hearing that Divine Person, whose words he had already found to be spirit and life to his own soul, and to whose service he had now solemnly dedicated himself.
He was placed by our Lord in the number of his apostles, and continued with him during his life. After the ascension of Christ, he was at Jerusalem, and received the Holy Ghost with the rest of the disciples on the day of pentecost.
Matthew, with Andrew, Peter, and the two sons of Zebedee, are the only disciples whose call is particularly mentioned. It is uncertain when, where, or how he died. There does not appear to be any clear evidence, in the writings of the primitive fathers, that he suffered martyrdom.
St. Matthew's gospel is generally allowed to be the most ancient part of the writings of the New Covenant. Many modern critics contend that it was written about the year of our Lord 61, or between this and 65. Others, that it was written so early as 41, or about the eighth year after the ascension; and this is supported by the subscriptions at the end of this gospel in many MSS.; but it must be observed, that all these MSS. are posterior to the 10th century. Michaelis has adopted a middle way, which carries much of the appearance of probability with it, viz.: that Matthew wrote his gospel in Hebrew about the 8th year after the ascension of our Lord, or a.d. 41; and that the translation of it into Greek was made about a.d. 61, or later.
Whether this gospel were written originally in Hebrew or Greek, is a question by which the most eminent critics have been greatly puzzled and divided. The balance, however, is clearly in favor of a Hebrew original. The present Greek text was doubtless published at a very early period; who the translator was, cannot, at this distance of time, be determined; probably it was the evangelist himself.
As Matthew was one of the twelve disciples, his history is an account of what he heard and saw, being a constant attendant on our blessed Lord. This consideration, of itself, would prove that, allowing him only to be a man of integrity, he would make no mistakes in his narrative. Add to this, the influence and superintendence of the Holy Spirit, under which he constantly acted, and which our Lord had promised to his disciples, to guide them into all truth, and bring what soever he had spoken to them, into remembrance, Joh 14:26. These two considerations stamp the narrative with the utmost degree of credibility.

The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen, from Abraham to David, Mat 1:2-6. The second fourteen, from Solomon to Jechonias, Mat 1:7-10. The third fourteen, from Jechonias to Christ, Mat 1:11-16. The sum of these generations, Mat 1:17. Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph, Mat 1:18. Joseph's anxiety and doubts are removed by the ministry of an Angel, Mat 1:19, Mat 1:20; by whom the child is named Jesus, Mat 1:21. The fulfillment of the prophecy of Isaiah relative to this, Mat 1:22, Mat 1:23. Joseph takes home his wife, Mary, and Christ is born, Mat 1:24, Mat 1:25.
Albert Barnes: Notes on the Bible - 1834
Introduction to Matthew
The word "Gospel" means "good news," or "a joyful message." It commonly signifies the message itself, but it is here used to denote "the book" containing the record of the message. The title "saint," given to the sacred writers of the New Testament, is of Roman Catholic origin, and is of no authority.
It has been generally believed that Matthew wrote his Gospel in his native tongue; that is, the language of Palestine. That language was not pure Hebrew but a mixture of the Hebrew, Chaldaic, and Syriac, commonly called "Syro-Chaldaic" or "Aramaic." Our Saviour undoubtedly used this language in his conversation and his disciples would naturally use this language also, unless there were good reasons why they should write in a foreign tongue. It is agreed that the remainder of the New Testament was written in Greek. The reason for this, in preference to the native language of the writers, was that Greek was the language then generally spoken and understood throughout the eastern countries conquered by Alexander the Great, and particularly in Judea, and in the regions where the apostles first labored.
The Christian fathers, without any exception, assert that Matthew wrote his Gospel for the use of the Christians in Palestine, and say that it was written in the Hebrew dialect. It should be remarked, however, that many modern critics of much eminence do not suppose the evidence that Matthew wrote in Hebrew to be decisive, and believe that there is sufficient proof that, like the other writers of the New Testament, Matthew wrote in Greek. See Lardner's Works, vol. v. p. 308-318, London edition, 1829.
The Gospel of Matthew exists now, however, only in Greek. The original Hebrew, or Syro-Chaldaic, if it were written in that language, has been. designedly laid aside or undesignedly lost. The question, then, naturally arises, Who is the author of the greek translation which we possess? And is it to be regarded as of divine authority?
It has been conjectured by some that Matthew himself furnished a Greek translation of the Hebrew. This conjecture, in itself probable enough, is destitute, however, of testimony to support it. Athanasius, one of the early fathers, says that it was translated by "James, the brother of our Lord according to the flesh." Papias, another of the early fathers, says that "each one translated it as he was able." If James translated it, there can be no question about its inspiration and canonical authority. Nor does it affect the question of its inspiration, even if we are ignorant of the name of the translator. The proper inquiry is whether it had such evidence of inspiration as to be satisfactory to the Church in the times when they were under the direction of the apostles. None acquainted with ancient history will doubt that it had such evidence.
Epiphanius says that the Gospel by Matthew was written while Peter and Paul were preaching at Rome. This was about 63 a. d., about the time of the destruction of Jerusalem. It is now generally supposed that this Gospel was written about this time. There is very clear evidence in the Gospel that it was written before the destruction of Jerusalem. The destruction of the Holy City is clearly and minutely foretold, but there is not the slightest intimation in it that these predictions had been accomplished - a thing which we should naturally expect if the Gospel was not written until after these calamities came upon the Jews. Compare Act 11:28. It has been only recently uniformly regarded as having been written before either of the other evangelists. Some of late have, however, endeavored to show that the Gospel by Luke was written first. All testimony, and all ancient arrangements of the books, are against the opinion; and when such is the fact, it is of little consequence to attend to other arguments.
In all copies of the New Testament, and in all translations, this Gospel has been placed first. This, it is probable, would not have been done had not Matthew published his Gospel before any other was written.
Matthew, the writer of this Gospel, also called Levi, son of Alphaeus, was a publican (tax-gatherer) under the Romans. See the Mat 9:9 note; Luk 5:27 note. Of his life and death little is known with certainty. Socrates, a writer of the 5th century a. d., says that Matthew went to Ethiopia after the apostles were scattered abroad from Judea, and he died a martyr in a city called Nadebbar, but by what kind of death is altogether uncertain. However, others speak of his preaching and dying in Parthia or Persia, and the diversity of their accounts seems to show that they are all without good foundation. See Lardher's Works, vol. v. pp. 296, 297.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. "He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord's discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." "There is not," as Dr. A. Clarke justly remarks, "one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew.

Mat 1:1, The genealogy of Christ from Abraham to Joseph; Mat 1:18, He is miraculously conceived of the Holy Ghost by the Virgin Mary, when she was espoused to Joseph; Mat 1:19, The angel satisfies the doubts of Joseph, and declares the names and office of Christ: Jesus is born.

1:1 1:1 [3]: Գիրք ծննդեան Յիսուսի Քրիստոսի որդւոյ Դաւթի որդւոյ Աբրահամու։[3] Յօրինակին մերում՝ որպէս եւ յայլս ոմանս պակասէր վերնագիր աւետարանիս Մատթէոսի. զոր մեր առեալ յայլոց բազմաց՝ լցուցաք համեմատ վերնագրաց յաջորդ աւետարանացն։ Յորս Ոսկան ըստ Լատինականին դնէ. Սրբոյ աւետարանիս Յիսուսի Քրիստոսի ըստ Մատթէի. կամ՝ ըստ Մարկոսի. եւ այլն։
1 Գիրք ազգաբանութեան Յիսուս Քրիստոսի՝ Դաւթի որդու, Աբրահամի որդու:
1 Գիրք ծնունդին Յիսուսի Քրիստոսի՝ Դաւիթի որդիին, Աբրահամի որդիին։
Գիրք ծննդեան Յիսուսի Քրիստոսի որդւոյ Դաւթի որդւոյ Աբրահամու:

1:1 [3]: Գիրք ծննդեան Յիսուսի Քրիստոսի որդւոյ Դաւթի որդւոյ Աբրահամու։
[3] Յօրինակին մերում՝ որպէս եւ յայլս ոմանս պակասէր վերնագիր աւետարանիս Մատթէոսի. զոր մեր առեալ յայլոց բազմաց՝ լցուցաք համեմատ վերնագրաց յաջորդ աւետարանացն։ Յորս Ոսկան ըստ Լատինականին դնէ. Սրբոյ աւետարանիս Յիսուսի Քրիստոսի ըստ Մատթէի. կամ՝ ըստ Մարկոսի. եւ այլն։
1 Գիրք ազգաբանութեան Յիսուս Քրիստոսի՝ Դաւթի որդու, Աբրահամի որդու:
1 Գիրք ծնունդին Յիսուսի Քրիստոսի՝ Դաւիթի որդիին, Աբրահամի որդիին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1 1: Родословие Иисуса Христа, Сына Давидова, Сына Авраамова.
1:1  βίβλος γενέσεως ἰησοῦ χριστοῦ υἱοῦ δαυὶδ υἱοῦ ἀβραάμ.
1:1. ΒΙΒΛΟΣ (A-paper) γενέσεως (of-a-becoming) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) υἱοῦ (of-a-son) Δαυεὶδ (of-a-Daueid) υἱοῦ (of-a-son) Ἀβρααμ. (of-an-Abraam)
1:1. liber generationis Iesu Christi filii David filii AbrahamThe book of the generation of Jesus Christ, the son of David, the son of Abraham:
1. The book of the generation of Jesus Christ, the son of David, the son of Abraham.
1:1. The book of the generation of Jesus Christ, the son of David, the son of Abraham.
1:1. The book of the lineage of Jesus Christ, the son of David, the son of Abraham.
The book of the generation of Jesus Christ, the son of David, the son of Abraham:

1: Родословие Иисуса Христа, Сына Давидова, Сына Авраамова.
1:1  βίβλος γενέσεως ἰησοῦ χριστοῦ υἱοῦ δαυὶδ υἱοῦ ἀβραάμ.
1:1. liber generationis Iesu Christi filii David filii Abraham
The book of the generation of Jesus Christ, the son of David, the son of Abraham:
1:1. The book of the generation of Jesus Christ, the son of David, the son of Abraham.
1:1. The book of the lineage of Jesus Christ, the son of David, the son of Abraham.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Евангелие от Матфея начинается родословием Спасителя, которое излагается с 1-го стиха по 17. В славянском переводе вместо «родословие» «книга родства». Русский и славянский переводы хотя и точны, но не буквальны. В греческом — вивлос генесеос (bibloV genesewV). Вивлос — значит книга, а генесеос (род. падеж; именит. генесис или генезис) — слово непереводимое как на русский, так и другие языки. Поэтому оно перешло в некоторые языки, в том числе и в русский, без перевода (генезис). Слово «генезис» обозначает не столько рождение, сколько «происхождение», «возникновение» (нем. Entstehung). Вообще оно обозначает сравнительно медленное рождение, более процесс рождения, чем самый акт, и в слове подразумевается зарождение, возрастание и окончательное появление на свет. Отсюда понятна и связь еврейского выражения, которым начинаются некоторые родословия (Быт II:4-IV:26; V:1–32; VI:9-IX:29; X:1; XI:10; XI:27) в Библии, сефер толедот (книга рождений), с греческим вивлос генесеос. В еврейском — множественное число — книга рождений, а в греческом — единственное — генесеос, потому что в последнем слове подразумевается не одно рождение, а целый ряд рождений. Поэтому для обозначения множественности рождений греческое генесис употребляется в единственном числе, хотя встречается иногда и во множественном. Таким образом, мы должны признать наши славянский (книга родства, книга родственников, исчисление родов) и русский переводы если не вполне, то приблизительно точными и допустить, что перевести греческое («вивлос генесеос») иначе, а не словом родословие, нельзя, за неимением подходящего русского слова. Если вместо слова «происхождение» в славянском употребляется иногда «бытие», а иногда и «жизнь», то такую неточность можно объяснить тою же причиной. — В каком значении употреблены в 1-м стихе слова «Иисуса Христа»? Конечно, в значении собственного имени известной исторической Личности (так и в стихе 18-м — слово «Христос» без члена), жизнь и деятельность которой евангелист намерен был представить перед читателями. Но недостаточно ли было назвать эту историческую Личность просто Иисусом? Нет, потому что это было бы неопределенно. Евангелист хочет представить родословие Иисуса, который и евреям, и язычникам сделался уже известен как Христос и которого сам признает не простым лицом, а Христом, Помазанником, Мессией. Иисус — слово еврейское, преобразованное из Иешуа, или (до Вавил. плена) Иегошуа, значит Бог Спаситель. Так же и в 18-м стихе. Имя это было обычно у евреев. Христос, по-еврейски Мессия, значит помазанный, или помазанник. В Ветхом Завете его имя было нарицательное. Так назывались еврейские цари, священники и пророки, которые помазывались священным маслом, или елеем. В Новом Завете имя сделалось собственным (на что указывает обыкновенно греч. член), но не сразу. По толкованию Блаж. Феофилакта Господь назван Христом потому, что, как Царь, Он царствовал и царствует над грехом; как Священник, принес жертву за нас; и Он помазан был, как Господь, истинным елеем, Духом Святым. — Назвав известную историческую Личность Христом, евангелист должен был доказать Его происхождение как от Давида, так и от Авраама. Истинный Христос, или Мессия, должен был происходить от евреев (быть семенем Авраама) и был немыслим для них, если не происходил от Давида и от Авраама. Из некоторых евангельских мест видно, что иудеи не только подразумевали происхождение Христа — Мессии от Давида, но и рождение Его в том самом городе, где родился Давид (напр., Мф II:6). Евреи не признали бы Мессией такого человека, который не происходил от Давида и Авраама. Этим праотцам даны были обетования о Мессии. А евангелист Матфей писал свое Евангелие прежде всего, несомненно, для евреев. «Ничего не могло быть приятнее для иудея, как сказать ему, что Иисус Христос был потомок Авраама и Давида» (Златоуст). Пророки пророчествовали о Христе, как о сыне Давидовом, напр. Исаия (IX:7; LV:3), Иеремия (XXIII:5), Иез (XXXIV:23; XXXVII:25), Амос (IX:11) и др. Поэтому, сказав о Христе, или Мессии, евангелист тотчас же говорит, что Он был Сын Давида, Сын Авраама. — Сын в смысле потомок, — так часто у евреев. В словах: Сына Давидова, Сына Авраамова, как в греческом Евангелии, так и в русском есть некоторая двусмысленность. Можно понимать эти слова: Иисуса Христа, Который был Сыном (потомком) Давида, бывшего (в свою очередь) потомком Авраама. Но можно и так: Сына Давидова и Сына Авраамова. Оба толкования, конечно, нисколько не изменяют сущности дела. Если Давид был сыном (потомком) Авраама, то, конечно, и Христос, как Сын Давида, был потомком Авраама же. Но первое толкование ближе соответствует греческому тексту.
Համապատում
1-17. (ՄԱՐԿ. Ա. 7-8, ՂՈՒԿ. Գ. 15-18) Հիսուս Քրիստոսի աստվածային ծագման բացատրություններից հետո, սկսում են Նրա մարդկային ծագման բացատրությունները: Մատթեոսը, դեռևս Հիսուսի պատմությունը չմատուցած, ներկայացնում է Նրա ազգաբանությունը, որպեսզի հաստատի, թե Աբրահամի զավակից և Դավթի ցեղից եկող Մեսիան Նա´ է, և այս պատճառով Աբրահամից մինչև Հիսուս ծնունդների մի շարք է առաջ բերում, որտեղ հորից որդուն անցնելով՝ հասնում է մինչև Հիսուս Քրիստոս:
Ազգաբանության մի ցուցակ ունի նաև Ղուկասը՝ տարբեր ձևով կազմված, որովհետև Հիսուսից սկսելով դեպի ետ է գնում և որդուց հորը անցնելով հասնում է մինչև Աբրահամ, իսկ այդտեղից էլ գնում է մինչև Ադամ՝ նպատակ ունենալով ցույց տալ, թե Հիսուս Քրիստոս ճշմարիտ մարդ է՝ Ադամի սերունդից:
Որքան էլ մենք նպատակ ունենք հետևել լոկ պատմական և ոչ թե քննադատական ոճին, սակայն կարևոր ենք համարում երկու ազգաբանությունների բաղդատելը, որովհետև այն ըստ էության մի պատմական բովանդակություն է, ամբողջացնողն է Հիսուսի պատմության: Արդ՝ թեպետև Մատթեոսն ու Ղուկասը հակառակ ուղղությամբ են քայլում՝ մեկը դեպի վերև, մյուսը դեպի ներքև, մենք Ղուկասի ցանկն էլ Մատթեոսի նման կվերածենք դեպի ներքև և նախապես երկու ցուցակները դեմ դիմաց շարելուց հետո կտանք անհրաժեշտ բացատրությունները տարբերությունների վերաբերյալ:
Երկու ազգաբանությունների պարզ ցուցակն իսկ ցույց է տալիս նրանց տարբերությունները, ինչը որ բազում դիտողությունների տեղիք է տվել: Մենք բավարարվում ենք հիշել գլխավորները և ամենահավանական լուծումներն առաջադրել:
Ղուկասն Ադամից վեր տալիս է նաև Աստծու անունը. «որ Ադամայն, որ Աստուծոյն», անշուշտ, առաջին մարդու աստվածաստեղծ լինելը ցույց տալու համար, որովհետև հնարավոր իսկ չէ կարծել, թե Ադամն այն կերպով է Աստծու որդին, ինչպես որ Սեթն է Ադամի որդին կամ Ենովսը Սեթի և մյուսները նույն կերպով: Ղուկասն ազգաբանական ցուցակ ունի նաև Աբրահամից մինչև Ադամ, որը չկա Մատթեոսի մոտ, և հետևաբար, համեմատելու կարիք չկա:
Աբրահամից մինչև Դավիթ երկու ցուցակներն էլ նման են իրար: Միայն մեր սովորական օրինակներում Ղուկասի ազգաբանությունը Եզրոմի և Արամի միջև երկու անուն ավելի ունի «որ Ադմեայ, որ Առնեայն», որոնք հունական և լատինական բոլոր օրինակներում էլ չկան և հատուկ են մնում միայն մեր թարգմանությանը:
Սակայն մեկնիչները ենթադրում են, որ Քարեսից մինչև Նաասովն 430 տարվա ժամանակահատվածի համար միայն երեք միջանկյալ ծնունդ՝ Եզրոմ, Արամ, Ամինադաբ, շատ քիչ է, և մյուս երկու անունները ավանդությունից վերցված լինելով են դրված ու ոմանց կողմից զեղչվել են Ծննդոց գրքում չհիշվելու պատճառով:
Դավթից մինչև վերջ երկու ազգաբանությունները բոլորովին տարբեր են, որովհետև Մատթեոսը վերցնում է Դավթի Սողոմոն զավակի ճյուղը, իսկ Ղուկասը՝ Նաթան զավակի, որը նույնպես Բերսաբեից է ծնվել ( Ա ՄՆԱՑ. Գ 5):
Քանի որ տարբեր ճյուղերի անուններ են, հաշտեցնելու կարիք չի մնում, սակայն փնտրվում է այն պատճառը, թե ինչո՞ւ են դիմել տարբեր ճյուղերի: Սովորական դարձած մեկնություն է, թե Մատթեոսը Սողոմոնով է հասնում Հովսեփին, իսկ Ղուկասը Նաթանով իջնում է դեպի Մարիամ: Այս տեսակետը պաշտպանողների կարծիքով, «Որոց որպէս կարծէր որդի Յովսեփայ» խոսքը միջանկյալ և փակագծված է, իբրև թե Ղուկասը նուրբ կերպով ուզում է Հովսեփին դուրս թողնել: Արդեն որ Յակոբայն անունն էլ հույն և լատին օրինակների մեջ չկա և առաջին անունը լինում է որ Հեղեայն: Արդ՝ Հեղի և Եղիակիմ և Հովակիմ անունները միևնույնն են, ինչպես որ Հուդիթի գրքում նույն Եղիակիմ քահանան կոչվում է նաև Հովակիմ (ՀՈՒԴԻԹԺԵ 5 և 9 ըստ լատին օրինակի):
Մեկ ուրիշ մեկնություն, որ ավելի ևս ընդհանրացել է հների մեջ ևս հաստատված է հին ավանդությամբ, ասում է, որ Մատթեոսի ազգաբանության համաձայն, Սողոմոնից սերած Մատթանը Հակոբ անունով զավակ ունեցավ Եսթա կնոջից, իսկ Մատթանի մահից հետո Եսթան ամուսնացավ Նաթանից սերած Մատաթի հետ, որից ծնվեց Հեղի անունով զավակը և Հակոբն ու Հեղին եղան համամայր եղբայրներ: Հեղին ամուսնանալով անզավակ մեռավ և իր համամայր Հակոբ եղբայրը, ըստ Մովսիսական օրենքի, պարտավորվեց վերցնել նրա կնոջը և իր մեռած Հեղի եղբորը զավակ ու ժառանգ պարգևել ( Բ ՕՐ. ԻԵ 5): Այդ զավակը եղավ Հովսեփը՝ բնական զավակը Հակոբի և օրինական զավակը Հեղիի, բնական ճյուղով Սողոմոնից և օրինական ճյուղով Նաթանից, բայց երկու կերպով էլ Դավթից և Աբրահամից սերված:
Իսկ Հովսեփի՝ Դավթի ցեղից լինելն արդյո՞ք բավարար է Քրիստոսի՝ Դավթի ցեղից լինելը հաստատել, քանի որ Քրիստոս կույս մոր զավակ է և ոչ Հովսեփից: Այս խնդրի պատասխանը այն է, թե Քրիստոս օրինական տեսակետով Հովսեփի զավակ ընդունվեց, որովհետև Հովսեփը Մարիամ օրինավոր ամուսինն էր և հայրության փաստը օրինավոր ամուսնությունն է, և կուսական ծննդյան հրաշքը չէր կարող խանգարել կենցաղային և օրինական ձևակերպություններին: Մյուս կողմից Մարիամը Հովակիմի միամոր աղջիկ զավակն էր և Մովսիսական օրենքով անհրաժեշտ էր, որ նույնիսկ իր հոր ցեղից և տնից մեկի հետ ամուսնանար, որպեսզի ժառանգությունը ցեղից ցեղ չփոխանցվեր (ԹԻՎՔ. ԼԶ 8): Իսկ Հովակիմն ու Հովսեփը պետք էր, որ նույն ցեղից ու տնից լինեին, որպեսզի Հովակիմի միամոր աղջիկը կարողանար Հովսեփին կնության տրվել, որով և Հովակիմի՝ Դավթի ցեղից լինելն է հաստատվում:
Երկու ազգաբանությունների մեջ միայն Սաղաթիելի և Զորաբաբելի անուններն են, որ նույն հերթականությամբ և գրեթե մոտավոր ժամանակով համաձայնվում են իրար հետ: Արդյո՞ք դրանք միևնույն ծանոթ և Բաբելոնից վերադարձող Զորաբաբելն ու իր հայրն են, թե նույն անուններով տարբեր անձնավորություններ: Կարևոր չենք համարում երկար հետազոտել, որովհետև երկու անունները բավարար փաստ չեն ընծայում տարբեր ճյուղերով կազմված և հազար տարվա ազգաբանության լուծումը տալու համար:
Ուշադրության ավելի արժանի է ազգաբանության մեջ մտնող անունների թիվը: Մատթեոսը դիտել է տալիս, թե Աբրահամից Հիսուս երեք տասնչորսներ են կազմված՝ Աբրահամից Դավիթ, Դավթից Հեքոնիա և Հեքոնիայից՝ Հիսուս: Իրոք որ Աբրահամն ու Դավիթը մեջը լինելով առաջին տասնչորսը ճշտվում է: Երկրորդը, սկսելով Սողոմոնից, հասնում է մինչև Հեքոնիա, սակայն Հովրամից Ոզիա երեք անուն զանց է առնված: Մատթեոսը գրում է, թե «Յովրամ ծնաւ զ Ոզիա», սակայն Սուրբ Գրքի սողոմոնյան ճյուղագրության մեջ, Հովրամի որդին Ոքոզիան է (Դ ԹԱԳ. Ը 24), Ոքոզիայի որդին՝ Հովասը (Դ ԹԱԳ. ԺԱ 2), Հովասի որդին՝ Ամասիան (Դ ԹԱԳ. ԺԴ 1), Ամասիայի որդին՝ Ոզիան (Բ ՄՆԱՑ. ԻԶ 1): Այսպիսի հայտնի փաստի վերաբերյալ մոռացություն կամ անգիտություն և ոչ էլ ընդօրինակության զանցառություն չի ենթադրվում, քանի որ տասնչորսի հաշիվը կա: Հավանակագույն է կարծել, թե Մատթեոսի կողմից զանց են արված, որովհետև նախանձահույզ հրեաների մեջ սովորություն էր զանց առնել այդ երք անունները, ովքեր Աքաաբի և Հեզաբելի դստրերից էին սերվել և պիղծ էին նկատվում:
Երկրորդ և երրորդ տասնչորսերի մեջ Հեքոնիա անունը երկու անգամ է նշված, որով մեկը կամ մյուսը տասներեք է մնում, սակայն խնդիրը լուծվում է ընդունելով, որ երկու Հեքոնիաներ են եղել: Առաջինը Հովսիայի որդի Հեքոնիա կամ Եղիակիմ, և երկրորդը սույն Եղիակիմի որդի Հեքոնիա կամ Հովակիմ, ովքեր հաջորդեցին իրար (ԵՐԵՄ. ԻԲ 8) ու երկրորդը՝ Բաբելոն տարվեց (ԵՐԵՄ. ԻԸ 4), և Սաղաթիելը վերջինիս զավակն է (Բ ՄՆԱՑ. ԻԶ 1): Ըստ այսմ Հեքոնիաներից մեկին առաջին տասնչորսի մեջ դնելով և մյուսին՝ երկրորդ, թիվը ամբողջանում է:
Վերջին տասնչորս համար 538 տարվա հատվածը կա և թերևս տասնչորս ծնունդները քիչ են թվում, սակայն ուրիշ կողմից տրված անուններն անհնար է համեմատել: Ամեն առիթով տասնչորս թիվը խորհրդավոր կերպով վերցված է որպես կրկնակի յոթ, իսկ յոթ թիվը միշտ խորհրդավոր է եղել ամեն տեղ և ամեն ժամանակ: Ղուկասի ազգաբանությունն էլ յոթանասունյոթ անուն է պարունակում, որ նշանակում է տասնմեկ յոթնյակ, և այս էլ խորհրդավոր կերպով բաշխված՝ երեք յոթնյակ Ադամից մինչև Աբևահամ, երկու յոթնյակ՝ Աբրահամից մինչև Դավիթ, երեք յոթնյակ՝ Դավթից մինչև Զորաբաբել, և երեք յոթնյակ էլ Զորաբաբելից մինչև Հիսուս՝ թեպետ Ղուկասը Մատթեոսի նման չի ցանկացել ուշադրություն հրավիրել: Այսքանը բավարար է Հիսուսի ազգաբանության մասին, որ, ինչպես տեսանք, բավական խնդիրների առիթ է տվել Ավետարանների համաձայնության մեջ և մենք չէինք կարող բոլորովին լռությամբ անցնել:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-17: Concerning this genealogy of our Saviour, observe,

I. The title of it. It is the book (or the account, as the Hebrew word sepher, a book, sometimes signifies) of the generation of Jesus Christ, of his ancestors according to the flesh; or, It is the narrative of his birth. It is Biblos Geneseos--a book of Genesis. The Old Testament begins with the book of the generation of the world, and it is its glory that it does so; but the glory of the New Testament herein excelleth, that it begins with the book of the generation of him that made the world. As God, his outgoings were of old, from everlasting (Mic. v. 2), and none can declare that generation; but, as man, he was sent forth in the fulness of time, born of a woman, and it is that generation which is here declared.

II. The principal intention of it. It is not an endless or needless genealogy; it is not a vain-glorious one, as those of great men commonly are. Stemmata, quid faciunt?--Of what avail are ancient pedigrees? It is like a pedigree given in evidence, to prove a title, and make out a claim; the design is to prove that our Lord Jesus is the son of David, and the son of Abraham, and therefore of that nation and family out of which the Messiah was to arise. Abraham and David were, in their day, the great trustees of the promise relating to the Messiah. The promise of the blessing was made to Abraham and his seed, of the dominion to David and his seed; and they who would have an interest in Christ, as the son of Abraham, in whom all the families of the earth are to be blessed, must be faithful, loyal subjects to him as the son of David, by whom all the families of the earth are to be ruled. It was promised to Abraham that Christ should descend from him (Gen. xii. 3; xxii. 18), and to David that he should descend from him (2 Sam. vii. 12; Ps. lxxxix. 3, &c.; cxxxii. 11); and therefore, unless it can be proved that Jesus is a son of David, and a son of Abraham, we cannot admit him to be the Messiah. Now this is here proved from the authentic records of the heralds' offices. The Jews were very exact in preserving their pedigrees, and there was a providence in it, for the clearing up of the descent of the Messiah from the fathers; and since his coming that nation is so dispersed and confounded that it is a question whether any person in the world can legally prove himself to be a son of Abraham; however, it is certain that none can prove himself to either a son of Aaron or a son of David, so that the priestly and kingly office must either be given up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is here first called the son of David, because under that title he was commonly spoken of, and expected, among the Jews. They who owned him to be the Christ, called him the son of David, ch. xv. 22; xx. 31; xxi. 15. Thus, therefore, the evangelist undertakes to make out, that he is not only a son of David, but that son of David on whose shoulders the government was to be; not only a son of Abraham, but that son of Abraham who was to be the father of many nations.

In calling Christ the son of David, and the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this. 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise. 2. Though it begin to be despaired of. This son of David, and son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities.

III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of.

Some particulars we may observe in the genealogy.

1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence, exalteth them of low degree, and puts more abundant honour upon that part which lacked.

2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is here taken of his brethren: Judas and his brethren. No mention is made of Ishmael the son of Abraham, or of Esau the son of Isaac, because they were shut out of the church; whereas all the children of Jacob were taken in, and, though not fathers of Christ, were yet patriarchs of the church (Acts vii. 8), and therefore are mentioned in the genealogy, for the encouragement of the twelve tribes that were scattered abroad, intimating to them that they have an interest in Christ, and stand in relation to him as well as Judah.

3. Phares and Zara, the twin-sons of Judah, are likewise both named, though Phares only was Christ's ancestor, for the same reason that the brethren of Judah are taken notice of; and some think because the birth of Phares and Zara had something of an allegory in it. Zara put out his hand first, as the first-born, but, drawing it in, Phares got the birth-right. The Jewish church, like Zara, reached first at the birthright, but through unbelief, withdrawing the hand, the Gentile church, like Phares, broke forth and went away with the birthright; and thus blindness is in part happened unto Israel, till the fulness of the Gentiles become in, and then Zara shall be born--all Israel shall be saved, Rom. xi. 25, 26.

4. There are four women, and but four, named in this genealogy; two of them were originally strangers to the commonwealth of Israel, Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus Christ there is neither Greek, nor Jew; those that are strangers and foreigners are welcome, in Christ, to the citizenship of the saints. The other two were adulteresses, Tamar and Bathsheba; which was a further mark of humiliation put upon our Lord Jesus, that not only he descended from such, but that is decent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him the likeness of sinful flesh (Rom. viii. 3), and takes even great sinners, upon their repentance, into the nearest relation to himself. Note, We ought not to upbraid people with the scandals of their ancestors; it is what they cannot help, and has been the lot of the best, even of our Master himself. David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it.

5. Though divers kings are here named, yet none is expressly called a king but David (v. 6), David the king; because with him the covenant of royalty was made, and to him the promise of the kingdom of the Messiah was given, who is therefore said to inherit the throne of his father David, Luke i. 32.

6. In the pedigree of the kings of Judah, between Joram and Ozias (v. 8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and therefore when it is said, Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, that Ozias was lineally descended from him, as it is said to Hezekiah that the sons which he should beget should be carried to Babylon, whereas they were removed several generations from him. It was not through mistake or forgetfulness that these three were omitted, but, probably, they were omitted in the genealogical tables that the evangelist consulted, which yet were admitted as authentic. Some give this reason for it:--It being Matthew's design, for the sake of memory, to reduce the number of Christ's ancestors to three fourteens, it was requisite that in this period three should be left out, and none more fit than they who were the immediate progeny of cursed Athaliah, who introduced the idolatry of Ahab into the house of David, for which this brand is set upon the family and the iniquity thus visited to the third and fourth generation. Two of these three were apostates; and such God commonly sets a mark of his displeasure upon in this world: they all three had their heads brought to the grave with blood.

7. Some observe what a mixture there was of good and bad in the succession of these kings; as for instance (v. 7, 8), wicked Roboam begat wicked Abia; wicked Abia begat good Asa; good Asa begat good Josaphat; good Josaphat begat wicked Joram. Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases.

8. The captivity of Babylon is mentioned as a remarkable period in this line, v. 11, 12. All things considered, it was a wonder that the Jews were not lost in that captivity, as other nations have been; but this intimates the reason why the streams of that people were kept to run pure through that dead sea, because from them, as concerning the flesh, Christ was to come. Destroy it not, for a blessing is in it, even that blessing of blessings, Christ himself, Isa. lxv. 8, 9. It was with an eye to him that they were restored, and the desolations of the sanctuary were looked upon with favour for the Lord's sake, Dan. ix. 17.

9. Josias is said to beget Jechonias and his brethren (v. 11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said (v. 12) that Jechonias begat Salathiel, that Jechonias was the son of that Jehoiakim who was carried into Babylon, and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is said to have been written childless (Jer. xxii. 30), it is explained thus: No man of his seed shall prosper. Salathiel is here said to beget Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (1 Chron. iii. 19): but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's lifetime, and so his son Zorobabel was called the son of Salathiel.

10. The line is brought down, not to Mary the mother of our Lord, but to Joseph the husband of Mary (v. 16); for the Jews always reckoned their genealogies by the males: yet Mary was of the same tribe and family with Joseph, so that, both by his mother and by his supposed father, he was of the house of David; yet his interest in that dignity is derived by Joseph, to whom really according to the flesh he had no relation, to show that the kingdom of the Messiah is not founded in a natural descent from David.

11. The centre in whom all these lines meet is Jesus, who is called Christ, v. 16. This is he that was so importunately desired, so impatiently expected, and to whom the patriarchs had an eye when they were so desirous of children, that they might have the honour of coming into the sacred line. Blessed be God, we are not now in such a dark and cloudy state of expectation as they were then in, but see clearly what these prophets and kings saw as through a glass darkly. And we may have, if it be not our own fault, a greater honour than that of which they were so ambitious: for they who do the will of God are in a more honourable relation to Christ than those who were akin to him according to the flesh, ch. xii. 50. Jesus is called Christ, that is, the Anointed, the same with the Hebrew name Messiah. He is called Messiah the Prince (Dan. ix. 25), and often God's Anointed (Ps. ii. 2). Under this character he was expected: Art thou the Christ--the anointed one? David, the king, was anointed (1 Sam. xvi. 13); so was Aaron, the priest (Lev. viii. 12), and Elisha, the prophet (1 Kings xix. 16), and Isaiah, the prophet (Isa. lxi. 1). Christ, being appointed to, and qualified for, all these offices, is therefore called the Anointed--anointed with the oil of gladness above his fellows; and from this name of his, which is as ointment poured forth, all his followers are called Christians, for they also have received the anointing.

Lastly. The general summary of all this genealogy we have, v. 17, where it is summed up in three fourteens, signalized by remarkable periods. In the first fourteen, we have the family of David rising, and looking forth as the morning; in the second, we have it flourishing in its meridian lustre; in the third, we have it declining and growing less and less, dwindling into the family of a poor carpenter, and then Christ shines forth out of it, the glory of his people Israel.
Adam Clarke: Commentary on the Bible - 1831
1:1: The book of the generation of Jesus Christ - I suppose these words to have been the original title to this Gospel; and that they signify, according to the Hebrew Phraseology, not only the account of the genealogy of Christ, as detailed below, hut the history of his birth, acts, sufferings, death, resurrection, and ascension.
The phrase, book of the generation, ספר תולדות sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλος γενεσεως, as here, by the evangelist; and regularly conveys the meaning given to it above; e.g. This is the book of the generations of Adam, Gen 5:1. That is, the account of the life of Adam and certain of his immediate descendants. Again. These are the generations of Jacob, Gen 37:2. That is, the account or history of Jacob, his son Joseph, and the other remarkable branches of the family. And again. These are the generations of Aaron and Moses, Num 3:1. That is, the history of the life and acts of these persons, and some of their immediate descendants. The same form of expression is also used, Gen 2:4, when giving the history of the creation of heaven and earth.
Some have translated βιβλος γενεσεως, The book of the genealogy; and consider it the title of this chapter only; but the former opinion seems better founded.
Jesus Christ - See on Mat 1:16, Mat 1:21 (note).
The son of David, the son of Abraham - No person ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendor. David, the most renowned of sovereigns, was king and prophet: Abraham, the most perfect character in all antiquity, whether sacred or profane, was priest and prophet: but the three offices were never united except in the person of Christ; he alone was prophet, priest, and king; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications received from Heaven; so Jesus, who lay in the bosom of the Father, and who was intimately and thoroughly acquainted with all the mysteries of the eternal world, came to declare the Divine nature and its counsels to mankind; see Joh 1:18. As the business of the priest was to offer sacrifices to God, to make atonement for the sins of the people; so Christ was constituted a high priest, to make, by the sacrifice of himself, an atonement for the sins of the whole world; see Jo1 2:2, and the whole Epistle to the Hebrews. As the office of king was to reign over, protect, and defend the people committed to his care by the Divine Providence; so Christ is set as a king upon Sion, having the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psa 2:6, Psa 2:8, etc. Of the righteousness, peace, and increase of whose government, there shall be no end, Isa 9:7. This three-fold office, Christ executes not only in a general sense, in the world at large; but, in a particular sense, in every Christian soul. He is first a prophet, to teach the heart of man the will of God; to convict the conscience of sin, righteousness, and judgment; and fully to illustrate the way of salvation. He is next a priest, to apply that atonement to the guilty conscience, the necessity of which, as a prophet, he had previously made known. And lastly, as a king, he leads captivity captive, binds and casts out the strong man armed, spoils his goods, extends the sway of the scepter of righteousness, subdues and destroys sin, and reigns Lord over all the powers and faculties of the human soul; so that As sin reigned unto death, Even so does grace reign through righteousness, unto eternal life, by Jesus Christ our Lord. Rom 5:21.
It is remarkable, that the evangelist names David before Abraham, though the latter was many generations older: the reason seems to be this, that David was not only the most illustrious of our Lord's predecessors, as being both king and prophet; but because that promise, which at first was given to Abraham, and afterwards, through successive generations, confirmed to the Jewish people, was at last determined and restricted to the family of David. Son of David, was an epithet by which the Messiah was afterwards known among the Jews; and, under this title, they were led to expect him by prophetic authority. See Psa 89:3, Psa 89:4; Psa 132:10, Psa 132:11, compared with Act 13:23, and Isa 11:1; Jer 23:5. Christ was prophesied of under the very name of David. See Eze 34:23, Eze 34:24; Eze 37:24, Eze 37:25.
Albert Barnes: Notes on the Bible - 1834
1:1: The book of the generation - This is the proper title of the chapter. It is the same as to say, "the account of the ancestry or family, or the genealogical table of Jesus Christ." The phrase is common in Jewish writings. Compare Gen 5:1. "This is the book of the generations of Adam," i. e., the genealogical table of the family or descendants of Adam. See also Gen 6:9. The Jews, moreover, as we do, kept such tables of their own families. and it is probable that this was copied from the record of the family of Joseph.
Jesus - See the notes at Mat 1:21.
Christ - The word "Christ" is a Greek word, Χριστός Christos, signifying "anointed." The Hebrew word, משׁיח mâ shı̂ yach, signifying the same is "Messiah." Hence, Jesus is called either the Messiah, or the Christ, meaning the same thing. The Jews speak of the Messiah; Christians speak of him as the Christ. In ancient times, when kings and priests were set apart to their office, they were anointed with oil, Lev 4:3; Lev 6:20; Exo 28:41; Exo 29:7; Sa1 9:16; Sa1 15:1; Sa2 23:1. To anoint, therefore, means often the same as to consecrate, or to set apart to an office. Hence, those thus set apart are said to be anointed, or to be the anointed of God. It is for this reason that the name is given to the Lord Jesus. Compare the notes at Dan 9:24. He was set apart by God to be the King, and High Priest, and Prophet of his people. Anointing with oil was, moreover, supposed to be emblematic of the influences of the Holy Spirit; and since God gave him the Spirit without measure Joh 3:34, so he is especially called "the Anointed of God."
The Son of David - The word "son" among the Jews had a great variety of significations. It means literally a son; then a grandson; a descendant: an adopted son; a disciple, or one who is an object of tender affection one who is to us as a son. In this place it means a descendant of David; or one who was of the family of David. It was important to trace the genealogy of Jesus up to David, because the promise had been made that the Messiah should be of his family, and all the Jews expected that it would be so. It would be impossible, therefore, to convince a Jew that Jesus was the Messiah, unless it could be shown that he was descended from David. See Jer 23:5; Psa 132:10-11, compared with Act 13:23, and Joh 7:42.
The son of Abraham - The descendant of Abraham. The promise was made to Abraham also. See Gen 12:3; Gen 21:12; compare Heb 11:13; Gal 3:16. The Jews expected that the Messiah would be descended from him; and it was important, therefore, to trace the genealogy up to him also. Though Jesus was of humble birth, yet he was descended from most illustrious ancestors. Abraham, the father of the faithful - "the beauteous model of an Eastern prince," and David, the sweet psalmist of Israel, the conqueror, the magnificent and victorious leader of the people of God, were both among his ancestors. From these two persons, the most eminent for piety, and the most renowned for their excellencies of all the people of antiquity, sacred or profane, the Lord Jesus was descended; and though his birth and life were humble, yet they who regard an illustrious descent as of value, may find here all that is to be admired in piety, purity, patriotism, splendor, dignity, and renown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: generation: Gen 2:4, Gen 5:1; Isa 53:8; Luke 3:23-38; Rom 9:5
the son of David: Mat 9:27, Mat 15:22, Mat 22:42-45; Sa2 7:13, Sa2 7:16; Psa 89:36, Psa 132:11; Isa 9:6, Isa 9:7; Isa 11:1; Jer 23:5, Jer 33:15-17, Jer 33:26; Amo 9:11; Zac 12:8; Luk 1:31, Luk 1:32; Luk 1:69, Luk 1:70; Joh 7:42; Act 2:30, Act 13:22; Rom 1:3; Rev 22:16
the son of Abraham: Gen 12:3, Gen 22:18, Gen 26:3-5, Gen 28:13, Gen 28:14; Rom 4:13; Gal 3:16
Geneva 1599
1:1 The (1) (a) book of the (b) generation of Jesus Christ, the son of David, the (c) son of Abraham.
(1) Jesus Christ came of Abraham of the tribe of Judah, and of the family of David as God promised.
(a) Rehearsal: as the Hebrews used to speak; see (Gen 5:1), the book of the generations.
(b) Of the ancestors from whom Christ came.
(c) Christ is also the son of Abraham.
John Gill
1:1 The book of the generation of Jesus Christ,.... This is the genuine title of the book, which was put to it by the Evangelist himself; for the former seems to be done by another hand. This book is an account, not of the divine, but human generation of Christ; and not merely of his birth, which lies in a very little compass; nor of his genealogy, which is contained in this chapter; but also of his whole life and actions, of what was said, done, and suffered by him. It is an Hebrew way of speaking, much like that in Gen 5:1 and which the Septuagint render by the same phrase as here; and as that was the book of the generation of the first Adam; this is the book of the generation of the second Adam. The Jews call their blasphemous history of the life of Jesus, "The book of the generations of Jesus" (o). This account of Christ begins with the name of the Messiah, well known to the Jews,
the son of David; not only to the Scribes and Pharisees, the more learned part of the nation, but to the common people, even to persons of the meanest rank and figure among them. See Mt 9:27. Nothing is more common in the Jewish writings, than for "the son of David" to stand alone for the Messiah; it would be endless to cite or refer to all the testimonies of this kind; only take the following (p),
"R. Jochanan says, in the generation in which "the son of David" comes, the disciples of the wise men shall be lessened, and the rest, their eyes shall fail with grief and sorrow, and many calamities and severe decrees shall be renewed; when the first visitation is gone, a second will hasten to come. It is a tradition of the Rabbins (about) the week (of years) in which "the son of David" comes, that in the first year this scripture will be fulfilled, Amos 4:7. "I will rain upon one city", &c. in the second, arrows of famine will be sent forth; in the third there will be a great famine, and men, women and children, holy men and men of business will die, and the law will be forgotten by those who learn it; in the fourth there will be plenty and not plenty; in the fifth there will be great plenty, and they shall eat and drink and rejoice, and the law shall return to them that learn it; in the sixth there will be voices (or thunders;) in the seventh there will be wars; and in the going out of the seventh the "son of David" comes. The tradition of R. Judah says, In the generation in which "the son of David" comes, the house of the congregation (the school or synagogue) shall become a brothel house, Galilee shall be destroyed, and Gabalene shall become desolate; and the men of Gabul (or the border) shall go about from city to city, and shall find no mercy; and the wisdom of the scribes shall stink; and they that are afraid to sin shall be despised; and the face of that generation shall be as the face of a dog, and truth shall fail, as it is said, Is 59:15 --The tradition of R. Nehorai says, In the generation in which "the son of David" comes, young men shall make ashamed the faces of old men, and old men shall stand before young men, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law; nor will a son reverence his father. The tradition of R. Nehemiah says, In the generation in which "the son of David" comes, impudence will increase, and the honourable will deal wickedly, and the whole kingdom will return to the opinion of the Sadducees, and there will be no reproof. --It is a tradition of the Rabbins, that "the son of David" will not come, until traitorous practices are increased, or the disciples are lessened or until the smallest piece of money fails from the purse, or until redemption is despaired of.''
In which passage, besides the proof for which it is cited, may be observed, how exactly the description of the age of the Messiah, as given by the Jews themselves, agrees with the generation in which Jesus the true Messiah came; who as he was promised to David, and it was expected he should descend from him, so he did according to the flesh; God raised him up of his seed, Rom 1:3 it follows,
The son of Abraham. Abraham was the first to whom a particular promise was made, that the Messiah should spring from, Gen 22:18. The first promise in Gen 3:15 only signified that he should be the seed of the woman; and it would have been sufficient for the fulfilment of it, if he had been born of any woman, in whatsoever nation, tribe, or family; but by the promise made to Abraham he was to descend from him, as Jesus did; who took upon him the seed of Abraham, Heb 2:16 or assumed an human nature which sprung from him, and is therefore truly the son of Abraham. The reason why Christ is first called the son of David, and then the son of Abraham, is partly because the former was a more known name of the Messiah; and partly that the transition to the genealogy of Christ might be more easy and natural, beginning with Abraham, whom the Jews call (q) the "head of the genealogy", and the root and foundation of it, as Matthew here makes him to be; wherefore a Jew cannot be displeased with the Evangelist for beginning the genealogy of our Lord at, Abraham.
(o) Apud Wagenseil. Tela Ignea. (p) T. Bab. Sanhedrim, fol. 97. 1. Shir Hashirim Rabba, fol. 11. 4. (q) Juchasin, fol. 8. 1. Tzeror Hammor. fol. 29. 3. & 154. 4.
John Wesley
1:1 The book of the generation of Jesus Christ - That is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the verses that immediately follow: but as it sometimes signifies the history of a person, in that sense it may belong to the whole book. If there were any difficulties in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evangelists: for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord. The son of David, the son of Abraham - He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring. Lk 3:31.
Robert Jamieson, A. R. Fausset and David Brown
1:1 GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
The book of the generation--an expression purely Jewish; meaning, "table of the genealogy." In Gen 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses.
of Jesus Christ--For the meaning of these glorious words, see on Mt 1:16; Mt 1:21. "Jesus," the name given to our Lord at His circumcision (Lk 2:21), was that by which He was familiarly known while on earth. The word "Christ"--though applied to Him as a proper name by the angel who announced His birth to the shepherds (Lk 2:11), and once or twice used in this sense by our Lord Himself (Mt 23:8, Mt 23:10; Mk 9:41) --only began to be so used by others about the very close of His earthly career (Mt 26:68; Mt 27:17). The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer (Jn 17:3), was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in Mt 1:17-18) is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record.
the son of David, the son of Abraham--As Abraham was the first from whose family it was predicted that Messiah should spring (Gen 22:18), so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" (Lk 20:41), which was applied to Jesus, either in devout acknowledgment of His rightful claim to it (Mt 9:27; Mt 20:31), or in the way of insinuating inquiry whether such were the case (see on Jn 4:29; Mt 12:23).
1:2 1:2: Աբրահամ ծնաւ զԻսահա՛կ։ Իսահակ ծնաւ զՅակո՛վբ։ Յակովբ ծնաւ զՅուդա՛, եւ զեղբարս նորա[4]։ [4] Ոմանք. Եւ զեղբարսն նորա։
2 Աբրահամը ծնեց Իսահակին. Իսահակը՝ Յակոբին. Յակոբը ծնեց Յուդային եւ նրա եղբայրներին
2 Աբրահամ ծնաւ Իսահակը. Իսահակ ծնաւ Յակոբը. Յակոբ ծնաւ Յուդան ու անոր եղբայրները.
Աբրահամ ծնաւ զԻսահակ. Իսահակ ծնաւ զՅակովբ. Յակովբ ծնաւ զՅուդա եւ զեղբարս նորա:

1:2: Աբրահամ ծնաւ զԻսահա՛կ։ Իսահակ ծնաւ զՅակո՛վբ։ Յակովբ ծնաւ զՅուդա՛, եւ զեղբարս նորա[4]։
[4] Ոմանք. Եւ զեղբարսն նորա։
2 Աբրահամը ծնեց Իսահակին. Իսահակը՝ Յակոբին. Յակոբը ծնեց Յուդային եւ նրա եղբայրներին
2 Աբրահամ ծնաւ Իսահակը. Իսահակ ծնաւ Յակոբը. Յակոբ ծնաւ Յուդան ու անոր եղբայրները.
zohrab-1805▾ eastern-1994▾ western am▾
1:2 2: Авраам родил Исаака; Исаак родил Иакова; Иаков родил Иуду и братьев его;
1:2  ἀβραὰμ ἐγέννησεν τὸν ἰσαάκ, ἰσαὰκ δὲ ἐγέννησεν τὸν ἰακώβ, ἰακὼβ δὲ ἐγέννησεν τὸν ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ,
1:2. Ἀβραὰμ (An-Abraam) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰσαάκ, (to-an-Isaak) Ἰσαὰκ (an-Isaak) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰακώβ, (to-an-Iakob) Ἰακὼβ (an-Iakob) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰούδαν (to-an-Ioudas) καὶ (and) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) αὐτοῦ, (of-it)
1:2. Abraham genuit Isaac Isaac autem genuit Iacob Iacob autem genuit Iudam et fratres eiusAbraham begot Isaac. And Isaac begot Jacob. And Jacob begot Judas and his brethren.
2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren;
1:2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
1:2. Abraham conceived Isaac. And Isaac conceived Jacob. And Jacob conceived Judah and his brothers.
Abraham begat Isaac; and Isaac beաgat Jacob; and Jacob begat Judas and his brethren:

2: Авраам родил Исаака; Исаак родил Иакова; Иаков родил Иуду и братьев его;
1:2  ἀβραὰμ ἐγέννησεν τὸν ἰσαάκ, ἰσαὰκ δὲ ἐγέννησεν τὸν ἰακώβ, ἰακὼβ δὲ ἐγέννησεν τὸν ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ,
1:2. Abraham genuit Isaac Isaac autem genuit Iacob Iacob autem genuit Iudam et fratres eius
Abraham begot Isaac. And Isaac begot Jacob. And Jacob begot Judas and his brethren.
1:2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
1:2. Abraham conceived Isaac. And Isaac conceived Jacob. And Jacob conceived Judah and his brothers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Лк III:34). Сказав, что Иисус Христос был Сыном Давидовым и Сыном Авраамовым, евангелист, начиная с 2-го стиха, подробнее доказывает эту мысль. Называя Авраама, Исаака, Иакова, Иуду, евангелист указывает на известных исторических личностей, которым даны были обетования, что от них произойдет Спаситель мира (Быт XVIII:18; XXII:18; XXVI:4; XXVIII:14 и т. д.).
Adam Clarke: Commentary on the Bible - 1831
1:2: Abraham begat Isaac - In this genealogy, those persons only, among the ancestors of Christ, which formed the direct line, as specified: hence no mention is made of Ishmael, the son of Abraham, nor of Esau, the son of Isaac; and of all the twelve patriarchs, or sons of Jacob, Judah alone is mentioned.
Albert Barnes: Notes on the Bible - 1834
1:2: These verses contain the genealogy of Jesus. Luke also Luke 3 gives a genealogy of the Messiah. No two passages of Scripture have caused more difficulty than these, and various attempts have been made to explain them. There are two sources of difficulty in these catalogues.
1. Many names that are found in the Old Testament are here omitted; and,
2. The tables of Matthew and Luke appear in many points to be different.
From Adam to Abraham Matthew has mentioned no names, and Luke only has given the record. From Abraham to David the two tables are alike. Of course there is no difficulty in reconciling these two parts of the tables. The difficulty lies in that part of the genealogy from David to Christ. There they are entirely different. They are manifestly different lines. Not only are the names different, but Luke has mentioned, in this part of the genealogy, no less than 42 names, while Matthew has recorded only 27 names.
Various ways have been proposed to explain this difficulty, but it must be admitted that none of them is perfectly satisfactory. It does not comport with the design of these notes to enter minutely into an explanation of the perplexities of these passages. All that can be done is to suggest the various ways in which attempts have been made to explain them.
1. It is remarked that in nothing are mistakes more likely to occur than in such tables. From the similarity of names, and the different names by which the same person is often called, and from many other causes, errors would be more likely to creep into genealogical tables than in other writings. Some of the difficulties may have possibly occurred from this cause.
2. Most interpreters have supposed that Matthew gives the genealogy of Joseph, and Luke that of Mary. They were both descended from David, but in different lines. This solution derives some plausibility from the fact that the promise was made to David, and as Jesus was not the son of Joseph, it was important to show that Mary was also descended from him. But though this solution is plausible, and may be true, yet it wants evidence. It cannot, however, be proved that this was not the design of luk
3. It has been said also that Joseph was the legal son and heir of Heli, though the real son of Jacob, and that thus the two lines terminated in him. This was the explanation suggested by most of the Christian fathers, and on the whole is the most satisfactory. It was a law of the Jews that if a man died without children, his brother should marry his widow. Thus the two lines might have been intermingled, According to this solution, which was first proposed by Africanus, Matthan, descended from Solomon, married Estha, of whom was born Jacob. After Matthan's death, Matthat being of the same tribe, but of another family, married his widow, and of this marriage Heli was born. Jacob and Heli were therefore children of the same mother. Heli dying without children, his brother Jacob married his widow, and begat Joseph, who was thus the legal son of Heli. This is agreeable to the account in the two evangelists. Matthew says that Jacob begat Joseph; Luke says that Joseph was the son of Heli, i. e., was his legal heir, or was reckoned in law to be his son. This can be seen by the plan on the next page, showing the nature of the connection.
Though these solutions may not seem to be entirely satisfactory, yet there are two additional considerations which should set the matter at rest, and lead to the conclusion that the narratives are not really inconsistent.
1. No difficulty was ever found, or alleged, in regard to them, by any of the early enemies of Christianity. There is no evidence that they ever adduced them as containing a contradiction. Many of those enemies were acute, learned, and able; and they show by their writings that they were not indisposed to detect all the errors that could possibly be found in the sacred narrative. Now it is to be remembered that the Jews were fully competent to show that these tables were incorrect, if they were really so; and it is clear that they were fully disposed, if possible, to do it. The fact, therefore, that it is not done, is clear evidence that they thought it to be correct. The same may be said of the acute pagans who wrote against Christianity. None of them have called in question the correctness of these tables. This is full proof that, in a time when it was easy to understand these tables, they were believed to be correct.
2. The evangelists are not responsible for the correctness of these tables. They are responsible only for what was their real and professed object to do. What was that object? It was to prove to the satisfaction of the Jews that Jesus was descended from David, and therefore that there was no argument from his ancestry that he was not the promised Messiah. Now to make this out, it was not necessary, nor would it have conduced to their argument, to have formed a new table of genealogy. All that could be done was to go to the family records - to the public tables, and copy them as they were actually kept, and show that, according to the records of the nation, Jesus was descended from David. This, among the Jews, would be full and decided testimony in the case. And this was doubtless done. In the same way, the records of a family among us, as they are kept by the family, are proof in courts of justice now of the birth, names, etc., of individuals. Nor is it necessary or proper for a court to call them in question or to attempt to correct them. So, the tables here are good evidence to the only point that the writers wished to establish: that is, to show to the Jews that Jesus of Nazareth was descended from David. The only inquiry which can now be fairly made is whether they copied those tables correctly. It is clear that no man can prove that they did not so copy them, and therefore that no one can adduce them as an argument against the correctness of the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Abraham: Gen 21:2-5; Jos 24:2, Jos 24:3; Ch1 1:28; Isa 51:2; Luk 3:34; Act 7:8; Rom 9:7-9; Heb 11:11, Heb 11:17, Heb 11:18
Isaac begat: Gen 25:26; Jos 24:4; Ch1 1:34; Isa 41:8; Mal 1:2, Mal 1:3; Rom 9:10-13
Jacob begat: Gen 29:32-35, Gen 30:5-20, Gen 35:16-19, Gen 46:8-27, Gen 49:8-12; Exo 1:2-5; Ch1 2:1-8, Ch1 5:1, Ch1 5:2; Luk 3:33, Luk 3:34; Act 7:8; Heb 7:14; Rev 7:5, Juda
John Gill
1:2 Abraham begat Isaac,.... The descent of Christ from Abraham is in the line of Isaac; Abraham begat Ishmael before Isaac, and others after him, but they are not mentioned; because the Messiah was not to spring from any of them, but from Isaac, of whom it is said, "in Isaac shall thy seed be called", Gen 21:12 and who, as he was a progenitor, so an eminent type of Christ; being Abraham's only beloved son; and particularly in the binding, sacrifice and deliverance of him.
Isaac begat Jacob. The genealogy of Christ proceeds from Isaac, in the line of Jacob. Isaac begat Esau, as well as Jacob, and they two were twins, but one was loved, and the other hated; wherefore no mention is made of Esau, he had no concern in the Messiah, nor was he to spring from him, but from Jacob, or Israel, by whose name he is sometimes called, Is 49:3
Jacob begat Judas and his brethren. The lineage of Christ is carried on from Jacob in the line of Judah; the reason of which is, because it was particularly prophesied that the Messiah, Shiloh, the prince and chief ruler, should be of him, Gen 49:10 1Chron 5:2. And it is evident beyond all contradiction, that our Lord sprung from his tribe, Heb 7:14. The reason why the brethren of Judah, who were eleven in number, are mentioned, when the brethren of Isaac and Jacob are not, is, because though the Messiah did not spring from them, yet the promise of him was made to the twelve tribes, who all expected him, and to whom he was sent, and came. These made but one body of men, and therefore, though the Messiah came from the tribe of Judah, yet he is said to be of them all, Rom 9:4.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren--Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring (Gen 49:10).
1:3 1:3: Յուդա ծնաւ զՓարէ՛ս եւ զԶարա՛ ՚ի Թամարայ։ Փարէս ծնաւ զԵզրո՛վն։ Եզրովն ծնաւ զԱրա՛մ[5]։ [5] Ոսկան. Եւ Զարա ՚ի Թամարայ։
3 Յուդան ծնեց Փարեսին եւ Զարային՝ Թամարից. Փարեսը ծնեց Եզրոնին. Եզրոնը ծնեց Արամին
3 Յուդա ծնաւ Փարէսը ու Զարան Թամարէն. Փարէս ծնաւ Եսրոնը. Եսրոն ծնաւ Արամը.
Յուդա ծնաւ զՓարէս եւ զԶարա ի Թամարայ. Փարէս ծնաւ զԵզրովն. Եզրովն ծնաւ զԱրամ:

1:3: Յուդա ծնաւ զՓարէ՛ս եւ զԶարա՛ ՚ի Թամարայ։ Փարէս ծնաւ զԵզրո՛վն։ Եզրովն ծնաւ զԱրա՛մ[5]։
[5] Ոսկան. Եւ Զարա ՚ի Թամարայ։
3 Յուդան ծնեց Փարեսին եւ Զարային՝ Թամարից. Փարեսը ծնեց Եզրոնին. Եզրոնը ծնեց Արամին
3 Յուդա ծնաւ Փարէսը ու Զարան Թամարէն. Փարէս ծնաւ Եսրոնը. Եսրոն ծնաւ Արամը.
zohrab-1805▾ eastern-1994▾ western am▾
1:3 3: Иуда родил Фареса и Зару от Фамари; Фарес родил Есрома; Есром родил Арама;
1:3  ἰούδας δὲ ἐγέννησεν τὸν φάρες καὶ τὸν ζάρα ἐκ τῆς θαμάρ, φάρες δὲ ἐγέννησεν τὸν ἑσρώμ, ἑσρὼμ δὲ ἐγέννησεν τὸν ἀράμ,
1:3. Ἰούδας (an-Ioudas) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Φαρὲς (to-a-Fares) καὶ (and) τὸν (to-the-one) Ζαρὰ (to-a-Zara) ἐκ (out) τῆς (of-the-one) Θάμαρ, (of-a-Thamar) Φαρὲς (a-Fares) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἑσρώμ, (to-an-Esrom) Ἑσρὼμ (an-Esrom) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀράμ, (to-an-Aram)
1:3. Iudas autem genuit Phares et Zara de Thamar Phares autem genuit Esrom Esrom autem genuit AramAnd Judas begot Phares and Zara of Thamar. And Phares begot Esron. And Esron begot Aram.
3. and Judah begat Perez and Zerah of Tamar; and Perez begat Hezron; and Hezron begat Ram;
1:3. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
1:3. And Judah conceived Perez and Zerah by Tamar. And Perez conceived Hezron. And Hezron conceived Ram.
And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram:

3: Иуда родил Фареса и Зару от Фамари; Фарес родил Есрома; Есром родил Арама;
1:3  ἰούδας δὲ ἐγέννησεν τὸν φάρες καὶ τὸν ζάρα ἐκ τῆς θαμάρ, φάρες δὲ ἐγέννησεν τὸν ἑσρώμ, ἑσρὼμ δὲ ἐγέννησεν τὸν ἀράμ,
1:3. Iudas autem genuit Phares et Zara de Thamar Phares autem genuit Esrom Esrom autem genuit Aram
And Judas begot Phares and Zara of Thamar. And Phares begot Esron. And Esron begot Aram.
1:3. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
1:3. And Judah conceived Perez and Zerah by Tamar. And Perez conceived Hezron. And Hezron conceived Ram.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
3 и 4 (Лк III:32, 33). Фарес и Зара (Быт XXXVIII:24–30) были братья близнецы. Есром, Арам, Аминадав и Наассон вероятно все родились и жили в Египте, по переселении туда Иакова и его сыновей. Об Есроме, Араме и Аминадаве упоминается в 1 Пар II:1–15 только по именам, но ничего особенного неизвестно. Сестра Наассона, Елизавета, вышла замуж за Аарона, брата Моисея. В 1 Пар II:10 и Чис II:3 Наассон называется «князем» или «начальником» «сынов Иудиных». Он был в среде лиц, занимавшихся исчислением народа в пустыне Синайской (Чис I:7), и первый принес жертву при поставлении скинии (Чис VII:2), приблизительно лет за сорок до взятия Иерихона.
Adam Clarke: Commentary on the Bible - 1831
1:3: Phares and Zara - The remarkable history of these twins may be seen, Genesis 38: Some of the ancients were of opinion, that the evangelist refers to the mystery of the youngest being preferred to the eldest, as prefiguring the exaltation of the Christian Church over the synagogue. Concerning the women whose names are recorded in this genealogy, see the note at the end of the chapter, (Mat 1:25 (note)).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Judas: Gen 38:27, Gen 38:29, Gen 38:30, Gen 46:12, Judah, Pharez, Zarah, Num 26:20, Num 26:21; Ch1 2:3, Ch1 2:4, Zerah, Ch1 9:6
Thamar: Gen 38:6, Gen 38:11, Gen 38:24-26, Tamar
and Phares: Gen 46:12; Num 26:21; Rut 4:18; Ch1 2:5, Ch1 4:1, Hezron, Luk 3:33
Aram: Rut 4:19; Ch1 2:9, Ram
John Gill
1:3 And Judas begat Phares and Zara of Thamar,.... The genealogical account of Christ goes on from Judah in the line of Phares, with whom Zara is mentioned; not because they were twins, for so were Jacob and Esau, and yet the latter is taken no notice of; but it may be because of what happened at their birth, see Gen 38:28. But the line of the Messiah was in Phares, and very rightly is he put in the genealogy of Christ, the Jews themselves being witnesses; who expressly say, that "the Messiah comes from him." These two are said to be begotten of Thamar, daughter-in-law to Judah; who, though she was a Canaanitish woman, has the honour to be named in the genealogy of Christ, who came to save Gentiles as well as Jews: nor can the Jews reproach our Evangelist for putting her into the account; since they themselves frequently acknowledge that the Messiah was to spring from her: they say, (r).
"there are two women from whom come David the king, and Solomon, and the king Messiah; and these two are Thamar and Ruth.''
Jonathan Ben Uzziel on Gen 38:6 says, that Thamar was the daughter of Shem the great.
And Phares begat Esrom; called Hezron, Ruth 4:18 where the same phrase is used as here. He had another son called Hamul, 1Chron 2:5 but the account proceeds from Phares, in the line of Esrom.
And Esrom begat Aram; called Ram in Ruth 4:18 where the same way of speaking is used as here. Esrom also besides him begat Jerahmeel, Chelubai, or Caleb, and Segub, 1Chron 2:9 but these are not in the line. Elihu, who conversed with Job, is said to be of the kindred of Ram, Job 32:2 whether the same with Ram or Aram, may be inquired.
(r) Shemot Rabba, sect. 30. fol. 131. 4. Caphtor, fol. 122. 1.
John Wesley
1:3 Of Thamar - St. Matthew adds the names of those women also, that were remarkable in the sacred history.
Robert Jamieson, A. R. Fausset and David Brown
1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--Four women are here introduced; two of them Gentiles by birth--Rachab and Ruth; and three of them with a blot at their names in the Old Testament--Thamar, Rachab, and Bath-sheba. This feature in the present genealogy--herein differing from that given by Luke--comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican"; as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar off," but teach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king of all that line from which the throne that Messiah was to occupy took its name--"the throne of David." The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David (see Ruth 4:20-22; 1Chron 2:11-15) --a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted.
1:4 1:4: Արամ ծնաւ զԱմինադա՛բ։ Ամինադաբ ծնաւ զՆաասո՛վն։ Նաասովն ծնաւ զՍաղմո՛վն։
4 Արամը ծնեց Ամինադաբին. Ամինադաբը ծնեց Նաասոնին. Նաասոնը ծնեց Սաղմոնին
4 Արամ ծնաւ Ամինադաբը. Ամինադաբ ծնաւ Նաասոնը. Նաասոն ծնաւ Սաղմոնը.
Արամ ծնաւ զԱմինադաբ. Ամինադաբ ծնաւ զՆաասովն. Նաասովն ծնաւ զՍաղմովն:

1:4: Արամ ծնաւ զԱմինադա՛բ։ Ամինադաբ ծնաւ զՆաասո՛վն։ Նաասովն ծնաւ զՍաղմո՛վն։
4 Արամը ծնեց Ամինադաբին. Ամինադաբը ծնեց Նաասոնին. Նաասոնը ծնեց Սաղմոնին
4 Արամ ծնաւ Ամինադաբը. Ամինադաբ ծնաւ Նաասոնը. Նաասոն ծնաւ Սաղմոնը.
zohrab-1805▾ eastern-1994▾ western am▾
1:4 4: Арам родил Аминадава; Аминадав родил Наассона; Наассон родил Салмона;
1:4  ἀρὰμ δὲ ἐγέννησεν τὸν ἀμιναδάβ, ἀμιναδὰβ δὲ ἐγέννησεν τὸν ναασσών, ναασσὼν δὲ ἐγέννησεν τὸν σαλμών,
1:4. Ἀρὰμ (an-Aram) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀμιναδάβ, (to-an-Aminadab) Ἀμιναδὰβ (an-Aminadab) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ναασσών, (to-a-Naasson) Ναασσὼν (a-Naasson) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Σαλμών, (to-a-Salmon)
1:4. Aram autem genuit Aminadab Aminadab autem genuit Naasson Naasson autem genuit SalmonAnd Aram begot Aminadab. And Aminadab begot Naasson. And Naasson begot Salmon.
4. and Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salmon;
1:4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
1:4. And Ram conceived Amminadab. And Amminadab conceived Nahshon. And Nahshon conceived Salmon.
And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon:

4: Арам родил Аминадава; Аминадав родил Наассона; Наассон родил Салмона;
1:4  ἀρὰμ δὲ ἐγέννησεν τὸν ἀμιναδάβ, ἀμιναδὰβ δὲ ἐγέννησεν τὸν ναασσών, ναασσὼν δὲ ἐγέννησεν τὸν σαλμών,
1:4. Aram autem genuit Aminadab Aminadab autem genuit Naasson Naasson autem genuit Salmon
And Aram begot Aminadab. And Aminadab begot Naasson. And Naasson begot Salmon.
1:4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
1:4. And Ram conceived Amminadab. And Amminadab conceived Nahshon. And Nahshon conceived Salmon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Aminadab: Rut 4:19, Rut 4:20; Ch1 2:10-12, Amminadab
Naasson: Num 1:7, Num 2:3, Num 7:12, Num 7:17, Num 10:14, Nahshon, Luk 3:32
John Gill
1:4 And Aram begat Aminadab,.... Which, with what follows in this verse, exactly agrees with the genealogical account in Ruth 4:19.
John Wesley
1:4 Naasson - Who was prince of the tribe of Judah, when the Israelites entered into Canaan.
1:5 1:5: Սաղմովն ծնաւ զԲոո՛ս ՚ի Հռեքաբայ։ Բոոս ծնաւ զՈվբէ՛դ ՚ի Հռութայ։ Ովբէդ ծնաւ զՅեսսէ՛։ Յեսսէ ծնաւ զԴաւի՛թ արքայ[6]։ [6] Ոմանք. ՚Ի Հռաքեբայ. կամ՝ ՚ի Հռաքաբայ։ Բոոս ծնաւ զՈվբեթ ՚ի Հռ՛՛։
5 Սաղմոնը ծնեց Բոոսին՝ Ռաքաբից. Բոոսը ծնեց Օբէդին՝ Հռութից. Օբէդը ծնեց Յեսսէին
5 Սաղմոն ծնաւ Բոոսը Ռախաբէն. Բոոս ծնաւ Ովբէդը Հռութէն. Ովբէդ ծնաւ Յեսսէն.
Սաղմովն ծնաւ զԲոոս ի Հռաքաբայ. Բոոս ծնաւ զՈվբէդ ի Հռութայ:

1:5: Սաղմովն ծնաւ զԲոո՛ս ՚ի Հռեքաբայ։ Բոոս ծնաւ զՈվբէ՛դ ՚ի Հռութայ։ Ովբէդ ծնաւ զՅեսսէ՛։ Յեսսէ ծնաւ զԴաւի՛թ արքայ[6]։
[6] Ոմանք. ՚Ի Հռաքեբայ. կամ՝ ՚ի Հռաքաբայ։ Բոոս ծնաւ զՈվբեթ ՚ի Հռ՛՛։
5 Սաղմոնը ծնեց Բոոսին՝ Ռաքաբից. Բոոսը ծնեց Օբէդին՝ Հռութից. Օբէդը ծնեց Յեսսէին
5 Սաղմոն ծնաւ Բոոսը Ռախաբէն. Բոոս ծնաւ Ովբէդը Հռութէն. Ովբէդ ծնաւ Յեսսէն.
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1:5 5: Салмон родил Вооза от Рахавы; Вооз родил Овида от Руфи; Овид родил Иессея;
1:5  σαλμὼν δὲ ἐγέννησεν τὸν βόες ἐκ τῆς ῥαχάβ, βόες δὲ ἐγέννησεν τὸν ἰωβὴδ ἐκ τῆς ῥούθ, ἰωβὴδ δὲ ἐγέννησεν τὸν ἰεσσαί,
1:5. Σαλμὼν (a-Salmon) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Βοὲς (to-a-Boes) ἐκ (out) τῆς (of-the-one) Ῥαχάβ, (of-a-Rachab) Βοὲς (a-Boes) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰωβὴδ (to-an-Iobed) ἐκ (out) τῆς (of-the-one) Ῥούθ, (of-a-Routh) Ἰωβὴδ (an-Iobed) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰεσσαί, (to-an-Iessai)
1:5. Salmon autem genuit Booz de Rachab Booz autem genuit Obed ex Ruth Obed autem genuit Iesse Iesse autem genuit David regemAnd Salmon begot Booz of Rahab. And Booz begot Obed of Ruth. And Obed begot Jesse.
5. and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse;
1:5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
1:5. And Salmon conceived Boaz by Rahab. And Boaz conceived Obed by Ruth. And Obed conceived Jesse.
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse:

5: Салмон родил Вооза от Рахавы; Вооз родил Овида от Руфи; Овид родил Иессея;
1:5  σαλμὼν δὲ ἐγέννησεν τὸν βόες ἐκ τῆς ῥαχάβ, βόες δὲ ἐγέννησεν τὸν ἰωβὴδ ἐκ τῆς ῥούθ, ἰωβὴδ δὲ ἐγέννησεν τὸν ἰεσσαί,
1:5. Salmon autem genuit Booz de Rachab Booz autem genuit Obed ex Ruth Obed autem genuit Iesse Iesse autem genuit David regem
And Salmon begot Booz of Rahab. And Booz begot Obed of Ruth. And Obed begot Jesse.
1:5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
1:5. And Salmon conceived Boaz by Rahab. And Boaz conceived Obed by Ruth. And Obed conceived Jesse.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Сын Наассона, Салмон, находился в числе соглядатаев в Иерихоне, которых в своем доме укрыла блудница Рахав (Нав II:1; VI:24). На ней Салмон женился. По словам евангелиста, от этого брака родился Вооз. Но в Библии не сообщается, что Рахав была женою Салмона (см. Руфь IV:21; 1 Пар II:11). Отсюда заключают, что евангелист при составлении родословия, «имел доступ к иным сведениям, кроме ветхозаветных книг». Чтение имени Рахав неустановившееся и неопределенное: Рахав, Раавь, а у Иосифа Флавия — Рахава. Относительно нее существуют хронологические затруднения. О рождении Овида от Вооза и Руфи подробно рассказывается в книге Руфь. Руфь была моавитянка, иноплеменница, а иноплеменников иудеи ненавидели. Евангелист упоминает о Руфи с целью показать, что в числе предков Спасителя были не одни евреи, но и иноплеменники. Из сообщений о Руфи в священном писании можно заключить, что нравственный облик ее был весьма привлекателен.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Salmon: Rut 4:21; Ch1 2:11, Ch1 2:12, Salma, Boaz
Rachab: jos 2:1-22, Jos 6:22-25; Heb 11:31; Jam 2:25, Rahab
Booz: Rut 1:4, Rut 1:16, Rut 1:17, Rut 1:22, Rut 2:1-4:22
Obed begat: Luk 3:32
John Gill
1:5 And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Ruth 4:21 but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers (s); and they also own that Rahab was married to a prince in Israel, which some say (t) was Joshua: they pretend that she was ten years of age when the Israelites came out of Egypt; that she played the harlot all the forty years they were in the wilderness, and was married to Joshua upon the destruction of Jericho. To excuse this marriage with a Canaanitish woman, they tell us, she was not of the seven nations with whom marriage was forbid; and moreover, that she became a proselyte when the spies were received by her: they own that some very great persons of their nation sprung from her, as Jeremiah, Maaseiah, Hanameel, Shallum, Baruch, Ezekiel, Neriah, Seraiah, and Huldah the prophetess. The truth of the matter is, she became the wife of Salmon, or Salma, as he is called, 1Chron 2:11. And in the Targum on Ruth 4:20 is said to be of Bethlehem; he was the son of Nahshon or Naasson, a famous prince in Judah, and the head and captain of the tribe, Num 1:7 Num 7:12. And from Rahab sprung the Messiah, another instance of a Gentile in the genealogy of Christ; and a third follows.
And Booz begat Obed of Ruth; who was a Moabitess. It is a notion that generally obtains among the Jews (u), that she was the daughter of Eglon, grandson of Balak, king of Moab; and it is often taken notice of by them (w), that the king Messiah should descend from her; and also other persons of note, as David, Hezekiah, Josiah, Hananiah, Mishael, Azariah, and Daniel; wherefore the mentioning of her in this genealogy, cannot be said by them to be impertinent.
And Obed begat Jesse. Jesse is thought to be, not the immediate son of Obed, but to be of the fourth generation from him; though no others are mentioned between them in Ruth, any more than here. A Jewish writer observes (x), that
"the wise men of the Gentiles say, that there were other generations between them; perhaps, says he, they have taken this from the wise men of Israel, and so it is thought.''
Now notwithstanding this, Jesse may be said to be begotten by Obed, as Hezekiah's posterity, who were carried captive into Babylon, are said to be begotten by him, Is 39:7 though they were a remove of several generations from him. However, Jesse is rightly put among the progenitors of Christ, since the Messiah was to be a rod of his stem, and the branch of his roots, and is called the root of Jesse, Is 11:1 which words are interpreted of the Messiah, by many of the Jewish writers (y); and to this day the Jews pray for him in their synagogues under the name of , "the son of Jesse" (z).
(s) Zohar in Gen. fol. 105. 4. Gloss in T. Bab. Maccot. fol. 23. 2. Tzeror Hammor, fol. 49. 2. Zoher in Gen. fol. 63. 3. (t) T. Bab. Megilia, fol. 14. 2. Juchasin, fol. 10. 1. Shalshelet Hakabala, fol. 7. 2. Abarb. Kimchi & Laniado in Josh. 6. 25. & Moses Kotsensis Mitzvot Torah, pr. neg. 112. (u) Targ. in Ruth. i. 4. T. Bab. Sanhedrim, fol. 105. 2. Horayot, fol. 10. 2. Nazir. fol 23. 2. Sota, fol. 47. 1. Zohar in Deut. fol. 109. 2. Shalshelet Hakabala fol. 8. 1. (w) Targ. in Ruth iii. 15. T. Bab. Sanhedrim, fol. 93. 7. Midrash Ruth, fol. 34. 4. Zohar in Gen, fol. 72. 1. Tzeror Hammor, fol. 20. 4. & 123. 4. & 132. 4. (x) Juchasin, fol. 10. 2. (y) Targum, Aben Ezra & Kimchi in loc. & Zohar in Exod. fol. 71. 1. (z) Seder Tephillot, fol. 278. 1. & 285. 2. Ed. Basil, T. Bab. Beracot, fol. 29. 1.
John Wesley
1:5 Obed begat Jesse - The providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of them have been near a hundred years old, at the birth of his son here recorded.
1:6 1:6: Դաւիթ ծնաւ զՍողովմո՛ն ՚ի կնոջէն Ուրիայ[7]։ [7] Ոսկան յաւելու. Դաւիթ արքայ ծնաւ զՍո՛՛։
6 Յեսսէն ծնեց Դաւիթ արքային: Դաւիթը ծնեց Սողոմոնին՝ Ուրիայի կնոջից
6 Յեսսէ ծնաւ Դաւիթ թագաւորը. Դաւիթ թագաւորը ծնաւ Սողոմոնը Ուրիայի կնոջմէն.
Ովբէդ ծնաւ զՅեսսէ. Յեսսէ ծնաւ զԴաւիթ արքայ. [1]Դաւիթ ծնաւ զՍողոմովն ի կնոջէն Ուրիայ:

1:6: Դաւիթ ծնաւ զՍողովմո՛ն ՚ի կնոջէն Ուրիայ[7]։
[7] Ոսկան յաւելու. Դաւիթ արքայ ծնաւ զՍո՛՛։
6 Յեսսէն ծնեց Դաւիթ արքային: Դաւիթը ծնեց Սողոմոնին՝ Ուրիայի կնոջից
6 Յեսսէ ծնաւ Դաւիթ թագաւորը. Դաւիթ թագաւորը ծնաւ Սողոմոնը Ուրիայի կնոջմէն.
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1:6 6: Иессей родил Давида царя; Давид царь родил Соломона от бывшей за Уриею;
1:6  ἰεσσαὶ δὲ ἐγέννησεν τὸν δαυὶδ τὸν βασιλέα. δαυὶδ δὲ ἐγέννησεν τὸν σολομῶνα ἐκ τῆς τοῦ οὐρίου,
1:6. Ἰεσσαὶ (an-Iessai) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Δαυεὶδ (to-a-Daueid) τὸν (to-the-one) βασιλέα. (to-a-ruler-of) Δαυεὶδ (a-Daueid) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Σολομῶνα (to-a-Solomon) ἐκ (out) τῆς (of-the-one) τοῦ (of-the-one) Οὐρίου, (of-an-Ourias)
1:6. David autem rex genuit Salomonem ex ea quae fuit UriaeAnd Jesse begot David the king. And David the king begot Solomon, of her that had been the wife of Urias.
6. and Jesse begat David the king. And David begat Solomon of her of Uriah;
1:6. And Jesse begat David the king; and David the king begat Solomon of her [that had been the wife] of Urias;
1:6. And Jesse conceived king David. And king David conceived Solomon, by her who had been the wife of Uriah.
And Jesse begat David the king; and David the king begat Solomon of her [that had been the wife] of Urias:

6: Иессей родил Давида царя; Давид царь родил Соломона от бывшей за Уриею;
1:6  ἰεσσαὶ δὲ ἐγέννησεν τὸν δαυὶδ τὸν βασιλέα. δαυὶδ δὲ ἐγέννησεν τὸν σολομῶνα ἐκ τῆς τοῦ οὐρίου,
1:6. David autem rex genuit Salomonem ex ea quae fuit Uriae
And Jesse begot David the king. And David the king begot Solomon, of her that had been the wife of Urias.
1:6. And Jesse begat David the king; and David the king begat Solomon of her [that had been the wife] of Urias;
1:6. And Jesse conceived king David. And king David conceived Solomon, by her who had been the wife of Uriah.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Об Иессее известно, что он имел восемь сыновей (1 Цар XVI:1–13; по 1 Пар II:13–15 — семь). Из них младший был Давид. Иессей жил в Вифлееме и был сын Ефрафянина из колена Иудина, Овида; во время Саула достиг старости и был старший между мужами. Во время преследования Давида Саулом подвергался опасности. Говоря о рождении от Иессея Давида, евангелист прибавляет, что Иессей родил Давида царя. Такой прибавки нет при упоминании о прочих царях, потомках Давида. Может быть, потому, что это было излишне; достаточно было назвать царем одного Давида, чтобы показать, что с него началось поколение царей — предков Спасителя. У Давида, кроме других, были сыновья Соломон и Нафан. Евангелист Матфей ведет дальнейшее родословие по линии Соломона, Лука (III:31) — Нафана. Соломон был сын Давида от бывшей за Уриею, т. е. от такой женщины, которая раньше была за Уриею. Подробности об этом изложены во 2-ой книге Цар гл. XI-XII и общеизвестны. Евангелист не называет Вирсавии по имени. Но упоминание о ней служит здесь выражением желания обозначить уклонение от правильного порядка в родословии, так как брак Давида с Вирсавией был преступлением. О Вирсавии известно очень мало. Она была дочь Аммиила и жена Урии хеттеянина и по всей вероятности отличалась многими личными достоинствами, если сделалась любимой женой царя и имела на него значительное влияние. Соломон был провозглашен наследником царского престола по ее просьбам.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Jesse: Rut 4:22; Sa1 16:1, Sa1 16:11-13, Sa1 17:12, Sa1 17:58, Sa1 20:30, Sa1 20:31, Sa1 22:8; Sa2 23:1; Ch1 2:15; Psa 72:20; Isa 11:1; Act 13:22, Act 13:23
Solomon: Sa2 12:24, Sa2 12:25; Ch1 3:5, Ch1 14:4, Ch1 28:5
her: Sa2 11:3, Sa2 11:26, Sa2 11:27; Kg1 1:11-17, Kg1 1:28-31, Kg1 15:5; Rom 8:3
Urias: Sa2 23:39; Ch1 11:41, Uriah
John Gill
1:6 And Jesse begat David the king,.... The descent of the Messiah runs in the line of David, the youngest of Jesse's sons, who was despised by his brethren, and overlooked and neglected by his father; but God chose him, and anointed him to be king, and set him on the throne of Israel; hence he is called "David the king"; as also because he was the first king that was of the tribe of Judah, and in the genealogy of Christ, and was an eminent type of the king Messiah, who is sometimes called by the same name, Ezek 34:24 and who was to be his son, as Jesus is, and also right heir to his throne and kingdom.
And David the king begat Solomon of her that had been the wife of Urias; which was Bathsheba, though not named; either because she was well known, or because of the sin she had been guilty of, which would easily be revived by mentioning her name: our translators have rightly supplied, "that had been", and not as the Vulgate Latin, which supplies it, "that was the wife of Urias", for Solomon was begotten of her, not while she was the wife of Uriah, but when she was the wife of David.
John Wesley
1:6 David the king - Particularly mentioned under this character, because his throne is given to the Messiah.
1:7 1:7: Սողովմոն ծնաւ զԸռոբովա՛մ։ Րոբովամ ծնաւ զԱբիա՛։ Աբիա ծնաւ զԱսափ[8]։ [8] Բազումք. ԶՐոբովամ. կամ՝ զՌոբովամ։ Ռոբովամ ծնաւ։
7 Սողոմոնը՝ Րոբովամին
7 Սողոմոն ծնաւ Ռոբովամը.
Սողոմովն ծնաւ զՐոբովամ. Րոբովամ ծնաւ զԱբիա. Աբիա ծնաւ [2]զԱսափ:

1:7: Սողովմոն ծնաւ զԸռոբովա՛մ։ Րոբովամ ծնաւ զԱբիա՛։ Աբիա ծնաւ զԱսափ[8]։
[8] Բազումք. ԶՐոբովամ. կամ՝ զՌոբովամ։ Ռոբովամ ծնաւ։
7 Սողոմոնը՝ Րոբովամին
7 Սողոմոն ծնաւ Ռոբովամը.
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1:7 7: Соломон родил Ровоама; Ровоам родил Авию; Авия родил Асу;
1:7  σολομὼν δὲ ἐγέννησεν τὸν ῥοβοάμ, ῥοβοὰμ δὲ ἐγέννησεν τὸν ἀβιά, ἀβιὰ δὲ ἐγέννησεν τὸν ἀσάφ,
1:7. Σολομὼν (a-Solomon) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ῥοβοάμ, (to-a-Roboam) Ῥοβοὰμ (a-Roboam) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀβιά, (to-an-Abia) Ἀβιὰ (an-Abia) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀσάφ, (to-an-Asaf)
1:7. Salomon autem genuit Roboam Roboam autem genuit Abiam Abia autem genuit AsaAnd Solomon begot Roboam. And Roboam begot Abia. And Abia begot Asa.
7. and Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asa;
1:7. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
1:7. And Solomon conceived Rehoboam. And Rehoboam conceived Abijah. And Abijah conceived Asa.
And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa:

7: Соломон родил Ровоама; Ровоам родил Авию; Авия родил Асу;
1:7  σολομὼν δὲ ἐγέννησεν τὸν ῥοβοάμ, ῥοβοὰμ δὲ ἐγέννησεν τὸν ἀβιά, ἀβιὰ δὲ ἐγέννησεν τὸν ἀσάφ,
1:7. Salomon autem genuit Roboam Roboam autem genuit Abiam Abia autem genuit Asa
And Solomon begot Roboam. And Roboam begot Abia. And Abia begot Asa.
1:7. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
1:7. And Solomon conceived Rehoboam. And Rehoboam conceived Abijah. And Abijah conceived Asa.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 Соломон царствовал сорок лет (1015–975 г. до Р. X.). При нем выстроен храм в Иерусалиме. Ровоам, или Реговоам, сын Соломона, царствовал в Иудее только «над сынами израилевыми, жившими в городах Иудиных». Он вступил на царство 41 года и царствовал в Иерусалиме 17 лет (975–957). После него на престол вступил сын его Авия и царствовал три года (957–955). После Авии воцарился сын его Аса (955–914).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Roboam: Kg1 11:43, Kg1 12:1-24; Ch1 3:10; Ch2 9:31, Ch2 13:7, Rehoboam
Abia: Kg1 14:31, Abijam, Ch2 12:1, Abijah
Asa: 1Kings 15:8-23; ch2 14:1-16:14
John Gill
1:7 And Solomon begat Roboam,.... Called Rehoboam, 3Kings 11:43 of Naamah an Ammonitess, 3Kings 14:21.
And Roboam begat Abia, sometimes called Abijam, as in 3Kings 14:31, sometimes Abijah, 2Chron 12:16 and sometimes, as here, Abia, 1Chron 3:10. Him Rehoboam begat of Maachah, the daughter of Abishalom, 3Kings 15:2 called Michaiah, the daughter of Uriel, 2Chron 13:2. Maachah and Michaiah being the same name; or else she went by two names, as her father did.
And Abia begat Asa, who was a good king; his mother's name is the same with the name of his father's mother; and perhaps it is not his proper mother, but his grandmother who is meant in 3Kings 15:10. He is wrongly called Asaph in the Persic and Ethiopic versions, and in one copy.
Robert Jamieson, A. R. Fausset and David Brown
1:7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias--or Uzziah. Three kings are here omitted--Ahaziah, Joash, and Amaziah (1Chron 3:11-12). Some omissions behooved to be made, to compress the whole into three fourteens (Mt 1:17). The reason why these, rather than other names, are omitted, must be sought in religious considerations--either in the connection of those kings with the house of Ahab (as LIGHTFOOT, EBRARD, and ALFORD view it); in their slender right to be regarded as true links in the theocratic chain (as LANGE takes it); or in some similar disqualification.
1:8 1:8: Ասափ ծնաւ զՅովսափաթ։ Յովսափաթ ծնաւ զՅովրամ։ Յովրամ ծնաւ զՈզիա[9]։ [9] Ոմանք. ԶՅովսափատ. Յովսափատ ծն՛՛։ Յօրինակին. Ծնաւ զՈվրամ։
8 Րոբովամը ծնեց Աբիային. Աբիան ծնեց Ասափին. Ասափը ծնեց Յոսափատին. Յոսափատը ծնեց Յորամին. Յորամը ծնեց Օզիային
8 Ռոբովամ ծնաւ Աբիան. Աբիա ծնաւ Ասան. Ասա ծնաւ Յովսափատը. Յովսափատ ծնաւ Յովրամը. Յովրամ ծնաւ Ոզիան.
Ասափ`` ծնաւ զՅովսափատ. Յովսափատ ծնաւ զՅովրամ. Յովրամ ծնաւ զՈզիա:

1:8: Ասափ ծնաւ զՅովսափաթ։ Յովսափաթ ծնաւ զՅովրամ։ Յովրամ ծնաւ զՈզիա[9]։
[9] Ոմանք. ԶՅովսափատ. Յովսափատ ծն՛՛։ Յօրինակին. Ծնաւ զՈվրամ։
8 Րոբովամը ծնեց Աբիային. Աբիան ծնեց Ասափին. Ասափը ծնեց Յոսափատին. Յոսափատը ծնեց Յորամին. Յորամը ծնեց Օզիային
8 Ռոբովամ ծնաւ Աբիան. Աբիա ծնաւ Ասան. Ասա ծնաւ Յովսափատը. Յովսափատ ծնաւ Յովրամը. Յովրամ ծնաւ Ոզիան.
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1:8 8: Аса родил Иосафата; Иосафат родил Иорама; Иорам родил Озию;
1:8  ἀσὰφ δὲ ἐγέννησεν τὸν ἰωσαφάτ, ἰωσαφὰτ δὲ ἐγέννησεν τὸν ἰωράμ, ἰωρὰμ δὲ ἐγέννησεν τὸν ὀζίαν,
1:8. Ἀσὰφ (an-Asaf) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰωσαφάτ, (to-an-Iosafat) Ἰωσαφὰτ (an-Iosafat) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰωράμ, (to-an-Ioram) Ἰωρὰμ (an-Ioram) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ὀζείαν, (to-an-Ozeias)
1:8. Asa autem genuit Iosaphat Iosaphat autem genuit Ioram Ioram autem genuit OziamAnd Asa begot Josaphat. And Josaphat begot Joram. And Joram begot Ozias.
8. and Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Uzziah;
1:8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
1:8. And Asa conceived Jehoshaphat. And Jehoshaphat conceived Joram. And Joram conceived Uzziah.
And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias:

8: Аса родил Иосафата; Иосафат родил Иорама; Иорам родил Озию;
1:8  ἀσὰφ δὲ ἐγέννησεν τὸν ἰωσαφάτ, ἰωσαφὰτ δὲ ἐγέννησεν τὸν ἰωράμ, ἰωρὰμ δὲ ἐγέννησεν τὸν ὀζίαν,
1:8. Asa autem genuit Iosaphat Iosaphat autem genuit Ioram Ioram autem genuit Oziam
And Asa begot Josaphat. And Josaphat begot Joram. And Joram begot Ozias.
1:8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
1:8. And Asa conceived Jehoshaphat. And Jehoshaphat conceived Joram. And Joram conceived Uzziah.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8 После Асы воцарился Иосафат, или Иегосафат, сын его, 35 лет, и царствовал 25 лет (914–689). После Иосафата воцарился Иорам, или Иегорам, 32 лет, и царствовал 8 лет (891–864). За Иорамом встречается у Матфея пропуск трех царей: Охозии, Иоаса и Амасии, царствовавших в общем с 884 по 810 год. Если этот пропуск сделан не случайно, по ошибке переписчика, а намеренно, то причину исключения из родословия трех названных царей следует искать в том, что евангелист считал их недостойными быть исчисленными в ряду наследников Давида и предков Иисуса Христа [По народным представлениям ни в царстве Иудейском, ни в царстве Израильском нечестие и смуты никогда не достигали такого развития, как во времена Агава, с домом которого через Гофолию имели связь цари Охозия, Иоас и Амасия.].
Adam Clarke: Commentary on the Bible - 1831
1:8: Joram begat Ozias - This is the Uzziah, king of Judah, who was struck with the leprosy for his presumption in entering the temple to offer incense before the Lord. See Ch2 26:16, etc. Ozias was not the immediate son of Joram: there were three kings between them, Ahaziah, Joash, and Amaziah, which swell the fourteen generations to seventeen: but it is observed that omissions of this kind are not uncommon in the Jewish genealogies. In Ezr 7:3, Azariah is called the son of Meraioth, although it is evident, from Ch1 6:7-9, that there were six descendants between them. This circumstance the evangelist was probably aware of; but did not see it proper to attempt to correct what he found in the public accredited genealogical tables; as he knew it to be of no consequence to his argument, which was merely to show that Jesus Christ as surely descended, in an uninterrupted line from David, as David did from Abraham. And this he has done in the most satisfactory manner; nor did any person in those days pretend to detect any inaccuracy in his statement; though the account was published among those very people whose interest it was to expose the fallacy, in vindication of their own obstinate rejection of the Messiah, if any such fallacy could have been proved. But as they were silent, modern and comparatively modern unbelievers may for ever hold their peace. The objections raised on this head are worthy of no regard; yet the following statement deserves notice.
St. Matthew took up the genealogies just as he found them in the public Jewish records, which, though they were in the main correct, yet were deficient in many particulars. The Jews themselves give us sufficient proof of this. The Talmud, title Kiddushim, mentions ten classes of persons who returned from the Babylonish captivity:
I. כהני Cohaney, priests.
II. לוי Levey, Levites.
III. ישראל Yishrael, Israelites.
IV. חלולי Chululey, common persons, as to the priesthood; such whose fathers were priests, but their mothers were such as the priests should not marry.
V. גירי Girey, proselytes.
VI. חרורי Charurey, freed-men, or servants who had been liberated by their masters.
VII. ממזירי Mamzirey, spurious, such as were born in unlawful wedlock.
VIII. נתיני Nethiney, Nethinim.
IX. שתוקי Shetukey, bastards, persons whose mothers, though well known, could not ascertain the fathers of their children, because of their connections with different men.
X. אסופי Asuphey, such as were gathered up out of the streets, whose fathers and mothers were utterly unknown.
Such was the heterogeneous mass brought up from Babylon to Jerusalem; and although we learn from the Jews, that great care was taken to separate the spurious from the true-born Israelites, and canons were made for that purpose, yet it so happened, that sometimes a spurious family had got into high authority, and therefore must not be meddled with. See several cases in Lightfoot. On this account, a faithful genealogist would insert in his roll such only as were indisputable. "It is therefore easy to guess," says Dr. Lightfoot, "whence Matthew took the last fourteen generations of this genealogy, and Luke the first forty names of his: namely, from the genealogical rolls, at that time well known, and laid up in the public κειμηλια, repositories, and in the private also. And it was necessary indeed, in so noble and sublime a subject, and a thing that would be so much inquired into by the Jewish people, as the lineage of the Messiah would be, that the evangelists should deliver a truth, not only that could not be gainsayed, but also might be proved and established from certain and undoubted rolls of ancestors." See Horae Talmudicae.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Josaphat: Kg1 15:24, Kg1 22:2-50; Kg2 3:1; ch2 17:1-20:37, Jehoshaphat
Joram: Kg1 22:50; Kg2 8:16, Jehoram, Ch1 3:11; Ch2 21:1
Ozias: Kg2 14:21, Kg2 15:1-6, Azariah, ch2 26:1-23, Uzziah
John Gill
1:8 And Asa begat Josaphat,.... Called Jehoshaphat, 3Kings 15:24 whom Asa begat of Azubah, the daughter of Shilhi, 3Kings 22:42. He also was a very good prince.
And Josaphat begat Joram; called Jehoram, 3Kings 22:50 to whom his father gave the kingdom, because he was the firstborn, 2Chron 21:3.
And Joram begat Ozias; called Uzziah, 2Chron 26:1 and Azariah, 4Kings 15:1. He was not the immediate son of Joram; there were three kings between them, Ahaziah, Joash, and Amaziah, which are here omitted; either because of the curse denounced on Ahab's family, into which Joram married, whose idolatry was punished to the third or fourth generation; or because these were princes of no good character; or because their names were not in the Jewish registers. Nor does this omission at all affect the design of the Evangelist, which is to show that Jesus, the true Messiah, is of the house of David; nor ought the Jews to complain of it, as they do (a) since such omissions are to be met with in the Old Testament, particularly in Ezra 7:2 where six generations are omitted at once; and which is taken notice of by one of their own genealogical writers, whose words are these (b);
"we see in the genealogy of Ezra that he hath skipped over seven generations (perhaps it should be "six" and not "seven", since six are only omitted) from Ahitub to Ahitub.''
Nor is it any objection that Joram is said to beget Ozias, which he may be said to do in the like sense, as has been before observed of Hezekiah, Is 39:7.
(a) R. Isaac Chizzuk Emunab, par. 2. p. 390. (b) Juchasin, fol. 10. 2.
John Wesley
1:8 Jehoram begat Uzziah - Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the son of David and of Abraham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from him, which he should beget, Is 39:7.
1:9 1:9: Ոզիա ծնաւ զՅովաթամ։ Յովաթամ ծնաւ զԱքազ։ Աքազ ծնաւ զԵզեկիա։
9 Օզիան ծնեց Յովաթամին. Յովաթամը ծնեց Աքազին. Աքազը ծնեց Եզեկիային
9 Ոզիա ծնաւ Յովաթամը. Յովաթամ ծնաւ Աքազը, Աքազ ծնաւ Եզեկիան.
Ոզիա ծնաւ զՅովաթամ. Յովաթամ ծնաւ զԱքազ. Աքազ ծնաւ զԵզեկիա:

1:9: Ոզիա ծնաւ զՅովաթամ։ Յովաթամ ծնաւ զԱքազ։ Աքազ ծնաւ զԵզեկիա։
9 Օզիան ծնեց Յովաթամին. Յովաթամը ծնեց Աքազին. Աքազը ծնեց Եզեկիային
9 Ոզիա ծնաւ Յովաթամը. Յովաթամ ծնաւ Աքազը, Աքազ ծնաւ Եզեկիան.
zohrab-1805▾ eastern-1994▾ western am▾
1:9 9: Озия родил Иоафама; Иоафам родил Ахаза; Ахаз родил Езекию;
1:9  ὀζίας δὲ ἐγέννησεν τὸν ἰωαθάμ, ἰωαθὰμ δὲ ἐγέννησεν τὸν ἀχάζ, ἀχὰζ δὲ ἐγέννησεν τὸν ἑζεκίαν,
1:9. Ὀζείας (an-Ozeias) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰωαθάμ, (to-an-Ioatham) Ἰωαθὰμ (an-Ioatham) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἄχας, (to-an-Achas) Ἄχας (an-Achas) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἑζεκίαν, (to-an-Ezekias)
1:9. Ozias autem genuit Ioatham Ioatham autem genuit Achaz Achaz autem genuit EzechiamAnd Ozias begot Joatham. And Joatham begot Achaz. And Achaz begot Ezechias.
9. and Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah;
1:9. And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
1:9. And Uzziah conceived Jotham. And Jotham conceived Ahaz. And Ahaz conceived Hezekiah.
And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias:

9: Озия родил Иоафама; Иоафам родил Ахаза; Ахаз родил Езекию;
1:9  ὀζίας δὲ ἐγέννησεν τὸν ἰωαθάμ, ἰωαθὰμ δὲ ἐγέννησεν τὸν ἀχάζ, ἀχὰζ δὲ ἐγέννησεν τὸν ἑζεκίαν,
1:9. Ozias autem genuit Ioatham Ioatham autem genuit Achaz Achaz autem genuit Ezechiam
And Ozias begot Joatham. And Joatham begot Achaz. And Achaz begot Ezechias.
1:9. And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
1:9. And Uzziah conceived Jotham. And Jotham conceived Ahaz. And Ahaz conceived Hezekiah.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 Правнук Иорама Озия (810–758) называется в Библии еще Азарией. После Озии воцарился Иофам, или Иоафам, сын его, 25 лет, и царствовал в Иерусалиме 16 лет (758–742). После Иоафама вступил на престол сын его, Ахаз, 20 лет от роду и царствовал в Иерусалиме 16 лет (742–727).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Joatham: Kg2 15:7, Kg2 15:32-38; Ch1 3:11-13; Ch2 26:21, Ch2 27:1-9, Jotham
Achaz: Kg2 15:38, Kg2 16:1-20; Ch2 27:9, Ch2 28:1-27; Isa 7:1-13, Ahaz
Ezekias: Kg2 16:20, Kg2 18:1-20:21; Ch2 28:27, Ch2 29:1-32:33; isa 36:1-39:8, Hezekiah
John Gill
1:9 And Ozias begat Joatham,.... Called Jotham, 4Kings 15:7 him Ozias begat of Jerushah, the daughter of Zadok, 4Kings 15:33.
And Joatham begat Achaz, or Ahaz, 4Kings 15:38 to him the sign was given, and the famous prophecy of the Messiah, Is 7:14.
And Achaz begat Ezekias, or Hezekiah, 4Kings 16:20 him Ahaz begat of Abi, the daughter of Zachariah, 4Kings 18:2. He was a very religious king, and had that singular favour from God to have fifteen years added to his days, Is 38:5.
1:10 1:10: Եզեկիա ծնաւ զՄանասէ։ Մանասէ ծնաւ զԱմովս։ Ամովս ծնաւ զՅովսիա[10]։ [10] Ոմանք. ԶՄանասսէ. Մանասսէ ծն՛՛։ Ոսկան. ԶԱմօն. Ամօն ծնաւ։
10 Եզեկիան ծնեց Մանասէին. Մանասէն ծնեց Ամոսին
10 Եզեկիա ծնաւ Մանասէն. Մանասէ ծնաւ Ամոնը.
Եզեկիա ծնաւ զՄանասէ. Մանասէ ծնաւ [3]զԱմովս. Ամովս`` ծնաւ զՅովսիա:

1:10: Եզեկիա ծնաւ զՄանասէ։ Մանասէ ծնաւ զԱմովս։ Ամովս ծնաւ զՅովսիա[10]։
[10] Ոմանք. ԶՄանասսէ. Մանասսէ ծն՛՛։ Ոսկան. ԶԱմօն. Ամօն ծնաւ։
10 Եզեկիան ծնեց Մանասէին. Մանասէն ծնեց Ամոսին
10 Եզեկիա ծնաւ Մանասէն. Մանասէ ծնաւ Ամոնը.
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1:10 10: Езекия родил Манассию; Манассия родил Амона; Амон родил Иосию;
1:10  ἑζεκίας δὲ ἐγέννησεν τὸν μανασσῆ, μανασσῆς δὲ ἐγέννησεν τὸν ἀμώς, ἀμὼς δὲ ἐγέννησεν τὸν ἰωσίαν,
1:10. Ἑζεκίας (an-Ezekias) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Μανασσῆ, (to-a-Manasses) Μανασσῆς (a-Manasses) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀμώς, (to-an-Amos) Ἀμὼς (an-Amos) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰωσείαν, (to-an-Ioseias)
1:10. Ezechias autem genuit Manassen Manasses autem genuit Amon Amon autem genuit IosiamAnd Ezechias begot Manasses. And Manasses begot Amon. And Amon begot Josias.
10. and Hezekiah begat Manasseh; and Manasseh begat Amon; and Amon begat Josiah;
1:10. And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
1:10. And Hezekiah conceived Manasseh. And Manasseh conceived Amos. And Amos conceived Josiah.
And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias:

10: Езекия родил Манассию; Манассия родил Амона; Амон родил Иосию;
1:10  ἑζεκίας δὲ ἐγέννησεν τὸν μανασσῆ, μανασσῆς δὲ ἐγέννησεν τὸν ἀμώς, ἀμὼς δὲ ἐγέννησεν τὸν ἰωσίαν,
1:10. Ezechias autem genuit Manassen Manasses autem genuit Amon Amon autem genuit Iosiam
And Ezechias begot Manasses. And Manasses begot Amon. And Amon begot Josias.
1:10. And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
1:10. And Hezekiah conceived Manasseh. And Manasseh conceived Amos. And Amos conceived Josiah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 После Ахаза воцарился Езекия, сын его и царствовал 29 лет (727–698). После Езекии вступил на престол сын его Манассия, 12 лет и царствовал 50 лет (698–643). После Манассии воцарился сын его Аммон, или Амон (в Евангелии от Матфея, согласно древнейшим рукописям, синайской и ватиканской и др., следует читать: Амос; но в других, меньше ценных, но многочисленных рукописях: Амон), 22 лет и царствовал два года (643–641).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Manasses: Kg2 20:21, Kg2 21:1-18, Kg2 24:3, Kg2 24:4; Ch1 3:13-15; Ch2 32:33, Ch2 33:1-19, Manasseh
Amon: Kg2 21:19-26; Ch2 33:20-24
Josias: Kg1 13:2; Kg2 21:26, Kg2 22:1-20, Kg2 23:1-30; Ch2 33:25, Ch2 34:1-33, Ch2 35:1-27; Jer 1:2, Jer 1:3, Josiah
John Gill
1:10 And Ezekias begat Manasses,.... Or Manasseh, 4Kings 20:21. Him Hezekiah begat of Hephzibah, 4Kings 21:1. He was very remarkable both for his sins, and for his humiliation on account of them.
And Manasses begat Amon, of Meshullemeth, the daughter of Haruz of Jotbah, 4Kings 21:19. He was a very wicked prince.
And Amon begat Josias, or Josiah of Jedidah, the daughter of Adaiah of Boscath, 4Kings 22:1. He was a very pious king, and was prophesied of by name some hundreds of years before he was born, 3Kings 13:2.
1:11 1:11: Յովսիա ծնաւ զՅեքոնիա, եւ զեղբարս նորա առ գերութեամբն Բաբելա՛ցւոց։
11 Ամոսը ծնեց Յոսիային. Յոսիան ծնեց Յեքոնիային եւ նրա եղբայրներին՝ Բաբելոնում գերութեան ժամանակ:
11 Ամոն ծնաւ Յովսիան. Յովսիա ծնաւ Յեքոնիան ու անոր եղբայրները Բաբելոնեան գերութեան ատենները.
Յովսիա ծնաւ զՅեքոնիա եւ զեղբարս նորա առ գերութեամբն Բաբելացւոց:

1:11: Յովսիա ծնաւ զՅեքոնիա, եւ զեղբարս նորա առ գերութեամբն Բաբելա՛ցւոց։
11 Ամոսը ծնեց Յոսիային. Յոսիան ծնեց Յեքոնիային եւ նրա եղբայրներին՝ Բաբելոնում գերութեան ժամանակ:
11 Ամոն ծնաւ Յովսիան. Յովսիա ծնաւ Յեքոնիան ու անոր եղբայրները Բաբելոնեան գերութեան ատենները.
zohrab-1805▾ eastern-1994▾ western am▾
1:11 11: Иосия родил Иоакима; Иоаким родил Иехонию и братьев его, перед переселением в Вавилон.
1:11  ἰωσίας δὲ ἐγέννησεν τὸν ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας βαβυλῶνος.
1:11. Ἰωσείας (an-Ioseias) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰεχονίαν (to-an-Iekonias) καὶ (and) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) αὐτοῦ (of-it) ἐπὶ (upon) τῆς (of-the-one) μετοικεσίας (of-a-housing-with-unto) Βαβυλῶνος. (of-a-Babulon)
1:11. Iosias autem genuit Iechoniam et fratres eius in transmigratione BabylonisAnd Josias begot Jechonias and his brethren in the transmigration of Babylon.
11. and Josiah begat Jechoniah and his brethren, at the time of the carrying away to Babylon.
1:11. And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
1:11. And Josiah conceived Jechoniah and his brothers in the transmigration of Babylon.
And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

11: Иосия родил Иоакима; Иоаким родил Иехонию и братьев его, перед переселением в Вавилон.
1:11  ἰωσίας δὲ ἐγέννησεν τὸν ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας βαβυλῶνος.
1:11. Iosias autem genuit Iechoniam et fratres eius in transmigratione Babylonis
And Josias begot Jechonias and his brethren in the transmigration of Babylon.
1:11. And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
1:11. And Josiah conceived Jechoniah and his brothers in the transmigration of Babylon.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 Иосия вступил на престол 8 лет и царствовал 31 год (641–610). — После Иосии царствовал только три месяца сын его, Иоахаз, царь нечестивый, которого воцарил «народ земли». Но его низложил царь египетский. Так как Иоахаз не был в числе предков Спасителя, то евангелист о нем не упоминает. Вместо Иоахаза был возведен на престол брат его Елиаким, 25 лет, и 11 лет царствовал в Иерусалима (610–599). Царь вавилонский, Навуходоносор, подчинил себе Елиакима и переменил его имя на Иоакима. — После него воцарился сын его, Иехония (или Иоахин), 18 лет, и царствовал только три месяца (в 599 г.). В его царствование Навуходоносор, царь вавилонский, подступил к Иерусалиму, осадил город, а Иехония вышел к царю вавилонскому со своею матерью, слугами и князьями. Царь вавилонский взял его и переселил в Вавилон, а на его место посадил Матфанию, дядю Иехонии, и переменил имя Матфании на Седекию. Так как дальнейшую линию евангелист ведет от Иехонии и уже после переселения в Вавилон, то упоминать о Седекии не было надобности. По переселении в Вавилон Иехония был посажен в тюрьму и пробыл в ней 37 лет. После этого Евилмеродах, новый царь вавилонский, в год своего воцарения, вывел Иехонию из дома темничного, говорил с ним дружелюбно и поставил престол его выше престола царей, которые были у него в Вавилоне. Иехонией закончился период царей Иудейских, продолжавшийся более 450 лет. — Как ни прост 11 стих, толкование его представляет непреодолимые и почти неразрешимые трудности. В греческом, и именно в лучших рукописях, не так, как в русском: Иосия родил Иехонию (а не Иоакима)… при (во время) переселении вавилонском, т. е. в Вавилон. Далее в 12 стихе так же, как в русском. Предполагают, что слова (по русск. перев.) Иосия родил Иоакима; Иоаким родил Иехонию (подчеркнутые) есть вставка в подлинные слова Матфея, — правда, очень древняя, известная уже Иринею во втором веке по Р. X., но все-таки вставка, первоначально сделанная на полях в целях соглашения родословия Матфея с ветхозаветным писанием, а потом и — ответа язычникам, упрекавшим христиан в том, что в Евангелии пропущено имя Иоакима. Если упоминание об Иоакиме подлинно, то легко видеть (из русск. перев.), что от Соломона до Иехонии было не 14 родов или поколений, а 15, что противоречит показанию евангелиста в 17 ст. Для объяснения этого пропуска и восстановления правильного чтения 11 стиха следует обратить внимание на следующее. В 1 Пар III:15, 16, 17 сыновья царя Иосии перечисляются так: «первенец Иоахаз, второй — Иоаким, третий — Седекия, четвертый — Селлум», Отсюда видно, что у Иоакима было три брата. Далее: «сыновья Иоакима: Иехония, сын его, Седекия, сын его». Отсюда видно, что у Иехонии был только один брат. Наконец: «сыновья Иехонии: Ассир, Салафиил» и др. Здесь евангельское родословие почти совпадает с родословием 1-й книги Паралипоменон III:17. В 4 Цар XXIV:17 Матфания или Седекия называется дядей Иехонии. Рассмотрев внимательно эти показания, видим, что у Иосии был сын (второй) Иоаким; он имел нескольких братьев, о которых евангелист не говорит; но говорит о братьях Иехонии, между тем как по 1 Пар III:16 у последнего был только один брат, Седекия, что несогласно с показанием евангелиста Матфея. Поэтому предполагают, что было два Иехонии, Иехония первый, который назывался еще Иоаким, и Иехония второй. Иехония первый первоначально назывался Елиакимом, потом царь вавилонский переменил его имя на Иоаким. Причину же, почему он назван был еще Иехонией, объясняли еще в древности (Иероним) тем, что переписчик легко мог смешать Иоахин с Иоаким, переменив Х на K и Н на М. Слово же Иоахин легко можно прочитать: Иехония по-еврейски, вследствие полного сходства употребленных в обоих именах согласных букв. Принимая такое толкование, мы должны читать 11 стих Евангелия Матфея так: «Иосия родил Иехонию (иначе Елиакима, Иоакима) и братьев его» и проч.; ст. 12: «Иехония второй родил Салафииля» и проч. Против такого толкования возражают, что подобное обозначение родов противно обычаям, соблюдавшимся в родословии. Если бы вышеприведенное толкование было правильно, то евангелист должен был бы выразиться так: «Иосия родил Иехонию первого, Иехония первый родил Иехонию второго, Иехония второй родил Салафииля» и т. д. Трудность эта, по-видимому, не разрешается и предположением, что «имена отца и сына так сходны, что были случайно отожествлены или спутаны, когда воспроизведены на греческом». В виду этого другие толкователи для разрешения этой трудности предполагают, что первоначальное чтение 11 стиха было таково: «Иосия родил Иоахима и братьев его; Иоаким родил Иехонию при переселении вавилонском». Это последнее толкование — лучше. Хотя оно, вследствие перестановки слов «и братьев его» и не согласно с существующим, подтверждаемым древними и важными рукописями, греческим текстом Евангелия Матфея, однако можно допустить, что перестановка была сделана по ошибке древними переписчиками. В подкрепление последнего толкования можно указать и то, что существующий греческий текст, т. е., как сказано выше, «Иосия родил Иехонию и братьев его при (русск. перевод) переселении вавилонском» не может быть принят без таких или иных изменений и перестановок и явно ошибочен, потому что Иосия жил не при переселении вавилонском или вовремя его, а за 20 лет раньше. Что касается до Иер XXII:30, где говорится об Иоакиме: «так говорит Господь: запишите человека, его лишенным детей, человеком злополучным во дни свои», то слова «лишенным детей» объясняются последующими выражениями пророка, из которых видно, что дети Иоакима не будут сидеть на престоле Давидовом и «владычествовать в Иудее». В этом именно последнем смысле и следует понимать выражение: «лишенный детей».
Adam Clarke: Commentary on the Bible - 1831
1:11: Josias begat Jechonias, etc. - There are three considerable difficulties in this verse.
1. Josias was not the father of Jechonias; he was only the grandfather of that prince: Ch1 3:14-16.
2. Jechonias had no brethren; at least, none are on record.
3. Josias died 20 years before the Babylonish captivity took place, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away to Babylon.
To this may be added a fourth difficulty, viz. there are only thirteen in this 2nd class of generations; or forty-one, instead of forty-two, in the whole. But all these difficulties disappear, by adopting a reading found in many MSS. Ιωσιας δε εγεννησε τον Ιωακειμ· Ιωακειμ δε εγεννησε τον Ιεχονιαν. And Josias begat Jehoiakim, or Joakim, and Joakim begat Jechonias. For this reading, see the authorities in Griesbach. Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum: see Ch1 3:15. Joakim was the father of Joachin or Jechonias, about the time of the first Babylonish captivity: for we may reckon three Babylonish captivities. The first happened in the fourth year of Joakim, son of Josiah, about A. M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, led a great number of captives to Babylon. The second captivity happened under Jechoniah, son of Joakim; who, having reigned three months, was taken prisoner in 3405, and was carried to Babylon, with a great number of the Jewish nobility. The third captivity took place under Zedekiah, A. M. 3416. And thus, says Calmet, Mat 1:11 should be read: Josias begat Joakim and his brethren: and Joakim begat Jechonias about the time of the first Babylonish captivity; and Jechonias begat Salathiel, after they were brought to Babylon. Thus, with the necessary addition of Joakim, the three classes, each containing fourteen generations, are complete. And to make this the more evident, I shall set down each of these three generations in a separate column, with the additional Joakim, that the reader may have them all at one view.
1 Abraham 1 Solomon 1 Jechonias 2 Isaac 2 Rehoboam 2 Salathiel 3 Jacob 3 Abia 3 Zorobabel 4 Judah 4 Asa 4 Abiud 5 Pharez 5 Josaphat 5 Eliakim 6 Esrom 6 Joram 6 Azor 7 Aram 7 Ozias 7 Sadoc 8 Aminadab 8 Joatham 8 Achim 9 Naason 9 Achaz 9 Eliud 10 Salmon 10 Ezekias 10 Eleazar 11 Booz 11 Manasses 11 Matthan 12 Obed 12 Amon 12 Jacob 13 Jesse 13 Josias 13 Joseph 14 david 14 joachim 14 jesus
In all forty-two generations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Josias: "Some read, Josias begat Jakim, and Jakim begat Jechonias."
Jechonias: Kg2 23:31-37, Kg2 24:1-20; Ch1 3:15-17; Ch2 36:1-8; jer 2:10-28
about: Kg2 24:14-16, Kg2 25:11; Ch2 36:10, Ch2 36:20; Jer 27:20, Jer 39:9, Jer 52:11-15, Jer 52:28-30; Dan 1:2
Geneva 1599
1:11 and Josias begat (d) Jechonias and his brethren, at the time of the carrying away of Babylon.
(d) That is, the captivity fell in the days of Jakim and Jechonias: for Jechonias was born before the carrying away into captivity.
John Gill
1:11 And Josias begat Jechonias,.... This Jechonias is the same with Jehoiakim, the son of Josias, called so by Pharaohnecho, when he made him king, whose name before was Eliakim, 4Kings 23:34 begat of Zebudah, the daughter of Pedaiah of Rumah, 4Kings 23:36.
and his brethren. These were Johanan, Zedekiah, and Shallum. Two of them were kings, one reigned before him, viz. Shallum, who is called Jehoahaz, 4Kings 23:30 compared with Jer 22:11, the other, viz. Zedekiah, called before Mattaniah, reigned after his son Jehoiakim: these being both kings, is the reason why his brethren are mentioned; as well as to distinguish him from Jechonias in the next verse; who does not appear to have had any brethren: these were
about the time they were carried away to Babylon, which is not to be connected with the word "begat": for Josiah did not beget Jeconiah and his brethren at that time, for he had been dead some years before; nor with Jechonias, for he never was carried away into Babylon, but died in Judea, and slept with his fathers, 4Kings 24:6 but with the phrase "his brethren": and may be rendered thus, supposing understood, "which were at", or "about the carrying away to Babylon", or the Babylonish captivity.
John Wesley
1:11 Josiah begat Jeconiah - Mediately, Jehoiakim coming between. And his brethren - That is, his uncles. The Jews term all kinsmen brethren. About the time they were carried away - Which was a little after the birth of Jeconiah.
Robert Jamieson, A. R. Fausset and David Brown
1:11 And Josias begat Jechonias and his brethren--Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son (1Chron 3:15); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt (2Chron 36:4). The "brethren" of Jechonias here evidently mean his uncles--the chief of whom, Mattaniah or Zedekiah, who came to the throne (4Kings 24:17), is, in 2Chron 36:10, as well as here, called "his brother."
about the time they were carried away to Babylon--literally, "of their migration," for the Jews avoided the word "captivity" as too bitter a recollection, and our Evangelist studiously respects the national feeling.
1:12 1:12: Յետ գերութեանն Բաբելացւոց ծնաւ Յեքոնիա զՍաղաթիէլ։ Սաղաթիէլ ծնաւ զԶորաբաբէլ[11]։ [11] Ոմանք. ԶԶաւրոբաբէլ։
12 Բաբելոնում գերութիւնից յետոյ Յեքոնիան ծնեց Սաղաթիէլին
12 Բաբելոն գերութեան երթալէն յետոյ Յեքոնիա ծնաւ Սաղաթիէլը.
Յետ գերութեանն Բաբելացւոց ծնաւ Յեքոնիա զՍաղաթիէլ. Սաղաթիէլ ծնաւ զԶօրաբաբէլ:

1:12: Յետ գերութեանն Բաբելացւոց ծնաւ Յեքոնիա զՍաղաթիէլ։ Սաղաթիէլ ծնաւ զԶորաբաբէլ[11]։
[11] Ոմանք. ԶԶաւրոբաբէլ։
12 Բաբելոնում գերութիւնից յետոյ Յեքոնիան ծնեց Սաղաթիէլին
12 Բաբելոն գերութեան երթալէն յետոյ Յեքոնիա ծնաւ Սաղաթիէլը.
zohrab-1805▾ eastern-1994▾ western am▾
1:12 12: По переселении же в Вавилон, Иехония родил Салафииля; Салафииль родил Зоровавеля;
1:12  μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος ἰεχονίας ἐγέννησεν τὸν σαλαθιήλ, σαλαθιὴλ δὲ ἐγέννησεν τὸν ζοροβαβέλ,
1:12. Μετὰ (With) δὲ (moreover) τὴν (to-the-one) μετοικεσίαν (to-a-housing-with-unto) Βαβυλῶνος (of-a-Babulon) Ἰεχονίας (an-Iekonias) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Σαλαθιήλ, (to-a-Salathiel) Σαλαθιὴλ (a-Salathiel) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ζοροβάβελ, (to-a-Zorobabel)
1:12. et post transmigrationem Babylonis Iechonias genuit Salathihel Salathihel autem genuit ZorobabelAnd after the transmigration of Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel.
12. And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel;
1:12. And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
1:12. And after the transmigration of Babylon, Jechoniah conceived Shealtiel. And Shealtiel conceived Zerubbabel.
And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel:

12: По переселении же в Вавилон, Иехония родил Салафииля; Салафииль родил Зоровавеля;
1:12  μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος ἰεχονίας ἐγέννησεν τὸν σαλαθιήλ, σαλαθιὴλ δὲ ἐγέννησεν τὸν ζοροβαβέλ,
1:12. et post transmigrationem Babylonis Iechonias genuit Salathihel Salathihel autem genuit Zorobabel
And after the transmigration of Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel.
1:12. And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
1:12. And after the transmigration of Babylon, Jechoniah conceived Shealtiel. And Shealtiel conceived Zerubbabel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Лк II:1, 2). В числе сыновей Иехонии в 1 Пар III:17 упоминается Салафииль. Но по ст. 18 и 19 у Иехонии был еще сын Федаия, и у него именно родился Зоровавель. Таким образом, в Евангелии Матфея здесь опять, по-видимому, пропуск — Федаии. Между тем во многих других местах священного писания и у Иосифа Флавия Зоровавель везде называется сыном Салафииля (1 Езд III:2; Неем XII:1; Агг I:1, 12; II:2, 23; Иос. Фл. Др. XI:3, 1 и проч.). Для объяснения этой трудности предполагают, что Федаия, по закону ужичества взял за себя жену умершего Салафииля и таким образом дети Федаии сделались по закону детьми Салафииля, его брата.
Adam Clarke: Commentary on the Bible - 1831
1:12: Jechonias begat Salathiel - After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favor that his throne (seat) was exalted above all the kings which were with him in Babylon: Jer 52:31, Jer 52:32. But though he thus became a royal favorite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer 22:30, no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Luk 3:23 (note), etc.
The term carrying away to Babylon, μετοικεσια, from μετοικεω, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary; they were forced away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Jechonias: Kg2 25:27, Jehoiachin, Ch1 3:17, Ch1 3:19-24, Jeconiah, Jer 22:24, Jer 22:28, Coniah
and: Ezr 3:2, Ezr 5:2; Neh 12:1; Hag 1:1, Hag 1:12, Hag 1:14, Hag 2:2, Hag 2:23, Shealtiel, Zerubbabel, Luk 3:27
John Gill
1:12 And after they were brought to Babylon,.... Not Jechonias, but the father of Jechonias, and the Jews.
Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, 4Kings 24:6 and Coniah, Jer 22:24 both which are rendered Jechonias by the Septuagint in 2Chron 36:8 and he is so called, 1Chron 3:16. Abulpharagius (c) calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Hag 1:1 when he was pronounced "childless", Jer 22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition (d) that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word rendered "childless", comes from which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, 1Chron 3:17 either he was his proper natural son, or, to use their way of speaking, "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Lk 3:27 though the chronicle of Jedidaeus of Alexandria (f), or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished.
And Salathiel begat Zorobabel. This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, Ezra 3:2 Hag 1:1 which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, 1Chron 3:19 for the solution of which a noted Jewish commentator (g) observes, that
"in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places children's children are mentioned as children?''
No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, 1Chron 3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend.
(c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i.
Robert Jamieson, A. R. Fausset and David Brown
1:12 And after they were brought to Babylon--after the migration of Babylon.
Jechonias begat Salathiel--So 1Chron 3:17. Nor does this contradict Jer 22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant--"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child.
and Salathiel--or Shealtiel.
begat Zorobabel--So Ezra 3:2; Neh 12:1; Hag 1:1. But it would appear from 1Chron 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.
1:13 1:13: Զորաբաբէլ ծնաւ զԱբիուդ։ Աբիուդ ծնաւ զԵղիակիմ։ Եղիակիմ ծնաւ զԱզովր։
13 Սաղաթիէլը ծնեց Զորոբաբէլին. Զորոբաբէլը ծնեց Աբիուդին. Աբիուդը ծնեց Եղիակիմին
13 Սաղաթիէլ՝ Զօրաբաբէլը. Զօրաբաբէլ ծնաւ Աբիուդը. Աբիուդ ծնաւ Եղիակիմը.
Զօրաբաբէլ ծնաւ զԱբիուդ. Աբիուդ ծնաւ զԵղիակիմ. Եղիակիմ ծնաւ զԱզովր:

1:13: Զորաբաբէլ ծնաւ զԱբիուդ։ Աբիուդ ծնաւ զԵղիակիմ։ Եղիակիմ ծնաւ զԱզովր։
13 Սաղաթիէլը ծնեց Զորոբաբէլին. Զորոբաբէլը ծնեց Աբիուդին. Աբիուդը ծնեց Եղիակիմին
13 Սաղաթիէլ՝ Զօրաբաբէլը. Զօրաբաբէլ ծնաւ Աբիուդը. Աբիուդ ծնաւ Եղիակիմը.
zohrab-1805▾ eastern-1994▾ western am▾
1:13 13: Зоровавель родил Авиуда; Авиуд родил Елиакима; Елиаким родил Азора;
1:13  ζοροβαβὲλ δὲ ἐγέννησεν τὸν ἀβιούδ, ἀβιοὺδ δὲ ἐγέννησεν τὸν ἐλιακίμ, ἐλιακὶμ δὲ ἐγέννησεν τὸν ἀζώρ,
1:13. Ζοροβάβελ (a-Zorobabel) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀβιούδ, (to-an-Abioud) Ἀβιοὺδ (an-Abioud) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἐλιακείμ, (to-an-Eliakeim) Ἐλιακεὶμ (an-Eliakeim) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀζώρ, (to-an-Azor)
1:13. Zorobabel autem genuit Abiud Abiud autem genuit Eliachim Eliachim autem genuit AzorAnd Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor.
13. and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
1:13. And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
1:13. And Zerubbabel conceived Abiud. And Abiud conceived Eliakim. And Eliakim conceived Azor.
And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor:

13: Зоровавель родил Авиуда; Авиуд родил Елиакима; Елиаким родил Азора;
1:13  ζοροβαβὲλ δὲ ἐγέννησεν τὸν ἀβιούδ, ἀβιοὺδ δὲ ἐγέννησεν τὸν ἐλιακίμ, ἐλιακὶμ δὲ ἐγέννησεν τὸν ἀζώρ,
1:13. Zorobabel autem genuit Abiud Abiud autem genuit Eliachim Eliachim autem genuit Azor
And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor.
1:13. And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
1:13. And Zerubbabel conceived Abiud. And Abiud conceived Eliakim. And Eliakim conceived Azor.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15 По 1 Пар III:19 и след. в числе сыновей и внуков Зоровавеля нет Авиуда. На основании сходства имен евр. и греч. предполагают, что Авиуд тожествен с Годавьягу ст. 24-го той же главы и Иудой Лк III:26. Если так, то в 13-м стихе Евангелия Матфея опять пропуск; именно родословие в указанном месте кн. Паралипоменон излагается так: Зоровавель, Ханания, Исаия, Шехания, Неария, Елиоенай, Годавьягу. Хотя пополнение такого пропуска шестью лицами и сближало бы родословие Матфея с родословием Луки по числу родов, при полной разности имен, однако отожествление Авиуда с Годавьягу весьма сомнительно. Впрочем, некоторые новейшие толкователи такое объяснение принимают. О лицах после Зоровавеля и, может быть, Авиуда, упоминаемых в 13–15 стихах, ничего неизвестно ни из Ветхого Завета, ни из сочинений Иосифа Флавия, ни из талмудических и других писаний. Можно заметить только, что это противоречит мнению, по которому евангелист составлял родословие Спасителя по одной только Библии, или, по крайней мере, не подтверждает этого мнения.
John Gill
1:13 And Zorobabel begat Abiud,.... The children of Zorobabel are said in 1Chron 3:19, to be Meshullam, and Hananiah, and Shelomith their sister, but no mention is made of Abiud: he seems to be the same with Meshullam the eldest son, who might have two names; nor is this unlikely, since it was usual, especially about the time of the Babylonish captivity, for men to have more names than one, as may be observed in Daniel and others, Dan 1:7 where they went by one, and in Judea by another.
And Abiud begat Eliakim, &c. From hence to the 16th verse the genealogy is carried down to Joseph, the husband of Mary; which account must be taken from the genealogical tables of the Jews, to which recourse might be had, and with which it agrees; or otherwise the Jews would have cavilled at it; but I do not find any objections made by them to it. That there were genealogical books or tables kept by the Jews is certain, from the following instances (i);
"Simeon ben Azzai says, I found in Jerusalem, , "a volume of genealogies", and there was written in it, &c.''
Again (k), says R. Levi,
"they found a "volume of genealogies" in Jerusalem, and there was written in it that Hillell came from David; Ben Jarzaph from Asaph; Ben Tzitzith Hacceseth from Abner; Ben Cobesin from Ahab; Ben Calba Shebuah from Caleb; R. Jannai from Eli; R. Chayah Rabba from the children of Shephatiah, the son of Abital; R. Jose be Rabbi Chelphetha from the children of Jonadab, the son of Rechab; and R. Nehemiah from Nehemiah the Tirshathite.''
Once more (l), says R. Chana bar Chanma, when the holy blessed God causes his
"Shechinah to dwell, he does not cause it to dwell but upon families, "which are genealogized" in Israel.''
Now if Matthew's account had not been true, it might easily have been refuted by these records. The author of the old (m) Nizzachon takes notice of the close of this genealogy, but finds no fault with it; only that it is carried down to Joseph, and not to Mary; which may be accounted for by a rule of their own (n), "the mother's family is not called a family", whereas the father's is. It is very remarkable that the Jewish Targum (o) traces the descent of the Messiah from the family of David in the line of Zorobabel, as Matthew does; and reckons the same number of generations, wanting one, from Zorobabel to the Messiah, as the Evangelist does, from Zorobabel to Jesus; according to Matthew, the genealogy stands thus, Zorobabel, Abiud, Eliakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus; and according to the Targum the order is this,
"Zorobabel, Hananiah, Jesaiah, Rephaiah, Arnon, Obadiah, Shecaniah, Shemnigh, Neariah, Elioenai, Anani; this is the king Messiah, who is to be revealed.''
The difference of names may be accounted for by their having two names, as before observed. This is a full proof, that, according to the Jews own account, and expectation, the Messiah must be come many years and ages ago.
(i) T. Bab. Yebamot, fol. 49. 2. (k) T. Hieros. Taanith, fol. 68. 1. B. Rabba, sect. 98. fol. 85. 3. (l) T. Bab. Kiddushin, fol. 70. 9. (m) P. 186. (n) T. Bab. Yebamot, fol. 54. 2. Bava Bathra, fol. 109. 2. & 110. 2. Bereshit Rabba, fol. 6. 1. Jucbasin, fol. 55. 2. (o) In 1 Chron. iii. 24. Vid. Beckii Not. in ib. p. 56, 57.
Robert Jamieson, A. R. Fausset and David Brown
1:13 And Zorobabel begat Abiud, &c.--None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
1:14 1:14: Ազովր ծնաւ զՍադովկ։ Սադովկ ծնաւ զԱքին։ Աքին ծնաւ զԵղիուդ։
14 Եղիակիմը ծնեց Ազորին. Ազորը ծնեց Սադոկին. Սադոկը ծնեց Աքինին. Աքինը ծնեց Եղիուդին
14 Եղիակիմ ծնաւ Ազովրը. Ազովր ծնաւ Սադովկը. Սադովկ ծնաւ Աքինը. Աքին ծնաւ Եղիուդը.
Ազովր ծնաւ զՍադովկ. Սադովկ ծնաւ զԱքին. Աքին ծնաւ զԵղիուդ:

1:14: Ազովր ծնաւ զՍադովկ։ Սադովկ ծնաւ զԱքին։ Աքին ծնաւ զԵղիուդ։
14 Եղիակիմը ծնեց Ազորին. Ազորը ծնեց Սադոկին. Սադոկը ծնեց Աքինին. Աքինը ծնեց Եղիուդին
14 Եղիակիմ ծնաւ Ազովրը. Ազովր ծնաւ Սադովկը. Սադովկ ծնաւ Աքինը. Աքին ծնաւ Եղիուդը.
zohrab-1805▾ eastern-1994▾ western am▾
1:14 14: Азор родил Садока; Садок родил Ахима; Ахим родил Елиуда;
1:14  ἀζὼρ δὲ ἐγέννησεν τὸν σαδώκ, σαδὼκ δὲ ἐγέννησεν τὸν ἀχίμ, ἀχὶμ δὲ ἐγέννησεν τὸν ἐλιούδ,
1:14. Ἀζὼρ (an-Azor) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Σαδώκ, (to-a-Sadok) Σαδὼκ (a-Sadok) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἀχείμ, (to-an-Acheim) Ἀχεὶμ (an-Acheim) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἐλιούδ, (to-an-Elioud)
1:14. Azor autem genuit Saddoc Saddoc autem genuit Achim Achim autem genuit EliudAnd Azor begot Sadoc. And Sadoc begot Achim. And Achim begot Eliud.
14. and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
1:14. And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
1:14. And Azor conceived Zadok. And Zadok conceived Achim. And Achim conceived Eliud.
And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud:

14: Азор родил Садока; Садок родил Ахима; Ахим родил Елиуда;
1:14  ἀζὼρ δὲ ἐγέννησεν τὸν σαδώκ, σαδὼκ δὲ ἐγέννησεν τὸν ἀχίμ, ἀχὶμ δὲ ἐγέννησεν τὸν ἐλιούδ,
1:14. Azor autem genuit Saddoc Saddoc autem genuit Achim Achim autem genuit Eliud
And Azor begot Sadoc. And Sadoc begot Achim. And Achim begot Eliud.
1:14. And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
1:14. And Azor conceived Zadok. And Zadok conceived Achim. And Achim conceived Eliud.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
1:15 1:15: Եղիուդ ծնաւ զԵղէազար։ Եղէազար ծնաւ զՄատթան։ Մատթան ծնաւ զՅակովբ[12]։ [12] Ոմանք. ԶԵղիազար. Եղիա՛՛։
15 Եղիուդը ծնեց Եղիազարին. Եղիազարը ծնեց Մատթանին
15 Եղիուդ ծնաւ Եղիազարը. Եղիազար ծնաւ Մատթանը.
Եղիուդ ծնաւ զԵղիազար. Եղիազար ծնաւ զՄատթան. Մատթան ծնաւ զՅակովբ:

1:15: Եղիուդ ծնաւ զԵղէազար։ Եղէազար ծնաւ զՄատթան։ Մատթան ծնաւ զՅակովբ[12]։
[12] Ոմանք. ԶԵղիազար. Եղիա՛՛։
15 Եղիուդը ծնեց Եղիազարին. Եղիազարը ծնեց Մատթանին
15 Եղիուդ ծնաւ Եղիազարը. Եղիազար ծնաւ Մատթանը.
zohrab-1805▾ eastern-1994▾ western am▾
1:15 15: Елиуд родил Елеазара; Елеазар родил Матфана; Матфан родил Иакова;
1:15  ἐλιοὺδ δὲ ἐγέννησεν τὸν ἐλεάζαρ, ἐλεάζαρ δὲ ἐγέννησεν τὸν ματθάν, ματθὰν δὲ ἐγέννησεν τὸν ἰακώβ,
1:15. Ἐλιοὺδ (an-Elioud) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἐλεάζαρ, (to-an-Eleazar) Ἐλεάζαρ (an-Eleazar) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Μαθθάν, (to-a-Maththan) Μαθθὰν (a-Maththan) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰακώβ, (to-an-Iakob)
1:15. Eliud autem genuit Eleazar Eleazar autem genuit Matthan Matthan autem genuit IacobAnd Eliud begot Eleazar. And Eleazar begot Mathan. And Mathan begot Jacob.
15. and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
1:15. And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
1:15. And Eliud conceived Eleazar. And Eleazar conceived Matthan. And Matthan conceived Jacob.
And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob:

15: Елиуд родил Елеазара; Елеазар родил Матфана; Матфан родил Иакова;
1:15  ἐλιοὺδ δὲ ἐγέννησεν τὸν ἐλεάζαρ, ἐλεάζαρ δὲ ἐγέννησεν τὸν ματθάν, ματθὰν δὲ ἐγέννησεν τὸν ἰακώβ,
1:15. Eliud autem genuit Eleazar Eleazar autem genuit Matthan Matthan autem genuit Iacob
And Eliud begot Eleazar. And Eleazar begot Mathan. And Mathan begot Jacob.
1:15. And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
1:15. And Eliud conceived Eleazar. And Eleazar conceived Matthan. And Matthan conceived Jacob.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
1:16 1:16: Յակովբ ծնաւ զՅովսէփ զայրն Մարեմայ՝ որում խօսեցեալ զՄարիամ կոյս. յորմէ ծնաւն Յիսուս, որ անուանեցաւ Քրիստոս[13]։ [13] Ոմանք. Զայրն Մարիամու... ծնաւ Յիսուս, որ անուանեցաւն։
16 Մատթանը ծնեց Յակոբին. Յակոբը ծնեց Յովսէփին՝ Մարիամի մարդուն, որի նշանածն էր կոյս Մարիամը[1], որից ծնուեց Յիսուս, որ անուանուեց Քրիստոս: [1] 1. Լաւագոյն յունարէն բնագրերը չունեն որի նշանածն էր կոյս Մարիամը բառերը: Յունարէն բնագիր այսուհետեւ՝ յուն. բն.:
16 Մատթան ծնաւ Յակոբը. Յակոբ ծնաւ Յովսէփը՝ Մարիամին այրը, որմէ ծնաւ Յիսուս, որ կոչուեցաւ Քրիստոս։
Յակովբ ծնաւ զՅովսէփ զայրն Մարեմայ [4]որում խօսեցեալ զՄարիամ կոյս`` յորմէ ծնաւ Յիսուս, որ անուանեցաւ Քրիստոս:

1:16: Յակովբ ծնաւ զՅովսէփ զայրն Մարեմայ՝ որում խօսեցեալ զՄարիամ կոյս. յորմէ ծնաւն Յիսուս, որ անուանեցաւ Քրիստոս[13]։
[13] Ոմանք. Զայրն Մարիամու... ծնաւ Յիսուս, որ անուանեցաւն։
16 Մատթանը ծնեց Յակոբին. Յակոբը ծնեց Յովսէփին՝ Մարիամի մարդուն, որի նշանածն էր կոյս Մարիամը[1], որից ծնուեց Յիսուս, որ անուանուեց Քրիստոս:
[1] 1. Լաւագոյն յունարէն բնագրերը չունեն որի նշանածն էր կոյս Մարիամը բառերը: Յունարէն բնագիր այսուհետեւ՝ յուն. բն.:
16 Մատթան ծնաւ Յակոբը. Յակոբ ծնաւ Յովսէփը՝ Մարիամին այրը, որմէ ծնաւ Յիսուս, որ կոչուեցաւ Քրիստոս։
zohrab-1805▾ eastern-1994▾ western am▾
1:16 16: Иаков родил Иосифа, мужа Марии, от Которой родился Иисус, называемый Христос.
1:16  ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν ἄνδρα μαρίας, ἐξ ἧς ἐγεννήθη ἰησοῦς ὁ λεγόμενος χριστός.
1:16. Ἰακὼβ (An-Iakob) δὲ (moreover) ἐγέννησεν (it-generated-unto) τὸν (to-the-one) Ἰωσὴφ (to-an-Iosef) τὸν (to-the-one) ἄνδρα (to-a-man) Μαρίας, (of-a-Maria) ἐξ (out) ἧς (of-which) ἐγεννήθη (it-was-generated-unto) Ἰησοῦς (an-Iesous) ὁ (the-one) λεγόμενος (being-forthed) Χριστός. (Anointed)
1:16. Iacob autem genuit Ioseph virum Mariae de qua natus est Iesus qui vocatur ChristusAnd Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
16. and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
1:16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
1:16. And Jacob conceived Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ:

16: Иаков родил Иосифа, мужа Марии, от Которой родился Иисус, называемый Христос.
1:16  ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν ἄνδρα μαρίας, ἐξ ἧς ἐγεννήθη ἰησοῦς ὁ λεγόμενος χριστός.
1:16. Iacob autem genuit Ioseph virum Mariae de qua natus est Iesus qui vocatur Christus
And Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
1:16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
1:16. And Jacob conceived Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
16 (Лк III:23). По евангелисту Матфею и Луке родословия ясно относятся к Иосифу. Но отцом Иосифа Матфей называет Иакова, Лука III:23 — Илия. А по преданию отцом и матерью Марии были Иоаким и Анна. Спаситель же, согласно ясному повествованию Матфея и Луки 1, 26; II:5, не был сыном Иосифа. Зачем же в таком случае нужно было евангелистам составлять и помещать в своих Евангелиях родословие Христа, которое в действительности не относилось к Нему? Большинство толкователей объясняют это обстоятельство тем, что Матфей ведет родословие по предкам Иосифа, желая показать, что Иисус был не родным, а законным Сыном Иосифа и, следовательно, наследником его прав и преимуществ, как потомка Давидова. Лука же, если в своем родословии упоминает также об Иосифе, то в действительности излагает родословие Марии. Мнение это впервые высказано было церковным писателем Юлием Африканом (3 в.), отрывок из сочинения которого помещен в Ц. И. Евсевия (1, 7), с изменениями повторено в толковании на Евангелие Лк Амвросия Медиоланского, и было известно Иринею (Haer. III:32).
Adam Clarke: Commentary on the Bible - 1831
1:16: Jesus, who is called Christ - As the word Χριστος Christ, signifies the anointed or anointer, from χριω, to anoint, it answers exactly to the Hebrew משיח mashiach, which we pronounce Messiah or Messias; this word comes from the root משח mashac, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted.
Priests, prophets, and kings, among the Jews, were anointed in order to the legitimate exercise of their respective offices. Hence the word Χριστος Christ, or משיח Mashiach, became a name of dignity, and often signified the same as king. See Isa 45:1; Psa 105:15; Lev 4:3; Lev 6:20; Sa1 2:10. The words משיח Mashiach and מלך melec, Χριστος and βασιλευς, Christ and king, are frequently interchanged. Sa1 2:10; Psa 2:2, Psa 2:6; Luk 23:2; and see the Scholia of Rosenmuller on this place. The reason of this may be seen in the following note, which I extract from the comment on Exo 29:7.
"It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed, by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and, in some countries, the priest and king are still consecrated by anointing. In the Hebrew language משח mashach signifies to anoint; and משיח mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title Mashiach, the anointed one, but Jesus, The Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος ho Christos, which has precisely the same signification in Greek: of him, Melchisedeck, Abraham, Aaron, David, and others, were illustrious types. But none of these had the title of The Messiah, or The Anointed of God. This does, and ever will, belong exclusively to Jesus, The Christ."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Joseph: Mat 1:18-25, Mat 2:13; Luk 1:27, Luk 2:4, Luk 2:5, Luk 2:48, Luk 3:23, Luk 4:22
of whom: Mar 6:3; Luk 1:31-35, Luk 2:7, Luk 2:10, Luk 2:11
who: Mat 27:17, Mat 27:22; Joh 4:25
John Gill
1:16 And Jacob begat Joseph,.... According to an old tradition mentioned by (p) Epiphanins, this Jacob, the father of Joseph, was named Panther, and which name perhaps is originally Jewish; and it may be observed, that Joseph is sometimes called by the Jewish writers Pandera (q), and Jesus , the son of Pandira (r). It has created some difficulty with interpreters that Jacob should be here said to beget Joseph, when Joseph in Luke is said to be the son of Eli. Some have thought Joseph's father had two names, one was Jacob, and the other Eli; others take them to be two different persons, and suppose that Joseph was the natural son of the one, and the legal son of the other, either by marriage, or by adoption, or by the law of the brother's wife, Deut 25:5. But the truth of the matter is, that not Joseph, but Jesus, is by Luke called the son of Eli, as will be made to appear in its proper place. Joseph, who is here called the husband of Mary, because he not only espoused her, but, upon the advice and encouragement of the Angel, took her to be his wife, was, as is evident by this genealogy, of the house and lineage of David; though a mean and obscure person, and by trade a carpenter. Mary, which is the same name with Miriam in Hebrew, was a poor virgin that dwelt at Nazareth, a city of Galilee; yet also of the family of David, and belonged to the city of Bethlehem;
of whom was born Jesus who is called Christ, or Messiah; being that illustrious person, who was spoken of by the Prophets of the Old Testament under that name, and whom the Jews expected. We may learn from hence, what a low condition the family of David was in, when the true Messiah came; according to ancient prophecy, it was like a stump of a tree, or like to a tree cut down to the root, Is 11:1 and Christ who sprung from it was like a root out of a dry ground, Is 53:2. From the whole of this genealogy it appears, that Jesus was of the seed of Abraham, of the tribe of Judah, and of the family of David; whereby several ancient prophecies have their accomplishment, and therefore he ought to be acknowledged as the true Messiah: and also that he was of the blood royal, and had his descent from the kings of Judah, and was heir apparent to the throne and kingdom of his father David. The Talmudic Jews own that Jesus, or Jesu, as they call him, was put to death because he (s), "was nigh to the kingdom", or nearly related to it. Yea, even in that malicious book (t) they have written of his life, they represent him as akin to queen Helena, who they say, on that account, would have saved his life. And this was so clear a point, and their forefathers were so thoroughly convinced of this matter, that they would have took him by force and made him a king, Jn 6:15 but his kingdom was to be of another kind, a spiritual, and not a temporal one.
(p) Contra Haeres. l. 3. Haeres. 78. (q) Toldos Jesu, p. 3. (r) T. Hieros. Avoda Zara, fol. 40. 4. T. Bab. Sabbat, fol. 14. 2. & Midrash Kohelet, fol. 81. 1. (s) T. Bab. Sanhed. fol. 43. 1. (t) Toldos Jesu, p. 10.
John Wesley
1:16 The husband of Mary - Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ - The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be farther observed, that the word Christ in Greek, and Messiah in Hebrew, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.
Robert Jamieson, A. R. Fausset and David Brown
1:16 And Jacob begat Joseph, the husband of Mary, of whom was born Jesus--From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. See on Mt 1:20.
who is called Christ--signifying "anointed." It is applied in the Old Testament to the kings (1Kings 24:6, 1Kings 24:10); to the priests (Lev 4:5, Lev 4:16, &c.); and to the prophets (3Kings 19:16) --these all being anointed will oil, the symbol of the needful spiritual gifts to consecrate them to their respective offices; and it was applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the immeasurable anointing of the Holy Ghost (Is 61:1; compare Jn 3:34).
1:17 1:17: Արդ՝ ամենայն ազգքն յԱբրահամէ մինչեւ ՚ի Դաւիթ՝ ազգք չորեքտասանք։ Եւ ՚ի Դաւթէ մինչեւ ՚ի գերութիւնն Բաբելացւոց՝ ազգք չորեքտասանք։ Եւ ՚ի գերութենէն Բաբելացւոց մինչեւ ՚ի Քրիստոս՝ ա՛զգք չորեքտասանք[14]։[14] Ոսկան. Ամենայն ազգք յԱբ՛՛։ Ոմանք երիցս եւս. Ազգ չորեքտասանք։
17 Արդ, Աբրահամից մինչեւ Դաւիթը բոլոր սերունդները՝ տասնչորս սերունդ. եւ Դաւթից մինչեւ Բաբելոնի մէջ գերութիւնը՝ տասնչորս սերունդ. Բաբելոնի մէջ գերութիւնից մինչեւ Քրիստոս՝ տասնչորս սերունդ:
17 Արդ բոլոր սերունդները Աբրահամէն մինչեւ Դաւիթ տասնըչորս սերունդ եւ Դաւիթէն մինչեւ Բաբելոնեան գերութիւնը տասնըչորս սերունդ ու Բաբելոնեան գերութենէն մինչեւ Քրիստոս տասնըչորս սերունդ։
Արդ ամենայն ազգք յԱբրահամէ մինչեւ ի Դաւիթ` ազգք չորեքտասանք. եւ ի Դաւթէ մինչեւ ի գերութիւնն Բաբելացւոց` ազգք չորեքտասանք. եւ ի գերութենէն Բաբելացւոց մինչեւ ի Քրիստոս` ազգք չորեքտասանք:

1:17: Արդ՝ ամենայն ազգքն յԱբրահամէ մինչեւ ՚ի Դաւիթ՝ ազգք չորեքտասանք։ Եւ ՚ի Դաւթէ մինչեւ ՚ի գերութիւնն Բաբելացւոց՝ ազգք չորեքտասանք։ Եւ ՚ի գերութենէն Բաբելացւոց մինչեւ ՚ի Քրիստոս՝ ա՛զգք չորեքտասանք[14]։
[14] Ոսկան. Ամենայն ազգք յԱբ՛՛։ Ոմանք երիցս եւս. Ազգ չորեքտասանք։
17 Արդ, Աբրահամից մինչեւ Դաւիթը բոլոր սերունդները՝ տասնչորս սերունդ. եւ Դաւթից մինչեւ Բաբելոնի մէջ գերութիւնը՝ տասնչորս սերունդ. Բաբելոնի մէջ գերութիւնից մինչեւ Քրիստոս՝ տասնչորս սերունդ:
17 Արդ բոլոր սերունդները Աբրահամէն մինչեւ Դաւիթ տասնըչորս սերունդ եւ Դաւիթէն մինչեւ Բաբելոնեան գերութիւնը տասնըչորս սերունդ ու Բաբելոնեան գերութենէն մինչեւ Քրիստոս տասնըչորս սերունդ։
zohrab-1805▾ eastern-1994▾ western am▾
1:17 17: Итак всех родов от Авраама до Давида четырнадцать родов; и от Давида до переселения в Вавилон четырнадцать родов; и от переселения в Вавилон до Христа четырнадцать родов.
1:17  πᾶσαι οὗν αἱ γενεαὶ ἀπὸ ἀβραὰμ ἕως δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ δαυὶδ ἕως τῆς μετοικεσίας βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες.
1:17. Πᾶσαι ( All ) οὖν (accordingly) αἱ (the-ones) γενεαὶ (generations) ἀπὸ (off) Ἀβραὰμ (of-an-Abraam) ἕως (unto-if-which) Δαυεὶδ (of-a-Daueid) γενεαὶ (generations) δεκατέσσαρες , ( ten-four ,"καὶ (and) ἀπὸ (off) Δαυεὶδ (of-a-Daueid) ἕως (unto-if-which) τῆς (of-the-one) μετοικεσίας (of-a-housing-with-unto) Βαβυλῶνος (of-a-Babulon) γενεαὶ (generations) δεκατέσσαρες , ( ten-four ,"καὶ (and) ἀπὸ (off) τῆς (of-the-one) μετοικεσίας (of-a-housing-with-unto) Βαβυλῶνος (of-a-Babulon) ἕως (unto-if-which) τοῦ (of-the-one) χριστοῦ (of-Anointed) γενεαὶ (generations) δεκατέσσαρες . ( ten-four )
1:17. omnes ergo generationes ab Abraham usque ad David generationes quattuordecim et a David usque ad transmigrationem Babylonis generationes quattuordecim et a transmigratione Babylonis usque ad Christum generationes quattuordecimSo all the generations from Abraham to David, are fourteen generations. And from David to the transmigration of Babylon, are fourteen generations: and from the transmigration of Babylon to Christ are fourteen generations.
17. So all the generations from Abraham unto David are fourteen generations; and from David unto the carrying away to Babylon fourteen generations; and from the carrying away to Babylon unto the Christ fourteen generations.
1:17. So all the generations from Abraham to David [are] fourteen generations; and from David until the carrying away into Babylon [are] fourteen generations; and from the carrying away into Babylon unto Christ [are] fourteen generations.
1:17. And so, all the generations from Abraham to David are fourteen generations; and from David to the transmigration of Babylon, fourteen generations; and from the transmigration of Babylon to the Christ, fourteen generations.
So all the generations from Abraham to David [are] fourteen generations; and from David until the carrying away into Babylon [are] fourteen generations; and from the carrying away into Babylon unto Christ [are] fourteen generations:

17: Итак всех родов от Авраама до Давида четырнадцать родов; и от Давида до переселения в Вавилон четырнадцать родов; и от переселения в Вавилон до Христа четырнадцать родов.
1:17  πᾶσαι οὗν αἱ γενεαὶ ἀπὸ ἀβραὰμ ἕως δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ δαυὶδ ἕως τῆς μετοικεσίας βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες.
1:17. omnes ergo generationes ab Abraham usque ad David generationes quattuordecim et a David usque ad transmigrationem Babylonis generationes quattuordecim et a transmigratione Babylonis usque ad Christum generationes quattuordecim
So all the generations from Abraham to David, are fourteen generations. And from David to the transmigration of Babylon, are fourteen generations: and from the transmigration of Babylon to Christ are fourteen generations.
1:17. So all the generations from Abraham to David [are] fourteen generations; and from David until the carrying away into Babylon [are] fourteen generations; and from the carrying away into Babylon unto Christ [are] fourteen generations.
1:17. And so, all the generations from Abraham to David are fourteen generations; and from David to the transmigration of Babylon, fourteen generations; and from the transmigration of Babylon to the Christ, fourteen generations.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Слово «всех» относится ближе всего к родам, исчисленным Матфеем от Авраама до Давида. В последующих выражениях стиха евангелист этого слова не повторяет при исчислении дальнейших родов. Поэтому самое простое объяснение слова «всех» заключается, по-видимому, в следующем. Евангелист говорит «всех, указанных мною в настоящем родословии родов от Авраама до Давида» и проч. Число 14 едва ли было священным у евреев, хотя и сложено из повторенного священного числа 7. Можно думать, что евангелист, насчитав от Авраама до Давида четырнадцать родов, а также от Иехонии до Христа, хотел показать некоторую округленность и правильность в исчислении родов, почему принял число 14 и для среднего (царского) периода своего родословия, выпустив с этою целью некоторые роды. Прием этот несколько искусствен, но вполне согласен с обычаями и мышлением иудеев. Нечто подобное встречается в Быт V:3 и след., 11, 10 и след., где от Адама до Ноя и от Ноя до Авраама исчисляются до 10 родов. Под родами разумеются поколения — от отца к сыну. — Таким образом родословие Христа по Матфею можно представить в следующем виде: I. Авраам. Исаак. Иаков. Иуда. Фарес. Есром. Арам. Аминадав. Наассон. Салмон. Вооз. Овид. Иессей. Давид. II. Соломон. Ровоам. Авия. Аса. Иосафат. Иорам. Озия. Иоафам. Ахаз. Езекия. Манассия. Амон (Амос). Иосия. Иоаким. III. Иехония. Салафииль. Зоровавель. Авиуд. Елиаким. Азор. Садок. Ахим. Елиуд. Елеазар. Матфан. Иаков. Иосиф. Иисус Христос.
Adam Clarke: Commentary on the Bible - 1831
1:17: Fourteen generations - See the note on Mat 1:11. The Jews had a sort of technical method of summing up generations in this way. In Synopsis Sohar, p. 132, n. 18, we have the following words; "From Abraham to Solomon were fifteen generations; and then the moon was at the full. From Solomon to Zedekiah were other fifteen generations; the moon was then in the wane, and Zedekiah's eyes were put out." That is, the regal state came to its zenith of light and glory in the time of Solomon; but decreased gradually, till it became nearly extinct in the days of Zedekiah. See Schoetgen.
Albert Barnes: Notes on the Bible - 1834
1:17: So all the generations ... - This division of the names in the genealogical tables was doubtless adopted for the purpose of aiding the memory. It was common among the Jews; and other similar instances are preserved. The Jews were destitute of books besides the Old Testament, and they had but few copies of that among them, and those chiefly in their synagogues. They would therefore naturally devise plans to keep up the remembrance of the principal facts in their history. One method of doing this was to divide the tables of genealogy into portions of equal length, to be committed to memory. This greatly facilitated the remembrance of the names. A man who wished to commit to memory the names of a regiment of soldiers would naturally divide it into companies and platoons, and this would greatly facilitate his work. This was doubtless the reason in the case before us. And, though it is not strictly accurate, yet it was the Jewish way of keeping their records, and answered their purpose. There were three leading persons and events that nearly, or quite, divided their history into equal portions: Abraham, David, and the Babylonian captivity. From one to the other was about 14 generations, and by omitting a few names it was sufficiently accurate to be made a general guide or directory in recalling the principal events in their history.
In counting these divisions, however, it will be seen that there is some difficulty in making out the number 14 in each division. This may be explained in the following manner: In the first division, Abraham is the first and David the last, making 14 altogether. In the second series, David would naturally be placed first, and the 14 was completed in Josiah, about the time of the captivity, as sufficiently near for the purpose of convenient computation, 2 Chr. 35. In the third division Josiah would naturally be placed first, and the number was completed in Joseph; so that David and Josiah would be reckoned twice. This may be shown by the following table of the names:
FirstDivision SecondDivision ThirdDivision Abraham David Josias Isaac Solomon Jechonias Jacob Roboam Salathiel Judas Abia Zorobabel Phares Asa Abiud Esrom Josaphat Eliakim Aram Joram Azor Aminadab Ozias Sadoc Naasson Joatham Achim Salmon Achaz Eliud Boaz Ezekias Eleazar Obed Manasses Matthan Jesse Amon Jacob David Josias Joseph 14 14 14
Carrying away into Babylon - This refers to the captivity of Jerusalem, and the removal of the Jews to Babylon by Nebuchadnezzar, 588 years before Christ. See 2 Chr. 36. Josiah was king when these calamities began to come upon the Jews, but the exact time of the 70 years of captivity did not commence until the 11th year of Zedekiah's reign, or 32 years after the death of Josiah. Babylon was situated on the Euphrates, and was encompassed with walls which were about 60 miles in circuit, 87 feet broad, and 350 feet high, and the city was entered by 100 brass gates - 25 on each side. It was the capital of a vast empire, and the Jews remained there for 70 years. See Barnes' notes at isa 13.
Geneva 1599
1:17 All (e) the generations, therefore, from Abraham to David [were] fourteen generations; and from David until the carrying away of Babylon, fourteen generations; and from the carrying away of Babylon unto the Christ, fourteen generations.
(e) All those who were considered to be in the lineage of David's family, as they begat one another orderly in turn.
John Gill
1:17 So all the generations from Abraham,.... The Evangelist having traced the genealogy of Christ from Abraham, which he divides into "three" parts, because of the threefold state of the Jews, "first" under Patriarchs, Prophets, and Judges, "next" under Kings, and "then" under Princes and Priests, gives the sum of each part under its distinct head; "so all the generations", that is, the degrees of generation, or the persons generated from Abraham to David, both being included, "are fourteen generations"; as there were, and no more, and are as follow, Abraham, Isaac, Jacob, Judah, Phares, Esrom, Aram, Amminadab, Naasson, Salmon, Boaz, Obed, Jesse, David.
And from David until the carrying away into Babylon are fourteen generations. Here David who closed the first division must be excluded this, and it must be observed, that the Evangelist does not say as before, that "all" the generations from David to the captivity were fourteen, for there were seventeen, three kings being omitted by him at once; but, the generations he thought fit to mention, in order to reduce them to a like number as before, and which were sufficient for his purpose, were fourteen; and may be reckoned in this order, Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias, Joatham, Achaz, Ezekias, Manasses, Amon, Josias, Jechonias, or Jehoiachin.
And from the carrying away into Babylon unto Christ are fourteen generations. This must be understood as before; for there might be more generations in this interval, but these were enough to answer the design of the Evangelist; and which he thought proper to mention, and may be numbered in this manner; Jechonias, or Jehoiachin, Salathiel, Zorobabel, Abiud, Ehakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Christ. This way of reckoning by generations was used by other nations as well as the Jews (u), particularly the Grecians; so (w) Pausanias says,
"From Tharypus to Pyrrhus the son of Achilles, , were fifteen generations of men.''
And Herodotus (x) speaking of those who had reigned in Babylon, says, among them were two women, one whose name was Semiramis, who reigned before the other , five generations; many other instances of the like kind might be given.
(u) Vid. Pirke Abot. c. 5. sect. 2. (w) Attica sive l. 1. c. 10. p. 19. (x) Clio. l. 1. c. 184. p. 74.
John Wesley
1:17 So all the generations - Observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, how like the leaves of a tree one passeth away, and another cometh! Yet the earth still abideth. And with it the goodness of the Lord which runs from generation to generation, the common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicuous figure, how many are there whose names are perished with them? How many, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if, while we are forgotten by men, we are remembered by God! If our names, lost on earth, are at length found written in the book of life!
Robert Jamieson, A. R. Fausset and David Brown
1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away--or migration.
into Babylon are fourteen generations; and from the carrying away into Babylon--the migration of Babylon.
unto Christ are fourteen generations--that is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitish annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the Old Testament genealogies. In Ezra 7:1-5 no fewer than six generations of the priesthood are omitted, as will appear by comparing it with 1Chron 6:3-15. It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. LANGE thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of the last chain, as it is impossible to conceive that the Evangelist could have made any mistake in the matter. But there is a simpler way of accounting for it. As the Evangelist himself (Mt 1:17) reckons David twice--as the last of the first fourteen and the first of the second--so, if we reckon the second fourteen to end with Josiah, who was coeval with the "carrying away into captivity" (Mt 1:11), and third to begin with Jeconiah, it will be found that the last division, as well as the other two, embraces fourteen names, including that of our Lord.
1:18 1:18: Եւ Յիսուսի Քրիստոսի ծնունդն՝ էր ա՛յսպէս։ Խօսեալ զմայր նորա Մարիամ Յովսեփո՛ւ, մինչչեւ եկեալ առ միմեանս՝ գտաւ յղացեալ ՚ի Հոգւոյն Սրբոյ[15]։ [15] Ոմանք. Խօսեցեալ զմայրն նորա... ՚ի Հոգւոյ Սրբոյ։
18 Յիսուս Քրիստոսի ծնունդը այսպէս եղաւ. նրա մայրը՝ Մարիամը, որ Յովսէփի նշանածն էր, նախքան նրանց՝ իրար մօտենալը, Սուրբ Հոգուց յղիացած գտնուեց
18 Յիսուս Քրիստոսի ծնունդը այս կերպով եղաւ։ Անոր մայրը Մարիամ Յովսէփին նշանուած, դեռ իրարու քով չեկած՝ Սուրբ Հոգիէն յղացած գտնուեցաւ։
Եւ Յիսուսի Քրիստոսի ծնունդն էր այսպէս. խօսեալ զմայր նորա Մարիամ Յովսեփու, մինչչեւ եկեալ առ միմեանս` գտաւ յղացեալ ի Հոգւոյն Սրբոյ:

1:18: Եւ Յիսուսի Քրիստոսի ծնունդն՝ էր ա՛յսպէս։ Խօսեալ զմայր նորա Մարիամ Յովսեփո՛ւ, մինչչեւ եկեալ առ միմեանս՝ գտաւ յղացեալ ՚ի Հոգւոյն Սրբոյ[15]։
[15] Ոմանք. Խօսեցեալ զմայրն նորա... ՚ի Հոգւոյ Սրբոյ։
18 Յիսուս Քրիստոսի ծնունդը այսպէս եղաւ. նրա մայրը՝ Մարիամը, որ Յովսէփի նշանածն էր, նախքան նրանց՝ իրար մօտենալը, Սուրբ Հոգուց յղիացած գտնուեց
18 Յիսուս Քրիստոսի ծնունդը այս կերպով եղաւ։ Անոր մայրը Մարիամ Յովսէփին նշանուած, դեռ իրարու քով չեկած՝ Սուրբ Հոգիէն յղացած գտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:18 18: Рождество Иисуса Христа было так: по обручении Матери Его Марии с Иосифом, прежде нежели сочетались они, оказалось, что Она имеет во чреве от Духа Святаго.
1:18  τοῦ δὲ ἰησοῦ χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ μαρίας τῶ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
1:18. ΤΟΥ (Of-the-one) ΔΕ (moreover) [ΙΗΣΟΥ] "[of-an-Iesous]"ΧΡΙΣΤΟΥ (of-Anointed) ἡ (the-one) γένεσις (a-becoming) οὕτως (unto-the-one-this) ἦν. (it-was) Μνηστευθείσης (Of-having-been-remembranced-of) τῆς (of-the-one) μητρὸς (of-a-mother) αὐτοῦ (of-it) Μαρίας (of-a-Maria) τῷ (unto-the-one) Ἰωσήφ, (unto-an-Iosef,"πρὶν (ere) ἢ (or) συνελθεῖν (to-have-had-came-together) αὐτοὺς (to-them) εὑρέθη (it-was-found) ἐν (in) γαστρὶ (unto-a-stomach) ἔχουσα (holding) ἐκ (out) πνεύματος (of-a-currenting-to) ἁγίου. (of-hallow-belonged)
1:18. Christi autem generatio sic erat cum esset desponsata mater eius Maria Ioseph antequam convenirent inventa est in utero habens de Spiritu SanctoNow the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost.
18. Now the birth of Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came together she was found with child of the Holy Ghost.
1:18. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
1:18. Now the procreation of the Christ occurred in this way. After his mother Mary had been betrothed to Joseph, before they lived together, she was found to have conceived in her womb by the Holy Spirit.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost:

18: Рождество Иисуса Христа было так: по обручении Матери Его Марии с Иосифом, прежде нежели сочетались они, оказалось, что Она имеет во чреве от Духа Святаго.
1:18  τοῦ δὲ ἰησοῦ χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ μαρίας τῶ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
1:18. Christi autem generatio sic erat cum esset desponsata mater eius Maria Ioseph antequam convenirent inventa est in utero habens de Spiritu Sancto
Now the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost.
1:18. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
1:18. Now the procreation of the Christ occurred in this way. After his mother Mary had been betrothed to Joseph, before they lived together, she was found to have conceived in her womb by the Holy Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Лк II:1, 2). В начале этого стиха евангелист употребляет то же самое слово, какое и в начале 1-го стиха: генезис. В русск. и славянском это слово теперь переводится словом: рождество. Перевод опять неточный за неимением подходящего русского слова. В собственном смысле лучше было бы перевести так: «происхождение Иисуса Христа (от девы Марии) было так». Обручальные обряды у иудеев несколько походили на наши, бывающие при благословении жениха и невесты. Об обручении составлялся договор или же давалось в присутствии свидетелей торжественное устное обещание в том, что такой-то человек берет за себя замуж такую-то невесту. По обручении невеста считалась обрученной женой своего жениха. Их союз можно было уничтожить только правильным разводом. Но между обручением и браком, как и у нас, протекали иногда целые месяцы (см. Втор XX:7). Мария — слово греческое; по-арамейски — Мариам, а по-евр. — Мирьям или Мириам, слово производится от еврейского мери — упрямство, строптивость — или от рум, «быть возвышенным, высоким». По Иерониму, имя это значит domina. Все производства сомнительны. — Прежде, нежели они сочетались, т. е. прежде, чем была самая свадьба. Жили ли Иосиф и Мария в одном доме после обручения, неизвестно. По Златоусту, «Мария жила уже у него (Иосифа) в доме». Но выражение: «не бойся принять Марию, жену твою», по-видимому, показывает, что Иосиф и Мария не жили в одном доме. Другие толкователи согласны с Златоустом. — Оказалось, — сделалось заметным для посторонних лиц. — От Духа Святаго. Все обстоятельства, о которых говорит евангелист, отличаясь чудесным характером, нам непонятны (ср. Лк III:22; Деян I:16; Еф IV:30).
Համապատում
18-25. Մարիամը միայն ավետման ժամանակ է կոչվել Հովսեփի խոսեցյալը (նշանած) (ՂՈՒԿ. Ա 27), իսկ Հիսուսի ծնունդից առաջ կոչվել է Հովսեփի կինը (ՄԱՏԹ. Ա 20), որը ցույց է տալիս, թե նույն ժամանակահատվածում է տեղի ունեցել Հովսեփի ու Մարիամի օրինական ամուսնությունը: Մարիամն ավետումից անմիջապես հետո գնաց Քեբրոն, իսկ Նազարեթ վերադառնալուց մինչև Հիսուսի ծնունդը ևս վեց ամիս տևեց, և պետք է ճիշտ այս ժամանակամիջոցում էլ դնել ամուսնության օրինական արարողությունը: Մարիամի Քեբրոնից վերադառնալուց և ամուսնության օրհնությունից հետո այլևս նրա հղի լինելը պետք է երևար, ինչը որ Հովսեփի մտքի շփոթման պատճառ հանդիսացավ: Բայց Հովսեփը ուղղամիտ մարդ էր. իր համար դժվար էր կնոջ պատվին դիպչելը և լավագույնն էր առանց ձայնի ու աղմուկի բաժանվել նրանից:
Ավետարանիչը արձակել զնա բացատրությունն է օգտագործում, որը օրինավոր կնոջը ապահարզան տալ է նշանակում, քան թե պարզ մի նշանվածի բաժանումը: Եվ այս հիմք ընդունելով էր, որ ասացինք, թե նախ օրինավոր ամուսնությունը կատարվեց, ապա Հովսեփն իմացավ Մարիամի հղի վիճակի մասին: Անշուշտ հրաշքով հղության բացատրության մասին խոսվեց այդ երկուսի միջև, և իհարկե այդ պարագան Մարիամի ծնողներից գաղտնի չէր կարող մնալ, բայց Հովսեփը դեռևս մտմտուքից զերծ չէր:
Աստվածային այցելությունը ցանկացավ բարի և արդար Հովսեփին այդ մտային տագնապից փրկել: Եվ հրեշտակը, անշուշտ նորից Գաբրիելը, այս անգամ Հովսեփին հայտնվեց, Մարիամին պատահած հայտնությունները նաև Հովսեփին հաղորդեց, բացատրեց սքանչելակերպ հղությունը, ծնվող որդու ով լինելը և մարդկության փրկագործության խորհուրդը: Հովսեփի միտքը լուսավորվեց և սիրտը հանդարտվեց, կնոջն արձակելու մտածումը իրենից հեռացրեց, Մարիամին պահեց որպես օրինավոր կին, բայց նրա կուսությունը հարգեց և կույս մոր ու կուսածին որդու պաշտպանը եղավ, իսկ մարդկանց կողմից որպես Մարիամի ամուսին և Հիսուսի հայր ճանաչվեց: Ավետարանում Հիսուսի մասին Մարիամի անդրանիկը կոչվելուց (ՄԱՏԹ. Ա 25) եզրակացնողներ եղան, որ Հիսուսի ծնունդից հետո Հովսեփից ու Մարիամից ուրիշ զավակներ էլ ծնվեցին, և թե սրանք Տեառնեղբայր կոչված չորս եղբայրներն են՝ Հակոբը, Հովսեսը, Սիմոնը և Հուդան (ՄԱՏԹ. ԺԳ 55): Բայց սա ընդունելի կարծիք չէ և տեառնեղբայրների մասին իր տեղում պիտի խոսենք: Մոր առաջնեկը կոչվելու համար, սկզբից ևեթ ուրիշ զավակ չունեցած լինելը բավական է և անհրաժեշտ չէ երկրորդ զավակի ծնվելուն սպասել:

Մատթեոսն իր սովորության համաձայն, երբ ուզում է ապացուցել բոլոր մեսիական մարգարեությունների Քրիստոսի վերաբերյալ կատարված լինելը, այդ դեպքում հիշատակում է «Ահա կոյսը յղասցի եւ ծնցի որդի» մարգարեությունը (ԵՍ. Է 14): Մենք բավարարվում ենք մարգարեությունները հիշել, իսկ դրանք մեկնելու և հաստատելու գործը Ավետարանի մեկնիչներին է պատկանում:
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-25: The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Eccles. xi. 5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Ps. cxxxix. 13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have,

I. Mary's espousal to Joseph. Mary, the mother of our Lord, was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words de futuro--that regarding the future, and a promise of it made if God permit. We read of a man who has betrothed a wife and has not taken her, Deut. xx. 7. Christ was born of a virgin, but a betrothed virgin, 1. To put respect upon the marriage state, and to recommend it as honourable among all, against that doctrine of devils which forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the son of a carpenter? than, Is not this the son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the brethren of Christ (ch. xiii. 55), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was just man, she a virtuous woman. Those who are believers should not be unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily--to preface the nuptials with a contract. It is better to take time to consider before than to find time to repent after.

II. Her pregnancy of the promised seed; before they came together, she was found with child, which really was of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued three months (Luke i. 56), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach, as a thorn in the flesh, nay, as a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day.

III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other!

Observe, 1. The extremity which he studied to avoid. He was not willing to make her a public example. He might have done so; for, by the law, a betrothed virgin, if she played the harlot, was to be stoned to death, Deut. xxii. 23, 24. But he was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence, Bring her forth and let her be burnt! Gen. xxxviii. 24. How good it is to think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called making her a public example; which shows what is the end to be aimed at in punishment--the giving of warning to others: it is in terrorem--that all about may hear and fear. Smite the scorner, and the simple will beware.

Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because he was a just man, therefore he was not willing to expose her. He was a religious, good man; and therefore inclined to be merciful as God is, and to forgive as one that was forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she cried out (Deut. xxii. 26), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better. Summum just summa injuria--The rigour of the law is (sometimes) the height of injustice. That court of conscience which moderates the rigour of the law we call a court of equity. Those who are found faulty were perhaps overtaken in the fault, and are therefore to be restored with the spirit of meekness; and threatening, even when just, must be moderated.

2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.

IV. Joseph's discharge from this perplexity by an express sent from heaven, v. 20, 21. While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must think on things themselves, and consult with themselves. It is the thoughtful, not the unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are nonplussed and at a stand. God's comforts most delight the soul in the multitude of its perplexed thoughts. The message was sent to Joseph by an angel of the Lord, probably the same angel that brought Mary the tidings of the conception--the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the First-begotten is to be brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all ministering spirits for their good. This angel appeared to Joseph in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now,

1. Joseph is here directed to proceed in his intended marriage. The angel calls him, Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that son of David through whom the line of the Messiah is to be drawn." We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth." Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of taking her, lest he should bring upon himself either guilt or reproach. No, saith God, Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her (Luke i. 43), when she called her the mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word, Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction.

2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told,

(1.) That she had conceived by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and prepared him a body, as was promised him, when he said, Lo, I come, Heb. x. 5. Hence he is said to be made of a woman (Gal. iv. 4), and yet to be that second Adam that is the Lord from heaven, 1 Cor. xv. 47. He is the Son of God, and yet so far partakes of the substance of his mother as to be called the fruit of her womb, Luke i. 42. It was requisite that is conception should be otherwise than by ordinary generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be conceived and shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble.

(2.) That she should bring forth the Saviour of the world (v. 21). She shall bring forth a Son; what he shall be is intimated,

[1.] In the name that should be given to her Son: Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called Jesus (Acts vii. 45; Heb. iv. 8), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zech. vi. 11, 12. Christ is our Joshua; both the Captain of our salvation, and the High Priest of our profession, and, in both, our Saviour--a Joshua who comes in the stead of Moses, and does that for us which the law could not do, in that it was weak. Joshua had been called Hosea, but Moses prefixed the first syllable of the name Jehovah, and so made it Jehoshua (Num. xiii. 16), to intimate that the Messiah, who was to bear that name, should be Jehovah; he is therefore able to save to the uttermost, neither is there salvation in any other.

[2.] In the reason of that name: For he shall save his people from their sins; not the nation of the Jews only (he came to his own, and they received him not), but all who were given him by the Father's choice, and all who had given themselves to him by their own. He is a king who protects his subjects, and, as the judges of Israel of old, works salvation for them. Note, those whom Christ saves he saves from their sins; from the guilt of sin by the merit of his death, from the dominion of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not in their sins, but from their sins; to purchase for them, not a liberty to sin, but a liberty from sins, to redeem them from all iniquity (Tit. ii. 14); and so to redeem them from among men (Rev. xiv. 4) to himself, who is separate from sinners. So that those who leave their sins, and give up themselves to Christ as his people, are interested in the Saviour, and the great salvation which he has wrought out, Rom. xi. 26.

V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz (Isa. vii. 14), Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old-Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less.

The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh.

1. The sign given is that the Messiah shall be born of a virgin. A virgin shall conceive, and, by her, he shall be manifested in the flesh. The word Almah signifies a virgin in the strictest sense, such as Mary professes herself to be (Luke i. 34), I know not a man; nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be supernatural, and altogether extraordinary, but because it was to be spotless, and pure, and without any stain of sin. Christ would be born, not of an empress or queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to keep ourselves unspotted from the world and the flesh that we may be presented chaste virgins to Christ.

2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for they shall call his name Immanuel; that is, he shall be Immanuel; and when it is said, He shall be called, it is meant, he shall be, the Lord our righteousness. Immanuel signifies God with us; a mysterious name, but very precious; God incarnate among us, and so God reconcilable to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had God with them, in types and shadows, dwelling between the cherubim; but never so as when the Word was made flesh--that was the blessed Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of nature, we see God as a God above us; by the light of the law, we see him as a God against us; but by the light of the gospel, we see him as Immanuel, God with us, in our own nature, and (which is more) in our interest. Herein the Redeemer commended his love. With Christ's name, Immanuel, we may compare the name given to the gospel church (Ezek. xlviii. 35). Jehovah Shammah--The Lord is there; the Lord of hosts is with us.

Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel--God with us, he could not have been Jesus--a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty.

VI. Joseph's obedience to the divine precept (v. 24). Being raised from sleep by the impression which the dream made upon him, he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions; he took unto him his wife; he did is speedily, without delay, and cheerfully, without dispute; he was not disobedient to the heavenly vision. Extraordinary direction like this we are not now to expect; but God has still ways of making known his mind in doubtful cases, by hints of providence, debates of conscience, and advice of faithful friends; by each of these, applying the general rules of the written word, we should, therefore, in all the steps of our life, particularly the great turns of it, such as this of Joseph's, take direction from God, and we shall find it safe and comfortable to do as he bids us.

VII. The accomplishment of the divine promise (v. 25). She brought forth her first-born son. The circumstances of it are more largely related, Luke ii. 1, &c. Note, That which is conceived of the Holy Ghost never proves abortive, but will certainly be brought forth in its season. What is of the will of the flesh, and of the will of man, often miscarries; but, if Christ be formed in the soul, God himself has begun the good work which he will perform; what is conceived in grace will no doubt be brought forth in glory.

It is here further observed, 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr. Whitby inclines to think that when it is said, Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Exod. xxi. 10. 2. That Christ was the first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her first-born, for he is the first-born of every creature, that is, the Heir of all things; and he is the first-born among many brethren, that in all things he may have the pre-eminence. 3. That Joseph called his name Jesus, according to the direction given him. God having appointed him to be the Saviour, which was intimated in his giving him the name Jesus, we must accept of him to be our Saviour, and, in concurrence with that appointment, we must call him Jesus, our Saviour.
Adam Clarke: Commentary on the Bible - 1831
1:18: Espoused to Joseph - The word μνηστευθεισης, from μνηστευω, to contract, or betroth, refers to the previous marriage agreement, in which the parties mutually bound themselves to each other; without which, no woman was ever married among the Jews. Among the Hindoos, a woman is espoused often a whole year, and even longer before the marriage takes place.
Before they came together - The woman was espoused at her own, or her father's house; and, generally, some time elapsed before she was taken home to the house of her husband: Deu 20:7; Jdg 14:7, Jdg 14:8. This custom has been immemorially observed among the inhabitants of Ireland, who have not only this, but many Asiatic customs, which, added to various authentic historic proofs, are collateral evidences that they received the Christian religion, not from the popes of Rome, but through the means of Asiatic missionaries.
Among the Jews, the espousal, though the marriage had not been consummated, was considered as perfectly legal and binding on both sides; and hence a breach of this contract was considered as a case of adultery, and punished exactly in the same way. See Deu 22:25, Deu 22:28. Nor could a contract of this kind, though there was no cohabitation, be broken but by a regular divorce, as Mr. Selden, in his Uxor Hebraica, has proved at large from the Jewish rabbins.
She was found with child - Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honor, and her life were at stake. What conversation passed between her and Joseph, on this discovery, we are not informed; but the issue proves that it was not satisfactory to him: nor could he resolve to consider her as his wife, till God had sent his angel to bear the most unequivocal testimony to the virgin's innocence. His whole conduct, on this occasion, was exceedingly benevolent and humane. He might at once have taken the advantage of the law, Deu 22:23, Deu 22:24, and had her stoned to death.
Albert Barnes: Notes on the Bible - 1834
1:18: Now the birth of Jesus Christ - The circumstances attending his birth.
Was on this wise - In this manner.
Espoused - Betrothed, or engaged to be married. There was commonly an interval of ten or twevle months, among the Jews, between the contract of marriage and the celebration of the nuptials (see Gen 24:55; Jdg 14:8; Deu 20:7), yet such was the nature of this engagement, that unfaithfulness to each other was deemed adultery. See Deu 22:25, Deu 22:28.
With child by the Holy Ghost - See the note at Luk 1:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: the birth: Luk 1:27-38
of the: Gen 3:15; Job 14:4, Job 15:14; Luk 1:25, Luk 1:35; Gal 4:4, Gal 4:5; Heb 7:26, Heb 10:5
Geneva 1599
1:18 Now the birth of (2) Jesus Christ was thus: His mother, Mary, that is, having been betrothed to Joseph, before they came together, she was found to be with child of [the] Holy Spirit.
(2) Christ is the true Emmanuel, and therefore, Jesus (that is, Saviour) is conceived in the virgin by the Holy Spirit, as foretold by the prophets.
John Gill
1:18 Now the birth of Jesus Christ,.... The Evangelist having finished the genealogy of Christ, proceeds to give an account of his birth, which includes both his conception and bringing forth; and which he says
was on this wise, so, "after this manner", and which was very wonderful and astonishing;
when as, for his mother Mary was found with child, not of man, no, not of Joseph her husband; Christ had no real father as man, Joseph was only, as was supposed, his father; but
of the Holy Ghost, according to Lk 1:35. "The Holy Ghost shall come upon thee", &c. and this was done that the human nature of Christ might be clear of original pollution; that so being the immediate produce of the Holy Ghost and without sin, it might be fit for union with the Son of God, and for the office of Mediator he had undertook. When Mary is said to be
found with child, the meaning is, it appeared by evident signs, it was observed by Joseph particularly, who might know not only that she was with child, but with child of the Holy Ghost; by conversation with her, who might relate to him what passed between the Angel and her, Lk 1:28 though it looks as if as yet he did not know this, or at least was not fully satisfied about it; since he had a mind to have put her away, before he was assured of the truth of it, by the appearance of an angel to him. Now Mary's being with child, and its being known, were facts, at the time when she was
espoused to Joseph, and thereby the outward credit both of Mary and Jesus were secured; for had this appeared before the espousals, the Jews would have fixed a brand of infamy on them both; and both the espousals and her being found with child, were
before they came together; that is, before they cohabited together as man and wife, before he brought her home to his own house and bed. The espousals were before they thus came together. It was usual with the Jews first to espouse or betroth, and then to marry, or rather consummate the marriage, by bringing the woman home to her husband's house, between which there was some space of time. The account and manner of betrothing is given by Maimonides (y) in the following words.
"Before the giving of the law, if a man met a woman in the street, if he would, he might take her, and bring her into his house and marry her between him and herself, and she became his wife; but when the law was given, the Israelites were commanded, that if a man would take a woman he should obtain her before witnesses, and after that she should be his wife, according to Deut 22:13 and these takings are an affirmative command of the law, and are called "espousals" or "betrothings" in every place; and a woman who is obtained in such a way is called "espoused" or "betrothed"; and when a woman is obtained, and becomes "espoused", although she is not yet "married, nor has entered into her husband's house", yet she is a man's wife.''
And such a distinction between a married woman and a betrothed virgin, which was Mary's case, may be observed in Deut 22:22 moreover, her being found or appearing to be with child, was "before they came together"; which it is likely, as Dr. Lightfoot (z) observes, was about three months from her conception, when she was returned from her cousin Elizabeth. It is probable that as soon as she was espoused to Joseph, or quickly after, she went and paid her visit to Elizabeth, with whom she stayed about three months, and then returned home, Lk 1:56. Upon her return home, she appears to be with child, with which she had gone three months, a proper time for the discovery of such a matter, Gen 38:24 and which is assigned by the Jewish doctors for this purpose. In the Misna (a) such a case as this is put,
"If two men should espouse two women, and at the time of their entrance into the bride chamber, the one should be taken for the other--they separate them for three months, because they may prove with child;''
that is, as Bartenora observes upon it,
"they separate them that they may not return to their husbands; and that if they should be with child, they may distinguish between a legitimate and an illegitimate offspring; and that the children which they may bring forth may not be ascribed to the wrong persons.''
Now Mary being gone three months from the time of her espousals to Joseph, and he and she not being yet come together, it was a clear case, that the child she was gone three months with, was none of his; hence it follows,
(y) Hilchot. Ishot. c. 1. sect. 1, 2, 3. (z) In loc. (a) Yebamot, c. 3. sect. 10.
Robert Jamieson, A. R. Fausset and David Brown
1:18 BIRTH OF CHRIST. (Mt 1:18-25)
Now the birth of Jesus Christ was on this wise--or, "thus."
When as his mother Mary was espoused--rather, "betrothed."
to Joseph, before they came together, she was found--discovered to be.
with child of the Holy Ghost--It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Acts 5:3-4, &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness (Mt 28:19; 2Cor 13:14). On the miraculous conception of our Lord, see on Lk 1:35.
1:19 1:19: Եւ Յովսէփ այրն նորա, քանզի արդա՛ր էր՝ եւ ո՛չ կամէր առակել զնա, խորհեցաւ լռելեա՛յն արձակել զնա[16]։ [16] Ոմանք. Այր նորա։ Ոսկան. Եւ ոչ կամեցաւ ա՛՛։
19 Եւ Յովսէփը՝ նրա մարդը, քանի որ արդար էր եւ չէր կամենում նրան խայտառակել, մտածեց առանց աղմուկի արձակել նրան
19 Յովսէփ՝ անոր այրը՝ արդար մարդ ըլլալով ու չուզելով որ զանիկա խայտառակ ընէ, մտածեց որ ծածկաբար արձակէ զանիկա։
Եւ Յովսէփ այր նորա, քանզի արդար էր եւ ոչ կամէր առակել զնա, խորհեցաւ լռելեայն արձակել զնա:

1:19: Եւ Յովսէփ այրն նորա, քանզի արդա՛ր էր՝ եւ ո՛չ կամէր առակել զնա, խորհեցաւ լռելեա՛յն արձակել զնա[16]։
[16] Ոմանք. Այր նորա։ Ոսկան. Եւ ոչ կամեցաւ ա՛՛։
19 Եւ Յովսէփը՝ նրա մարդը, քանի որ արդար էր եւ չէր կամենում նրան խայտառակել, մտածեց առանց աղմուկի արձակել նրան
19 Յովսէփ՝ անոր այրը՝ արդար մարդ ըլլալով ու չուզելով որ զանիկա խայտառակ ընէ, մտածեց որ ծածկաբար արձակէ զանիկա։
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1:19 19: Иосиф же муж Ее, будучи праведен и не желая огласить Ее, хотел тайно отпустить Ее.
1:19  ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.
1:19. Ἰωσὴφ (An-Iosef) δὲ (moreover) ὁ (the-one) ἀνὴρ (a-man) αὐτῆς, (of-it) δίκαιος (course-belonged) ὢν (being) καὶ (and) μὴ (lest) θέλων (determining) αὐτὴν (to-it) δειγματίσαι, (to-have-showed-to," ἐβουλήθη ( it-purposed ) λάθρᾳ (unto-secluded) ἀπολῦσαι (to-have-loosed-off) αὐτήν. (to-it)
1:19. Ioseph autem vir eius cum esset iustus et nollet eam traducere voluit occulte dimittere eamWhereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.
19. And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily.
1:19. Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily.
1:19. Then Joseph, her husband, since he was just and was not willing to hand her over, preferred to send her away secretly.
Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily:

19: Иосиф же муж Ее, будучи праведен и не желая огласить Ее, хотел тайно отпустить Ее.
1:19  ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.
1:19. Ioseph autem vir eius cum esset iustus et nollet eam traducere voluit occulte dimittere eam
Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.
1:19. Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily.
1:19. Then Joseph, her husband, since he was just and was not willing to hand her over, preferred to send her away secretly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 Муж ее, — слово муж, по буквальному переводу с греческого, означает буквально мужа, а не обрученного. Но ясно, что евангелист употребляет это слово в смысле защитника, покровителя и даже, может быть, обрученного. Иначе в его собственном повествовании было бы очевидное противоречие. В Свящ. Писании слова муж и жена иногда употребляются не в смысле супругов (Быт XXIX:21; Втор XXII:24). — Будучи праведен — евр. цадик. Так назывались люди благочестивые, всегда старавшиеся исполнять постановления закона. Почему здесь Иосиф называется так, ясно. Увидев, что Мария беременна, он подумал, что она сделала дурное, и так как закон наказывал за дурные дела, то и Иосиф вознамерился наказать Марию, хотя это наказание, вследствие его доброты, и должно было отличаться легкостью. Слово «праведен», однако, не означает: добр или любвеобилен. В Евангелии ясно можно наблюдать борьбу чувств в душе Иосифа: с одной стороны, он был праведен, а с другой — относился с сожалением к Марии. По закону он должен был употребить власть и наказать ее, но по любви к ней не желал ее огласить, т. е. ославить, рассказать другим о ней и затем на основании своего оглашениями рассказа потребовать наказания Марии. Слово «праведен» выражением «не желая» не объясняется; это — последнее — дополнительное и особое деепричастие (в греч. причастие). Иосиф был строгий блюститель закона и, кроме того, не желал огласить Марию. Слово «огласить» читается в греческом различно: 1. По одному чтению «огласить» (deigmatisai) следует объяснять так: подать пример, выставить на показ ради примера. Слово редкое, у греков не употребительное, а в Новом Завете встречающееся только в Кол II:15. Оно может быть равнозначительно выражению: «просто отпустить». 2. Во многих других рукописях употреблено более сильное слово — пристыдить или подвергнуть опасности, огласить затем, чтобы навлечь нечто худое, предать смерти как женщину, не оказавшуюся верною (paradeigmatisai). Хотел — здесь в греческом употреблено другое слово, а не «не желая» — означает решение, желание привести намерение свое в действие. Греческое слово, переведенное словом «отпустить», означает «развестись». Развод мог быть тайный и явный. Первый совершался в присутствии только двух свидетелей, без объяснения причин развода. Второй торжественно и с объяснением причин развода на суде. Иосиф вознамерился сделать первое. «Тайно» может означать здесь и тайные переговоры, без разводного письма. Это, конечно, было противозаконно Втор 24, 1; но разводное письмо, если бы оно и было секретным, противоречило бы употребленному в Евангелии слову «тайно».
Adam Clarke: Commentary on the Bible - 1831
1:19: To make her a public example - Παραδειγματισαι, to expose her to public infamy; from παρα, near, and δεικνυμαι, I show, or expose; what is oddly, though emphatically, called in England, showing up - exposing a character to public view. Though Joseph was a righteous man, δικαιος, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. Some have supposed that the term δικαιος should be translated merciful, and it certainly often has this signification; but here it is not necessary.
Albert Barnes: Notes on the Bible - 1834
1:19: Her husband - The word in the original does not imply that they were married. It means here the man to whom she was espoused.
A just man - Justice consists in rendering to every man his own. Yet this is evidently not the character intended to be given here of Joseph. The meaning is that he was kind, tender, merciful; that he was so attached to Mary that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connection, and to restore her to her friends without the punishment commonly inflicted on adultery. The word just has not unfrequently this meaning of mildness, or mercy. See Jo1 1:9; compare Cicero, De Fin. 5, 23.
A public example - To expose her to public shame or infamy. Adultery has always been considered a crime of a very heinous nature. In Egypt, it was punished by cutting off the nose of the adulteress; in Persia, the nose and ears were cut off; in Judea, the punishment was death by stoning, Lev 20:10; Eze 16:38, Eze 16:40; Joh 8:5. This punishment was also inflicted where the person was not married, but betrothed, Deu 21:23-24. In this case, therefore, the regular punishment would have been death in this painful and ignominious manner. Yet Joseph was a religious man - mild and tender; and he was not willing to complain of her to the magistrate, and expose her to death, but sought to avoid the shame, and to put her away privately.
Put her away privily - The law of Moses gave the husband the power of divorce, Deu 24:1. It was customary in a bill of divorce to specify the causes for which the divorce was made, and witnesses were also present to testify to the divorce. But in this case, it seems, Joseph resolved to put her away without specifying the cause; for he was not willing to make her a public example. This is the meaning here of "privily." Both to Joseph and Mary this must have been a great trial. Joseph was ardently attached to her, but her character was likely to be ruined, and he deemed it proper to separate her from him. Mary was innocent, but Joseph was not yet satisfied of her innocence. We may learn from this to put our trust in God. He will defend the innocent. Mary was in danger of being exposed to shame. Had she been connected with a cruel, passionate, and violent man, she would have died in disgrace. But God had so ordered it that she was betrothed to a man mild, amiable, and tender: and in due time Joseph was apprised of the truth in the case, and took his faithful and beloved wife to his bosom. Thus, our only aim should be to preserve a conscience void of offence, and God will guard our reputation. We may be assailed by slander; circumstances may be against us; but in due time God will take care to vindicate our character and save us from ruin. See Psa 37:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: her husband: Lev 19:20; Deu 22:23, Deu 22:24
a just: Gen 6:9; Psa 112:4, Psa 112:5; Mar 6:20; Luk 2:25; Act 10:22
a public: Gen 38:24; Lev 20:10; Deu 22:21-24; Joh 8:4, Joh 8:5
was: Deu 24:1-4; Mar 10:4
John Gill
1:19 Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deut 22:23 though not yet come together,
being a just man, observant of the law of God, particularly that which respected adultery, being wholly good and chaste, like the Patriarch of the same name; a character just the reverse of that which the Jews give him, in their scandalous (b) book of the life of Jesus; where, in the most malicious manner, they represent him as an unchaste and an unrighteous person:
and not willing to make her a public example, or to deliver her, i.e. to the civil magistrate, according to Munster's Hebrew edition. The Greek word signifies to punish by way of example to others, to deter them from sinning; and with the ancients it (c) denoted the greatest and severest punishment. Here it means either bringing her before the civil magistrate, in order to her being punished according to the law in Deut 22:23 which requires the person to be brought out to the gate of the city and stoned with stones, which was making a public example indeed; or divorcing her in a very public manner, and thereby expose her to open shame and disgrace. To prevent which, he being tender and compassionate, though strictly just and good,
was minded to put her away privily: he deliberately consulted and determined within himself to dismiss her, or put her away by giving her a bill of divorce, in a very private manner; which was sometimes done by putting it into the woman's hand or bosom, see Deut 24:1. In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately."
(b) Teldos Jesu, p. 3. (c) A. Gellii Noct. Attic. l. 6. c. 14.
John Wesley
1:19 A just man - A strict observer of the law: therefore not thinking it right to keep her.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Then Joseph her husband--Compare Mt 1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.
being a just man, and not willing to make her a public example--to expose her (see Deut 22:23-24)
was minded to put her away privily--that is, privately by giving her the required writing of divorcement (Deut 24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent--and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character--he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.
1:20 1:20: Եւ մինչ դեռ նա զայս ածէր զմտաւ, ահա հրեշտա՛կ Տեառն ՚ի տեսլեան՝ երեւեցաւ նմա՝ եւ ասէ. Յովսէ՛փ որդի Դաւթի, մի՛ երկնչիր առնուլ առ քեզ զՄարիամ կին քո. քանզի որ ՚ի նմայն ծնեալ է՝ ՚ի Հոգւո՛յն Սրբոյ է[17]։ [17] Ոմանք. Նա զայն ածէր... ՚ի տեսլեանն երեւ՛՛... որ ՚ի նմա ծնեալ է՝ ՚ի Հոգւոյ Սրբոյ։
20 Եւ մինչ նա այս բանի մասին էր մտածում, ահա Տիրոջ հրեշտակը երազի մէջ երեւաց նրան եւ ասաց. «Յովսէ՛փ, Դաւթի՛ որդի, մի՛ վախեցիր քեզ մօտ առնելու Մարիամին՝ քո կնոջը, որովհետեւ նրա մէջ ծնուածը Սուրբ Հոգուց է
20 Եւ երբ անիկա այս բանը կը մտածէր, ահա Տէրոջը հրեշտակը երազի մէջ երեւցաւ անոր ու ըսաւ. «Յո՛վսէփ, Դաւիթի որդի, մի՛ վախնար Մարիամը իբր կին առնելէ, վասն զի անոր ներսիդին ծնածը Սուրբ Հոգիէն է։
Եւ մինչդեռ նա զայս ածէր զմտաւ, ահա հրեշտակ Տեառն ի տեսլեան երեւեցաւ նմա եւ ասէ. Յովսէփ, որդի Դաւթի, մի՛ երկնչիր առնուլ առ քեզ զՄարիամ կին քո. քանզի որ ի նմայն ծնեալ է` ի Հոգւոյն Սրբոյ է:

1:20: Եւ մինչ դեռ նա զայս ածէր զմտաւ, ահա հրեշտա՛կ Տեառն ՚ի տեսլեան՝ երեւեցաւ նմա՝ եւ ասէ. Յովսէ՛փ որդի Դաւթի, մի՛ երկնչիր առնուլ առ քեզ զՄարիամ կին քո. քանզի որ ՚ի նմայն ծնեալ է՝ ՚ի Հոգւո՛յն Սրբոյ է[17]։
[17] Ոմանք. Նա զայն ածէր... ՚ի տեսլեանն երեւ՛՛... որ ՚ի նմա ծնեալ է՝ ՚ի Հոգւոյ Սրբոյ։
20 Եւ մինչ նա այս բանի մասին էր մտածում, ահա Տիրոջ հրեշտակը երազի մէջ երեւաց նրան եւ ասաց. «Յովսէ՛փ, Դաւթի՛ որդի, մի՛ վախեցիր քեզ մօտ առնելու Մարիամին՝ քո կնոջը, որովհետեւ նրա մէջ ծնուածը Սուրբ Հոգուց է
20 Եւ երբ անիկա այս բանը կը մտածէր, ահա Տէրոջը հրեշտակը երազի մէջ երեւցաւ անոր ու ըսաւ. «Յո՛վսէփ, Դաւիթի որդի, մի՛ վախնար Մարիամը իբր կին առնելէ, վասն զի անոր ներսիդին ծնածը Սուրբ Հոգիէն է։
zohrab-1805▾ eastern-1994▾ western am▾
1:20 20: Но когда он помыслил это, --се, Ангел Господень явился ему во сне и сказал: Иосиф, сын Давидов! не бойся принять Марию, жену твою, ибо родившееся в Ней есть от Духа Святаго;
1:20  ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾽ ὄναρ ἐφάνη αὐτῶ λέγων, ἰωσὴφ υἱὸς δαυίδ, μὴ φοβηθῇς παραλαβεῖν μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου·
1:20. Ταῦτα (To-the-ones-these) δὲ (moreover) αὐτοῦ (of-it) ἐνθυμηθέντος (of-having-passioned-in-unto," ἰδοὺ ( thou-should-have-had-seen ,"ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged) κατ' (down) ὄναρ (to-a-dream) ἐφάνη (it-had-been-manifested) αὐτῷ (unto-it) λέγων (forthing,"Ἰωσὴφ (Iosef) υἱὸς (a-son) Δαυείδ, (of-a-Daueid,"μὴ (lest) φοβηθῇς (thou-might-have-been-feareed-unto) παραλαβεῖν (to-have-had-taken-beside) Μαρίαν (to-a-Maria) τὴν (to-the-one) γυναῖκά (to-a-woman) σου, (of-thee) τὸ (the-one) γὰρ (therefore) ἐν (in) αὐτῇ (unto-it) γεννηθὲν (having-been-generated-unto,"ἐκ (out) πνεύματός (of-a-currenting-to) ἐστιν (it-be) ἁγίου: (of-hallow-belonged)
1:20. haec autem eo cogitante ecce angelus Domini in somnis apparuit ei dicens Ioseph fili David noli timere accipere Mariam coniugem tuam quod enim in ea natum est de Spiritu Sancto estBut while he thought on these things, behold the Angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.
20. But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
1:20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
1:20. But while thinking over these things, behold, an Angel of the Lord appeared to him in his sleep, saying: “Joseph, son of David, do not be afraid to accept Mary as your wife. For what has been formed in her is of the Holy Spirit.
But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost:

20: Но когда он помыслил это, --се, Ангел Господень явился ему во сне и сказал: Иосиф, сын Давидов! не бойся принять Марию, жену твою, ибо родившееся в Ней есть от Духа Святаго;
1:20  ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ᾽ ὄναρ ἐφάνη αὐτῶ λέγων, ἰωσὴφ υἱὸς δαυίδ, μὴ φοβηθῇς παραλαβεῖν μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου·
1:20. haec autem eo cogitante ecce angelus Domini in somnis apparuit ei dicens Ioseph fili David noli timere accipere Mariam coniugem tuam quod enim in ea natum est de Spiritu Sancto est
But while he thought on these things, behold the Angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.
1:20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
1:20. But while thinking over these things, behold, an Angel of the Lord appeared to him in his sleep, saying: “Joseph, son of David, do not be afraid to accept Mary as your wife. For what has been formed in her is of the Holy Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 Но когда Иосиф помыслил это, — в слове «помыслил» в греч. подразумеваются колебания и сомнения и даже страдания, — «се, Ангел Господень…» Слово «се», по-русски «вот», употребляется преимущественно в Евангелиях Матфея и Луки и придает особенную силу последующей за ним речи. Читатель или слушатель приглашаются здесь к особенному вниманию. Далее евангелист повествует, каким образом сомнения и колебания Иосифа были устранены. Ангел Господень во время благовещения явился Деве Марии наяву, потому что с ее стороны требовалось сознательное отношение к благовестию Ангела и согласие: благовестие Ангела Марии относилось к будущему и было высшее. Иосифу Ангел является во сне, избирая сон как бы орудием или средством, и при том менее совершенным, чем бодрственное видение, для сообщения божественной воли. Благовестие Иосифу не имело такого значения, как благовестие Марии, — было просто предостережением. — Ангел значит вестник, посланник; но здесь разумеется не простой вестник, а Господень. Как можно заключать из Евангелия Луки, это был Ангел Гавриил. Он сказал Иосифу во сне (Иосиф, сын Давидов — в греческом именительные падежи вместо зват.), чтобы он не боялся принять Марию, жену свою. Не бойся — здесь в значении: не сомневайся что-либо сделать. — Принять — толкование этого слова находится в зависимости от того, была ли Мария в доме Иосифа или вне его. Если была, то «принять» будет означать восстановление ее прав как обрученной; если не была, то, кроме этого восстановления, слово будет означать еще и принятие ее в дом Иосифа из дома ее отца или родственника. Жену твою: не в смысле «как жену твою». Причина, почему Иосиф должен был принять Марию — родившееся в ней, т. е. еще не родившийся или появившийся на свет младенец, а только зачавшийся, поэтому и средний род. Со времени сновидения Иосиф должен был сделаться хранителем и покровителем и самой матери, и Младенца.
Adam Clarke: Commentary on the Bible - 1831
1:20: That which is conceived (or formed) in her - So I think γεννηθεν should be translated in this place: as it appears that the human nature of Jesus Christ was a real creation in the womb of the virgin, by the power of the Holy Spirit. The angel of the Lord mentioned here was probably the angel Gabriel, who, six months before, bad been sent to Zacharias and Elisabeth, to announce the birth of Christ's forerunner, John the Baptist. See Luk 1:36.
Albert Barnes: Notes on the Bible - 1834
1:20: He thought on these things - He did not act hastily. He did not take the course which the law would have permitted him to do, if he had been hasty, violent, or unjust. It was a case deeply affecting his happiness, his character, and the reputation and character of his chosen companion. God will guide the thoughtful and the anxious. And when we have looked patiently at a perplexed subject, and know not what to do, then God, as in the case of Joseph, will interpose to lead us and direct our way. Psa 25:9.
The angel of the Lord - The word "angel" literally means a messenger. It is applied chiefly in the Scriptures to those invisible holy beings who have not fallen into sin: who live in heaven (Ti1 5:21; compare Jde 1:6); and who are sent forth to minister to those who shall be heirs of salvation. See the Heb 1:13-14 notes, and Dan 9:21 note. The word is sometimes applied to men, as messengers Luk 7:24; Luk 9:52; Jam 2:25; to the winds Psa 104:4; to the pestilence Psa 78:49; or to whatever is appointed to make known or to execute the will of God. It is commonly applied, however, to the unfallen, happy spirits that are in heaven, whose dignity and pleasure it is to do the will of God. Various ways were employed by them in making known the will of God, by dreams, visions, assuming a human appearance, etc.
In a dream - This was a common way of making known the will of God to the ancient prophets and people of God, Gen 20:3; Gen 30:1, Gen 30:11, Gen 30:24; Gen 37:5; Gen 41:1; Kg1 3:5; Dan 7:1; Job 4:13-15; compare my notes at Isaiah. In what way it was ascertained that these dreams were from God cannot now be ascertained, It is sufficient for us to know that in this way many of the prophecies were communicated, and to remark that there is no evidence that we are to put reliance on our dreams. Dreams are wild, irregular movements of the mind when it is unshackled by reason, and it is mere superstition to suppose that God now makes known His will in this way.
Son of David - Descendant of David. See Mat 1:1. The angel put him in mind of his relation to David perhaps to prepare him for the intelligence that Mary was to be the mother of the Messiah - the promised heir of David.
Fear not - Do not hesitate, or have any apprehensions about her virtue and purity. Do not fear that she will be unworthy of you, or will disgrace you.
To take unto thee Mary thy wife - To take her as thy wife; to recognize her as such, and to treat her as such.
For that which is conceived in her is of the Holy Ghost - Is the direct creation of divine power. A body was thus prepared pure and holy, and free from the corruption of sin, in order that he might be qualified for his great work the offering of a pure sacrifice to God. As this was necessary in order to the great work which he came to perform, Joseph is directed by an angel to receive her as pure and virtuous, and as every way worthy of his love. Compare the notes at Heb 10:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: while: Psa 25:8, Psa 25:9, Psa 94:19, Psa 119:125, Psa 143:8; Pro 3:5, Pro 3:6, Pro 12:5; Isa 26:3, Isa 30:21
the angel: Jdg 13:3, Jdg 13:8, Jdg 13:9; Luk 1:10-13, Luk 1:19, Luk 1:26-38, Luk 2:8-14
in: Mat 2:13, Mat 2:19, Mat 2:22; Gen 31:11; Num 12:6; Job 4:13-16, Job 33:15-17; Joe 2:28
Joseph: Isa 7:2, Isa 7:13; Jer 33:26; Luk 2:4
fear not: Mat 28:5; Gen 46:3; Kg1 17:13; Isa 51:7; Jer 40:9; Luk 1:30
that: Mat 1:18; Jer 31:22
conceived: Gr. begotten
Geneva 1599
1:20 but while he pondered on these things, behold, an angel of [the] Lord appeared to him in a dream, saying, Joseph, son of David, fear not to (f) take to [thee] Mary, thy (g) wife, for that which is (h) begotten in her is of [the] Holy Spirit.
(f) Receive her from her parents and kinsfolks hands.
(g) Who was promised, and made sure to you to be your wife.
(h) Of the mother's substance by the Holy Spirit.
John Gill
1:20 But while he thought on these things,.... While he was revolving them in his mind, considering what was most fit and proper to be done, whether to dismiss her publicly or privately; while he was consulting within himself the glory of God, the peace of his own conscience, and the credit of Mary,
behold the Angel of the Lord appeared to him in a dream; probably the same Angel which appeared to Zacharias, and brought him tidings that his wife should have a son, and who also appeared to Mary, and acquainted her that she should conceive, and bring forth the Messiah, Whose name was Gabriel, Lk 1:11. If we will believe the Jews, this Angel must be Gabriel, since he is the Angel who they say (d) "is appointed over dreams"; for he appeared to
Joseph in a dream, which is one of the ways and methods in which the Lord, or an Angel of his, has appeared to the saints formerly, and has answered them, see Gen 31:11 and is reckoned by the Jews (e) one of the degrees or kinds of prophecy: and so the Angel here not only encourages Joseph to take to him his wife,
saying Joseph, thou son of David; which is said partly to attest his being of the house and lineage of David, and partly to raise his expectations and confirm his faith, that his wife should bring forth the promised son of David; and chiefly to engage his attention to what he was about to say,
fear not to take unto thee Mary thy wife; do not be afraid either that thou shalt offend the Lord, or bring any reproach or scandal upon thyself as if thou didst connive at an adulteress; but as she is thine espoused wife, solemnly betrothed to thee, take her home to thyself, live with her as thy wife, and openly avow her as such. To which he is encouraged by the following reason or argument,
for that which is conceived in her is of the Holy Ghost; she has not been guilty of any criminal conversation with men; this conception of her's is of the Holy Ghost, and entirely owing to his coming upon her, and overshadowing her in a wonderful and miraculous manner. I say, the Angel not only encourages Joseph after this manner, but delivers something to him by way of prophecy, in the following verse.
(d) Zohar in Gen. fol. 103. 3. (e) Zohar in Gen. fol. 103. 3. & Maimon. Yesode Hattorah. c. 7. l. 13.
Robert Jamieson, A. R. Fausset and David Brown
1:20 But while he thought on these things--Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive--at the last extremity the Lord Himself interposes.
behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David--This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.
fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost--Though a dark cloud now overhangs this relationship, it is unsullied still.
1:21 1:21: Ծնցի որդի, եւ կոչեսցես զանո՛ւն նորա Յիսուս. զի նա՛ փրկեսցէ զժողովուրդ իւր ՚ի մեղաց իւրեանց[18]։
21 Նա մի որդի պիտի ծնի, եւ նրա անունը Յիսուս պիտի դնես, քանի որ նա պիտի փրկի իր ժողովրդին՝ իր մեղքերից»
21 Ան որդի մը պիտի ծնանի, անոր անունը Յիսուս* պիտի դնես, քանզի անիկա իր ժողովուրդը իրենց մեղքերէն պիտի փրկէ»։
Ծնցի որդի, եւ կոչեսցես զանուն նորա Յիսուս, զի նա փրկեսցէ զժողովուրդ իւր ի մեղաց իւրեանց:

1:21: Ծնցի որդի, եւ կոչեսցես զանո՛ւն նորա Յիսուս. զի նա՛ փրկեսցէ զժողովուրդ իւր ՚ի մեղաց իւրեանց[18]։
21 Նա մի որդի պիտի ծնի, եւ նրա անունը Յիսուս պիտի դնես, քանի որ նա պիտի փրկի իր ժողովրդին՝ իր մեղքերից»
21 Ան որդի մը պիտի ծնանի, անոր անունը Յիսուս* պիտի դնես, քանզի անիկա իր ժողովուրդը իրենց մեղքերէն պիտի փրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21 21: родит же Сына, и наречешь Ему имя Иисус, ибо Он спасет людей Своих от грехов их.
1:21  τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
1:21. τέξεται ( it-shall-produce ) δὲ (moreover) υἱὸν (to-a-son) καὶ (and) καλέσεις (thou-shall-call-unto) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) Ἰησοῦν, (to-an-Iesous) αὐτὸς (it) γὰρ (therefore) σώσει (it-shall-save) τὸν (to-the-one) λαὸν (to-a-people) αὐτοῦ (of-it) ἀπὸ (off) τῶν (of-the-ones) ἁμαρτιῶν (of-un-adjustings-along-unto) αὐτῶν. (of-them)
1:21. pariet autem filium et vocabis nomen eius Iesum ipse enim salvum faciet populum suum a peccatis eorumAnd she shall bring forth a son: and thou shalt call his name Jesus. For he shall save his people from their sins.
21. And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins.
1:21. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
1:21. And she shall give birth to a son. And you shall call his name JESUS. For he shall accomplish the salvation of his people from their sins.”
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins:

21: родит же Сына, и наречешь Ему имя Иисус, ибо Он спасет людей Своих от грехов их.
1:21  τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
1:21. pariet autem filium et vocabis nomen eius Iesum ipse enim salvum faciet populum suum a peccatis eorum
And she shall bring forth a son: and thou shalt call his name Jesus. For he shall save his people from their sins.
1:21. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
1:21. And she shall give birth to a son. And you shall call his name JESUS. For he shall accomplish the salvation of his people from their sins.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Родит же сына — глагол (texetai) употреблен тот же самый, какой и в 25-м ст., указывает на самый акт рождения (ср. Быт XVII:19; Лк I:13). Глагол gennaw употребляется только тогда, когда нужно обозначить происхождение детей от отца. И наречешь — (так в греч.; в слав. и некоторых русских изданиях: нарекут) вместо нареки, назови, будущее вместо повелит., употребляется и у нас для выражения смягченных приказаний, иногда совсем не отличаясь по форме от повелительного (напишите, напишете, выучите, посмотрите, посмотрите и проч.). Ибо Он спасет людей Своих от грехов их. Он, именно Он, Он один, спасет народ (греч.) — Свой, т. е. известный народ, принадлежащий именно Ему, а не кому-либо другому. Прежде всего разумеется здесь еврейский народ — так мог понимать слова эти Иосиф; затем люди из всякого народа, — однако из еврейского и из других народов только те лица, которые суть Его последователи, веруют в Него, принадлежать собственно Ему. — От грехов их (греч. его, т. е. народа) — не от наказания за грехи, но от самых грехов — замечание весьма важное, указывающее на подлинность Евангелия Матфея. В самом начале евангельского благовестия, еще когда последующая деятельность Христа не выяснилась и не определилась, указывается, что Иисус Христос спасет народ Свой от грехов его, не от мирского подчинения светской власти, но именно от грехов, преступлений против заповедей Божьих. Здесь мы имеем ясное обозначение природы будущей «духовной деятельности Христа».
Adam Clarke: Commentary on the Bible - 1831
1:21: Jesus - The same as Joshua, יהושע Yehoshua, from ישע yasha, he saved, delivered, put in a state of safety. See on Exo 13:9 (note); Num 13:16 (note), and in the preface to Joshua.
He shall save his people from their sins - This shall be his great business in the world: the great errand on which he is come, viz. to make an atonement for, and to destroy, sin: deliverance from all the power, guilt, and pollution of sin, is the privilege of every believer in Christ Jesus. Less than this is not spoken of in the Gospel; and less than this would be unbecoming the Gospel. The perfection of the Gospel system is not that it makes allowances for sin, but that it makes an atonement for it: not that it tolerates sin, but that it destroys it. In Mat 1:1, he is called Jesus Christ, on which Dr. Lightfoot properly remarks, "That the name of Jesus, so often added to the name of Christ in the New Testament, is not only that Christ might be thereby pointed out as the Savior, but also that Jesus might be pointed out as the true Christ or Messiah, against the unbelief of the Jews." This observation will be of great use in numberless places of the New Testament. See Act 2:36; Act 8:35; Co1 16:22; Jo1 2:22; Jo1 4:15, etc.
Albert Barnes: Notes on the Bible - 1834
1:21: His name Jesus - The name Jesus is the same as Saviour. It is derived from the verb signifying to save, In Hebrew it is the same as Joshua. In two places in the New Testament it is used where it means Joshua, the leader of the Jews into Canaan, and in our translation the name Joshua should have been retained, Act 7:45; Heb 4:8. It was a very common name among the Jews.
He shall save - This expresses the same as the name, and on this account the name was given to him. He saves people by dying to redeem them; by giving the Holy Spirit to renew them Joh 16:7-8; by His power in enabling them to overcome their spiritual enemies, in defending them from danger, in guiding them in the path of duty, in sustaining them in trials and in death; and He will raise them up at the last day, and exalt them to a world of purity and love.
His people - Those whom the Father has given to him. The Jews were called the people of God because he had chosen them to himself, and regarded them as His special and beloved people, separate from all the nations of the earth. Christians are called the people of Christ because it was the purpose of the Father to give them to him Isa 53:11; Joh 6:37; and because in due time he came to redeem them to himself, Tit 2:14; Pe1 1:2.
From their sins - This was the great business of Jesus in coming and dying. It was not to save people in their sins, but from their sins. Sinners could not be happy in heaven. It would be a place of wretchedness to the guilty. The design of Jesus was, therefore, to save them from sin; and from this we may learn:
1. That Jesus had a design in coming into the world. He came to save his people; and that design will surely be accomplished. It is impossible that in any part of it he should fail.
2. We have no evidence that we are his people unless we are saved from the power and dominion of sin. A mere profession of being His people will not answer. Unless we give up our sins; unless we renounce the pride, pomp, and pleasure of the world, we have no evidence that we are the children of God. It is impossible that we should be Christians if we indulge in sin and live in the practice of any known iniquity. See Jo1 3:7-8.
3. That all professing Christians should feel that there is no salvation unless it is from sin, and that they can never be admitted to a holy heaven hereafter unless they are made pure, by the blood of Jesus, here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: she: Gen 17:19, Gen 17:21, Gen 18:10; Jdg 13:3; Kg2 4:16, Kg2 4:17; Luk 1:13, Luk 1:35, Luk 1:36
thou: Luk 1:31, Luk 2:21
Jesus: that is, Saviour, Heb
for: Psa 130:7, Psa 130:8; Isa 12:1, Isa 12:2, Isa 45:21, Isa 45:22; Jer 23:6, Jer 33:16; Eze 36:25-29; Dan 9:24; Zac 9:9; Joh 1:29; Act 3:26, Act 4:12, Act 5:31, Act 13:23, Act 13:38, Act 13:39; Eph 5:25-27; Col 1:20-23; Tit 2:14; Heb 7:25; Jo1 1:7, Jo1 2:1, Jo1 2:2, Jo1 3:5; Rev 1:5, Rev 1:6, Rev 7:14
Geneva 1599
1:21 And she shall bring forth (3) a son, and thou shalt call his name JESUS: for he shall save (i) his people from their sins.
(3) Christ is born of the same virgin who never knew a man: and is named Jesus by God himself through the angel.
(i) Save, and this shows us the meaning of the name Jesus.
John Gill
1:21 And she shall bring forth a son, and they shall call his name Jesus. For though she was with child, it could not be known any otherwise than by prediction or divine revelation, that she should have a son, whose name should be called Jesus; a name of the same signification with Joshua and Hosea, and may be interpreted a "Saviour", Acts 13:23 for the word Jesus, comes from which signifies "to save." And to this agrees the reason of the name given by the Angel,
for he shall save his people from their sins. The salvation here ascribed to him, and for which he is every way fit, being God as well as man, and which he is the sole author of, is to be understood, not of a temporal, but of a spiritual and everlasting salvation; such as was prophesied of, Is 45:17 and which old Jacob had in his view, when he said, "I have waited for thy salvation, O Lord", Gen 49:18 which by the Jewish (f) Targumist is paraphrased thus:
"Jacob said when he saw Gideon the son of Joash, and Samson the son of Manoah, that they would rise up to be saviours, not for the salvation of Gideon do I wait, nor for the salvation of Samson do I look, for their salvation is "a temporary salvation"; but for thy salvation, O Lord, do I wait and look, for thy salvation is "an everlasting salvation", or (according to another copy) but for the salvation of Messiah the son of David, who shall save the children of Israel, and bring them out of captivity, for thy salvation my soul waiteth.''
By "his people" whom he is said to save are meant, not all mankind, though they are his by creation and preservation, yet they are not, nor will they be all saved by him spiritually and eternally; nor also the people of the Jews, for though they were his nation, his kinsmen, and so his own people according to the flesh, yet they were not all saved by him; many of them died in their sins, and in the disbelief of him as the Messiah: but by them are meant all the elect of God, whether Jews or Gentiles, who were given to him by his Father, as a peculiar people, and who are made willing in the day of his power upon them, to be saved by him in his own way. And these he saves from "their sins", from all their sins, original and actual; from secret and open sins; from sins of heart, lip and life; from sins of omission and commission; from all that is in sin, and omission upon it; from the guilt, punishment, and damning power of it, by his sufferings and death; and from the tyrannical government of it by his Spirit and grace; and will at last save them from the being of it, though not in this life, yet hereafter, in the other world, when they shall be without spot or wrinkle, or any such thing.
(f) Targum Jon. Ben Uzziel in loc.
John Wesley
1:21 Jesus - That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people - Israel. And all the Israel of God.
Robert Jamieson, A. R. Fausset and David Brown
1:21 And she shall bring forth a son--Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth (Lk 1:13).
and thou--as his legal father.
shalt call his name JESUS--from the Hebrew meaning "Jehovah the Saviour"; in Greek JESUS--to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!
for he shall save--The "He" is here emphatic--He it is that shall save; He personally, and by personal acts (as WEBSTER and WILKINSON express it).
his people--the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."
from their sins--in the most comprehensive sense of salvation from sin (Rev_ 1:5; Eph 5:25-27).
1:22 1:22: Այլ այս ամենայն եղեւ, զի լցցի որ ասացա՛ւն ՚ի Տեառնէ ՚ի ձեռն Եսայա՛յ մարգարէի[19]. [19] Ոմանք. Ասացաւ ՚ի Տեառնէ... Եսայեայ մար՛՛։
22 Սակայն այս ամէնը եղաւ, որպէսզի կատարուի, ինչ որ Տիրոջ կողմից ասուել էր Եսայի մարգարէի բերանով
22 Այս ամէնը եղաւ, որպէս զի կատարուի Տէրոջմէն ըսուածը մարգարէին միջոցով, որ կ’ըսէ.
Այլ այս ամենայն եղեւ զի լցցի որ ասացաւն ի Տեառնէ [5]ի ձեռն Եսայեայ մարգարէի:

1:22: Այլ այս ամենայն եղեւ, զի լցցի որ ասացա՛ւն ՚ի Տեառնէ ՚ի ձեռն Եսայա՛յ մարգարէի[19].
[19] Ոմանք. Ասացաւ ՚ի Տեառնէ... Եսայեայ մար՛՛։
22 Սակայն այս ամէնը եղաւ, որպէսզի կատարուի, ինչ որ Տիրոջ կողմից ասուել էր Եսայի մարգարէի բերանով
22 Այս ամէնը եղաւ, որպէս զի կատարուի Տէրոջմէն ըսուածը մարգարէին միջոցով, որ կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:22 22: А все сие произошло, да сбудется реченное Господом через пророка, который говорит:
1:22  τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος,
1:22. Τοῦτο (The-one-this) δὲ (moreover) ὅλον (whole) γέγονεν (it-hath-had-come-to-become) ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) τὸ (the-one) ῥηθὲν (having-been-uttered-unto) ὑπὸ (under) Κυρίου (of-Authority-belonged) διὰ (through) τοῦ (of-the-one) προφήτου (of-a-declarer-before) λέγοντος (of-forthing,"
1:22. hoc autem totum factum est ut adimpleretur id quod dictum est a Domino per prophetam dicentemNow all this was done that it might be fulfilled which the Lord spoke by the prophet, saying:
22. Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying,
1:22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
1:22. Now all this occurred in order to fulfill what was spoken by the Lord through the prophet, saying:
Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying:

22: А все сие произошло, да сбудется реченное Господом через пророка, который говорит:
1:22  τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος,
1:22. hoc autem totum factum est ut adimpleretur id quod dictum est a Domino per prophetam dicentem
Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying:
1:22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
1:22. Now all this occurred in order to fulfill what was spoken by the Lord through the prophet, saying:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Неизвестно, чьи слова изложены в этом стихе, Ангела или евангелиста. По словам Златоуста «достойно чуда и достойно самого себя воскликнул Ангел, говоря» и т. д. Т. е. Ангел, по Златоусту, «отсылает Иосифа к Исаии, дабы, пробудившись, если и забудет его слова, как совершенно новые, будучи вскормлен писанием, вспомнил слова пророческие, а вместе с тем привел на память и его слова». Такое мнение поддерживается и некоторыми новейшими толкователями на том основании, что, если считать эти слова принадлежащими евангелисту, то речь Ангела представлялась бы неясною и незаконченною.
Adam Clarke: Commentary on the Bible - 1831
1:22: By the prophet - Isaiah is added here by several MSS., versions, and fathers. The prophecy is taken from Isa 7:14.
Albert Barnes: Notes on the Bible - 1834
1:22: Now all this was done - The prophecy here quoted is recorded in Isa 7:14. See the notes at that passage. The prophecy was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. The land of Judea was threatened with an invasion by the united armies of Syria and Israel, under the command of Rezin and Pekah. Ahaz was alarmed, and seems to have contemplated calling in aid from Assyria to defend him. Isaiah was directed, in his consternation, to go to Ahaz, and tell him to ask a sign from God Isa 7:10-11; that is, to look to God rather than to Assyria for aid. This he refused to do. He had not confidence in God, but feared that the land would be overrun by the armies of Syria Mat 1:12, and relied only on the aid which he hoped to receive from Assyria. Isaiah answered that, in these circumstances, the Lord would himself give a sign, or a pledge, that the land should be delivered. The sign was, that a virgin should have a son, and that before that son would arrive to years of discretion, the land would be forsaken by these hostile kings. The prophecy was therefore designed originally to signify to Ahaz that the land would certainly be delivered from its calamities and dangers, and that the deliverance would not be long delayed. The land of Syria and Israel, united now in confederation, would be deprived of both their kings, and thus the land of Judah would be freed from the threatening danger. This appears to be the literal fulfillment of the passage in Isaiah.
Might be fulfilled - It is more difficult to know in what sense this could be said to be fulfilled in the birth of Christ. To understand this, it may be remarked that the word "fulfilled" is used in the Scriptures and in other writings in many senses, of which the following are some:
1. When a thing is clearly predicted, and comes to pass, as the destruction of Babylon, foretold in Isa 13:19-22; and of Jerusalem, in mat 24.
2. When one thing is typified or shadowed forth by another, and when the event occurs, the type is said to be fulfilled. This was the case in regard to the types and sacrifices in the Old Testament, which were fulfilled by the coming of Christ. See Heb. 9.
3. When prophecies of future events are expressed in language more elevated and full than the particular thing, at first denoted, demands. Or, in other words, when the language, though it may express one event, is also so full and rich as appropriately to express other events in similar circumstances and of similar import, they may be said to be fulfilled. Thus, for example, the last chapters of Isaiah, from isa 40 onward, foretell the return of the Jews into Babylon, and every circumstance mentioned occurred in their return. But the language is more expanded and sublime than was necessary to express their return. It will also express appropriately a much more important and magnificent deliverance that of the redeemed under the Messiah; and the return of the people of God to him, and the universal spread of the gospel: and therefore it may be said to be fulfilled in the coming of Jesus and the spread of the gospel. So, if there were any other magnificent and glorious events, still, in similar circumstances, and of like character, it might be said also that these prophecies were fulfilled in all of them. The language is so full and rich, and the promises are so grand, that they may appropriately express all these deliverances. This may be the sense in which the prophecy now under consideration may be said to have been fulfilled.
4. Language is said to be fulfilled when, though it was used to express one event, it may be used also to express another. Thus, a fable may be said to be fulfilled when an event occurs similar to the one concerning which it was first spoken. A parable has its fulfillment in all the cases to which it is applicable; and the same remark applies to a proverb, or to a declaration respecting human nature. The statement that "there is none that doeth good" Psa 14:3 was at first spoken of a particular race of wicked men." Yet it is applicable to others, and in this sense may be said to have been fulfilled. See Rom 3:10. In this use of the word fulfilled, it means, not that the passage was at first intended to apply to this particular thing, but that the words aptly or appropriately express the thing spoken of, and way be applied to it. We may say the same of this which was said of another thing, and thus the words express both, or are fulfilled. The writers of the New Testament seem occasionally to have used the word in this sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: that: Mat 2:15, Mat 2:23, Mat 5:17, Mat 8:17, Mat 12:17, Mat 13:35, Mat 13:21; Kg1 8:15, Kg1 8:24; Ezr 1:1; Luk 21:22, Luk 24:44; Joh 10:35, Joh 12:38-40, Joh 15:25, Joh 17:12, Joh 18:9, Joh 19:36, Joh 19:37; Act 3:18, Act 13:27-29; Rev 17:17
John Gill
1:22 Now all this was done,.... These are not the words of the Angel, but of the Evangelist; observing that Mary's being with child of the Holy Ghost, and her conception in such an extraordinary manner, whilst a pure virgin, before she and Joseph came together, who though espoused to him, was untouched by him, were all brought about in this way, and with such circumstances,
that it might be fulfilled which was spoken of the Lord by the Prophet; that is, the Prophet Isaiah, and so some copies read. The passage referred to is in Is 7:14 what is there spoken was by divine inspiration; it was spoken of the Lord by the Prophet; the Spirit of the Lord spake by him. Prophets and holy men formerly, spake as they were moved by the Holy Ghost; so that what they said is to be looked upon as the word of God. Now between the prophecy of Isaiah referred to, and the fact here recorded by the Evangelist, is an entire agreement: the prophecy shows the will, counsel, and determination of God about this matter; the accomplishment of it, the faithfulness and veracity of God in his word; the prediction declares that the thing would be, and the thing itself was done, that what was spoken might be fulfilled; not merely by way of accommodation, or in a typical and mystical, but in a strict, proper and literal sense.
Robert Jamieson, A. R. Fausset and David Brown
1:22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet-- (Is 7:14).
saying--as follows.
1:23 1:23: Ահա կոյսն յղասցի՝ եւ ծնցի որդի, եւ կոչեսցեն զանուն նորա Է՛մանուէլ. որ թարգմանի՝ Ընդ մե՛զ Աստուած[20]։ [20] Բազումք. Ահա կոյս յղասցի... Եմմանուէլ. եւ օրինակ մի. Եմանուիլ. եւ այլ օրինակ մի. Եմմանէլ։
23 «Ահա կոյսը պիտի յղիանայ եւ մի որդի պիտի ծնի, եւ նրան պիտի կոչեն Էմմանուէլ, որ նշանակում է Աստուած մեզ հետ»
23 «Ահա կոյսը պիտի յղանայ ու որդի պիտի ծնանի, անոր անունը Էմմանուէլ պիտի կոչեն, որ կը թարգմանուի Աստուած մեզի հետ»։
Ահա կոյս յղասցի եւ ծնցի որդի, եւ կոչեսցեն զանուն նորա Էմմանուէլ, որ թարգմանի` Ընդ մեզ Աստուած:

1:23: Ահա կոյսն յղասցի՝ եւ ծնցի որդի, եւ կոչեսցեն զանուն նորա Է՛մանուէլ. որ թարգմանի՝ Ընդ մե՛զ Աստուած[20]։
[20] Բազումք. Ահա կոյս յղասցի... Եմմանուէլ. եւ օրինակ մի. Եմանուիլ. եւ այլ օրինակ մի. Եմմանէլ։
23 «Ահա կոյսը պիտի յղիանայ եւ մի որդի պիտի ծնի, եւ նրան պիտի կոչեն Էմմանուէլ, որ նշանակում է Աստուած մեզ հետ»
23 «Ահա կոյսը պիտի յղանայ ու որդի պիտի ծնանի, անոր անունը Էմմանուէլ պիտի կոչեն, որ կը թարգմանուի Աստուած մեզի հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:23 23: се, Дева во чреве приимет и родит Сына, и нарекут имя Ему Еммануил, что значит: с нами Бог.
1:23  ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεός.
1:23. Ἰδοὺ ( Thou-should-have-had-seen ," ἡ ( the-one ) παρθένος ( a-maiden ) ἐν ( in ) γαστρὶ ( unto-a-stomach ) ἕξει ( it-shall-hold ) καὶ ( and ) τέξεται ( it-shall-produce ) υἱόν , ( to-a-son ," καὶ ( and ) καλέσουσιν ( they-shall-call-unto ) τὸ ( to-the-one ) ὄνομα ( to-a-name ) αὐτοῦ ( of-it ) Ἐμμανουήλ : ( to-an-Emmanouel ,"ὅ (which) ἐστιν (it-be) μεθερμηνευόμενον (being-explained-with-of,"Μεθ' (With) ἡμῶν (of-us) ὁ (the-one) θεός. (a-Deity)
1:23. ecce virgo in utero habebit et pariet filium et vocabunt nomen eius Emmanuhel quod est interpretatum Nobiscum DeusBehold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
23. Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us.
1:23. Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
1:23. “Behold, a virgin shall conceive in her womb, and she shall give birth to a son. And they shall call his name Emmanuel, which means: God is with us.”
Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us:

23: се, Дева во чреве приимет и родит Сына, и нарекут имя Ему Еммануил, что значит: с нами Бог.
1:23  ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ᾽ ἡμῶν ὁ θεός.
1:23. ecce virgo in utero habebit et pariet filium et vocabunt nomen eius Emmanuhel quod est interpretatum Nobiscum Deus
Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
1:23. Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
1:23. “Behold, a virgin shall conceive in her womb, and she shall give birth to a son. And they shall call his name Emmanuel, which means: God is with us.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 Приведенные Ангелом (или, по другому мнению, самим евангелистом) слова встречаются у Ис VII:14. Они приведены с незначительными отступлениями по переводу LXX; сказаны были Исаией иудейскому царю Ахазу по случаю нашествия на Иудею царей сирийского и израильского. Слова пророка ближе всего указывали на современные ему обстоятельства. Употребленное в еврейском подлиннике и греч. перев. слово «дева» означает буквально деву, имеющую родить сына естественным путем и от мужа (см. Ис VIII:3), где та же дева называется пророчицей. Но затем мысль пророка расширяется, он начинает созерцать будущие события, которые наступят при полной перемене современных ему обстоятельств — вместо нашествия царей израильского и сирийского Иудею подчинит царь ассирийский. Он «пойдет по Иудее, наводнит ее и высоко поднимется — дойдет до шеи; и распростертие крыльев ее будет во всю ширину земли Твоей, Еммануил!» (Ис VIII:8). Если в первом пророчестве следует разуметь обыкновенную деву, обыкновенное рождение и обыкновенного иудейского мальчика, названного Еммануилом, то в VIII:8 именем этим, как это видно из слов пророка, называется Сам Бог. Хотя пророчество и не относилось в талмудических писаниях к Мессии, однако ясно можно видеть, что оно имеет высший смысл. Мессианское приложение пророчества сделано было впервые в Евангелии Матфея. Если слова 23-го ст. и были словами Ангела, то выражение «что значит» и проч. следует приписать самому евангелисту. Это обычное греческое выражение, показывающее, что еврейское слово или слова переводятся или толкуются при переводе с еврейского на греческий. По мнению некоторых толкователей, «что значит» служит доказательством, что Евангелие Матфея было первоначально написано не на еврейском языке, а на греческом. С другой стороны, говорили, что когда Евангелие было переведено на греческий, то уже в это время было вставлено выражение или переводчиком, или самим евангелистом.
Adam Clarke: Commentary on the Bible - 1831
1:23: Behold, a virgin shall be with child - We have already seen, from the preceding verse, that this prophecy is taken from Isa 7:14; but it may be necessary to consider the circumstances of the original promise more particularly. At the time referred to, the kingdom of Judah, under the government of Ahaz, was reduced very low. Pekah, king of Israel, had slain in Judea 120,000 persons in one day, and carried away captives 200,000, including women and children, together with much spoil. To add to their distress, Rezin, king of Syria, being confederate with Pekah, had taken Elath, a fortified city of Judah, and carried the inhabitants away captive to Damascus. In this critical conjuncture, need we wonder that Ahaz was afraid that the enemies who were now united against him must prevail, destroy Jerusalem, and the kingdom of Judah, and annihilate the family of David! To meet and remove this fear, apparently well grounded, Isaiah is sent from the Lord to Ahaz, swallowed up now both by sorrow and by unbelief, in order to assure him that the counsels of his enemies should not stand; and that they should be utterly discomfited. To encourage Ahaz, he commands him to ask a sign or miracle, which should be a pledge in hand, that God should, in due time, fulfill the predictions of his servant, as related in the context. On Ahaz humbly refusing to ask any sign, it is immediately added, Therefore the Lord himself shall give you a sign: Behold a virgin shall conceive and bear a son; and shall call his name Immanuel. Butter and honey shall he eat, etc. Both the Divine and human nature of our Lord, as well as the miraculous conception, appear to be pointed out in the prophecy quoted here by the evangelist: - He shall be called עמנו־אל IM-MENU-EL; literally, The Strong God with Us: similar to those words in the New Testament: - The Word which was God - was made flesh, and dwelt among us, full of grace and truth: Joh 1:1, Joh 1:14. And, God was manifested in the flesh: Ti1 3:16. So that we are to understand, God with us, to imply God incarnated - God in human nature. This seems farther evident from the words of the prophet, Isa 7:15. Butter and honey shall he eat - he shall be truly man, grow up and be nourished in a human, natural way; which refers to his being With Us, i.e. incarnated. To which the prophet adds, That he may know to refuse the evil and choose the good: - or rather, According to his knowledge, לדעתו le-daato, reprobating the evil, and choosing the good. This refers to him as God; and is the same idea given by this prophet, Isa 53:11 : By (or in) his knowledge (the knowledge of Christ crucified, בדעתו be-daato) shall my righteous servant sanctify many; for he shall bear their offenses. Now this union of the Divine and human nature is termed a sign or miracle, אות oth, i.e. something which exceeds the power of nature to produce. And this miraculous union was to be brought about in a miraculous way: Behold a Virgin shall conceive: the word is very emphatic, העלמה ha-almah, The virgin; the only one that ever was, or ever shall be, a mother in this way. But the Jews, and some called Christians, who have espoused their desperate cause, assert, that "the word עלמה almah does not signify a Virgin only; for it is applied, Pro 30:19, to signify a young married woman." I answer, that this latter text is no proof of the contrary doctrine: the words דרך גבר בעלמה derec geber be-almah, the way of a man with a maid, cannot be proved to mean that for which it is produced: beside, one of De Rossi's MSS. reads בעלמיו be-almaiu, the way of a strong, or stout, man (גבר geber) In His Youth; and in this reading the Syriac, Septuagint, Vulgate, and Arabic agree, which are followed by the first version in the English language, as it stands in a MS. in my own possession - the weie of a man in his waring youthe; so that this place, the only one that can with any probability of success be produced, were the interpretation contended for correct, which I am by no means disposed to admit, proves nothing. Beside, the consent of so many versions in the opposite meaning deprives it of much of its influence in this question.
The word עלמה almah, comes from עלם alam, to lie hid, be concealed; and we are told that "virgins were so called, because they were concealed or closely kept up in their fathers' houses, till the time of their marriage." This is not correct: see the case of Rebecca, Gen 24:43 (note), and my note there: that of Rachel, Gen 29:6, Gen 29:9, and the note there also: and see the case of Miriam, the sister of Moses, Exo 2:8, and also the Chaldee paraphrase on Lam 1:4, where the virgins are represented as going out in the dance. And see also the whole history of Ruth. This being concealed, or kept at home, on which so much stress is laid, is purely fanciful; for we find that young unmarried women drew water, kept sheep, gleaned publicly in the fields, etc., etc., and the same works they perform among the Turcomans to the present day. This reason, therefore, does not account for the radical meaning of the word; and we must seek it elsewhere. Another well known and often used root in the Hebrew tongue will cast light on this subject. This is גלה galah, which signifies to reveal, make manifest, or uncover, and is often applied to matrimonial connections, in different parts of the Mosaic law: עלם alam, therefore, may be considered as implying the concealment of the virgin, as such, till lawful marriage had taken place. A virgin was not called עלמה almah, because she was concealed by being kept at home in her father's house, which is not true, but literally and physically, because, as a woman, she had not been uncovered - she had not known man. This fully applies to the blessed virgin: see Luk 1:34. "How can this be, seeing I know no man?" and this text throws much light on the subject before us. This also is in perfect agreement with the ancient prophecy, "The seed of the woman shall bruise the head of the serpent," Gen 3:15; for the person who was to destroy the work of the devil was to be the progeny of the woman, without any concurrence of the man. And, hence, the text in Genesis speaks as fully of the virgin state of the person, from whom Christ, according to the flesh, should come, as that in the prophet, or this in the evangelist. According to the original promise, there was to be a seed, a human being, who should destroy sin; but this seed or human being must come from the woman Alone; and no woman Alone, could produce such a human being, without being a virgin. Hence, A virgin shall bear a son, is the very spirit and meaning of the original text, independently of the illustration given by the prophet; and the fact recorded by the evangelist is the proof of the whole. But how could that be a sign to Ahaz, which was to take place so many hundreds of years after? I answer, the meaning of the prophet is plain: not only Rezin and Pekah should be unsuccessful against Jerusalem at that time, which was the fact; but Jerusalem, Judea, and the house of David, should be both preserved, notwithstanding their depressed state, and the multitude of their adversaries, till the time should come when a Virgin should bear a son. This is a most remarkable circumstance - the house of David could never fail, till a virgin should conceive and bear a son - nor did it: but when that incredible and miraculous fact did take place, the kingdom and house of David became extinct! This is an irrefragable confutation of every argument a Jew can offer in vindication of his opposition to the Gospel of Christ. Either the prophecy in Isaiah has been fulfilled, or the kingdom and house of David are yet standing. But the kingdom of David, we know, is destroyed: and where is the man, Jew or Gentile, that can show us a single descendant of David on the face of the earth? The prophecy could not fail - the kingdom and house of David have failed; the virgin, therefore, must have brought forth her son - and this son is Jesus, the Christ. Thus Moses, Isaiah, and Matthew concur; and facts, the most unequivocal, have confirmed the whole! Behold the wisdom and providence of God!
Notwithstanding what has been said above, it may be asked, In what sense could this name Immanuel be applied to Jesus Christ, if he be not truly and properly God? Could the Spirit of truth ever design that Christians should receive him as an angel or a mere man, and yet, in the very beginning of the Gospel history, apply a character to him which belongs only to the most high God? Surely no. In what sense, then, is Christ God With Us? Jesus is called Immanuel, or God with us, in his incarnation. - God united to our nature - God with man - God in man. - God with us, by his continual protection. - God with us, by the influences of his Holy Spirit - in the holy sacrament - in the preaching of his word - in private prayer. And God with us, through every action of our life, that we begin, continue, and end in his name. He is God with us, to comfort, enlighten, protect, and defend us in every time of temptation and trial, in the hour of death, in the day of judgment; and God with us, and in us, and we with and in him, to all eternity.
Albert Barnes: Notes on the Bible - 1834
1:23: Behold, a virgin shall be with child - Matthew clearly understands this as applying literally to a virgin. Compare Luk 1:34. It thus implies that the conception of Christ was miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Heb 10:5; "Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me."
And they shall call his name Emmanuel - That is, his name shall be so called. See the notes at Isa 7:14. The word "Immanuel" is a Hebrew word, צמנוּאל ‛ immâ nû'ê l; cf. Ἐμμανουήλ Emmanouē l, and literally means "God with us." Matthew doubtless understands it as denoting that the Messiah was really "God with us," or that the divine nature was united with the human. He does not affirm that this was its meaning when used in reference to the child to whom it was first applied, but this is its signification as applicable to the Messiah. It was suitably expressive of his character; and in this sense it was fulfilled. When first used by Isaiah, it denoted simply that the birth of the child was a sign that God was with the Jews to deliver them. The Hebrews often incorporated the name of Yahweh, or God, into their proper names. Thus, Isaiah means "the salvation of Yah;" Eleazer, "help of God:" Eli, "my God," etc. But Matthew evidently intends more than was denoted by the simple use of such names. He had just given an account of the miraculous conception of Jesus: of his being begotten by the Holy Spirit. God was therefore his Father. He was divine as well as human. His appropriate name, therefore, was "God with us." And though the mere use of such a name would not prove that he had a divine nature, yet as Matthew uses it, and meant evidently to apply it, it does prove that Jesus was more than a man; that he was God as well as man. And it is this which gives glory to the plan of redemption. It is this which is the wonder of angels. It is this which makes the plan so vast, so grand, so full of instruction and comfort to Christians. See Phi 2:6-8. It is this which sheds such peace and joy into the sinner's heart; which gives him such security of salvation, and which renders the condescension of God in the work of redemption so great and his character so lovely.
"Till God in human flesh I see,
My thoughts no comfort find,
The holy, just, and sacred Three
Are terror to my mind.
But if immanuel's face appears,
My hope, my joy, begins.
His grace removes my slavish fears.
His blood removes my sins."
For a full examination of the passage, see Barnes' notes at Isa 7:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: a virgin: Isa 7:14
they shall call his name: or, his name shall be called
Emmanuel: Isa 7:14, Isa 8:8, Immanuel
God: Mat 28:20; Psa 46:7, Psa 46:11; Isa 8:8-10, Isa 9:6, Isa 9:7, Isa 12:2; Joh 1:14; Act 18:9; Rom 1:3, Rom 1:4, Rom 9:5; Co2 5:19; Ti1 3:16; Ti2 4:17, Ti2 4:22
Geneva 1599
1:23 Behold, a (k) virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
(k) There is an article added in the Hebrew and Greek text, to point out the woman and set her forth plainly: as we would say, the virgin, or a certain virgin.
John Gill
1:23 Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah. The prophecy is introduced here as in Isaiah with a "behold!" not only to raise and fix the attention, but to denote that it was something wonderful and extraordinary which was about to be related; and is therefore called a "sign", wonder, or miracle; which lay not, as some Jewish writers (g) affirm, in this, that the person spoken of was unfit for conception at the time of the prophecy, since no such thing is intimated; or in this, that it should be a son and not a daughter (h), which is foretold; for the wonder lies not in the truth of the prediction, but in the extraordinariness of the thing predicted; much less in this (i), that the child should eat butter and honey as soon as born; since nothing is more natural and common with new born infants, than to take in any sort of liquids which are sweet and pleasant. But the sign or wonder lay in this, that a "virgin" should "conceive" or "be with child"; for the Evangelist is to be justified in rendering, by "a virgin"; by the Septuagint having so rendered it some hundreds of years before him, by the sense of the word, which comes from and which signifies to "hide" or "cover"; virgins being such who are unknown to, and not uncovered by men, and in the Eastern countries were kept recluse from the company and conversation of men; and by the use of the word in all other places, Gen 24:43. The last of these texts the Jews triumph in, as making for them, and against us, but without any reason; since it does not appear that the "maid" and the "adulterous woman" are one and the same person; and if they were, the vitiated woman might be called a maid or virgin, according to her own account of herself, or in the esteem of others who knew her not, or as antecedent to her defilement; see Deut 22:28. Besides, could this be understood of any young woman married or unmarried, that had known a man, it would be no wonder, no surprising thing that she should "conceive" or "be with child", and "bring forth a son". It is added,
and they shall call his name Emmanuel. The difference between Isaiah and Matthew is very inconsiderable, it being in the one "thou shalt call", that is, thou virgin shalt call him by this name; and in the other "they shall call", that is, Joseph, Mary, and others; for, besides that some copies read the text in Matthew "thou shalt call", the words both in the one and the other may be rendered impersonally, "and shall be called"; and the meaning is, not that he should be commonly known and called by such a name, any more than by any, or all of those mentioned in Is 9:6, but only that he should be so, which is a frequent use of the word; or he should be that, and so accounted by others, which answers to the signification of this name, which the Evangelist says,
being interpreted is God with us: for it is a compound word of "God" and "with us", and well agrees with Jesus, who is God in our nature, the word that was made flesh and dwelt among us. Jn 1:14, and is the one and only Mediator between God and us, Ti1 2:5 (k). So the Septuagint interpret the word in Is 8:8.
(g) Jarchi. in Isa. vii. 14. (h) Gaon. in Aben Ezra, in ib. (i) Kimchi & Aben Ezra in ib. R. Isaac Chizuk. Emun. p. 1. c. 21. (k) See more of this in a book of mine, called "The Prophecies of the Old Testament concerning the Messiah, literally fulfilled in Jesus", ch. 5. p. 92, 93, &c.
John Wesley
1:23 They shall call his name Emmanuel - To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace - That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted - This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Is 7:14.
Robert Jamieson, A. R. Fausset and David Brown
1:23 Behold, a virgin--It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.
shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us--Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.
1:24 1:24: Եւ զարթուցեալ Յովսէփ ՚ի քնոյ անտի, արար որպէս հրամայեա՛ց նմա հրեշտակն Տեառն, եւ ա՛ռ յինքն զկինն իւր[21]։ [21] Ոմանք. Յինքն զկին իւր։
24 Եւ Յովսէփը քնից արթնանալով՝ արեց, ինչպէս հրամայել էր իրեն Տիրոջ հրեշտակը, եւ իր կնոջն առաւ իր մօտ
24 Յովսէփ քունէն արթննալով՝ ինչպէս Տէրոջը հրեշտակը իրեն հրամայեց, այնպէս ըրաւ ու իր կինը քովն առաւ։
Եւ զարթուցեալ Յովսէփ ի քնոյ անտի, արար որպէս հրամայեաց նմա հրեշտակն Տեառն, եւ առ յինքն զկինն իւր:

1:24: Եւ զարթուցեալ Յովսէփ ՚ի քնոյ անտի, արար որպէս հրամայեա՛ց նմա հրեշտակն Տեառն, եւ ա՛ռ յինքն զկինն իւր[21]։
[21] Ոմանք. Յինքն զկին իւր։
24 Եւ Յովսէփը քնից արթնանալով՝ արեց, ինչպէս հրամայել էր իրեն Տիրոջ հրեշտակը, եւ իր կնոջն առաւ իր մօտ
24 Յովսէփ քունէն արթննալով՝ ինչպէս Տէրոջը հրեշտակը իրեն հրամայեց, այնպէս ըրաւ ու իր կինը քովն առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:24 24: Встав от сна, Иосиф поступил, как повелел ему Ангел Господень, и принял жену свою,
1:24  ἐγερθεὶς δὲ ὁ ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῶ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·
1:24. Ἐγερθεὶς (Having-been-roused) δὲ (moreover) [ὁ] "[the-one]"Ἰωσὴφ (an-Iosef) ἀπὸ (off) τοῦ (of-the-one) ὕπνου (of-a-sleep) ἐποίησεν (it-did-unto) ὡς (as) προσέταξεν (it-arranged-toward) αὐτῷ (unto-it,"ὁ (the-one) ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged,"καὶ (and) παρέλαβεν (it-had-taken-beside) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ: (of-it)
1:24. exsurgens autem Ioseph a somno fecit sicut praecepit ei angelus Domini et accepit coniugem suamAnd Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife.
24. And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife;
1:24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
1:24. Then Joseph, arising from sleep, did just as the Angel of the Lord had instructed him, and he accepted her as his wife.
Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:

24: Встав от сна, Иосиф поступил, как повелел ему Ангел Господень, и принял жену свою,
1:24  ἐγερθεὶς δὲ ὁ ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῶ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·
1:24. exsurgens autem Ioseph a somno fecit sicut praecepit ei angelus Domini et accepit coniugem suam
And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife.
1:24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
1:24. Then Joseph, arising from sleep, did just as the Angel of the Lord had instructed him, and he accepted her as his wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 Когда Иосиф пробудился от сна, то поступил так, как повелел (соб. предначертал, установил, определил) ему Ангел Господень.
Albert Barnes: Notes on the Bible - 1834
1:24: Being raised from sleep - Having fully awoke.
Did as the angel of the Lord had bidden him - That is, he took Mary to wife. Probably this was done immediately, since he was now convinced of her innocence, and, by delay, he would not leave any ground of suspicion that he had not confidence in her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: did: Gen 6:22, Gen 7:5, Gen 22:2, Gen 22:3; Exo 40:16, Exo 40:19, Exo 40:25, Exo 40:27, Exo 40:32; Kg2 5:11-14; Joh 2:5-8; Joh 15:14; Heb 11:7, Heb 11:8, Heb 11:24-31; Jam 2:21-26
John Gill
1:24 Then Joseph being raised from sleep,.... That is, being awaked out of sleep, "that sleep", into which he either naturally fell, whilst he was meditating on the affair of Mary's being with child; or rather into which he was cast by the Lord, on purpose that he might have a revelation of the will of God to him in a dream; and rising up from his bed or place where he was, immediately and without any delay,
did as the angel of the Lord had bidden him; firmly believing that it was a messenger of God that was sent to him, and that this matter was of the Lord. Wherefore he
took unto him his wife, that is, he publicly married her, whom he had before espoused, took her to his house, or continued her there, lived with her as his wife, and owned her to be such, and henceforwards had no more thoughts of putting her away.
Robert Jamieson, A. R. Fausset and David Brown
1:24 Then Joseph, being raised from sleep--and all his difficulties now removed.
did as the angel of the Lord had bidden him, and took unto him his wife--With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman--suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!
1:25 1:25: Եւ ո՛չ գիտէր զնա, մինչեւ ծնաւ զորդին իւր զանդրանիկ. եւ կոչեաց զանուն նորա Յիսուս[22]։[22] Օրինակ մի. Զորդին զանդրա՛՛։
25 Բայց նրա հետ չյարաբերուեց, մինչեւ Մարիամը ծնեց իր անդրանիկ[2] որդուն եւ նրա անունը դրեց Յիսուս: [2] 2. Յունարէնը չունի իր անդրանիկ բառերը:
25 Եւ չգիտցաւ զանիկա՝ մինչեւ իր անդրանիկ որդին ծնաւ։ Անոր անունը Յիսուս դրաւ։
Եւ ոչ գիտէր զնա, մինչեւ ծնաւ զորդին իւր զանդրանիկ, եւ կոչեաց զանուն նորա Յիսուս:

1:25: Եւ ո՛չ գիտէր զնա, մինչեւ ծնաւ զորդին իւր զանդրանիկ. եւ կոչեաց զանուն նորա Յիսուս[22]։
[22] Օրինակ մի. Զորդին զանդրա՛՛։
25 Բայց նրա հետ չյարաբերուեց, մինչեւ Մարիամը ծնեց իր անդրանիկ[2] որդուն եւ նրա անունը դրեց Յիսուս:
[2] 2. Յունարէնը չունի իր անդրանիկ բառերը:
25 Եւ չգիտցաւ զանիկա՝ մինչեւ իր անդրանիկ որդին ծնաւ։ Անոր անունը Յիսուս դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:25 25: и не знал Ее. Как наконец Она родила Сына Своего первенца, и он нарек Ему имя: Иисус.
1:25  καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὖ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ἰησοῦν.
1:25. καὶ (and) οὐκ (not) ἐγίνωσκεν (it-was-acquainting) αὐτὴν (to-it) ἕως (unto-if-which) [οὗ] (of-which) ἔτεκεν (it-had-produced) υἱόν: (to-a-son) καὶ (and) ἐκάλεσεν (it-called-unto) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) Ἰησοῦν. (to-an-Iesous)
1:25. et non cognoscebat eam donec peperit filium suum primogenitum et vocavit nomen eius IesumAnd he knew her not till she brought forth her first born son: and he called his name Jesus.
25. and knew her not till she had brought forth a son: and he called his name JESUS.
1:25. And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
1:25. And he knew her not, yet she bore her son, the firstborn. And he called his name JESUS.
And knew her not till she had brought forth her firstborn son: and he called his name JESUS:

25: и не знал Ее. Как наконец Она родила Сына Своего первенца, и он нарек Ему имя: Иисус.
1:25  καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὖ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ἰησοῦν.
1:25. et non cognoscebat eam donec peperit filium suum primogenitum et vocavit nomen eius Iesum
And he knew her not till she brought forth her first born son: and he called his name Jesus.
1:25. And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
1:25. And he knew her not, yet she bore her son, the firstborn. And he called his name JESUS.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 (Лк II:7). В этом стихе нужно объяснить прежде всего слова как наконец, буквально до, слав. дондеже, доколе. По мнению древних и новых толкователей, слово это не имеет такого значения: «до, следовательно после» (ср. Быт VIII:7, 14; Пс LXXXIX:2 и проч.). Правильное объяснение этого стиха таково: евангелист говорит только о времени до рождения Младенца, а о последующем времени не говорит и не рассуждает. Вообще «что было после рождения, о том предоставляется судить тебе самому» (Злат.). Слова «первенца» нет в самых важных и древних рукописях, Син. и В. Но в других рукописях, менее важных, но зато многочисленных, слово это прибавлено. Оно встречается у Луки II:7, где нет разночтений. Означает и первого—последнего, но не всегда. В некоторых случаях — первого сына, за которым следовали другие. Он нарек — выражение это относится к Иосифу. Он нарек имя Младенцу согласно повелению Ангела и в силу своей власти, как законного, хотя и не природного, отца (ср. Лк I:62, 63).;
Համապատում
25. Ավետարանում բնավ նշված չէ, թե Հիսուս որ տարին և որ ամսին ծնվեց, և ոչ էլ ամսվա կամ շաբաթվա օրը, այսուհանդերձ քրիստոնյաների միջև Հիսուսի ծննդյան օրվա շուրջ վիճաբանություններ եղել են, և ավելի շատ այդ վեճը լինում է մեր Հայ եկեղեցու հետ, որովհետև եթե Լատինները, Հույները և Ասորիները ծնունդը տոնում են դեկտեմբերի 25-ին և Աստվածահայտնությունը` հունվարի 6-ին, ապա մենք հունվարի 6-ին կատարում ենք Աստվածահայտնության տոնը, ընդգրկելով նրա մեջ նաև ծնունդը:

Շնորհալին Ալեքս իշխանին ներկայացրած «Հաւատոյ» գրի մեջ ձգտում է նույնիսկ Ավետարանով հաստատել` թե Հիսուս ծնվեց հունվարի 6-ին և ոչ թե դեկտեմբերի 25-ին, և ահա իր պատճառաբանությունը. Զաքարիա քահանայապետը Քավության տոնի առթիվ մտել էր տաճար խնկարկելու, որ համապատասխանում է հրեաների Թշրինի 10-ին, իսկ մեր` սեպտեմբերի 27-ին:
Զաքարիան տաճարից տուն չվերադարձած ավարտեց պաշտամունքի տասներկու օրերը, որոնք էին Քավության տոնի հինգ և Տաղավարաց տոնի յոթ օրերը: Ուրեմն` Եղիսաբեթի հղությունը եղավ հրեական Թշրինի 22-ին, իսկ մեր` հոկտեմբերի 9-ին: Իսկ Մարիամը ավետումը եղավ վեց ամիս հետո` ապրիլի 7-ին, և ծնունդը` հունվարի 6-ին:
Սակայն մենք չենք կարող պնդել վերոհիշյալ հաշվարկի ստուգությունը, քանի որ գլխավոր ենթադրությունն այն է, որ Զաքարիային ընդունում էր իբրև մեծ քահանայապետ, որին հատուկ է Քավության օրերին տաճարի մեջ պաշտոնավարելը, այնինչ, ըստ ավետարանի Զաքարիան պարզ քահանա էր` Աբիայի դասակարգից, և ոչ թե ավետարանի մեջ խմբով հիշատակված քահանայապետերի կարգից, որոնք լոկ դասակարգերի ավագ քահանաներն էին:
Շնորհալու հաշիվների վերաբերյալ հիմնական ենթադրությունը` դժվարության դեպքում այն ավետարանով հաստատելը, թերևս դժվար կլինի պնդել, մանավանդ, որ Թշրինը լուսնային ամիս է և չի համապատասխանում ամեն տարվա արեգակնային ամսվա նույն օրվան:
Նույնիսկ ավետարանի «Յամսեանն վեցերորդի» խոսքը ճշտությամբ օր օրի վեց ամիս հասկանալն ավանդական իմաստ ունի, եթե ոչ` վեցերորդ ամսվա մեջ կհասկացվի, և ոչ թե վեցերորդ ամիսը լրացած օրը: Ավետարանիչը չունի ճշգրիտ օրերով խոսելու ոճը, ինչպես, օրինակ, Մարիամի այցելության ժամանակի վերաբերյալ, իբրև «իբրև ամիսս երիս» մոտավոր չափով է բացատրում և ոչ թե ճիշտ ամիսների թվով:
Հիսուսի տարիքի մասին էլ գրում է. «Էր ամաց իբրև երեսնից սկսեալ», և ինչքան էլ Շնորհալին այն բացատրում է «Էր ամաց իբրև երեսնից սկսեալ ի ծննդենէ անտի», այնուամենայնիվ ավետարանչի խոսքի` մոտավոր չափով գրված լինելը հայտնի է:
Հիսուսի ծննդյան տոնի առաջին դարում եկեղեցում չի կատարվել, և հազիվ սկսել է տոնվել երկրորդ դարում, իբրև երկրորդ քրիստոնեական տոն: Առաջինը Հարության տոնն էր, որ կատարվելով հրեական զատկի օրերին, հրեական զատիկը փոխարինեց քրիստոնեականով, և հրեական զատկի նման լուսնային հաշվով էր կատարվում, միացած` իրեն նախորդող չարչարանքների և հաջորդող պենտեկոստեի (հոգեգալստյան) օրերին: Իսկ երկրորդ տոնը պարունակում էր Քրիստոսի կյանքի առաջին տնօրինությունները, որոնց մեջ Քրիստոս հայտնվեց իբրև Օծյալ և Փրկիչ, ինչպես նաև Ավետումից մինչև մկրտություն և մինչև Կարապետի տված վկայությունները: Այս բոլորը «Աստուածայայտնութիւն» անվան ներքո մեկ տոն եղան. և հունվարի 6-ին նշվեցին, ոչ թե որևէ ավետարանական ժամանակագրության հետևելով, այլ պարզապես փոխանակելով նույն օրը կատարվող հեթանոսական տոնին: Ժամանակի ընթացքում Ավետումը և քառասնօրյա գալուստը զատվեցին, և հաշվելով դրվեցին հունվարի 6-ից ինն ամիս առաջ և քառասուն օրեր հետո:
Իսկ դեկտեմբերի 25-ը ավելի ցայտուն մեջտեղ ելավ, երբ Երուսաղեմում Բեթղեհեմի ուխտագնացությունը Հորդանանի ուխտագնացությունից առանձնացնելու անհրաժեշտություն առաջացավ, ինչպես նույն ինքը` Ոսկեբերան Հայրապետը վկայում է, որ իր օրերից սկսած նորամուտ կարգադրություն է հունվարի 6-ի և դեկտեմբերի 25-ի բաժանումը:
Մեր նպատակը չէ խորամուխ լինել ծիսական խնդիրների մեջ, այլ բավական ենք համարում ասել, որ ավետարանը բոլորովին փաստ չի տալիս ծննդյան օրվա մասին, թե´ հունվարի 6-ի և թե´ դեկտեմբերի 25-ի խնդիրը պարզ պատահական ծագում ունի, իսկ հունվարի 6-ի տարբերակը ավելի նախնական է և հնավանդ: Այսուհանդերձ մենք էլ, գոնե իբրև ավանդական հիշատակ, սիրում ենք պահել Հռոմի 750 թվականի հունվարի 6-ը, որպես Հիսուսի ծննդյան թվական, և ըստ այնմ կազմել Հիսուսի կյանքի ժամանակագրությունը: Պետք չէ նաև մոռանալ, որ Հովսեփի և Մարիամի` Նազարեթից ճամփորդելու պարագան, ոչխարների և հովիվների բացօթյա գիշերելու հիշատակությունը ցույց են տալիս այն հավանականությունը, որ դրանք տեղի են ունեցել հունվարի սկզբից կամ դեկտեմբերի վերջից տարբեր, մեղմ և գարնանային եղանակով ամսվա մեջ:
Եվ իրոք ամենահին ժամանակներում առկա` ապրիլի կամ մայիսի մեջ Ծննդյան տոնը կատարելու հիշատակությունը նույնպես այդ տեսությունն են հաստատում: Զաքարիայի ավետման պատմական պարագան` քավության տոնի հետ կապելու անհրաժեշտությունն էլ արդեն իսկ ավետարանից չի հետևում:
Adam Clarke: Commentary on the Bible - 1831
1:25: Her first - born son - Τον υιον αυτης τον πρω-οτοκον. Literally, That son of hers, the first-born one. That Mary might have had other children, any person may reasonably and piously believe; that she had others, many think exceedingly probable, and that this text is at least an indirect proof of it. However this may be, the perpetual virginity of Mary should not be made an article of faith. God has not made it one: indeed it can hardly bear the light of several texts in the Gospels.
He knew her not - Had no matrimonial intercourse with her - Till she had brought forth that son of hers, of whom the evangelist had been just speaking, the first-born, the eldest of the family, to whom the birthright belonged, and who was miraculously born before she knew any man, being yet in a state of virginity. See on Mat 13:55 (note). The virginity of Mary, previously to the birth of Christ, is an article of the utmost consequence to the Christian system; and therefore it is an article of faith: her perpetual virginity is of no consequence; and the learned labor spent to prove it has produced a mere castle in the air. The thing is possible; but it never has been, and never can be proved.
He called his name Jesus - This name was given by the command of God, see Mat 1:16, and was imposed on Christ when eight days old; for then, according to the Jewish law, he was circumcised: thus he had the name of Savior given when he first began to shed that blood without which there could be no remission of sins.
The goodness of God is manifested, not only in his giving his Son to save a lost world, but also in the choice of the persons who were his progenitors: among whom we find, First, Saints, to excite our courage: Abraham, remarkable for his faith; Isaac, for his obedience; and Jacob, for his fervor and constancy.
Secondly, Penitent Sinners, to excite our confidence: such as David, Manasses, etc.
Thirdly, Sinners, of whose repentance and salvation we hear nothing; to put us on our guard. Who can read the account of idolatrous Solomon, who, from the whole evidence of the sacred history, died In his sins, without trembling?
Four Women are mentioned in this genealogy: two of these were adulteresses, Tamar and Bathsheba; and two were Gentiles, Rahab and Ruth, and strangers to the covenant of promise; to teach us that Jesus Christ came to save sinners, and that, though strangers to his people, we are not on that account excluded from a salvation which God has designed for all men. He is not the God of the Jews only; he is also the God of the Gentiles.
The state of the royal family of David, the circumstances of the holy virgin and her spouse Joseph, the very remarkable prophecy of Isaiah, the literal and circumstantial fulfillment of it, the names given to our blessed Lord, the genealogical scroll of the family, etc., etc., are all so many proofs of the wisdom, goodness, and providence of God. Every occurrence seems, at first view, to be abandoned to fortuitous influence, and yet the result of each shows that God managed the whole. These circumstances are of the greatest importance; nor can the Christian reader reflect on them without an increase of his faith and his piety.
Albert Barnes: Notes on the Bible - 1834
1:25: Knew her not - The doctrine of the virginity of Mary before the birth of Jesus is a doctrine of the Scriptures, and is very important to be believed. But the Bible does not affirm that she had no children afterward. Indeed, all the accounts in the New Testament lead us to suppose that she did have them. See the notes at Mat 13:55-56. The language here evidently implies that she lived as the wife of Joseph after the birth of Jesus.
Her first-born son - Her oldest son, or the one who had the privilege of birthright by the law. This does not of necessity imply that she had other children, though it seems probable. It was the name given to the son which was born first, whether there were others or not.
His name Jesus - This was given by divine appointment, Mat 1:21. It was conferred upon him on the eighth day, at the time of his circumcision, Luk 2:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: she: Exo 13:2, Exo 22:29; Luk 2:7; Rom 8:29
and he: Luk 2:21
Geneva 1599
1:25 And knew her not (l) till she had brought forth her firstborn son: and he called his name JESUS.
(l) The word "till", in the Hebrew language, gives us to understand that a thing will not come to pass in time to come: as Michal had no children "till" her death day, (2Kings 6:23). And in the last chapter of this evangelist: Behold, I am with you "till" the end of the world.
John Gill
1:25 And knew her not,.... Or "but he knew her not", answering to the Hebrew that is, had carnal knowledge of her, or copulation with her, though his wife. The words are an euphemism, or a modest way of expressing the conjugal act, and is a very ancient one, see Gen 4:1 and what has been used in nations and languages. And this conduct of his was necessary,
till she had brought forth her firstborn; that it might be manifest not only that she conceived, being a virgin, but also that she brought forth, being a virgin: for both are signified in the prophecy before related, "a virgin shall conceive and bring forth a son"; which is all one as if it had been said, a virgin shall conceive, and "a virgin" shall bring forth a son. The "firstborn" is that which first opens the womb of its mother, whether any follows after or not, Ex 13:12. Christ is called Mary's firstborn, because she had none before him, whether she had any after him or not; for her perpetual virginity seems to be no necessary article of faith: for when it is said,
Joseph knew her not till she had brought forth, the meaning is certain that he knew her not before. But whether he afterwards did or not, is not so manifest, nor is it a matter of any great importance; the word "until" may be so understood as referring to the time preceding, that the contrary cannot be affirmed of the time following, 2Kings 6:23 and which may be the case here, and is indeed generally understood so; and it also may be considered as only expressive of the intermediate time, as in Mt 5:26 as Beza observes. Christ was "her firstborn" as he was man, and the firstborn of God, or his first and only begotten, as the Son of God. It is further observed, that she "called his name Jesus", as was foretold to her, or ordered her by the Angel, Lk 1:31 and to Joseph, Mt 1:21.
John Wesley
1:25 He knew her not, till after she had brought forth - It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, 2Kings 6:23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first - born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. Lk 2:7.
Robert Jamieson, A. R. Fausset and David Brown
1:25 And knew her not till she had brought forth her first-born son: and he called his name JESUS--The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in 1Kings 15:35; 2Kings 6:23; Mt 12:20); nor does the word "first-born" decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as LIGHTFOOT says, "The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before." (See on Mt 13:55-56).