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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the foregoing chapter, we had our Saviour's discourses with the scribes and Pharisees; here we have his discourse concerning them, or rather against them. I. He allows their office, ver. 2, 3. II. He warns his disciples not to imitate their hypocrisy and pride, ver. 4-12. III. He exhibits a charge against them for divers high crimes and misdemeanors, corrupting the law, opposing the gospel, and treacherous dealing both with God and man; and to each article he prefixes a woe, ver. 13-33. IV. He passes sentence upon Jerusalem, and foretels the ruin of the city and temple, especially for the sin of persecution, ver. 34-39.
Adam Clarke: Commentary on the Bible - 1831
The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them, but not to follow their bad example, Mat 23:1-7. The disciples exhorted to humility, Mat 23:8-12. Different woes pronounced against the scribes and Pharisees for their intolerance, Mat 23:13; rapacity, Mat 23:14; false zeal, Mat 23:15; superstition in oaths and tithes, Mat 23:16-23; hypocrisy, Mat 23:24-28. Their cruelty, Mat 23:29-32. Their persecution of the apostles, etc. Their destruction foretold, Mat 23:33-36. Christ's lamentation over Jerusalem, Mat 23:37-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 23:1, Christ admonishes the people to follow the good doctrine, not the evil examples, of the Scribes and Pharisees; Mat 23:5, His disciples must beware of their ambition; Mat 23:13, He denounces eight woes against their hypocrisy and blindness, Mat 23:34. and prophesies of the destruction of Jerusalem.
23:123:1: Յայնժամ խօսեցա՛ւ Յիսուս ընդ ժողովուրդսն եւ ընդ աշակերտսն իւր՝ եւ ասէ.
1 Այն ժամանակ Յիսուս խօսեց ժողովրդին եւ իր աշակերտներին ու ասաց
23 Այն ատեն Յիսուս խօսեցաւ ժողովուրդներուն եւ իր աշակերտներուն ու ըսաւ.
Յայնժամ խօսեցաւ Յիսուս ընդ ժողովուրդսն եւ ընդ աշակերտսն իւր, եւ ասէ:

23:1: Յայնժամ խօսեցա՛ւ Յիսուս ընդ ժողովուրդսն եւ ընդ աշակերտսն իւր՝ եւ ասէ.
1 Այն ժամանակ Յիսուս խօսեց ժողովրդին եւ իր աշակերտներին ու ասաց
23 Այն ատեն Յիսուս խօսեցաւ ժողովուրդներուն եւ իր աշակերտներուն ու ըսաւ.
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23:11: Тогда Иисус начал говорить народу и ученикам Своим
23:1  τότε ὁ ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ
23:1. Τότε (To-the-one-which-also) [ὁ] (the-one) Ἰησοῦς (an-Iesous) ἐλάλησεν (it-spoke-unto) τοῖς (unto-the-ones) ὄχλοις (unto-crowds) καὶ (and) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"
23:1. tunc Iesus locutus est ad turbas et discipulos suosThen Jesus spoke to the multitudes and to his disciples,
1. Then spake Jesus to the multitudes and to his disciples,
23:1. Then Jesus spoke to the crowds, and to his disciples,
Then spake Jesus to the multitude, and to his disciples:

1: Тогда Иисус начал говорить народу и ученикам Своим
23:1  τότε ὁ ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ
23:1. tunc Iesus locutus est ad turbas et discipulos suos
Then Jesus spoke to the multitudes and to his disciples,
23:1. Then Jesus spoke to the crowds, and to his disciples,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк XII:38; Лк XX:45). Можно предполагать и даже говорить с уверенностью, что обличительная речь Спасителя против книжников и фарисеев была произнесена непосредственно после предложенного Им вопроса о Христе (Мф XXII:42). Все три евангелиста связывают ее с этим вопросом. У Матфея обличения Христа излагаются полнее, чем у других синоптиков, причем у последних некоторые части речи излагаются в другой связи, как сказанные при других обстоятельствах. Это заставляет некоторых считать всю XXIII главу Матфея «искусственною композицией» самого евангелиста, который объединил здесь речи, произнесенные Христом в разное время, подобно нагорной проповеди. Как было на самом деле, трудно сказать. Ничто не препятствует думать, что Христос иногда повторял Свои речи. Взгляд на речь Христа, как на «искусственную композицию», нисколько не препятствует наиболее рассудительным даже отрицательным критикам вполне признавать слова Христа подлинными, вышедшими, действительно, из уст Самого Мессии. Это видно уже и из того, что, несмотря на всю свою простоту и безыскусственность, речь Его, по своему содержанию и мыслям, выше не только понятий того времени, но и всякого времени. Если не теоретическое, то, по крайней мере, практическое понимание ее не всегда бывает свойственно даже христианам, живущим в настоящее время. И теперь можно слышать, что обличаемое в ней «лицемерие» иногда бывает не только не излишне, но даже и необходимо. Если, напр., по своему внутреннему содержанию человек представляет из себя не что иное, как только «повапленный гроб», то он, по крайней мере, по внешности не должен казаться таковым из простого опасения, как бы не произвести в других соблазна. Отсюда — многочисленные и разнообразные подделки, которые дают возможность людям казаться набожными и религиозными и тогда, когда они чужды всякой набожности и религиозности, начиная от католических и иезуитских «благочестивых упражнений» и формальностей и кончая выходками мелкого, низкого, пошлого, суеверного и невежественного ханжи, который постоянно ставит всякого рода внешний обрядовый и религиозный decorum выше внутренних душевных качеств человека, выше «суда, милости и веры» (Мф XXIII:23). Но возвратимся к вопросу о подлинности речи. «Вся речь, — говорит Мейер, — отличается такою живостью и своеобразностью, что подлинность ее содержания в существенном, если бы даже к ней и было кое-что прибавлено из сказанного в другое время, едва ли подлежит сомнению». Некоторые новейшие комментаторы выражаются еще решительнее, чем Мейер, утверждая, что «эту речь следует считать первостепенным историческим источником. В ней наглядно и сжато изображается не только сущность фарисейства, но она бросает ясный свет и на самую Личность Иисуса Христа. Потому что высказывая сильные обличения против Своих противников, Он раскрывает здесь и Свою собственную Личность, главное свойство которой была любовь к правде» (Вейс). На обстоятельство, что Иисус Христос предметом Своей обличительной речи в самые последние дни Своего земного служения сделал именно «лицемерие», столь ясно выразившееся в таких сочинениях, как Талмуд, экзегеты обыкновенно не обращают внимания, вовсе не задаваясь вопросом, почему именно было так и почему Мессия не окончил Своей проповеди обличением каких-либо других пороков, свойственных людям, напр., «злых помыслов, убийств, прелюбодеяний, любодеяний, краж, лжесвидетельств, хулений» и проч. (Мф XV:19; Мк VII:21, 22). Если пришедший в мир Мессия так грозно говорил о «лицемерии» в Своей последней обличительной речи, то это значит что «лицемерие» есть один из главнейших людских пороков и источник всякого другого беззакония. Нетрудно проверить это на деле. На многочисленных примерах мы видим, что там, где водворяется ложное, показное благочестие, всегда следует предполагать наличность всевозможного зла. И это понятно. Совершая обыкновенные преступления, человек обманывает своих собратьев людей; в религиозном лицемерии он старается обмануть не только людей, но и Самого Бога своим показным и ложным благочестием, и это одно свидетельствует о прекращении всякой религиозной жизни, утрате всяких добрых душевных качеств и всякого доброго чувства. Ни один порок не приводит к таким колоссальным нелепостям, непотребствам и такой безнравственности, как лицемерие. — Мы не находим, что нужно различать в речи Христа отдельные моменты, когда Он обращался или только к народу, или к ученикам, или к самим книжникам и фарисеям. Сходные показания Матфея и Луки (Мф XXIII:1; Лк XX:15) свидетельствуют, что Христос говорил только народу и ученикам (Мф toiV ocloiV kai toiV mawhtaiV; Лк akouontoV de pantoV tou laou eipen toiV mawhtaiV), но не книжникам и фарисеям. Это нисколько не мешало Ему говорить почти исключительно о них. Так делают все проповедники, обличая пороки даже совершенно отсутствующих лиц в назидание своим ближайшим слушателям. Но при таком взгляде разделение всей обличительной речи на три части, из которых в первой говорится о книжниках и фарисеях в их противоположности ученикам Христа (1-12), во второй — обличается лицемерие фарисеев и книжников (13-36), а последняя часть составляет заключение (37-39), может быть принято. Нельзя думать, что 13-33 были сказаны в отсутствии фарисеев, или чтобы вообще и вся речь была сказана, когда отпущены были враги (omissis adversariis — Бенгель). Правильнее понимает дело Златоуст, говоря, что речь была произнесена не по отпущении врагов, а когда Спаситель «окончил беседу Свою с фарисеями, когда заградил им уста, когда довел их до того, что они не осмеливались более искушать Его, когда показал, что они страждут неисцельным недугом». Сокращения в речи у Луки объясняют тем, что он опустил многое, чтоб для его читателей — христиан из язычников не представляло никакого интереса (Вейс). Мф XXIII:4, 6, 7, 13, 23, 25-31, 34-36 соответствует Лк XI:37-52, — речи, сказанной на вечери в доме Симона фарисея. «Менее определенна историческая связь Лк XIII:34, 35 — Мф XXIII:37-39. Здесь Матфей мог дать исторически точное сообщение, между тем как Лука эти положения связывает с произнесенным над Иерусалимом словом во время путешествия».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses' seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

We find not Christ, in all his preaching, so severe upon any sort of people as upon these scribes and Pharisees; for the truth is, nothing is more directly opposite to the spirit of the gospel than the temper and practice of that generation of men, who were made up of pride, worldliness, and tyranny, under a cloak and pretence of religion; yet these were the idols and darlings of the people, who thought, if but two men went to heaven, one would be a Pharisee. Now Christ directs his discourse here to the multitude, and to his disciples (v. 1) to rectify their mistakes concerning these scribes and Pharisees, by painting them out in their true colours, and so to take off the prejudice which some of the multitude had conceived against Christ and his doctrine, because it was opposed by those men of their church, that called themselves the people's guides. Note, It is good to know the true characters of men, that we may not be imposed upon by great and mighty names, titles, and pretensions to power. People must be told of the wolves (Acts xx. 29, 30), the dogs (Phil. iii. 2), the deceitful workers (2 Cor. xi. 13), that they may know here to stand upon their guard. And not only the mixed multitude, but even the disciples, need these cautions; for good men are apt to have their eyes dazzled with worldly pomp.

Now, in this discourse,

I. Christ allows their office as expositors of the law; The scribes and Pharisees (that is, the whole Sanhedrim, who sat at the helm of church government, who were all called scribes, and were some of them Pharisees), they sit in Moses' seat (v. 2), as public teachers and interpreters of the law; and, the law of Moses being the municipal law of their state, they were as judges, or a bench of justices; teaching and judging seem to be equivalent, comparing 2 Chron. xvii. 7, 9, with 2 Chron. xix. 5, 6, 8. They were not the itinerant judges that rode the circuit, but the standing bench, that determined on appeals, special verdicts, or writs of error by the law; they sat in Moses's seat, not as he was Mediator between God and Israel, but only as he was chief justice, Exod. xviii. 26. Or, we may apply it, not to the Sanhedrim, but to the other Pharisees and scribes, that expounded the law, and taught the people how to apply it to particular cases. The pulpit of wood, such as was made for Ezra, that ready scribe in the law of God (Neh. viii. 4), is here called Moses's seat, because Moses had those in every city (so the expression is, Acts xv. 21), who in those pulpits preached him; this was their office, and it was just and honourable; it was requisite that there should be some at whose mouth the people might enquire the law, Mal. ii. 7. Note, 1. Many a good place is filled with bad men; it is no new thing for the vilest men to be exalted even to Moses's seat (Ps. xii. 8); and, when it is so, the men are not so much honoured by the seat as the seat is dishonoured by the men. Now they that sat in Moses's seat were so wretchedly degenerated, that it was time for the great Prophet to arise, like unto Moses, to erect another seat. 2. Good and useful offices and powers are not therefore to be condemned and abolished, because they fall sometimes into the hands of bad men, who abuse them. We must not therefore pull down Moses's seat, because scribes and Pharisees have got possession of it; rather than so, let both grow together until the harvest, ch. xiii. 30.

Hence he infers (v. 3), "Whatsoever they bid you observe, that observe and do As far as they sit in Moses's seat, that is, read and preach the law that was given by Moses" (which, as yet, continued in full force, power, and virtue), "and judge according to that law, so far you must hearken to them, as remembrances to you of the written word." The scribes and Pharisees made it their business to study the scripture, and were well acquainted with the language, history, and customs of it, and its style and phraseology. Now Christ would have the people to make use of the helps they gave them for the understanding of the scripture, and do accordingly. As long as their comments did illustrate the text and not pervert it; did make plain, and not make void, the commandment of God; so far they must be observed and obeyed, but with caution and a judgment of discretion. Note, We must not think the worse of good truths for their being preached by bad ministers; nor of good laws for their being executed by bad magistrates. Though it is most desirable to have our food brought by angels, yet, if God send it to us by ravens, if it be good and wholesome, we must take it, and thank God for it. Our Lord Jesus promiseth this, to prevent the cavil which some would be apt to make at this following discourse; as if, by condemning the scribes and Pharisees, he designed to bring the law of Moses into contempt, and to draw people off from it; whereas he came not to destroy, but to fulfil. Note, It is wisdom to obviate the exceptions which may be taken at just reproofs, especially when there is occasion to distinguish between officers and their offices, that the ministry be not blamed when the ministers are.

II. He condemns the men. He had ordered the multitude to do as they taught; but here he annexeth a caution not to do as they did, to beware of their leaven; Do not ye after their works. Their traditions were their works, were their idols, the works of their fancy. Or, "Do not according to their example." Doctrines and practices are spirits that must be tried, and where there is occasion, must be carefully separated and distinguished; and as we must not swallow corrupt doctrines for the sake of any laudable practices of those that teach them, so we must not imitate any bad examples for the sake of the plausible doctrines of those that set them. The scribes and Pharisees boasted as much of the goodness of their works as of the orthodoxy of their teaching, and hoped to be justified by them; it was the plea they put in (Luke xviii. 11, 12); and yet these things, which they valued themselves so much upon, were an abomination in the sight of God.

Our Saviour here, and in the following verses, specifies divers particulars of their works, wherein we must not imitate them. In general, they are charged with hypocrisy, dissimulation, or double-dealing in religion; a crime which cannot be enquired of at men's bar, because we can only judge according to outward appearance; but God, who searcheth the heart, can convict of hypocrisy; and nothing is more displeasing to him, for he desireth truth.

Four things are in these verses charged upon them.

1. Their saying and doing were two things.

Their practice was no way agreeable either to their preaching or to their profession; for they say, and do not; they teach out of the law that which is good, but their conversation gives them the lie; and they seem to have found another way to heaven for themselves than what they show to others. See this illustrated and charged home upon them, Rom. ii. 17-24. Those are of all sinners most inexcusable that allow themselves in the sins they condemn in others, or in worse. This doth especially touch wicked ministers, who will be sure to have their portion appointed them with hypocrites (ch. xxiv. 51); for what greater hypocrisy can there be, than to press that upon others, to be believed and done, which they themselves disbelieve and disobey; pulling down in their practice what they build up in their preaching; when in the pulpit, preaching so well that it is a pity they should ever come out; but, when out of the pulpit, living so ill that it is a pity they should ever come in; like bells, that call others to church, but hang out of it themselves; or Mercurial posts, that point the way to others, but stand still themselves? Such will be judged out of their own mouths. It is applicable to all others that say, and do not; that make a plausible profession of religion, but do not live up to that profession; that make fair promises, but do not perform their promises; are full of good discourse, and can lay down the law to all about them, but are empty of good works; great talkers, but little doers; the voice is Jacob's voice, but the hands are the hands of Esau. Vox et præterea nihil--mere sound. They speak fair, I go, sir; but there is no trusting them, for there are seven abominations in their heart.

2. They were very severe in imposing upon others those things which they were not themselves willing to submit to the burthen of (v. 4); They bind heavy burthens, and grievous to be borne; not only insisting upon the minute circumstances of the law, which is called a yoke (Acts xv. 10), and pressing the observation of them with more strictness and severity than God himself did (whereas the maxim of the lawyers, is Apices juris son sunt jura--Mere points of law are not law), but by adding to his words, and imposing their own inventions and traditions, under the highest penalties. They loved to show their authority and to exercise their domineering faculty, lording it over God's heritage, and saying to men's souls, Bow down, that we may go over; witness their many additions to the law of the fourth commandment, by which they made the sabbath a burthen on men's shoulders, which was designed to be the joy of their hearts. Thus with force and cruelty did those shepherds rule the flock, as of old, Ezek. xxxiv. 4.

But see their hypocrisy; They themselves will not move them with one of their fingers. (1.) They would not exercise themselves in those things which they imposed upon others; they pressed upon the people a strictness in religion which they themselves would not be bound by; but secretly transgressed their own traditions, which they publicly enforced. They indulged their pride in giving law to others; but consulted their ease in their own practice. Thus it has been said, to the reproach of the popish priests, that they fast with wine and sweetmeats, while they force the people to fast with bread and water; and decline the penances they enjoin the laity. (2.) They would not ease the people in these things, nor put a finger to lighten their burthen, when they saw it pinched them. They could find out loose constructions to put upon God's law, and could dispense with that, but would not bate an ace of their own impositions, nor dispense with a failure in the least punctilio of them. They allowed no chancery to relieve the extremity of their common law. How contrary to this was the practice of Christ's apostles, who would allow to others that use of Christian liberty which, for the peace and edification of the church, they would deny themselves in! They would lay no other burthen than necessary things, and those easy, Acts xv. 28. How carefully doth Paul spare those to whom he writes! 1 Cor. vii. 28; ix. 12.

3. They were all for show, and nothing for substance, in religion (v. 5); All their works they do, to be seen of men. We must do such good works, that they who see them may glorify God; but we must not proclaim our good works, with design that others may see them, and glorify us; which our Saviour here chargeth upon the Pharisees in general, as he had done before in the particular instances of prayer and giving of alms. All their end was to be praised of men, and therefore all their endeavour was to be seen of men, to make a fair show in the flesh. In those duties of religion which fall under the eye of men, none ere so constant and abundant as they; but in what lies between God and their souls, in the retirement of their closets, and the recesses of their hearts, they desire to be excused. The form of godliness will get them a name to live, which is all they aim at, and therefore they trouble not themselves with the power of it, which is essential to a life indeed. He that does all to be seen does nothing to the purpose.

He specifies two things which they did to be seen of men.

(1.) They made broad their phylacteries. Those were little scrolls of paper or parchment, wherein were written, with great niceness, these four paragraphs of the law, Exod. xiii. 2-11; xiii. 11-16; Deut. vi. 4-9; xi. 13-21. These were sewn up in leather, and worn upon their foreheads and left arms. It was a tradition of the elders, which had reference to Exod. xiii. 9, and Prov. vii. 3, where the expressions seem to be figurative, intimating no more than that we should bear the things of God in our minds as carefully as if we had them bound between our eyes. Now the Pharisees made broad these phylacteries, that they might be thought more holy, and strict, and zealous for the law, than others. It is a gracious ambition to covet to be really more holy than others, but it is a proud ambition to covet to appear so. It is good to excel in real piety, but not to exceed in outward shows; for overdoing is justly suspected of design, Prov. xxvii. 14. It is the guise of hypocrisy to make more ado than needs in external service, more than is needful either to prove, or to improve, the good affections and dispositions of the soul.

(2.) They enlarged the borders of their garments. God appointed the Jews to make borders or fringes upon their garments (Num. xv. 38), to distinguish them from other nations, and to be a memorandum to them of their being a peculiar people; but the Pharisees were not content to have these borders like other people's, which might serve God's design in appointing them; but they must be larger than ordinary, to answer their design of making themselves to be taken notice of; as if they were more religious than others. But those who thus enlarge their phylacteries, and the borders of their garments, while their hearts are straitened, and destitute of the love of God and their neighbour, though they may now deceive others, will in the end deceive themselves.

4. They much affected pre-eminence and superiority, and prided themselves extremely in it. Pride was the darling reigning sin of the Pharisees, the sin that did most easily beset them and which our Lord Jesus takes all occasions to witness against.

(1.) He describes their pride, v. 6, 7. They courted, and coveted,

[1.] Places of honour and respect. In all public appearances, as at feasts, and in the synagogues, they expected, and had, to their hearts' delight, the uppermost rooms, and the chief seats. They took place of all others, and precedency was adjudged to them, as persons of the greatest note and merit; and it is easy to imagine what a complacency they took in it; they loved to have the preeminence, 3 John 9. It is not possessing the uppermost rooms, nor sitting in the chief seats, that is condemned (somebody must sit uppermost), but loving them; for men to value such a little piece of ceremony as sitting highest, going first, taking the wall, or the better hand, and to value themselves upon it, to seek it, and to feel resentment if they have it not; what is that but making an idol of ourselves, and then falling down and worshipping it--the worst kind of idolatry! It is bad any where, but especially in the synagogues. There to seek honour to ourselves, where we appear in order to give glory to God, and to humble ourselves before him, is indeed to mock God instead of serving him. David would willingly lie at the threshold in God's house; so far was he from coveting the chief seat there, Ps. lxxxiv. 10. It savours much of pride and hypocrisy, when people do not care for going to church, unless they can look fine and make a figure there.

[2.] Titles of honour and respect. They loved greetings in the markets, loved to have people put off their hats to them, and show them respect when they met them in the streets. O how it pleased them, and fed their vain humour, digito monstrari et dicier, Hic est--to be pointed out, and to have it said, This be he, to have way made for them in the crowd of market people; "Stand off, here is a Pharisee coming!" and to be complimented with the high and pompous title of Rabbi, Rabbi! This was meat and drink and dainties to them; and they took as great a satisfaction in it as Nebuchadnezzar did in his palace, when he said, Is not this great Babylon that I have built? The greetings would not have done them half so much good, if they had not been in the markets, where every body might see how much they were respected, and how high they stood in the opinion of the people. It was but a little before Christ's time, that the Jewish teachers, the masters of Israel, had assumed the title of Rabbi, Rab, or Rabban, which signifies great or much; and was construed as Doctor, or My lord. And they laid such a stress upon it, that they gave it for a maxim that "he who salutes his teacher, and does not call him Rabbi, provokes the divine Majesty to depart from Israel;" so much religion did they place in that which was but a piece of good manners! For him that is taught in the word to give respect to him that teaches is commendable enough in him that gives it; but for him that teaches to love it, and demand it, and affect it, to be puffed up with it, and to be displeased if it be omitted, is sinful and abominable; and, instead of teaching, he has need to learn the first lesson in the school of Christ, which is humility.

(2.) He cautions his disciples against being herein like them; herein they must not do after their works; "But be not ye called so, for ye shall not be of such a spirit," v. 8, &c.

Here is, [1.] A prohibition of pride. They are here forbidden,

First, To challenge titles of honour and dominion to themselves, v. 8-10. It is repeated twice; Be not called Rabbi, neither be ye called Master or Guide: not that it is unlawful to give civil respect to those that are over us in the Lord, nay, it is an instance of the honour and esteem which it is our duty to show them; but, 1. Christ's ministers must not affect the name of Rabbi or Master, by way of distinction from other people; it is not agreeable to the simplicity of the gospel, for them to covet or accept the honour which they have that are in kings' palaces. 2. They must not assume the authority and dominion implied in those names; they must not be magisterial, nor domineer over their brethren, or over God's heritage, as if they had dominion over the faith of Christians: what they received of the Lord, all must receive from them; but in other things they must not make their opinions and wills a rule and standard to all other people, to be admitted with an implicit obedience. The reasons for this prohibition are,

(1.) One is your Master, even Christ, v. 8, and again, v. 10. Note, [1.] Christ is our Master, our Teacher, our Guide. Mr. George Herbert, when he named the name of Christ, usually added, My Master. [2.] Christ only is our Master, ministers are but ushers in the school. Christ only is the Master, the great Prophet, whom we must hear, and be ruled and overruled by; whose word must be an oracle and a law to us; Verily I say unto you, must be enough to us. And if he only be our Master, then for his ministers to set up for dictators, and to pretend to a supremacy and an infallibility, is a daring usurpation of that honour of Christ which he will not give to another.

(2.) All ye are brethren. Ministers are brethren not only to one another, but to the people; and therefore it ill becomes them to be masters, when there are none for them to master it over but their brethren; yea, and we are all younger brethren, otherwise the eldest might claim an excellency of dignity and power, Gen. xlix. 3. But, to preclude that, Christ himself is the first-born among many brethren, Rom. viii. 29. Ye are brethren, as ye are all disciples of the same Master. School-fellows are brethren, and, as such, should help one another in getting their lesson; but it will by no means be allowed that one of the scholars step into the master's seat, and give law to the school. If we are all brethren, we must not be many masters. Jam. iii. 1.

Secondly, They are forbidden to ascribe such titles to others (v. 9); "Call no man your father upon the earth; constitute no man the father of your religion, that is, the founder, author, director, and governor, of it." The fathers of our flesh must be called fathers, and as such we must give them reverence; but God only must be allowed as the Father of our spirits, Heb. xii. 9. Our religion must not be derived from, or made to depend upon, any man. We are born again to the spiritual and divine life, not of corruptible seed, but by the word of God; not of the will of the flesh, or the will of man, but of God. Now the will of man, not being the rise of our religion, must not be the rule of it. We must not jurare in verba magistri--swear to the dictates of any creature, not the wisest or best, nor pin our faith on any man's sleeve, because we know not whither he will carry it. St. Paul calls himself a Father to those whose conversion he had been an instrument of (1 Cor. iv. 15; Phil. 10); but he pretends to no dominion over them, and uses that title to denote, not authority, but affection: therefore he calls them not his obliged, but his beloved, sons, 1 Cor. iv. 14.

The reason given is, One is your Father, who is in heaven. God is our Father, and is All in all in our religion. He is the Fountain of it, and its Founder; the Life of it, and its Lord; from whom alone, as the Original, our spiritual life is derived, and on whom it depends. He is the Father of all lights (Jam. i. 17), that one Father, from whom are all things, and we in him, Eph. iv. 6. Christ having taught us to say, Our Father, who art in heaven; let us call no man Father upon earth; no man, because man is a worm, and the son of man is a worm, hewn out of the same rock with us; especially not upon earth, for man upon earth is a sinful worm; there is not a just man upon earth, that doeth good, and sinneth not, and therefore no one is fit to be called Father.

[2.] Here is a precept of humility and mutual subjection (v. 11); He that is greatest among you shall be your servant; not only call himself so (we know of one who styles himself Servus servorum Dei--Servant of the servants of God, but acts as Rabbi, and father, and master, and Dominus Deus noster--The Lord our God, and what not), but he shall be so. Take it as a promise; "He shall be accounted greatest, and stand highest in the favour of God, that is most submissive and serviceable;" or as a precept; "He that is advanced to any place of dignity, trust, and honour, in the church, let him be your servant" (some copies read esto for estai), "let him not think that his patent of honour is a writ of ease; no; he that is greatest is not a lord, but a minister." St. Paul, who knew his privilege as well as duty, though free from all, yet made himself servant unto all (1 Cor. ix. 19); and our Master frequently pressed it upon his disciples to be humble and self-denying, mild and condescending, and to abound in all offices of Christian love, though mean, and to the meanest; and of this he hath set us an example.

[3.] Here is a good reason for all this, v. 12. Consider,

First, The punishment intended for the proud; Whosoever shall exalt himself shall be abased. If God give them repentance, they will be abased in their own eyes, and will abhor themselves for it; if they repent not, sooner or later they will be abased before the world. Nebuchadnezzar, in the height of his pride, was turned to be a fellow-commoner with the beasts; Herod, to be a feast for the worms; and Babylon, that sat as a queen, to be the scorn of nations. God made the proud and aspiring priests contemptible and base (Mal. ii. 9), and the lying prophet to be the tail, Isa. ix. 15. But if proud men have not marks of humiliation set upon them in this world, there is a day coming, when they shall rise to everlasting shame and contempt (Dan. xii. 2); so plentifully will he reward the proud doer! Ps. xxxi. 23.

Secondly, The preferment intended for the humble; He that shall humble himself shall be exalted. Humility is that ornament which is in the sight of God of great price. In this world the humble have the honour of being accepted with the holy God, and respected by all wise and good men; of being qualified for, and often called out to, the most honourable services; for honour is like the shadow, which flees from those that pursue it, and grasp at it, but follows those that flee from it. However, in the other world, they that have humbled themselves in contrition for their sin, in compliance with their God, and in condescension to their brethren, shall be exalted to inherit the throne of glory; shall be not only owned, but crowned, before angels and men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: Mat 15:10-20; Mar 7:14; Luk 12:1, Luk 12:57, Luk 20:45
John Gill
23:1 Then spake Jesus to the multitude,.... To the common people that were about him in the temple; the high priests and elders, Scribes, Pharisees, and Sadducees, having left him, being all nonplussed and silenced by him: and now, lest on the one hand, the people seeing the ignorance and errors of these men detected by Christ, should be tempted to conclude there was nothing in religion, and to neglect the word and worship of God, on account of the concern these men had in it; and on the other hand, because of their great authority and influence, being in Moses's chair, lest the people should be led into bad principles and practices by them, he directs them in what they should observe them, and in what not: that they were not altogether to be rejected, nor in everything to be attended to; and warns them against their ostentation, pride, hypocrisy, covetousness, and cruelty; and, at the same time, removes an objection against himself, proving that he was no enemy to Moses, and the law, rightly explained and practised:
and to his disciples; not only the twelve, but to all that believed in him, and were followers of him.
John Wesley
23:1 Then - Leaving all converse with his adversaries, whom he now left to the hardness of their hearts.
Robert Jamieson, A. R. Fausset and David Brown
23:1 DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mk 12:38-40; Lk 20:45-47). (Mat. 23:1-39)
Then spake Jesus to the multitude--to the multitudes, "and to his disciples."
23:223:2: Յաթոռն Մովսիսի նստան դպիրքն եւ փարիսեցիք.
2 «Մովսէսի աթոռի վրայ նստեցին օրէնսգէտներն ու փարիսեցիները
2 «Մովսէսին աթոռը դպիրները եւ փարիսեցիները նստած են։
Յաթոռն Մովսիսի նստան դպիրքն եւ փարիսեցիք:

23:2: Յաթոռն Մովսիսի նստան դպիրքն եւ փարիսեցիք.
2 «Մովսէսի աթոռի վրայ նստեցին օրէնսգէտներն ու փարիսեցիները
2 «Մովսէսին աթոռը դպիրները եւ փարիսեցիները նստած են։
zohrab-1805▾ eastern-1994▾ western am▾
23:22: и сказал: на Моисеевом седалище сели книжники и фарисеи;
23:2  λέγων, ἐπὶ τῆς μωϊσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ φαρισαῖοι.
23:2. λέγων (forthing,"Ἐπὶ (Upon) τῆς (of-the-one) Μωυσέως (of-a-Mouseus) καθέδρας (of-a-seating-down) ἐκάθισαν (they-sat-down-to,"οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι . ( Faris-belonged )
23:2. dicens super cathedram Mosi sederunt scribae et PharisaeiSaying: The scribes and the Pharisees have sitten on the chair of Moses.
2. saying, The scribes and the Pharisees sit on Moses’ seat:
23:2. saying: “The scribes and the Pharisees have sat down in the chair of Moses.
Saying, The scribes and the Pharisees sit in Moses' seat:

2: и сказал: на Моисеевом седалище сели книжники и фарисеи;
23:2  λέγων, ἐπὶ τῆς μωϊσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ φαρισαῖοι.
23:2. dicens super cathedram Mosi sederunt scribae et Pharisaei
Saying: The scribes and the Pharisees have sitten on the chair of Moses.
23:2. saying: “The scribes and the Pharisees have sat down in the chair of Moses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
2 Слово «седалище» или «кафедра» употреблялось иногда как знак господства и авторитета. Речь Спасителя здесь, очевидно, образная. Моисей дал письменный закон. Он был еврейский законодатель. Как самый письменный закон, так и законодатель пользовались тогда непререкаемым авторитетом. Но рядом с Библией книжники и фарисеи выработали еще устный закон, устное предание, которым придавали не меньше значения, чем и закону, данному Богом через Моисея. В этом смысле Спаситель и говорит, что они сели на седалище или кафедру Моисея. Это значит, что они присваивали себе тот авторитет, каким обладал Моисей. Per cathedram doctirnam legis ostentdit (под кафедрой разумеет учение закона — Иероним). «Люди, говорившие, что их обязанность заключается в истолковании закона Моисеева, славившиеся этим или даже превосходством над законом, — они сидят на седалище Моисея» (Ориген). Говорили, что это семитический оборот речи; или что «издатель» пишет здесь с своей точки зрения, озираясь назад на период, когда книжники и фарисеи вошли в силу.
Adam Clarke: Commentary on the Bible - 1831
23:2: The scribes and the Pharisees sit in Moses' seat - Εκαθισαν. - They sat there formerly by Divine appointment: they sit there now by Divine permission. What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and prophets, (Mat 5:1; Luk 4:20-22), and to stand up when they read them.
By the seat of Moses, we are to understand authority to teach the law. Moses was the great teacher of the Jewish people; and the scribes, etc., are here represented as his successors.
Albert Barnes: Notes on the Bible - 1834
23:2: Scribes and Pharisees - See the notes at Mat 3:7.
Moses' seat - Moses was the great legislator of the Jews. By him the Law was given. The office of explaining that Law among the Jews devolved on the scribes and Pharisees. In the synagogues they sat while expounding the Law, and rose when they read it. By "sitting in the seat of Moses" we are to understand authority to teach the Law; or, as he taught the nation by giving the Law, so they taught it by explaining it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: Neh 8:4-8; Mal 2:7; Mar 12:38; Luk 20:46
Geneva 1599
23:2 (1) Saying, The scribes and the Pharisees (a) sit in Moses' seat:
(1) We ought to listen to whatever we are truly taught from the word of God, even by wicked teachers, but in a way so that we abstain from their evil behaviour.
(a) Because God appointed the order, the Lord would therefore have his word to be heard even from the mouth of hypocrites and hirelings.
John Gill
23:2 Saying, the Scribes and Pharisees,.... The Persic version adds, the priests: but Christ does not here speak of the sanhedrim, or grand council of the nation, and of their legislative power; but of those that were the teachers of the people, and the interpreters of the law; and of those, who, though they corrupted the word with their glosses and traditions, yet retained some truth, and at least came nearer truth, than the Sadducees; who therefore are omitted, and only Scribes and Pharisees mentioned, who gave the literal and traditional sense of the Scriptures; of whom he says, they
sit in Moses's seat: not that they were his successors in his office as a legislator and mediator; though the Persic version reads it, "sit in the place and chair of Moses"; but they read his law, and explained it to the people: this post and place, as yet, they kept in the office they were, and were to continue; and the people were to regard them so far as they spoke consistent with the law, until it had its full accomplishment in Christ. The allusion is not to the chairs in which the sanhedrim sat in trying and determining causes, but to those in which the doctors sat when they expounded the law; for though they stood up when they read the law, or the prophets, they sat down when they preached out of them: this custom of the synagogue was observed by our Lord; see Lk 4:16.
John Wesley
23:2 The scribes sit in the chair of Moses - That is, read and expound the law of Moses, and are their appointed teachers.
Robert Jamieson, A. R. Fausset and David Brown
23:2 Saying, The scribes and the Pharisees sit--The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing Lk 4:16 with Mt 23:20.
in Moses' seat--that is, as interpreters of the law given by Moses.
23:323:3: զամենայն ինչ՝ որ ասիցեն ձեզ՝ արարէ՛ք եւ պահեցէք. բայց ըստ գործոցն նոցա՝ մի՛ առնէք, զի ասեն՝ եւ ո՛չ առնեն[424]։ [424] Ոմանք. Զամենայն ինչ զոր ասի՛՛։
3 ամէն ինչ, որ նրանք ձեզ ասեն, արէ՛ք եւ պահեցէ՛ք, բայց մի՛ արէք ըստ նրանց գործերի, քանի որ ասում են, բայց չեն անում
3 Ուրեմն ինչ որ ձեզի ըսեն որ պահէք, պահեցէք ու ըրէք, բայց անոնց գործերուն պէս մի՛ ընէք, վասն զի կ’ըսեն ու չեն ըներ։
զամենայն ինչ զոր ասիցեն [85]ձեզ` արարէք եւ պահեցէք, բայց ըստ գործոցն նոցա մի՛ առնէք, զի ասեն եւ ոչ առնեն:

23:3: զամենայն ինչ՝ որ ասիցեն ձեզ՝ արարէ՛ք եւ պահեցէք. բայց ըստ գործոցն նոցա՝ մի՛ առնէք, զի ասեն՝ եւ ո՛չ առնեն[424]։
[424] Ոմանք. Զամենայն ինչ զոր ասի՛՛։
3 ամէն ինչ, որ նրանք ձեզ ասեն, արէ՛ք եւ պահեցէ՛ք, բայց մի՛ արէք ըստ նրանց գործերի, քանի որ ասում են, բայց չեն անում
3 Ուրեմն ինչ որ ձեզի ըսեն որ պահէք, պահեցէք ու ըրէք, բայց անոնց գործերուն պէս մի՛ ընէք, վասն զի կ’ըսեն ու չեն ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
23:33: итак всё, что они велят вам соблюдать, соблюдайте и делайте; по делам же их не поступайте, ибо они говорят, и не делают:
23:3  πάντα οὗν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.
23:3. πάντα ( To-all ) οὖν (accordingly) ὅσα ( to-which-a-which ) ἐὰν (if-ever) εἴπωσιν (they-might-have-had-said) ὑμῖν (unto-ye,"ποιήσατε (Ye-should-have-done-unto) καὶ (and) τηρεῖτε, (ye-should-keep-unto) κατὰ (down) δὲ (moreover) τὰ (to-the-ones) ἔργα (to-works) αὐτῶν (of-them) μὴ (lest) ποιεῖτε, (ye-should-do-unto,"λέγουσιν (they-fortheth) γὰρ (therefore) καὶ (and) οὐ (not) ποιοῦσιν. (they-do-unto)
23:3. omnia ergo quaecumque dixerint vobis servate et facite secundum opera vero eorum nolite facere dicunt enim et non faciuntAll things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not. For they say, and do not.
3. all things therefore whatsoever they bid you, do and observe: but do not ye after their works; for they say, and do not.
23:3. Therefore, all things whatsoever that they shall say to you, observe and do. Yet truly, do not choose to act according to their works. For they say, but they do not do.
All therefore whatsoever they bid you observe, [that] observe and do; but do not ye after their works: for they say, and do not:

3: итак всё, что они велят вам соблюдать, соблюдайте и делайте; по делам же их не поступайте, ибо они говорят, и не делают:
23:3  πάντα οὗν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.
23:3. omnia ergo quaecumque dixerint vobis servate et facite secundum opera vero eorum nolite facere dicunt enim et non faciunt
All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not. For they say, and do not.
23:3. Therefore, all things whatsoever that they shall say to you, observe and do. Yet truly, do not choose to act according to their works. For they say, but they do not do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
3 Древние толкователи объясняли этот стих тем, что Христос не хотел и здесь отвергать данный Богом через Моисея закон (ср. Мф V:17), и, насколько книжники и фарисеи были его толкователями, настолько их и следовало слушать, по делам же их не поступать. В таком духе рассуждают Ориген, Златоуст, Иероним, Иларий, Феофилакт, Евфимий Зигабен и другие. Ориген, между прочим, применяет изречение Спасителя и к лицам, служащим в христианской церкви, где многие владеют способностью учения и разумного его изложения, но не хотят поступать согласно тому, чему учат: учение их следует слушать, но делам их не подражать. Фарисеи и книжники, по Златоусту, предлагали «не свои заповеди, но Божии, которые Бог открыл в законе через Моисея. И заметь, какое Он оказывает уважение к Моисею, снова доказывая согласие Своего учения с Ветхим Заветом, когда и самих книжников считает заслуживающими уважения из почтения к Моисею». Но целью этого изречения Спасителя было, по Златоусту, не только одно это. «Так как Он хотел обличить фарисеев, то, чтобы не подумали неразумные, что Он Сам ищет власти, принадлежащей им, или что делает это по ненависти, прежде всего Он уничтожает такое подозрение и, сделав это, уже приступает к обличению». По Феофилакту, Спаситель говорит: «слова учителей принимайте, как слова Моисея, а точнее — Самого Бога». Смысл стиха темен; текст, вероятно, поврежден.
Adam Clarke: Commentary on the Bible - 1831
23:3: All therefore whatsoever - That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord's meaning: he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See Mat 15:6, etc. Besides, as our Lord speaks here in the past tense - whatsoever they Have commanded, ὁσα ειπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now.
Albert Barnes: Notes on the Bible - 1834
23:3: All, therefore, whatsoever ... - That is, all that they teach that is consistent with the Law of Moses - all the commands of Moses which they read to you and properly explain. The word "all" could not be taken without such a restriction, for Christ himself accuses them of teaching many things contrary to that law, and of making it void by their traditions, Mat 15:1-6.
They say, and do not - The interpretation which they give to the law is in the main correct, but their lives do not correspond with their teaching. It is not the duty of people to imitate their teachers unless their lives are pure; they are to obey the law of God, and not to frame their lives by the example of evil people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: whatsoever: Mat 15:2-9; Exo 18:19, Exo 18:20, Exo 18:23; Deu 4:5, Deu 5:27, Deu 17:9-12; Ch2 30:12; Act 5:29, Rom 13:1
for: Mat 21:30; Psa 50:16-20; Rom 2:19-24; Ti2 3:5; Tit 1:16
Geneva 1599
23:3 (b) All therefore whatsoever they bid you observe, [that] observe and do; but do not ye after their works: for they say, and do not.
(b) Provided always that they deliver the doctrine of Moses which they profess, which thing the metaphor of the seat shows, which they occupied as teachers of Moses' teaching.
John Gill
23:3 All therefore whatsoever they bid you observe,.... This must be restrained to things that were agreeable to the chair of Moses, in which they sat, to the law of Moses, which they read and explained, to other parts of Scripture and truth in general; for otherwise many of their glosses and traditions were repugnant to the law, and ought not to be observed, as appears from Mt 5:1. The word "observe", in this clause, is omitted by the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel; and Beza says, it is wanting in one ancient copy, but is in others; and is retained in the Syriac and Persic versions
that observe and do; hearken to what they say, give diligent heed unto it, take notice of it, and act according to it:
but do not ye after their works; let their doctrine be the rule of your lives, so far as it agrees with the law of Moses; but let not their actions be drawn into an example by you; conform to their instructions, but do not imitate their practices:
for they say, and do not; they talk of good works, but do none; they bid others do them, but do not practise them themselves; they very strictly and severely enjoin them on others, but are very careless themselves to observe them; and of this the Jews are so conscious, that they suggest the same doctrine (n).
"The daughter of Ahar (a wicked man) came before Rabbi; she said to him, Rabbi, supply me with the necessaries of life: he replied to her, daughter, who art thou? she answered him, the daughter of Ahar: he said to her, is there any of his seed in the world? for lo! it is written, Job 18:19. "He shall neither have son, nor nephew, among his people, nor any remaining, in his dwellings": she replied to him, , "remember his law, or doctrine, but do not remember his works."--Says R. Jochanan, what is that which is written, Mal 2:7. "For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts." If the doctor is like to an angel, or messenger of the Lord of hosts, they should seek the law at his mouth; and if not, they should not seek the law at his mouth. Says Resh Lekish, R. Meir found and explained that Scripture, Prov 22:17. "Bow down thine ear, and hear the words of the wise, and apply thine heart to my knowledge": to their knowledge it is not said, but to my knowledge. R. Chanina says, hence, Ps 45:10. "Hearken, O daughter! and consider, incline thine ear, forget thine own people, and thy father's house": on which the gloss is, forget their works, and do not learn them: he that knows how to take care not to learn their works, may learn the law from their mouths.''
--And a little after,
"the disciples of the wise men are like to a nut; as a nut, though it is defiled with mire and filth, yet that which is within it is not to be rejected; so a scholar, or a disciple of a wise man, though he act wickedly, his law, or doctrine, is not to be despised.''
Good doctrine is not the worse for being taught by bad men; nor are good works to be slighted and neglected, because they are not done by all that teach them; but it must be owned that examples are very useful and forcible, and practice greatly recommends doctrine; and it is to be wished, that they both always went together.
(n) T. Bab. Chagiga, fol. 15. 2.
John Wesley
23:3 All things therefore - Which they read out of the law, and enforce therefrom.
Robert Jamieson, A. R. Fausset and David Brown
23:3 All therefore--that is, all which, as sitting in that seat and teaching out of that law.
they bid you observe, that observe and do--The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself--an important principle truly; but He who denounced the traditions of such teachers (Mt 15:3) cannot have meant here to throw His shield over these. It is remarked by WEBSTER and WILKINSON that the warning to beware of the scribes is given by Mark and Luke (Mk 12:38; Lk 20:46) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.
23:423:4: Կապեն բեռինս ծանո՛ւնս եւ դժուարակիրս, եւ դնեն ՚ի վերայ ուսոց մարդկան. եւ մատամբ իւրեանց ո՛չ կամին շարժել զնոսա[425]։ [425] Ոսկան յաւելու. Կապեն մարդկան բեռինս։ Ոմանք. Շարժել զնա։
4 Ծանր ու դժուարակիր[27] բեռներ են կապում եւ դնում մարդկանց ուսերի վրայ, բայց իրենց մատով անգամ չեն կամենում շարժել դրանք [27] 27. Յուն. լաւ բն. չունեն դժուարակիր բառը:
4 Քանզի ծանր եւ տանելու դժուար բեռներ կը կապեն ու կը դնեն մարդոց ուսերուն վրայ եւ իրենց մատովը չեն ուզեր զանոնք շարժել։
Կապեն բեռինս ծանունս եւ դժուարակիրս, եւ դնեն ի վերայ ուսոց մարդկան, եւ մատամբ իւրեանց ոչ կամին շարժել զնոսա:

23:4: Կապեն բեռինս ծանո՛ւնս եւ դժուարակիրս, եւ դնեն ՚ի վերայ ուսոց մարդկան. եւ մատամբ իւրեանց ո՛չ կամին շարժել զնոսա[425]։
[425] Ոսկան յաւելու. Կապեն մարդկան բեռինս։ Ոմանք. Շարժել զնա։
4 Ծանր ու դժուարակիր[27] բեռներ են կապում եւ դնում մարդկանց ուսերի վրայ, բայց իրենց մատով անգամ չեն կամենում շարժել դրանք
[27] 27. Յուն. լաւ բն. չունեն դժուարակիր բառը:
4 Քանզի ծանր եւ տանելու դժուար բեռներ կը կապեն ու կը դնեն մարդոց ուսերուն վրայ եւ իրենց մատովը չեն ուզեր զանոնք շարժել։
zohrab-1805▾ eastern-1994▾ western am▾
23:44: связывают бремена тяжелые и неудобоносимые и возлагают на плечи людям, а сами не хотят и перстом двинуть их;
23:4  δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῶ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
23:4. δεσμεύουσιν (They-tie-of) δὲ (moreover) φορτία (to-beareelets) βαρέα ( to-weighted ) καὶ (and) ἐπιτιθέασιν (they-place-upon) ἐπὶ (upon) τοὺς (to-the-ones) ὤμους (to-shoulders) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds) αὐτοὶ (them) δὲ (moreover) τῷ (unto-the-one) δακτύλῳ (unto-a-finger) αὐτῶν (of-them) οὐ (not) θέλουσιν (they-determine) κινῆσαι (to-have-moved-unto) αὐτά. (to-them)
23:4. alligant autem onera gravia et inportabilia et inponunt in umeros hominum digito autem suo nolunt ea movereFor they bind heavy and insupportable burdens and lay them on men's shoulders: but with a finger of their own they will not move them.
4. Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger.
23:4. For they bind up heavy and unbearable burdens, and they impose them on men’s shoulders. But they are not willing to move them with even a finger of their own.
For they bind heavy burdens and grievous to be borne, and lay [them] on men' s shoulders; but they [themselves] will not move them with one of their fingers:

4: связывают бремена тяжелые и неудобоносимые и возлагают на плечи людям, а сами не хотят и перстом двинуть их;
23:4  δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῶ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
23:4. alligant autem onera gravia et inportabilia et inponunt in umeros hominum digito autem suo nolunt ea movere
For they bind heavy and insupportable burdens and lay them on men's shoulders: but with a finger of their own they will not move them.
23:4. For they bind up heavy and unbearable burdens, and they impose them on men’s shoulders. But they are not willing to move them with even a finger of their own.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
4 (Лк XI:46 — в другой связи). «Связывать бремена» — выражение, заимствованное из обыкновенной жизни, когда связывают какие-либо предметы (напр., дрова, хворост) и несут их на плечах. Ноша, налагаемая на людей фарисеями, тяжела. Ее люди несут неохотно, потому что она есть нечто насильно навязанное. Слова dusbastakta (неудобоносимые), помещенного в русском и славянском переводах, нет в лучших кодексах, и оно правильно выпускается лучшими издателями греческого Нового Завета. Оно заимствовано у Луки XI:46, но там оно употреблено вместо barea (тяжелый), почти как его синоним. — Иероним замечает, что плечи, персты, бремена, связки следует понимать в духовном смысле. Конечно так, потому что вся речь Христа, очевидно, образная. Выражение «перстом двинуть их» считают арамейским. Нужно понимать эти слова Христа в том смысле, что общий порок всяких лицемеров и ханжей — тайная душевная нерасположенность к своим учениям. Они все делают только для вида; но когда их никто не видит, то уклоняются от исполнения тех учений, которые проповедуют. Лицемеры проповедуют, напр., пост, воздержание, грозят людям муками ада за нарушение заповедей, но сами ведут не только невоздержную, но даже распущенную и развратную жизнь.
Adam Clarke: Commentary on the Bible - 1831
23:4: They bind heavy burdens - They are now so corrupt that they have added to the ceremonies of the law others of their own invention, which are not only burdensome and oppressive, but have neither reason, expediency, nor revelation, to countenance them. In a word, like all their successors in spirit to the present day, they were severe to others, but very indulgent to themselves.
Albert Barnes: Notes on the Bible - 1834
23:4: They bind heavy burdens ... - This phrase is derived from the custom of loading animals. The load or burden is bound up and then laid on the beast. So the Pharisees appointed weighty burdens, or grievous and heavy precepts, and insisted that the people should obey them, though they lent no assistance. The "heavy burdens" refer not here to the traditions and foolish customs of the Pharisees, for Jesus would not command the people to observe them; but they clearly mean the ceremonies and rights appointed by Moses, which Peter says neither "they nor their fathers were able to bear," Act 15:10. Those rites were numerous, expensive, requiring much time, much property, and laborious. The Pharisees were rigid in requiring that all the people should pay the taxes, give of their property, comply with every part of the law with the utmost rigor, yet they indulged themselves, and bore as little of the expense and trouble as possible; so that, where they could avoid it, they would not lend the least aid to the people in the toils and expense of their religious rites.
With one of their fingers - In the least degree. They will not render the least aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: Mat 23:23, Mat 11:28-30; Luk 11:46; Act 15:10, Act 15:28; Gal 6:13; Rev 2:24
Geneva 1599
23:4 (2) For they bind heavy burdens and grievous to be borne, and lay [them] on men's shoulders; but they [themselves] will not move them with one of their fingers.
(2) For the most part hypocrites most severely exact those things which they themselves chiefly neglect.
John Gill
23:4 For they bind heavy burdens,.... Meaning not the rites and ceremonies of the law of Moses, circumcision, and other rituals, which obliged to the keeping of the whole law, which was a yoke men were not able to bear; but the traditions of the elders, which the Scribes and Pharisees were very tenacious of, and very severely enjoined the observance of, and are called their "heavy" things (o).
"It is a tradition of R. Ishmael, there are in the words of the law, that, which is bound or forbidden, and that which is loose or free; and there are in them light things, and there are in them heavy things; but the words of the Scribes, , "all of them are heavy".''
And a little after,
"the words of the elders, "are heavier" than the words of the prophets.''
Hence frequent mention is made of
"the light things of the school of Shammai, "and of the heavy things of the school of Hillell" (p)''
two famous doctors, heads of two universities, in being in Christ's time: these are also called, , "the blows, or wounds of the Pharisees" (q); not as Bartenora explains them, the wounds they gave themselves, to show their humility; or which they received, by beating their heads against the wall, walking with their eyes shut, that they might not look upon women, under a pretence of great chastity; but, as Maimonides says, these are their additions and heavy things, which they add to the law. Now the binding of these heavy things, means the imposing them on men, obliging them to observe them very strictly, under great penalties, should they omit them. The allusion is, to those frequent sayings in use among them, such a thing is "bound", and such a thing is loosed; such a "Rabbi binds", and such an one looses; that is, forbids, or allows of such and such things; See Gill on Mt 16:19.
and grievous to be borne. This clause is left out in the Syriac, Arabic, Persic, and Ethiopic versions; but is in all the Greek copies, and serves to illustrate and aggravate the burdensome rites and institutions of these people: and
lay them on men's shoulders, but they themselves will not move them with one of their fingers: the sense is, not that they were so rigid and hardhearted, that they would not move a finger to remove these burdens from the shoulders of men, or ease them in the least degree, or dispense with their performance of them in the least measure, upon any consideration, though this also was true in many respects; but that they were so slothful and indolent themselves, that though they strictly enjoined the observance of their numerous and unwritten traditions on the people, yet in many cases, where they could without public notice, they neglected them themselves, or at least, made them lighter and easier to them, as in their fastings, &c. In the Misna (r), mention is made of "a crafty wicked man", along with a woman Pharisee, and the blows of the Pharisees before spoken of; and in the Gemara (s), is explained by R. Hona, of one,
"that makes things "light" for himself, and makes them "heavy" for others.''
Such crafty wicked men were Scribes and Pharisees; though R. Meir pretended that he made things "light" to others and "heavy" to himself (t).
(o) T. Hieros. Peracot, fol. 3. 2. (p) T. Hieros. Sota, fol. 19. 2. Yom Tob. fol. 60. 2. & Berncot, fol. 3. 2. (q) Misn. Sota, c. 3. sect. 4. (r) Ubi supra. (Misn. Sota, c. 3. sect. 4.) (s) T. Bab. Sota, fol. 21. 2. (t) T. Hieros. Beracot, fol. 3. 1.
John Wesley
23:4 Lk 11:46.
Robert Jamieson, A. R. Fausset and David Brown
23:4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them--"touch them not" (Lk 11:46).
with one of their fingers--referring not so much to the irksomeness of the legal rites, though they were irksome enough (Acts 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
23:523:5: Եւ զամենայն գործս իւրեանց առնեն ՚ի ցո՛յցս մարդկան. լայնե՛ն զգրապանակս իւրեանց, եւ երկայնե՛ն զքղանցս հանդերձից իւրեանց[426]։ [426] Ոմանք. Եւ զամենայն զգործս իւր՛՛... ՚ի ցոյց մարդկան, լայնեն զգրապանս։
5 Եւ իրենց բոլոր գործերն անում են՝ ի ցոյց մարդկանց. լայնացնում են իրենց գրապանակները[28] եւ երկարացնում են իրենց զգեստների ծոպերը[29] [29] 28. Գրապանակները փոքր տուփեր էին, որոնց մէջ մագաղաթի մի կտորի վրայ գրուած էին լինում հատուածներ Օրէնքից:">[28] եւ երկարացնում են իրենց զգեստների ծոպերը
5 Իրենց բոլոր գործերը մարդոց երեւնալու համար կ’ընեն. կը լայնցնեն իրենց գրապանակները ու կ’երկնցնեն իրենց հանդերձներուն քղանցքները.
Եւ զամենայն գործս իւրեանց առնեն ի ցոյցս մարդկան. լայնեն զգրապանակս իւրեանց, եւ երկայնեն զքղանցս հանդերձից իւրեանց:

23:5: Եւ զամենայն գործս իւրեանց առնեն ՚ի ցո՛յցս մարդկան. լայնե՛ն զգրապանակս իւրեանց, եւ երկայնե՛ն զքղանցս հանդերձից իւրեանց[426]։
[426] Ոմանք. Եւ զամենայն զգործս իւր՛՛... ՚ի ցոյց մարդկան, լայնեն զգրապանս։
5 Եւ իրենց բոլոր գործերն անում են՝ ի ցոյց մարդկանց. լայնացնում են իրենց գրապանակները[28] եւ երկարացնում են իրենց զգեստների ծոպերը[29]
[29] 28. Գրապանակները փոքր տուփեր էին, որոնց մէջ մագաղաթի մի կտորի վրայ գրուած էին լինում հատուածներ Օրէնքից:">[28] եւ երկարացնում են իրենց զգեստների ծոպերը
5 Իրենց բոլոր գործերը մարդոց երեւնալու համար կ’ընեն. կը լայնցնեն իրենց գրապանակները ու կ’երկնցնեն իրենց հանդերձներուն քղանցքները.
zohrab-1805▾ eastern-1994▾ western am▾
23:55: все же дела свои делают с тем, чтобы видели их люди: расширяют хранилища свои и увеличивают воскрилия одежд своих;
23:5  πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα,
23:5. πάντα ( To-all ) δὲ (moreover) τὰ (to-the-ones) ἔργα (to-works) αὐτῶν (of-them) ποιοῦσιν (they-do-unto) πρὸς (toward) τὸ (to-the-one) θεαθῆναι (to-have-been-perceived-unto) τοῖς (unto-the-ones) ἀνθρώποις: (unto-mankinds) πλατύνουσι (they-broaden) γὰρ (therefore) τὰ (to-the-ones) φυλακτήρια ( to-more-guarding-belonged ) αὐτῶν (of-them) καὶ (and) μεγαλύνουσι (they-greaten) τὰ (to-the-ones) κράσπεδα , ( to-fringe-footed ,"
23:5. omnia vero opera sua faciunt ut videantur ab hominibus dilatant enim phylacteria sua et magnificant fimbriasAnd all their works they do for to be seen of men. For they make their phylacteries broad and enlarge their fringes.
5. But all their works they do for to be seen of men: for they make broad their phylacteries, and enlarge the borders ,
23:5. Truly, they do all their works so that they may be seen by men. For they enlarge their phylacteries and glorify their hems.
But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments:

5: все же дела свои делают с тем, чтобы видели их люди: расширяют хранилища свои и увеличивают воскрилия одежд своих;
23:5  πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα,
23:5. omnia vero opera sua faciunt ut videantur ab hominibus dilatant enim phylacteria sua et magnificant fimbrias
And all their works they do for to be seen of men. For they make their phylacteries broad and enlarge their fringes.
23:5. Truly, they do all their works so that they may be seen by men. For they enlarge their phylacteries and glorify their hems.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
5 Повторение мыслей, высказанных в VI:1, 5, 16 с изменением только примера. Ничто не делается с душевным расположением, напротив, «все» — для показа, ради выслуги, отличия, приобретения репутации и славы, особенно в глазах невежественных и простых людей, а в конце концов — наживы и религиозной эксплуатации. — Хранилища, греч. «филактерии», в Ветхом Завете «тотафот», у раввинов «тефиллин», от «тефила», «молитва», употребляются евреями до настоящего времени в основании Исх XIII:9, 16; Втор VI:8; XI:18. Каждый еврей должен надевать две филактерии, одну на лоб, другую на левую руку, привязывая их ремнями во время утренней молитвы (за исключением суббот и праздничных дней). Они делаются из пергамента в виде маленькой коробки, в которую вкладывается маленький свиток с местами из Исх XIII:1-16; Втор VI:4-9; XI:13-21. Филактерия, надевавшаяся на лоб, имела то отличие, что коробочка разделялась на четыре части, куда вкладывались четыре маленьких свитка с вышеозначенными молитвами. Как это обыкновенно бывает, ревнители делали свои филактерии больше, чем у других, чтобы проявить и здесь свое мнимое благочестие. «Филактерия» есть неточный перевод на греческий еврейского «тефиллин» — молитвы. Зигабен производит «филактерия» от fulattein, охранять, и ruesqai, избавлять от опасности, охранять, беречь, защищать. Fulakthrion означает, собственно, караульный пост, укрепление, башня, в переносном смысле охрана, амулет. Слово «расширяют» относится, может быть, к ремням, которыми привязывались филактерии, но, может быть, и к самым футлярам или коробочкам, как думает Цан. К той же категории принадлежали и кисти на таллифе, особой белой одежде, имеющей вид продолговатого четырехугольного платка с круглым прорезом в средине для головы. Кисти делались из белых и голубых нитей, по-еврейски назывались «цицит», а по-гречески kraspeda. Таллиф с кистями носится евреями и теперь (только мужчинами, как и филактерии) во исполнение Чис XV:37 сл.; Втор XXII:12. «так делали фарисеи, — говорит Феофилакт, — потому, что это предписано было в законе. Предписано же было для того, чтобы, видя это, иудеи не уклонились от заповедей Божиих. Но Бог хотел не такого буквального исполнения; нет, иметь хранилища значило исполнять заповеди». «Так как иудеи, — говорит Златоуст, — часто забывали благодеяния Божии, то Бог повелел им написать на особенных листочках чудеса Его и привязывать эти листочки к рукам своим… Бог повелел им, как малым детям, делать то же, что многие делают во избежание забывчивости, обвязывая палец льном или нитью». — В recepta пропущено греческое gar, которое доказывается очень сильно. Вторая половина стиха служит одним из доказательств ханжества и тщеславия фарисеев, которые желали того, чтобы видели их люди. Это был своеобразный вид религиозной публикации, свидетельствовавшей о приобретении и усвоении религиозной праведности и благочестия.
Adam Clarke: Commentary on the Bible - 1831
23:5: All their works they do for to be seen of men - In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian.
1. They live not according to the truths they preach. They say, and do not, Mat 23:3.
2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, etc., Mat 23:4.
3. They affect to appear righteous, and are strict observers of certain rites, etc., while destitute of the power of godliness. They make broad their phylacteries, etc., Mat 23:5.
4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, Mat 23:6.
5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies), and to be called of men rabbi - eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber - he has climbed over the wall of the sheepfold, or broken it down in order to get in.
Phylacteries - φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes.
1. To put them in mind of those precepts which they should constantly observe.
2. To procure them reverence and respect in the sight of the heathen. And
3. To act as amulets or charms to drive away evil spirits.
The first use of these phylacteries is evident from their name.
The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, (תפילין, tephilin), are the strength of Israel? - Ans. From what is written, Deu 28:10. All the, people of the earth shall see that thou art called by the name [of יהוה Jehovah] - and they shall be afraid of thee.
The third use of them appears from the Targum, on Sol 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that Daemons may not be permitted to Injure me."
An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 13; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter, inclusive in the third, from the fourth to the ninth verse, inclusive, of Deut. 6., beginning with, Hear, O Israel, etc.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11.
These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a Sign upon thy Hand - and for Frontlets between thy Eyes - write them upon the Posts of thy House, and upon thy Gates; all which commands the Jews took in the most literal sense.
Even the phylactery became an important appendage to a Pharisee's character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded (Num 15:38, Num 15:39) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavored to supply its place by phylacteries and fringes without. See the note on Exo 13:9.
Albert Barnes: Notes on the Bible - 1834
23:5: Their phylacteries - The word "phylactery" comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend or preserve those who wore them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes, Exo 13:16; compare Pro 3:1, Pro 3:3; Pro 6:21. One kind of phylactery was called a "frontlet," and was composed of four pieces of parchment, on the first of which was written Exo 12:2-10; on the second, Exo 13:11-21; on the third, Deu 6:4-9; and on the fourth, Deu 11:18-21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew letter shin (שׁ sh) and bound them round their foreheads with a thong or ribbon when they went to the synagogue. Some wore them evening and morning; others only at the morning prayer.
As the token upon the hand was required, as well as the frontlets between the eyes Exo 13:16, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, and enclosed in a sort of case of black calf-skin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about 2 feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter yod (י y), it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger or write more on them, to show, as they supposed, that they had special Rev_erence for the law.
Enlarge the borders of their garments - This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from ether nations, and that they might remember to keep the commandments of God, Num 15:38-40; Deu 22:12. The Pharisees made them broader than other people wore them, to show that they had special respect for the law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: all: mat 6:1-16; Kg2 10:16; Luk 16:15, Luk 20:47, Luk 21:1; Joh 5:44, Joh 7:18, Joh 12:43; Phi 1:15, Phi 2:3; Th2 2:4
they make: Deu 6:8; Pro 3:3, Pro 6:21-23
the borders: Mat 9:20; Num 15:38, Num 15:39; Deu 22:12
Geneva 1599
23:5 (3) But all their works they do for to be seen of men: they make broad their (c) phylacteries, and enlarge (d) the borders of their garments,
(3) Hypocrites are ambitious.
(c) It was a thread or ribband of blue silk in the fringe of a corner, the beholding of which made them remember the laws and ordinances of God: and therefore it was called a phylactery, or as you would say, a container. See (Num 15:38; Deut 6:8), a commandment which the Jews abused afterwards, as those do today who hang the gospel of John around their necks, which was condemned many years ago in the Council of Antioch.
(d) Literally, "Twisted tassels of thread which hung at the outermost hems of their garments."
John Gill
23:5 But all their works they do for to be seen of men,.... All their prayers, alms deeds, and fastings, were all done in a public manner, that men might behold them, and they might have applause and glory from them: they sought neither the glory of God, nor the good of their fellow creatures, nor any spiritual advantage and pleasure to themselves, in their performances; they neither attended to moral duties, nor ceremonious rites, nor the traditions of their fathers, any further than they could be seen by men in them, and keep up their credit and esteem among them. Hence,
they make broad their phylacteries: these were four sections of the law, wrote on parchments, folded up in the skin of a clean beast, and tied to the head and hand. The four sections were these following, viz. the "first", was Ex 13:2 the "second", was Ex 13:11 the "third", was Deut 6:4 the "fourth", was Deut 11:13. Those that were for the head, were written and rolled up separately, and put in four distinct places, in one skin, which was fastened with strings to the crown of the head, towards the face, about the place where the hair ends, and where an infant's brain is tender; and they took care to place them in the middle, that so they might be between the eyes. Those that were for the hand, were written in four columns, on one parchment, which being rolled up, was fastened to the inside of the left arm, where it is fleshy, between the shoulder and the elbow, that so it might be over against the heart (u). These, they imagined, were commanded them by God, in Ex 13:16 whereas the sense of these passages only is, that the goodness of God in delivering them out of Egypt, and the words of the law, should be continually before them, in their minds and memories, as if they had tokens on their hands, and frontlets between their eyes; but they understood them literally, and observed them in the above manner. These the Jews call "Tephillin", because they use them in time of prayer, and look upon them as useful, to put them in mind of that duty: they are here called "phylacteries", because they thought they kept them in the fear of God, preserved in them the memory of the law, and them from sin; yea, from evil spirits, and diseases of the body. They imagined there was a great deal of holiness in, and valued themselves much upon the use of them (w); and the Pharisees, because they would be thought to be more holy and religious, and more observant of the law than others, wore these things broader than the rest of the people;
and enlarge the borders of their garments. These were the fringes which they put upon the borders of their garments, and on them a ribbon of blue, to put them in mind of the commandments, to obey them, Num 15:38. The observance of this law is of so much consequence with the Jews, that they make all the commandments to depend on it (x); and say, that it is equal to them all, and that he that is guilty of the breach of it, is worthy of death (y): they ascribe the like virtue to these fringes, as to their phylacteries, and think themselves much the better for the wearing them; and the Pharisees, because they would appear with a greater air of sanctity and devotion than others, made their's larger. We (z) read of one Ben Tzitzith Hacceseth, a man of this complexion, who was so called, because his Tzitzith, or fringes, were drawn upon, a pillow; and there are some that say, that the pillow was bore between the great men of Rome: it was drawn after him, not upon the ground, but upon a cloth or tapestry, and the train supported by noblemen, as is pretended. This was one of those, that enlarged the Tzitzith, or fringes, beyond the ordinary size; hence Mark calls it, "long clothing."
(u) Targ. Jon. Jarchi, & Baal Hatturim in Exod. xiii. 16. & Deut. vi. 8. Maimon. Hilch. Tephillin, c. 1. sect. 1. & c. 2. sect. 2. & c. 3. sect. 1, 2, 3, 4, 5, 6. & c. 4. sect. 1, 2. (w) Maimon. ib. c. 4. sect. 25, 26. Moses Kotsensis Mitzvot Tora, pr. affirm. 3. 23. Targ. in Cant. viii. 3. (x) Maimon. Hilch. Tzitzith, c. 3. sect. 12. (y) T. Bab. Nedarim, fol. 25, 1. Shebuot, fol. 29. 1. & Menachot, fol. 43. 2. (z) T. Bab. Gittin, fol. 56. 1.
John Wesley
23:5 Their phylacteries - The Jews, understanding those words literally, It shall he as a token upon thy hand, and as frontlets between thine eyes, Ex 13:16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deut 6:8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives. The fringes of their garments - Which God had enjoined them to wear, to remind them of doing all the commandments, Num 15:38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mk 12:38.
Robert Jamieson, A. R. Fausset and David Brown
23:5 But all their works they do for to be seen of men--Whatever good they do, or zeal they show, has but one motive--human applause.
they make broad their phylacteries--strips of parchment with Scripture--texts on them, worn on the forehead, arm, and side, in time of prayer.
and enlarge the borders of their garments--fringes of their upper garments (Num 15:37-40).
23:623:6: Սիրեն զյառաջագա՛հս յընթրիս, եւ զնախաթոռս ՚ի ժողովուրդս՝ եւ զողջոյնս ՚ի հրապարակս.
6 Սիրում են ընթրիքների ժամանակ պատուոյ տեղերը, ժողովարաններում՝ նախապատիւ աթոռները եւ հրապարակներում ողջոյններ առնել
6 Ընթրիքներու մէջ առաջին բազմոցները կը սիրեն եւ ժողովարաններուն մէջ առաջին աթոռները ու շուկաներուն մէջ բարեւները։
Սիրեն զյառաջագահս յընթրիս, եւ զնախաթոռս ի ժողովուրդս, եւ զողջոյնս ի հրապարակս:

23:6: Սիրեն զյառաջագա՛հս յընթրիս, եւ զնախաթոռս ՚ի ժողովուրդս՝ եւ զողջոյնս ՚ի հրապարակս.
6 Սիրում են ընթրիքների ժամանակ պատուոյ տեղերը, ժողովարաններում՝ նախապատիւ աթոռները եւ հրապարակներում ողջոյններ առնել
6 Ընթրիքներու մէջ առաջին բազմոցները կը սիրեն եւ ժողովարաններուն մէջ առաջին աթոռները ու շուկաներուն մէջ բարեւները։
zohrab-1805▾ eastern-1994▾ western am▾
23:66: также любят предвозлежания на пиршествах и председания в синагогах
23:6  φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς
23:6. φιλοῦσι (they-care-unto) δὲ (moreover) τὴν (to-the-one) πρωτοκλισίαν (to-a-most-before-reclining-unto) ἐν (in) τοῖς (unto-the-ones) δείπνοις ( unto-mealed ) καὶ (and) τὰς (to-the-ones) πρωτοκαθεδρίας (to-most-before-seatings-down-unto) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together)
23:6. amant autem primos recubitus in cenis et primas cathedras in synagogisAnd they love the first places at feasts and the first chairs in the synagogues,
6. and love the chief place at feasts, and the chief seats in the synagogues,
23:6. And they love the first places at feasts, and the first chairs in the synagogues,
And love the uppermost rooms at feasts, and the chief seats in the synagogues:

6: также любят предвозлежания на пиршествах и председания в синагогах
23:6  φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς
23:6. amant autem primos recubitus in cenis et primas cathedras in synagogis
And they love the first places at feasts and the first chairs in the synagogues,
23:6. And they love the first places at feasts, and the first chairs in the synagogues,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк XII:38, 39; Лк XX:46). Здесь изображается нечто столь обычное, что слова Спасителя вполне понятны. Выражения у Марка и Луки почти буквально сходны, Матфей изменяет порядок, говоря сначала о «пиршествах» и потом о «синагогах».
Albert Barnes: Notes on the Bible - 1834
23:6: The uppermost rooms at feasts - The word "rooms," here, by no means expresses the meaning of the original. It would be correctly rendered the uppermost "places or couches" at feasts. To understand this, it is necessary to remark that the custom among the Jews was not to eat sitting, as we do, but reclining on couches. The table was made by "three" tables, raised like ours and placed so as to form a square, with a clear space in the midst, and one end quite open. Around these tables were placed cushions capable of containing three or more persons. On these the guests reclined, leaning on their left side, with their feet extended from the table, and so lying that the head of one naturally reclined on the bosom of another. To recline near to one in this manner denoted intimacy, and was what was meant by lying "in the bosom" of another, Joh 13:23; Luk 16:22-23. As the feet were extended "from" the table, and as they reclined instead of sitting, it was easy to approach the feet behind, and even unperceived. Thus, in Luk 7:37-38, while Jesus reclined in this manner, a woman that had been a sinner came to his feet "behind him," and washed them with her tears, and wiped them with the hair of her head. She stood on the outside of the couches. So our Saviour washed the feet of his disciples as they reclined on a couch in this manner, Joh 13:4-12. Whenever we read in the New Testament of "sitting" at meals, it always means reclining in this manner, and never sitting as we do. The chief seat, or the "uppermost" one, was the middle couch at the upper end of the table. This the Pharisees loved, as a post of honor or distinction.
Chief seats in the synagogues - The seats usually occupied by the elders of the synagogue, near the pulpit. The meaning is, they love a place of distinction. See the notes at Mat 4:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Mat 20:21; Pro 25:6, Pro 25:7; Mar 12:38, Mar 12:39; Luk 11:43-54, Luk 14:7-11, Luk 20:46, Luk 20:47; Rom 12:10; Jam 2:1-4; Jo3 1:9
Geneva 1599
23:6 And love the uppermost rooms at feasts, and the chief seats in the (e) synagogues,
(e) When assemblies and councils are gathered together.
John Gill
23:6 And love the uppermost rooms at feasts,.... Or the first and chief places to sit, or lie down on, at ordinary meals, and especially at large entertainments, where the great ones sat, as in 1Kings 9:22 where Jarchi on the place observes, that by the manner of their sitting, it was known who was the greatest; and this the Scribes and Pharisees affected. With the Romans, the most honourable place was at the upper end of the table: some think it was more honourable to sit in the middle, but the master of the feast sat at the lower end; and to senior men, and who were venerable with age, or excelled in prudence and authority, the first sitting down, and the more honourable place, were given; and when the table was taken away, they used to rise first (a): the middle place was the more honourable with the Numidians (b), and so it seems to be with the Romans (c), and also with the Jews; and this the Scribes and Pharisees loved, desired, sought for, and were pleased if they had not it. It is said (d) of Simeon ben Shetach, a noted Pharisee, about, or rather before the time of Christ, that having fled upon a certain account from king Jannai, he sent for him, and when he came,
"he sat himself between the king and the queen: the king said to him, why dost thou mock me? he replied to him, I do not mock thee, thou hast riches and I have learning, as it is written, "Wisdom is a defence, and money is a defence", Eccles 7:12. He said to him, but why dost thou "sit between the king and queen?" He replied, in the book of Ben Sira, it is written, "Exalt her and she shall promote thee, and cause thee to sit among princes." He ordered to give him a cup, that he might ask a blessing; he took the cup and said, blessed be the food that Jannai and his friends eat.''
Thus on account of their wisdom and learning, they thought they had a right to take the upper hand of kings themselves:
and the chief seats in the synagogues; for these were different; the seats of the senior men were turned towards the people, and the backs of them were towards the ark or chest, in which the holy books were put; and these seem to be what the Scribes and Pharisees coveted, that they might be in the full view of the people. And so says Maimonides (e), "How do the people sit in the synagogues?"
"The elders sit, i.e. first, and their faces are towards the people, and their backs are to the temple, or holy place; and all the people sit in rows, and the faces of one row are to the backs of the row that is before them; so that the faces of all the people are to the holy place, and to the elders, and to the ark.''
(a) Alex. ab Alex. Genial Dier. l. 5. c. 21. (b) Sallust. Bell. Jugurth. p. 45. (c) Vid. Alstorph. de lect. vet. p. 117. Minut. Felix, p. 3, 4. (d) T. Hieros. Betacot, fol. 11. 2. Beresh. Rabba, sect. 91. fol. 78. 4. (e) Hilchot Tephilla, c. 11. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
23:6 And love the uppermost rooms at feasts--The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.
and the chief seats in the synagogues. See on Lk 14:7-8.
23:723:7: եւ կոչել ՚ի մարդկանէ՝ Ռա՛բբի Ռա՛բբի։
7 ու մարդկանցից կոչուել՝ ռաբբի, որ նշանակում է ուսուցիչ
7 Եւ մարդոցմէ Ռաբբի, Ռաբբի կոչուիլ։
եւ կոչել ի մարդկանէ Ռաբբի, Ռաբբի:

23:7: եւ կոչել ՚ի մարդկանէ՝ Ռա՛բբի Ռա՛բբի։
7 ու մարդկանցից կոչուել՝ ռաբբի, որ նշանակում է ուսուցիչ
7 Եւ մարդոցմէ Ռաբբի, Ռաբբի կոչուիլ։
zohrab-1805▾ eastern-1994▾ western am▾
23:77: и приветствия в народных собраниях, и чтобы люди звали их: учитель! учитель!
23:7  καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, ῥαββί.
23:7. καὶ (and) τοὺς (to-the-ones) ἀσπασμοὺς (to-drawings-along-of) ἐν (in) ταῖς (unto-the-ones) ἀγοραῖς (unto-gatherings) καὶ (and) καλεῖσθαι (to-be-called-unto) ὑπὸ (under) τῶν (of-the-ones) ἀνθρώπων (of-mankinds,"Ῥαββεί. (Rabbei)
23:7. et salutationes in foro et vocari ab hominibus rabbiAnd salutations in the market place, and to be called by men, Rabbi.
7. and the salutations in the marketplaces, and to be called of men, Rabbi.
23:7. and greetings in the marketplace, and to be called Master by men.
And greetings in the markets, and to be called of men, Rabbi, Rabbi:

7: и приветствия в народных собраниях, и чтобы люди звали их: учитель! учитель!
23:7  καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, ῥαββί.
23:7. et salutationes in foro et vocari ab hominibus rabbi
And salutations in the market place, and to be called by men, Rabbi.
7. and the salutations in the marketplaces, and to be called of men, Rabbi.
23:7. and greetings in the marketplace, and to be called Master by men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ 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
7 Последнее слово в стихе «учитель» следует читать однажды, а не дважды. Раввины обнаруживали претензии на высшее достоинство. Они отличались от других и своей одеждой, носили длинные одежды (stolai), а по Епифанию (Haeres. 15) особенные ampeconaV (плащи) и dalmatikaV (дaлмaтские oдeжды). Слово «равви» значит господин мой, от «раб» или «рав» — высший, наибольший, господин в противоположность рабам, учитель в противоположность ученикам.
Adam Clarke: Commentary on the Bible - 1831
23:7: To be called of men, Rabbi, Rabbi - רבי רבי, i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness.
There are three words used among the Jews as titles of dignity, which they apply to their doctors - Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh.
They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself.
Albert Barnes: Notes on the Bible - 1834
23:7: Greetings in the markets - Markets were places where multitudes of people were assembled together. They were pleased with special attention in public places, and desired that all should show them particular respect.
Greetings - Salutations. See the notes at Luk 10:4.
To be called Rabbi, Rabbi - This word literally signifies great. It was a title given to eminent teachers of the law among the Jews; a title of honor and dignity, denoting authority and ability to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persons who used it, and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews - Rab, Rabbi, and Rabban - denoting different degrees of learning and ability, as literary degrees do among us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: Rabbi: Joh 1:38, Joh 1:49, Joh 3:2, Joh 3:26, Joh 6:25, Joh 20:16
Geneva 1599
23:7 And greetings in the markets, and to be called of men, Rabbi, (f) Rabbi.
(f) This word "Rabbi" signifies one that is above his fellows, and is as good as any of them: and we may see by the repeating of it how proud a title it was. Now they were called Rabbi who, by the laying on of hands, were uttered and declared to the world to be wise men.
John Gill
23:7 And greetings in the markets,.... They used to stroll about the markets, being public places, where there was a great concourse of people, on purpose to be taken notice of before multitudes, with singular marks of respect; as stretching out the hand, uncovering the head, and bowing the knee:
and to be called of men Rabbi, Rabbi; because of their great authority, and largeness of their knowledge: the repetition of the word Rabbi, is not made in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Munster's Hebrew Gospel, but is in all the Greek copies, and very justly; since it was usual in the salutations of them, to double the word. It is reported (f) of R. Eleazar ben Simeon, of Migdal Gedur, that having reproached a deformed man he met in the road; when he came to the city where the man lived,
"the citizens came out to meet him, and said to him, peace be upon thee, , "Rabbi, Rabbi, Master, Master"; he (Eleazar) said to them, who do you call "Rabbi, Rabbi?" They replied to him, he who followed thee: he said unto them, if this be a Rabbi, let there not be many such in Israel.''
The Jews pretend, that king Jehoshaphat used to salute the doctors with these titles; though they forget that they were not in use in his time, as will be hereafter observed: they say (g),
"whenever he saw a disciple of the wise men, he rose from his throne, and embraced and kissed him, and called him, , "Father, Father, Rabbi, Rabbi, Master, Master".''
Where you have the three different words used by our Lord in this and the following verses, by which these men loved to be called, and he inveighed against; nay, they not only suggest, that kings gave them these honourable titles, and they expected them from them, but even they liked to be called kings themselves. It is said (h) of R. Hona arid R. Chasda, that as they were sitting together, one passed by them,
"and said to them, "peace be to you kings", "peace be to you kings": they said to him, from whence does it appear to thee, that the Rabbins are called kings? He replied to them, from what is written, "by me kings reign", &c. They said to him, from whence hast thou it, that we are to double or repeat peace, or salutation to kings? He answered them, that R. Judah said, that Rab said from hence, 1Chron 12:18. "Then the spirit came upon Amasai", &c.''
This title began but to be in use in the time of our Lord, or a very little while before: none of the prophets had it, nor Ezra the Scribe, nor the men of the great synagogue, nor Simeon the Just, the last of them; nor Antigonus, a man of Socho, a disciple of his: and it is observed by the Jews themselves (i), that
"the five couple are never called by the name of Rabban, nor by the name of Rabbi, only by their own name.''
By whom are meant, Joseph ben Joezer, and Joseph ben Jochanan; Joshua ben Perachia, said to be the master of Jesus of Nazareth, and Nittai the Arbelite; Judah ben Tabai, and Simeon ben Shetach; Shemaiah and Abtalion; Hillell and Shammai. The sons, or disciples of the two last, first took these titles. Rabban Simeon, the son of Hillell, thought by some to be the same Simeon that had Christ in his arms, is (k) said to be the first that was called by this name; and it is also observed by them (l), that Rabban was a name of greater honour than Rabbi, or Rab, and that Rabbi was more honourable than Rab; and to be called by a man's own name, was more honourable than any of them. The Karaite Jews make much the same complaint, and give much the same account of the pride and vanity of the Rabbinical doctors, as Christ here does; for so one of them says (m);
"The Karaites do not use to act according to the custom of the wise men among the Rabbans, to make to themselves gods of silver, and guides of gold, with this view, , "to be called Rab"; and also to gather wealth and food to fulness, &c.''
(f) T. Bab. Taanith, fol. 20. 2. (g) T. Bab. Maccot, fol. 24. 1. & Cetubot, fol. 103. 2. (h) T. Bab. Gittin, fol. 62. 1. (i) Ganz. Tzemach David, par. 1. fol. 21. 1. (k) Ganz. Tzemach David, par. 1. fol. 25. 1. (l) lb. (m) Eliahu Adderet, c. 6. apud Trigland. de. Sect. Kar. c. 10. p. 164.
Robert Jamieson, A. R. Fausset and David Brown
23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi--It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
23:823:8: Բայց դուք՝ մի՛ զոք կոչէք Վարդապետ, զի մի՛ է ձեր Ուսուցիչ, եւ ամենեքին դուք՝ եղբա՛րք էք[427]։ [427] Ոմանք. Մի՛ զոք կոչիցէք։
8 Բայց դուք որեւէ մէկին ուսուցիչ մի՛ կոչէք, որովհետեւ ձեր ուսուցիչը մէկ է, եւ դուք բոլորդ եղբայրներ էք
8 Բայց դուք Ռաբբի մի՛ կոչուիք, վասն զի ձեր Ուսուցիչը մէկ է, այսինքն Քրիստոս։
Բայց դուք մի՛ [86]զոք կոչէք Վարդապետ``, զի մի է ձեր [87]Ուսուցիչ. եւ ամենեքին դուք եղբարք էք:

23:8: Բայց դուք՝ մի՛ զոք կոչէք Վարդապետ, զի մի՛ է ձեր Ուսուցիչ, եւ ամենեքին դուք՝ եղբա՛րք էք[427]։
[427] Ոմանք. Մի՛ զոք կոչիցէք։
8 Բայց դուք որեւէ մէկին ուսուցիչ մի՛ կոչէք, որովհետեւ ձեր ուսուցիչը մէկ է, եւ դուք բոլորդ եղբայրներ էք
8 Բայց դուք Ռաբբի մի՛ կոչուիք, վասն զի ձեր Ուսուցիչը մէկ է, այսինքն Քրիստոս։
zohrab-1805▾ eastern-1994▾ western am▾
23:88: А вы не называйтесь учителями, ибо один у вас Учитель--Христос, все же вы--братья;
23:8  ὑμεῖς δὲ μὴ κληθῆτε, ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.
23:8. ὑμεῖς (Ye) δὲ (moreover) μὴ (lest) κληθῆτε (ye-might-have-been-called-unto,"Ῥαββεί, (Rabbei) εἷς (one) γάρ (therefore) ἐστιν (it-be) ὑμῶν (of-ye) ὁ (the-one) διδάσκαλος, (a-teaching-speaker) πάντες ( all ) δὲ (moreover) ὑμεῖς (ye) ἀδελφοί ( brethrened ) ἐστε: (ye-be)
23:8. vos autem nolite vocari rabbi unus enim est magister vester omnes autem vos fratres estisBut be not you called Rabbi. For one is your master: and all you are brethren.
8. But be not ye called Rabbi: for one is your teacher, and all ye are brethren.
23:8. But you must not be called Master. For One is your Master, and you are all brothers.
But be not ye called Rabbi: for one is your Master, [even] Christ; and all ye are brethren:

8: А вы не называйтесь учителями, ибо один у вас Учитель--Христос, все же вы--братья;
23:8  ὑμεῖς δὲ μὴ κληθῆτε, ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.
23:8. vos autem nolite vocari rabbi unus enim est magister vester omnes autem vos fratres estis
But be not you called Rabbi. For one is your master: and all you are brethren.
23:8. But you must not be called Master. For One is your Master, and you are all brothers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
8 «Не называйтесь» — сами себя не называйте и не принимайте такого названия от других. Слово «равви» изменено здесь во втором случае в «учитель». В русском и славянском это не выражено, rabbei и didaskaloV переведены одинаково: учитель (слав. наставницы, наставник). Но в Вульгате точно: vos autem nolite vocare rabbi: unus est enim magister vester. Таким образом, Христос не говорит: «вы не называйтесь раввинами, один у вас раввин»; но, говоря о Себе, заменяет «раввин» словом «учитель». Слово «раввин» начало связываться с «ненавистными ассоциациями», стало обозначать людей, склонных «к словопрениям, самодовольству и догматизму», поэтому Спаситель оставляет название с некоторым недовольством и Сам более скромно называет Себя учителем (didaskaloV). Выражение o didaskaloV указывает, что Христос говорит здесь о Самом Себе. В русском, славянском и вообще в recepta (но не в Вульгате) после «один у вас учитель» добавлено еще «Христос». Последнее доказывается очень слабо и потому обыкновенно выпускается, хотя вставка его и указывает, к кому относили древние выражение o didaskaloV. Прибавка сделана по образцу ст. 10 (конец). Альфорд думает, что под o didaskaloV разумеется не Христос, а Святой Дух на основании Ин XIV:26; Иер XXXI:33, 34; Иез XXXVI:26, 27. По поводу этого можно сказать, что Спаситель называл учителем и Самого Себя (напр., Мф XXVI:18; Ин XII:13, 14 и проч.). Прибавка CristoV, сделанная по смыслу, собственно правильна. Это доказывается и тем, что дальнейшие слова «все же вы — братья» могут быть объяснены лучше отношением учеников ко Христу, чем к Святому Духу. Во всяком случае, если бы Спаситель говорил здесь о Святом Духе, то тут встретилось бы умолчание, которое делало бы речь Его совершенно непонятною ученикам. Выражение «все же вы — братья» больше, по-видимому, подходит к концу 9 стиха: «один у вас Отец, который на небесах; все же вы — братья». Ни для такого переноса, встречающегося только в одном унциальном кодексе U (X или IX в.) и более чем в тридцати, курсивных, нет достаточных оснований. Изменение o didaskaloV в kaqhghthV, как в 10 стихе, встречающееся во многих рукописях, не доказывается сильно. — При рассмотрении этого стиха многие комментаторы предлагают такой вопрос: если Христос запретил ученикам называться учителями (раввинами), то правильно ли стремление к получению так называемых ученых степеней, доктора, магистра и проч.? Иероним спрашивал, почему вопреки этой заповеди Апостол Павел называл себя «учителем язычников» (1 Тим II:7; 2 Тим I:11; цитаты у Иеронима; 2 Кор V; Кол I, по-видимому, неверны). Или каким образом в народной речи, преимущественно в палестинских и египетских монастырях, называют себя взаимно отцами? Это, отвечает Иероним, решается так: иное дело быть отцом или учителем по природе, и иное по «снисхождению» (indulgentia). Если мы называем человека отцом, то оказываем ему честь, соответственную его возрасту, а не считаем его виновником своей жизни. Корнелий Липид рассуждает: «стремиться к получению степени доктора, как свидетельства о знании, дозволительно, чтобы при помощи этого свидетельства приобретался авторитет учить и проповедовать народу, и таким образом приносился больший плод учением и проповедью. Поэтому Тридентский собор, Sess. 24, cap. XII, предписал, «чтобы все почетные должности и по крайней мере половина канонических должностей в кафедральных церквях и важных коллегиатах замещалась магистрами и докторами; или даже лиценциатами богословия или канонического права». Поэтому Христос не говорит: не будьте, но — не называйтесь учителями. «Христос, следовательно, запрещает не gradum doctoratus, а гордость и тщеславие по поводу получения этой степени, высокомерие и спесь, когда лицо, получившее степень доктора, считает себя выше других, ходит надувшись и презирает других, как будто имеет знание и учение от себя, а не от Христа, как делали книжники». Барнс (Barnes), на основании слов Христа, возражал против названия «doctor divinitatis» (доктор богословия), потому что Христос запретил называться так. Но, говорит Морисон, Барнс не обратил внимания на факт, что титул, по своему значению — учитель богословия, огромен; Барнс не заметил также, что если он действительно заслужен, то не видно причины, почему люди не должны допускать этого и говорить так. — Факт тот, что в древности у евреев не было ученых степеней. «Равви», «раввин» и проч. есть произведение раввинизма и фарисейства. В первоначальной христианской церкви не было кандидатов, магистров и докторов, такие названия были совершенно чужды первоначальной христианской древности. «Все, принимавшие слово, были вполне учениками только одного Иисуса; в этом выражался принцип равенства всех». Христос не был основателем школы. Титул doctor ecclesiae появился в позднейшие времена схоластики; а относительно theologus сделано было определение на 2 Латеранском соборе 1215 года, по которому «столичная церковь должна иметь одного теолога, чтобы он преподавал священникам и другим Священное Писание и особенно учил их пастырскому попечению о душах». Как и всегда бывает, первоначально степени означали просто «фах», деятельность и занятия какого-либо лица, занимавшегося учительством; но впоследствии, с одной стороны, препятствия и затруднения для лиц, желавших приобрести ученые степени, а с другой — преимущества, породили целый ряд мечтателей, которые, называясь докторами и учителями, стали смотреть на себя, как на богов и научных законодателей. Христос именно это и обличает в лице книжников и фарисеев, разъясняя принцип, что никакое название не должно устранять в человеке сознания своего недостоинства, равно как и зависимости всей своей деятельности от Христа, как от Лозы, только в связи с которою ветви могут приносить добрый плод.
Adam Clarke: Commentary on the Bible - 1831
23:8: But be not ye called Rabbi - As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters.
None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord; and, as disputes on several subjects had run high between these two schools, the people were of course divided; some acknowledging Hillel as rabbi, - infallible teacher, and others giving this title to Shammai. The Pharisees, who always sought the honor that comes from men, assumed the title, and got their followers to address them by it. See on Mat 19:3 (note).
One is your Master - Instead of καθηγητης, guide or leader, (the common reading here, and which occurs in Mat 23:10), the famous Vatican MS., upwards of fifty others, and most of the ancient versions, read διδασκαλος, master. The most eminent critics approve of this reading and, independently of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other, - Be not ye called Masters, for one is your Master.
Even Christ - Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., versions, and fathers. Mill and Bengel approve of the omission. It might have been brought into this verse from Mat 23:10. Our Lord probably alludes to Isa 54:13, All thy children shall be taught of the Lord.
Ye are brethren - No one among you is higher than another, or can possibly have from me any jurisdiction over the rest. Ye are, in this respect, perfectly equal.
Albert Barnes: Notes on the Bible - 1834
23:8: Be not ye ... - Jesus forbade his disciples to seek such titles of distinction. The reason which he gave was that he was himself their Master and Teacher, They were on a level; they were to be equal in authority; they were brethren; and they should neither covet nor receive a title which implied either an elevation of one above another, or which appeared to infringe on the absolute right of the Saviour to be their only Teacher and Master. The direction here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do anything that implied a wish or a willingness that it should be appended to their names. Everything which would tend to make a distinction among them or destroy their parity - everything which would lead the world to suppose that there were ranks and grades among them as ministers, they were to avoid. It is to be observed that the command is that they were not to receive the title - "Be not ye called Rabbi." The Saviour did not forbid them giving the title to others when it was customary or not regarded as improper (compare Act 26:25), but they were not to receive it. It was to be unknown among them. This title corresponds with the title "Doctor of Divinity" as applied to ministers of the gospel; and, so far as I can see, the spirit of the Saviour's command is violated by the reception of such a title, as really as it would have been by their being called "Rabbi." It makes a distinction among ministers. It tends to engender pride and a sense of superiority in those who obtain it, and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the "simplicity that is in Christ."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: be: Mat 23:10; Co2 1:24, Co2 4:5; Jam 3:1; Pe1 5:3
one: Mat 10:25, Mat 17:5, Mat 26:49; Joh 13:13, Joh 13:14; Rom 14:9, Rom 14:10; Co1 1:12, Co1 1:13, Co1 3:3-5
all: Luk 22:32; Eph 3:15; Col 1:1, Col 1:2; Rev 1:9, Rev 19:10, Rev 22:9
Geneva 1599
23:8 (4) But be not ye (g) called Rabbi: for (h) one is your Master, [even] Christ; and all ye are brethren.
(4) Modesty is a singular ornament of God's minsters.
(g) Seek not ambitiously after it: for our Lord does not forbid us to give the magistrate and our masters the honour that is due to them; Augustine in a sermon on the words of God from (Mat. 11:1-30).
(h) He seems to allude to references in (Is 54:13) and (Jer 31:34).
John Gill
23:8 But be not ye called Rabbi,.... Do not be ambitious of any such title, fond of it, or affect it, or be elated with it, should it be given you; nor look upon yourselves as men of power and authority over others; as having the dominion over men's faith, a power to make laws for others, impose them in a magisterial way, and bind and loose men's consciences at pleasure, as these men do:
for one is your master, even Christ; meaning himself, the true Messiah, the head of the church, King of saints, and Lord of all; who had all power in heaven and in earth, to make laws, appoint ordinances, and oblige men to receive his doctrines, and obey his commands: the word "Christ", is left out in the Vulgate Latin, the Syriac, Persic, and Ethiopic versions; but is in the Arabic version, and Munster's Hebrew Gospel, and in all the ancient Greek copies Beza consulted, excepting two: no other indeed can be meant; he is the great Rabbi, and doctor, that is to be hearkened to, and the master we are all to obey:
and all ye are brethren; not merely as the descendants of Adam, but as being in a spiritual relation, the children of God, and disciples of Christ, and so have no superiority one over another: this may regard the disciples, both as believers and Christians, partakers of the same grace, and standing in the same relation to God, Christ, and one another, and having an equal right to the same privileges: and as apostles and ministers, one as such, no, not Peter, having no pre-eminence over the other, having the same commission, doctrine, and authority, one as the other.
John Wesley
23:8 The Jewish rabbis were also called father and master, by their several disciples, whom they required, To believe implicitly what they affirmed, without asking any farther reason; To obey implicitly what they enjoined, without seeking farther authority. Our Lord, therefore, by forbidding us either to give or receive the title of rabbi, master, or father, forbids us either to receive any such reverence, or to pay any such to any but God.
Robert Jamieson, A. R. Fausset and David Brown
23:8 But be not ye called Rabbi; for one is your Master--your Guide, your Teacher.
23:923:9: Եւ Հայր՝ մի՛ կոչէք ձեզ յերկրի. զի ձեր՝ մի՛ է Հայր՝ որ յերկինսն է։
9 Եւ երկրի վրայ ոչ մէկին ձեզ հայր մի՛ կոչէք, որովհետեւ մէ՛կ է ձեր Հայրը, որ երկնքում է
9 Դուք ամէնքդ եղբայր էք։ Ու երկրի վրայ մա՛րդ ձեզի Հայր մի՛ կոչէք, վասն զի ձեր Հայրը մէկ է, որ երկինքն է։
Եւ Հայր մի՛ կոչէք ձեզ յերկրի, զի ձեր մի է Հայր որ յերկինսն է:

23:9: Եւ Հայր՝ մի՛ կոչէք ձեզ յերկրի. զի ձեր՝ մի՛ է Հայր՝ որ յերկինսն է։
9 Եւ երկրի վրայ ոչ մէկին ձեզ հայր մի՛ կոչէք, որովհետեւ մէ՛կ է ձեր Հայրը, որ երկնքում է
9 Դուք ամէնքդ եղբայր էք։ Ու երկրի վրայ մա՛րդ ձեզի Հայր մի՛ կոչէք, վասն զի ձեր Հայրը մէկ է, որ երկինքն է։
zohrab-1805▾ eastern-1994▾ western am▾
23:99: и отцом себе не называйте никого на земле, ибо один у вас Отец, Который на небесах;
23:9  καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος.
23:9. καὶ (and) πατέρα (to-a-father) μὴ (lest) καλέσητε (ye-might-have-called-unto) ὑμῶν (of-ye) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil) εἷς (one) γάρ (therefore) ἐστιν (it-be) ὑμῶν (of-ye) ὁ (the-one) πατὴρ (a-Father,"ὁ (the-one) οὐράνιος: (skyed-belonged)
23:9. et patrem nolite vocare vobis super terram unus enim est Pater vester qui in caelis estAnd call none your father upon earth; for one is your father, who is in heaven.
9. And call no man your father on the earth: for one is your Father, which is in heaven.
23:9. And do not choose to call anyone on earth your father. For One is your Father, who is in heaven.
And call no [man] your father upon the earth: for one is your Father, which is in heaven:

9: и отцом себе не называйте никого на земле, ибо один у вас Отец, Который на небесах;
23:9  καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος.
23:9. et patrem nolite vocare vobis super terram unus enim est Pater vester qui in caelis est
And call none your father upon earth; for one is your father, who is in heaven.
23:9. And do not choose to call anyone on earth your father. For One is your Father, who is in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 Замечания, которые сделаны были к предыдущему стиху, отчасти относятся и к настоящему, т. е. слова Христа нельзя понимать в совершенно буквальном смысле, например, в том, что дитя не должно произносить слов отец или мать. Уже одно то обстоятельство, что здесь не упоминается о матери, показывает, что речь не идет о простых семейных отношениях. Христос опять имеет в виду только книжников и фарисеев с их чванством. В Талмуде есть целый трактат, который называется «Авот», т. е. изречения «отцов». В Эдуиот I:4 (Переф. т. IV, с. 406) Гиллель и Шаммай называются «отцами мира». В мишне и тосефте слово «отец» встречается, как титул многих раввинов (Шюрер, II:377). Вероятно, такое название имело основание в Библии (Сир XLIV). Спаситель, конечно, говорит только о том, чтобы ученики Его не называли никого отцом в раввинском смысле. Златоуст так ограничивает смысл слов Христа: «это не то значит, чтобы они никого не называли отцом, но чтобы знали, кого, собственно, должно называть отцом». Последние слова стиха читаются разно: «который на небе» или «который на небесах». Лучшим чтением представляется не en tw ouranw (которого у Тишендорфа нет) и не en toiV ouranoiV, но прилагательное ouranioV — небесный, принятое лучшими и новейшими издателями Нового Завета.
Adam Clarke: Commentary on the Bible - 1831
23:9: Call no man your Father - Our Lord probably alludes to the Ab, or father of the Sanhedrin, who was the next after the nasi, or president. See on Mat 20:21 (note). By which he gives his disciples to understand that he would have no Second, after himself, established in his Church, of which he alone was the head; and that perfect equality must subsist among them.
Albert Barnes: Notes on the Bible - 1834
23:9: And call no man your Father ... - This does not, of course, forbid us to apply the term to our real father. Religion requires all proper honor to be shown to Him, Exo 20:12; Mat 15:4; Eph 6:1-3. But the word "father" also denotes "authority, eminence, superiority, a right to command, and a claim to particular respect." In this sense it is used here. In this sense it belongs eminently to God, and it is not right to give it to people. Christian brethren are equal. Only God has supreme authority. He only has a right to give laws; to declare doctrines that shall bind the conscience; to punish disobedience. The Jewish teachers affected that title because they seem to have supposed that a teacher formed the man, or gave him real life, and sought, therefore, to be called father. Christ taught them that the source of all life and truth was God, and they ought not to seek or receive a title which properly belongs to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: call: Kg2 2:12, Kg2 6:21, Kg2 13:14; Job 32:21, Job 32:22; Act 22:1; Co1 4:15; Ti1 5:1, Ti1 5:2; Heb 12:9
for: Mat 6:8, Mat 6:9, Mat 6:32; Mal 1:6; Rom 8:14-17; Co2 6:18; Jo1 3:1
Geneva 1599
23:9 And call no [man] your (i) father upon the earth: for one is your Father, which is in heaven.
(i) He attacks a custom of the Jews, for they called the rabbis "our fathers".
John Gill
23:9 And call no man your father upon the earth,.... Not but that children may, and should call their natural parents, fathers; and such who have been instrumental in the conversion of souls, may be rightly called by them their spiritual fathers; as servants and scholars also, may call those that are over them, and instruct them, their masters: our Lord does not mean, by any of these expressions, to set aside all names and titles, of natural and civil distinction among men, but only to reject all such names and titles, as are used to signify an authoritative power over men's consciences, in matters of faith and obedience; in which, God and Christ are only to be attended to. Christ's sense is, that he would have his disciples not fond of any titles of honour at all; and much less assume an authority over men, as if they were to depend on them, as the founders of the Christian religion, the authors of its doctrines and ordinances; and to take that honour to themselves, which did not belong to them; nor even choose to be called by such names, as would lead people to entertain too high an opinion of them, and take off of their dependence on God the Father, and himself, as these titles the Scribes and Pharisees loved to be called by, did: and who were called not only by the name of Rabbi, but Abba, "Father", also: hence we read of Abba Saul, or "Father" Saul (n); Abba Jose ben Jochanan, a man of Jerusalem (o), Abba Chanan (p), Abba Chelphetha, a man of the village of Hananiah (q); Abba Gorion (r), and others; and this name was , "a name of honour, even as Rabbi" (s), and of great authority: the wise men are said to be , "the fathers of all" (t), to whom all gave heed, and upon whom all depended, as so many oracles. There is a whole treatise in their Misna, called Pirke Abot, which contains some of the oracles, and peculiar sayings of these "fathers", the Misnic doctors, and which are preferred to the writings of Moses, and the prophets. In this sense, and upon this score, our Lord inveighs against them, and cautions his disciples against giving or taking all such titles, in such sense. "For one is your Father, which is in heaven"; who is so, both by creation and adoption, and is possessed of all paternal authority; and is to be honoured and obeyed by all; from whom all wisdom and knowledge is derived, and who has the care and government of all in heaven and in earth.
(n) Pirke Abot, c. 2. sect. 8. (o) T. Bab. Yebamot, fol. 53. 2. (p) Ib. fol. 64. 1. (q) T. Bab. Bava Metzia, fol. 94. 1. & Bava Bathra. fol. 56. 2. (r) Massech Sopherim, c. 15. sect. 10. (s) Juchasiu, fol. 31. 2. & 61. 2. (t) Maimon. in Misn. Peah, c. 1. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
23:9 And call no man your father upon the earth: for one is your Father, which is in heaven, &c.--To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Mt 1:1).
23:1023:10: Եւ մի՛ կոչիցիք ուսուցիչք. զի Ուսուցիչ ձեր՝ Քրիստոս է։
10 Եւ ուսուցիչներ չկոչուէք, որովհետեւ Քրիստոս է ձեր ուսուցիչը
10 Եւ դուք ուսուցիչներ մի՛ կոչուիք, վասն զի ձեր Ուսուցիչը մէկ է, այսինքն Քրիստոս։
Եւ մի՛ կոչիցիք ուսուցիչք, զի Ուսուցիչ ձեր [88]Քրիստոս է:

23:10: Եւ մի՛ կոչիցիք ուսուցիչք. զի Ուսուցիչ ձեր՝ Քրիստոս է։
10 Եւ ուսուցիչներ չկոչուէք, որովհետեւ Քրիստոս է ձեր ուսուցիչը
10 Եւ դուք ուսուցիչներ մի՛ կոչուիք, վասն զի ձեր Ուսուցիչը մէկ է, այսինքն Քրիստոս։
zohrab-1805▾ eastern-1994▾ western am▾
23:1010: и не называйтесь наставниками, ибо один у вас Наставник--Христос.
23:10  μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ χριστός.
23:10. μηδὲ (lest-moreover) κληθῆτε (ye-might-have-been-called-unto,"καθηγηταί, (Leaders-down,"ὅτι (to-which-a-one) καθηγητὴς (a-leader-down) ὑμῶν (of-ye) ἐστὶν (it-be) εἷς (one,"ὁ (the-one) χριστός: (Anointed)
23:10. nec vocemini magistri quia magister vester unus est ChristusNeither be ye called masters: for one is your master, Christ.
10. Neither be ye called masters: for one is your master, the Christ.
23:10. Neither should you be called teachers. For One is your Teacher, the Christ.
Neither be ye called masters: for one is your Master, [even] Christ:

10: и не называйтесь наставниками, ибо один у вас Наставник--Христос.
23:10  μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ χριστός.
23:10. nec vocemini magistri quia magister vester unus est Christus
Neither be ye called masters: for one is your master, Christ.
23:10. Neither should you be called teachers. For One is your Teacher, the Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 Слова «наставниками» (kaqhghtai) и «наставник» (kaqhghthV) неточны, потому что kaqhghthV значит только в переносном смысле «наставник», а буквально «вождь», «руководитель». В русском переводе, вследствие отсутствия этого различия, допущена в 8 и 10 стихах почти тавтология, потому что «учитель» и «наставник» в обычном говоре — одно и то же, с тою только разницею, что последние несколько мягче и, может быть, имеет более обширный смысл, чем более специальное «учитель». В греческом этой тавтологии нет, потому что в 8 стихе поставлено didaskaloV, а в 10 kaqhghthV, — больше воспитатель, чем учитель. KaqhghthV отлично и от odhgoV (Мф XV:14; XXIII:16, 24; Деян I:16; Рим II:19), и употреблено в Новом Завете только здесь (если не обращать внимания на разночтение в стихе 8). Интересно, что слово odhgoV в Новом Завете, в указанных местах, везде употреблено для обозначения ложных руководителей. Но этимологически одно слово не отличается от другого (Цан). Произнося слова разбираемого стиха, Христос не относит их прямо к Самому Себе, но выражается, предлагая общий принцип: Мессия есть ваш руководитель.
Adam Clarke: Commentary on the Bible - 1831
23:10: Neither be ye called masters - Καθηγηται, leaders. God is in all these respects jealous of his honor. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righteousness. It is he alone, (who is the word, light, and eternal truth), that can illuminate every created mind; and who, as Savior and Redeemer, speaks to every heart by his Spirit.
Though the title of Rabbi, mentioned above, was comparatively recent in the time of our Lord, yet it was in great vogue, as were the others - father and master, mentioned in this and the following verse: some had all three titles, for thus in Bab. Maccoth, fol. 24. It is feigned," says Dr. Lightfoot, "that when King Jehosaphat saw a disciple of the wise men, he rose up out of his throne, and embraced him, and said, אבי אבי רבי רבי מרי מרי, Abbi, Abbi! Rabbi, Rabbi! Mori, Mori! - Father, Father! Rabbi, Rabbi! Master, Master!" Here then are the three titles which, in Mat 23:7, Mat 23:8, Mat 23:10, our blessed Lord condemns; and these were titles that the Jewish doctors greatly affected.
Albert Barnes: Notes on the Bible - 1834
23:10: Neither be ye called masters - That is, leaders, guides, for this is the literal meaning of the word. It refers to those who go before others; who claim, therefore, the right to direct and control others. This was also a title conferred on Jewish teachers.
Neither of these commands forbids us to give proper titles of civil office to men, or to render them the honor belonging to their station, Mat 22:21; Rom 13:7; Pe1 2:17. They prohibit the disciples of Jesus from seeking or receiving mere empty titles, producing distinctions among themselves, implying authority to control the opinions and conduct of others, and claiming that others should acknowledge them to be superior to them.
Geneva 1599
23:10 Neither be ye called (k) masters: for one is your Master, [even] Christ.
(k) It seems that the scribes hunted very greatly after such titles, these scribes being the ones whom he called blind guides in (Mt 23:16).
John Gill
23:10 Neither be ye called masters,.... Or guides and leaders; not but that, the ministers of the word are in a sense such; it is their business to lead and direct souls to Christ, to guide their feet in the way of peace, and to go before them, as examples to them, in word, in conversation, faith, and purity; but then they are to guide them according to the word of God, and not their own dictates; and teach them to observe the rules, and obey the ordinances of Christ, and not what are of their own inventing and prescribing; and to enforce the authority of their great Lord and Master, and not their own; and direct men to a dependence on Christ, as head of the church, who is the one Lord, as his faith is one, and his baptism one also: "for one is your master, even Christ"; which is said before, in Mt 23:8 but being a matter of so much importance to the honour of Christ, and men being so apt to set up for masters themselves, in opposition to him, or in conjunction with him, or above him, it was necessary to repeat it; for in an authoritative sense he is the one, and only master of the assemblies.
23:1123:11: Եւ մեծն ՚ի ձէնջ եղիցի ձեր սպասաւո՛ր։
11 Եւ ձեզնից մեծը ձեր սպասաւորը պիտի լինի
11 Եւ ձեր մէջէն մեծը ձեր սպասաւորը թող ըլլայ։
Եւ մեծն ի ձէնջ եղիցի ձեր սպասաւոր:

23:11: Եւ մեծն ՚ի ձէնջ եղիցի ձեր սպասաւո՛ր։
11 Եւ ձեզնից մեծը ձեր սպասաւորը պիտի լինի
11 Եւ ձեր մէջէն մեծը ձեր սպասաւորը թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1111: Больший из вас да будет вам слуга:
23:11  ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
23:11. ὁ (the-one) δὲ (moreover) μείζων (greater) ὑμῶν (of-ye) ἔσται ( it-shall-be ) ὑμῶν (of-ye) διάκονος. (a-raiser-through)
23:11. qui maior est vestrum erit minister vesterHe that is the greatest among you shall be your servant.
11. But he that is greatest among you shall be your servant.
23:11. Whoever is greater among you shall be your minister.
But he that is greatest among you shall be your servant:

11: Больший из вас да будет вам слуга:
23:11  ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
23:11. qui maior est vestrum erit minister vester
He that is the greatest among you shall be your servant.
23:11. Whoever is greater among you shall be your minister.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк IX:35; Лк IX:48 — в другой связи). Несомненно, что этими словами безусловно и бесповоротно осуждаются всевозможные претензии на господство. Фарисеи всегда стремились и стремятся властвовать и руководить людьми, среди которых живут, и за это их укоряет всенародно Спаситель. Что Христос здесь не отрицает власти и господства, видно из того, что, по Его мысли, могут быть среди людей «большие». Но характер их совершенно не тот, какой обыкновенно свойствен властителям. Этот характер — служение людям из любви (diakonoV в отличие от douloV). Всякий может стремиться к тому, чтобы превзойти других и, следовательно, сделаться «больше» их, получить над ними господство, в самоотверженном и полном любви служении людям; фактические, действительные властители те, которые принимают на себя это самоотверженное служение. Интересно замечание Оригена, показывающее, как смотрели на это в древности: qui enium habet in se quae Paulus enumerat de episcopo, etsi non est coram hominibus episcopus, episcopus est apud Deum, etsi non per ordinationem hominum ad eum gradum pervenit. Конечно, по человеческой слабости и несовершенствам, главы и руководители могут уклоняться от этого идеала, но никогда не нужно забывать, что это — уклонения, а не идеал.
Adam Clarke: Commentary on the Bible - 1831
23:11: Your servant - Διακονος, deacon. See on Mat 20:26 (note).
Albert Barnes: Notes on the Bible - 1834
23:11: See the notes at Mat 20:26.
He that shall humble himself ... - God will exalt or honor him that is humble, and that seeks a lowly place among people. That is true religion, and God will reward it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: Mat 20:26, Mat 20:27; Mar 10:43, Mar 10:44; Luk 22:26, Luk 22:27; Joh 13:14, Joh 13:15; Co1 9:19; Co2 4:5; Co2 11:23; Gal 5:13; Phi 2:5-8
John Gill
23:11 But he that is greatest among you,.... Either who really is so, having more grace, and greater gifts bestowed upon him, than others; which doubtless was the case of some of the disciples, or who desired to be the greatest, was ambitious of, and affected a superiority over others, and to be in the highest post and place, as it is certain some of them did. This was what they were often contending about among themselves, who should be greatest: and Christ here seems to have regard to that vain spirit, which appeared among them; and his view is, to check and restrain it: "shall be your servant"; or "let him be your servant". Service is the way to honour; he that would be most esteemed ought to do the most work; and the man that has the most grace, and the greatest gifts, ought to employ them for the use and benefit of others; See Gill on Mt 20:27.
John Wesley
23:11 Mt 20:26.
Robert Jamieson, A. R. Fausset and David Brown
23:11 But he that is greatest among you shall be your servant--This plainly means, "shall show that he is so by becoming your servant"; as in Mt 20:27, compared with Mk 10:44.
23:1223:12: Որ բարձրացուցանէ զանձն՝ խոնարհեսցի՛, եւ որ խոնարհեցուցանէ զանձն՝ բարձրասցի՛։
12 Ով իր անձը բարձրացնում է, կը խոնարհուի. եւ ով խոնարհեցնում է իր անձը, կը բարձրանայ:
12 Ով որ իր անձը բարձրացնէ, պիտի խոնարհի եւ ով որ իր անձը խոնարհեցնէ, պիտի բարձրանայ»։
Որ բարձրացուցանէ զանձն` խոնարհեսցի, եւ որ խոնարհեցուցանէ զանձն` բարձրասցի:

23:12: Որ բարձրացուցանէ զանձն՝ խոնարհեսցի՛, եւ որ խոնարհեցուցանէ զանձն՝ բարձրասցի՛։
12 Ով իր անձը բարձրացնում է, կը խոնարհուի. եւ ով խոնարհեցնում է իր անձը, կը բարձրանայ:
12 Ով որ իր անձը բարձրացնէ, պիտի խոնարհի եւ ով որ իր անձը խոնարհեցնէ, պիտի բարձրանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1212: ибо, кто возвышает себя, тот унижен будет, а кто унижает себя, тот возвысится.
23:12  ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
23:12. Ὅστις (Which-a-one) δὲ (moreover) ὑψώσει (it-shall-en-over) ἑαυτὸν (to-self) ταπεινωθήσεται, (it-shall-be-en-lowed,"καὶ (and) ὅστις (which-a-one) ταπεινώσει (it-shall-en-low) ἑαυτὸν (to-self) ὑψωθήσεται. (it-shall-be-en-overed)
23:12. qui autem se exaltaverit humiliabitur et qui se humiliaverit exaltabiturAnd whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.
12. And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.
23:12. But whoever has exalted himself, shall be humbled. And whoever has humbled himself, shall be exalted.
And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted:

12: ибо, кто возвышает себя, тот унижен будет, а кто унижает себя, тот возвысится.
23:12  ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
23:12. qui autem se exaltaverit humiliabitur et qui se humiliaverit exaltabitur
And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.
23:12. But whoever has exalted himself, shall be humbled. And whoever has humbled himself, shall be exalted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Лк XIV:11; XVIII:14). Объяснение стиха см. в примечаниях к XVIII:4. «Видишь ли, — говорит Златоуст, — как Он здесь ведет слушателя к делам, совершенно противоположным гордости? Он не только запрещает искать первенства, но и предписывает избирать последнее место». Ср. Иов XXII:29; Притч XXIX:23; Иез XXI:26, 27; 1 Пет V:5.
Adam Clarke: Commentary on the Bible - 1831
23:12: Whosoever shall exalt himself, etc. - The way to arrive at the highest degree of dignity, in the sight of God, is by being willing to become the servant of all. Nothing is more hateful in his sight than pride; to bring it into everlasting contempt, God was manifest in the flesh. He who was in the likeness of God took upon him the form of a servant, and was made in the likeness of man, and humbled himself unto death. After this, can God look upon any proud man without abasing him? Spiritual lordship and domination, ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above advices to his followers.
Another lesson, which our blessed Lord teaches here, is, that no man is implicitly to receive the sayings, doctrines, and decisions of any man, or number of men, in the things which concern the interests of his immortal soul. Christ, his Spirit, and his word, are the only infallible teachers. Every man who wishes to save his soul must search the Scriptures, by prayer and faith. Reader, take counsel with the pious; hear the discourses of the wise and holy: but let the book of God ultimately fix thy creed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Mat 5:3, Mat 18:4; Job 22:29; Psa 138:6; Pro 15:33, Pro 16:18, Pro 16:19, Pro 29:23; Isa 57:15; Dan 4:37; Luk 1:51, Luk 1:52, Luk 14:11, Luk 18:14; Jam 4:6; Pe1 5:5
Geneva 1599
23:12 And whosoever (l) shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
(l) He seems to allude to the position of the rabbis, for rabbi signifies one that is in a high position.
John Gill
23:12 And whosoever shall exalt himself,.... Above his fellow Christians, or fellow ministers, by entertaining too high an opinion of himself, by boasting of his gifts, as preferable to others, and as if he had not received them; by assuming, or eagerly coveting titles of honour among men, or by affecting honour that do not belong to him, or, abusing what he has: "shall be abased"; or humbled by God, or men, or both; such shall lose the honour they have, and come greatly short of what they are ambitious of; they shall fall into disgrace with men, and are abominable in the sight of God: "and he that shall humble himself"; by entertaining low thoughts, and a mean opinion of himself, behaving modestly among men; not being elated with his gifts, but acknowledging that they are owing to the grace and goodness of God; and using them in an humble manner, for, the advantage of others; not coveting honour from men, nor lifted up with what is conferred on him: "shall be exalted"; by God, or men, or both; if not in this world, yet in the world to come: and indeed, generally speaking, such modest, humble, persons, are most esteemed among men; and God gives more grace unto them, and will at last give them glory. This is a saying, often used by our Lord on different accounts, both with respect to his disciples, for their instruction, and with regard to the scribes and Pharisees, for their mortification; see Lk 14:11. It seems to be a proverbial expression, and much in use among the Jews: it is said in so many words in the Talmud (u), as here;
"whosoever shall humble himself, the holy blessed God shall exalt him; and whosoever shall exalt himself, the holy blessed God shall humble him.''
(u) T. Bab. Erubin, fol. 13. 2. & 54. 1. & Nedarim, fol. 55. 1.
John Wesley
23:12 Whosoever shall exalt himself shall be humbled, and he that shall humble himself shall he exalted - It is observable that no one sentence of our Lord's is so often repeated as this: it occurs, with scarce any variation, at least ten times in the evangelists. Lk 14:11; Lk 18:14.
Robert Jamieson, A. R. Fausset and David Brown
23:12 And whosoever shall exalt himself shall be abased--See on Lk 18:14. What follows was addressed more immediately to the scribes and Pharisees.
23:1323:13: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի փակէ՛ք զարքայութիւն երկնից առաջի մարդկան. դուք ո՛չ մտանէք, եւ որոց մտանեն՝ չտա՛յք թոյլ մտանել[428]։ [428] Ոմանք. Եւ որ մտանենն։ Աստանօր՝ ըստ համեմատութեան Լատինական օրինակաց՝ Ոսկան յաւելու համար 14. *Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի ուտէք զտունս այրեաց. պատճառանօք երկարէք զաղօթս. վասն զի աւելի դատաստան ընդունիցիք։ Այլ զայսու զանց առնեն առհասարակ ամենայն գրչագիրք մեր. համաձայն հնագոյն եւ հաւատարմագոյն Յունական օրինակաց։
13 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ երկնքի արքայութիւնը փակում էք մարդկանց առաջ. դուք չէք մտնում եւ մտնողներին էլ թոյլ չէք տալիս, որ մտնեն:
13 «Վա՜յ ձեզի, կեղծաւոր դպիրներ ու փարիսեցիներ, որ երկնքի թագաւորութիւնը մարդոց առջեւ կը գոցէք ու դուք չէք մտներ եւ մտնողներն ալ չէք թողուր որ մտնեն։[14] Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ որ որբեւայրիներուն տուները կ’ուտէք ու մարդոց երեւնալու համար աղօթքը կ’երկնցնէք. անոր համար աւելի դատապարտութիւն պիտի ընդունիք։
Վա՜յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց, զի փակէք զարքայութիւն երկնից առաջի մարդկան. դուք ոչ մտանէք, եւ որոց մտանենն` չտայք թոյլ մտանել:[89]:

23:13: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի փակէ՛ք զարքայութիւն երկնից առաջի մարդկան. դուք ո՛չ մտանէք, եւ որոց մտանեն՝ չտա՛յք թոյլ մտանել[428]։
[428] Ոմանք. Եւ որ մտանենն։ Աստանօր՝ ըստ համեմատութեան Լատինական օրինակաց՝ Ոսկան յաւելու համար 14. *Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի ուտէք զտունս այրեաց. պատճառանօք երկարէք զաղօթս. վասն զի աւելի դատաստան ընդունիցիք։ Այլ զայսու զանց առնեն առհասարակ ամենայն գրչագիրք մեր. համաձայն հնագոյն եւ հաւատարմագոյն Յունական օրինակաց։
13 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ երկնքի արքայութիւնը փակում էք մարդկանց առաջ. դուք չէք մտնում եւ մտնողներին էլ թոյլ չէք տալիս, որ մտնեն:
13 «Վա՜յ ձեզի, կեղծաւոր դպիրներ ու փարիսեցիներ, որ երկնքի թագաւորութիւնը մարդոց առջեւ կը գոցէք ու դուք չէք մտներ եւ մտնողներն ալ չէք թողուր որ մտնեն։
[14] Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ որ որբեւայրիներուն տուները կ’ուտէք ու մարդոց երեւնալու համար աղօթքը կ’երկնցնէք. անոր համար աւելի դատապարտութիւն պիտի ընդունիք։
zohrab-1805▾ eastern-1994▾ western am▾
23:1313: Горе вам, книжники и фарисеи, лицемеры, что затворяете Царство Небесное человекам, ибо сами не входите и хотящих войти не допускаете.
23:13  οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.
23:13. [WH omits this verse.]
23:13. vae autem vobis scribae et Pharisaei hypocritae quia clauditis regnum caelorum ante homines vos enim non intratis nec introeuntes sinitis intrareBut woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men: for you yourselves do not enter in and those that are going in, you suffer not to enter.
13. But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.
23:13. So then: Woe to you, scribes and Pharisees, you hypocrites! For you close the kingdom of heaven before men. For you yourselves do not enter, and those who are entering, you would not permit to enter.
But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in.

13: Горе вам, книжники и фарисеи, лицемеры, что затворяете Царство Небесное человекам, ибо сами не входите и хотящих войти не допускаете.
23:13  οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.
23:13. [WH omits this verse.]
23:13. vae autem vobis scribae et Pharisaei hypocritae quia clauditis regnum caelorum ante homines vos enim non intratis nec introeuntes sinitis intrare
But woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men: for you yourselves do not enter in and those that are going in, you suffer not to enter.
23:13. So then: Woe to you, scribes and Pharisees, you hypocrites! For you close the kingdom of heaven before men. For you yourselves do not enter, and those who are entering, you would not permit to enter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Лк XI:52, где говорится, что законники взяли ключ разумения, сами не вошли и входящим воспрепятствовали. У Матфея, как видно, сходная мысль выражена иначе и в другой связи). — Одни думают, что слово «горе» повторяется в этом и дальнейшем стихах восемь раз; другие, считая не подлинным ст. 14, о чем речь будет ниже, только семь. Соответствие «горя» «блаженствам» в начале нагорной проповеди трудно отыскать. Но факт, что Мессия почти в самом начале Своей проповеди народу начал речь о «блаженствах», а в самом конце ее возвещал «горе», замечателен. Как бы этот факт ни истолковывать, нельзя думать, однако, что последняя речь Христа народу была следствием озлобления по поводу вражды к Нему народных начальников. Тут было скорее нечто органическое, плач при виде умирающего человека пред его последним издыханием ввиду полной безнадежности. Христос Своим проникновенным взором видел, что современное Ему положение дел не может продолжаться много, и выразил это в грозной обличительной речи, которая принципиально применима ко всем народам, показывая, что фанатизм, мелочная обрядность, грабительство и жадность, лицемерие и любовь к внешностям могут угрожать гибелью и всякому народу, если он не постарается во время освободиться от всех этих и сродным им пороков. Подобные же возвещения о горе встречаются у древних пророков (Ис V:8, 11, 18, 20-22; X:1, 5; Авв II:6, 9, 12, 15, 19). Миссия Христа имела определенный характер. Он должен был проповедовать о покаянии и приближении Царства Небесного еврейскому народу. Стоит только вообразить, что было бы, если бы «свои Его приняли». Вероятно, Иерусалим, сделавшись христианским, избежал бы тех бедствий и разрушений, которые через несколько времени его постигли. Такою же определенностью, как самая миссия Христа, отличаются и Его обличения книжников и фарисеев в Его последней народной речи. Христос обличает их за уклонение от нравственного идеала, и не только за уклонение, но и упорное нежелание понять его. — По словам Илария, «vae vox dolentis est» («горе» есть голос скорби; см. прим. XI:21; XVIII:7). У Лк XI:39-52 слово «горе» повторяется шесть раз, и возвещения горя разделяются на две группы — фарисеям и законникам. — Смысл разбираемого стиха подробно и удовлетворительно толкует Ориген. Книжники и фарисеи сами не входят в Царство Небесное и других входящих не допускают. Эти два греха, естественно, неотделимы один от другого. Кто совершает один грех, тот совершает и другой. Неизвестно ни одного человека, который, сам входя в Царство Небесное, стал бы препятствовать входить в него другим. Во время Оригена так делали преимущественно те, которые кажутся в церкви более знаменитыми, каковы епископы, пресвитеры и диаконы. Те, которые хорошо живут и хорошо проповедуют слово истины, открывают пред людьми Царство Небесное; и сами входят, и других приглашают войти. Злые же, которые не суть пастыри, а наемники, запирают двери Царства Небесного пред людьми. «Можно видеть, — прибавляет Ориген, — многих учителей, которые не допускают желающих войти в Царство Небесное, преимущественно когда без рассуждения и неразумно отлучают некоторых, не потому, что они допускают какие-либо грехи, но вследствие зависти и вражды часто запрещают входить и таким людям, которые лучше, чем они сами».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. 23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

In these verses we have eight woes levelled directly against the scribes and Pharisees by our Lord Jesus Christ, like so many claps of thunder, or flashes of lightning, from mount Sinai. Three woes are made to look very dreadful (Rev. viii. 13; ix. 12); but here are eight woes, in opposition to the eight beatitudes, Matt. v. 3. The gospel has its woes as well as the law, and gospel curses are of all curses the heaviest. These woes are the more remarkable, not only because of the authority, but because of the meekness and gentleness, of him that denounced them. He came to bless, and loved to bless; but, if his wrath be kindled, there is surely cause for it: and who shall entreat for him that the great Intercessor pleads against? A woe from Christ is a remediless woe.

This is here the burthen of the song, and it is a heavy burthen; Woe unto you, scribes and Pharisees, hypocrites. Note, 1. The scribes and Pharisees were hypocrites; that is it in which all the rest of their bad characters are summed up; it was the leaven which gave the relish to all they said and did. A hypocrite is a stage-player in religion (that is the primary signification of the word); he personates or acts the part of one that he neither is nor may be, or perhaps the he neither is nor would be. 2. That hypocrites are in a woeful state and condition. Woe to hypocrites; so he said whose saying that their case is miserable makes it so: while they live, their religion is vain; when they die, their ruin is great.

Now each of these woes against the scribes and Pharisees has a reason annexed to it containing a separate crime charged upon them, proving their hypocrisy, and justifying the judgment of Christ upon them; for his woes, his curses, are never causeless.

I. They were sworn enemies to the gospel of Christ, and consequently to the salvation of the souls of men (v. 13); They shut up the kingdom of heaven against men, that is, they did all they could to keep people from believing in Christ, and so entering into his kingdom. Christ came to open the kingdom of heaven, that is, to lay open for us a new and living way into it, to bring men to be subjects of that kingdom. Now the scribes and Pharisees, who sat in Moses's seat, and pretended to the key of knowledge, ought to have contributed their assistance herein, by opening those scriptures of the Old Testament which pointed at the Messiah and his kingdom, in their true and proper sense; they that undertook to expound Moses and the prophets should have showed the people how they testified of Christ; that Daniel's weeks were expiring, the sceptre was departed from Judah, and therefore now was the time for the Messiah's appearing. Thus they might have facilitated that great work, and have helped thousands to heaven; but, instead of this, they shut up the kingdom of heaven; they made it their business to press the ceremonial law, which was now in the vanishing, to suppress the prophecies, which were now in the accomplishing, and to beget and nourish up in the minds of the people prejudices against Christ and his doctrine.

1. They would not go in themselves; Have any of the rulers, or of the Pharisees, believed on him? John vii. 48. No; they were to proud to stoop to his meanness, too formal to be reconciled to his plainness; they did not like a religion which insisted so much on humility, self-denial, contempt of the world, and spiritual worship. Repentance was the door of admission into this kingdom, and nothing could be more disagreeable to the Pharisees, who justified and admired themselves, than to repent, that is, to accuse and abase and abhor themselves; therefore they went not in themselves; but that was not all.

2. They would not suffer them that were entering to go in. It is bad to keep away from Christ ourselves, but it is worse to keep others from him; yet that is commonly the way of hypocrites; they do not love that any should go beyond them in religion, or be better than they. Their not going in themselves was a hindrance to many; for, they having so great an interest in the people, multitudes rejected the gospel only because their leaders did; but, besides that, they opposed both Christ's entertaining of sinners (Luke vii. 39), and sinners' entertaining of Christ; they perverted his doctrine, confronted his miracles, quarrelled with his disciples, and represented him, and his institutes and economy, to the people in the most disingenuous, disadvantageous manner imaginable; they thundered out their excommunications against those that confessed him, and used all their wit and power to serve their malice against him; and thus they shut up the kingdom of heaven, so that they who would enter into it must suffer violence (ch. xi. 12), and press into it (Luke xvi. 16), through a crowd of scribes and Pharisees, and all the obstructions and difficulties they could contrive to lay in their way. How well is it for us that our salvation is not entrusted in the hands of any man or company of men in the world! If it were, we should be undone. They that shut out of the church would shut out of heaven if they could; but the malice of men cannot make the promise of God to his chosen of no effect; blessed be God, it cannot.

II. They made religion and the form of godliness a cloak and stalking-horse to their covetous practices and desires, v. 14. Observe here,

1. What their wicked practices were; they devoured widows' houses, either by quartering themselves and their attendants upon them for entertainment, which must be of the best for men of their figure; or by insinuating themselves into their affections, and so getting to be the trustees of their estates, which they could make an easy prey of; for who could presume to call such as they were to an account? The thing they aimed at was to enrich themselves; and, this being their chief and highest end, all considerations of justice and equity were laid aside, and even widows' houses were sacrificed to this. Widows are of the weaker sex in its weakest state, easily imposed upon; and therefore they fastened on them, to make a prey of. They devoured those whom, by the law of God, they were particularly obliged to protect, patronise, and relieve. There is a woe in the Old Testament to those that made widows their prey (Isa. x. 1, 2); and Christ here seconded it with his woe. God is the judge of the widows; they are his peculiar care, he establisheth their border (Prov. xv. 25), and espouseth their cause (Exod. xxii. 22, 23); yet these were they whose houses the Pharisees devoured by wholesale; so greedy were they to get their bellies filled with the treasures of wickedness! Their devouring denotes not only covetousness, but cruelty in their oppression, described Mic. iii. 3, They eat the flesh, and flay off the skin. And doubtless they did all this under colour of law; for they did it so artfully that it passed uncensured, and did not at all lessen the people's veneration for them.

2. What was the cloak with which they covered this wicked practice; For a pretence they made long prayers; very long indeed, if it be true which some of the Jewish writers tell us, that they spent three hours at a time in the formalities of meditation and prayer, and did it thrice every day, which is more than an upright soul, that makes a conscience of being inward with God in the duty, dares pretend ordinarily to do; but to the Pharisees it was easy enough, who never made a business of the duty, and always made a trade of the outside of it. By this craft they got their wealth, and maintained their grandeur. It is not probable that these long prayers were extemporary, for then (as Mr. Baxter observes) the Pharisees had much more the gift of prayer than Christ's disciples had; but rather that they were stated forms of words in use among them, which they said over by tale, as the papists drop their beads. Christ doth not here condemn long prayers, as in themselves hypocritical; nay if there were not a great appearance of good in them, they would not have been used for a pretence; and the cloak must be very thick which was used to cover such wicked practices. Christ himself continued all night in prayer to God, and we are commanded to pray without ceasing too soon; where there are many sins to be confessed, and many wants to pray for the supply of, and many mercies to give thanks for, there is occasion for long prayers. But the Pharisees' long prayers were made up of vain repetitions, and (which was the end of them) they were for a pretence; by them they got the reputation of pious devout men, that loved prayer, and were the favourites of Heaven; and by this means people were made to believe it was not possible that such men as they should cheat them;, and, therefore, happy the widow that could get a Pharisee for her trustee, and guardian to her children! Thus, while they seemed to soar heaven-ward, upon the wings of prayer, their eye, like the kite's, was all the while upon their prey on the earth, some widow's house or other that lay convenient for them. Thus circumcision was the cloak of the Shechemites' covetousness (Gen. xxxiv. 22, 23), the payment of a vow in Hebron the cover of Absalom's rebellion (2 Sam. xv. 7), a fast in Jezreel must patronise Naboth's murder, and the extirpation of Baal is the footstool of Jehu's ambition. Popish priests, under pretence of long prayers for the dead, masses and dirges, and I know not what, enrich themselves by devouring the house of the widows and fatherless. Note, It is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety, however it passeth now, will be reckoned for as double iniquity, in the day when God shall judge the secrets of men.

3. The doom passed upon them for this; Therefore ye shall receive the greater damnation. Note, (1.) There are degrees of damnation; there are some whose sin is more inexcusable, and whose ruin will therefore be more intolerable. (2.) The pretences of religion, with which hypocrites disguise or excuse their sin now, will aggravate their condemnation shortly. Such is the deceitfulness of sin, that the very thing by which sinners hope to expiate and atone for their sins will come against them, and make their sins more exceedingly sinful. But it is sad for the criminal, when his defence proves his offence, and his pleas (We have prophesied in thy name, and in thy name made long prayers) heightens the charge against him.

III. While they were such enemies to the conversion of souls to Christianity, they were very industrious in the perversion of them to their faction. They shut up the kingdom of heaven against those that would turn to Christ, but at the same time compassed sea and land to make proselytes to themselves, v. 15. Observe here,

1. Their commendable industry in making proselytes to the Jewish religion, not only proselytes of the gate, who obliged themselves to no more than the observance of the seven precepts of the sons of Noah, but proselytes of righteousness, who addicted themselves wholly to all the rites of the Jewish religion, for that was the game they flew at; for this, for one such, though but one, they compass sea and land, had many a cunning reach, and laid many a plot, rode and run, and sent and wrote, and laboured unweariedly. And what did they aim at? Not the glory of God, and the good of souls; but that they might have the credit of making them proselytes, and the advantage of making a prey of them when they were made. Note, (1.) The making of proselytes, if it be to the truth and serious godliness, and be done with a good design, is a good work, well worthy of the utmost care and pains. Such is the value of souls, that nothing must be thought too much to do, to save a soul from death. The industry of the Pharisees herein may show the negligence of many who would be thought to act from better principles, but will be at no pains or cost to propagate the gospel. (2.) To make a proselyte, sea and land must be compassed; all ways and means must be tried; first one way, and then another, must be tried, all little enough; but all well paid, if the point be gained. (3.) Carnal hearts seldom shrink from the pains necessary to carry on their carnal purposes; when a proselyte is to be made to serve a turn for themselves, they will compass sea and land to make him, rather than be disappointed.

2. Their cursed impiety in abusing their proselytes when they were made; "Ye make him the disciple of a Pharisee presently, and he sucks in all a Pharisee's notions; and so ye make him twofold more the child of hell than yourselves." Note, (1.) Hypocrites, while they fancy themselves heirs of heaven, are, in the judgment of Christ, the children of hell. The rise of their hypocrisy is from hell, for the devil is the father of lies; and the tendency of their hypocrisy is toward hell, that is the country they belong to, the inheritance they are heirs to; they are called children of hell, because of their rooted enmity to the kingdom of heaven, which was the principle and genius of Pharisaism. (2.) Though all that maliciously oppose the gospel are children of hell, yet some are twofold more so than others, more furious and bigoted and malignant. (3.) Perverted proselytes are commonly the greatest bigots; the scholars outdid their masters, [1.] In fondness of ceremony; the Pharisees themselves saw the folly of their own impositions, and in their hearts smiled at the obsequiousness of those that conformed to them; but their proselytes were eager for them. Note, Weak heads commonly admire those shows and ceremonies which wise men (however for public ends they countenance them) cannot but think meanly of. [2.] In fury against Christianity; the proselytes readily imbibed the principles which their crafty leaders were not wanting to possess them with, and so became extremely hot against the truth. The most bitter enemies the apostles met with in all places were the Hellenist Jews, who were mostly proselytes, Acts xiii. 45; xiv. 2-19; xvii. 5; xviii. 6. Paul, a disciple of the Pharisees, was exceedingly mad against the Christians (Acts xxvi. 11), when his master, Gamaliel, seems to have been more moderate.

IV. Their seeking their own worldly gain and honour more than God's glory put them upon coining false and unwarrantable distinction, with which they led the people into dangerous mistakes, particularly in the matter of oaths; which, as an evidence of a universal sense of religion, have been by all nations accounted sacred (v. 16); Ye blind guides. Note, 1. It is sad to think how many are under the guidance of such as are themselves blind, who undertake to show others that way which they are themselves willingly ignorant of. His watchmen are blind (Isa. lvi. 10); and too often the people love to have it so, and say to the seers, See not. But the case is bad, when the leaders of the people cause them to err, Isa. ix. 16. 2. Though the condition of those whose guides are blind is very sad, yet that of the blind guides themselves is yet more woeful. Christ denounces a woe to the blind guides that have the blood of so many souls to answer for.

Now, to prove their blindness, he specifies the matter of swearing, and shows what corrupt casuists they were.

(1.) He lays down the doctrine they taught.

[1.] They allowed swearing by creatures, provided they were consecrated to the service of God, and stood in any special relation to him. They allowed swearing by the temple and the altar, though they were the work of men's hands, intended to be the servants of God's honour, not sharers in it. An oath is an appeal to God, to his omniscience and justice; and to make this appeal to any creature is to put that creature in the place of God. See Deut. vi. 13.

[2.] They distinguished between an oath by the temple and an oath by the gold of the temple; an oath by the altar and an oath by the gift upon the altar; making the latter binding, but not the former. Here was a double wickedness; First, That there were some oaths which they dispensed with, and made light of, and reckoned a man was not bound by to assert the truth, or perform a promise. They ought not to have sworn by the temple or the altar; but, when they had so sworn, they were taken in the words of their mouth. That doctrine cannot be of the God of truth which gives countenance to the breach of faith in any case whatsoever. Oaths are edge-tools and are not to be jested with. Secondly, That they preferred the gold before the temple, and the gift before the altar, to encourage people to bring gifts to the altar, and gold to the treasures of the temple, which they hoped to be gainers by. Those who had made gold their hope, and whose eyes were blinded by gifts in secret, were great friends to the Corban; and, gain being their godliness, by a thousand artifices they made religion truckle to their worldly interests. Corrupt church-guides make things to be sin or not sin as it serves their purposes, and lay a much greater stress on that which concerns their own gain than on that which is for God's glory and the good of souls.

(2.) He shows the folly and absurdity of this distinction (v. 17-19); Ye fools, and blind. It was in the way of a necessary reproof, not an angry reproach, that Christ called them fools. Let it suffice us from the word of wisdom to show the folly of sinful opinions and practices: but, for the fastening of the character upon particular persons, leave that to Christ, who knows what is in man, and has forbidden us to say, Thou fool.

To convict them of folly, he appeals to themselves, Whether is greater, the gold (the golden vessels and ornaments, or the gold in the treasury) or the temple that sanctifies the gold; the gift, or the altar that sanctifies the gift? Any one will own, Propter quod aliquid est tale, id est magis tale--That, on account of which any thing is qualified in a particular way, must itself be much more qualified in the same way. They that sware by the gold of the temple had an eye to it as holy; but what was it that made it holy but the holiness of the temple, to the service of which it was appropriated? And therefore the temple cannot be less holy than the gold, but must be more so; for the less is blessed and sanctified of the better, Heb. vii. 7. The temple and altar were dedicated to God fixedly, the gold and gift but secondarily. Christ is our altar (Heb. xiii. 10), our temple (John ii. 21); for it is he that sanctifies all our gifts, and puts an acceptableness in them, 1 Pet. ii. 5. Those that put their own works into the place of Christ's righteousness in justification are guilty of the Pharisees' absurdity, who preferred the gift before the altar. Every true Christian is a living temple; and by virtue thereof common things are sanctified to him; unto the pure all things are pure (Tit. i. 15), and the unbelieving husband is sanctified by the believing wife, 1 Cor. vii. 14.

(3.) He rectifies the mistake (v. 20-22), by reducing all the oaths they had invented to the true intent of an oath, which is, By the name of the Lord: so that though an oath by the temple, or the altar, or heaven, be formally bad, yet it is binding. Quod fieri non debuit, factum valet--Engagements which ought not to have been made, are yet, when made, binding. A man shall never take advantage of his own fault.

[1.] He that swears by the altar, let him not think to shake off the obligation of it by saying, "The altar is but wood, and stone, and brass;" for his oath shall be construed most strongly against himself; because he was culpable, and so as that the obligation of it may be preserved, ut res potius valeat quam pereat--the obligation being hereby strengthened rather than destroyed. And therefore an oath by the altar shall be interpreted by it and by all things thereon; for the appurtenances pass with the principal. And, the things thereon being offered up to God, to swear by it and them was, in effect, to call God himself to witness: for it was the altar of God; and he that went to that, went to God, Ps. xliii. 4; xxvi. 6.

[2.] He that swears by the temple, if he understand what he does, cannot but apprehend that the ground of such a respect to it, is, not because it is a fine house, but because it is the house of God, dedicated to his service, the place which he has chosen to put his name there; and therefore he swears by it, and by him that dwells therein; there he was pleased in a peculiar manner to manifest himself, and give tokens of his presence; so that whoso swears by it, swears by him who had said, This is my rest, here will I dwell. Good Christians are God's temples, and the Spirit of God dwells in them (1 Cor. iii. 16; vi. 19), and God takes what is done to them as done to himself; he that grieves a gracious soul, grieves it and the Spirit that dwells in it. Eph. iv. 30.

[3.] If a man swears by heaven, he sins (ch. v. 34); yet he shall not therefore be discharged from the obligation of his oath; no, God will make him know that the heaven he swears by, is his throne (Isa. lxvi. 1); and he that swears by the throne, appeals to him that sits upon it; who, as he resents the affront done to him in the form of the oath, so he will certainly revenge the greater affront done to him by the violation of it. Christ will not countenance the evasion of a solemn oath, though ever so plausible.

V. They were very strict and precise in the smaller matters of the law, but as careless and loose in the weightier matters, v. 23, 24. They were partial in the law (Mal. ii. 9), would pick and choose their duty, according as they were interested or stood affected. Sincere obedience is universal, and he that from a right principle obeys any of God's precepts, will have respect to them all, Ps. cxix. 6. But hypocrites, who act in religion for themselves, and not for God, will do no more in religion than they can serve a turn by for themselves. The partiality of the scribes and Pharisees appears here, in two instances.

1. They observed smaller duties, but omitted greater; they were very exact in paying tithes, till it came to mint, anise, and cummin, their exactness in tithing of which would not cost them much, but would be cried up, and they should buy reputation cheap. The Pharisee boasted of this, I give tithes of all that I possess, Luke xviii. 12. But it is probable that they had ends of their own to serve, and would find their own account in it; for the priests and Levites, to whom the tithes were paid, were in their interests, and knew how to return their kindness. Paying tithes was their duty, and what the law required; Christ tells them they ought not to leave it undone. Note, All ought in their places to contribute to the support and maintenance of a standing ministry: withholding tithes is called robbing God, Mal. ii. 8-10. They that are taught in the word, and do not communicate to them that teach them that love a cheap gospel, come short of the Pharisee.

But that which Christ here condemns them for, is, that they omitted the weightier matters of the law, judgment, mercy, and faith; and their niceness in paying tithes, was, if not to atone before God, yet at least to excuse end palliate to men the omission of those. All the things of God's law are weighty, but those are most weighty, which are most expressive of inward holiness in the heart; the instances of self-denial, contempt of the world, and resignation to God, in which lies the life of religion. Judgment and mercy toward men, and faith toward God, are the weightier matters of the law, the good things which the Lord our God requires (Mic. vi. 8); to do justly, and love mercy, and humble ourselves by faith to walk with God. This is the obedience which is better than sacrifice or tithe; judgment is preferred before sacrifice, Isa. i. 11. To be just to the priests in their tithe, and yet to cheat and defraud every body else, is but to mock God, and deceive ourselves. Mercy also is preferred before sacrifice, Hos. vi. 6. To feed those who made themselves fat with the offering of the Lord, and at the same time to shut up the bowels of compassion from a brother or a sister that is naked, and destitute of daily food, to pay tithe-mint to the priest, and to deny a crumb to Lazarus, is to lie open to that judgment without mercy, which is awarded to those who pretended to judgment, and showed no mercy; nor will judgment and mercy serve without faith in divine revelation; for God will be honoured in his truths as well as in his laws.

2. They avoided lesser sins, but committed greater (v. 24); Ye blind guides; so he had called them before (v. 16), for their corrupt teaching; here he calls them so for their corrupt living, for their example was leading as well as their doctrine; and in this also they were blind and partial; they strained at a gnat, and swallowed a camel. In their doctrine they strained at gnats, warned people against every the least violation of the tradition of the elders. In their practice they strained at gnats, heaved at them, with a seeming dread, as if they had a great abhorrence of sin, and were afraid of it in the least instance; but they made no difficulty of those sins which, in comparison with them, were as a camel to a gnat; when they devoured widows' houses, they did indeed swallow a camel; when they gave Judas the price of innocent blood, and yet scrupled to put the returned money into the treasury (ch. xxvii. 6); when they would not go into the judgment-hall, for fear of being defiled, and yet would stand at the door, and cry out against the holy Jesus (John xviii. 28); when they quarrelled with the disciples for eating with unwashen hands, and yet, for the filling of the Corban, taught people to break the fifth commandment, they strained at gnats, or lesser things, and yet swallowed camels. It is not the scrupling of a little sin that Christ here reproves; if it be a sin, though but a gnat, it must be strained at, but the doing of that, and then swallowing a camel. In the smaller matters of the law to be superstitious, and to be profane in the greater, is the hypocrisy here condemned.

VI. They were all for the outside, and not at all for the inside, of religion. They were more desirous and solicitous to appear pious to men than to approve themselves so toward God. This is illustrated by two similitudes.

1. They are compared to a vessel that is clean washed on the outside, but all dirt within, v. 25, 26. The Pharisees placed religion in that which at best was but a point of decency--the washing of cups, Mark vii. 4. They were in care to eat their meat in clean cups and platters, but made no conscience of getting their meat by extortion, and using it to excess. Now what a foolish thing would it be for a man to wash only the outside of a cup, which is to be looked at, and to leave the inside dirty, which is to be used; so they do who only avoid scandalous sins, that would spoil their reputation with men, but allow themselves in heart-wickedness, which renders them odious to the pure and holy God. In reference to his, observe,

(1.) The practice of the Pharisees; they made clean the outside. In those things which fell under the observation of their neighbours, they seemed very exact, and carried on their wicked intrigues with so much artifice, that their wickedness was not suspected; people generally took them for very good men. But within, in the recesses of their hearts and the close retirements of their lives, they were full of extortion and excess; of violence and incontinence (so Dr. Hammond); that is, of injustice and intemperance. While they would seem to be godly, they were neither sober nor righteous. Their inward part was very wickedness (Ps. v. 9); and that we are really, which we are inwardly.

(2.) The rule Christ gives, in opposition to this practice, v. 26. It is addressed to the blind Pharisees. They thought themselves the seers of the land, but (John ix. 39) Christ calls them blind. Note, those are blind, in Christ's account who (how quick-sighted soever they are in other things) are strangers, and no enemies, to the wickedness of their own hearts; who see not, and hate not, the secret sin that lodgeth there. Self-ignorance is the most shameful and hurtful ignorance, Rev. iii. 17. The rule is, Cleanse first that which is within. Note, the principal care of every one of us should be to wash our hearts from wickedness, Jer. iv. 14. The main business of a Christian lies within, to get cleansed from the filthiness of the spirit. Corrupt affections and inclinations, the secret lusts that lurk in the soul, unseen and unobserved, these must first be mortified and subdued. Those sins must be conscientiously abstained from, which the eye of God only is a witness to, who searcheth the heart.

Observe the method prescribed; Cleanse first that which is within not that only, but that first; because, if due care be taken concerning that, the outside will be clean also. External motives and inducements may keep the outside clean, while the inside is filthy; but if renewing, sanctifying grace make clean the inside, that will have an influence upon the outside, for the commanding principle is within. If the heart be well kept, all is well, for out of it are the issues of life; the eruptions will vanish of course. If the heart and spirit be made new, there will be a newness of life; here therefore we must begin with ourselves; first cleanse that which is within; we then make sure work, when this is our first work.

2. They are compared to whited sepulchres, v. 27, 28.

(1.) They were fair without, like sepulchres, which appear beautiful outward. Some make it to refer to the custom of the Jews to whiten graves, only for the notifying of them, especially if they were in unusual places, that people might avoid them, because of the ceremonial pollution contracted by the touch of a grave, Num. xix. 16. And it was part of the charge of the overseers of the highways, to repair that whitening when it was decayed. Sepulchres were thus made remarkable, 2 Kings xxiii. 16, 17. The formality of hypocrites, by which they study to recommend themselves to the world, doth but make all wise and good men the more careful to avoid them, for fear of being defiled by them. Beware of the scribes, Luke xx. 46. It rather alludes to the custom of whitening the sepulchres of eminent persons, for the beautifying of them. It is said here (v. 29), that they garnished the sepulchres of the righteous; as it is usual with us to erect monuments upon the graves of great persons, and to strew flowers on the graves of dear friends. Now the righteousness of the scribes and Pharisees was like the ornaments of a grave, or the dressing up of a dead body, only for show. The top of their ambition was to appear righteous before men, and to be applauded and had in admiration by them. But,

(2.) They were foul within, like sepulchres, full of dead men's bones, and all uncleanness: so vile are our bodies, when the soul has deserted them! Thus were they full of hypocrisy and iniquity. Hypocrisy is the worst iniquity of all other. Note, It is possible for those that have their hearts full of sin, to have their lives free from blame, and to appear very good. But what will it avail us, to have the good word of our fellow-servants, if our Master doth not say, Well done? When all other graves are opened, these whited sepulchres will be looked into, and the dead men's bones, and all the uncleanness, shall be brought out, and be spread before all the host of heaven, Jer. viii. 1, 2. For it is the day when God shall judge, not the shows, but the secrets, of men. And it will then be small comfort to them who shall have their portion with hypocrites, to remember how creditably and plausibly they went to hell, applauded by all their neighbours.

VII. They pretended a deal of kindness for the memory of the prophets that were dead and gone, while they hated and persecuted those that were present with them. This is put last, because it was the blackest part of their character. God is jealous for his honour in his laws and ordinances, and resents it if they be profaned and abused; but he has often expressed an equal jealousy for his honour in his prophets and ministers, and resents it worse if they be wronged and persecuted: and therefore, when our Lord Jesus comes to this head, he speaks more fully than upon any of the other (v. 29-37); for that toucheth his ministers, toucheth his Anointed, and toucheth the apple of his eye. Observe here,

1. The respect which the scribes and Pharisees pretend for the prophets that were gone, v. 29, 30. This was the varnish, and that in which they outwardly appeared righteous.

(1.) They honoured the relics of the prophets, they built their tombs, and garnished their sepulchres. It seems, the places of their burial were known, David's sepulchre was with them, Acts ii. 29. There was a title upon the sepulchre of the man of God (2 Kings xxiii. 17), and Josiah thought it respect enough not to move his bones, v. 18. But they would do more, rebuild and beautify them. Now consider this, [1.] As an instance of honour done to deceased prophets, who, while they lived, were counted as the off-scouring of all things, and had all manner of evil spoken against them falsely. Note, God can extort, even from bad men, an acknowledgment of the honour of piety and holiness. Them that honour God he will honour, and sometimes with those from whom contempt is expected, 2 Sam. vi. 22. The memory of the just is blessed, when the names of those that hated and persecuted them shall be covered with shame. The honour of constancy and resolution in the way of duty will be a lasting honour; and those that are manifest to God, will be manifest in the consciences of those about them. [2.] As an instance of the hypocrisy of the scribes and Pharisees, who paid their respect to them. Note, Carnal people can easily honour the memories of faithful ministers that are dead and gone, because they do not reprove them, nor disturb them, in their sins. Dead prophets are seers that see not, and those they can bear well enough; they do not torment them, as the living witnesses do, that bear their testimony viva voce--with a living voice, Rev. xi. 10. They can pay respect to the writings of the dead prophets, which tell them what they should be; but not the reproofs of the living prophets, which tell them what they are. Sit divus, modo non sit vivus--Let there be saints; but let them not be living here. The extravagant respect which the church of Rome pays to the memory of saints departed, especially the martyrs, dedicating days and places to their names, enshrining their relics, praying to them, and offering to their images, while they make themselves drunk with the blood of the saints of their own day, is a manifest proof that they not only succeed, but exceed, the scribes and Pharisees in a counterfeit hypocritical religion, which builds the prophets' tombs, but hates the prophets' doctrine.

(2.) They protested against the murder of them (v. 30); If we had been in the days of our fathers, we would not have been partakers with them. They would never have consented to the silencing of Amos, and the imprisonment of Micaiah, to the putting of Hanani in the stocks, and Jeremiah in the dungeon, to the stoning of Zechariah, the mocking of all the messengers of the Lord, and the abuses put upon his prophets; no, not they, they would sooner have lost their right hands than have done any such thing. What, is thy servant a dog? And yet they were at this time plotting to murder Christ, to whom all the prophets bore witness. They think, if they had lived in the days of the prophets, they would have heard them gladly and obeyed; and yet they rebelled against the light that Christ brought into the world. But it is certain, a Herod and an Herodias to John the Baptist, would have been an Ahab and a Jezebel to Elijah. Note, The deceitfulness of sinners' hearts appears very much in this, that, while they go down the stream of the sins of their own day, they fancy they should have swum against the stream of the sins of the former days; that, if they had had other people's opportunities, they should have improved them more faithfully; if they had been in other people's temptations, they should have resisted them more vigorously; when yet they improve not the opportunities they have, nor resist the temptations they are in. We are sometimes thinking, if we had lived when Christ was upon earth, how constantly we would have followed him; we would not have despised and rejected him, as they then did; and yet Christ in his Spirit, in his word, in his ministers, is still no better treated.

2. Their enmity and opposition to Christ and his gospel, notwithstanding, and the ruin they were bringing upon themselves and upon that generation thereby, v. 31-33. Observe here,

(1.) The indictment proved; Ye are witnesses against yourselves. Note, Sinners cannot hope to escape the judgment of Christ for want of proof against them, when it is easy to find them witnesses against themselves; and their very pleas will not only be overruled, but turned to their conviction, and their own tongues shall be made to fall upon them, Ps. lxiv. 8.

[1.] By their own confession, it was the great wickedness of their forefathers, to kill the prophets; so that they knew the fault of it, and yet were themselves guilty of the same fact. Note, They who condemn sin in others, and yet allow the same or worse in themselves, are of all others most inexcusable, Rom. i. 32-ii. 1. They knew they ought not to have been partakers with persecutors, and yet were the followers of them. Such self-contradictions now will amount to self-condemnations in the great day. Christ puts another construction upon their building of the tombs of the prophets than what they intended; as if by beautifying their graves they justified their murderers (Luke xi. 48), for they persisted in the sin.

[2.] By their own confession, these notorious persecutors were their ancestors; Ye are the children of them. They meant no more than that they were their children by blood and nature; but Christ turns it upon them;, that they were so by spirit and disposition; You are of those fathers, and their lusts you will do. They are, as you say, your fathers, and you patrizare--take after your fathers; it is the sin that runs in the blood among you. As your fathers did, so do ye, Acts vii. 51. They came of a persecuting race, were a seed of evil doers (Isa. i. 4), risen up in their fathers' stead, Num. xxxii. 14. Malice, envy, and cruelty, were bred in the bone with them, and they had formerly espoused it for a principle, to do as their fathers did, Jer. xliv. 17. And it is observable here (v. 30) how careful they are to mention the relation; "They were our fathers, that killed the prophets, and they were men in honour and power, whose sons and successors we are." If they had detested the wickedness of their ancestors, as they ought to have done, they would not have been so fond to call them their fathers; for it is no credit to be akin to persecutors, though they have ever so much dignity and dominion.

(2.) The sentence passed upon them. Christ here proceeds,

[1.] To give them up to sin as irreclaimable (v. 32); Fill ye up then the measure of your fathers. If Ephraim be joined to idols, and hate to be reformed, let him alone. He that is filthy, let him be filthy still. Christ knew they were now contriving his death, and in a few days would accomplish it; "Well," saith he, "go on with your plot, take your curse, walk in the way of your heart and in the sight of your eyes, and see what will come of it. What thou doest, do quickly. You will but fill up the measure of guilt, which will then overflow in a deluge of wrath." Note, First, There is a measure of sin to be filled up, before utter ruin comes upon persons and families, churches and nations. God will bear long, but the time will come when he can no longer forbear, Jer. xliv. 22. We read of the measure of the Amorites that was to be filled (Gen. xv. 16), of the harvest of the earth being ripe for the sickle (Rev. xiv. 15-19), and of sinners making an end to deal treacherously, arriving at a full stature in treachery, Isa. xxxiii. 1. Secondly, Children fill up the measure of their fathers' sins whey they are gone, if they persist in the same or the like. That national guilt which brings national ruin is made up of the sin of many in several ages, and in the successions of societies there is a score going on; for God justly visits the iniquity of the fathers upon the children that tread in the steps of it. Thirdly, Persecuting Christ, and his people and ministers, is a sin that fills the measure of a nation's guilt sooner than any other. This was it that brought wrath without remedy upon the fathers (2 Chron. xxxvi. 16), and wrath to the utmost upon the children too, 1 Thess. ii. 16. This was that fourth transgression, of which, when added to the other three, the Lord would not turn away the punishment, Amos i. 3, 6, 9, 11, 13. Fourthly, It is just with God to give those up to their own heart's lusts, who obstinately persist in the gratification of them. Those who will run headlong to ruin, let the reins be laid on their neck, and it is the saddest condition a man can be in on this side hell.

[2.] He proceeds to give them up to ruin as irrecoverable, to a personal ruin in the other world (v. 33); Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? These are strange words to come from the mouth of Christ, into whose lips grace was poured. But he can and will speak terror, and in these words he explains and sums up the eight woes he had denounced against the scribes and Pharisees.

Here is, First, Their description; Ye serpents. Doth Christ call names? Yes, but this doth not warrant us to do so. He infallibly knew what was in man, and knew them to be subtle as serpents, cleaving to the earth, feeding on dust; they had a specious outside, but were within malignant, had poison under their tongues, the seed of the old serpent. They were a generation of vipers; they and those that went before them, they and those that joined with them, were a generation of envenomed, enraged, spiteful adversaries to Christ and his gospel. They loved to be called of men, Rabbi, rabbi, but Christ calls them serpents and vipers; for he gives men their true characters, and delights to put contempt upon the proud.

Secondly, Their doom. He represents their condition as very sad, and in a manner desperate; How can ye escape the damnation of hell? Christ himself preached hell and damnation, for which his ministers have often been reproached by those that care not to hear of it. Note, 1. The damnation of hell will be the fearful end of all impenitent sinners. This doom coming from Christ, was more terrible than coming from all the prophets and ministers that ever were, for he is the Judge, into whose hands the keys of hell and death are put, and his saying they were damned, made them so. 2. There is a way of escaping this damnation, this is implied here; some are delivered from the wrath to come. 3. Of all sinners, those who are of the spirit of the scribes and Pharisees, are least likely to escape this damnation; for repentance and faith are necessary to that escape; and how will they be brought to these, who are so conceited of themselves, and so prejudiced against Christ and his gospel, as they were? How could they be healed and saved, who could not bear to have their wound searched, nor the balm of Gilead applied to it? Publicans and harlots, who were sensible of their disease and applied themselves to the Physician, were more likely to escape the damnation of hell than those who, though they were in the high road to it, were confident they were in the way to heaven.
Adam Clarke: Commentary on the Bible - 1831
23:13: Ye shut up the kingdom - As a key by opening a lock gives entrance into a house, etc., so knowledge of the sacred testimonies, manifested in expounding them to the people, may be said to open the way into the kingdom of heaven. But where men who are termed teachers are destitute of this knowledge themselves, they may be said to shut this kingdom; because they occupy the place of those who should teach, and thus prevent the people from acquiring heavenly knowledge.
In ancient times the rabbins carried a key, which was the symbol or emblem of knowledge. Hence it is written in Semachoth, chap. 8., "When Rab. Samuel the little died, his key and his tablets were hung on his tomb, because he died childless." See Schoettgen.
The kingdom of heaven here means the Gospel of Christ; the Pharisees would not receive it themselves, and hindered the common people as far as they could.
Albert Barnes: Notes on the Bible - 1834
23:13: Woe unto you - You are guilty, and punishment will come upon you. Jesus proceeds to state wherein they were guilty. This most eloquent, most appalling, and most terrible of all discourses ever delivered to mortals was pronounced in the temple, in the presence of multitudes. Never was there more faithful dealing, more terrible reproof, more profound knowledge of the workings of hypocrisy, or more skill in detecting the concealments of sin. This was the last of the Saviour's public discourses; and it is a most impressive summary of all that he had ever said, or that he had to say, of a wicked and hypocritical generation.
Scribes and Pharisees - See the notes at Mat 3:7.
Hypocrites - Note, Mat 6:2.
Ye shut up the kingdom of heaven - Note, Mat 3:2. They shut it up by teaching false doctrines respecting the Messiah; by binding the people to an observance of their traditions; by opposing Jesus, and attempting to convince the people that he was an impostor, thus pRev_enting many from becoming his followers. Many were ready to embrace him as the Messiah, and were about entering into the kingdom of heaven - that is, the church - but they pRev_ented it. Luke says Luk 11:52 they had taken away the key of knowledge, and thus pRev_ented their entering in - that is, they had taken away the right interpretation of the ancient prophecies respecting the Messiah, and thus had done all that they could to pRev_ent the people from receiving Jesus as their Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: woe: Mat 23:14, Mat 23:15, Mat 23:27, Mat 23:29; Isa 9:14, Isa 9:15, Isa 33:14; Zac 11:17; Luk 11:43, Luk 11:44
for ye shut: Mat 21:31, Mat 21:32; Luk 11:52; Joh 7:46-52, Joh 9:22, Joh 9:24, Joh 9:34; Act 4:17, Act 4:18, Act 5:28, Act 5:40; Act 8:1, Act 13:8; Th1 2:15, Th1 2:16; Ti2 3:8, Ti2 4:15
Geneva 1599
23:13 (5) But woe unto you, scribes and Pharisees, (m) hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are (n) entering to go in.
(5) Hypocrites cannot endure others to be better than themselves.
(m) Christ, when he reproves any man sharply, uses this word to show us that there is nothing more detestable than hypocrisy and falsehood in religion.
(n) Who are even at the door.
John Gill
23:13 But woe unto you scribes and Pharisees, hypocrites,.... It seems from hence, that the Scribes and Pharisees had not left him, at least not all of them, notwithstanding the confusion they were thrown into; but were still about him, observing what he said to the people, and watching an opportunity to take every advantage against him; whom he addresses in a very awful manner, calling them "hypocrites", as he truly might; for they were such, both to God and men: he had detected them already before the people, in several instances of hypocrisy; and gives sufficient reasons, in the following part of this chapter, to support the character, he gives of them, and his charge against them; denouncing a woe upon them in this world, and that which is to come, no less than eight times; expressing his abhorrence of their wickedness, his commiseration of their case, and their certain destruction: "for ye shut up the kingdom of heaven against men": not eternal life and happiness, the entrance into which can neither be opened nor shut by men: those whom God determines to bring thither, shall have an entrance abundantly ministered to them, in spite of the opposition of men and devils; though these men did all that in them lay, to hinder persons enjoying everlasting glory. But the Gospel dispensation is here meant, which opened by the ministry of John the Baptist, Christ and his disciples, and which the Scribes and Pharisees did all they could to shut; by discouraging the preaching of the Gospel, and the administration of ordinances, in which this dispensation lay; and prejudicing the minds of men against it, that they might not embrace the doctrines of it, nor submit to its ordinances: they, by their office, ought to have opened and explained the Scriptures, the prophecies of the Old Testament relating to the Messiah, and led the people into a knowledge of the mysteries of his kingdom, and encouraged them to enter into this new state of things; which, according to the true intent of Scripture, was to take place, and now did: but instead of this, they shut up the Scriptures, took away the key of knowledge, and laid it aside; and darkened the Scriptures by their false glosses, and obliged the people to observe the traditions of the elders, and which they call , "an hedge for the law" (w); to which Beza thinks, the allusion is here, and by which men were shut up, and kept from the true knowledge both of law and Gospel:
for ye neither go in yourselves, neither suffer ye them that are entering to go in: they neither believed in the Messiah themselves, nor embraced the doctrines relating to his person and office: have any of the Pharisees believed on him? No; they received him not, they rejected him, and also the counsel of God, against themselves, not being baptized with the baptism of John, the forerunner of Christ; nor would they suffer others, that were inclined to profess their faith in him, and be baptized, to do it; but discouraged them all they could, by their reproachful treatment of the person, miracles, and ministry of Christ, and by their threatenings and menaces, and by their excommunications of such as made a confession of him.
(w) Pirke Abot, c. 1. sect. 1.
John Wesley
23:13 Wo to you - Our Lord pronounced eight blessings upon the mount: he pronounces eight woes here; not as imprecations, but solemn, compassionate declarations of the misery, which these stubborn sinners were bringing upon themselves. Ye go not in - For ye are not poor in spirit; and ye hinder those that would be so.
Robert Jamieson, A. R. Fausset and David Brown
23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men--Here they are charged with shutting heaven against men: in Lk 11:52 they are charged with what was worse, taking away the key--"the key of knowledge"--which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says (Jn 17:3; Jn 5:39); but this they took away from the people, substituting for it their wretched traditions.
23:1414: Горе вам, книжники и фарисеи, лицемеры, что поедаете домы вдов и лицемерно долго молитесь: за то примете тем большее осуждение.
23:14  
23:14. Οὐαὶ (A-woe) δὲ (moreover) ὑμῖν, (unto-ye,"γραμματεῖς (Letterers-of) καὶ (and) Φαρισαῖοι ( Faris-belonged ,"ὑποκριταί, (Separaters-under,"ὅτι (to-which-a-one) κλείετε (ye-latch) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῶν (of-the-ones) οὐρανῶν (of-skies) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ἀνθρώπων: (of-mankinds) ὑμεῖς (ye) γὰρ (therefore) οὐκ (not) εἰσέρχεσθε , ( ye-come-into ,"οὐδὲ (not-moreover) τοὺς (to-the-ones) εἰσερχομένους ( to-coming-into ) ἀφίετε (ye-send-off) εἰσελθεῖν. (to-have-had-came-into)
23:14. [OMITTED TEXT]Woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment.
14. [Some Greek copies add verse 14: “It will be bad for you, teachers of the law and you Pharisees. You are hypocrites. You cheat widows and take their homes. Then you make long prayers so that people can see you. So you will have a worse punishment.” See Mk. 12:40; Lk. 20:47.]
23:14. Woe to you scribes and Pharisees, you hypocrites! For you consume the houses of widows, praying long prayers. Because of this, you shall receive the greater judgment.
Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation:

14: Горе вам, книжники и фарисеи, лицемеры, что поедаете домы вдов и лицемерно долго молитесь: за то примете тем большее осуждение.
23:14  
23:14. [OMITTED TEXT]
Woe to you scribes and Pharisees, hypocrites, because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment.
14. [Some Greek copies add verse 14: “It will be bad for you, teachers of the law and you Pharisees. You are hypocrites. You cheat widows and take their homes. Then you make long prayers so that people can see you. So you will have a worse punishment.” See Mk. 12:40; Lk. 20:47.]
23:14. Woe to you scribes and Pharisees, you hypocrites! For you consume the houses of widows, praying long prayers. Because of this, you shall receive the greater judgment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк XII:40; Лк XX:47). Этот стих Матфея считают интерполяцией из указанных мест Марка и Луки. Его нет в Син., В, D, L, Z, I:28, 33 и др. У Марка и Луки стих подлинен. Обличение направлено против гнуснейшего хищничества — оскорблений, обид и хищений имущества бедных и беспомощных вдов и против мнимой набожности тех, которые долго молятся напоказ.
Adam Clarke: Commentary on the Bible - 1831
23:14: Ye devour widows' houses - On this subject I am in possession of nothing better than the following note of Dr. Whitby.
"This sect," says Josephus, (Ant. l. xvii. chap. 3), "pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. And when Alexandra obtained the government, (Jewish War, b. I. ch. 4), they insinuated themselves into her favor, as being the exactest sect of the Jews, and the most exact interpreters of the law, and, abusing her simplicity, did as they listed, remove and dispose, bind and loose, and even cut off men. They were in vogue for their long prayers, which they continued sometimes three hours; that perhaps they sold them, as do the Roman priests their masses, or pretended others should be more acceptable to God for them; and so might spoil devout widows by the gifts or salaries they expected from them.
Now this being only a hypocritical pretense of piety, must be hateful to God, and so deserve a greater condemnation."
Long prayer - For proofs of long prayers and vain repetitions among Jews, Mohammedans, and heathens, see the notes on Mat 6:7.
Albert Barnes: Notes on the Bible - 1834
23:14: Devour widows' houses - The word "houses" is used here to denote "property" or possessions of any kind. You take away or get possession of the property of widows by improper arts and pretences. This was done in two ways:
1. They claimed a very exact knowledge of the law and a perfect observance of it. They pretended to extraordinary justice toward the poor, friendship for the distressed, and willingness to aid those who were in embarrassed circumstances. They thus induced "widows" and poor people to commit the management of their property to them as guardians and executors, and then took advantage of them and defrauded them.
2. They put on the appearance of great sanctity, and induced many conscientious but credulous women to give them much, under pretence of devoting it to religious purposes.
Long prayer - Their prayers are said to have been often three hours in length. One rule among them, says Lightfoot, was to meditate an hour, then pray an hour, and then meditate another hour - all of which was included in their "long prayers or devotions."
Damnation - Condemnation. The word here probably refers to future punishment. It does not always, however. It means, frequently, no more than "condemnation," or the divine disapprobation of a certain course of conduct, as in Co1 11:29; "He that eateth and drinketh unworthily, eateth and drinketh "damnation" to himself;" that is, he that eateth and drinketh in an unworthy manner disorderly, not with Rev_erence - is guilty, and his conduct will be disapproved or condemned by God referring solely to the impropriety of the manner of partaking of the Lord's supper, and not at all to the worthiness or unworthiness of the person. See the notes at that place. Compare Rom 14:23.
For a pretence - For appearance or show; in order that they might the better defraud poor people. They would not be condemned for "making" long prayers, but because they did it with an evil design. Public prayers should, however, be short, and always to the point. A man praying in a Sunday school should pray for the school, and, usually, not for everything else.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: for ye: Josephus says that this sect pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. Exo 22:22-24; Job 22:9, Job 31:16-20; Mar 12:40; Luk 20:47; Ti2 3:6; Tit 1:10, Tit 1:11; Pe2 2:14, Pe2 2:15
long: That these were long we learn from Bab. Berachoth, where we are told that the very religious prayed nine hours a day.
therefore: Mat 23:33-36, Mat 11:24; Luk 12:48; Jam 3:1; Pe2 2:3
Geneva 1599
23:14 (6) Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and (o) for a pretence make long prayer: therefore ye shall receive the greater damnation.
(6) It is a common thing among hypocrites to abuse the pretence of zeal when in reality they are exercising covetousness and extortion.
(o) Literally, "under a colour of long praying"; and the word "and" signifies a double wickedness in them: the one, that they devoured widows goods: the other that they did it under a pretence of godliness.
John Gill
23:14 Woe unto you, scribes and Pharisees, hypocrites,.... The same character is given as before, and the same woe denounced, and a fresh reason given of it:
for ye devour widows' houses; that is, the goods in the houses of such as were left with fatherless children, and but little to support them; who being left alone, and none to advise them, and being weak, and prone to superstition; these greedy dogs, as Isaiah calls them, who could never have enough, easily imposed upon them, wormed them out of all their substance, stripped them bare of the necessaries of life, prevailed on them to sell their houses and goods, and bestow them on them; or got their little estates into their hands, pretending to take care, and dispose of them for them, to their advantage:
and for a pretence make long prayers: as if they were very holy, good men; or pretended that the substance of these widows, which they got into their hands, was for their long prayers for them; or they made long prayers for them in return for their substance. Maimonides (x) says, that
"the ancient saints, or good men, used to stay an hour before prayer, and an hour after prayer, and "prolonged", or "held an hour in prayer":''
and this being three times a day, nine hours every day, as is observed in the Talmud (y), were spent in this manner; and on this account they got the character of very devout and religious men, and hereby covered all their avarice, rapine, and oppression of the poor: but God will not be mocked;
therefore ye shall receive the greater damnation; both on account of their plundering and distressing the poor, the widows, and the fatherless; and also because of their hypocrisy in doing this under the cover of religion and holiness. Hence it appears, that there are degrees of punishment in hell, and that hypocrites, and all such who oppress the poor, under the mask of godliness, supposing gain to be that, will be partakers of the greatest degree of it. In Munster's Hebrew Gospel it is called , "a long judgment", or "damnation", in allusion to their long prayers: and is the very reverse of what they expect on account of them: they say (z).
"three things prolong a man's days and years, "he that is long in his prayer"''
is the first mentioned; and he that is long at his prayer, it is an excellency, they say; but instead of a long and happy life, he shall have a long damnation. This verse is left out in some copies, and in others it stands before the former; in which order it is read in the Syriac, Arabic, Persic, and Ethiopic versions.
(x) Hilch. Tephillah, c. 4. sect. 16. (y) T. Bab. Beracot, fol. 32. 2. (z) Ib. fol. 54. 2.
John Wesley
23:14 Mk 12:40; Lk 20:47.
Robert Jamieson, A. R. Fausset and David Brown
23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.--Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!
23:1523:15: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի յածիք ընդ ծով եւ ընդ ցամաք՝ առնել եկամուտ մի. եւ յորժամ լինիցի, առնէք զնա որդի գեհենի՝ կրկի՛ն եւս քան զձեզ։
15 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ շրջում էք ծովի ու ցամաքի վրայ՝ անգամ մէկին նորահաւատ դարձնելու համար, եւ երբ նա այդպիսին է դառնում, նրան ձեզանից կրկնակի անգամ աւելի գեհենի որդի էք դարձնում:
15 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ ծով ու ցամաք կը պտըտիք մէկը նորահաւատ ընելու ու երբ ըլլայ, զանիկա ձեզմէ երկու անգամ աւելի գեհենի որդի կ’ընէք։
Վա՜յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց, զի յածիք ընդ ծով եւ ընդ ցամաք առնել եկամուտ մի. եւ յորժամ լինիցի, առնէք զնա որդի գեհենի կրկին եւս քան զձեզ:

23:15: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի յածիք ընդ ծով եւ ընդ ցամաք՝ առնել եկամուտ մի. եւ յորժամ լինիցի, առնէք զնա որդի գեհենի՝ կրկի՛ն եւս քան զձեզ։
15 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ շրջում էք ծովի ու ցամաքի վրայ՝ անգամ մէկին նորահաւատ դարձնելու համար, եւ երբ նա այդպիսին է դառնում, նրան ձեզանից կրկնակի անգամ աւելի գեհենի որդի էք դարձնում:
15 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ ծով ու ցամաք կը պտըտիք մէկը նորահաւատ ընելու ու երբ ըլլայ, զանիկա ձեզմէ երկու անգամ աւելի գեհենի որդի կ’ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:1515: Горе вам, книжники и фарисеи, лицемеры, что обходите море и сушу, дабы обратить хотя одного; и когда это случится, делаете его сыном геенны, вдвое худшим вас.
23:15  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.
23:15. Οὐαὶ (A-woe) ὑμῖν, (unto-ye,"γραμματεῖς (Letterers-of) καὶ (and) Φαρισαῖοι ( Faris-belonged ,"ὑποκριταί, (Separaters-under,"ὅτι (to-which-a-one) περιάγετε (ye-lead-about) τὴν (to-the-one) θάλασσαν (to-a-sea) καὶ (and) τὴν (to-the-one) ξηρὰν (to-dried) ποιῆσαι (to-have-done-unto) ἕνα (to-one) προσήλυτον, (to-comeable-toward,"καὶ (and) ὅταν (which-also-ever) γένηται ( it-might-have-became ) ποιεῖτε (ye-do-unto) αὐτὸν (to-it) υἱὸν (to-a-son) γεέννης (of-a-geenna) διπλότερον (to-two-fold-more) ὑμῶν. (of-ye)
23:15. vae vobis scribae et Pharisaei hypocritae quia circuitis mare et aridam ut faciatis unum proselytum et cum fuerit factus facitis eum filium gehennae duplo quam vosWoe to you, scribes and Pharisees, hypocrites, because you go round about the sea and the land to make one proselyte. And when he is made, you make him the child of hell twofold more than yourselves.
15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.
23:15. Woe to you, scribes and Pharisees, you hypocrites! For you travel around by sea and by land, in order to make one convert. And when he has been converted, you make him twice the son of Hell that you are yourselves.
Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves:

15: Горе вам, книжники и фарисеи, лицемеры, что обходите море и сушу, дабы обратить хотя одного; и когда это случится, делаете его сыном геенны, вдвое худшим вас.
23:15  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.
23:15. vae vobis scribae et Pharisaei hypocritae quia circuitis mare et aridam ut faciatis unum proselytum et cum fuerit factus facitis eum filium gehennae duplo quam vos
Woe to you, scribes and Pharisees, hypocrites, because you go round about the sea and the land to make one proselyte. And when he is made, you make him the child of hell twofold more than yourselves.
23:15. Woe to you, scribes and Pharisees, you hypocrites! For you travel around by sea and by land, in order to make one convert. And when he has been converted, you make him twice the son of Hell that you are yourselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ 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
15 Смысл тот, что язычник, обращенный в иудейство фарисеями, бывает вдвое хуже того, кем он был, и, следовательно, лицом, вдвое более достойным геенны, чем сами фарисеи. Так, конечно, бывало не всегда. Но обыкновенно бывало так, подобно тому, как из-под руководства развращенных воспитателей выходят обыкновенно развращенные ученики (ср. Рим II:17-24).
Adam Clarke: Commentary on the Bible - 1831
23:15: Compass sea and land - A proverbial expression, similar to ours, You leave no stone unturned; intimating that they did all in their power to gain converts, not to God, but to their sect. These we may suppose were principally sought for among the Gentiles, for the bulk of the Jewish nation was already on the side of the Pharisees.
Proselyte - Προσηλυτος, a stranger, or foreigner; one who is come from his own people and country, to sojourn with another. See the different kinds of proselytes explained in the note on Exo 12:43 (note).
The child of hell - A Hebraism for an excessively wicked person, such as might claim hell for his mother, and the devil for his father.
Twofold - the child of - The Greek word διπλοτερον, which has generally been translated twofold, Kypke has demonstrated to mean more deceitful. Απλοῦς is used by the best Greek writers for simple, sincere, απλότης for simplicity, sincerity; so διπλοῦς, deceitful, dissembling, and διπλόη, hypocrisy, fraudulence, and διπλοτερον, more fraudulent, more deceitful, more hypocritical. See also Suidas in Διπλοη.
Dr. Lightfoot, and others, observe, that the proselytes were considered by the Jewish nation as the scabs of the Church, and hindered the coming of the Messiah; and Justin Martyr observes, that "the proselytes did not only disbelieve Christ's doctrine, but were abundantly more blasphemous against him than the Jews themselves, endeavoring to torment and cut off the Christians wherever they could; they being in this the instruments of the scribes and Pharisees."
Albert Barnes: Notes on the Bible - 1834
23:15: Ye compass sea and land - You take every means, spare no pains, to gain proselytes.
Proselyte - One that comes over from a foreign nation, religion, or sect to us - a convert. Among the Jews there were two kinds of proselytes:
1. "Proselytes of righteousness," or those who wholly and fully embraced the Jewish religion, who were baptized, who were circumcised, and who conformed to all the rites of the Mosaic institutions.
2. "Proselytes of the gate," or those who approved of the Jewish religion, renounced the pagan superstitions, and conformed to some of the rites of the Jews, but were not circumcised or baptized.
Twofold more the child of hell - That is, twice as bad. To be a child of hell was a Hebrew phrase, signifying to be deserving of hell, to be awfully wicked. Compare the notes at Mat 1:1. The Jewish writers themselves say that the proselytes were "scabs of Israel," and "hindered the coming of the Messiah" by their great wickedness. The Pharisees gained them either to swell their own numbers, or to make gain by extorting their money under various pretences; and when they had accomplished that, they took no pains to instruct them or to restrain them. They had renounced their superstition which had before somewhat restrained them, but the Pharisees had given them no religion in its place to restrain them, and they were consequently left to the full indulgence of their vices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: for: Gal 4:17, Gal 6:12
proselyte: Est 8:17; Act 2:10, Act 13:43
ye make: Joh 8:44; Act 13:10, Act 14:2, Act 14:19, Act 17:5, Act 17:6, Act 17:13; Eph 2:3
Geneva 1599
23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and (p) land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
(p) The dry part: now that part of the earth is called dry which the Lord has given to us to live upon.
John Gill
23:15 Woe unto you scribes and Pharisees, hypocrites,.... The same character, and woe, are still continued, and a new reason added, confirming the justness of them, in order to awaken and convince them, or, however, to caution the people against them:
for ye compass sea and land to make one proselyte; that is, to the Jewish religion, and their particular sect. There were two sorts of proselytes among them; one was called , "a proselyte of the gate", one that might dwell in any of their towns, and cities, and who is thus described (a);
"Who is a proselyte of the gate? whosoever takes upon him, before three neighbours, that he will not commit idolatry. R. Meir and the wise men say, whosoever takes upon him the seven precepts which the sons of Noah took upon them: others say, these do not come into the general rule of a proselyte of the gate: who is then a proselyte of the gate? this is a proselyte, that eats what dies of itself, but takes upon him to fulfil all the commandments said in the law, except that which forbids the eating of things that die of themselves.''
But the usual account of such an one is, who agrees to the seven precepts commanded the children of Noah (b), which were these (c); the first forbad idolatry, the second blasphemy, the third murder, the fourth uncleanness, the fifth theft, the sixth required judgment, or punishment on malefactors, the seventh forbad eating the member of any creature alive. The other proselyte was called , "a proselyte of righteousness"; and he was one that submitted to circumcision (d), and the rest of the ceremonies of the law; and was in all respects as an Israelite himself; and of this sort is the text to be understood. The Ethiopic version reads the words, "baptize one proselyte, and when he is baptized"; referring to a custom among the Jews, who baptized; or dipped their proselytes in water, as well as circumcised them; about which there are great disputes in their writings; some alleging, that the dipping of them was necessary to the making them proselytes; others affirming, that it was not:
"a proselyte that is circumcised, and not dipped, dipped, and not circumcised, the whole follows after, or depends on circumcision, says R. Eliezer.''
R. Joshua says, even dipping delays it; (i.e. the want of it, hinders a man from being a proselyte;) but R. Joshua ben Levi says, it should go according to the tradition of Bar Kaphra; for the tradition of Bar Kaphra is,
"that he that is circumcised, and not dipped, lo! he is right; for there is no proselyte but what is dipped, because of the pollutions that happen to him (e).''
And elsewhere (f) this is debated in the following manner:
"a proselyte that is circumcised, and not dipped, R. Eliezer says, lo! this is a proselyte; for so we find concerning our fathers, that they were circumcised, but not dipped. One that is dipped, and not circumcised, R. Joshua says, lo! this is a proselyte; for so we find concerning our mothers, that they were dipped, but not circumcised. The wise men say, one that is dipped, and not circumcised, or circumcised, and not dipped, is no proselyte, until he is both circumcised and dipped.''
So the dispute ended, and it became a settled point, that one should never be reckoned a proselyte, unless he was both circumcised and dipped. And after this it became customary to receive proselytes by circumcision, dipping, and sacrifice; and the manner was this (g):
"a stranger that comes to be made a proselyte at this time, they say unto him, what dost thou see, that thou comest to be made a proselyte? dost thou not know that the Israelites at this time are miserable, banished, drove about, and plundered, and chastisements come upon them? If he says, I know this, but it does not satisfy me, they receive him immediately, and make known some of the light commands, and some of the heavy commands to him; and they acquaint him with the business gleanings, the forgotten sheaf, the corner of the field left standing, and the poor's tithe: they also inform him of the penalties of the commands, and say unto him, know thou, that before thou camest into this way, thou didst eat fat, and was not punished with cutting off; thou didst profane the sabbath, and was not punished with stoning? but now if thou eatest fat, thou wilt be punished with cutting off; and if thou profanest the sabbath, thou wilt be punished with stoning: and as they inform him of the penalties of the precepts, so they acquaint him with the giving of the rewards of them; saying to him, know thou that the world to come is not made but for the righteous; and the Israelites at this time cannot receive neither much good, nor much punishment? but they do not multiply words, nor critically inquire of him; if he receives these things, they immediately circumcise him; and if there remain in him obstructions, hindering circumcision, they circumcise him a second time; and when he is healed they immediately dip him; and two disciples of the wise men stand over him, and acquaint him with some of the light commands, and some of the heavy commands; then he dips, and comes up, and is as an Israelite in all respects: if a woman, the women set her in water up to her neck, and two disciples of the wise men stand by her without, and inform her of some of the light commands, and some of the heavy commands.''
And, as Maimonides (h) adds, who gives a larger account of this matter,
"she sits in the water, and after that dips herself before them; and they turn away their faces, and go out, so that they do not see her, when she comes out of the water.''
From all which it appears, that this affair was moved after our Lord's time; was not a settled point till a good while after; and is a custom that has obtained since the Jews were drove out of their own land; though they pretend to say it was an ancient practice of their fathers, of which they can give no sufficient proof; wherefore there could be no regard had to it in this text, and consequently the Ethiopic version of it is not a right one; nor can the dipping of proselytes by the Jews be what Christian baptism takes its rise from, or in any respect be modelled according to it, between which, in many things, there is a wide difference. Now the Jews were very diligent and industrious, which is meant by compassing of sea and land: they used all kinds of methods, ways and means, to gain such a point, and sometimes very wicked ones.
"Rabbenu Tam (i) allowed a daughter of Israel to change her religion, and a stranger to lie with her, that she might confirm it, when he became a proselyte.''
And this they were so exceeding fond of, not out of any regard to the glory of God, or the good of the souls of men; nor did they really love the proselytes: and it is often said by them (k), that
"proselytes are hard or uneasy to Israel, as the itch or scab.''
The gloss says, because they were not expert in the commandments, and were the cause of punishment, and the Israelites were apt to imitate their works; but they coveted to make them, because hereby either they strengthened their own party, or filled their purses with their substance, or got applause and credit among the common people; for the making a proselyte was reckoned a very great action, and is ascribed to the patriarchs Abraham and Jacob, and made equal to creation (l).
"Says R. Eliezer, in the name of R. Jose ben Zimra, if all that come into the world were gathered together to create even one fly, they would not be able to put breath into it: but you will object what he saith, "the souls they made in Haran", Gen 12:5, but these are the proselytes whom Abraham proselyted; but why does he say "made", and not proselyted? to teach thee, that whoever brings near a stranger, and proselytes him, "is as if he created him". You will say Abraham made proselytes, but not Sarah: the text is, "the souls which they made in Haran": which he made is not written, but which they made: Abraham proselyted the men, and Sarah proselyted the women.''
And a little after,
"Jacob made proselytes, as it is written, Gen 35:2 "Jacob said unto his household",''
And in imitation of these they might be fond of making proselytes, but no further than their own interest was some way or other concerned:
and when he is made, ye make him two fold more the child of hell than yourselves; for to their former errors in heathenism, some of which they might still retain, they added new ones, they received from them, equally as bad, and were but more and more deserving of hell, and even more than their masters; and besides, were trained up by them in the most bitter prejudices against Christ, and his Gospel; and many of them proved more violent persecutors of the followers of Christ, than the original Jews themselves: see Acts 15:5 Our Lord here seems to oppose a common notion and saying of their's (m), that when
"one was made a proselyte, he became entirely like a new born babe;''
but so far from being like one in innocence and harmlessness, that he became a child of hell, filled with wrath and malice, and fitted for destruction; and so opposes another notion of their's, that hellfire has no power over their disciples, nor even over the transgressors of Israel (n): but they will find it, by experience, that neither their descent from Abraham, nor their learning, nor their religion, will save them from the devouring flames, which their sins have made them so deserving of, and so are , "children of hell" (o); a Talmudic phrase; the meaning of which they understood well enough, and which was applicable to them, and more so to their proselytes; and that as owing to them, which was an aggravation of their own guilt and condemnation.
(a) T. Bab. Avoda Zara, fol. 64. 2. (b) Maimon. Hilch. Obede Cochabim, c. 10. sect. 6. & Maacalot Asurot, c. 11. sect. 7. & Issure Biah, c. 14. sect. 7. (c) lb. Hilch. Melachim, c. 9. sect. 1. (d) Zohar in Exod. fol. 36. 1. (e) T. Hieros. Kiddushin, fol. 64. 4. (f) T. Bab. Yebamot, fol. 46. 1, 2. (g) Ib. fol 47. 1, 2. (h) Hilch. Issure Biah, c. 14. sect. 6. (i) Piske Toseph. Cetubot, art. 7. (k) T. Bab. Yebamot, fol. 47. 2. & 109. 2. Kiddushin, fol. 70. 2. & Nidda, fol. 13. 2. (l) Bereshit Rabba, sect. 39. fol. 35. 1. & sect. 84. fol. 72. 3, 4. (m) T. Bab. Yebamot, fol. 22. 1. & 48. 2. & 62. 1. & 97. 2. Maimon. Hilch. Issure Biah, c. 14. sect. 11. & Eduth, c. 13. sect. 2. (n) T. Bab. Chagiga, fol. 27. 1. (o) T. Bab. Roshhashanah, fol. 17. 1.
Robert Jamieson, A. R. Fausset and David Brown
23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte--from heathenism. We have evidence of this in JOSEPHUS.
and when he is made, ye make him twofold more the child of hell than yourselves--condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.
23:1623:16: Վա՛յ ձեզ՝ առաջնորդք կոյրք. զի ասէք. Որ երդնու ՚ի տաճարն՝ չէ՛ ինչ, բայց որ երդնու յոսկին որ ՚ի տաճարին է՝ արժա՛ն է։
16 Վա՜յ ձեզ, կո՛յր առաջնորդներ, որ ասում էք՝ ով որ երդուի տաճարի վրայ, այդ երդումը ոչինչ չի նշանակում. բայց ով որ երդուի տաճարի մէջ եղած ոսկու վրայ, պարտաւորւում է այն կատարել
16 Վա՜յ ձեզի կո՛յր առաջնորդներ, որ կ’ըսէք թէ ‘Ով որ տաճարին վրայ երդում ընէ, բան մը չէ, բայց ով որ տաճարին մէջի ոսկիին վրայ երդում ընէ, պարտաւոր կ’ըլլայ’։
Վա՜յ ձեզ, առաջնորդք կոյրք, զի ասէք. Որ երդնու ի տաճարն` չէ ինչ, բայց որ երդնու յոսկին որ ի տաճարին է` արժան է:

23:16: Վա՛յ ձեզ՝ առաջնորդք կոյրք. զի ասէք. Որ երդնու ՚ի տաճարն՝ չէ՛ ինչ, բայց որ երդնու յոսկին որ ՚ի տաճարին է՝ արժա՛ն է։
16 Վա՜յ ձեզ, կո՛յր առաջնորդներ, որ ասում էք՝ ով որ երդուի տաճարի վրայ, այդ երդումը ոչինչ չի նշանակում. բայց ով որ երդուի տաճարի մէջ եղած ոսկու վրայ, պարտաւորւում է այն կատարել
16 Վա՜յ ձեզի կո՛յր առաջնորդներ, որ կ’ըսէք թէ ‘Ով որ տաճարին վրայ երդում ընէ, բան մը չէ, բայց ով որ տաճարին մէջի ոսկիին վրայ երդում ընէ, պարտաւոր կ’ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
23:1616: Горе вам, вожди слепые, которые говорите: если кто поклянется храмом, то ничего, а если кто поклянется золотом храма, то повинен.
23:16  οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες, ὃς ἂν ὀμόσῃ ἐν τῶ ναῶ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῶ χρυσῶ τοῦ ναοῦ ὀφείλει.
23:16. Οὐαὶ (A-woe) ὑμῖν, (unto-ye,"ὁδηγοὶ (Way-leaders) τυφλοὶ ( Blind ,"οἱ (the-ones) λέγοντες ( forthing ,"Ὃς (Which) ἂν (ever) ὀμόσῃ (it-might-have-oathed) ἐν (in) τῷ (unto-the-one) ναῷ, (unto-a-temple,"οὐδέν (not-moreover-one) ἐστιν, (it-be,"ὃς (which) δ' (moreover) ἂν (ever) ὀμόσῃ (it-might-have-oathed) ἐν (in) τῷ (unto-the-one) χρυσῷ (unto-a-gold) τοῦ (of-the-one) ναοῦ (of-a-temple,"ὀφείλει: (it-debteth)
23:16. vae vobis duces caeci qui dicitis quicumque iuraverit per templum nihil est qui autem iuraverit in aurum templi debetWoe to you, blind guides, that say, Whosoever shall swear by the temple, it is nothing; but he that shall swear by the gold of the temple is a debtor.
16. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor.
23:16. Woe to you, blind guides, who say: ‘Whoever will have sworn by the temple, it is nothing. But whoever will have sworn by the gold of the temple is obligated.’
Woe unto you, [ye] blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor:

16: Горе вам, вожди слепые, которые говорите: если кто поклянется храмом, то ничего, а если кто поклянется золотом храма, то повинен.
23:16  οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες, ὃς ἂν ὀμόσῃ ἐν τῶ ναῶ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῶ χρυσῶ τοῦ ναοῦ ὀφείλει.
23:16. vae vobis duces caeci qui dicitis quicumque iuraverit per templum nihil est qui autem iuraverit in aurum templi debet
Woe to you, blind guides, that say, Whosoever shall swear by the temple, it is nothing; but he that shall swear by the gold of the temple is a debtor.
23:16. Woe to you, blind guides, who say: ‘Whoever will have sworn by the temple, it is nothing. But whoever will have sworn by the gold of the temple is obligated.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
16 Дается еще одна характеристика фарисейства, не имеющая особенно близкой внешней связи с другими характеристиками. Нетрудно заметить, что обличения усиливаются все более и более до 33 стиха, где встречается как бы завершение всех предыдущих характеристик и наиболее сильное обличение. «Которые говорите» (oi legonteV) указывает, что фарисеи обычно или даже постоянно так учили. Обличение Христа очень характеристично. Люди, утратившие дух и смысл религии, всегда вдаются в мелочи и рассуждают о таких предметах, которые не имеют никакого значения, причем постоянно допускают логические и всевозможные другие ошибки, вращаясь в узкой и тесной области пустых умозрений. О клятве храмом или золотом храма могли вестись длинные и серьезные рассуждения. Но Христос обличает всю их пустоту, аргументируя ad hoc относительно рассматриваемого частного случая и не разъясняя высшего принципа, который был бы книжникам и фарисеям, равно как и ученикам и народу, совершенно непонятен. С точки зрения этого последнего, вообще, клятва предосудительна, и клятвы ни храмом, ни золотом храма не должны быть допустимы. Но если отложить в сторону этот высший принцип и рассуждать, вращаясь исключительно в сфере фарисейского мышления, то и тогда учение фарисеев окажется не только неправильным, но и нелепым. Это разъясняется в следующем стихе. Словом «повинен» переведено в русск. греческое ofeilei. Перевод неточен, потому что в подлиннике не выражается мысли о виновности. Славян. точно «должен есть», т. е. должен исполнить свою клятву (Вульг. debet).
Adam Clarke: Commentary on the Bible - 1831
23:16: Whosoever shall swear by the gold - The covetous man, says one, still gives preference to the object of his lust; gold has still the first place in his heart. A man is to be suspected when he recommends those good works most from which he receives most advantage.
Is bound thereby, i.e. to fulfill his oath.
Albert Barnes: Notes on the Bible - 1834
23:16: Whosoever shall swear ... - See the notes at Mat 5:33-37.
The temple - See the notes at Mat 21:12.
It is nothing - It amounts to nothing - it is not binding.
The gold of the temple - Either the golden vessels in the temple - the candlestick, etc.; or the gold with which the doors and other parts of the temple were covered; or the gold in the treasury. This, it seems, they considered far more sacred than any other part of the temple, but it is not known why.
He is a debtor - He is bound to keep his oath. He is guilty if he violates it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: ye blind: Mat 23:17, Mat 23:19, Mat 23:24, Mat 23:26, Mat 15:14; Isa 56:10, Isa 56:11; Joh 9:39-41
Whosoever shall swear by the temple: Mat 5:33, Mat 5:34; Jam 5:12
it is: Mat 15:5, Mat 15:6; Mar 7:10-13
he is: Gal 5:3
Geneva 1599
23:16 Woe unto you, [ye] blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he (q) is a debtor!
(q) Is a debtor. In the Syrian language, sins are called "Debts", and it is certain that Christ spoke in Syrian.
John Gill
23:16 Woe unto you, you blind guides,.... Meaning the same persons, the Scribes and Pharisees, as before, though not named, who pretended to be "guides of the blind", Rom 2:19 but were them selves blind, and so very unfit to be guides of others; they were as they were born, ignorant of divine things, of God in Christ, of the true Messiah, of the true meaning of the Scriptures, of the spirituality of the law, and of the Gospel of Christ; and the way of salvation by him; and their minds were blinded by the God of this world, and with a greedy, and insatiable covetousness after the things of it, of which Christ here gives an instance:
which say, whosoever shall swear by the temple, it is nothing; meaning either that it was no sin to use such an oath, or it was not binding upon a man: he might choose whether he would abide by what he swore by the temple he would do; and thus they ignorantly, and wickedly encouraged vain swearing and perjury. It was usual with them to swear by the temple: take an instance or two.
"Says R. Jochanan (p), "by the temple", it is in our hands; but what shall I do?''
The gloss upon it is;
"it is an oath by the temple of God, that it is in our power to reveal the illegitimacy of the families of the land of Israel.''
"Says R. Zechariah ben Hakatzab (q), , "by this habitation" (meaning the temple), her hand was not removed from my hand from the time the Gentiles entered into Jerusalem, to the time they went out.''
Jarchi and Bartenora's note on it is, this is an oath. Again,
"says R. Simeon ben Gamaliel (r), , "by this habitation"; I will not rest this night until they (doves) are sold for pence apiece.''
The gloss on it is, "he swore by the sanctuary."
But whosoever shall swear by the gold of the temple, he is guilty; or is bound, or is a debtor, to make good his oath; he cannot be excused, but must be obliged to fulfil it; or if he does not, he is guilty of perjury. This is to be understood not of the gold that covered any part of the temple; nor of the golden vessels in it; but of the gold, or money, or gifts which were offered for the service of the temple: and the sense is, that whosoever swore by "Korban", and that this, or that should be as "Korban", he should not go back from it; he was obliged to give it. This showed the covetous disposition of these men, who made nothing of oaths that were swore by the temple; but those that were made by the "Korban", or the gifts of it, were binding, because their interest was in it; it was for their gain.
(p) T. Bab. Kiddushin, fol. 71. 1. (q) Misn. Cetubot, c. 2. sect. 9. Juchasin, fol. 56. 1. (r) T. Bab. Bava Bathra, fol 166. 1. Misn. Ceritot, c. 1. sect. 7. Vid. c. 6. sect. 3.
John Wesley
23:16 Wo to you, ye blind guides - Before he had styled them hypocrites, from their personal character: now he gives them another title, respecting their influence upon others. Both these appellations are severely put together in Mt 23:23 and Mt 23:25; and this severity rises to the height in Mt 23:33. The gold of the temple - The treasure kept there. He is bound - To keep his oath.
Robert Jamieson, A. R. Fausset and David Brown
23:16 Woe unto you, ye blind guides--Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths--distinctions invented only to promote their own avaricious purposes.
which say, Whosoever shall swear by the temple, it is nothing--He has incurred no debt.
but whosoever shall swear by the gold of the temple--meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on Mt 15:5).
he is a debtor!--that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.
but whosoever sweareth by the gift that is upon it, he is guilty--It should have been rendered, "he is a debtor," as in Mt 23:16.
23:1723:17: Մորո՛սք եւ կոյրք՝ զի՞նչ մեծ է, ոսկի՞ն՝ եթէ տաճարն որ սրբէ՛ զոսկին։
17 Յիմարնե՛ր եւ կոյրե՛ր, ի՞նչն է մեծ՝ ոսկի՞ն, թէ՞ տաճարը, որ սրբացնում է ոսկին
17 Ո՛վ յիմարներ ու կոյրեր, ո՞րը մեծ է, ոսկի՞ն թէ տաճարը որ կը սրբացնէ ոսկին։
Մորոսք եւ կոյրք, զի՞նչ մեծ է, ոսկի՞ն` եթէ տաճարն որ սրբէ զոսկին:

23:17: Մորո՛սք եւ կոյրք՝ զի՞նչ մեծ է, ոսկի՞ն՝ եթէ տաճարն որ սրբէ՛ զոսկին։
17 Յիմարնե՛ր եւ կոյրե՛ր, ի՞նչն է մեծ՝ ոսկի՞ն, թէ՞ տաճարը, որ սրբացնում է ոսկին
17 Ո՛վ յիմարներ ու կոյրեր, ո՞րը մեծ է, ոսկի՞ն թէ տաճարը որ կը սրբացնէ ոսկին։
zohrab-1805▾ eastern-1994▾ western am▾
23:1717: Безумные и слепые! что больше: золото, или храм, освящающий золото?
23:17  μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν;
23:17. μωροὶ ( Dulled ) καὶ (and) τυφλοί , ( Blind ,"τίς (what-one) γὰρ (therefore) μείζων (greater) ἐστίν, (it-be,"ὁ (the-one) χρυσὸς (a-gold) ἢ (or) ὁ (the-one) ναὸς (a-temple) ὁ (the-one) ἁγιάσας (having-hallow-belonged-to) τὸν (to-the-one) χρυσόν; (to-a-gold?"
23:17. stulti et caeci quid enim maius est aurum an templum quod sanctificat aurumYe foolish and blind: for whether is greater, the gold or the temple that sanctifieth the gold?
17. Ye fools and blind: for whether is greater, the gold, or the temple that hath sanctified the gold?
23:17. You are foolish and blind! For which is greater: the gold, or the temple that sanctifies the gold?
Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold:

17: Безумные и слепые! что больше: золото, или храм, освящающий золото?
23:17  μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν;
23:17. stulti et caeci quid enim maius est aurum an templum quod sanctificat aurum
Ye foolish and blind: for whether is greater, the gold or the temple that sanctifieth the gold?
23:17. You are foolish and blind! For which is greater: the gold, or the temple that sanctifies the gold?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 Mwroi kai tufloi (безумные, — собств. глупые, — и слепые) указывает на недомыслие, глупость, нелогичность и духовную слепоту фарисеев и книжников. Даже становясь на их собственную точку зрения, следовало бы рассуждать иначе. Как человек всегда важнее, чем его одежда, так всякий дом и храм сам по себе важнее, чем те предметы, которые служат только для его украшения. Gar (ибо) показывает, что выражение: «что больше: золото…?» служит доказательством того, что Христос правильно назвал книжников и фарисеев «безумными и слепыми». В русском переводе эта частица не выражена.
Albert Barnes: Notes on the Bible - 1834
23:17: The temple that sanctifieth the gold - To sanctify is to make holy. The gold had no holiness but what it derived from the temple. If in any other place, it would be no more holy than any other gold. It was foolish, then, to suppose that that was more holy than the temple, from which it received all the sanctity which it possessed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: Ye fools: Psa 94:8
or: Mat 23:19; Exo 30:26-29; Num 16:38, Num 16:39
Geneva 1599
23:17 [Ye] fools and blind: for whether is greater, the gold, or the temple that (r) sanctifieth the gold?
(r) Causes the gold which is dedicated to a holy use to be considered holy.
John Gill
23:17 Ye fools, and blind,.... That argue after so ridiculous a manner, that make use of such thin sophistry, that everybody may see through it; who must be stupid and sottish to the last degree, and their minds foolishly blinded with avarice; as to please and satisfy themselves: with so poor a distinction; that would by no means serve them, but make against them:
for whether is greater, the gold, or the temple that sanctifieth the gold? The temple, to be sure: for that was the seat of the divine majesty; built for him to dwell in, and in which he took up his residence; and was dedicated to his service, and in it was divine worship performed unto him. The temple was sanctified by the presence of God in it; and the gold sanctified by the temple, being devoted to the service of it: whatever holiness it had, it had it from the temple, and therefore the temple must be greater than that; and consequently it must be most extravagantly ridiculous and foolish in them, to make oaths by the gold of the temple, and gifts dedicated to its service, and on that score sanctified by it, more binding and sacred than such as were by the temple itself.
23:1823:18: Եւ որ երդնու ՚ի սեղանն՝ չէ՛ ինչ, բայց որ երդնու ՚ի պատարագն, որ ՚ի վերայ նորա է՝ արժա՛ն է։
18 Եւ՝ ով որ երդուի սեղանի վրայ, այդ երդումը ոչինչ չի նշանակում. բայց ով որ երդուի նրա վրայ գտնուող ընծայի վրայ, պարտաւորւում է այն կատարել
18 Եւ թէ ‘Ով որ սեղանին վրայ երդում ընէ, բան մը չէ, բայց ով որ սեղանին վրայի պատարագին վրայ երդում ընէ, պարտաւոր կ’ըլլայ’։
Եւ որ երդնու ի սեղանն` չէ ինչ, բայց որ երդնու ի պատարագն որ ի վերայ նորա է` արժան է:

23:18: Եւ որ երդնու ՚ի սեղանն՝ չէ՛ ինչ, բայց որ երդնու ՚ի պատարագն, որ ՚ի վերայ նորա է՝ արժա՛ն է։
18 Եւ՝ ով որ երդուի սեղանի վրայ, այդ երդումը ոչինչ չի նշանակում. բայց ով որ երդուի նրա վրայ գտնուող ընծայի վրայ, պարտաւորւում է այն կատարել
18 Եւ թէ ‘Ով որ սեղանին վրայ երդում ընէ, բան մը չէ, բայց ով որ սեղանին վրայի պատարագին վրայ երդում ընէ, պարտաւոր կ’ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
23:1818: Также: если кто поклянется жертвенником, то ничего, если же кто поклянется даром, который на нем, то повинен.
23:18  καί, ὃς ἂν ὀμόσῃ ἐν τῶ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῶ δώρῳ τῶ ἐπάνω αὐτοῦ ὀφείλει.
23:18. καί (And,"Ὃς (Which) ἂν (ever) ὀμόσῃ (it-might-have-oathed) ἐν (in) τῷ (unto-the-one) θυσιαστηρίῳ, (unto-a-surgerlet,"οὐδέν (not-moreover-one) ἐστιν, (it-be,"ὃς (which) δ' (moreover) ἂν (ever) ὀμόσῃ (it-might-have-oathed) ἐν (in) τῷ (unto-the-one) δώρῳ (unto-gifted) τῷ (unto-the-one) ἐπάνω (upon-up-unto-which) αὐτοῦ (of-it,"ὀφείλει: (it-debteth)
23:18. et quicumque iuraverit in altari nihil est quicumque autem iuraverit in dono quod est super illud debetAnd whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it is a debtor.
18. And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.
23:18. And you say: ‘Whoever will have sworn by the altar, it is nothing. But whoever will have sworn by the gift that is on the altar is obligated.’
And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty:

18: Также: если кто поклянется жертвенником, то ничего, если же кто поклянется даром, который на нем, то повинен.
23:18  καί, ὃς ἂν ὀμόσῃ ἐν τῶ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῶ δώρῳ τῶ ἐπάνω αὐτοῦ ὀφείλει.
23:18. et quicumque iuraverit in altari nihil est quicumque autem iuraverit in dono quod est super illud debet
And whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it is a debtor.
23:18. And you say: ‘Whoever will have sworn by the altar, it is nothing. But whoever will have sworn by the gift that is on the altar is obligated.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 Мысль одинаковая, что и в предыдущем стихе; только избирается другой частный случай, доказывающий неправильность фарисейского учения о клятвах. Рассуждая с логической точки зрения (опять не выходя из сферы фарисейских понятий и мышления), следует, конечно, признать, что жертвенник выше дара, который на него кладется. Слово «повинен» и в 16 стихе неточно (см. прим. к ст. 16).
Albert Barnes: Notes on the Bible - 1834
23:18: The altar - The altar of burnt-offerings, in the court of the priests. See the notes at Mat 21:12. It was made of brass, about 30 feet in length and breadth, and 15 feet in height, Ch2 4:1. On this altar were offered all the beasts and bloody oblations of the temple.
The gift that is upon it - The gift or offering made to God, so called because it was devoted or "given" to him. The gift upon this altar was always beasts and birds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: guilty: or, debtor, Mat 23:15, or bound
John Gill
23:18 And whosoever shall swear by the altar, it is nothing,.... These are again the words or savings of the scribes and Pharisees, and express their sentiments and practice: it was usual with them to swear by the altar; and this was reckoned either no sin at all, or such an oath was not accounted binding on a man; he might break, or keep it as he thought fit: of this kind of swearing, we have the following instances. One said to another (r),
"swear to me that thou wilt not discover me, and he swore to him; by what did he swear? says R. Jose bar Chanina, , "by the innermost altar".''
Again, it is said of Zedekiah (s),
"that he (Nebuchadnezzar) made him to swear; by what did he make him to swear? says R. Jose, by the covenant he made him to swear; Rabbi says "by the altar" he made him to swear.''
And elsewhere (t) it is said of him,
""and he also rebelled against king Nebuchadnezzar, who made him swear by God", 2Chron 36:13. By what did he make him swear? says R. Jose bar Chanina, "by the horns of the innermost altar" he made him swear.''
But whosoever sweareth by the gift that is upon it, he is guilty: of perjury, if he does not make good his oath; he is bound to perform it, it is obligatory; whatever he swore should be a gift for the altar, he was indispensably obliged to bring it; for whatever he swore by "Korban", or the gift, could never be put to any other use.
(r) Echa Rabbati, fol. 54. 1. (s) Midrash Kohelet, fol. 78. 1. (t) Midrash Megillat Esther, fol. 89. 1.
23:1923:19: Յիմա՛րք եւ կոյրք՝ զի՞նչ մեծ է. պատարա՞գն, եթէ սեղանն՝ որ սրբէ զպատարագն։
19 Յիմարնե՛ր եւ[30] կոյրե՛ր, ի՞նչն է մեծ՝ ընծա՞ն, թէ՞ սեղանը, որ սրբագործում է ընծան [30] 30. Յուն. լաւ բն. չունեն յիմարներ եւ բառերը:
19 Յիմարնե՛ր ու կոյրեր, ո՞րը մեծ է, պատարա՞գը թէ սեղանը որ կը սրբացնէ պատարագը։
Յիմարք եւ կոյրք, զի՞նչ մեծ է, պատարա՞գն` եթէ սեղանն որ սրբէ զպատարագն:

23:19: Յիմա՛րք եւ կոյրք՝ զի՞նչ մեծ է. պատարա՞գն, եթէ սեղանն՝ որ սրբէ զպատարագն։
19 Յիմարնե՛ր եւ[30] կոյրե՛ր, ի՞նչն է մեծ՝ ընծա՞ն, թէ՞ սեղանը, որ սրբագործում է ընծան
[30] 30. Յուն. լաւ բն. չունեն յիմարներ եւ բառերը:
19 Յիմարնե՛ր ու կոյրեր, ո՞րը մեծ է, պատարա՞գը թէ սեղանը որ կը սրբացնէ պատարագը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1919: Безумные и слепые! что больше: дар, или жертвенник, освящающий дар?
23:19  τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
23:19. τυφλοί , ( Blind ,"τί (what-one) γὰρ (therefore) μεῖζον, (more-great,"τὸ (the-one) δῶρον (gifted) ἢ (or) τὸ (the-one) θυσιαστήριον (a-surgerlet) τὸ (the-one) ἁγιάζον (hallow-belonging-to) τὸ (to-the-one) δῶρον; (to-gifted?"
23:19. caeci quid enim maius est donum an altare quod sanctificat donumYe foolish and blind: for whether is greater, the gift or the altar that sanctifieth the gift?
19. Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
23:19. How blind you are! For which is greater: the gift, or the altar that sanctifies the gift?
Ye fools and blind: for whether [is] greater, the gift, or the altar that sanctifieth the gift:

19: Безумные и слепые! что больше: дар, или жертвенник, освящающий дар?
23:19  τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
23:19. caeci quid enim maius est donum an altare quod sanctificat donum
Ye foolish and blind: for whether is greater, the gift or the altar that sanctifieth the gift?
23:19. How blind you are! For which is greater: the gift, or the altar that sanctifies the gift?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
19 Слово «безумные» добавлено здесь по образцу 17 стиха и в лучших рукописях не встречается. Мысль стиха одинакова с 17.
Albert Barnes: Notes on the Bible - 1834
23:19: The altar that sanctifieth the gift - The altar, dedicated to God, gave all the value or holiness to the offering, and must therefore be the greatest or of the most importance. If, therefore, either bound to the fulfillment of an oath, it must be the altar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: or: Exo 29:37, Exo 30:29
John Gill
23:19 Ye fools, and blind,.... This is very justly repeated, since this is no less an instance of their folly, blindness, and stupidity. In three copies of Beza's the word "fools" is not; nor is it in the Vulgate Latin, nor in Munster's Hebrew Gospel; but the Syriac, Arabic, Persic, and Ethiopic versions have it:
for whether is greater, the gift, or the altar that sanctifieth the gift? The gift, or offering, before it was devoted to sacred use, and brought, and laid upon the altar, was common, had no ceremonial sanctity in it, and might be put to any use; but when it was brought, and laid upon the altar, it became holy; for, according to the law, whatever touched the altar, and indeed all, or any of the vessels of the sanctuary, was holy, Ex 29:37. Christ speaks the sense of the law, and their own traditions, and in their own language, and argues from the same to the confutation of them: , "the altar", they say (u), "sanctifies" that which is fit for it; that is, that which is proper to be offered up upon it:
"as the altar sanctifies that which is fit for it, so the ascent unto it sanctifies; and as the altar, and the ascent, sanctify what is fit for them, so the vessels sanctify; the vessels for liquids sanctify the liquids, and the dry measures sanctify the dry; the vessels for liquids do not sanctify the dry, nor the dry measures sanctify the liquids; the holy vessels, which are bored, (or broken,) when they do the service they used to do, when whole, sanctify, if not, they do not sanctify; nor does anything sanctify but in the sanctuary.''
Now, since this is a clear case, that the altar sanctifies the gift, and not the gift the altar, our Lord's question is, which is the greater? A man that has the least share of common sense will easily see, that the altar must be the greater: wherefore these scribes and Pharisees must be wretchedly stupid to give out, that an oath made by the altar was not binding, when one that was made by the gift, or
Korban, was binding; seeing the gift, or offering, received its sanctity from the altar: hence, of the two, an oath made by the altar should be more sacred and obligatory than one made by the gift.
(u) Misn. Zebachim, c. 9. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
23:19 Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?--(See Ex 29:37).
23:2023:20: Իսկ արդ՝ որ երդուաւ ՚ի սեղանն, երդուաւ ՚ի նա՛՝ եւ յամենայն որ ՚ի վերայ նորա է[429]. [429] Ոմանք. Երդնու ՚ի նա... ՚ի վերայ նորա։
20 Իսկ արդ, ով որ երդուեց սեղանի վրայ, երդուած կը լինի նրա վրայ եւ այն ամենի վրայ, որ սեղանի վրայ է
20 Ուստի ով որ սեղանին վրայ երդում ընէ, երդում կ’ընէ անոր վրայ եւ անոր վրայի ամէն բաներուն վրայ
Իսկ արդ որ երդուաւ ի սեղանն` երդնու ի նա եւ յամենայն որ ի վերայ նորա է:

23:20: Իսկ արդ՝ որ երդուաւ ՚ի սեղանն, երդուաւ ՚ի նա՛՝ եւ յամենայն որ ՚ի վերայ նորա է[429].
[429] Ոմանք. Երդնու ՚ի նա... ՚ի վերայ նորա։
20 Իսկ արդ, ով որ երդուեց սեղանի վրայ, երդուած կը լինի նրա վրայ եւ այն ամենի վրայ, որ սեղանի վրայ է
20 Ուստի ով որ սեղանին վրայ երդում ընէ, երդում կ’ընէ անոր վրայ եւ անոր վրայի ամէն բաներուն վրայ
zohrab-1805▾ eastern-1994▾ western am▾
23:2020: Итак клянущийся жертвенником клянется им и всем, что на нем;
23:20  ὁ οὗν ὀμόσας ἐν τῶ θυσιαστηρίῳ ὀμνύει ἐν αὐτῶ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ·
23:20. ὁ (The-one) οὖν (accordingly) ὀμόσας (having-oathed) ἐν (in) τῷ (unto-the-one) θυσιαστηρίῳ (unto-a-surgerlet) ὀμνύει (it-oatheth) ἐν (in) αὐτῷ (unto-it) καὶ (and) ἐν (in) πᾶσι ( unto-all ) τοῖς (unto-the-ones) ἐπάνω (upon-up-unto-which) αὐτοῦ: (of-it)
23:20. qui ergo iurat in altare iurat in eo et in omnibus quae super illud suntHe therefore that sweareth by the altar sweareth by it and by all things that are upon it.
20. He therefore that sweareth by the altar, sweareth by it, and by all things thereon.
23:20. Therefore, whoever swears by the altar, swears by it, and by all that is on it.
Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon:

20: Итак клянущийся жертвенником клянется им и всем, что на нем;
23:20  ὁ οὗν ὀμόσας ἐν τῶ θυσιαστηρίῳ ὀμνύει ἐν αὐτῶ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ·
23:20. qui ergo iurat in altare iurat in eo et in omnibus quae super illud sunt
He therefore that sweareth by the altar sweareth by it and by all things that are upon it.
23:20. Therefore, whoever swears by the altar, swears by it, and by all that is on it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 Спаситель «говорит это не как дозволяющий клясться. Потому что в пятой главе совершенно (pantelwV) запретил клятву; Он говорит потому, что иудеи клялись этими предметами» (Евфимий Зигабен).
Adam Clarke: Commentary on the Bible - 1831
23:20: Whoso - shall swear by the altar - As an oath always supposes a person who witnesses it, and will punish perjury; therefore, whether they swore by the temple or the gold, (Mat 23:16), or by the altar or the gift laid on it, (Mat 23:18), the oath necessarily supposes the God of the temple, of the altar, and of the gifts, who witnessed the whole, and would, even in their exempt cases, punish the perjury.
John Gill
23:20 Whosoever therefore shall swear by the altar,.... Not that Christ allowed of swearing by the altar, or by the temple, or by heaven, or by any creature, animate or inanimate; for such swearing is elsewhere disapproved of by him, and forbid, but if a man did swear by the altar, he ought to know, and consider that he not only
sweareth by it, but by all the gifts, and offerings that are brought, and laid upon it,
and by all things thereon; whatever gifts and sacrifices are offered upon it; which, by being put there, become holy, as the altar itself: so that he that swears by the altar, swears also by the gifts of the altar; and consequently, according to their own traditions, such oaths must be binding.
John Wesley
23:20 He that sweareth by the altar, sweareth by it, and by all things thereon - Not only by the gift, but by the holy fire, and the sacrifice; and above all, by that God to whom they belong; inasmuch as every oath by a creature is an implicit appeal to God.
Robert Jamieson, A. R. Fausset and David Brown
23:20 Whose therefore shall swear by the altar, &c.--See on Mt 5:33-37.
23:2123:21: եւ որ երդուաւ ՚ի տաճարն, երդուաւ ՚ի նա՛՝ եւ ՚ի բնակիչն նորա[430]. [430] Ոմանք. Երդնու ՚ի նա եւ։
21 Եւ ով երդուեց տաճարի վրայ, երդուած կը լինի նրա եւ նրա մէջ բնակուող Աստծու վրայ
21 Եւ ով որ տաճարին վրայ երդում ընէ, երդում կ’ընէ անոր վրայ եւ անոր մէջ բնակողին վրայ
եւ որ երդուաւ ի տաճարն` երդնու ի նա եւ ի բնակիչն նորա:

23:21: եւ որ երդուաւ ՚ի տաճարն, երդուաւ ՚ի նա՛՝ եւ ՚ի բնակիչն նորա[430].
[430] Ոմանք. Երդնու ՚ի նա եւ։
21 Եւ ով երդուեց տաճարի վրայ, երդուած կը լինի նրա եւ նրա մէջ բնակուող Աստծու վրայ
21 Եւ ով որ տաճարին վրայ երդում ընէ, երդում կ’ընէ անոր վրայ եւ անոր մէջ բնակողին վրայ
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23:2121: и клянущийся храмом клянется им и Живущим в нем;
23:21  καὶ ὁ ὀμόσας ἐν τῶ ναῶ ὀμνύει ἐν αὐτῶ καὶ ἐν τῶ κατοικοῦντι αὐτόν·
23:21. καὶ (and) ὁ (the-one) ὀμόσας (having-oathed) ἐν (in) τῷ (unto-the-one) ναῷ (unto-a-temple) ὀμνύει (it-oatheth) ἐν (in) αὐτῷ (unto-it) καὶ (and) ἐν (in) τῷ (unto-the-one) κατοικοῦντι (unto-housing-down-unto) αὐτόν: (to-it)
23:21. et qui iuraverit in templo iurat in illo et in eo qui inhabitat in ipsoAnd whosoever shall swear by the temple sweareth by it and by him that dwelleth in it.
21. And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein.
23:21. And whoever will have sworn by the temple, swears by it, and by him who dwells in it.
And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein:

21: и клянущийся храмом клянется им и Живущим в нем;
23:21  καὶ ὁ ὀμόσας ἐν τῶ ναῶ ὀμνύει ἐν αὐτῶ καὶ ἐν τῶ κατοικοῦντι αὐτόν·
23:21. et qui iuraverit in templo iurat in illo et in eo qui inhabitat in ipso
And whosoever shall swear by the temple sweareth by it and by him that dwelleth in it.
23:21. And whoever will have sworn by the temple, swears by it, and by him who dwells in it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Конструкция стиха одинакова с предыдущим. В ст. 21 и 22 указывается на особые и отдельные виды клятв. Христос и здесь рассуждает, становясь на точку зрения фарисеев и книжников. Они думали, что одни клятвы важны и обязательны, другие — нет. Но если рассуждать безотносительно к тому, дозволительна ли клятва, то нужно утверждать, что всякая клятва священными предметами есть в действительности клятва именем Божиим.
Adam Clarke: Commentary on the Bible - 1831
23:21: Whoso shall swear by the temple - Perhaps it is to this custom of swearing by the temple, that Martial alludes, lib. xi. epist. 95.
Ecce negas, jurasque mihi per templa Tonantis; Non credo; jura, Verpe, per Anchialum.
"Behold, thou deniest, and swearest to me by the temples of Jupiter; I will not credit thee: swear, O Jew, by the temple of Jehovah."
This word probably comes from היכל יה heical Yah, the temple of Jehovah. This seems a better derivation than אם חי אלהים im chai Elohim, as God liveth, though the sound of the latter is nearer to the Latin.
By him that dwelleth therein - The common reading is κατοικουντι, dwelleth or Inhabiteth, but κατοικησαντι, dwelt or Did inhabit, is the reading of CDEFGHKLM, eighty-six others; this reading has been adopted in the editions of Complutum, Colineus, Bengel, and Griesbach. The importance of this reading may be perceived by the following considerations. In the first Jewish temple, God had graciously condescended to manifest himself - he is constantly represented as dwelling between the cherubim, the two figures that stood at each end of the ark of the covenant; between whom, on the mercy seat, the lid of the ark, a splendor of glory was exhibited, which was the symbol and proof of the Divine presence. This the Jews called שכינה Shekinah, the habitation of Jehovah. Now the Jews unanimously acknowledge that five things were wanting in the second temple, which were found in the first, viz.,
1. The ark;
2. The holy spirit of prophecy;
3. The Urim and Thummim;
4. The sacred fire; and
5. The שכינה Shekinah.
As the Lord had long before this time abandoned the Jewish temple, and had now made the human nature of Jesus the Shekinah, (see Joh 1:14, the Logos was made flesh, εσκηνωσεν, and made his tabernacle - made the Shekinah, - among us), our Lord could not, with any propriety, say that the supreme Being did now inhabit the temple; and therefore used a word that hinted to them that God had forsaken their temple, and consequently the whole of that service which was performed in it, and had now opened the new and living way to the holiest by the Messiah. But all this was common swearing; and, whether the subject was true or false, the oath was unlawful. A common swearer is worthy of no credit, when, even in the most solemn manner he takes an oath before a magistrate; he is so accustomed to stake his truth, perhaps even his soul, to things whether true or false, that an oath cannot bind him, and indeed is as little respected by himself as it is by his neighbor. Common swearing, and the shocking frequency and multiplication of oaths in civil cases, have destroyed all respect for an oath; so that men seldom feel themselves bound by it; and thus it is useless in many cases to require it as a confirmation, in order to end strife or ascertain truth. See the note on Mat 5:37.
Albert Barnes: Notes on the Bible - 1834
23:21: Him that dwelleth therein - That is, God. The temple was his house, his dwelling. In the first, or Solomon's temple, he dwelt between the cherubims in the most holy place. He manifested himself there by a visible symbol, in the form of a cloud resting on the mercy-seat, Kg1 8:10, Kg1 8:13; Psa 80:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: and by: Kg1 8:13, Kg1 8:27; Ch2 6:2, Ch2 7:2; Psa 26:8, Psa 132:13, Psa 132:14; Eph 2:22; Col 2:9
John Gill
23:21 And whoso shall swear by the temple,.... As we have before seen they used to do, and as appears from what the poet says (w):
Ecce negas, jurasque mihi per templa tonantis Non credo: jura, verpe, per Anchialum.
In which he intimates, that if the Jew swore by the temple, he would not believe him; as well he might not, since such an oath was accounted nothing; but bids him swear by Anchialus, that is, by "Chi Eloah", or , "Chi Alon", or "Elion, the living God", or , "Chi Haolam, he that lives for ever" (x); and suggests, that he should then believe him. Now our Lord, though he did not allow of such swearing, yet justly argues, that he that sweareth by the temple, not only "sweareth by it", which could not be a witness of what was swore; but he must be interpreted to swear by the inhabitant of it, and by him that dwelleth in it; that is, God, for whom it was built, to whom it was dedicated; where he was worshipped, and where he vouchsafed to reside; taking up his dwelling between the cherubim upon the mercy seat, in the most holy place; from whence he communed with men, and gave tokens of his presence; and who only could be the proper witness of the truth, or falsehood, of what was swore; and therefore an oath, by the temple, ought to be looked upon as if made by God himself, and so to be sacred and binding.
(w) Martial. Epigr. l. 11. Ep. 60. (x) Vid. Selden. Prolegomena ad lib. de Successionibus.
23:2223:22: եւ որ երդուաւ յերկինս, երդնու յաթոռն Աստուծոյ՝ եւ յայն որ նստին ՚ի վերայ նորա[431]։ [431] Ոմանք. Եւ որ երդնու յերկ՛՛։
22 Եւ ով երդուեց երկնքի վրայ, երդուած կը լինի Աստծու աթոռի եւ նրա վրայ նստողի վրայ:
22 Եւ ով որ երկնքի վրայ երդում ընէ, երդում կ’ընէ Աստուծոյ աթոռին վրայ եւ անոր վրայ նստողին վրայ։
եւ որ երդուաւ յերկինս` երդնու յաթոռն Աստուծոյ եւ յայն որ նստին ի վերայ նորա:

23:22: եւ որ երդուաւ յերկինս, երդնու յաթոռն Աստուծոյ՝ եւ յայն որ նստին ՚ի վերայ նորա[431]։
[431] Ոմանք. Եւ որ երդնու յերկ՛՛։
22 Եւ ով երդուեց երկնքի վրայ, երդուած կը լինի Աստծու աթոռի եւ նրա վրայ նստողի վրայ:
22 Եւ ով որ երկնքի վրայ երդում ընէ, երդում կ’ընէ Աստուծոյ աթոռին վրայ եւ անոր վրայ նստողին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2222: и клянущийся небом клянется Престолом Божиим и Сидящим на нем.
23:22  καὶ ὁ ὀμόσας ἐν τῶ οὐρανῶ ὀμνύει ἐν τῶ θρόνῳ τοῦ θεοῦ καὶ ἐν τῶ καθημένῳ ἐπάνω αὐτοῦ.
23:22. καὶ (and) ὁ (the-one) ὀμόσας (having-oathed) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) ὀμνύει (it-oatheth) ἐν (in) τῷ (unto-the-one) θρόνῳ (unto-a-throne) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἐν (in) τῷ (unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπάνω (upon-up-unto-which) αὐτοῦ. (of-it)
23:22. et qui iurat in caelo iurat in throno Dei et in eo qui sedet super eumAnd he that sweareth by heaven sweareth by the throne of God and by him that sitteth thereon.
22. And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon.
23:22. And whoever swears by heaven, swears by the throne of God, and by him who sits upon it.
And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon:

22: и клянущийся небом клянется Престолом Божиим и Сидящим на нем.
23:22  καὶ ὁ ὀμόσας ἐν τῶ οὐρανῶ ὀμνύει ἐν τῶ θρόνῳ τοῦ θεοῦ καὶ ἐν τῶ καθημένῳ ἐπάνω αὐτοῦ.
23:22. et qui iurat in caelo iurat in throno Dei et in eo qui sedet super eum
And he that sweareth by heaven sweareth by the throne of God and by him that sitteth thereon.
23:22. And whoever swears by heaven, swears by the throne of God, and by him who sits upon it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Продолжение речи предыдущих двух стихов. Речь, конечно, образная. Бог представляется сидящим на престоле, которым служит небо.
Albert Barnes: Notes on the Bible - 1834
23:22: The throne of God - Heaven is his throne, Mat 5:34. It is so called as being the place where he sits in glory. Jesus says, here, that all who swear at all do, in fact, swear by God, or the oath is good for nothing. To swear by an altar, a gift, or a temple is of no force unless it be meant to appeal to God himself. The essential thing in an oath is calling God to witness our sincerity. If a real oath is taken, therefore, God is appealed to. If not it is foolish and wicked to swear by anything else.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: by the: Mat 5:34; Psa 11:4; Isa 66:1; Act 7:49; Rev 4:2, Rev 4:3
Geneva 1599
23:22 And he that shall swear by heaven, sweareth by the (s) throne of God, and by him that sitteth thereon.
(s) If heaven is God's throne, than he is without doubt above this entire world.
John Gill
23:22 And he that shall swear by heaven,.... As the Jews were wont to do in common, but did not look upon such an oath as obligatory on them; See Gill on Mt 5:34, though such an one
sweareth by the throne of God; for heaven is God's throne, where he sits, and, in an eminent manner, displays the glory of his majesty:
and by him that sitteth thereon, by God himself. Thus swearing by anything that has any relation to God, is implicitly swearing by him; and therefore ought to be considered as binding, as if he was expressed in it; since an appeal cannot be made to things inanimate, nor indeed to any creature, but to God, the searcher of hearts.
23:2323:23: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի տասանորդէ՛ք զանանուխ եւ զսամիթ եւ զչաման, եւ թողէք զծանր ծանր օրինացն՝ զդատաստան, եւ զողորմութիւն, եւ զհաւատս. զայս արժա՛ն էր առնել՝ եւ զայն՝ չթողո՛ւլ։
23 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ տալիս էք անանուխի եւ սամիթի ու չամանի տասանորդը, բայց թողել էք օրէնքի ամենից կարեւորները՝ արդարադատութիւնը, ողորմութիւնը եւ հաւատը. հարկ էր այս անել եւ այն չթողնել
23 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ անանուխին ու սամիթին եւ չամանին տասանորդը կը վճարէք ու կը ձգէք օրէնքին ծանր ծանր բաները, դատաստանը եւ ողորմութիւնը ու հաւատքը. ասոնք պէտք է ընէիք եւ զանոնք չձգէիք։
Վա՜յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց, զի տասանորդէք զանանուխ եւ զսամիթ եւ զչաման, եւ թողէք զծանր ծանր օրինացն, զդատաստան եւ զողորմութիւն եւ զհաւատս. զայս արժան էր առնել եւ զայն չթողուլ:

23:23: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի տասանորդէ՛ք զանանուխ եւ զսամիթ եւ զչաման, եւ թողէք զծանր ծանր օրինացն՝ զդատաստան, եւ զողորմութիւն, եւ զհաւատս. զայս արժա՛ն էր առնել՝ եւ զայն՝ չթողո՛ւլ։
23 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ տալիս էք անանուխի եւ սամիթի ու չամանի տասանորդը, բայց թողել էք օրէնքի ամենից կարեւորները՝ արդարադատութիւնը, ողորմութիւնը եւ հաւատը. հարկ էր այս անել եւ այն չթողնել
23 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ անանուխին ու սամիթին եւ չամանին տասանորդը կը վճարէք ու կը ձգէք օրէնքին ծանր ծանր բաները, դատաստանը եւ ողորմութիւնը ու հաւատքը. ասոնք պէտք է ընէիք եւ զանոնք չձգէիք։
zohrab-1805▾ eastern-1994▾ western am▾
23:2323: Горе вам, книжники и фарисеи, лицемеры, что даете десятину с мяты, аниса и тмина, и оставили важнейшее в законе: суд, милость и веру; сие надлежало делать, и того не оставлять.
23:23  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα [δὲ] ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι.
23:23. Οὐαὶ (A-woe) ὑμῖν, (unto-ye,"γραμματεῖς (Letterers-of) καὶ (and) Φαρισαῖοι ( Faris-belonged ,"ὑποκριταί, (Separaters-under,"ὅτι (to-which-a-one) ἀποδεκατοῦτε (ye-en-tenth-off) τὸ (to-the-one) ἡδύοσμον (to-pleasant-odored) καὶ (and) τὸ (to-the-one) ἄνηθον (to-an-anethumee) καὶ (and) τὸ (to-the-one) κύμινον, (to-a-cumminee,"καὶ (and) ἀφήκατε (ye-sent-off) τὰ (to-the-ones) βαρύτερα ( to-more-weighted ) τοῦ (of-the-one) νόμου, (of-a-parcelee,"τὴν (to-the-one) κρίσιν (to-a-separating) καὶ (and) τὸ (to-the-one) ἔλεος (to-a-compassion) καὶ (and) τὴν (to-the-one) πίστιν: (to-a-trust) ταῦτα (to-the-ones-these) δὲ (moreover) ἔδει (it-was-binding) ποιῆσαι (to-have-done-unto) κἀκεῖνα (to-and-the-ones-thither) μὴ (lest) ἀφεῖναι. (to-have-sent-off)
23:23. vae vobis scribae et Pharisaei hypocritae quia decimatis mentam et anethum et cyminum et reliquistis quae graviora sunt legis iudicium et misericordiam et fidem haec oportuit facere et illa non omittereWoe to you, scribes and Pharisees, hypocrites; because you tithe mint and anise and cummin and have left the weightier things of the law: judgment and mercy and faith. These things you ought to have done and not to leave those undone.
23. Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, judgment, and mercy, and faith: but these ye ought to have done, and not to have left the other undone.
23:23. Woe to you, scribes and Pharisees, you hypocrites! For you collect tithes on mint and dill and cumin, but you have abandoned the weightier things of the law: judgment and mercy and faith. These you ought to have done, while not omitting the others.
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier [matters] of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone:

23: Горе вам, книжники и фарисеи, лицемеры, что даете десятину с мяты, аниса и тмина, и оставили важнейшее в законе: суд, милость и веру; сие надлежало делать, и того не оставлять.
23:23  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα [δὲ] ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι.
23:23. vae vobis scribae et Pharisaei hypocritae quia decimatis mentam et anethum et cyminum et reliquistis quae graviora sunt legis iudicium et misericordiam et fidem haec oportuit facere et illa non omittere
Woe to you, scribes and Pharisees, hypocrites; because you tithe mint and anise and cummin and have left the weightier things of the law: judgment and mercy and faith. These things you ought to have done and not to leave those undone.
23:23. Woe to you, scribes and Pharisees, you hypocrites! For you collect tithes on mint and dill and cumin, but you have abandoned the weightier things of the law: judgment and mercy and faith. These you ought to have done, while not omitting the others.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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 (Лк XI:42 — в другой связи). Предписания о десятинах, т. е. десятой части имущества в пользу левитов и храма, изложены в Лев XXVII:30-34; Чис XVIII:21-24, 26; Втор XII:6-17; XIV:22-29; XXVI:12-15. Законные предписания подробно разработаны в двух талмудических трактатах Маасрот (десятины) и Маасер Шени (вторые десятины. См. Перефер. т. I, с. 295-362). При чтении этих трактатов сразу же видно, что Спаситель обличает крайнюю мелочность фарисеев, до которой они довели общие законные постановления. Так, в Маасрот I:1 говорится: «относительно десятин установлено следующее правило: все, что идет в пищу, охраняется и произрастает из земли, подлежит десятинным сборам. И еще другое правило сказали: все, что в начале пища и в конце пища (т. е. что годится в пищу, лишь только начало расти), хотя бы было оставлено в грунте для дальнейшего развития, подлежит десятинным сборам, сорвано ли оно малым или большим; всё же, что в начале не пища, в конце пища (т. е. что в начале произрастания в пищу не годится, а только к концу) подлежит десятинным сборам лишь с того времени, как оно становится съедобным». В Маасрот IV:5 говорится: «анис подлежит пошлинам и семенем, и зеленью, и семенной оболочкой; а мудрецы говорят: семенем и зеленью подлежат пошлинам лишь кресс и режуха». Занимаясь такими мелочными постановлениями относительно маленьких и ничего не стоящих трав, книжники и фарисеи упускали совершенно из виду то, что было самым важным в законе — суд, милость и веру. Это последнее перечисление трех предметов, как думают, соответствует пророчеству Мих VI:8 и Ос XII:6. Суд, милость и вера называются важнейшим в законе (ta barutera tou nomou) не потому, что их трудно исполнять, — заповеди Божии не тяжки (1 Ин V:3), — а просто сравнительно — суд, милость и вера гораздо важнее (barutera), чем одесятствование мяты, аниса и тмина. Последние слова: «сие надлежало делать, и того не оставлять» довольно трудны для толкования. Прямой смысл: должно было соблюдать требования суда (справедливости), милости и веры, не оставляя уплаты десятин. Может быть, Христос хотел сказать только этими словами, что уплачивание десятин есть, в сущности, дело безразличное, их можно уплачивать и не уплачивать, но даже и они имеют значение, когда существуют суд, милость и вера. Если же нет последних, то не самые десятины становятся предосудительны, а та мелочность и глупость, с которыми ведутся о них рассуждения. Tauta относится, конечно, к «суд милость и вера». Замечают, что последнее выражение «не оставлять» менее сильно, чем предыдущее poihsai. Христос не говорит: как это (суд, милость и веру), так и то (десятины) следует исполнять (poihsai). Нет надобности оставлять уплаты десятин даже с самых мелких трав, если это не служит к ущербу главных добродетелей, суда, милости и веры.
Adam Clarke: Commentary on the Bible - 1831
23:23: Ye pay tithe of mint, etc. - They were remarkably scrupulous in the performance of all the rites and ceremonies of religion, but totally neglected the soul, spirit, and practice of godliness.
Judgment - Acting according to justice and equity towards all mankind. Mercy - to the distressed and miserable. And faith in God as the fountain of all righteousness, mercy, and truth. The scribes and Pharisees neither began nor ended their works in God, nor had they any respect unto his name in doing them. They did them to be seen of men, and they had their reward - human applause.
These ought ye to have done, etc. - Our Lord did not object to their paying tithe even of common pot-herbs - this did not affect the spirit of religion; but while they did this and such like, to the utter neglect of justice, mercy, and faith, they showed that they had no religion, and knew nothing of its nature.
Albert Barnes: Notes on the Bible - 1834
23:23: Ye pay tithe - A tenth part. The law required the Jews to devote a tenth part of all their property to the support of the Levites, Num 18:20-24. Another tenth part they paid for the service of the sanctuary, commonly in cattle or grain, but where they lived far from the place of worship they changed it to money, Deu 14:22-24. Besides these, there was to be every third year a tenth part given to the poor, to be eaten at their own dwellings Deu 14:28-29; so that nearly one-third of the property of the Jews was devoted to religious services by law. This was besides the voluntary offerings which they made. How much more mild and gentle are the laws of Christianity under which we live!
Mint - A garden herb, in the original so called from its agreeable flavor. It was used to sprinkle the floors of their houses and synagogues to produce a pleasant fragrance.
Anise - Known commonly among us as "dill." It has a fine aromatic smell, and is used by confectioners and perfumers.
Cummin - A plant of the same genus, like "fennel," and used for similar purposes. These were all herbs of little value. The law of Moses said that they should pay tithes of the "fruits of the earth," Deu 14:22. It said nothing, however, about herbs. It was a question whether these should be tithed. The Pharisees maintained, in their extraordinary strictness, that they ought. Our Saviour says that they were precise in doing small matters which the law had not expressly commanded, while they omitted the greater things which it had enjoined.
Judgment - Justice to others, as magistrates, neighbors, citizens. Giving to all their just dues.
Mercy - Compassion and kindness to the poor and miserable.
Faith - Piety toward God; confidence in him. Faith in God here means that we are to give to him what is his due; as mercy and justice mean to do to people, in all circumstances, what is right toward them.
These ought ye to have done - Attention to even the smallest points of the law of God is proper, but it should not interfere with the "higher" and more important parts of that law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: for: Luk 11:42
anise: Gr. ανηθον [Strong's G432], dill. Dill is a species of plant of the pentandria digynia class, growing native in Spain and Portugal. The root is fusiform and long; stems, erect-groved, jointed, branched, and about two feet in height; leaves, doubly pinnated, sweet and odorous; flowers, flat, terminal umbels; corolla, five ovate, concave, yellow petals, with apexes inflected; germen, like that of fennel; seeds, scarcely the length of a carraway seed, but broader and flatter, of a brown colour, aromatic, sweetish odour, and warmish, pungent taste.
cummin: Gr. κυμινομ [Strong's G2951] Cummin is a plant of the same class as dill. it rises eight or ten inches on a slender round procumbent, branching stem; leaves, a dark green, narrow, linear, and pointed; flowers, purple, in numerous four rayed umbels; corolla, five unequal petals, inflected, and notched at the apex; seeds, oblong, striated, of a brown colour, strong, heavy odour, and warm, bitterish taste.
the weightier: Mat 9:13, Mat 12:7, Mat 22:37-40; Sa1 15:22; Pro 21:3; Jer 22:15, Jer 22:16; Hos 6:6; Mic 6:8; Gal 5:22, Gal 5:23
these: Mat 5:19, Mat 5:20
Geneva 1599
23:23 (7) Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier [matters] of the law, judgment, mercy, and (t) faith: these ought ye to have done, and not to leave the other undone.
(7) Hypocrites take special care in small matters, and neglect the things which matter the very most.
(t) Faithfulness in the keeping of promises.
John Gill
23:23 Woe unto you scribes and Pharisees, hypocrites,.... Christ returns to the former epithets he had very rightly given to these men, and very pertinently repeats them here; and which are confirmed by the instances of their conduct and practice here alleged, which abundantly show their hypocrisy and deceit; since they were very strict in observing some outward things, which gave them credit with the people, and especially the priests and Levites, some little trifling ceremonies and traditions of their elders, whilst they neglected internal religion, and those things which were of the greatest moment and importance:
for ye take tithe of mint, and anise, and cummin; which ought not commanded by the law, they were obliged to by the traditions of the elders. Mint is an herb well known, and has its name in the Greek from its sweet smell; on account of which the Jews used to spread it on the floors of their synagogues (y). This was one of the herbs that was subject to the law of the seventh year (z), and is mentioned with those which were to be tithed (a). The Ethiopic version, instead of mint reads "hyssop"; and which also was an herb that was obliged to be tithed (b). "Anise" is a seed also well known, and which the Jews call and of which they often observe, that it is subject to tithing, both seed, herb, flowers, or stalks (c): instead of this Munster's Hebrew Gospel has "rue"; and which, in the Misna (d), is mentioned along with mint, as it is by Lk 11:42 and said to be one of the things the Pharisees gave tithe of; though in their oral law it is reckoned among the things that are free from tithe (e): and therefore this must be a sort of work of supererogation to give tithe of that, which they were not obliged to. "Cummin" is a sort of anise; its seed is much like fennel seed, and which pigeons are very fond of: mention is made of it in Is 28:25 and is reckoned with figs, dates, carobes, or Egyptian figs, and rice, which were obliged to be tithed (f), and was what was also bound to the offering of the first fruits to the priest (g). Christ mentions these particular herbs and seeds, as a specimen of what they paid tithes of. In Luke, it is added, "and all manner of herbs": for, according to the traditions of the elders, they were in general subject to tithes: and it is a common saying or maxim of the Jews, that the tithing of corn is from the law, but "the tithing of herbs is from the Rabbins" (h): it is a constitution of their's, and not of Moses:
and have omitted the weightier matters of the law. The distinction of the commandments of the law into lighter and heavier, or weightier, to which Christ here refers, is frequent with the Jews. When one comes to be made a proselyte, they acquaint him with some of , "the light commands", and some of , "the heavy", or "weighty commands" (i). So again, they paraphrase the words in Is 33:18 "where is the scribe?" he that numbers all the letters in the law. "Where is the receiver?" who weighs the "light" things, , and "heavy", or "weighty things in the law" (k). Again (l),
"in the words of the law there are some things "light", and some things "heavy", or "weighty":''
but those weighty things they omitted, and regarded those that were light; yea, that had no foundation in the law at all: and no wonder, since, in the place last cited, they say (m), that
"the words of the Scribes are all of them "weighty" and that the sayings of the elders are more "weighty" than the words of the prophets.''
The things our Lord refers to, and instances in, are as follow;
judgment, mercy, and faith. "Judgment" may mean the administration of justice in courts of judicature; the putting in execution good judgments, righteous laws and statutes; protecting and relieving the injured and oppressed, and doing that which is right and equitable between man and man: but, on the contrary, these men devoured widows' houses, and oppressed the poor and fatherless. "Mercy" includes all acts of compassion to the distressed, relieving the necessitous, distributing to their wants, and showing all kindness and beneficence to the poor and needy; which the scribes and Pharisees very little practised, being a set of cruel, hard hearted, and covetous persons. "Faith" may not only design faithfulness in a man's keeping his word and promise, and fidelity to a trust reposed in him; but also faith in God, as the God of providence, and as the God of grace and mercy; believing in his word and promises, and worshipping him, which the law requires; and the rather this seems to be intended, because Luke, instead of "faith", puts "the love of God", which faith includes, and works by, and is the end of the commandment, arising from faith unfeigned: so that Christ instances in the weightier matters of both tables of the law, which these men neglected, and the latter, as well as the former; not believing the revelation of the Gospel, nor the Messiah, who was promised, and prophesied of by God, in the writings of the Old Testament:
these ought ye to have done: more especially, and in the first place, as being of the greatest use and importance:
and not to leave the other undone; meaning either the lighter matters, and lesser commands of the law; or even their tithes of herbs: if they thought themselves obliged to them, Christ would not dispute the matter with them; if they thought fit to observe them, they might, so long as they did not interfere with, and take them off from things of greater moment. But alas! these men preferred the rituals of the ceremonial law, and the traditions of the elders, above the duties of the moral law; and reckoned that the latter were nothing, if the former were wanting; for they (n) Say, that
"the words of the Scribes, are more lovely than the words of the law.''
And also (o), that
"he that profanes the holy things, and despises the solemn feasts, and makes void the covenant of Abraham our father (circumcision), and behaves impudently towards the law (ceremonial), although the law and good works are in his hands, he has no part in the world to come.''
The Persic version renders the words thus; "these ought ye to do, and not them"; as if it was our Lord's sense, that they ought to observe the weightier matters of the moral law, and not regard their tithing of herbs, and other traditions of, their fathers.
(y) Jarchi in Misn. Oketzim, c. 1. sect. 2. (z) Misn. Sheviith, c. 7. sect. 1, 2. (a) T. Hieros. Dermai, fol. 22. 3. (b) Misn. Maaserot, c. 3. sect. 9. (c) lb. c. 4. sect. 5. T. Hieros. Maaserot, fol. 51. 2. T. Bab. Avoda Zara, fol. 7. 2. Jarchi & Maimon. in Misn. Oketzim, c. 3. sect. 4. (d) Oketzim, c. 1. sect. 2. (e) Misn. Sheviith, c. 9. sect. 1. (f) Misn. Demai, c. 2. sect. 1. (g) Misn. Trumot, c. 10. sect. 4. (h) T. Bab. Yoma, fol. 83. 2. & T. Hieros. Challah, fol. 60. 2. & Maaserot, fol. 48. 3. (i) T. Bab. Yebamot, fol. 47. 1. Maimon. Hilch. Issure Bia, c. 14. sect. 2, 6, 9. Moses Kotsensis Mitzvot Tora, pr. neg. 116. (k) T. Bab. Chagiga, fol. 15. 2. & Sanhedrin, fol. 106. 2. (l) T. Hieros Beracot, fol. 3. 2. (m) Ib. (n) T. Hieros. Beracot, fol. 3. 2. (o) T. Hieres. Pesachim, fol. 33. 2.
John Wesley
23:23 Judgment - That is, justice: Faith - The word here means fidelity.
Robert Jamieson, A. R. Fausset and David Brown
23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise--rather, "dill," as in Margin.
and cummin--In Luke (Lk 11:42) it is "and rue, and all manner of herbs." They grounded this practice on Lev 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of.
and have omitted the weightier matters of the law, judgment, mercy, and faith--In Luke (Lk 11:42) it is "judgment, mercy, and the love of God"--the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to Mic 6:6-8, where the prophet makes all acceptable religion to consist of three elements--"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on Mk 12:29; Mk 12:32-33. The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites.
these ought ye to have done, and not to leave the other undone--There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."
23:2423:24: Առաջնո՛րդք կոյրք, որ զմժղուկս քամէք, եւ զուղտս կլանէք։
24 Կո՛յր առաջնորդներ, որ մժղուկները քամում էք եւ ուղտերը կուլ էք տալիս:
24 Կո՛յր առաջնորդներ, որ մժղուկը կը քամէք եւ ո՛ւղտը կը կլլէք։
Առաջնորդք կոյրք, որ զմժղուկս քամէք եւ զուղտս կլանէք:

23:24: Առաջնո՛րդք կոյրք, որ զմժղուկս քամէք, եւ զուղտս կլանէք։
24 Կո՛յր առաջնորդներ, որ մժղուկները քամում էք եւ ուղտերը կուլ էք տալիս:
24 Կո՛յր առաջնորդներ, որ մժղուկը կը քամէք եւ ո՛ւղտը կը կլլէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:2424: Вожди слепые, оцеживающие комара, а верблюда поглощающие!
23:24  ὁδηγοὶ τυφλοί, οἱ διϊλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.
23:24. ὁδηγοὶ (Way-leaders) τυφλοί , ( Blind ," διυλίζοντες ( filtering-through-to ) τὸν (to-the-one) κώνωπα (to-a-gnat,"τὴν (to-the-one) δὲ (moreover) κάμηλον (to-a-camel) καταπίνοντες . ( drinking-down )
23:24. duces caeci excolantes culicem camelum autem gluttientesBlind guides, who strain out a gnat and swallow a camel.
24. Ye blind guides, which strain out the gnat, and swallow the camel.
23:24. You blind guides, straining out a gnat, while swallowing a camel!
Ye blind guides, which strain at a gnat, and swallow a camel:

24: Вожди слепые, оцеживающие комара, а верблюда поглощающие!
23:24  ὁδηγοὶ τυφλοί, οἱ διϊλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.
23:24. duces caeci excolantes culicem camelum autem gluttientes
Blind guides, who strain out a gnat and swallow a camel.
23:24. You blind guides, straining out a gnat, while swallowing a camel!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 Вожди слепые, как в XXI:14; XXIII:16, 17, 26 (ср. 1 Пет II:9; Рим II:19; Откр III:17). Только те вожди, которые слепы, могут заниматься такою пустою деятельностью, как «оцеживание» комаров. Они в действительности ни сами не могут двигаться вперед, ни вести за собою других, и сиднем сидят на одном месте, занимаясь самою ничтожною деятельностью. Но это не мешает им быть крайне злыми, кровожадными и алчными. Оцеживая комара, они думают, что исполняют закон Господень: но когда, вместо комара, пьют (так буквально — katapinonteV) целого верблюда, то не думают, что это противно закону. Верблюд, как животное большое, избран, очевидно, для противоположения такому маленькому животному, как комар. Комары «оцеживались» (diublizonteV), т. е. вода, вливаемая в сосуд, пропускалась через сито или полотенце, чтобы в сосуде не оказалось мертвого комара, который осквернил бы всю воду, и чтобы его при «оцеживании» можно было увидеть. Таким образом, цель оцеживания — предохранить себя от оскверненной трупом воды, которая, если бы оказался в ней комар, должна была быть вылита и заменена другою. Но, будучи слепы, книжники и фарисеи не замечали при этом, что вместо комара попадает в сосуд целый большой верблюд и они выпивают его вместе с водою, которую пьют из сосуда. Понятно, что это — гипербола, в которой содержится весьма тонкая и меткая характеристика всех лицемеров. Мнение, что вместо «верблюд» следует читать «овод», «слепень» (asilum) ни на чем не основано.
Adam Clarke: Commentary on the Bible - 1831
23:24: Blind guides, which strain at a gnat, and swallow a camel. - This clause should be thus translated: Ye strain out the gnat, but ye swallow down the camel. In the common translation, Ye strain At a gnat, conveys no sense. Indeed, it is likely to have been at first an error of the press, At for Out, which, on examination, I find escaped in the edition of 1611, and has been regularly continued since. There is now before me, "The Newe Testament, (both in Englyshe and in Laten), of Mayster Erasmus translacion, imprynted by Wyllyam Powell, dwellynge in Flete strete: the yere of our Lorde M.CCCCC.XLVII. the fyrste yere of the kynges (Edwd. VI). moste gracious reygne." in which the verse stands thus: "Ye blinde gides, which strayne out a gnat, and swalowe a cammel." It is the same also in Edmund Becke's Bible, printed in London 1549, and in several others. - Clensynge a gnatte. - MS. Eng. Bib. So Wickliff. Similar to this is the following Arabic proverb: He eats an elephant and is choked by a gnat.
Albert Barnes: Notes on the Bible - 1834
23:24: Which strain at a gnat ... - This is a proverb. There is, however, a mistranslation or misprint here, which makes the verse unmeaning. "To strain" at a "gnat" conveys no sense. It should have been to strain out a gnat; and so it is printed in some of the earlier versions, and so it was undoubtedly rendered by the translators. The common reading is a "misprint," and should be corrected. The Greek means to "strain" out by a cloth or sieve.
A gnat - The gnat has its origin in the water; not in great rivers, but in pools and marshes In the stagnant waters they appear in the form of small "grubs" or "larvae." These larvae retain their form about three weeks, after which they turn to chrysalids, and after three or four days they pass to the form of gnats. They are then distinguished by their well-known sharp sting. It is probable that the Saviour here refers to the insect as it exists in its "grub" or "larva" form, before it appears in the form of a gnat. Water is then its element, and those who were nice in their drink would take pains to strain it out. Hence, the proverb. See Calmet's Dict., art. "Gnat." It is used here to denote a very small matter, as a camel is to denote a large object. "You Jews take great pains to avoid offence in very small matters, superstitiously observing the smallest points of the law, like a man carefully straining out the animalculae from what he drinks, while you are at no pains to avoid great sins - hypocrisy, deceit, oppression, and lust - like a man who should swallow a camel." The Arabians have a similar proverb: "He eats an elephant, and is suffocated with a gnat." He is troubled with little things, but pays no attention to great matters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: Mat 7:4, Mat 15:2-6, Mat 19:24, Mat 27:6-8; Luk 6:7-10; Joh 18:28, Joh 18:40
John Gill
23:24 Ye blind guides,.... As in Mt 23:16.
who strain at a gnat and swallow a camel: the Syriac and Persic versions read the words in the plural number, gnats and camels. The Jews had a law, which forbid them the eating of any creeping thing,
Lev 11:41 and of this they were strictly observant, and would not be guilty of the breach of it for ever so much,
"One that eats a flea, or a gnat; they say (p) is "an apostate";
one that has changed his religion, and is no more to be reckoned as one of them. Hence they very carefully strained their liquors, lest they should transgress the above command, and incur the character of an apostate; and at least, the penalty of being beaten with forty stripes, save one; for,
"whoever eats a whole fly, or a whole gnat, whether alive or dead, was to be beaten on account of a creeping flying thing (q).
Among the accusations Haman is said to bring against them to Ahasuerus, and the instances he gives of their laws being different from the king's, this one (r); that "if a fly falls into the cup of one of them, , "he strains it, and drinks it"; but if my lord the king should touch the cup of one of them, he would throw it to the ground, and would not drink of it.
Maimonides says (s),
"He that strains wine, or vinegar, or strong liquor, and eats "Jabchushin" (a sort of small flies found in wine cellars (t), on account of which they strained their wine), or gnats, or worms, which he hath strained off, is to be beaten on account of the creeping things of the water, or on account of the creeping flying things, and the creeping things of the water.
Moreover, it is said (u),
"a man might not pour his strong liquors through a strainer, by the light (of a candle or lamp), lest he should separate and leave in the top of the strainer (some creeping thing), and it should fail again into the cup, and he should transgress the law, in Lev 11:41.
To this practice Christ alluded here; and so very strict and careful were they in this matter, that to strain at a gnat, and swallow a camel, became at length a proverb, to signify much solicitude about little things, and none about greater. These men would not, on any consideration, be guilty of such a crime, as not to pay the tithe of mint, anise, and cummin, and such like herbs and seeds; and yet made no conscience of doing justice, and showing mercy to men, or of exercising faith in God, or love to him. Just as many hypocrites, like them, make a great stir, and would appear very conscientious and scrupulous, about some little trifling things, and yet stick not, at other times, to commit the grossest enormities, and most scandalous sins in life,
(p) T. Bab. Avoda Zara, fol. 26. 2. & Horaiot, fol. 11. 1. (q) Mainon. Hilch. Maacolot Asurot, c. 2. sect. 22. (r) T. Bab. Megilla, fol, 13. 2. Vid. T. Hietos. Sota, fol. 17. 1. (s) Ubi supra, (Mainon. Hilch. Maacolot Asurot, c. 2.) sect. 20. (t) Gloss. in T. Bab. Cholin, fol. 67. 1. (u) Ib.
John Wesley
23:24 Ye blind guides, who teach others to do as you do yourselves, to strain out a gnat - From the liquor they are going to drink! and swallow a camel - It is strange, that glaring false print, strain at a gnat, which quite alters the sense, should run through all the editions of our English Bibles.
Robert Jamieson, A. R. Fausset and David Brown
23:24 Ye blind guides, which strain at a gnat--The proper rendering--as in the older English translations, and perhaps our own as it came from the translators' hands--evidently is, "strain out." It was the custom, says TRENCH, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress (Lev 11:20, Lev 11:23, Lev 11:41-42) --just as the Buddhists do now in Ceylon and Hindustan--and to this custom of theirs our Lord here refers.
and swallow a camel--the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.
23:2523:25: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի սրբէք զարտաքին զբաժակին եւ զսկաւառակի, եւ ՚ի ներքոյ լի՛ են յափշտակութեամբ եւ անխառնութեամբ[432]։ [432] Ոմանք. Եւ սկաւառակին։
25 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ բաժակի ու պնակի դուրսը մաքրում էք, մինչ ներսից նրանք լի են ձեր գողութեամբ եւ անժուժկալութեամբ
25 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ գաւաթին ու պնակին դուրսի կողմը կը մաքրէք, բայց ներսէն յափշտակութեամբ եւ անիրաւութեամբ* լեցուն են։
Վա՜յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց, զի սրբէք զարտաքին զբաժակին եւ զսկաւառակի, եւ ի ներքոյ լի են յափշտակութեամբ եւ անխառնութեամբ:

23:25: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի սրբէք զարտաքին զբաժակին եւ զսկաւառակի, եւ ՚ի ներքոյ լի՛ են յափշտակութեամբ եւ անխառնութեամբ[432]։
[432] Ոմանք. Եւ սկաւառակին։
25 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ բաժակի ու պնակի դուրսը մաքրում էք, մինչ ներսից նրանք լի են ձեր գողութեամբ եւ անժուժկալութեամբ
25 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ գաւաթին ու պնակին դուրսի կողմը կը մաքրէք, բայց ներսէն յափշտակութեամբ եւ անիրաւութեամբ* լեցուն են։
zohrab-1805▾ eastern-1994▾ western am▾
23:2525: Горе вам, книжники и фарисеи, лицемеры, что очищаете внешность чаши и блюда, между тем как внутри они полны хищения и неправды.
23:25  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας.
23:25. Οὐαὶ (A-woe) ὑμῖν, (unto-ye,"γραμματεῖς (Letterers-of) καὶ (and) Φαρισαῖοι ( Faris-belonged ,"ὑποκριταί, (Separaters-under,"ὅτι (to-which-a-one) καθαρίζετε (ye-cleanse-to) τὸ (to-the-one) ἔξωθεν (out-unto-which-from) τοῦ (of-the-one) ποτηρίου (of-a-drinkerlet) καὶ (and) τῆς (of-the-one) παροψίδος, (of-a-dish-beside) ἔσωθεν (into-unto-which-from) δὲ (moreover) γέμουσιν ( unto-saturating ) ἐξ (out) ἁρπαγῆς (of-a-snatching) καὶ (and) ἀκρασίας. (of-an-un-securing-unto)
23:25. vae vobis scribae et Pharisaei hypocritae quia mundatis quod de foris est calicis et parapsidis intus autem pleni sunt rapina et inmunditiaWoe to you, scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness.
25. Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full from extortion and excess.
23:25. Woe to you, scribes and Pharisees, you hypocrites! For you clean what is outside the cup and the dish, but on the inside you are full of avarice and impurity.
Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess:

25: Горе вам, книжники и фарисеи, лицемеры, что очищаете внешность чаши и блюда, между тем как внутри они полны хищения и неправды.
23:25  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας.
23:25. vae vobis scribae et Pharisaei hypocritae quia mundatis quod de foris est calicis et parapsidis intus autem pleni sunt rapina et inmunditia
Woe to you, scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness.
23:25. Woe to you, scribes and Pharisees, you hypocrites! For you clean what is outside the cup and the dish, but on the inside you are full of avarice and impurity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
25 (Лк XI:39 — в другой связи). Очищениям в Талмуде посвящено не менее двенадцати трактатов; в основание толкований ветхозаветных постановлений о чистоте (Лев XI-XV; Чис V:1-4 и особенно XIX) положено введение к трактату Келим, где перечисляются «главные виды нечистоты» (I:1-4). На этом основании, говорит Шюрер, возведено огромное, широкое и многообъемлющее здание. Тут раввины превзошли самих себя в тщательной разработке этого предмета (подробности см. у Шюрера, II:560-565). Спаситель доказывает несостоятельность всего талмудического учения о чистоте тем, что, несмотря на все старания об очищении сосудов, то, что содержится в них и что представляется чистым, как результат многоразличных омовений и очищений, на самом деле чрезвычайно грязно, будучи результатом хищения и неправды. Такая глубокая, пронизывающая всякое лицемерие, со всею его крайнею тупостью, мысль! Удивительно, что многочисленные лицемеры не боялись и не боятся этой молнии, этого страшного громового удара и нисколько не задумываются над тем, что сосуды, из которых они пьют и едят, все полны самого ужасного, самого гнусного и самого позорного хищения и неправды! — Gemw значит быть наполненным чем-либо (соединяется с родит.). Здесь говорится не о том, что чаши и блюда наполнены хищением и неправдой, а что то, что в них содержится, получено от хищения и неправды. Поэтому родит. падеж употреблен не без предлога, а с предлогом ek. Arpagh значит, собственно, грабительство, грабеж (в сравнении с этим словом «хищение» несколько мягче). Akrasia — позднейшая форма akrateia, значит невоздержность, неумеренность (ср. 1 Кор VII:5). В русск. и славянском принято другое, менее подтверждающееся чтение — adikiaV — неправды. Но в Вульгате и некоторых переводах точно (immundita, Unenthaltsamkeit). Вообще же слово akrasia переводится разно и иногда неточно. По словам Бенгеля, akrasia противоположно воздержанию не только в пище и питье, но также и от денег и корысти.
Adam Clarke: Commentary on the Bible - 1831
23:25: Ye make clean the outside - The Pharisees were exceedingly exact in observing all the washings and purifications prescribed by the law; but paid no attention to that inward purity which was typified by them. A man may appear clean without, who is unclean within; but outward purity will not avail in the sight of God, where inward holiness is wanting.
Extortion and excess - 'Αρπαγης και ακρασιας, rapine and intemperance; but instead of ακρασιας, intemperance, many of the very best MSS., CEFGHKS, and more than a hundred others, the Syriac, Arabic, Ethiopic, Slavonic, with Chrysostom, Euthym., and Theophylact, have αδικιας injustice, which Griesbach has admitted into the text instead of ακρασιας. The latter Syriac has both. Several MSS. and versions have ακαθαρσιας, uncleanness; others have πλεονεξιας, covetousness; some have πονηριας, wickedness; and two of the ancients have iniquitate, iniquity. Suppose we put them all together, the character of the Pharisee will not be overcharged. They were full of rapine and intemperance, injustice and uncleanness, covetousness, wickedness, and iniquity.
Albert Barnes: Notes on the Bible - 1834
23:25: The cup and the platter - The drinking-cup and the dish containing food. The Pharisees were diligent in observing all the washings and obligations required by their traditions. See the notes at Mar 7:4.
Full of extortion and excess - The outside appeared well; the inside was filled with the fruit of extortion, oppression, and wickedness. The meaning is, that though they took much pains to appear well, yet they obtained a living by extortion and crime. Their cups, neat as they appeared outward, were filled, not with the fruits of honest industry, but with that which had been extorted from the poor by wicked arts. Instead of "excess," many manuscripts and editions of the Greek Testament read "wickedness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: for: Mat 15:19, Mat 15:20; Mar 7:4-13; Luk 11:39, Luk 11:40
full: Isa 28:7, Isa 28:8
Geneva 1599
23:25 (8) Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
(8) Hypocrites pay too much attention to outward things, and the inward things they utterly condemn.
John Gill
23:25 Woe unto you Scribes and Pharisees, hypocrites,.... Our Lord cannot be thought to bear too hard upon these men, nor does he continue this character of them, and denunciations of woe against them, without a reason:
for ye make clean the outside of the cup and platter, but within they are full of extortion and excess. The allusion is to their traditions about washing their cups and pots, and brazen vessels; see Mk 7:4 which they strictly observed. In their oral law is a whole tract, called "Mikvaot", which gives rules about the places where they washed, the things to be washed, and the manner of washing them; about which they were very nice, pretending to much outward cleanness, but had no regard to inward purity. Christ's sense is, that they took much pains, and were very careful, that the cup they drank out of, and the platter, or dish they ate out of, should be very clean; when at the same time, the food and drink that were within them, were got by oppression and rapine; by devouring widows' houses, by making undue claims upon, and extorting unjust sums from the fatherless, the poor, and the needy; and were abused by them, to luxury and intemperance. In like manner the Jews themselves say of hypocrites (w),
"They make show of a pure and clean soul, but under it lies hid a leprosy: they are like to "vessels full of uncleanness"; they are outwardly washed with the water of fraud and craftiness; but whatsoever is within, in the midst or them, is unclean.
The Vulgate Latin version of the text, instead of "excess", reads "uncleanness", and so does Munster's Hebrew Gospel: many copies read "unrighteousness". Excess is thought to be a sin the Pharisees were not guilty of, though they were of extortion, injustice, and uncleanness,
(w) R. Sol Gabirol in Cether Malcuth apud L. Capell in loc.
John Wesley
23:25 Full of rapine and intemperance - The censure is double (taking intemperance in the vulgar sense.) These miserable men procured unjustly what they used intemperately. No wonder tables so furnished prove a snare, as many find by sad experience. Thus luxury punishes fraud while it feeds disease with the fruits of injustice. But intemperance in the full sense takes in not only all kinds of outward intemperance, particularly in eating and drinking, but all intemperate or immoderate desires, whether of honour, gain, or sensual pleasure.
Robert Jamieson, A. R. Fausset and David Brown
23:25 within they are full of extortion--In Luke (Lk 11:39) the same word is rendered "ravening," that is, "rapacity."
23:2623:26: Փարիսեցի՛ կոյր՝ սրբեա՛ նախ զներքի՛ն բաժակին եւ զսկաւառակին, զի լինիցի եւ արտաքինն նոցա սուրբ։
26 Կո՛յր փարիսեցի, նախ մաքրի՛ր բաժակի եւ պնակի ներսը, որպէսզի դրանց դուրսն էլ մաքուր լինի:
26 Կո՛յր փարիսեցի, առաջ գաւաթին ու պնակին ներսի կողմը մաքրէ, որպէս զի անոնց դուրսի կողմն ալ մաքուր ըլլայ։
Փարիսեցի կոյր, սրբեա նախ զներքին բաժակին եւ զսկաւառակին, զի լինիցի եւ արտաքինն նոցա սուրբ:

23:26: Փարիսեցի՛ կոյր՝ սրբեա՛ նախ զներքի՛ն բաժակին եւ զսկաւառակին, զի լինիցի եւ արտաքինն նոցա սուրբ։
26 Կո՛յր փարիսեցի, նախ մաքրի՛ր բաժակի եւ պնակի ներսը, որպէսզի դրանց դուրսն էլ մաքուր լինի:
26 Կո՛յր փարիսեցի, առաջ գաւաթին ու պնակին ներսի կողմը մաքրէ, որպէս զի անոնց դուրսի կողմն ալ մաքուր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2626: Фарисей слепой! очисти прежде внутренность чаши и блюда, чтобы чиста была и внешность их.
23:26  φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν.
23:26. Φαρισαῖε (Faris-belonged) τυφλέ, (Blind,"καθάρισον (thou-should-have-cleansed-to) πρῶτον (to-most-before) τὸ (to-the-one) ἐντὸς (in-of) τοῦ (of-the-one) ποτηρίου (of-a-drinkerlet) [καὶ "[and) τῆς (of-the-one) παροψίδος], (of-a-dish-beside,]"ἵνα (so) γένηται ( it-might-have-had-became ) καὶ (and) τὸ (the-one) ἐκτὸς (out-of) αὐτοῦ (of-it) καθαρόν. (cleansed)
23:26. Pharisaee caece munda prius quod intus est calicis et parapsidis ut fiat et id quod de foris est mundumThou blind Pharisee, first make clean the inside of the cup and of the dish, that the outside may become clean.
26. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also.
23:26. You blind Pharisee! First clean the inside of the cup and the dish, and then what is outside becomes clean.
Thou blind Pharisee, cleanse first that [which is] within the cup and platter, that the outside of them may be clean also:

26: Фарисей слепой! очисти прежде внутренность чаши и блюда, чтобы чиста была и внешность их.
23:26  φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν.
23:26. Pharisaee caece munda prius quod intus est calicis et parapsidis ut fiat et id quod de foris est mundum
Thou blind Pharisee, first make clean the inside of the cup and of the dish, that the outside may become clean.
23:26. You blind Pharisee! First clean the inside of the cup and the dish, and then what is outside becomes clean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Лк XI:40, 41). Это значит: прекрати хищения и невоздержность (неправду), тогда то, что ты будешь есть и пить, чем наполняются разные сосуды, будет чисто, и тебе не встретится надобности много рассуждать и заботиться о внешней, наружной чистоте сосудов. По поводу слов Спасителя в этом стихе ведутся иногда очень мелочные рассуждения о том, разумел ли Он здесь людей или сосуды, приглашал ли людей быть чистыми, или говорил о чистоте сосудов. При сравнении стиха с указанными параллелями Евангелия Луки, действительно, возникают некоторые затруднения. Но они, вообще, не важны. Вся речь, очевидно, образная и Христос приглашает, собственно, к нравственной чистоте людей, а не говорит о том, что они должны очищать сосуды.
Albert Barnes: Notes on the Bible - 1834
23:26: Cleanse first that which is within the cup and the platter - Let them be filled with the fruits of honest industry, and then the outside and the inside will be really "clean." By this allusion to the cup and platter he taught them that it was necessary to cleanse the heart first, that the external conduct might be really pure and holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: cleanse: Mat 12:33; Isa 55:7; Jer 4:14, Jer 13:27; Eze 18:31; Luk 6:45; Co2 7:1; Heb 10:22; Jam 4:8
John Gill
23:26 Thou blind Pharisee,.... Well might Christ call such an one a blind Pharisee, who was so scrupulously careful to cleanse his cup and platter; and yet made no conscience of filling them with what was gotten in an unjust way, and so defiled himself and them:
cleanse first that which is within the cup and platter, that the outside of them may be clean also: get food and drink in an honest way, remove all extortion and oppression out of thine hands, and luxury and intemperance from thy table; and so shall the outward cleanness of thy cup and dish, be no reproach unto thee, or testimony against thee, of thine hypocrisy. So the great concern of all men should be, inward purity; that their hearts be purified by faith in the blood of Christ, and sprinkled from an evil conscience by the same; that principles of grace and holiness be formed in them by the Spirit of God; and then their outward lives and conversations being influenced thereby, will be honourable and agreeable to their professions. Otherwise, an external reformation, or an outward show of holiness, and bare pretensions to it, without internal grace, will never be of any avail in the sight of God.
John Wesley
23:26 Ye build the tombs of the prophets - And that is all, for ye neither observe their sayings, nor imitate their actions.
Robert Jamieson, A. R. Fausset and David Brown
23:26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also--In Luke (Lk 11:40) it is, "Ye fools, did not He that made that which is without make that which is within also?"--"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (Lk 11:41). As the greed of these hypocrites was one of the most prominent features of their character (Lk 16:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See Eccles 9:7).
23:2723:27: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի նման էք գերեզմանաց բռելոց, որ արտաքոյ երեւին գեղեցիկք, եւ ՚ի ներքոյ լի՛ են ոսկերօք մեռելոց, եւ ամենայն պղծութեամբ[433]։ [433] Ոմանք. Զի նմանէք... երեւին գեղեցիկ, եւ ներքոյ։
27 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ նման էք սպիտակեցրած գերեզմանների, որոնք դրսից գեղեցիկ են երեւում, մինչ ներսից լի են մեռելների ոսկորներով եւ ամենայն ապականութեամբ
27 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ կը նմանիք ծեփած գերեզմաններու, որոնք դուրսէն գեղեցիկ կ’երեւնան, բայց ներսէն մեռելներու ոսկորներով եւ ամէն կերպ պղծութիւնով լեցուն են։
Վա՜յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց, զի նման էք գերեզմանաց բռելոց, որ արտաքոյ երեւին գեղեցիկք, եւ ի ներքոյ լի են ոսկերօք մեռելոց եւ ամենայն պղծութեամբ:

23:27: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի նման էք գերեզմանաց բռելոց, որ արտաքոյ երեւին գեղեցիկք, եւ ՚ի ներքոյ լի՛ են ոսկերօք մեռելոց, եւ ամենայն պղծութեամբ[433]։
[433] Ոմանք. Զի նմանէք... երեւին գեղեցիկ, եւ ներքոյ։
27 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ նման էք սպիտակեցրած գերեզմանների, որոնք դրսից գեղեցիկ են երեւում, մինչ ներսից լի են մեռելների ոսկորներով եւ ամենայն ապականութեամբ
27 Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ կը նմանիք ծեփած գերեզմաններու, որոնք դուրսէն գեղեցիկ կ’երեւնան, բայց ներսէն մեռելներու ոսկորներով եւ ամէն կերպ պղծութիւնով լեցուն են։
zohrab-1805▾ eastern-1994▾ western am▾
23:2727: Горе вам, книжники и фарисеи, лицемеры, что уподобляетесь окрашенным гробам, которые снаружи кажутся красивыми, а внутри полны костей мертвых и всякой нечистоты;
23:27  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας.
23:27. Οὐαὶ (A-woe) ὑμῖν, (unto-ye,"γραμματεῖς (Letterers-of) καὶ (and) Φαρισαῖοι ( Faris-belonged ,"ὑποκριταί, (Separaters-under,"ὅτι (to-which-a-one) παρομοιάζετε (ye-along-beside-belong-to) τάφοις (unto-interments) κεκονιαμένοις , ( unto-having-had-come-to-be-dusted-unto ) οἵτινες (which-ones) ἔξωθεν (out-unto-which-from) μὲν (indeed) φαίνονται (they-be-manifested) ὡραῖοι ( hour-belonged ) ἔσωθεν (into-unto-which-from) δὲ (moreover) γέμουσιν (they-saturate) ὀστέων (of-en-bonings) νεκρῶν ( of-en-deaded ) καὶ (and) πάσης (of-all) ἀκαθαρσίας: (of-an-un-cleansing-unto)
23:27. vae vobis scribae et Pharisaei hypocritae quia similes estis sepulchris dealbatis quae a foris parent hominibus speciosa intus vero plena sunt ossibus mortuorum et omni spurcitiaWoe to you, scribes and Pharisees, hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful but within are full of dead men's bones and of all filthiness.
27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness.
23:27. Woe to you, scribes and Pharisees, you hypocrites! For you are like whitewashed sepulchers, which outwardly appear brilliant to men, yet truly, inside, they are filled with the bones of the dead and with all filth.
Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead [men's] bones, and of all uncleanness:

27: Горе вам, книжники и фарисеи, лицемеры, что уподобляетесь окрашенным гробам, которые снаружи кажутся красивыми, а внутри полны костей мертвых и всякой нечистоты;
23:27  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας.
23:27. vae vobis scribae et Pharisaei hypocritae quia similes estis sepulchris dealbatis quae a foris parent hominibus speciosa intus vero plena sunt ossibus mortuorum et omni spurcitia
Woe to you, scribes and Pharisees, hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful but within are full of dead men's bones and of all filthiness.
23:27. Woe to you, scribes and Pharisees, you hypocrites! For you are like whitewashed sepulchers, which outwardly appear brilliant to men, yet truly, inside, they are filled with the bones of the dead and with all filth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Лк XI:44). У Луки изречение, поставленное в другой связи, имеет другой смысл, чем у Матфея. Там лицемеры уподобляются скрытым гробам, над которыми люди ходят и не знают того, и вследствие этого незнания, — что следует у Луки подразумевать, — оскверняются. У Матфея гробы — не скрытые, а, напротив, видные всем и красивые, но внутри полные костей и всякой нечистоты. Понять слова Спасителя здесь не затруднительно. Все мы знаем, что такое красивые гробы, которые украшаются различными предметами, чем отдается последняя дань умершему. Но, несмотря на всевозможные внешние украшения, ни один гроб, конечно, не бывает привлекателен, — иначе его не стали бы и зарывать в землю, чтобы скрыть от людских глаз и избавить людей от постоянного созерцания печальных следствий человеческого греха. У евреев отношения к умершим были несколько иные, сравнительно с нашими. Прикосновение вообще к мертвечине, трупу или гробу, имело своим последствием осквернение в течение семи дней (Чис XIX) и для очищения требовалось окропление свежею водою из сосуда, в который положен был пепел рыжей телицы, сохранявшейся для общества сынов Израилевых. Чтобы предохранить от осквернения, надгробные памятники выбелялась гашеной известью (конией). Во время Христа это делалось обыкновенно в конце зимы, первого адара (Шекалим I:1; Переф. т. II, с 268). Таким образом, Спаситель ссылается здесь на обычаи, весьма употребительные в то время у иудеев. При этом нужно заметить, что Христу не было, собственно, надобности говорить о гробах самих по себе. Он воспользовался этою метафорой для характеристики людей; не о гробах, а о людях можно было говорить, что, походя на «повапленные гробы» по своему внутреннему содержанию, они по внешности бывают иногда очень красивы. Много лицемеров вырабатывают во время молитв и богослужения такие артистические приемы, что отменной красоте их нельзя не удивляться. Но по жизни это не мешает таким лицам быть вполне «гробами повапленными».
Adam Clarke: Commentary on the Bible - 1831
23:27: For ye are like - Παρομοιαζετε, ye exactly resemble - the parallel is complete.
Whited sepulchres - White-washed tombs. As the law considered those unclean who had touched any thing belonging to the dead, the Jews took care to have their tombs white-washed each year, that, being easily discovered, they might be consequently avoided.
Albert Barnes: Notes on the Bible - 1834
23:27: Like unto whited sepulchres - For the construction of sepulchres, see the notes at Mat 8:28. Those tombs were annually whitewashed to pRev_ent the people from accidentally coming in contact with them as they went up to Jerusalem. This custom is still continued. Dr. Thomson (The Land and the Book, vol. i. p. 148) says, "I have been in places where this is repeated very often. The graves are kept clean and white as snow, a very striking emblem of those painted hypocrites, the Pharisees, beautiful without, but full of dead men's bones and of all uncleanness within." The law considered those persons unclean who had touched anything belonging to the dead, Num 19:16. Sepulchres were therefore often whitewashed, that they might be distinctly seen. Thus "whited," they appeared beautiful; but within they contained the bones and corrupting bodies of the dead. So the Pharisees. Their outward conduct appeared well, but their hearts were full of hypocrisy, envy, pride, lust, and malice - suitably represented by the corruption within a whited tomb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: like: Isa 58:1, Isa 58:2; Luk 11:44; Act 23:3
sepulchres: Num 19:16
John Gill
23:27 Woe unto you Scribes and Pharisees, hypocrites,.... It is much these men could bear to hear themselves so often called by this name; and it shows great courage in our Lord, so freely to reprove them, and expose their wickedness, who were men of so much credit and influence with the people:
for ye are like unto whited sepulchres; or "covered with lime", as the Syriac, Arabic, and Persic versions, render it. For the Jews used to mark their graves with white lime, that they might be known: that so priests, Nazarites, and travellers, might avoid them, and not be polluted with them. This appears from various passages in their writings:
"The vineyard of the fourth year, they marked with clods of earth, and an uncircumcised one with dust, , "and graves with chalk", mixed (with water) and poured (on them (x).)
Of this marking of the graves, the reason of it, the time and manner of doing it, Maimonides (y) gives us this account:
"Whoever finds a grave, or a dead carcass, or anything for the dead that defiles, by the tent he is obliged to put a mark upon it, that it may not be a stumbling to others; and on the intermediate days of a feast, they go out from the sanhedrim, to mark the graves.--With what do they mark? , "with chalk infused" in water, and poured upon the unclean place: they do not put the mark upon the top of the unclean place, (or exactly in it,) but so that it may stand out here and there, at the sides of it, that what is pure may not be corrupted; and they do not put the mark far from the place of the uncleanness, that they may not waste the land of Israel; and they do not set marks on those that are manifest, for they are known to all; but upon those that are doubtful, as a field in which a grave is lost, and places that are open, and want a covering.
Now because when the rains fell, these marks were washed away, hence on the first of Adar (February) when they used to repair the highways, they also marked the graves with white lime, that they might be seen and known, and avoided; and so on their intermediate feast days (z): the reason why they made use of chalk, or lime, and with these marked their graves, was because it looked white like bones (a); so that upon first sight, it might be thought and known what it was for, and that a grave was there: hence this phrase, "whited sepulchres":
which indeed appear beautiful outward; especially at a distance, and when new marked:
but within are full of dead men's bones, and of all uncleanness; worms and rottenness, which arise from the putrefied carcasses, and are very nauseous and defiling,
(x) Misn. Maaser Sheni, c. 5. sect. 1. (y) Hilch. Tumath Meth, c. 8. sect. 9. (z) Misn. Shekalim, c. 1. sect. 1. & Moed Katon, c. 1. sect. 2. Maimon. & Bartenora in lb. (a) Jarchi in Misu. Moed Katan, c. 1. sect. 2. & Bartenora in Misn. Maaser Sheni, c. 5. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres--or, whitewashed sepulchres. (Compare Acts 23:3). The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but., as the following words seem rather to imply, to beautify them.
which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness--What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Ps 5:9; Rom 3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors.
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets--that is "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Lk 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted frown coming in contact with such corrupt characters.
23:2823:28: Նո՛յնպէս եւ դուք՝ արտաքոյ երեւիք մարդկան արդարք, եւ ՚ի ներքոյ լի՛ էք կեղծաւորութեամբ եւ անօրէնութեամբ։
28 Նոյնպէս եւ դուք, դրսից մարդկանց արդար էք երեւում, մինչ ներսից լի էք կեղծաւորութեամբ եւ անօրէնութեամբ:
28 Նոյնպէս դուք դուրսէն մարդոց արդար կ’երեւնաք ու ներսէն կեղծաւորութեամբ եւ անօրէնութեամբ լեցուն էք»։
Նոյնպէս եւ դուք արտաքոյ երեւիք մարդկան արդարք, եւ ի ներքոյ լի էք կեղծաւորութեամբ եւ անօրէնութեամբ:

23:28: Նո՛յնպէս եւ դուք՝ արտաքոյ երեւիք մարդկան արդարք, եւ ՚ի ներքոյ լի՛ էք կեղծաւորութեամբ եւ անօրէնութեամբ։
28 Նոյնպէս եւ դուք, դրսից մարդկանց արդար էք երեւում, մինչ ներսից լի էք կեղծաւորութեամբ եւ անօրէնութեամբ:
28 Նոյնպէս դուք դուրսէն մարդոց արդար կ’երեւնաք ու ներսէն կեղծաւորութեամբ եւ անօրէնութեամբ լեցուն էք»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2828: так и вы по наружности кажетесь людям праведными, а внутри исполнены лицемерия и беззакония.
23:28  οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας.
23:28. οὕτως (unto-the-one-this) καὶ (and) ὑμεῖς (ye) ἔξωθεν (out-unto-which-from) μὲν (indeed) φαίνεσθε (ye-be-manifested) τοῖς (unto-the-ones) ἀνθρώποις (unto-mankinds) δίκαιοι , ( course-belonged ) ἔσωθεν (into-unto-which-from) δέ (moreover) ἐστε (ye-be) μεστοὶ ( sated ) ὑποκρίσεως (of-a-separating-under) καὶ (and) ἀνομίας. (of-an-un-parceleeing-unto)
23:28. sic et vos a foris quidem paretis hominibus iusti intus autem pleni estis hypocrisi et iniquitateSo you also outwardly indeed appear to men just: but inwardly you are full of hypocrisy and iniquity.
28. Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity.
23:28. So also, you certainly appear to men outwardly to be just. But inwardly you are filled with hypocrisy and iniquity.
Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity:

28: так и вы по наружности кажетесь людям праведными, а внутри исполнены лицемерия и беззакония.
23:28  οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας.
23:28. sic et vos a foris quidem paretis hominibus iusti intus autem pleni estis hypocrisi et iniquitate
So you also outwardly indeed appear to men just: but inwardly you are full of hypocrisy and iniquity.
23:28. So also, you certainly appear to men outwardly to be just. But inwardly you are filled with hypocrisy and iniquity.
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Adam Clarke: Commentary on the Bible - 1831
23:28: Even so ye also - appear righteous unto men - But what will this appearance avail a man, when God sits in judgment upon his soul? Will the fair reputation which he had acquired among men, while his heart was the seat of unrighteousness, screen him from the stroke of that justice which impartially sends all impurity and unholiness into the pit of destruction? No. In the sin that he hath sinned, and in which he hath died, and according to that, shall he be judged and punished; and his profession of holiness only tends to sink him deeper into the lake which burns with unquenchable fire. Reader! see that thy heart be right with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: ye also: Mat 23:5; Sa1 16:7; Psa 51:6; Jer 17:9, Jer 17:10; Luk 16:15; Heb 4:12, Heb 4:13
but: Mat 12:34, Mat 12:35, Mat 15:19, Mat 15:20; Mar 7:21-23
John Gill
23:28 Even so ye also outwardly appear righteous,.... By making broad their phylacteries, enlarging the borders of their garments, praying long prayers, compassing sea and land to make one proselyte, paying tithes of all manner of herbs, and cleansing the outside of the cup and platter, and doing all their works, prayers, fastings, and alms deeds, to be seen of men. This is the accommodation of the above simile; by reason of these things they looked like whited sepulchres, outwardly beautiful: so these appeared outwardly righteous, they looked like righteous persons, and were not; they were what Hagar, as the Jews say, charged her mistress with being; for so they interpret these words, "her mistress was despised in her eyes", Gen 16:4 (b),
"She said, this Sarah is not secretly, what she is openly; she appears , "as if she was righteous" and she is not righteous.
The same they say of (c) Leah. This was a misrepresentation; but the representation Christ gives of these men, is right; they were of that sort of the Pharisees, which they call "the dyed", or "coloured" ones: it is said of Jannai the king, that he should say to those of his family (d),
"Do not be afraid of them that are Pharisees, (that are truly so,) nor of them that are not Pharisees; but of them that are, "dyed", for they are like to Pharisees; for their works are as the works of Zimri, (adulterers, as these were,) and they expect the reward as Phinehas.
The gloss upon it is,
"the Pharisees hated him, because he had slain many of their wise men, and was turned Sadducee; and when he was dying, his wife was afraid of them, lest they should take away the kingdom from her sons, and she desired him to seek their favour for her; but he said unto her, do not be afraid of the Pharisees, for they are "righteous", and will not render evil to thee, nor to thy sons; for they have not sinned against them; nor of them that are not Pharisees, for they are their friends; but of "the dyed ones": as if he had said, their appearance is not according to their nature, but they are dyed without,
, "and their inside is not as their outside": for their works are as the work of Zimri, for they are ungodly; and they expect the reward as Phinehas, saying to men, to honour them as Phinehas.
But this outward show and appearance of righteousness, was only "unto men", not unto God: they did not appear so to him, who is the searcher of hearts, and knows what is in man, and knew all the secret wickedness that was in them; for though they imposed upon, and deceived men, they could not deceive God; nor was their iniquity hid from Christ, who adds, "but within ye are full of hypocrisy and iniquity": and which was evident from their ambition and vain glory, in desiring the uppermost rooms at feasts, the chief places in the synagogue, greetings in the markets, and titles of honour and grandeur; from their avarice and cruel oppression of the widows, and fatherless, under a pretence of long prayers; from their neglecting the weightier matters of the law, judgment, mercy, and faith, and practising extortion and excess: that saying of their's (e), may be applied to themselves,
"every disciple of a wise man, , "whose inside is not as his outside", is no disciple of a wise man.
And it is expressly ascribed by some of their writers to one sort of the Pharisees, of whom they say (f),
"they are desirous to appear to men to be holy, but their inside is not as their outside;
which is much the same Christ here says of them. What our Lord charges these men with, is owned by their own doctors; they say (g), that "the iniquity of those that were under the first temple, was open and manifest, but the iniquity of those that were under the second temple, was not open.
But as the gloss says,
"the children of the second temple, , "were secretly wicked".
(b) Bereshit Rabba, sect. 45. fol. 40. 3. Jarchi in Gert. xvi. 4. (c) Bereshit Rabba, sect. 71. fol. 63. 2. (d) T. Bab. Sota, fol. 22. 2. (e) T. Bab. Yoma, fol. 72. 2. (f) Bartenora in Misn. Sota, c. 3. sect. 4. (g) T. Bab. Yoma, fol. 9. 2.
23:2923:29: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի շինէք զշիրիմս մարգարէից, եւ զարդարէ՛ք զգերեզմանս արդարոց։
29 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ մարգարէների շիրիմներն էք շինում եւ արդարների գերեզմաններն էք զարդարում ու ասում էք
29 «Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ մարգարէներուն տապանները կը շինէք եւ արդարներուն գերեզմանները կը զարդարէք,
Վա՜յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց, զի շինէք զշիրիմս մարգարէից եւ զարդարէք զգերեզմանս արդարոց:

23:29: Վա՛յ ձեզ դպրաց եւ փարիսեցւոց կեղծաւորաց. զի շինէք զշիրիմս մարգարէից, եւ զարդարէ՛ք զգերեզմանս արդարոց։
29 Վա՜յ ձեզ կեղծաւորներիդ՝ օրէնսգէտներիդ եւ փարիսեցիներիդ, որ մարգարէների շիրիմներն էք շինում եւ արդարների գերեզմաններն էք զարդարում ու ասում էք
29 «Վա՜յ ձեզի, կեղծաւո՛ր դպիրներ ու փարիսեցիներ, որ մարգարէներուն տապանները կը շինէք եւ արդարներուն գերեզմանները կը զարդարէք,
zohrab-1805▾ eastern-1994▾ western am▾
23:2929: Горе вам, книжники и фарисеи, лицемеры, что строите гробницы пророкам и украшаете памятники праведников,
23:29  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων,
23:29. Οὐαὶ (A-woe) ὑμῖν, (unto-ye,"γραμματεῖς (Letterers-of) καὶ (and) Φαρισαῖοι ( Faris-belonged ,"ὑποκριταί, (Separaters-under,"ὅτι (to-which-a-one) οἰκοδομεῖτε (ye-house-build-unto) τοὺς (to-the-ones) τάφους (to-interments) τῶν (of-the-ones) προφητῶν (of-declarers-before) καὶ (and) κοσμεῖτε (ye-configure-unto) τὰ (to-the-ones) μνημεῖα (to-rememberlets-of) τῶν (of-the-ones) δικαίων , ( of-course-belonged ,"
23:29. vae vobis scribae et Pharisaei hypocritae quia aedificatis sepulchra prophetarum et ornatis monumenta iustorumWoe to you, scribes and Pharisees, hypocrites, that build the sepulchres of the prophets and adorn the monuments of the just,
29. Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous,
23:29. Woe to you, scribes and Pharisees, you hypocrites, who build the sepulchers of the prophets and adorn the monuments of the just.
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous:

29: Горе вам, книжники и фарисеи, лицемеры, что строите гробницы пророкам и украшаете памятники праведников,
23:29  οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων,
23:29. vae vobis scribae et Pharisaei hypocritae quia aedificatis sepulchra prophetarum et ornatis monumenta iustorum
Woe to you, scribes and Pharisees, hypocrites, that build the sepulchres of the prophets and adorn the monuments of the just,
23:29. Woe to you, scribes and Pharisees, you hypocrites, who build the sepulchers of the prophets and adorn the monuments of the just.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
29 (Лк XI:47). Указывается на обычное и общее явление человеческой жизни, по которому лучшие люди весьма часто подвергаются гонениям от своих современников, а потомки последних строят им памятники и чтут их память, как благодетелей человечества. Это явление так обычно, что подыскивать какие-либо частные примеры нет никакой надобности. Христос не говорит того, что толкует Иларий будто prophetas omnes legis populus occidit. Были и исключения, напр., Илий и Елисей. Но, вообще, слова Христа точны. О постройке памятников и гробниц встречаются известия в пальмирских и набатейских надписях, где это называется бана — oikodomein, как у Матфея (Меркc). Около Иерусалима были «гробницы Давидовы» (Неем III:16), первосвященника Иоанна Гиркана, Александра Ианнея и многих других. На украшение гробниц цветами и в известные дни некоторые оставляли денежные суммы (см. Шюрер т. III, с 18 в начале).
Adam Clarke: Commentary on the Bible - 1831
23:29: Ye build the tombs of the prophets - It appears that, through respect to their memory, they often repaired, and sometimes beautified, the tombs of the prophets. M. De la Valle, in his Journey to the Holy Land, says, that when he visited the cave of Machpelah, he saw some Jews honoring a sepulchre, for which they have a great veneration, with lighting at it wax candles and burning perfumes. See Harmer, vol. iii. p. 416. And in ditto, p. 424, we are informed that building tombs over those reputed saints, or beautifying those already built, is a frequent custom among the Mohammedans.
Albert Barnes: Notes on the Bible - 1834
23:29: Ye build the tombs of the prophets - That is, you build sepulchres or tombs ever the prophets that have been slain. This they did professedly from veneration and respect for their character. This is often done at the East at the present day, and indeed elsewhere. Among the Muslims it is a common way of showing respect for any distinguished man to build a tomb for him. By doing this, they profess respect for his character and veneration for his memory. So the Pharisees, by building tombs in this manner, professedly approved of the character and conduct of the prophets, and disapproved of the conduct of their fathers in killing them.
And garnish ... - That is, adorn or ornament. This was done by rebuilding them with more taste, decorating them, and keeping them neat and clean. The original word means, also, to show any proper honor to the memory of the dead, as by speaking well of them, praying near them, or rearing synagogues near them in honor of their memory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: ye build: Luk 11:47, Luk 11:48; Act 2:29
Geneva 1599
23:29 (9) Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
(9) Hypocrites, when they try the most to cover up their wickedness, it is then by the just judgment of God that they shame themselves.
John Gill
23:29 Woe unto you Scribes and Pharisees, hypocrites,.... This is the seventh and last time, in which these words are delivered in this exact form by our Lord, in this chapter; and expresses the certainty, both of their sin and punishment: and the instance annexed to it, no less discovers the hypocrisy of these persons, and supports the character given of them; as also furnishes out a sufficient reason, why a woe is denounced upon them,
because ye build the tombs of the prophets, and garnish the sepulchres of the righteous; meaning by the "prophets" and "righteous" men, the same persons, the prophets, who were righteous men; or else the prophets, and also other righteous men besides them. Rightly is the word "build", used of tombs and sepulchres; the Jews have a canon, which runs thus (h),
"they do not dig graves nor sepulchres, on a feast day.
The commentators (i) on it say, that the graves are the holes which they dig in the earth, and the sepulchres are the buildings over the graves. In the Gemara it is asked (k),
"what are the graves? and what are the sepulchres? says R. Judah, the graves are made by digging and the sepulchres or tombs "by building";
and these edifices which they built over the graves of some of their prophets, and righteous men, were very grand and beautiful. The Cippi Hebmici furnish us with many instances of this kind: in Hebron, in the land of Canaan, which is Kirjath Arba, is the cave of Machpelah; in which were buried the fathers of the world, Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah; and over it is a wonderful, "and beautiful" building and it is the building of David the king; and opposite the city, in the mountain, is a beautiful building, and there was buried Jesse, the father of David the king: in the way from Hebron to Jerusalem, is Chalchul, where Gad, David's seer, was buried; and Tekoah, where Isaiah the prophet was buried, and over him a "beautiful" structure: at the Mount of Olives is a beautiful fabric, which they say is the sepulchre of Huldah, the prophetess; at the bottom of the mount is a very great cave, attributed to Haggai the prophet, and in the middle of it are many caves; near it, is the sepulchre of Zechariah the prophet, in a cave shut up, and over it is , "a beautiful arch", or vault of one stone: between Rama and Jerusalem are caves ascribed to Simeon the just, and the seventy (elders of the) sanhedrim: at Rama, Samuel was buried, also his father Elkanah, and Hannah his mother, and in a cave shut up, and over the cave buildings: at Cheres, which is Timnath Cheres, in Mount Ephraim, are buried Joshua the son of Nun, and Nun his father, and Caleb the son of Jephunneh, and over them are trees. At Avarta is the school of Phinehas, the son of Eleazar the priest, and Eleazar is buried upon the mountain; and below the village, between the olive trees, Ithamar, and over him a large monument: at the barns is a temple of the Gentiles, with a vault and a cave, where they say are buried seventy elders. At Belata, a village about a sabbath day's journey from Shechem, Joseph the righteous was buried: at Mount Carmel, is the cave of Elijah the prophet, and there was buried Elisha, the son of Shaphat the prophet: at Jordan was buried Iddo the prophet, and over it is a great elm tree, and it is in the form of a lion; and there was buried Shebuel, the son of Gershom, the son of Moses, over whom is a great oak tree: at Geba, in Mount Lebanon, is buried Zephaniah the prophet, in the middle of a cave shut up. On a mountain, a sabbath day's journey from Zidon, Zebulun was buried, in a beautiful vault; at Cephar Noah, was buried Noah the just; and at Kadesh Nephtalim, Barak the son of Abinoam, and Deborah his wife, and Jael; and at Timnath, Shamgar the son of Auath, over whom are two marble pillars. At Cephar Cana, is buried Jonah, the son of Amittai, on the top of a mountain, in a temple of the Gentiles, in a "beautiful" vault: at Jakuk, was buried in the way, Habakkuk the prophet; and at the north of the village of Raam, was buried Obadiah the prophet: at Susan the palace, was buried Mordecai the Jew, and over him a beautiful stone statue; and on it written, this is the sepulchre of Mordecai, the son of Jair, the son of Shimei, the son of Kish, a man of Jemini; and near the river Hiddekel, Ezekiel the prophet was buried. In this account, many things may be observed, which confirm and illustrate the words of the text. And certain it is, that it was accounted very honourable and laudable in persons, to beautify the sepulchres of the patriarchs and prophets. Among the excellent characters given of Benaah, R. Jochanan's master, it is said (l),
"that he was a very wise man, and a judge, and understood mysteries and parables; , "and painted the cave" of Adam the first, and the cave of Abraham.
Though perhaps this is to be understood of him in a figurative sense, but yet must allude to a literal one: the sepulchres of the prophets, were especially very sacred:
"all sepulchres (they say (m)) might be removed, but the sepulchres of a king, and the "sepulchres of a prophet"; they say unto him, were not the sepulchres of the sons of David removed? and the sepulchres of the sons of Huldah were in Jerusalem, and a man might not touch them, to remove them for ever. R. Akiba replied to them because of decency it was forgiven (or allowed) there, and from thence the uncleanness being channelled, went out to the brook Kidron.
Now our Lord must not be understood as blaming them for barely building the tombs of the prophets, and garnishing the sepulchres of the righteous, which they might have done without blame. But because they did all this, that they might be thought to be very innocent and holy men, and far from being guilty of the crimes their forefathers were; when they were of the very selfsame blood thirsty, persecuting spirit; and did, and would do the same things to the prophets and apostles of the New Testament, their fathers had done to the prophets of the Old. They have a saying (n), that "they do not erect monuments "for the righteous"; for their words are their memorial.
But this can only mean, that there is no need of monuments for them; since their sayings are sufficient to keep up the memory of them. Hence Dr. Lightfoot thinks, that our Lord reproves them out of their own mouths, for despising the words of the prophets; imagining they performed piety enough, by bestowing cost in adorning their sepulchres; when they themselves own, their sayings are the best remembrances of them, and therefore ought to be regarded more than their tombs,
(h) Misn. Moed Katon, c. 1. sect. 6. (i) Maimon. & Bartenora in ib. (k) T. Bab. Moed Katon, fol. 8. 2. (l) Juchasin, fol. 86. 1. (m) T. Hieros. Nazir, fol. 57. 4. (n) T. Hieros. Shekalim, fol. 47. 1.
23:3023:30: Եւ ասէք. Եթէ էա՛ք յաւուրս հարցն մերոց՝ ո՛չ հաղորդէաք արեան մարգարէիցն։
30 «Եթէ մենք մեր հայրերի օրօք լինէինք, մարգարէների սպանութեանը մասնակից չէինք լինի»
30 Ու կ’ըսէք. ‘Եթէ մեր հայրերուն օրերը ըլլայինք, անոնց հետ մարգարէներուն արեանը մասնակից չէինք ըլլար’։
Եւ ասէք. Եթէ էաք յաւուրս հարցն մերոց, ոչ հաղորդէաք արեան մարգարէիցն:

23:30: Եւ ասէք. Եթէ էա՛ք յաւուրս հարցն մերոց՝ ո՛չ հաղորդէաք արեան մարգարէիցն։
30 «Եթէ մենք մեր հայրերի օրօք լինէինք, մարգարէների սպանութեանը մասնակից չէինք լինի»
30 Ու կ’ըսէք. ‘Եթէ մեր հայրերուն օրերը ըլլայինք, անոնց հետ մարգարէներուն արեանը մասնակից չէինք ըլլար’։
zohrab-1805▾ eastern-1994▾ western am▾
23:3030: и говорите: если бы мы были во дни отцов наших, то не были бы сообщниками их в [пролитии] крови пророков;
23:30  καὶ λέγετε, εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῶ αἵματι τῶν προφητῶν.
23:30. καὶ (and) λέγετε (ye-forth,"Εἰ (If) ἤμεθα ( we-were ) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) τῶν (of-the-ones) πατέρων (of-fathers) ἡμῶν, (of-us) οὐκ (not) ἂν (ever) ἤμεθα ( we-were ) αὐτῶν (of-them) κοινωνοὶ ( en-commoned ) ἐν (in) τῷ (unto-the-one) αἵματι (unto-a-blood) τῶν (of-the-ones) προφητῶν: (of-declarers-before)
23:30. et dicitis si fuissemus in diebus patrum nostrorum non essemus socii eorum in sanguine prophetarumAnd say: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
30. and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.
23:30. And then you say, ‘If we had been there in the days of our fathers, we would not have joined with them in the blood of the prophets.’
And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets:

30: и говорите: если бы мы были во дни отцов наших, то не были бы сообщниками их в [пролитии] крови пророков;
23:30  καὶ λέγετε, εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῶ αἵματι τῶν προφητῶν.
23:30. et dicitis si fuissemus in diebus patrum nostrorum non essemus socii eorum in sanguine prophetarum
And say: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
23:30. And then you say, ‘If we had been there in the days of our fathers, we would not have joined with them in the blood of the prophets.’
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Лк XI:48). Так говорят все люди, духовные и светские, древние и новые, строя памятники пророкам и вообще замечательным людям прошедшего. Собственно, тут нет ничего предосудительного. Напротив, память многих лиц минувшего времени почтенна и достойна увековечения, хотя бы в виде постройки им памятников. Но все это хорошо только при нравственном состоянии общества. Когда же в нем развито лицемерие и сопровождающие его пороки, то люди, строящие памятники мучимым и гонимым пророкам, принимают только участие в гонениях и мучениях со стороны своих предков, не прямо, а косвенно. Относясь с мнимым почтением к пророкам бывшим, они преследуют и подвергают мучениям пророков настоящих, своих современников. Так это и было с современным Христу поколением. Оно строило памятники пророкам минувшего, пророчествовавшим о Христе, а Самого Христа предало крестной смерти. Вместо в пролитии (русск. подчеркнуто) крови можно просто переводить: в крови.
Adam Clarke: Commentary on the Bible - 1831
23:30: We would not have been partakers - They imagined themselves much better than their ancestors; but our Lord, who knew what they would do, uncovers their hearts, and shows them that they are about to be more abundantly vile than all who had ever preceded them.
Albert Barnes: Notes on the Bible - 1834
23:30: And say ... - This they professed to say by rebuilding their tombs. They also, probably, publicly expressed their disapprobation of the conduct of their fathers. All this, in building and ornamenting tombs, was a profession of extraordinary piety. Our Lord showed them it was mere pretence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:30: the blood: Mat 23:34, Mat 23:35, Mat 21:35, Mat 21:36; Ch2 36:15; Jer 2:30
John Gill
23:30 And say, if we had been in the days of our fathers,.... Their ancestors and predecessors: signifying, that if they had lived in the times they did, or had been in the same post and office with them, they should have opposed, at least not consented to their measures:
we would not have been partakers with them in the blood of the prophets; would not have joined them in persecuting the prophets, and in shedding their blood, and putting them to death; but would have received them as the prophets of the Lord, have hearkened to their advice and message, and have honoured and obeyed them as such; and this they thought they sufficiently declared, by building and adorning their tombs.
John Wesley
23:30 We would not have been partakers - So ye make fair professions, as did your fathers.
23:3123:31: Ապա ուրեմն վկայէ՛ք զանձանց՝ եթէ որդի՛ք էք այնոցիկ՝ որ կոտորէին զմարգարէսն[434]։ [434] Ոմանք. Որ կոտորեցին զմարգա՛՛։
31 Ապա ուրեմն դուք ինքներդ ձեր մասին վկայում էք, թէ որդիներն էք նրանց, որոնք կոտորում էին մարգարէներին
31 Ուրեմն դուք ձեզի համար կը վկայէք թէ անոնց զաւակներն էք՝ որոնք մարգարէները կը սպաննէին։
Ապա ուրեմն վկայէք զանձանց, եթէ որդիք էք այնոցիկ որ կոտորէին զմարգարէսն:

23:31: Ապա ուրեմն վկայէ՛ք զանձանց՝ եթէ որդի՛ք էք այնոցիկ՝ որ կոտորէին զմարգարէսն[434]։
[434] Ոմանք. Որ կոտորեցին զմարգա՛՛։
31 Ապա ուրեմն դուք ինքներդ ձեր մասին վկայում էք, թէ որդիներն էք նրանց, որոնք կոտորում էին մարգարէներին
31 Ուրեմն դուք ձեզի համար կը վկայէք թէ անոնց զաւակներն էք՝ որոնք մարգարէները կը սպաննէին։
zohrab-1805▾ eastern-1994▾ western am▾
23:3131: таким образом вы сами против себя свидетельствуете, что вы сыновья тех, которые избили пророков;
23:31  ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας.
23:31. ὥστε (as-also) μαρτυρεῖτε (ye-witness-unto) ἑαυτοῖς (unto-selves) ὅτι (to-which-a-one) υἱοί (sons) ἐστε (ye-be) τῶν (of-the-ones) φονευσάντων ( of-having-slayed-of ) τοὺς (to-the-ones) προφήτας. (to-declarers-before)
23:31. itaque testimonio estis vobismet ipsis quia filii estis eorum qui prophetas occideruntWherefore you are witnesses against yourselves, that you are the sons of them that killed the prophets.
31. Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets.
23:31. And so you are witnesses against yourselves, that you are the sons of those who killed the prophets.
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets:

31: таким образом вы сами против себя свидетельствуете, что вы сыновья тех, которые избили пророков;
23:31  ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας.
23:31. itaque testimonio estis vobismet ipsis quia filii estis eorum qui prophetas occiderunt
Wherefore you are witnesses against yourselves, that you are the sons of them that killed the prophets.
23:31. And so you are witnesses against yourselves, that you are the sons of those who killed the prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 В Деян VII:52 первомученик Стефан говорит теми же словами: «кого из пророков не гнали отцы ваши? они убили предвозвестивших пришествие Праведника, которого предателями и убийцами сделались ныне вы». В слове «сыновья» заключается двойной смысл: сыновья по плоти и по духу. Указывается на одну из черт неудовлетворительного нравственного состояния книжников и фарисеев: их отцы были убийцами лучших людей, пророков; такие же убийцы, или способные к убийству, и они сами.
Adam Clarke: Commentary on the Bible - 1831
23:31: Ye be witnesses - Ye acknowledge that ye are the children of those murderers, and ye are about to give full proof that ye are not degenerated.
There are many who think that, had they lived in the time of our Lord, they would not have acted towards him as the Jews did. But we can scarcely believe that they who reject his Gospel, trample under foot his precepts, do despite to the Spirit of his grace, love sin, and hate his followers, would have acted otherwise to him than the murdering Jews, had they lived in the same times.
Albert Barnes: Notes on the Bible - 1834
23:31: Ye be witnesses unto yourselves - The emphasis, here, lies in the words "to yourselves." It is an appeal to their conscience. It was not by their building the tombs that they were witnesses that they were the children of those who killed the prophets; but that, in spite of all this pretence of piety, under all this cloak of profession, they knew in their consciences, and were witnesses to themselves, that it was mere hypocrisy, and that they really approved the conduct of those who slew the prophets.
Children of them ... - Resembling them; approving their conduct; inheriting their feelings. See the notes at Mat 1:1. They not only showed that they were descended from them, but that they possessed their spirit, and that, in similar circumstances, they would have done as they did.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:31: witnesses: Jos 24:22; Job 15:5, Job 15:6; Psa 64:8; Luk 19:22
that: Act 7:51, Act 7:52; Th1 2:15, Th1 2:16
John Gill
23:31 Wherefore ye be witnesses unto yourselves,.... Or "against yourselves", as the Syriac reads; for what they said was a plain acknowledgment, and a full confession, what their fathers had done, and whose offspring they were; and from whom better things were not to be expected; since they were their fathers' own children, and of the same temper and disposition with them:
that ye are the children of them that killed the prophets. They plainly owned, that their fathers killed the prophets, and that they descended from them; though they meant not so much to reproach, their ancestors, as to give themselves a greater character; yet it did not with those, that knew them; not with our Lord: for as their own words testified against them, that they were a seed of evildoers; their practices showed them to be of the same spirit and principles with their progenitors.
John Wesley
23:31 Wherefore ye testify against yourselves - By your smooth words as well as devilish actions: that ye are the genuine sons of them who killed the prophets of their own times, while they professed the utmost veneration for those of past ages.
From Mat. 23:3-30 is exposed every thing that commonly passes in the world for religion, whereby the pretenders to it keep both themselves and others from entering into the kingdom of God; from attaining, or even seeking after those tempers, in which alone true Christianity consists. As, Punctuality in attending on public and private prayer, Mt 23:4-14. Zeal to make proselytes to our opinion or communion, though they have less of the spirit of religion than before, Mt 23:15. A superstitious reverence for consecrated places or things, without any for Him to whom they are consecrated, Mt 23:16-22. A scrupulous exactness in little observances, though with the neglect of justice, mercy, and faith, Mt 23:23-24. A nice cautiousness to cleanse the outward behaviour, but without any regard to inward purity, Mt 23:25-26. A specious face of virtue and piety, covering the deepest hypocrisy and villany, Mt 23:27-28 A professed veneration for all good men, except those among whom they live.
23:3223:32: Եւ դուք՝ լցէ՛ք զչափ հարցն ձերոց։
32 Ուրեմն դուք էլ լրացրէ՛ք ձեր հայրերի արածը»:
32 Ուստի դուք ալ ձեր հայրերուն չափը լեցուցէք։
Եւ դուք լցէք զչափ հարցն ձերոց:

23:32: Եւ դուք՝ լցէ՛ք զչափ հարցն ձերոց։
32 Ուրեմն դուք էլ լրացրէ՛ք ձեր հայրերի արածը»:
32 Ուստի դուք ալ ձեր հայրերուն չափը լեցուցէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3232: дополняйте же меру отцов ваших.
23:32  καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.
23:32. καὶ (And) ὑμεῖς (ye) πληρώσατε (ye-should-have-en-filled) τὸ (to-the-one) μέτρον (to-a-measure) τῶν (of-the-ones) πατέρων (of-fathers) ὑμῶν. (of-ye)
23:32. et vos implete mensuram patrum vestrorumFill ye up then the measure of your fathers.
32. Fill ye up then the measure of your fathers.
23:32. Complete, then, the measure of your fathers.
Fill ye up then the measure of your fathers:

32: дополняйте же меру отцов ваших.
23:32  καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.
23:32. et vos implete mensuram patrum vestrorum
Fill ye up then the measure of your fathers.
23:32. Complete, then, the measure of your fathers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
32 Образ взят от обыкновенного способа наполнения сосудов для сухих, жидких или сыпучих тел. Русское слово «мера» вполне соответствует греческому to metron и означает здесь, вообще, меру, а не какую-нибудь определенную, напр., хлебную, меру. Таким образом, смысл тот, что предки фарисеев и книжников старались наполнить «меру» своими беззакониями и жестоким обращением с пророками. Их потомки не только не остановились в этой деятельности, но к тем беззакониям, которые допущены были предками, старались прибавить еще новые. Ясное указание на предстоящее предание смерти Самого Спасителя и на казни Его учеников. Plhrwsate в русском переводе не точно: дополняйте; нужно: наполняйте до верха, с избытком. Понятно, что это — не повеление со стороны Христа, а только обозначение факта (ср. Ин XIV:27). Спаситель говорит как бы так: вы уже решили наполнить меру отцов ваших; делайте это, чтобы подвергнуться еще большему осуждению.
Adam Clarke: Commentary on the Bible - 1831
23:32: Fill ye up then - Notwithstanding the profession you make, ye will fill up the measure of your fathers - will continue to walk in their way, accomplish the fullness of every evil purpose by murdering me; and then, when the measure of your iniquity is full, vengeance shall come upon you to the uttermost, as it did on your rebellious ancestors. The 31st verse should be read in a parenthesis, and then the 32d will appear to be, what it is, an inference from the 30th.
Ye will fill up, or fill ye up - πληρωσατε· but it is manifest that the imperative is put here for the future, a thing quite consistent with the Hebrew idiom, and frequent in the Scriptures. So Joh 2:19, Destroy this temple, etc., i.e. Ye will destroy or pull down this temple, and I will rebuild it in three days - Ye will crucify me, and I will rise again the third day. Two good MSS. have the word in the future tense: and my old MS. Bible has it in the present - Ge (ye) fulfillen the mesure of youre (your) fadris.
Albert Barnes: Notes on the Bible - 1834
23:32: Fill ye up, then ... - This is a prediction of what they were about to do. He would have them act out their true spirit, and show what they were, and evince to all that they had the spirit of their fathers, Compare the notes at Joh 13:27. This was done be putting him to death, and persecuting the apostles.
The measure - The full amount, so as to make it complete. By your slaying me, fill up what is lacking of the iniquity of your fathers until the measure is full; until the national iniquity is complete; until as much has been committed as God can possibly bear, and then shall come upon you all this blood, and you shall be destroyed, Mat 23:34-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: the measure: Gen 15:16; Num 32:14; Zac 5:6-11
Geneva 1599
23:32 (u) Fill ye up then the measure of your fathers.
(u) A proverb used by the Jews, which has this meaning: You go on also, and follow your ancestors, that at length your wickedness may come to its fulness.
John Gill
23:32 Fill ye up then the measure of your fathers. Of their sins; for there were bounds and limits set how far they should proceed, and no further; as yet they had not got to the end of their iniquity: their fathers had gone great lengths in sin, but their iniquity was not yet full, as is said of the Amorites, Gen 15:16 these their sons were to fill it up. They had shed the blood of many of the prophets; and indeed there were none of them but they had persecuted and abused, in one shape or another: some they entreated shamefully, others they beat: some they stoned, and others they put to death with the sword, or otherwise; and now their children were about to fill the measure brimful, by crucifying the Son of God, which they were at this time meditating and contriving; and by persecuting and slaying his apostles, and so would bring upon them the vengeance of God. The Jews well enough understood these words, which were spoken to them in an ironical way, and expressing what they were about, and what they would hereafter do, and what would be the issue and consequence of it: they have a saying (o), that "the holy blessed God does not take vengeance on a man,
, "until his measure is filled up"; according to Job 20:22.
Which the Chaldee paraphrase renders,
"when his measure is filled up, then shall he take vengeance on him;
and that this is Christ's sense, appears from what follows,
(o) T. Bab. Sota, fol. 9. 1.
John Wesley
23:32 Fill ye up - A word of permission, not of command: as if he had said, I contend with you no longer: I leave you to yourselves: you have conquered: now ye may follow the devices of your own hearts. The measure of your fathers - Wickedness: ye may now be as wicked as they.
23:3323:33: Օ՛ձք՝ ծնո՛ւնդք իժից, զիա՞րդ փախնուցուք ՚ի դատաստանէ գեհենին։
33 «Օձե՛ր, իժերի՛ ծնունդներ, ինչպէ՞ս պիտի փախչէք գեհենի դատապարտութիւնից
33 Օձե՛ր, իժե՛րու ծնունդներ, ի՞նչպէս պիտի փախչիք գեհենին դատապարտութենէն։
Օձք, ծնունդք իժից, զիա՞րդ փախնուցուք ի դատաստանէ գեհենին:

23:33: Օ՛ձք՝ ծնո՛ւնդք իժից, զիա՞րդ փախնուցուք ՚ի դատաստանէ գեհենին։
33 «Օձե՛ր, իժերի՛ ծնունդներ, ինչպէ՞ս պիտի փախչէք գեհենի դատապարտութիւնից
33 Օձե՛ր, իժե՛րու ծնունդներ, ի՞նչպէս պիտի փախչիք գեհենին դատապարտութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
23:3333: Змии, порождения ехиднины! как убежите вы от осуждения в геенну?
23:33  ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης;
23:33. ὄφεις (Snakes) γεννήματα (Generatings-to) ἐχιδνῶν, (of-vipers,"πῶς (unto-whither) φύγητε (ye-might-have-had-fled) ἀπὸ (off) τῆς (of-the-one) κρίσεως (of-a-separating) τῆς (of-the-one) γεέννης; (of-a-geenna?"
23:33. serpentes genimina viperarum quomodo fugietis a iudicio gehennaeYou serpents, generation of vipers, how will you flee from the judgment of hell?
33. Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?
23:33. You serpents, you brood of vipers! How will you escape from the judgment of Hell?
Ye serpents, [ye] generation of vipers, how can ye escape the damnation of hell:

33: Змии, порождения ехиднины! как убежите вы от осуждения в геенну?
23:33  ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης;
23:33. serpentes genimina viperarum quomodo fugietis a iudicio gehennae
You serpents, generation of vipers, how will you flee from the judgment of hell?
23:33. You serpents, you brood of vipers! How will you escape from the judgment of Hell?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 О «порождениях ехидниных» см. прим. к III:7. Подобное же выражение в Мф XII:34; Лк III:7. Слова Христа бросают свет на слова Крестителя, Мф III:7. Там будущий гнев только предполагается; здесь выставляется, как уже наступивший. Фарисеи и книжники теперь уже не могут избежать геенского суда.
Adam Clarke: Commentary on the Bible - 1831
23:33: Ye serpents, ye generation of vipers - What a terrible stroke! - Ye are serpents, and the offspring of serpents. This refers to Mat 23:31 : they confessed that they were the children of those who murdered the prophets; and they are now going to murder Christ and his followers, to show that they have not degenerated - an accursed seed, of an accursed breed. My old MS. translates this passage oddly - Gee serpentis, fruytis of burrownyngis of eddris that sleen her modris. There seems to be here an allusion to a common opinion, that the young of the adder or viper which are brought forth alive eat their way through the womb of their mothers. Hence that ancient enigma attributed to Lactantius: -
Non possum nasci, si non occidero matrem
Occidi matrem: sed me manet exitus idem
Id mea mors faciet, quod jam mea fecit origo
Cael. Firm. Symposium, N. xv
I never can be born, nor see the day,
Till through my parent's womb I eat my way
Her I have slain; like her must yield my breath;
For that which gave me life, shall cause my death
Every person must see with what propriety this was applied to the Jews, who were about to murder the very person who gave them their being and all their blessings.
Albert Barnes: Notes on the Bible - 1834
23:33: Ye serpents - This name is given to them on account of their pretending to be pious, and very much devoted to God, but being secretly evil, At the heart, with all their pretensions, they were filled with evil designs, as the serpent was, Gen 3:1-5
Generation of vipers - See the notes at Mat 12:34.
Damnation of hell - This refers, beyond all question, to future punishment. So great was their wickedness and hypocrisy, that, if they persevered in this course, it was impossible to escape the damnation that should come on the guilty. This is the sternest language that Jesus ever used to wicked people. But it by no means authorizes ministers to use such language to sinners now. Christ knew that this was true of them. He had an authority which none now have. It is not the province of ministers to denounce judgment, or to use severe names, least of all to do it on pretence of imitating Christ. He knew the hearts of people. We know them not. He had authority to declare certainly that those whom he addressed would be lost. We have no such authority. He addressed persons; we address characters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:33: serpents: Mat 3:7, Mat 12:34, Mat 21:34, Mat 21:35; Gen 3:15; Psa 58:3-5; Isa 57:3, Isa 57:4; Luk 3:7; Joh 8:44; Co2 11:3; Rev 12:9
how: Mat 23:14; Heb 2:3, Heb 10:29, Heb 12:25
John Gill
23:33 Ye servants, ye generation of vipers,.... The latter of these names, John the Baptist calls the Sadducees and Pharisees by, in Mt 3:7 and Christ, in Mt 12:34 both express their craft and subtlety, their inward poison, and venomous nature; their fair outside, and specious pretences; their hypocrisy, malice, and wickedness; in which they were like to the old serpent, their father the devil, and to their ancestors, that murdered the prophets; nor could any good thing be expected, from such a viperous generation:
how can ye escape the damnation of hell? signifying, that it was impossible that they should; nor could they surely expect it themselves, who must be conscious to themselves of their wickedness, malice, and deceit. The Persic version reads it, "where can ye escape?" &c. and so Beza says it was read, in one ancient copy of his; and the sense is, whither can ye flee? to whom, or what can you have recourse to, to screen you from the wrath to come? Rocks and mountains, caves and dens, will be of no service. The phrase,
, "the judgment, or damnation of hell", is a phrase often used in the Talmud (p), and Midrashes (q) of the Jews; and intends future torment, and the everlasting vengeance and wrath of God, the unquenchable fire prepared for the devil and his angels, and which impenitent unbelieving sinners cannot escape,
(p) T. Bab. Berncot, fol. 61. 1. Erubin, fol. 18. 2. Yebamot, fol. 102. 2. Sota, fol. 4. 2. & 5. 1. & Bava Bathra, fol. 10. 1. (q) Bemidbar Rabba, fol. 203. 1. Shirhashirim Rabba, fol. 14. 2. & Midrash Kohelet, fol. 76. 1.
John Wesley
23:33 Ye serpents - Our Lord having now lost all hope of reclaiming these, speaks so as to affright others from the like sins.
Robert Jamieson, A. R. Fausset and David Brown
23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?--In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.
23:3423:34: Վասն այդորիկ՝ ահաւասիկ ես առաքե՛մ առ ձեզ մարգարէս, եւ իմաստունս, եւ դպիրս. ՚ի նոցանէ սպանանիցէք, եւ ՚ի խաչ հանիցէք, եւ ՚ի նոցանէ տանջիցէ՛ք ՚ի ժողովուրդս ձեր, եւ հալածիցէք ՚ի քաղաքէ ՚ի քաղաք[435]։ [435] Ոմանք. Վասն այսորիկ ահաւա՛՛... եւ դպիրս. եւ ՚ի նոցանէ։
34 Դրա համար ահա ես ձեզ մօտ ուղարկում եմ մարգարէներ, իմաստուններ ու օրէնսգէտներ. նրանցից ոմանց դուք պիտի սպանէք եւ խաչը պիտի հանէք. նրանցից ոմանց էլ պիտի տանջէք ձեր ժողովարաններում ու քաղաքից քաղաք պիտի հալածէք
34 Ատոր համար ահա ես կը ղրկեմ ձեզի մարգարէներ եւ իմաստուններ ու դպիրներ։ Անոնցմէ մէկ քանիները պիտի սպաննէք ու խաչը հանէք, մէկ քանիները ձեր ժողովարաններուն մէջ պիտի ծեծէք ու քաղաքէ քաղաք հալածէք։
Վասն այդորիկ ահաւասիկ ես առաքեմ առ ձեզ մարգարէս եւ իմաստունս եւ դպիրս, եւ ի նոցանէ սպանանիցէք եւ ի խաչ հանիցէք, եւ ի նոցանէ տանջիցէք ի ժողովուրդս ձեր, եւ հալածիցէք ի քաղաքէ ի քաղաք:

23:34: Վասն այդորիկ՝ ահաւասիկ ես առաքե՛մ առ ձեզ մարգարէս, եւ իմաստունս, եւ դպիրս. ՚ի նոցանէ սպանանիցէք, եւ ՚ի խաչ հանիցէք, եւ ՚ի նոցանէ տանջիցէ՛ք ՚ի ժողովուրդս ձեր, եւ հալածիցէք ՚ի քաղաքէ ՚ի քաղաք[435]։
[435] Ոմանք. Վասն այսորիկ ահաւա՛՛... եւ դպիրս. եւ ՚ի նոցանէ։
34 Դրա համար ահա ես ձեզ մօտ ուղարկում եմ մարգարէներ, իմաստուններ ու օրէնսգէտներ. նրանցից ոմանց դուք պիտի սպանէք եւ խաչը պիտի հանէք. նրանցից ոմանց էլ պիտի տանջէք ձեր ժողովարաններում ու քաղաքից քաղաք պիտի հալածէք
34 Ատոր համար ահա ես կը ղրկեմ ձեզի մարգարէներ եւ իմաստուններ ու դպիրներ։ Անոնցմէ մէկ քանիները պիտի սպաննէք ու խաչը հանէք, մէկ քանիները ձեր ժողովարաններուն մէջ պիտի ծեծէք ու քաղաքէ քաղաք հալածէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3434: Посему, вот, Я посылаю к вам пророков, и мудрых, и книжников; и вы иных убьете и распнете, а иных будете бить в синагогах ваших и гнать из города в город;
23:34  διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·
23:34. διὰ (Through) τοῦτο (to-the-one-this) ἰδοὺ ( thou-should-have-had-seen ,"ἐγὼ (I) ἀποστέλλω (I-setteth-off) πρὸς (toward) ὑμᾶς (to-ye) προφήτας (to-declarers-before) καὶ (and) σοφοὺς ( to-wisdomed ) καὶ (and) γραμματεῖς: (to-letterers-of) ἐξ (out) αὐτῶν (of-them) ἀποκτενεῖτε (ye-shall-kill-off) καὶ (and) σταυρώσετε, (ye-shall-en-stake,"καὶ (and) ἐξ (out) αὐτῶν (of-them) μαστιγώσετε (ye-shall-en-whip) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) ὑμῶν (of-ye,"καὶ (and) διώξετε (ye-shall-pursue) ἀπὸ (off) πόλεως (of-a-city) εἰς (into) πόλιν: (to-a-city)
23:34. ideo ecce ego mitto ad vos prophetas et sapientes et scribas ex illis occidetis et crucifigetis et ex eis flagellabitis in synagogis vestris et persequemini de civitate in civitatemTherefore behold I send to you prophets and wise men and scribes: and some of them you will put to death and crucify: and some you will scourge in your synagogues and persecute from city to city.
34. Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city:
23:34. For this reason, behold, I send to you prophets and wisemen, and scribes. And some of these you will put to death and crucify; and some you will scourge in your synagogues and persecute from city to city,
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city:

34: Посему, вот, Я посылаю к вам пророков, и мудрых, и книжников; и вы иных убьете и распнете, а иных будете бить в синагогах ваших и гнать из города в город;
23:34  διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·
23:34. ideo ecce ego mitto ad vos prophetas et sapientes et scribas ex illis occidetis et crucifigetis et ex eis flagellabitis in synagogis vestris et persequemini de civitate in civitatem
Therefore behold I send to you prophets and wise men and scribes: and some of them you will put to death and crucify: and some you will scourge in your synagogues and persecute from city to city.
23:34. For this reason, behold, I send to you prophets and wisemen, and scribes. And some of these you will put to death and crucify; and some you will scourge in your synagogues and persecute from city to city,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 У Луки XI:49 это — не собственные слова Христа, но цитата из речи премудрости. Но откуда именно, из какой книги взята эта цитата, совершенно неизвестно. Предполагают даже, что у Лк XI:49 слова: «потому и премудрость Божия сказала» могли быть вставкой самого евангелиста в речь Христа, а под sofia он мог разуметь Его Самого. Другие думают, что у Луки ссылка на 2 Пар XXIV:18-22; но отыскать здесь сходство трудно. Матфей не говорит, что слова 34 стиха есть цитата и не делает на это никакого намека. Самое лучшее мнение то, что цитата, если только она здесь есть, заимствована из неизвестного источника. — Следует обратить внимание, что некоторые выражения разбираемого отдела отличаются сходством с несколькими стихами 3 Езд I. Это можно видеть из следующего сравнения:
Матфей:XXIII:32
Дополняйте же меру отцов ваших.
3 Ездры: I:6
Грехи родителей их возросли в них.
Матфей: XXIII:35
Да придет на вас вся кровь праведная.
3 Ездры: I:26
Вы осквернили руки ваши кровью, и ноги ваши быстры на совершение человекоубийства.
Матфей: XXIII:37
Сколько раз хотел Я собрать детей твоих, как птица собирает птенцов своих под крылья.
3 Ездры: I:30
Я собрал вас, как курица птенцов своих под крылья свои.
Матфей: XXIII:34
Посему, вот, Я посылаю к вам пророков, и мудрых, и книжников; вы иных убьете и распнете, а иных будете бить в синагогах ваших и гнать из города в город.
3 Ездры: I:32
Я послал к вам рабов Моих, пророков; вы, схвативши их, умертвили — и растерзали тела их. Кровь их Я взыщу, говорит Господь.
Матфей: XXIII:38
Се, оставляется дом ваш пуст.
3 Ездры: I:33
Так говорит Господь Вседержитель: дом ваш пуст.
Могло быть, что в книге Ездры эти места были заимствованы из Евангелий. Время происхождения книги в настоящее время еще не определено точно; наиболее вероятное предположение, что она написана при Домициане (81-96 г.) и впоследствии была дополнена (см. Шюрер III:328). — Под пророками, мудрыми и книжниками разумеются христианские учители. Они называются так в соответствии с различными еврейскими названиями должностных лиц. В отличие от ложных пророков, мудрых и книжников, которых обличает Христос, это истинные. На многих из них, как известно из истории, слова Его исполнились буквально (см. напр., Деян XII:2; Евc. Ц. И, III:32 — о распятии Симеона и проч.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation. 37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

We have left the blind leaders fallen into the ditch, under Christ's sentence, into the damnation of hell; let us see what will become of the blind followers, of the body of the Jewish church, and particularly Jerusalem.

I. Jesus Christ designs yet to try them with the means of grace; I send unto you prophets, and wise men, and scribes. The connection is strange; "You are a generation of vipers, not likely to escape the damnation of hell;" one would think it should follow, "Therefore you shall never have a prophet sent to you any more;" but no, "Therefore I will send unto you prophets, to see if you will yet at length be wrought upon, or else to leave you inexcusable, and to justify God in your ruin." It is therefore ushered in with a note of admiration, behold! Observe,

1. It is Christ that sends them; I send. By this he avows himself to be God, having power to gift and commission prophets. It is an act of kingly office; he sends them as ambassadors to treat with us about the concerns of our souls. After his resurrection, he made this word good, when he said, So send I you, John xx. 21. Though now he appeared mean, yet he was entrusted with this great authority.

2. He sends them to the Jews first; "I send them to you." They began at Jerusalem; and, wherever they went, they observed this rule, to make the first tender of gospel grace to the Jews, Acts xiii. 46.

3. Those he sends are called prophets, wise men, and scribes, Old-Testament names for New-Testament officers; to show that the ministers sent to them now should not be inferior to the prophets of the Old Testament, to Solomon the wise, or Ezra the scribe. The extraordinary ministers, who in the first ages were divinely inspired, were as the prophets commissioned immediately from heaven; the ordinary settled ministers, who were then, and continue in the church still, and will do to the end of time, are as the wise men and scribes, to guide and instruct the people in the things of God. Or, we may take the apostles and evangelists for the prophets and wise men, and the pastors and teachers for the scribes, instructed to the kingdom of heaven (ch. xiii. 52); for the office of a scribe was honourable till the men dishonoured it.

II. He foresees and foretels the ill usage that his messengers would meet with among them; "Some of them ye shall kill and crucify, and yet I will send them." Christ knows beforehand how ill his servants will be treated, and yet sends them, and appoints them their measure of sufferings; yet he loves them never the less for his thus exposing them, for he designs to glorify himself by their sufferings, and them after them; he will counter-balance them, though not prevent them. Observe,

1. The cruelty of these persecutors; Ye shall kill and crucify them. It is no less than the blood, the life-blood, that they thirst after; their lust is not satisfied with any thing short of their destruction, Exod. xv. 9. They killed the two James's, crucified Simon the son of Cleophas, and scourged Peter and John; thus did the members partake of the sufferings of the Head, he was killed and crucified, and so were they. Christians must expect to resist unto blood.

2. Their unwearied industry; Ye shall persecute them from city to city. As the apostles went from city to city, to preach the gospel, the Jews dodged them, and haunted them, and stirred up persecution against them, Acts xiv. 19; xvii. 13. They that did not believe in Judea were more bitter enemies to the gospel than any other unbelievers, Rom. xv. 31.

3. The pretence of religion in this; they scourged them in their synagogues, their place of worship, where they kept their ecclesiastical courts; so that they did it as a piece of service to the church; cast them out, and said, Let the Lord be glorified, Isa. lxvi. 5; John xvi. 2.

III. He imputes the sin of their fathers to them, because they imitated it; That upon you may come all the righteous blood shed upon the earth, v. 35, 36. Though God bear long with a persecuting generation, he will not bear always; and patience abused, turns into the greatest wrath. The longer sinners have been heaping up treasures of wickedness, the deeper and fuller will the treasures of wrath be; and the breaking of them up will be like breaking up the fountains of the great deep.

Observe, 1. The extent of this imputation; it takes in all the righteous blood shed upon the earth, that is, the blood shed for righteousness' sake, which has all been laid up in God's treasury, and not a drop of it lost, for it is precious. Ps. lxxii. 14. He dates the account from the blood of righteous Abel, thence this æra martyrum--age of martyrs--commences; he is called righteous Abel, for he obtained witness from heaven, that he was righteous, God testifying of his gifts. How early did martyrdom come into the world! The first that died, died for his religion, and, being dead, he yet speaketh. His blood not only cried against Cain, but continues to cry against all that walk in the way of Cain, and hate and persecute their brother, because their works are righteous. He extends it to the blood of Zacharias, the son of Barachias (v. 36), not Zecharias the prophet (as some would have it), though he was the son of Barachias (Zech. i. 1.) nor Zecharias the father of John Baptist, as others say; but, as is most probable, Zechariah the son of Jehoiada, who was slain in the court of the Lord's house, 2 Chron. xxiv. 20, 21. His father is called Barachias, which signifies much the same with Jehoiada; and it was usual among the Jews for the same person to have two names; whom ye slew, ye of this nation, though not of this generation. This is specified, because the requiring of that is particularly spoken of (2 Chron. xxiv. 22), as that of Abel's is. The Jews imagined that the captivity had sufficiently atoned for the guilt; but Christ lets them know that it was not yet fully accounted for, but remained upon the score. And some think that this is mentioned with a prophetical hint, for there was one Zecharias, the son of Baruch, whom Josephus speaks of (War 4. 335), who was a just and good man, who was killed in the temple a little before it was destroyed by the Romans. Archbishop Tillotson thinks that Christ both alludes to the history of the former Zecharias in Chronicles, and foretels the death of this latter in Josephus. Though the latter was not yet slain, yet, before this destruction comes, it would be true that they had slain him; so that all shall be put together from first to last.

2. The effect of it; All these things shall come; all the guilt of this blood, all the punishment of it, it shall all come upon this generation. The misery and ruin that are coming upon them, shall be so very great, that, though, considering the evil of their own sins, it was less that even those deserved; yet, comparing it with other judgments, it will seem to be a general reckoning for all the wickedness of their ancestors, especially their persecutions, to all which God declared this ruin to have special reference and relation. The destruction shall be so dreadful, as if God had once for all arraigned them for all the righteous blood shed in the world. It shall come upon this generation; which intimates, that it shall come quickly; some here shall live to see it. Note, The sorer and nearer the punishment of sin is, the louder is the call to repentance and reformation.

IV. He laments the wickedness of Jerusalem, and justly upbraids them with the many kind offers he had made them, v. 37. See with what concern he speaks of that city; O Jerusalem, Jerusalem! The repetition is emphatical, and bespeaks abundance of commiseration. A day or two before Christ had wept over Jerusalem, now he sighed and groaned over it. Jerusalem, the vision of peace (so it signifies), must now be the seat of war and confusion. Jerusalem, that had been the joy of the whole earth, must now be a hissing, and an astonishment, and a by-word; Jerusalem, that has been a city compact together, shall now be shattered and ruined by its own intestine broils. Jerusalem, the place that God has chosen to put his name there, shall now be abandoned to the spoil and the robbers, Lam. i. 1, iv. 1. But wherefore will the Lord do all this to Jerusalem? Why? Jerusalem hath grievously sinned, Lam. i. 8.

1. She persecuted God's messengers; Thou that killest the prophets, and stonest them that are sent unto thee. This sin is especially charged upon Jerusalem; because there the Sanhedrim, or great council, sat, who took cognizance of church matters, and therefore a prophet could not perish but in Jerusalem, Luke xiii. 33. It is true, they had not now a power to put any man to death, but they killed the prophets in popular tumults, mobbed them, as Stephen, and put the Roman powers on to kill them. At Jerusalem, where the gospel was first preached, it was first persecuted (Acts viii. 1), and that place was the head-quarters of the persecutors; thence warrants were issued out to other cities, and thither the saints were brought bound, Acts ix. 2. Thou stonest them: that was a capital punishment, in use only among the Jews. By the law, false prophets and seducers were to be stoned (Deut. xiii. 10), under colour of which law, they put the true prophets to death. Note, It has often been the artifice of Satan, to turn that artillery against the church, which was originally planted in the defence of it. Brand the true prophets as seducers, and the true professors of religion as heretics and schismatics, and then it will be easy to persecute them. There was abundance of other wickedness in Jerusalem; but this was the sin that made the loudest cry, and which God had an eye to more than any other, in bringing that ruin upon them, as 2 Kings xxiv. 4; 2 Chron. xxxvi. 16. Observe, Christ speaks in the present tense; Thou killest, and stonest; for all they had done, and all they would do, was present to Christ's notice.

2. She refused and rejected Christ, and gospel offers. The former was a sin without remedy, this against the remedy. Here is, (1.) The wonderful grace and favour of Jesus Christ toward them; How often would I have gathered thy children together, as a hen gathers her chickens under her wings! Thus kind and condescending are the offers of gospel grace, even to Jerusalem's children, bad as she is, the inhabitants, the little ones not excepted. [1.] The favour proposed was the gathering of them. Christ's design is to gather poor souls, gather them in from their wanderings, gather them home to himself, as the Centre of unity; for to him must the gathering of the people be. He would have taken the whole body of the Jewish nation into the church, and so gathered them all (as the Jews used to speak of proselytes) under the wings of the Divine Majesty. It is here illustrated by a humble similitude; as a hen clucks her chickens together. Christ would have gathered them, First, With such a tenderness of affection as the hen does, which has, by instinct, a peculiar concern for her young ones. Christ's gathering of souls, comes from his love, Jer. xxxi. 3. Secondly, For the same end. The hen gathered her chickens under her wings, for protection and safety, and for warmth and comfort; poor souls have in Christ both refuge and refreshment. The chickens naturally run to the hen for shelter, when they are threatened by the birds of prey; perhaps Christ refers to that promise (Ps. xci. 4), He shall cover thee with his feathers. There is healing under Christ's wings (Mal. iv. 2); that is more than the hen has for her chickens.

[2.] The forwardness of Christ to confer this favour. His offers are, First, Very free; I would have done it. Jesus Christ is truly willing to receive and save poor souls that come to him. He desires not their ruin, he delights in their repentance. Secondly, Very frequent; How often! Christ often came up to Jerusalem, preached, and wrought miracles there; and the meaning of all this, was, he would have gathered them. He keeps account how often his calls have been repeated. As often as we have heard the sound of the gospel, as often as we have felt the strivings of the Spirit, so often Christ would have gathered us.

[3.] Their wilful refusal of this grace and favour; Ye would not. How emphatically is their obstinacy opposed to Christ's mercy! I would, and ye would not. He was willing to save them, but they were not willing to be saved by him. Note, It is wholly owing to the wicked wills of sinners, that they are not gathered under the wings of the Lord Jesus. They did not like the terms upon which Christ proposed to gather them; they loved their sins, and yet trusted to their righteousness; they would not submit either to the grace of Christ or to his government, and so the bargain broke off.

V. He reads Jerusalem's doom (v. 38, 39); Therefore behold your house is left unto you desolate. Both the city and the temple, God's house and their own, all shall be laid waste. But it is especially meant of the temple, which they boasted of, and trusted to; that holy mountain because of which they were so haughty. Note, they that will not be gathered by the love and grace of Christ shall be consumed and scattered by his wrath; I would, and you would not. Israel would none of me, so I gave them up, Ps. lxxxi. 11, 12.

1. Their house shall be deserted; It is left unto you. Christ was now departing from the temple, and never came into it again, but by this word abandoned it to ruin. They doated on it, would have it to themselves; Christ must have no room or interest there. "Well," saith Christ, "it is left to you; take it, and make your best of it; I will never have any thing more to do with it." They had made it a house of merchandise, and a den of thieves, and so it is left to them. Not long after this, the voice was heard in the temple, "Let us depart hence." When Christ went, Ichabod, the glory departed. Their city also was left to them, destitute of God's presence and grace; he was no longer a wall of fire about them, nor the glory in the midst of them.

2. It shall be desolate; It is left unto you desolate; it is left eremos--a wilderness. (1.) It was immediately, when Christ left it, in the eyes of all that understood themselves, a very dismal melancholy place. Christ's departure makes the best furnished, best replenished place a wilderness, though it be the temple, the chief place of concourse; for what comfort can there be where Christ is not? Though there may be a crowd of other contentments, yet, if Christ's special spiritual presence be withdrawn, that soul, that place, is become a wilderness, a land of darkness, as darkness itself. This comes of men's rejecting Christ, and driving him away from them. (2.) It was, not long after, destroyed and ruined, and not one stone left upon another. The lot of Jerusalem's enemies will now become Jerusalem's lot, to be made of a city a heap, of a defenced city a ruin (Isa. xxv. 2), a lofty city laid low, even to the ground, Isa. xxvi. 5. The temple, that holy and beautiful house, became desolate. When God goes out, all enemies break in.

Lastly, Here is the final farewell that Christ took of them and their temple; Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh. This bespeaks,

1. His departure from them. The time was at hand, when he should leave the world, to go to his Father, and be seen no more. After his resurrection, he was seen only by a few chosen witnesses, and they saw him not long, but he soon removed to the invisible world, and there will be till the time of the restitution of all things, when his welcome at his first coming will be repeated with loud acclamations; Blessed is he that cometh in the name of the Lord. Christ will not be seen again till he come in the clouds, and every eye shall see him (Rev. i. 7); and then, even they, who, when time was, rejected and pierced him, will be glad to come in among his adorers; then every knee shall bow to him, even those that had bowed to Baal; and even the workers of iniquity will then cry, Lord, Lord, and will own, when his wrath is kindled, that blessed are all they that put their trust in him. Would we have our lot in that day with those that say, Blessed is he that cometh? let us be with them now, with them that truly worship, and truly welcome, Jesus Christ.

2. Their continued blindness and obstinacy; Ye shall not see me, that is, not see me to be the Messiah (for otherwise they did see him upon the cross), not see the light of the truth concerning me, nor the things that belong to your peace, till ye shall say, Blessed is he that cometh. They will never be convinced, till Christ's second coming convince them, when it will be too late to make an interest in him, and nothing will remain but a fearful looking for of judgment. Note, (1.) Wilful blindness is often punished with judicial blindness. If they will not see, they shall not see. With this word he concludes his public preaching. After his resurrection, which was the sign of the prophet Jonas, they should have no other sign given them, till they should see the sign of the Son of man, ch. xxiv. 30. (2.) When the Lord comes with ten thousand of his saints, he will convince all, and will force acknowledgments from the proudest of his enemies, of his being the Messiah, and even they shall be found liars to him. They that would not now come at his call, shall then be forced to depart with his curse. The chief priests and scribes were displeased with the children for crying hosanna to Christ; but the day is coming, when proud persecutors would gladly be found in the condition of the meanest and poorest they now trample upon. They who now reproach and ridicule the hosannas of the saints will be of another mind shortly; it were therefore better to be of that mind now. Some make this to refer to the conversion of the Jews to the faith of Christ; then they shall see him, and own him, and say, Blessed is he that cometh; but it seems rather to look further, for the complete manifestation of Christ, and conviction of sinners, are reserved to be the glory of the last day.
Adam Clarke: Commentary on the Bible - 1831
23:34: Wherefore - To show how my prediction, Ye will fill up the measure of your fathers, shall be verified, Behold, I send (I am just going to commission them) prophets, etc. and some ye will kill, (with legal process), and some ye will crucify, pretend to try and find guilty, and deliver them into the hands of the Romans, who shall, through you, thus put them to death. See on Luk 11:49 (note). By prophets, wise men, and scribes, our Lord intends the evangelists, apostles, deacons, etc., who should be employed in proclaiming his Gospel: men who should equal the ancient prophets, their wise men, and scribes, in all the gifts and graces of the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
23:34: I send unto you prophets ... - Jesus doubtless refers here to the apostles, and other teachers of religion. Prophets, wise men, and scribes were the names by which the teachers of religion were known among the Jews, and he therefore used the same terms when speaking of the messengers which he would send. "I send" has the force of the future, I "will" send.
Some of them ye shall kill - As in the case of Stephen Act 7:59 and James Act 12:1-2.
Crucify - Punish with death on the cross. There are no cases of this mentioned; but few historical records of this age have come down to us. The Jews had not the power of crucifying, but they had power to deliver those whom they condemned to death into the hands of the Romans to do it.
Shall scourge - See the notes at Mat 10:17. This was done, Act 22:19-24; Co2 11:24-25.
Persecute ... - See the notes at Mat 5:10. This was fulfilled in the case of nearly all the apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:34: I send: Mat 10:16, Mat 28:19, Mat 28:20; Luk 11:49, Luk 24:47; Joh 20:21; Act 1:8; Co1 12:3-11; Eph 4:8-12
prophets: Act 11:27, Act 13:1, Act 15:32; Rev 11:10
and wise: Pro 11:30; Co1 2:6, Co1 3:10; Col 1:28
scribes: Mat 13:52
ye: Mat 10:16, Mat 10:17; Joh 16:2; Act 5:40, Act 7:51, Act 7:52, Act 7:58, Act 7:59, Act 9:1, Act 9:2, Act 12:2, Act 14:19; Act 22:19, Act 22:20; Co2 11:24, Co2 11:25; Th1 2:16; Heb 11:37
Geneva 1599
23:34 (10) Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city:
(10) Hypocrites are cruel.
John Gill
23:34 Wherefore, behold I send unto you prophets,.... To try them, whether they would show the respect to prophets, they pretended to have for them; by building and beautifying their sepulchres; by exclaiming against their forefathers for shedding their blood; and by declaring, that had they lived in their days, they would not have joined with them in it; and to make it appear, that these were all empty words, and specious pretences; and that they had the same malicious and bloody principles in them; and would be guilty of the same practices, and so fill up the measure of their fathers' sins; and bring upon them the punishment of everlasting burnings hereafter, as well as ruin and destruction on their nation, city, and temple now. Christ here speaks, as, one having power and authority, to qualify and send forth men, under the several characters here mentioned, and of what he should do after his resurrection: for notwithstanding the people of the Jews would crucify him, and use him as they did, in a barbarous manner; yet after all this, he would send his ministers to them, to gather his elect out from among them, to render the rest inexcusable, and to show his longsuffering and patience. The persons designed by "prophets", "wise men", and "Scribes", are his apostles: called "prophets"; because they were divinely inspired to write, and preach in his name; had the gift of foretelling future events, and of explaining with the greatest clearness and exactness, the prophecies of the Old Testament; showing their respect unto, and accomplishment in Christ: "wise men"; because they were made wise unto salvation, and capable of instructing others: they were filled with all spiritual and evangelical wisdom, and preached the wisdom of God in a mystery, even the hidden wisdom: and Scribes; because they were well instructed in the kingdom of heaven, and had the true knowledge of the law, and could rightly interpret it, as well as make known the Gospel of the grace of God. Christ chooses to use these names and titles, because the Jews pretended to have great veneration for the ancient prophets, and these he should send, would not be a whit inferior to them, but in many things exceed them; and they had great esteem for their wise men and Scribes, who would be vastly exceeded by these ministers of his, and yet would be used very badly by them:
and some of them ye shall kill; as Stephen, the first "martyr", who was stoned to death by them; and James, the brother of John, whom Herod, to their good liking, killed with the sword; and the other James they threw headlong from off the pinnacle of the temple, and killed him with a fuller's club (r),
And crucify; so Simeon, the son of Cleophas, was crucified at the instigation of the Jews, as Eusebius relates (s),
And some of them ye shall scourge in your synagogues; as John, Peter, and Paul:
and persecute them from city to city; as they did Paul and Barnabas, as the Acts of the Apostles testify,
(r) Euseb. Eccl. Hist. l. 2. c. 23. (s) Ib. l. 3. c. 32.
John Wesley
23:34 Wherefore - That it may appear you are the true children of those murderers, and have a right to have their iniquities visited on you: Behold, I send - Is not this speaking as one having authority? Prophets - Men with supernatural credentials: Wise men - Such as have both natural abilities and experience; and scribes - Men of learning: but all will not avail. Lk 11:49.
Robert Jamieson, A. R. Fausset and David Brown
23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes--The I here is emphatic: "I am sending," that is, "am about to send." In Lk 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke (Lk 11:49) it is "prophets and apostles."
unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar--As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to 2Chron 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.
23:3523:35: Որպէս զի եկեսցէ ՚ի վերայ ձեր ամենայն արի՛ւն արդար հեղեալ յերկրի. յարենէն Աբելի՛ արդարոյ մինչեւ ցարի՛ւնն Զաքարիայ որդւոյ Բարաքեայ՝ զոր սպանէք ընդ մէջ տաճարին եւ սեղանոյ[436]։ [436] Ոմանք. Որդւոյ Բարաքայ։
35 որպէսզի ձեր վրայ ընկնի մեղքը երկրի վրայ թափուած ամէն արդար արեան՝ արդար Աբէլի արիւնից մինչեւ արիւնը Բարաքիայի որդի Զաքարիայի, որին սպանեցիք տաճարի եւ զոհասեղանի միջեւ
35 Որպէս զի երկրի վրայ թափուած բոլոր արդար արիւնը ձեր վրայ գայ, արդար Աբէլի արիւնէն մինչեւ Բարաքիայի որդիին Զաքարիային արիւնը, որ տաճարին եւ սեղանին միջեւ սպաննեցիք։
Որպէս զի եկեսցէ ի վերայ ձեր ամենայն արիւն արդար հեղեալ յերկրի, յարենէն Աբելի արդարոյ մինչեւ ցարիւնն Զաքարիայ որդւոյ Բարաքեայ զոր սպանէք ընդ մէջ տաճարին եւ սեղանոյ:

23:35: Որպէս զի եկեսցէ ՚ի վերայ ձեր ամենայն արի՛ւն արդար հեղեալ յերկրի. յարենէն Աբելի՛ արդարոյ մինչեւ ցարի՛ւնն Զաքարիայ որդւոյ Բարաքեայ՝ զոր սպանէք ընդ մէջ տաճարին եւ սեղանոյ[436]։
[436] Ոմանք. Որդւոյ Բարաքայ։
35 որպէսզի ձեր վրայ ընկնի մեղքը երկրի վրայ թափուած ամէն արդար արեան՝ արդար Աբէլի արիւնից մինչեւ արիւնը Բարաքիայի որդի Զաքարիայի, որին սպանեցիք տաճարի եւ զոհասեղանի միջեւ
35 Որպէս զի երկրի վրայ թափուած բոլոր արդար արիւնը ձեր վրայ գայ, արդար Աբէլի արիւնէն մինչեւ Բարաքիայի որդիին Զաքարիային արիւնը, որ տաճարին եւ սեղանին միջեւ սպաննեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3535: да придет на вас вся кровь праведная, пролитая на земле, от крови Авеля праведного до крови Захарии, сына Варахиина, которого вы убили между храмом и жертвенником.
23:35  ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος ζαχαρίου υἱοῦ βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.
23:35. ὅπως (unto-which-whither) ἔλθῃ (it-might-have-had-came) ἐφ' (upon) ὑμᾶς (to-ye,"πᾶν (all) αἱμα (a-blood) δίκαιον (course-belonged) ἐκχυννόμενον (being-poured-out) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἀπὸ (off) τοῦ (of-the-one) αἵματος (of-a-blood) Ἅβελ (of-an-Abel) τοῦ (of-the-one) δικαίου (of-course-belonged) ἕως (unto-if-which) τοῦ (of-the-one) αἵματος (of-a-blood) Ζαχαρίου (of-a-Zacharias) υἱοῦ (of-a-son) Βαραχίου, (of-a-Barachias,"ὅν (to-which) ἐφονεύσατε (ye-slayed-of) μεταξὺ (with-together) τοῦ (of-the-one) ναοῦ (of-a-temple) καὶ (and) τοῦ (of-the-one) θυσιαστηρίου. (of-a-surgerlet)
23:35. ut veniat super vos omnis sanguis iustus qui effusus est super terram a sanguine Abel iusti usque ad sanguinem Zacchariae filii Barachiae quem occidistis inter templum et altareThat upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar.
35. that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar.
23:35. so that upon you may fall all the blood of the just, which has been shed upon the earth, from the blood of Abel the just, even to the blood of Zechariah the son of Barachiah, whom you killed between the temple and the altar.
That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar:

35: да придет на вас вся кровь праведная, пролитая на земле, от крови Авеля праведного до крови Захарии, сына Варахиина, которого вы убили между храмом и жертвенником.
23:35  ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος ζαχαρίου υἱοῦ βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.
23:35. ut veniat super vos omnis sanguis iustus qui effusus est super terram a sanguine Abel iusti usque ad sanguinem Zacchariae filii Barachiae quem occidistis inter templum et altare
That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar.
23:35. so that upon you may fall all the blood of the just, which has been shed upon the earth, from the blood of Abel the just, even to the blood of Zechariah the son of Barachiah, whom you killed between the temple and the altar.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
35 (Лк XI:50, 51). При рассмотрении этого стиха первый вопрос о том, почему были виноваты современные Христу книжники и фарисеи и народ иудейский, что на них должна была прийти вся кровь праведная от крови Авеля до крови Захарии. В убийстве Авеля был виновен Каин, а не они. Почему же они подлежали за это, согласно словам Христа, ответственности? Это объясняется тем, что в жизни как отдельных лиц, так и целых обществ и даже народов бывает сосредоточение как добра, так и зла. Убийство Авеля было выражением злобы Каина; но эта злоба развилась и дошла до чрезвычайного усиления в современных Христу фарисеях и книжниках. Отсюда обычное библейское воззрение, что потомки наказывается за грехи отцов, грехи, в которых потомки, собственно, неповинны фактически. Современные Христу книжники и фарисеи были так развращены, так худы, что должны были нести ответственность и за прежние преступления, потому что не только были способны и готовы совершить их, но и гораздо большие. История убийства Каином Авеля известна, и ее нет надобности повторять. Это было первое убийство человека, совершенное в мире. Следовало бы ожидать, что Христос укажет затем на последнее убийство, желая обозначить кратко все промежуточные убийства, от начала до конца. Он указывает на убийство Захарии, сына Варахиина. Какой Захария здесь разумеется? Иероним принимает, что упоминаемый в Евангелии Матфея Захария был тот, который убит Иоасом, царем иудейским между храмом и жертвенником (inter templum et altare). Но следует заметить, говорит Иероним, что этот Захария не был сыном Варахии, а священника Иодая. In Evangelio quo utuntur Nazareni, pro filio Barachiar, filium Joiadae reperimus scriptum (в Евангелии, которым пользуются назаряне, находим, что вместо сына Варахии в нем написано сын Иодая). Новейшие толкователи, согласно с Иеронимом, держатся мнения, что это был Захария, убитый Иоасом (2 Пар XXIV:20 и сл.). Наименование же отца его Варахией объясняют тем обстоятельством, что отец мог носить два имени: Варахия и Иодай.
Adam Clarke: Commentary on the Bible - 1831
23:35: Upon the earth - Επι της γης, upon this land, meaning probably the land of Judea; for thus the word is often to be understood. The national punishment of all the innocent blood which had been shed in the land, shall speedily come upon you, from the blood of Abel the just, the first prophet and preacher of righteousness, Heb 11:4; Pe2 2:5, to the blood of Zachariah, the son of Barachiah. It is likely that our Lord refers to the murder of Zachariah, mentioned Ch2 24:20, who said to the people, Why transgress ye the commandments of God, so that ye cannot prosper? Because ye have forsaken the Lord, he hath forsaken you. And they conspired against him and stoned him - at the commandment of the king, in the court of the house of the Lord. And when he died, he said, The Lord look upon and require it: Ch2 24:21, Ch2 24:22.
But it is objected, that this Zachariah was called the son of Jehoiada, and our Lord calls this one the son of Barachiah. Let it be observed,
1. That double names were frequent among the Jews; and sometimes the person was called by one, sometimes by the other. Compare Sa1 9:1, with Ch1 8:33, where it appears that the father of Kish had two names, Abiel and Ner. So Matthew is called Levi; compare Mat 9:9, with Mar 2:14. So Peter was also called Simon, and Lebbeus was called Thaddeus. Mat 10:2, Mat 10:3.
2. That Jerome says that, in the Gospel of the Nazarenes, it was Jehoiada, instead of Barachiah.
3. That Jehoiada and Barachiah have the very same meaning, the praise or blessing of Jehovah.
4. That as the Lord required the blood of Zachariah so fully that in a year all the princes of Judah and Jerusalem were destroyed by the Syrians, and Joash, who commanded the murder, slain by his own servants, Ch2 24:23-25, and their state grew worse and worse, till at last the temple was burned, and the people carried into captivity by Nebuzaradan: - so it should also be with the present race. The Lord would, after the crucifixion of Christ, visit upon them the murder of all those righteous men, that their state should grow worse and worse, till at last the temple should be destroyed, and they finally ruined by the Romans. See this prediction in the next chapter: and see Dr. Whitby concerning Zachariah, the son of Barachiah.
Some think that our Lord refers, in the spirit of prophecy, to the murder of Zacharias, son of Baruch, a rich Jew, who was judged, condemned, and massacred in the temple by Idumean zealots, because he was rich, a lover of liberty, and a hater of wickedness. They gave him a mock trial; and, when no evidence could be brought against him of his being guilty of the crime they laid to his charge, viz. a design to betray the city to the Romans, and his judges had pronounced him innocent, two of the stoutest of the zealots fell upon him and slew him in the middle of the temple. See Josephus, War, b. iv. chap. 5. s. 5. See Crevier, vol. vi. p. 172, History of the Roman Emperors. Others imagine that Zachariah, one of the minor prophets, is meant, who might have been massacred by the Jews; for, though the account is not come down to us, our Lord might have it from a well known tradition in those times. But the former opinion is every way the most probable.
Between the temple and the altar - That is, between the sanctuary and the altar of burnt-offerings.
Albert Barnes: Notes on the Bible - 1834
23:35: That upon you may come ... - That is, the nation is guilty. Your fathers were guilty. You have shown yourselves to be like them. You are about, by killing the Messiah and his messengers, to fill up the iniquity of the land. The patience of God is nearly exhausted, and the nation is about to be visited with signal vengeance. These national crimes deserve national judgments; and the proper judgment for all these crimes are about to come upon you in the destruction of your temple and city.
All the righteous blood - That is, all the judgments due for shedding that blood. God did not hold them guilty for what their fathers had done; but temporal judgments descend on children in consequence of the wickedness of parents, as in the case of drunken and profligate parents. A drunken father wastes the property that his children might have possessed. A gambler reduces his children to poverty and want. An imprudent and foolish parent is the occasion of leading his sons into places of poverty, ignorance, and crime, materially affecting their character and destiny. See the notes at Rom 5:12-19. So of the Jews. The appropriate effects of their fathers' crimes were coming on the nation, and they would suffer.
Upon the earth - Upon the land of "Judea." The word is often used with this limitation. See Mat 4:8.
Righteous Abel - Slain by Cain, his brother, Gen 4:8.
Zacharias, son of Barachias - It is not certainly known who this was. Some have thought that it was the Zecharias whose death is recorded in Ch2 24:20-21. He is there called the son of Jehoiada; but it is known that it was common among the Jews to have two names, as Matthew is called Levi; Lebbeus, Thaddeus; and Simon, Cephas. Others have thought that Jesus referred to Zecharias the prophet, who might have been massacred by the Jews, though no account of his death is recorded. It might have been known by tradition.
Whom ye slew - Whom you, Jews, slew. Whom your nation killed.
Between the temple and the altar - Between the temple, properly so called, and the altar of burnt-offering in the court of the priests. See the plan of the temple. Mat 21:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:35: upon: Gen 9:5, Gen 9:6; Num 35:33; Deu 21:7, Deu 21:8; Kg2 21:16, Kg2 24:4; Isa 26:21; Jer 2:30, Jer 2:34, Jer 26:15, Jer 26:23; Lam 4:13, Lam 4:14; Rev 18:24
the blood of righteous: Gen 4:8; Heb 11:4, Heb 12:24; Jo1 3:11, Jo1 3:12
unto: Ch2 24:20-22; Zac 1:1; Luk 11:51
Geneva 1599
23:35 (11) That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of (y) Barachias, whom ye slew between the temple and the altar.
(11) The punishment of those who persecute the gospel, under the pretence of zeal.
(y) Of Joiada, who was also called Barach-jah, that is, blessed of the Lord.
John Gill
23:35 That upon you may come all the righteous blood,.... Or "the blood of all the righteous men", as the Syriac: Arabic, Persic, and Ethiopic versions read; for there is no righteousness in blood, nor any conveyed by it: all men are of one blood, and that is tainted, they that are righteous, are not so naturally, nor by any righteousness of their own, but by the righteousness of Christ: and such were the persons here meant, whose blood being shed in the cause of righteousness, God would revenge; and the punishment for such a crime, and the vengeance of God for it, were to come upon the nation of the Jews by this means, through their crucifying of Christ, and killing, and persecuting his apostles; whereby they would make it manifest, that they approved of, and consented to, what others had done to all the righteous men, whose blood had been
shed upon the earth; whether in Judea, or elsewhere; and continued in the same wicked practices, or committed worse, and so justly incurred the wrath of God to the uttermost; which would quickly come upon them, when the measure of their fathers' sin were filled up by them, from the beginning of time, to the present age: everom the blood of righteous Abel: who was the first person in the world that was killed, and that for righteousness sake too, because his works were righteous, his person being so; not by his works, but through the righteousness and sacrifice of the Messiah, which were to be brought in; in the faith of which he offered up his sacrifice, whereby he obtained a testimony from God, that he was righteous, having respect to his person in Christ, and so to his offering. This epithet of "righteous" seems to be what was commonly given him by the Jews: hence, with a peculiar emphasis, he is called, , "Abel the righteous" (t); as he is also said to be , "the head of them that killed" (u); he being the first man that was slain; for which reason he is mentioned here by Christ; and also, because his blood cried for vengeance, and still continued to do, upon all such persons that should commit the like crime. It is an observation frequently made by the Jews, on those words in Gen 4:10 "the voice of thy brother's blood crieth unto me", that "it is not said in the Hebrew text, the blood of thy brother, but the bloods of thy brother; his blood, and the blood of his seed (w); and that from hence may be learned, that the blood of his children, and of his children's children, and of all his offspring, to the end of all generations, that should proceed from him, all stood and cried before the Lord (x).
The Jerusalem Targum paraphrases the words in this remarkable manner,
"the price of the bloods of "the multitude of the righteous", that shall spring from Abel thy brother.
And Onkelos thus,
"the voice of the blood of the seed that shall rise from thy brother, &c.
unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Learned men are very much divided about this person, who he was. Some think our Lord speaks prophetically of Zechariah, the son of Baruch; who, as Josephus says (y), was slain in the middle of the temple, just before the siege of Jerusalem; and who was, as he also relates, a rich man, of an illustrious family, a hater of wickedness, and a friend to liberty: and because, as Abel was the first man that was slain, and this man being killed in the temple, at the close of the Jewish state; and because the words may be rendered, "whom ye shall have slain", therefore he is thought to be intended: but there are several things that do not agree with him, besides its being a narration of a fact, as past, according to the usual rendering of the word: for this Zacharias was the son of Baruch, and not Barachias, which are two different names; he was killed in the middle of the temple, not between the temple and the altar; nor does he appear to be a man of such great character, as to be distinguished in this manner; and besides, his death was what the Jews did not consent to in general, and therefore could not be charged with it; he was acquitted by the sanhedrim of the charge of treachery laid against him, and was assassinated by two zealots. Others have thought that Zacharias, the father of John the Baptist, is meant, who is supposed to be murdered by the Jews very lately; and it being a recent action, is mentioned by our Lord: the reason of it is a tradition, which several ancient writers (z) speak of, and is pretended to be this; that there was a place, in the temple appropriated to virgins, and that Mary, the mother of our Lord, after his birth, came and took her place here, as a virgin, when the Jews, knowing her to have a child, objected to it; but Zechariah, who was acquainted with the mystery of the incarnation, ordered her to keep her place, upon which the Jews slew him upon the spot: but this tradition is not to be depended on; nor does it appear that there ever was any such particular place in the temple assigned to virgins; nor that the father of this Zacharias was Barachias; or that the son was slain by the Jews, and in this place. Others have been of opinion, that Zechariah the prophet is designed; and indeed, he is said to be the son of Berechiah, the son of Iddo, Zech 1:1 and the Jewish Targumist speaks of a Zechariah, the son of Iddo, as slain by the Jews in the temple. His words are these (a),
"as ye slew Zechariah, the son of Iddo, the high priest, and faithful prophet, in the house of the sanctuary of the Lord, on the day of atonement; because he reproved you, that ye might not do that evil which is before the Lord.
And him the Jews make to be the same with Zechariah the son of Jeberechiah, in Is 8:2 and read Berechiah (b): but the Targumist seems to confound Zechariah, the son of Jehoiada, with him; for the prophet Zechariah was not an high priest, Joshua was high priest in his time; nor does it appear from any writings, that he was killed by the Jews; nor is it probable that they would be guilty of such a crime, just upon their return from captivity; and besides, he could not be slain in such a place, because the temple, and altar, were not yet built: it remains, that it must be Zechariah, the son of Jehoiada the priest, who was slain in the court of the house of the Lord, 2Chron 24:20 who, as Abel was the first, he is the last of the righteous men whose death is related in the Scriptures, and for whose blood vengeance was required, as for Abel's. He was slain in the court of the house of the Lord; and so the Ethiopic version here renders it, in the midst of the holy house. It is often said by the Jewish writer (c), that "R. Joden (sometimes it is R. Jonathan) asked R. Acha, whether they slew Zechariah, in the court of the Israelites, or in the court of the women? he answered him, neither in the court of the Israelites, nor in the court of the women, but in the court of the priests.
And elsewhere they say (d), that they
"slew a priest and a prophet in the sanctuary; this is Zechariah the son of Jehoiada.
Now it should be observed, that the temple, or sanctuary, is sometimes put for the whole sacred building, with all its courts and appurtenances; and sometimes, as in this text, for that part of it that was covered, between which, and the altar of burnt offerings, in the court of the priests, which must he here meant, and not the altar of incense, in the most holy place, was a space of twenty two cubits (e), frequently called, in Jewish writings, the space between the porch and the altar; that is, the porch which led into the temple, and the brazen altar in the court of the priests, which was open to the air, and is the very spot here intended. Now this was a very sacred place, and is mentioned as an aggravation of the sin of the Jews, that they should enter where none but priests might; nor these neither that had any defect in them; and defile it also by shedding innocent blood,
"The court of the Israelites is holier than the court of the women; because those that wanted atonement might not enter there; and a defiled person that entered there, was obliged to be cut off: the court of the priests was holier than that, because the Israelites might not enter there, but in the time of their necessities, for laying on of hands for atonement, for killing and waving: the place between the porch and the altar was holier than that; for such that had any blemishes, or were bareheaded, or had their garments rent, might not enter (f).
Hence they say (g), that "the Israelites committed seven transgressions on that day: they slew a priest, and a prophet, and a judge; and they shed innocent blood, and they blasphemed God, and defiled the court, and it was a sabbath day, and the day of atonement.
The chief objections to its being this Zechariah are, that the names do agree; the one being the son of Jehoiada, the other the son of Barachias; and the killing of him was eight hundred years before this time; when it might have been thought our Lord would have instanced in a later action: and this he speaks of, he ascribes to the men of that generation: to which may be replied, that as to the difference of names, the father of this Zechariah might have two names, which is no unusual thing; besides, these two names signify much the same thing; Jehoiada signifies praise the Lord, and Barachias bless the Lord; just as Eliakim and Jehoiakim, are names of the same person, and signify the same thing, 2Chron 36:4. Moreover, Jerom tells us, that in the Hebrew copy of this Gospel used by the Nazarenes, he found the name Jehoiada instead of Barachias: and as to the action being done so long ago, what has been suggested already may be an answer to it, that it was the last on record in the writings of the Old Testament; and that his blood, as Abel's, is said to require vengeance: and Christ might the rather pitch upon this action, because it was committed on a very great and worthy man, and in the holy place, and by the body of the people, at the command of their king, and with their full approbation, and consent: and therefore, though this was not done by the individual persons in being in Christ's time, yet by the same people; and so they are said to slay him, and his blood is required of them: and their horrible destruction was a punishment for that load of national guilt, which had been for many hundreds of years contracting, and heaping upon them,
(t) Tzeror Hammor, fol. 8. 2. (u) Juchasin, fol. 5. 2. (w) Bereshit Rabba, sect. 22. fol. 20. 1. Misn. Sanhedrin, c. 4. sect. 5. Moses Kotsensis Mitzvot Tora pr. affirm. 98. (x) Abot. R. Nathan, c. 31. (y) De Bello Jud. l. 5. c. 1. (z) Origen. in Matth. T. 3. Homil. 26. fol. 44. Greg. Nyssen. in diem nat. Christ. Vol. 2. p. 777. Basil. de human. gen. Christ. & Theophylact. in loc. (a) Targum in Lam. ii. 20. (b) T. Bab. Maccot, fol. 24. 2. (c) T. Hieros. Tannioth, fol. 69. 1. Praefat. ad Echa Rabbati, fol. 36. 4. & Echa Rabbati, fol. 52. 4. & 58. 3. Midrash Kohelet, fol. 68. 3. (d) Echa Rabbati, fol. 55. 1. (e) Misn. Middot, c. 3. sect. 6. (f) Maimon. Beth. Habbechira, c. 7. sect. 18, 19, 20. Bemidbar Rabba, sect. 7. fol. 188. 4. (g) T. Hieros. Taanioth, fol. 69. 1. Echa Rabbati, fol. 53. 1. & 58. 3. Midrash Kobelet, fol. 68. 4.
John Wesley
23:35 That upon you may come - The consequence of which will be, that upon you will come the vengeance of all the righteous blood shed on the earth - Zechariah the son of Barachiah - Termed Jehoiada, 2Chron 24:20, where the story is related: Ye slew - Ye make that murder also of your fathers your own, by imitating it: Between the temple - That is, the inner temple, and the altar - Which stood in the outer court. Our Lord seems to refer to this instance, rather than any other, because he was the last of the prophets on record that were slain by the Jews for reproving their wickedness: and because God's requiring this blood as well as that of Abel, is particularly taken notice of in Scripture.
23:3623:36: Ամէն ասե՛մ ձեզ. Եկեսցէ՛ այն ամենայն ՚ի վերայ ազգիս այսորիկ։
36 Ճշմարիտ եմ ասում ձեզ, այս բոլորը պիտի գայ այս սերնդի վրայ»:
36 Ճշմարիտ կ’ըսեմ ձեզի, այս ամէն բաները պիտի գան այս ազգին վրայ»։
Ամէն ասեմ ձեզ. Եկեսցէ այն ամենայն ի վերայ ազգիս այսորիկ:

23:36: Ամէն ասե՛մ ձեզ. Եկեսցէ՛ այն ամենայն ՚ի վերայ ազգիս այսորիկ։
36 Ճշմարիտ եմ ասում ձեզ, այս բոլորը պիտի գայ այս սերնդի վրայ»:
36 Ճշմարիտ կ’ըսեմ ձեզի, այս ամէն բաները պիտի գան այս ազգին վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3636: Истинно говорю вам, что всё сие придет на род сей.
23:36  ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην.
23:36. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἥξει (It-shall-arrive,"ταῦτα (the-ones-these) πάντα ( all ,"ἐπὶ (upon) τὴν (to-the-one) γενεὰν (to-a-generation) ταύτην. (to-the-one-this)
23:36. amen dico vobis venient haec omnia super generationem istamAmen I say to you, all these things shall come upon this generation.
36. Verily I say unto you, All these things shall come upon this generation.
23:36. Amen I say to you, all these things shall fall upon this generation.
Verily I say unto you, All these things shall come upon this generation:

36: Истинно говорю вам, что всё сие придет на род сей.
23:36  ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην.
23:36. amen dico vobis venient haec omnia super generationem istam
Amen I say to you, all these things shall come upon this generation.
23:36. Amen I say to you, all these things shall fall upon this generation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
36 (Лк XI:51). Подтверждение мысли, высказанной в 35 стихе. У Луки, в сущности, говорится о том же, но иначе и яснее: «взыщется от рода сего».
Adam Clarke: Commentary on the Bible - 1831
23:36: Shall come upon this generation - Επι την γενεαν ταυτην, upon this race of men, viz. the Jews. This phrase often occurs in this sense in the evangelists.
Albert Barnes: Notes on the Bible - 1834
23:36: Upon this generation - The destruction of Jerusalem took place about forty years after this was spoken. See the next chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:36: Mat 24:34; Eze 12:21-28; Mar 13:30, Mar 13:31; Luk 21:32, Luk 21:33
John Gill
23:36 Verily I say unto you,.... An usual form of introducing something of moment to raise attention to it, and to ascertain the truth of it:
all these things shall come upon this generation; all the things which Christ had foretold should come to pass in the present age; as that the apostles and ministers of the word he should send to them, some of them they would kill and crucify, and others they would scourge in their synagogues, or persecute from place to place; and all the horrible murders and bloodshed in any age, committed by that people, would be placed to the account of the men of that generation; and the guilt of them imputed to them, and the punishment due unto them be inflicted on them. And which came to pass, and had its full accomplishment about forty years after this, in the utter destruction of Jerusalem, and the whole nation; so that many now living were personally involved in that temporal ruin, as well as escaped not the damnation of hell, Mt 23:33.
Robert Jamieson, A. R. Fausset and David Brown
23:36 Verily I say unto you, All these things shall come upon this generation--As it was only in the last generation of them that "the iniquity of the Amorites was full" (Gen 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
Lamentation over Jerusalem and Farewell to the Temple (Mt 23:37-39).
23:3723:37: Երուսաղէ՜մ, Երուսաղէ՜մ. որ կոտորէր զմարգարէս՝ եւ քարկոծ առնէր զառաքեալսն առ նա. քանի՜ցս անգամ կամեցայ ժողովել զմանկունս քո՝ զոր օրինակ ժողովէ հաւ զձագս իւր ընդ թեւովք, եւ ո՛չ կամեցարուք[437]։ [437] ՚Ի յերեսունն գրչագրաց մերոց՝ իբր ութ օրինակք ընդ հին եւ ընդ նոր՝ ունին. Որ կոտորէիր զմարգարէս եւ քարկոծ առնէիր զառաքեալսն առ նա. եւ ՚ի սոցանէ երեք միայն՝ զառաքեալսն առ քեզ։ Իսկ մնացեալքն առհասարակ հնագոյնք եւ ընտրելագոյնք՝ դնեն համաձայն մերումս։
37 «Երուսաղէ՜մ, Երուսաղէ՜մ, որ կոտորում էիր մարգարէներին եւ քարկոծում էիր քեզ մօտ ուղարկուածներին. քանի՜ անգամ կամեցայ հաւաքել քո մանուկներին, ինչպէս հաւն է հաւաքում իր ձագերին թեւերի տակ, բայց չկամեցաք
37 «Ո՛վ Երուսաղէմ, Երուսաղէմ, որ մարգարէները կը սպաննէիր ու քեզի ղրկուածները կը քարկոծէիր, քանի՜ անգամ քու տղաքներդ ժողվել ուզեցի, ինչպէս հաւը իր ձագերը թեւերուն տակ կը ժողվէ եւ դուք չուզեցիք։
Երուսաղէմ, Երուսաղէմ, որ [90]կոտորէր զմարգարէսն եւ քարկոծ [91]առնէր զառաքեալսն [92]առ նա,`` քանի՜ցս անգամ կամեցայ ժողովել զմանկունս քո, զոր օրինակ ժողովէ հաւ զձագս իւր ընդ թեւովք, եւ ոչ կամեցարուք:

23:37: Երուսաղէ՜մ, Երուսաղէ՜մ. որ կոտորէր զմարգարէս՝ եւ քարկոծ առնէր զառաքեալսն առ նա. քանի՜ցս անգամ կամեցայ ժողովել զմանկունս քո՝ զոր օրինակ ժողովէ հաւ զձագս իւր ընդ թեւովք, եւ ո՛չ կամեցարուք[437]։
[437] ՚Ի յերեսունն գրչագրաց մերոց՝ իբր ութ օրինակք ընդ հին եւ ընդ նոր՝ ունին. Որ կոտորէիր զմարգարէս եւ քարկոծ առնէիր զառաքեալսն առ նա. եւ ՚ի սոցանէ երեք միայն՝ զառաքեալսն առ քեզ։ Իսկ մնացեալքն առհասարակ հնագոյնք եւ ընտրելագոյնք՝ դնեն համաձայն մերումս։
37 «Երուսաղէ՜մ, Երուսաղէ՜մ, որ կոտորում էիր մարգարէներին եւ քարկոծում էիր քեզ մօտ ուղարկուածներին. քանի՜ անգամ կամեցայ հաւաքել քո մանուկներին, ինչպէս հաւն է հաւաքում իր ձագերին թեւերի տակ, բայց չկամեցաք
37 «Ո՛վ Երուսաղէմ, Երուսաղէմ, որ մարգարէները կը սպաննէիր ու քեզի ղրկուածները կը քարկոծէիր, քանի՜ անգամ քու տղաքներդ ժողվել ուզեցի, ինչպէս հաւը իր ձագերը թեւերուն տակ կը ժողվէ եւ դուք չուզեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3737: Иерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать детей твоих, как птица собирает птенцов своих под крылья, и вы не захотели!
23:37  ἰερουσαλὴμ ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.
23:37. Ἰερουσαλήμ (Hierousalem) Ἰερουσαλήμ, (Hierousalem,"ἡ (the-one) ἀποκτείνουσα (killing-off) τοὺς (to-the-ones) προφήτας (to-declarers-before) καὶ (and) λιθοβολοῦσα (stone-casting-unto) τοὺς ( to-the-ones ) ἀπεσταλμένους ( to-having-had-come-to-be-set-off ) πρὸς (toward) αὐτὴν,-- (to-it) ποσάκις (to-what-which-oft) ἠθέλησα (I-determined) ἐπισυναγαγεῖν (to-have-had-led-together-upon) τὰ (to-the-ones) τέκνα (to-producees) σου, (of-thee,"ὃν (to-which) τρόπον (to-a-turn) ὄρνις (a-bird) ἐπισυνάγει (it-leadeth-together-upon) τὰ (to-the-ones) νοσσία (to-younglets) [αὐτῆς] "[of-it]"ὑπὸ (under) τὰς (to-the-ones) πτέρυγας, (to-wings,"καὶ (and) οὐκ (not) ἠθελήσατε; (ye-determined?"
23:37. Hierusalem Hierusalem quae occidis prophetas et lapidas eos qui ad te missi sunt quotiens volui congregare filios tuos quemadmodum gallina congregat pullos suos sub alas et noluistiJerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not?
37. O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
23:37. Jerusalem, Jerusalem! You kill the prophets and stone those who have been sent to you. How often I have wanted to gather your children together, in the way that a hen gathers her young under her wings. But you were not willing!
O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not:

37: Иерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать детей твоих, как птица собирает птенцов своих под крылья, и вы не захотели!
23:37  ἰερουσαλὴμ ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.
23:37. Hierusalem Hierusalem quae occidis prophetas et lapidas eos qui ad te missi sunt quotiens volui congregare filios tuos quemadmodum gallina congregat pullos suos sub alas et noluisti
Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not?
23:37. Jerusalem, Jerusalem! You kill the prophets and stone those who have been sent to you. How often I have wanted to gather your children together, in the way that a hen gathers her young under her wings. But you were not willing!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ 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
37 (Лк XIII:34 — в другой связи). Вся речь Христа отличается пророческим характером и имеет связь с дальнейшей Его пророческой речью о судьбах мира и Иерусалима. Он не говорит: Иерусалим, Иерусалим, избивший пророков и камнями побивший и проч., но избивающий, и камнями побивающий (h apokteinousa... liqobolousa). Эти слова не могут возбуждать ни в ком сомнений, что так было в действительности, и они были повторены несколько раз после писателем Деяний и Апостолом Павлом, также не возбуждая ни в ком сомнений, хотя бы в прошедшем и нельзя было подыскать случаев подобных действительных избиений.
Adam Clarke: Commentary on the Bible - 1831
23:37: O Jerusalem, Jerusalem -
1. It is evident that our blessed Lord seriously and earnestly wished the salvation of the Jews.
2. That he did every thing that could be done, consistently with his own perfections, and the liberty of his creatures, to effect this.
3. That his tears over the city, Luk 19:41, sufficiently evince his sincerity.
4. That these persons nevertheless perished. And
5. That the reason was, they would not be gathered together under his protection: therefore wrath, i.e. punishment, came upon them to the uttermost.
From this it is evident that there have been persons whom Christ wished to save, and bled to save, who notwithstanding perished, because they would not come unto him, Joh 5:40. The metaphor which our Lord uses here is a very beautiful one. When the hen sees a beast of prey coming, she makes a noise to assemble her chickens, that she may cover them with her wings from the danger. The Roman eagle is about to fall upon the Jewish state - nothing can prevent this but their conversion to God through Christ-Jesus cries throughout the land, publishing the Gospel of reconciliation - they would not assemble, and the Roman eagle came and destroyed them. The hen's affection to her brood is so very strong as to become proverbial. The following beautiful Greek epigram, taken from the Anthologia, affords a very fine illustration of this text.
Χειμεριαις νιφαδεσσι παλυνομενα τιθας ορνις
Τεκνοις ευναιας αμφεχεε πτερυγας
Μεσφα μεν ουρανιον κρυος ωλεσεν η γαρ εμεινεν
Αιθερος ουρανιων αντιπαλος νεφεων.
Προκνη και Μεδεια, κατ' αΐδος αιδεσθητε,
Μητερες, ορνιθων εργα διδασκομεναι
Anthol. lib. i. Titus. 87: edit. Bosch. p. 344
Beneath her fostering wing the Hen defends
Her darling offspring, while the snow descends;
Throughout the winter's day unmoved defies
The chilling fleeces and inclement skies;
Till, vanquish'd by the cold and piercing blast,
True to her charge, she perishes at last!
O Fame! to hell this fowl's affection bear;
Tell it to Progne and Medea there: -
To mothers such as those the tale unfold,
And let them blush to hear the story told! -
T. G.
This epigram contains a happy illustration, not only of our Lord's simile, but also of his own conduct. How long had these thankless and unholy people been the objects of his tenderest cares! For more than 2000 years, they engrossed the most peculiar regards of the most beneficent Providence; and during the three years of our Lord's public ministry, his preaching and miracles had but one object and aim, the instruction and salvation of this thoughtless and disobedient people. For their sakes, he who was rich became poor, that they through his poverty might be rich: - for their sakes, he made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross! He died, that They might not perish, but have everlasting life. Thus, to save their life, he freely abandoned his own.
Albert Barnes: Notes on the Bible - 1834
23:37: O Jerusalem ... - See the notes at Luk 19:41-42.
Would I have gathered - Would have protected and saved.
Thy children - Thy people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:37: Jerusalem: Jer 4:14, Jer 6:8; Luk 13:34; Rev 11:8
thou: Mat 23:30, Mat 5:12, Mat 21:35, Mat 21:36, Mat 22:6; Ch2 24:21, Ch2 24:22; Neh 9:26; Jer 2:30, Jer 26:23; Mar 12:3-6; Luk 20:11-14; Act 7:51, Act 7:52; Th1 2:15; Rev 11:7, Rev 17:6
how: Ch2 36:15, Ch2 36:16; Psa 81:8-11; Jer 6:16, Jer 6:17, Jer 11:7, Jer 11:8, Jer 25:3-7, Jer 35:15; Jer 42:9-13, Jer 44:4; Zac 1:4
even: Deu 32:11, Deu 32:12; Rut 2:12; Psa 17:8, Psa 36:7, Psa 57:1, Psa 63:7, Psa 91:4
and ye: Mat 22:3; Pro 1:24-31; Isa 50:2; Hos 11:2, Hos 11:7; Luk 14:17-20, Luk 15:28, Luk 19:14-44
Geneva 1599
23:37 (12) O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have (z) gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not!
(12) Where the mercy of God was greatest, it was there that there was the greatest wickedness and rebellion, and at length the sharpest judgments of God. (z) He speaks of the outward ministry, and as he was promised for the saving of this people, he was making sure that it would happen, even from the time that the promise was made to Abraham.
John Gill
23:37 O Jerusalem, Jerusalem,.... The metropolis of Judea, the seat of the kings of Judah, yea, the city of the great king; the place of divine worship, once the holy and faithful city, the joy of the whole earth; wherefore it was strange that the following things should be said of it. The word is repeated to show our Lord's affection and concern for that city, as well as to upbraid it with its name, dignity, and privileges; and designs not the building of the city, but the inhabitants of it; and these not all, but the rulers and governors of it, civil and ecclesiastical; especially the great sanhedrim, which were held in it, to whom best belong the descriptive characters of killing the prophets, and stoning them that were sent by God unto them; since it belonged to them to take cognizance of such who called themselves prophets, and to examine, and judge them, and, if false, to condemn them (h); hence that saying of Christ, Lk 13:33 which goes before the same words, as here, "it cannot be that a prophet perish out of Jerusalem": and who are manifestly distinguished from their "children": it being usual to call such as were the heads of the people, either in a civil or ecclesiastic sense, "fathers", and their subjects and disciples, "children": besides, our Lord's discourse throughout the whole context is directed to the Scribes and Pharisees, the ecclesiastic guides of the people, and to whom the civil governors paid a special regard,
Thou that killest the prophets; that is, with the sword, with which the prophets in Elijah's time were slain by the children of Israel,
3Kings 19:10 and which was one of the capital punishments inflicted by the Jewish sanhedrim (i); and also that which follows was another of them,
And stonest them which were sent unto thee; as particularly Zechariah, the son of Jehoiada, before mentioned. The Jews themselves are obliged to own, that this character belongs to them: say (k) they,
"when the word of God shall come, who is his messenger, we will honour him. Says R. Saul, did not the prophets come,
"and we killed them", and shed their blood, and how shall we receive his word? or how shall we believe?
And a celebrated writer of their's, on those words (l), "but now murderers", has this note,
"they have killed Uriah, they have killed Zechariah.
How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Christ here speaks as a man, and the minister of the circumcision, and expresses an human affection for the inhabitants of Jerusalem, and an human wish, and will for their temporal good; which he very aptly signifies by the hen, which is a very affectionate creature to its young, and which it endeavours to screen from danger, by covering with its wings. So the "Shekinah" with the Jews is called, , "the holy bird" (m); and that phrase, , "to betake one's self, or to come to trust under the wings of the Shekinah", is often used (n) for to become a proselyte to the true religion, and worship of God, as Jethro, and Ruth the Moabitess did. An expression much like to this here is used by an apocryphal writer of 2 Esdras:
"I gathered you together, as a hen gathereth her chickens under her wings: but now, what shall I do unto you? I will cast you out from my face.'' (2 Esdras 1:30).
Tit seems to be a simile much in use with that people. Our Lord is to be understood not of his divine will, as God, to gather the people of the Jews internally, by his Spirit and grace, to himself; for all those whom Christ would gather, in this sense, were gathered, notwithstanding all the opposition made by the rulers of the people; but of his human affection and will, as a man, and a minister, to gather them to him externally, by, and under the ministry of his word, to hear him preach; so as that they might be brought to a conviction of, and an assent unto him as the Messiah; which, though it might fall short of faith in him, would have been sufficient to have preserved them from temporal ruin, threatened to their city and temple, in the following verse. Instances of the human affection, and will of Christ, may be observed in Mk 10:21 which will of his, though not contrary to the divine will, but subordinate to it, yet not always the same with it, nor always fulfilled: whereas his divine will, or his will as God, is, always fulfilled: "who hath resisted his will?" this cannot be hindered, and made void; he does whatsoever he pleases: and further, that this will of Christ to gather the Jews to himself, is to be understood of his human, and not divine will, is manifest from hence, that this will was in him, and expressed by him at certain several times, by intervals; and therefore he says, "how often would I have gathered", &c. whereas the divine will is one continued, invariable, and unchangeable will, is always the same, and never begins or ceases to be, and to which such an expression is inapplicable; and therefore these words do not contradict the absolute and sovereign will of God, in the distinguishing acts of it, respecting the choice of some persons, and the leaving of others. And it is to be observed, that the persons whom Christ would have gathered, are not represented as being unwilling to be gathered; but their rulers were not willing that they should, and be made proselytes to him, and come under his wings. It is not said, "how often would I have gathered you, and you would not!" nor, "I would have gathered Jerusalem, and she would not"; nor, "I would have gathered thy children, and they would not"; but, "how often would I have gathered thy children, and ye would not!" Which observation alone is sufficient to destroy the argument founded on this passage in favour of free will. Had Christ expressed his desire to have gathered the heads of the people to him, the members of the Jewish sanhedrim, the civil and ecclesiastical rulers of the Jews: or had he signified how much he wished, and earnestly sought after, and attempted to gather Jerusalem, the children, the inhabitants of it in common, and neither of them would not; it would have carried some appearance of the doctrine of free will, and have seemed to have countenanced it, and have imputed the non-gathering of them to their own will: though had it been said, "they would not", instead of, "ye would not", it would only have furnished out a most sad instance of the perverseness of the will of man, which often opposes his temporal, as well as his spiritual good; and would rather show it to be a slave to that which is evil, than free to that which is good; and would be a proof of this, not in a single person only, but in a body of men. The opposition and resistance to the will of Christ were not made by the people, but by their governors. The common people seemed inclined to attend his ministry, as appears from the vast crowds, which, at different times and places, followed him; but the chief priests, and rulers, did all they could to hinder the collection of them to him, and their belief in him as the Messiah; by traducing his character, miracles, and doctrines, and by menacing the people with curses, and excommunications, making a law, that whoever confessed him should be turned out of the synagogue. So that the plain meaning of the text is the same with that of Mt 23:13 and consequently is no proof of men's resisting the operations of the Spirit and grace of God; but only shows what obstructions and discouragements were thrown in the way of attendance on the external ministry of the word. In order to set aside, and overthrow the doctrine of grace, in election, and particular redemption, and effectual calling, it should be proved that Christ, as God, would have gathered, not Jerusalem, and the inhabitants of it only, but all mankind, even such as are not eventually saved, and that in a spiritual, saving way and manner, to himself; of which there is not the least intimation in this text: and in order to establish the resistibility of the grace of God, by the perverse will of man, so as to become of no effect; it should be shown that Christ would have savingly converted persons, and they would not be converted; and that he bestowed the same grace upon them, he does bestow on others, who are converted: whereas the sum of this passage lies in these few words, that Christ, as man, out of a compassionate regard for the people of the Jews, to whom, he was sent as the minister of the circumcision, would have gathered them together under his ministry, and have instructed them in the knowledge of himself, as the Messiah; which if they had only notionally received, would have secured them, as chickens under the hen, from impending judgments, which afterwards fell upon them; but their governors, and not they, would not; that is, would not suffer them to receive him, and embrace him as the Messiah. So that from the whole it appears, that this passage of Scripture, so much talked of by the Arminians, and so often cited by them, has nothing to do with the controversy about the doctrines of election and reprobation, particular redemption, efficacious grace in conversion, and the power of man's free will. This observation alone is sufficient to destroy the argument founded on this passage, in favour of free will,
(h) Misn. Sanhedrin, c. 1. sect. 5. (i) lb. c. 7. sect. 1. (k) R. Isaac Arama in Gen. xlvii. apud Galatin. Arcan. Cath. ver. l. 3. c. 5. (l) Jarchi in Isa. i. 21. (m) Zohar in Numb. fol. 106. 3. & Imre binah in ib. (n) Tzeror Hammor, fol. 77. 4. &. 115. 2. Vid. Targum in Ruth ii. 12. Zohar in Exod. fol. 28. 3. & 29. 2.
John Wesley
23:37 Lk 13:34.
Robert Jamieson, A. R. Fausset and David Brown
23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.--How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (Lk 24:47). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deut 32:10-12; Ruth 2:12; Ps 17:8; Ps 36:7; Ps 61:4; Ps 63:7; Ps 91:4; Is 31:5; Mal 4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, see on Mt 23:38. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love-mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.
23:3823:38: Ահա թողեա՛լ լիցի ձեզ տունդ ձեր աւերակ։
38 Ահա ձեր տունը աւերակ կը թողնուի ձեզ
38 Ահա ձեր տունը ձեզի աւերակ պիտի մնայ։
Ահա թողեալ լիցի ձեզ տունդ ձեր աւերակ:

23:38: Ահա թողեա՛լ լիցի ձեզ տունդ ձեր աւերակ։
38 Ահա ձեր տունը աւերակ կը թողնուի ձեզ
38 Ահա ձեր տունը ձեզի աւերակ պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:3838: Се, оставляется вам дом ваш пуст.
23:38  ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.
23:38. ἰδοὺ ( Thou-should-have-had-seen ," ἀφίεται ( it-be-sent-off ) ὑμῖν ( unto-ye ) ὁ ( the-one ) οἶκος ( a-house ) ὑμῶν . ( of-ye )
23:38. ecce relinquitur vobis domus vestra desertaBehold, your house shall be left to you, desolate.
38. Behold, your house is left unto you desolate.
23:38. Behold, your house shall be abandoned to you, having been deserted.
Behold, your house is left unto you desolate:

38: Се, оставляется вам дом ваш пуст.
23:38  ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.
23:38. ecce relinquitur vobis domus vestra deserta
Behold, your house shall be left to you, desolate.
23:38. Behold, your house shall be abandoned to you, having been deserted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 (Лк XIII:35). Под словом «дом» (o oikoV) можно разуметь храм, весь Иерусалим или толковать это слово в общем смысле — жилища, покинутого всеми.
Adam Clarke: Commentary on the Bible - 1831
23:38: Behold, your house - Ο οικος, the temple: - this is certainly what is meant. It was once the Lord's temple, God's Own house; but now he says, Your temple or house - to intimate that God had abandoned it. See the note on Mat 23:21; see also on Luk 13:35 (note).
Albert Barnes: Notes on the Bible - 1834
23:38: Your house - The temple. The house of worship of the Jews. The chief ornament of Jerusalem.
Desolate - About to be desolate or destroyed. To be forsaken as a place of worship, and delivered into the hands of the Romans, and destroyed. See the notes at mat 24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:38: Mat 24:2; Ch2 7:20, Ch2 7:21; Psa 69:24; Isa 64:10-12; Jer 7:9-14; Dan 9:26; Zac 11:1, Zac 11:2, Zac 11:6, Zac 14:1, Zac 14:2; Mar 13:14; Luk 13:35, Luk 19:43, Luk 19:44, Luk 21:6, Luk 21:20, Luk 21:24; Act 6:13, Act 6:14
John Gill
23:38 Behold your house is left unto you desolate. Signifying that the city in which they dwelt, where they had their ceiled houses, and stately palaces, would, in a little time, within the space of forty years, be destroyed, and become a desert; and the temple, formerly the house of God, but now only their's, and in which they trusted, would be abandoned by God, he would grant his presence no more in it; and the Messiah, the proprietor of it, and who was now in it, would then take his leave of it, and never more return to it; and that also should share the same fate as the city, and at the same time. Our Lord seems to have in view those passages in Jer 12:7 and which the Jewish (o) writers understood of the temple. The author of the apocryphal the second book of Esdras has much such an expression as this:
"Thus saith the Almighty Lord, Your house is desolate, I will cast you out as the wind doth stubble.'' (2 Esdras 1:33).
(o) Targum & Kimchi in Jer. xii. 7.
John Wesley
23:38 Behold your house - The temple, which is now your house, not God's: Is left unto you - Our Lord spake this as he was going out of it for the last time: Desolate - Forsaken of God and his Christ, and sentenced to utter destruction.
Robert Jamieson, A. R. Fausset and David Brown
23:38 Behold, your house--the temple, beyond all doubt; but their house now, not the Lord's. See on Mt 22:7.
is left unto you desolate--deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:
23:3923:39: Բայց ասե՛մ ձեզ, թէ ո՛չ եւս տեսանիցէք զիս յայսմ հետէ, մինչեւ ասիցէք. Օրհնեա՛լ եկեալն յանուն Տեառն[438]։[438] Ոմանք. Եկեալ յանուն Տեառն։
39 բայց ձեզ ասում եմ, որ այսուհետեւ ինձ այլեւս չէք տեսնի, մինչեւ որ ասէք՝ օրհնեա՜լ է նա, որ գալիս է Տիրոջ անունով»:
39 Վասն զի ձեզի կ’ըսեմ թէ ա՛լ ասկէ յետոյ պիտի չտեսնէք զիս, մինչեւ ըսէք. ‘Օրհնեալ է ան որ Տէրոջը անունովը կու գայ’»։
Բայց ասեմ ձեզ թէ` Ոչ եւս տեսանիցէք զիս յայսմ հետէ, մինչեւ ասիցէք. Օրհնեալ եկեալ յանուն Տեառն:

23:39: Բայց ասե՛մ ձեզ, թէ ո՛չ եւս տեսանիցէք զիս յայսմ հետէ, մինչեւ ասիցէք. Օրհնեա՛լ եկեալն յանուն Տեառն[438]։
[438] Ոմանք. Եկեալ յանուն Տեառն։
39 բայց ձեզ ասում եմ, որ այսուհետեւ ինձ այլեւս չէք տեսնի, մինչեւ որ ասէք՝ օրհնեա՜լ է նա, որ գալիս է Տիրոջ անունով»:
39 Վասն զի ձեզի կ’ըսեմ թէ ա՛լ ասկէ յետոյ պիտի չտեսնէք զիս, մինչեւ ըսէք. ‘Օրհնեալ է ան որ Տէրոջը անունովը կու գայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3939: Ибо сказываю вам: не увидите Меня отныне, доколе не воскликнете: благословен Грядый во имя Господне!
23:39  λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ᾽ ἄρτι ἕως ἂν εἴπητε, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
23:39. λέγω (I-forth) γὰρ (therefore) ὑμῖν, (unto-ye,"οὐ (not) μή (lest) με (to-me) ἴδητε (ye-might-have-had-seen) ἀπ' (off) ἄρτι (unto-adjusted) ἕως (unto-if-which) ἂν (ever) εἴπητε (ye-might-have-had-said," Εὐλογημένος ( Having-had-come-to-be-goodly-fortheed-unto ) ὁ ( the-one ) ἐρχόμενος ( coming ) ἐν ( in ) ὀνόματι ( unto-a-name ) Κυρίου . ( of-Authority-belonged )
23:39. dico enim vobis non me videbitis amodo donec dicatis benedictus qui venit in nomine DominiFor I say to you, you shall not see me henceforth till you say: Blessed is he that cometh in the name of the Lord.
39. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed he that cometh in the name of the Lord.
23:39. For I say to you, you shall not see me again, until you say: ‘Blessed is he who comes in the name of the Lord.’ ”
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed [is] he that cometh in the name of the Lord:

39: Ибо сказываю вам: не увидите Меня отныне, доколе не воскликнете: благословен Грядый во имя Господне!
23:39  λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ᾽ ἄρτι ἕως ἂν εἴπητε, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
23:39. dico enim vobis non me videbitis amodo donec dicatis benedictus qui venit in nomine Domini
For I say to you, you shall not see me henceforth till you say: Blessed is he that cometh in the name of the Lord.
23:39. For I say to you, you shall not see me again, until you say: ‘Blessed is he who comes in the name of the Lord.’ ”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 (Лк XIII:35). Спаситель не хочет сказать, что жители Иерусалима не увидят Его лично. Но они не увидят Его таким, каким Он являлся среди них: Великим Учителем, Обличителем, Целителем болезней. Из дальнейшей истории видно, что это было действительно так. Рассказ об исцелении слуги первосвященника (Лк XXII:51) сказанному не противоречит. Речь о пребывании Христа в Иерусалиме, встреченного криками: благословен Грядущий во имя Господне! (Мф XXI:9) здесь вполне естественно и уместно как бы закругляется. Но события, при которых люди должны воскликнуть: благословен грядый во имя Господне, будут теперь новы и совершенно несходны с прежними.
Adam Clarke: Commentary on the Bible - 1831
23:39: Ye shall not see me - I will remove my Gospel from you, and withdraw my protection.
Till ye shall say, Blessed - Till after the fullness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye rejoice, and bless, and praise him that cometh in the name of the Lord, with full and final salvation for the lost sheep of the house of Israel. See Rom 11:26, Rom 11:27.
Our Lord plainly foresaw that, in process of time, a spiritual domination would arise in his Church; and, to prevent its evil influence, he leaves the strong warnings against it which are contained in the former part of this chapter. As the religion of Christ is completely spiritual, and the influence by which it is produced and maintained must come from heaven; therefore, there could be no master or head but himself: for as the Church (the assemblage of true believers) is his body, all its intelligence, light, and life, must proceed from him alone. Our forefathers noted this well; and this was one of the grand arguments by which they overturned the papal pretensions to supremacy in this country. In a note on Mat 23:9, in a Bible published by Edmund Becke in 1549, the 2nd of Edward VI., we find the following words: - Call no man your father upon the earth. Here is the Bishoppe of Rome declared a plaine Antichrist, in that he woulde be called the most holye father; and that all Christen men shoulde acknowledge hym for no lesse then their spyritual father, notwithstandinge these playne wordes of Christe. It is true, nothing can be plainer; and yet, in the face of these commands, the pope has claimed the honor; and millions of men have been so stupid as to concede it. May those days of darkness, tyranny, and disgrace, never return!
From the 13th to the 39th verse, our Lord pronounces eight woes, or rather pathetic declarations, against the scribes and Pharisees.
1. For their unwillingness to let the common people enjoy the pure word of God, or its right explanation: Ye shut up the kingdom, etc., Mat 23:13.
2. For their rapacity, and pretended sanctity in order to secure their secular ends: Ye devour widows houses, etc., Mat 23:14.
3. For their pretended zeal to spread the kingdom of God by making proselytes, when they had no other end in view than forming instruments for the purposes of their oppression and cruelty: Ye compass sea and land, etc., Mat 23:15.
4. For their bad doctrine and false interpretations of the Scriptures, and their dispensing with the most solemn oaths and vows at pleasure: Ye blind guides, which say, Whosoever shall swear by the temple, it is nothing, etc., Mat 23:16-22.
5. For their superstition in scrupulously attending to little things, and things not commanded, and omitting matters of great importance, the practice of which God had especially enjoined: Ye pay tithe of mint and cummin, etc., Mat 23:23, Mat 23:24.
6. For their hypocrisy, pretended saintship, and endeavoring to maintain decency in their outward conduct, while they had no other object in view than to deceive the people, and make them acquiesce in their oppressive measures: Ye make clean the outside of the cup, Mat 23:25, Mat 23:26.
7. For the depth of their inward depravity and abomination, having nothing good, fair, or supportable, but the mere outside. - Most hypocrites and wicked men have some good: but these were radically and totally evil: Ye are like unto whited sepulchres - within full - of all uncleanness, Mat 23:27, Mat 23:28.
8. For their pretended concern for the holiness of the people, which proceeded no farther than to keep them free from such pollutions as they might accidentally and innocently contract, by casually stepping on the place where a person had been buried: and for their affected regret that their fathers had killed the prophets, while themselves possessed and cultivated the same murderous inclinations: Ye - garnish the sepulchres of the righteous, and say, If we had been, etc., Mat 23:29, Mat 23:30.
It is amazing with what power and authority our blessed Lord reproves this bad people. This was the last discourse they ever heard from him; and it is surprising, considering their wickedness, that they waited even for a mock trial, and did not rise up at once and destroy him. But the time was not yet come in which he was to lay down his life, for no man could take it from him.
While he appears in this last discourse with all the authority of a lawgiver and judge, he at the same time shows the tenderness and compassion of a friend and a father: he beholds their awful state - his eye affects his heart, and he weeps over them! Were not the present hardness and final perdition of these ungodly men entirely of themselves? Could Jesus, as the Supreme God, have fixed their reprobation from all eternity by any necessitating decree; and yet weep over the unavoidable consequences of his own sovereign determinations? How absurd as well as shocking is the thought! This is Jewish exclusion: Credat Judaeus Apella-non ego.
Albert Barnes: Notes on the Bible - 1834
23:39: Ye shall not see me ... - The day of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are about to crucify me, and your temple to be destroyed, and you, as a nation, to be given up to long and dreadful suffering. You will not see me as a merciful Saviour, offering you redemption any more, until you have borne these heavy judgments. They must come upon you, and be borne, until you would be glad to hail a deliverer, and say, Blessed is he that cometh in the name of the Lord. Blessed be he that comes as the Messiah, to bring deliverance. This has not been yet accomplished, but the days will come when the Jews, long cast out and rejected, will hail Jesus as the Messiah, and receive him whom their fathers killed as the merciful Saviour, Rom 11:25-32.
Remarks On Matthew 23
1. Proper respect should always be shown to teachers and rulers, Mat 23:3.
2. We are not to copy the example of wicked people, though they are our teachers or rulers, Mat 23:3. We are to frame our conduct by the law of God, and not by the example of people.
3. People are often very rigid in exacting of others what they fail altogether of performing themselves, Mat 23:4.
4. We are not to seek human honors Mat 23:8, nor to give flattering titles to others, nor to allow others to give them to us Mat 23:9. Our highest honor is in humility, and he is most exalted who is most lowly, Mat 23:11-12.
5. In the descriptions of the scribes and Pharisees in this chapter, we have a full-length portrait of a hypocrite.
(1) they shut up the kingdom of heaven against others, Mat 23:13. They made great pretensions to knowledge, but they neither entered in themselves, nor suffered others.
(2) they committed the grossest iniquity under a cloak of religion, Mat 23:14. They cheated widows out of their property, and made long prayers to hide their villainy.
(3) they showed great zeal in making proselytes, yet did it only for gain, and made them more wicked, Mat 23:15.
(4) they taught false doctrine, and they resorted to artful contrivances to destroy the force of oaths, and to shut out the Creator from their view, Mat 23:16-22.
(5) they were superstitious, Mat 23:23. Small matters they were exact in; matters of real importance they cared little about.
(6) they took great pains to appear well, while they themselves knew that it was all deceit and falsehood, Mat 23:25-28.
(7) they professed great veneration for the memory of the pious dead, while at the same time they were conscious that they really approved the conduct of those that killed them, Mat 23:29-31.
Never, perhaps, was there a combination of more wicked feelings and hypocritical actions than among them; and never was there more profound knowledge of the human heart, and more faithfulness, than in him who tore off the mask, and showed them what they were.
6. It is amazing with what power and authority our blessed Lord reproves this wicked people. It is wonderful that they ever waited for a mock trial, and did not kill him at once. But his time was not come, and they were restrained, and not buffered to act out the fury of their mad passions.
7. Jesus pities dying sinners, Mat 23:37. He seeks their salvation. He pleads with them to be saved. He would gather them to him, if they would come. The most hardened, even like the sinners of Jerusalem, he would save if they would come to him. But they will not. They turn from him, and tread the road to death.
8. The reason why the wicked are not saved is their own obstinacy. They choose not to be saved, and they die. If they will not come to Christ, it is right that they should die. If they do not come, they must die.
9. The sinner will be destroyed, Mat 23:38. The day will come when the mercy of God will be clean gone foRev_er, and the forbearance of God exhausted, and then the sinner must perish. When once God has given him over, he must die. No man, no parent, no minister, no friend, no angel, no archangel, can then save. Salvation is lost, foRev_er lost. Oh how amazing is the folly of the wicked, that they weary out the forbearance of God, and perish in their sins!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:39: Ye shall not: Hos 3:4; Luk 2:26-30, Luk 10:22, Luk 10:23, Luk 17:22; Joh 8:21, Joh 8:24, Joh 8:56, Joh 14:9, Joh 14:19
Blessed: Mat 21:9; Psa 118:26; Isa 40:9-11; Zac 12:10; Rom 11:25; Co2 3:14-18
John Gill
23:39 For I say unto you, ye shall not see me henceforth,.... Meaning in a very little time after the passover, from the time of his crucifixion and death; otherwise they saw him many times after this, as in the palace of the high priest, in Pilate's judgment hall, and on the cross; but not after his resurrection. This shows the reason of their house being desolate, and in what sense it should be so, and immediately became so; namely, by being then directly, and ever after, destitute of his presence: and though they might afterwards seek for, and expect the Messiah in it, yet they would never be able to see him, nor throughout their long captivity: till ye shall say, blessed is he that cometh in the name of the Lord; that is, until the time comes, that the fulness of the Gentiles shall be brought in, and all Israel shall be saved, the Jews shall be converted, and seek the Lord their God, and David their king; when they shall readily and cheerfully say these words to Christ, who will then appear in his glory; which they were now displeased at in the multitude that followed him, and the children in the temple. Though some think this is said by way of threatening, since the rest that is spoken to them by Christ is of that sort, and regards the men of that generation; and is given as a reason of their house being left desolate: and the sense is, that they should never see him with joy and pleasure; since, though they would be obliged to confess that he was Lord and Christ, they would never say the above words to him in faith, and holy reverence of him. The Cambridge exemplar of Beza's, and the Persic versions, read, "in the name of God."
John Wesley
23:39 Ye - Jews in general; men of Jerusalem in particular: shall not see me from this time - Which includes the short space till his death, till, after a long interval of desolation and misery, ye say, Blessed is he that cometh in the name of the Lord - Ye receive me with joyful and thankful hearts. This also shall be accomplished in its season.
Robert Jamieson, A. R. Fausset and David Brown
23:39 For I say unto you--and these were His last words to the impenitent nation, see on Mk 13:1, opening remarks.
Ye shall not see me henceforth--What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah (Is 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Jn 12:41). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Hag 2:9) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts.
till ye shall say, Blessed is he that cometh in the name of the Lord--that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" (Mt 21:15) --should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zech 12:10; Rom 11:26; 2Cor 3:15-16, &c. In what sense they shall then "see Him" may be gathered from Zech 2:10-13; Ezek 37:23-28; Ezek 39:28-29, &c.