Թուղթ Եբրայեցիներին / Hebrews - 13 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (ver. 1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction, ver. 18, to the end.
Adam Clarke: Commentary on the Bible - 1831
Exhortations to hospitality to Strangers, Heb 13:1, Heb 13:2. Kindness to those in bonds, Heb 13:3. Concerning marriage, Heb 13:4. Against covetousness, Heb 13:5, Heb 13:6. How they should imitate their teachers, Heb 13:7, Heb 13:8. To avoid strange doctrines, Heb 13:9. Of the Jewish sin-offerings, Heb 13:10, Heb 13:11. Jesus suffered without the gate, and we should openly confess him and bear his reproach, Heb 13:12, Heb 13:13. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, Heb 13:14-16. We should obey them that have the rule over us, Heb 13:17. The apostle exhorts them to pray for him, that he might be restored to them the sooner, Heb 13:18, Heb 13:19. Commends them to God in a very solemn prayer, Heb 13:20, Heb 13:21. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, Heb 13:22-25.
Albert Barnes: Notes on the Bible - 1834
13:0: The closing chapter Heb. 13 of this Epistle is made up almost entirely of exhortations to the performance of various practical duties. The exhortations relate to the following points: brotherly love, Heb 13:1; hospitality, Heb 13:2; sympathy with those in bonds, Heb 13:3; fidelity in the marriage relation, Heb 13:4; contentment, Heb 13:5-6; submission to those in authority, Heb 13:7-8; stability in the doctrines of religion, Heb 13:9-15; benevolence, Heb 13:16; obedience to those entrusted with office, Heb 13:17; and special prayer for him who wrote this Epistle, Heb 13:18-19. The Epistle then closes with a beautiful and impressive benediction, Heb 13:20-21; with an entreaty that they would receive with favor what had been written, Heb 13:22; with the grateful announcement that Timothy, in whom they doubtless felt a great interest, was set at liberty, Heb 13:23; and with a salutation to all the saints, Heb 13:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 13:1, Divers admonitions as to charity; Heb 13:4, to honest life; Heb 13:5, to avoid covetousness; Heb 13:7, to regard God's preachers; Heb 13:9, to take heed of strange doctrines; Heb 13:10, to confess Christ; Heb 13:16, to give alms; Heb 13:17, to obey governors; Heb 13:18, to pray for the apostles; Heb 13:20, The conclusion.
John Gill
INTRODUCTION TO HEBREWS 13
The apostle having finished the doctrinal part of this epistle, closes it with practical exhortations to these Hebrews, puts up prayers for them, and sends salutations to them. The exhortations are to brotherly love, and the continuance of it, Heb 13:1 to hospitality, by which some have entertained angels unawares, Heb 13:2, to sympathy with those that are in bonds, and in, afflictions, Heb 12:3 to purity and chastity in the honourable state of marriage, urged by the judgment of God on unclean persons, Heb 13:4 to avoid covetousness, and to be content with present things, enforced by the promises of God, which give boldness and strength to faith, Heb 13:5, to remember their spiritual guides and governors, the preachers of the Gospel to them; to follow their faith, and consider the end of their conversation, which is Christ Jesus, the same yesterday, today, and for ever, Heb 13:7. And then he cautions them from being carried about with the doctrines of men, which are divers and strange; which he urges from the profitable effect of the Gospel to establish the heart, and from the unprofitableness of meats to legal worshippers, and from the Christians having an altar, which is Christ, which those who are seeking life by the service of the law have nothing to do with, Heb 13:9. And this he illustrates in the type of burnt offerings, which were burnt without the camp, and there was nothing left for the priests to eat of, Heb 13:11. In like manner Christ, the antitype, suffered without the gates of Jerusalem, for the sanctification of his people, by his blood; and who only, and not those who seek for righteousness by the law, have an interest in, Heb 13:12. However, it becomes the saints to quit everything, and all dependence on themselves, and fellowship with others, and go forth to Jesus, believing in him, whatsoever reproach they suffer on his account; for here is nothing permanent and durable in this world; but there is a state of happiness to come, which will last for ever, Heb 13:13. And since Christ has offered himself for his people, they ought to offer up the sacrifices of praise to God by him, and to do acts of beneficence and goodness, which are sacrifices well pleasing to God through him, Heb 13:15. And to these exhortations apostle adds others; as to obey their spiritual rulers and governors, and submit unto them; since they watch for their souls, and must give an account, which to do with joy, and not with grief, is best and profitable, Heb 13:17 and to pray for the apostle, and other ministers, since they had a good conscience, and were willing to live honestly; and the rather, that he might be restored to them the sooner, Heb 13:18 and to engage them to this their duty, he sets them an example, by putting up prayers for them, Heb 13:20 and desires them to take in good part the letter he had wrote unto them, Heb 13:22 and acquaints them that Timothy was set at liberty, with whom he hoped to see them in a short time, Heb 13:23 and then closes the epistle with his own, and the salutations of others, and with his usual benediction, Heb 13:24.
13:113:1: Եղբայրսիրութիւն հաստատեսցի՛ առ ձեզ։
1 Եղբայրասիրութիւնը թող հաստատ մնայ ձեր մէջ:
13 Եղբայրսիրութիւնը ձեր մէջ թող հաստատ մնայ։
Եղբայրսիրութիւն հաստատեսցի [65]առ ձեզ:

13:1: Եղբայրսիրութիւն հաստատեսցի՛ առ ձեզ։
1 Եղբայրասիրութիւնը թող հաստատ մնայ ձեր մէջ:
13 Եղբայրսիրութիւնը ձեր մէջ թող հաստատ մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:11: Братолюбие [между вами] да пребывает.
13:1  ἡ φιλαδελφία μενέτω.
13:1. Ἡ (The-one) φιλαδελφία (a-brethrened-caring-unto) μενέτω. (it-should-stay)
13:1. caritas fraternitatis maneatLet the charity of the brotherhood abide in you.
1. Let love of the brethren continue.
13:1. May fraternal charity remain in you.
13:1. Let brotherly love continue.
Let brotherly love continue:

1: Братолюбие [между вами] да пребывает.
13:1  ἡ φιλαδελφία μενέτω.
13:1. caritas fraternitatis maneat
Let the charity of the brotherhood abide in you.
13:1. May fraternal charity remain in you.
13:1. Let brotherly love continue.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Не сказал: будьте братолюбивы, но: братолюбие да пребывает. Не сказал: будьте страннолюбивы, как будто они не были такими, но: страннолюбия не забывайте. Смотри, как заповедует им хранить то, что уже было у них, и не прибавляет ничего другого (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Various Duties.A. D. 62.
1 Let brotherly love continue. 2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. 3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. 7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8 Jesus Christ the same yesterday, and to day, and for ever. 9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10 We have an altar, whereof they have no right to eat which serve the tabernacle. 11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth therefore unto him without the camp, bearing his reproach. 14 For here have we no continuing city, but we seek one to come. 15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. 17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel.

I. To brotherly love (v. 1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the children of God. 1. It is here supposed that the Hebrews had this love one for another. Though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love. Faith works by love. The true religion is the strongest bond of friendship; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love. Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father the more they will grow in love to one another for his sake.

II. To hospitality: Be not forgetful to entertain strangers for his sake, v. 2. We must add to brotherly kindness charity. Here observe, 1. The duty required--to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons, especially those who know themselves to be strangers here and are seeking another country, which is the case of the people of God, and was so at this time: the believing Jews were in a desperate and distressed condition. But he seems to speak of strangers as such; though we know not who they are, nor whence they come, yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The motive: Thereby some have entertained angels unawares; so Abraham did (Gen. xviii.), and Lot (Gen. xix.), and one of those that Abraham entertained was the Son of God; and, though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself. Matt. xxv. 35, I was a stranger, and you took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares.

III. To Christian sympathy: Remember those that are in bonds, v. 3. Here observe,

1. The duty--to remember those that are in bonds and in adversity. (1.) God often orders it so that while some Christians and churches are in adversity others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain: they must fell the sufferings of their brethren.

2. The reason of the duty: As being yourselves in the body; not only in the body natural, and so liable to the like sufferings, and you should sympathize with them now that others may sympathize with you when your time of trial comes; but in the same mystical body, under the same head, and if one member suffer all the rest suffer with it, 1 Cor. xii. 26. It would be unnatural in Christians not to bear each other's burdens.

IV. To purity and chastity, v. 4. Here you have, 1. A recommendation of God's ordinance of marriage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it. It is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone. He married and blessed the first couple, the first parents of mankind, to direct all to look unto God in that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle. It is honourable as a means to prevent impurity and a defiled bed. It is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful but inordinate affections. 2. A dreadful but just censure of impurity and lewdness: Whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences here, and set their sins in order before them for their deep humiliation (and conscience, when awakened, will be very severe upon such sinners), or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin.

V. To Christian contentment, v. 5, 6. Here observe, 1. The sin that is contrary to this grace and duty--covetousness, an over eager desire of the wealth of this world, envying those who have more than we. This sin we must allow no place in our conversation; for, though it be a secret lust lurking in the heart, if it be not subdued it will enter into our conversation, and discover itself in our manner of speaking and acting. We must take care not only to keep this sin down, but to root it out of our souls. 2. The duty and grace that is contrary to covetousness--being satisfied and pleased with such things as we have; present things, for past things cannot be recalled, and future things are only in the hand of God. What God gives us from day to day we must be content with, though it fall short of what we have enjoyed heretofore, and though it do not come up to our expectations for the future. We must be content with our present lot. We must bring our minds to our present condition, and this is the sure way to contentment; and those who cannot do it would not be contented though God should raise their condition to their minds, for the mind would rise with the condition. Haman was the great court-favourite, and yet not contented--Ahab on the throne, and yet not contented--Adam in paradise, and yet not contented; yea, the angels in heaven, and yet not contented; but Paul, though abased and empty, had learned in every state, in any state, therewith to be content. 3. What reason Christians have to be contented with their lot. (1.) God hath said, I will never leave thee, nor forsake thee, v. 5, 6. This was said to Joshua (ch. i. 5), but belongs to all the faithful servants of God. Old-Testament promises may be applied to New-Testament saints. This promise contains the sum and substance of all the promises. I will never, no, never leave thee, nor ever forsake thee. Here are no fewer than five negatives heaped together, to confirm the promise; the true believer shall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of help from God: So that we may boldly say, The Lord is my helper; I will not fear what man shall do unto me, v. 6. Men can do nothing against God, and God can make all that men do against his people to turn to their good.

VI. To the duty Christians owe to their ministers, and that both to those that are dead and to those that are yet alive.

1. To those that are dead: Remember those that have had the rule over you, v. 7. Here observe,

(1.) The description given of them. They were such as had the rule over them, and had spoken to them the word of God; their guides and governors, who had spoken to them the word of God. Here is the dignity to which they were advanced--to be rulers and leaders of the people, not according to their own will, but the will and word of God; and this character they filled up with suitable duty: they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God.

(2.) The duties owing to them, even when they were dead.

[1.] "Remember them--their preaching, their praying, their private counsel, their example."

[2.] "Follow their faith; be stedfast in the profession of the faith they preached to you, and labour after the grace of faith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course!" Now this duty of following the same true faith in which they had been instructed the apostle enlarges much upon, and presses them earnestly to it, not only from the remembrance of their faithful deceased guides, but from several other motives.

First, From the immutability and eternity of the Lord Jesus Christ. Though their ministers were some dead, others dying, yet the great head and high priest of the church, the bishop of their souls, ever lives, and is ever the same; and they should be stedfast and immovable, in imitation of Christ, and should remember that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old-Testament day, in the gospel day, and will be so to his people for ever.

Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of falling in with.

a. They were divers and various (v. 9), different from what they had received from their former faithful teachers, and inconsistent with themselves.

b. They were strange doctrines: such as the gospel church was unacquainted with foreign to the gospel.

c. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God which fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart always fluctuating and unsettled.

d. They were mean and low as to their subject. They were about external, little, perishing things, such as meats and drinks, &c.

e. They were unprofitable. Those who were most taken with them, and employed about them, got no real good by them to their own souls. They did not make them more holy, nor more humble, nor more thankful, nor more heavenly.

f. They would exclude those who embraced them from the privileges of the Christian altar (v. 10): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe,

(a.) The Christian church has its altar. It was objected against the primitive Christians that their assemblies were destitute of an altar; but this was not true. We have an alter, not a material altar, but a personal one, and that is Christ; he is both our altar, and our sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession.

(b.) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things, spiritual strength and growth, and holy delight and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our passover is sacrificed for us (1 Cor. v. 7), and it follows, therefore let us keep the feast. The Lord's supper is the feast of the gospel passover.

(c.) Those who adhere to the tabernacle or the Levitical dispensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they serve the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar; and this part of the argument he first proves and then improves.

[a.] He proves that this servile adherence to the Jewish state is a bar to the privileges of the gospel altar; and he argues thus:--Under the Jewish law, no part of the sin-offering was to be eaten, but all must be burnt without the camp while they dwelt in tabernacles, and without the gates when they dwelt in cities: now, if they will still be subject to that law, they cannot eat at the gospel-altar; for that which is eaten there is furnished from Christ, who is the great sin-offering. Not that it is the very sin-offering itself, as the papists affirm; for then it was not to be eaten, but burnt; but the gospel feast is the fruit and procurement of the sacrifice, which those have no right to who do not acknowledge the sacrifice itself. And that it might appear that Christ was really the antitype of the sin-offering, and, as such, might sanctify or cleanse his people with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not been fit either for sacred or civil society! And this shows how sin, which was the meritorious cause of the sufferings of Christ, is a forfeiture of all sacred and civil rights, and the sinner a common plague and nuisance to all society, if God should be strict to mark iniquity. Having thus shown that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar, he proceeds,

[b.] To improve this argument (v. 13-15) in suitable advices. First, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Secondly, Let us be willing to bear his reproach, be willing to be accounted the offscouring of all things, not worthy to live, not worthy to die a common death. This was his reproach, and we must submit to it; and we have the more reason because, whether we go forth from this world to Christ or no, we must necessarily go forth in a little time by death; for here we have no continuing city. Sin, sinners, death, will not suffer us to continue long here; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, v. 14. Thirdly, Let us make a right use of this altar; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our high priest, and offer them up by him, v. 15, 16. Now what are the sacrifices which we must bring and offer on this altar, even Christ? Not any expiatory sacrifices; there is no need of them. Christ has offered the great sacrifice of atonement, ours are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer up to God continually. In this are included all adoration and prayer, as well as thanksgiving; this is the fruit of our lips; we must speak forth the praises of God from unfeigned lips; and this must be offered only to God, not to angels, nor saints, nor any creature, but to the name of God alone; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity: To do good, and to communicate, forget now; for with such sacrifices God is well pleased, v. 16. We must, according to our power, communicate to the necessities of the souls and bodies of men; not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds; and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great high priest; and with such sacrifices as these, adoration and alms thus offered up, God is well pleased; he will accept the offering with pleasure, and will accept and bless the offers through Christ.

2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers (v. 17) and the reasons of that duty: (1.) The duty--to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people's loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin will be upon their own heads.
Adam Clarke: Commentary on the Bible - 1831
13:1: Let brotherly love continue - Be all of one heart and one soul.
Feel for, comfort, and support each other; and remember that he who professes to love God should love his brother also. They had this brotherly love among them; they should take care to retain it. As God is remarkable for his φιλανθρωπια, philanthropy, or love to man, so should they be for φιλαδελφια, or love to each other. See the note on Tit 3:4.
Albert Barnes: Notes on the Bible - 1834
13:1: Let brotherly love continue - Implying that it now existed among them. The apostle had no occasion to reprove them for the want of it, as he had in regard to some to whom he wrote, but he aims merely to impress on them the importance of this virtue, and to caution them against the danger of allowing it ever to be interrupted; see the notes on Joh 13:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: Heb 6:10, Heb 6:11, Heb 10:24; Joh 13:34, Joh 13:35, Joh 15:17; Act 2:1, Act 2:44-46, Act 4:32; Rom 12:9, Rom 12:10; Gal 5:6, Gal 5:13, Gal 5:22; Eph 4:3, Eph 5:2; Phi 2:1-3; Th1 4:9, Th1 4:10; Th2 1:3; Pe1 1:22; Pe1 2:17, Pe1 3:8, Pe1 4:8; Pe2 1:7; Jo1 2:9, Jo1 2:10, Jo1 3:10-18, Jo1 3:23, Jo1 4:7-11, Jo1 4:20, Jo1 4:21; Jo1 5:1; Jo2 1:5, Jo2 1:6; Rev 2:4
Geneva 1599
13:1 Let (1) brotherly love continue.
(1) He comes to the second table of the law, the sum of which is charity, especially toward strangers and such as are afflicted.
John Gill
13:1 Let brotherly love continue. The Vulgate Latin and Syriac versions add, "in you"; or among you, as a church and society of Christians; for this is not to be understood of love to all mankind, or to those of the same nation, or who are in a strict natural relation brethren, though they are all in a sense brethren, and to be loved; but of love to those who are in the same spiritual relation to God, as their Father, to Christ, as the firstborn among many brethren; and are in the same church state, at least partakers of the same grace: and which love ought to be universal, and reach to all the saints, and be fervent and unfeigned, and as Christ hath loved us; and when it is genuine, it is active and laborious; and shows itself in praying with and for one another; in bearing one another's burdens; in forbearing and forgiving one another; in admonishing one another in love; in building up each other in the most holy faith; and in stirring up one another to the several duties of religion: and without this excellent and useful grace, a profession of religion is in vain; this is an evidence of regeneration; it is the bond of perfectness, and what renders the saints' communion delightful and edifying: many are the arguments moving to the exercise of it; as the love of God, and Christ; the new commandment of Christ; the relation saints stand in to one another; the comfort and joy of Gospel ministers, and our own peace and edification: and this should continue; for the love of God and Christ continues; the relation between the saints continues; and without this, churches cannot continue long: the apostle means, not the grace itself, the internal principle, for that, where it once is, always continues, and can never be lost; but the exercise and increase of it, an abounding in it yet more and more. One of the Jewish prayers is to this purpose (q);
"he that dwells in this house, let him plant among you , "brotherhood and love", (or brotherly love,) peace and friendship.''
(q) T. Hieros. Beracot, fol. 3. 3.
John Wesley
13:1 Brotherly love is explained in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
13:1 EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)
brotherly love--a distinct special manifestation of "charity" or "love" (2Pet 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare Heb 6:10; Heb 10:32-34; Heb 12:12-13).
continue--Charity will itself continue. See that it continue with you.
13:213:2: Զօտարսիրութիւն մի՛ մոռանայք. զի այնո՛ւ ոմանք յանգէտս ընկալան զհրեշտակս[4872]։ [4872] Ոսկան. Զօտարասիրութիւն։
2 Մի՛ մոռացէք օտարասիրութիւնը, որովհետեւ դրա շնորհիւ ոմանք հրեշտակներ հիւրընկալեցին առանց իմանալու:
2 Հիւրասիրութիւնը մի՛ մոռնաք, վասն զի անով ոմանք հրեշտակներ ընդունեցին առանց գիտնալու։
Զօտարսիրութիւն մի՛ մոռանայք, զի այնու ոմանք յանգէտս ընկալան զհրեշտակս:

13:2: Զօտարսիրութիւն մի՛ մոռանայք. զի այնո՛ւ ոմանք յանգէտս ընկալան զհրեշտակս[4872]։
[4872] Ոսկան. Զօտարասիրութիւն։
2 Մի՛ մոռացէք օտարասիրութիւնը, որովհետեւ դրա շնորհիւ ոմանք հրեշտակներ հիւրընկալեցին առանց իմանալու:
2 Հիւրասիրութիւնը մի՛ մոռնաք, վասն զի անով ոմանք հրեշտակներ ընդունեցին առանց գիտնալու։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Страннолюбия не забывайте, ибо через него некоторые, не зная, оказали гостеприимство Ангелам.
13:2  τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε, διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
13:2. τῆς (Of-the-one) φιλοξενίας (of-a-foreigner-caring-unto) μὴ (lest) ἐπιλανθάνεσθε , ( ye-should-seclude-upon ) διὰ (through) ταύτης (of-the-one-this) γὰρ (therefore) ἔλαθόν (they-had-secluded,"τινες (what-ones) ξενίσαντες ( having-guested-to ) ἀγγέλους. (to-messengers)
13:2. hospitalitatem nolite oblivisci per hanc enim latuerunt quidam angelis hospitio receptisAnd hospitality do not forget: for by this some, being not aware of it, have entertained angels.
2. Forget not to shew love unto strangers: for thereby some have entertained angels unawares.
13:2. And do not be willing to forget hospitality. For by it, certain persons, without realizing it, have received Angels as guests.
13:2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
Be not forgetful to entertain strangers: for thereby some have entertained angels unawares:

2: Страннолюбия не забывайте, ибо через него некоторые, не зная, оказали гостеприимство Ангелам.
13:2  τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε, διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
13:2. hospitalitatem nolite oblivisci per hanc enim latuerunt quidam angelis hospitio receptis
And hospitality do not forget: for by this some, being not aware of it, have entertained angels.
13:2. And do not be willing to forget hospitality. For by it, certain persons, without realizing it, have received Angels as guests.
13:2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
2: Далее прибавляет то, что особенно могло ободрить их: ибо через страннолюбие, говорит, некоторые не зная оказали гостеприимство Ангелам. Видишь, какая честь, какая польза! (Злат.). - "Угостили Ангелов, сами не зная того. Зато Авраам и удостоился великой награды, что угостил Ангелов, не зная, что они - Ангелы; а если бы он знал, то это было бы нисколько не удивительно. Некоторые думают, что апостол разумеет здесь и Лота и об нем говорит это" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:2: To entertain stranger's - In those early times, when there were scarcely any public inns or houses of entertainment, it was an office of charity and mercy to receive, lodge, and entertain travelers; and this is what the apostle particularly recommends.
Entertained angels - Abraham and Lot are the persons particularly referred to. Their history, the angels whom they entertained, not knowing them to be such, and the good they derived from exercising their hospitality on these occasions, are well known; and have been particularly referred to in the notes on Gen 18:3 (note); Gen 19:2 (note).
Albert Barnes: Notes on the Bible - 1834
13:2: Be not forgetful to entertain strangers - On the duty of hospitality, see a full explanation in the notes on Rom 12:13.
For thereby some have entertained angels unawares - Without knowing that they were angels. As Abraham (Gen 18:2 ff), and Lot did; Gen. 19. The motive here urged for doing it is, that by entertaining the stranger we may perhaps be honored with the presence of those whose society will be to us an honor and a blessing. It is not well for us to miss the opportunity of the presence, the conversation, and the prayers of the good. The influence of such guests in a family is worth more than it costs to entertain them. If there is danger that we may sometimes receive those of an opposite character. yet it is not wise on account of such possible danger, to lose the opportunity of entertaining those whose presence would be a blessing. Many a parent owes the conversion of a child to the influence of a pious stranger in his family; and the hope that this may occur, or that our own souls may be blessed, should make us ready, at all proper times, to welcome the feet of the stranger to our doors. Many a man, if, he had been accosted as Abraham was at the door of his tent by strangers, would have turned them rudely away; many a one in the situation of Lot would have sent the unknown guests rudely from his door; but who can estimate what would have been the results of such a course on the destiny of those good people and their families? For a great number of instances in which the pagan were supposed to have entertained the gods, though unknown to them, see Wetstein in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: not: Lev 19:34; Deu 10:18, Deu 10:19; Kg1 17:10-16; Kg2 4:8; Job 31:19, Job 31:32; Isa 58:7; Mat 25:35, Mat 25:43; Act 16:15; Rom 12:13, Rom 16:23; Ti1 3:2, Ti1 5:10; Tit 1:8; Pe1 4:9
some: Gen 18:2-10, Gen 19:1-3; Jdg 13:15-25; Mat 25:40
John Gill
13:2 Be not forgetful to entertain strangers,.... By whom are meant, not unconverted men, who are strangers to God and Christ, and the covenants of promise; nor saints, who are as pilgrims and strangers in this world; but such as are of another country, and are unknown; and even though wicked men, they are not excluded; though such as are obliged to quit their own country for righteousness sake are chiefly designed; all strangers in distress are meant, and hospitality is to be exercised towards them; which lies negatively in doing nothing to distress them, and positively in providing food, raiment, lodging, &c. for them, and in comforting, counselling, and directing them in all matters in which they may stand in need thereof: and that this is a duty, appears from the light of nature, and practices of the Heathens, Acts 28:2, from the express law of God, Deut 10:19 and many others made in favour of strangers, binding on the Jews; from the sundry exhortations to it in the New Testament, Rom 12:13 and from the exhortation here not to forget it; and from the great regard which Christ will show to such as mind it, and his disregard to others at the last day: the persons who are to exercise it are not only the ministers of the Gospel, who should be given to hospitality; but all the saints, even the meaner sort are not exempted, but should use it according to their ability; though it is chiefly binding on those that are rich. And this should not be forgot, but pursued and followed after; it should be frequently performed; men should be given, and used to it; it should be done without grudging, and in a friendly and loving manner:
for thereby some have entertained angels unawares; as Abraham, Gen 18:1, he knew them not to be angels at first; they appeared as men, and he treated them as such; but they were angels, yea, one of them was Jehovah himself; and hereby he received many favours, Gen 18:10, and Lot, Gen 19:1 who knew not that they were angels he took into his house; but they were, and he was delivered by them from the burning of Sodom; yea, some have unawares, this way, entertained Christ himself, Lk 24:15 and indeed, entertaining of his members is entertaining him, Mt 25:38. It is an observation of a Jewish writer (r) upon the first of these instances;
"from hence we learn (says he) how great is the strength (or virtue) of the reception of travellers (or hospitality), as the Rabbins of blessed memory say, greater is , "hospitality", than the reception of the face of the Shechinah.''
And this is said to be one of the six things which a man enjoys the fruit of in this world, and for which there remains a reward in the world to come (s).
(r) R. Abraham Seba in Tzeror Hammor, fol. 18, 4. (s) T. Bab. Sabbat, fol. 127. 1.
John Wesley
13:2 Some - Abraham and Lot. Have entertained angels unawares - So may an unknown guest, even now, be of more worth than he appears, and may have angels attending him, though unseen. Gen 18:2; Gen 19:1.
13:313:3: Յո՛ւշ լիցին ձեզ կապեալքն, որպէս թէ դուք ընդ նոսա կապեալք իցէք. եւ չարչարեալքն, որպէս թէ եւ դո՛ւք իսկ մարմնաւորք էք[4873]։ [4873] Ոմանք. Թէ եւ դուք ընդ նոսա կապեալ իցէք... որպէս եւ դուք իսկ մարմնաւոր էք։
3 Յիշեցէ՛ք բանտարկեալներին, որպէս թէ դուք բանտարկուած լինէք նրանց հետ. յիշեցէ՛ք նաեւ չարչարուածներին, քանի որ դուք էլ մարմնաւոր էք:
3 Մտքերնիդ ըլլան կապուածները, որպէս թէ անոնց հետ դուք ալ կապուած էք եւ չարչարուածները՝ որպէս թէ դուք ալ մարմնաւոր էք։
Յուշ լիցին ձեզ կապեալքն, որպէս թէ դուք ընդ նոսա կապեալք իցէք. եւ չարչարեալքն, որպէս թէ եւ դուք իսկ [66]մարմնաւորք էք:

13:3: Յո՛ւշ լիցին ձեզ կապեալքն, որպէս թէ դուք ընդ նոսա կապեալք իցէք. եւ չարչարեալքն, որպէս թէ եւ դո՛ւք իսկ մարմնաւորք էք[4873]։
[4873] Ոմանք. Թէ եւ դուք ընդ նոսա կապեալ իցէք... որպէս եւ դուք իսկ մարմնաւոր էք։
3 Յիշեցէ՛ք բանտարկեալներին, որպէս թէ դուք բանտարկուած լինէք նրանց հետ. յիշեցէ՛ք նաեւ չարչարուածներին, քանի որ դուք էլ մարմնաւոր էք:
3 Մտքերնիդ ըլլան կապուածները, որպէս թէ անոնց հետ դուք ալ կապուած էք եւ չարչարուածները՝ որպէս թէ դուք ալ մարմնաւոր էք։
zohrab-1805▾ eastern-1994▾ western am▾
13:33: Помните узников, как бы и вы с ними были в узах, и страждущих, как и сами находитесь в теле.
13:3  μιμνῄσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχουμένων ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.
13:3. μιμνήσκεσθε ( Ye-should-remind ) τῶν (of-the-ones) δεσμίων ( of-tied-belonged ) ὡς (as) συνδεδεμένοι , ( having-had-come-to-be-bound-together ,"τῶν (of-the-ones) κακουχουμένων ( of-being-disruptively-held-unto ) ὡς (as) καὶ (and) αὐτοὶ (them) ὄντες ( being ) ἐν (in) σώματι. (unto-a-body)
13:3. mementote vinctorum tamquam simul vincti et laborantium tamquam et ipsi in corpore morantesRemember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
3. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body.
13:3. Remember those who are prisoners, just as if you were imprisoned with them, and those who endure hardships, just as if you were in their place.
13:3. Remember them that are in bonds, as bound with them; [and] them which suffer adversity, as being yourselves also in the body.
Remember them that are in bonds, as bound with them; [and] them which suffer adversity, as being yourselves also in the body:

3: Помните узников, как бы и вы с ними были в узах, и страждущих, как и сами находитесь в теле.
13:3  μιμνῄσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχουμένων ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.
13:3. mementote vinctorum tamquam simul vincti et laborantium tamquam et ipsi in corpore morantes
Remember them that are in bands, as if you were bound with them: and them that labour, as being yourselves also in the body.
13:3. Remember those who are prisoners, just as if you were imprisoned with them, and those who endure hardships, just as if you were in their place.
13:3. Remember them that are in bonds, as bound with them; [and] them which suffer adversity, as being yourselves also in the body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Заповедь об узниках и страждущих, очевидно, имеет здесь свою историческую основу в том, что многие из христиан в то время подвергались заключению в темницы и узы, а также всякого рода другим страданиям. При этом дается понять близость той же опасности к каждому, а, значит, и возможность для каждого испытать нужду в той помощи и тех утешениях, к которым призывает апостол. Общий смысл ответа апостола такой: с таким чувством сострадайте братьям-узникам, как если бы вы сами были связаны; помните страдающих, так если бы вы были в их телах и терпели бы то же, что они терпят.
Adam Clarke: Commentary on the Bible - 1831
13:3: Remember them that are in bonds - He appears to refer to those Christian's who were suffering imprisonment for the testimony of Jesus.
As bound with them - Feel for them as you would wish others to feel for you were you in their circumstances, knowing that, being in the body, you are liable to the same evils, and may be called to suffer in the same way for the same cause.
Albert Barnes: Notes on the Bible - 1834
13:3: Remember them that are in bonds - All who are "bound;" whether prisoners of war; captives in dungeons; those detained in custody for trial; those who are imprisoned for righteousness' sake, or those held in slavery. The word used here will include all instances where "bonds, shackles, chains were ever used." Perhaps there is an immediate allusion to their fellow-Christians who were suffering imprisonment on account of their religion, of whom there were doubtless many at that time, but the "principle" will apply to every case of those who are imprisoned or oppressed. The word "remember" implies more than that we are merely to "think" of them; compare Exo 20:8; Ecc 12:1. It means that we are to remember them "with appropriate sympathy;" or as we should wish others to remember us if we were in their circumstances. That is, we are
(1) to feel deep compassion for them;
(2) we are to remember them in our prayers;
(3) we are to remember them, as far as practicable, with aid for their relief.
Christianity teaches us to sympathize with all the oppressed, the suffering, and the sad; and there are more of this class than we commonly suppose, and they have stronger claims on our sympathy than we commonly realize. In America there are not far from ten thousand confined in prison - the father separated from his children; the husband from his wife; the brother from his sister; and all cut off from the living world. Their fare is coarse, and their couches hard, and the ties which bound them to the living world are rudely snapped asunder. Many of them are in solitary dungeons; all of them are sad and melancholy men. True, they are there for crime; but they are men - they are our brothers. They have still the feelings of our common humanity, and many of them feel their separation from wife, and children, and home, as keenly as we would.
That God who has mercifully made our lot different from theirs, has commanded us to sympathize with them - and we should sympathize all the more when we remember that but for his restraining grace we should have been in the same condition. There are in this land of "liberty" also nearly three millions who are held in the hard bondage of slavery. There is the father, the mother, the child, the brother, the sister. They are held as property; liable to be sold; having no right to the avails of their own labor; exposed to the danger of having the tenderest ties sundered at the will of their master; shut out from the privilege of reading the Word of God; fed on coarse fare; living in wretched hovels; and often subjected to the painful inflictions of the lash at the caprice of a passionate driver. Wives and daughters are made the victims of degrading sensuality without the power of resistance or redress; the security of home is unknown; and they are dependent on the will of another man whether they shall or shall not worship their Creator. We should remember them, and sympathize with them as if they were our fathers, mothers, sisters, brothers, or sons and daughters.
Though of different colour, yet the same blood flows in their veins as in ours Act 17:26; they are bone of our bone and flesh of our flesh. By nature they have the same right to "life, liberty, and the pursuit of happiness" which we and our children have, and to deprive them of that right is as unjust as it would be to deprive us and ours of it. They have a claim on our sympathy, for they are our brethren. They need it, for they are poor and helpless. They should have it, for the same God who has kept us from that hard lot has commanded us to remember them. That kind remembrance of them should be shown in every practicable way. By prayer; by plans contemplating their freedom; by efforts to send them the gospel; by diffusing abroad the principles of liberty and of the rights of man, by using our influence to arouse the public mind in their behalf, we should endeavor to relieve those who are in bonds, and to hasten the time when "the oppressed shall go free." On this subject, see the notes on Isa 58:6.
As bound with them - There is great force and beauty in this expression. Religion teaches us to identify ourselves with all who are oppressed, and to feel what they suffer as if we endured it ourselves. Infidelity and atheism are cold and distant. They stand aloof from the oppressed and the sad. But Christianity unites all hearts in one; binds us to all the race, and Rev_eals to us in the case of each one oppressed and injured, a brother.
And them which suffer adversity - The word used here refers properly to those who are maltreated, or who are injured by others. It does not properly refer to those who merely experience calamity.
As being ourselves also in the body - As being yourselves exposed to persecution and suffering, and liable to be injured. That is, do to them as you would wish them to do to you if you were the sufferer. When we see an oppressed and injured man, we should remember that it is possible that we may be in the same circumstances, and that then we shall need and desire the sympathy of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: them that: Heb 10:34; Gen 40:14, Gen 40:15, Gen 40:23; Jer 38:7-13; Mat 25:36, Mat 25:43; Act 16:29-34; Act 24:23, Act 27:3; Eph 4:1; Phi 4:14-19; Col 4:18; Ti2 1:16-18
which suffer: Neh 1:3, Neh 1:4; Rom 12:15; Co1 12:26; Gal 6:1, Gal 6:2; Pe1 3:8
Geneva 1599
13:3 Remember them that are in bonds, as bound with them; [and] them which suffer adversity, as (a) being yourselves also in the body.
(a) Be so touched, as if their misery were yours.
John Gill
13:3 Remember them that are in bonds,.... Not for criminal actions, or for debt, though such should be remembered, and pity showed them, especially the latter; but such as are in bonds for the sake of Christ, and the Gospel. This has been often the lot of God's people, who should be remembered, by praying for them, sending comfortable letters to them, personally visiting them, and relieving them under their distresses:
as bound with them; as if it were so, as if in the same condition, and circumstances; by sympathizing with them; by considering themselves liable to the same bonds; by dealing with them as it would be desirable to be dealt with in the same case: and
them which suffer adversity; outward afflictions of body, distress for want of temporal mercies, food and raiment, and persecution by enemies; or spiritual adversity, as the prevailings of corruptions, and particularly unbelief, the hidings of God's face, and the temptations of Satan.
As being yourselves also in the body; as if in their bodies, enduring the same things; or as being afflicted in the body with diseases, necessities, and persecutions; or as being in the body, the church, of which these afflicted ones are a part, and therefore should have a fellow feeling with them; or rather as being in this world, in the flesh, or in a body and state subject to the like adversities, temporal and spiritual.
John Wesley
13:3 Remember - In your prayers, and by your help. Them that are in bonds, as being bound with them - Seeing ye are members one of another. And them that suffer, as being yourselves in the body - And consequently liable to the same.
Robert Jamieson, A. R. Fausset and David Brown
13:3 Remember--in prayers and acts of kindness.
bound with them--by virtue of the unity of the members in the body under one Head, Christ (1Cor 12:26).
suffer adversity--Greek, "are in evil state."
being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [BENGEL].
13:413:4: Պատուական է ամուսնութիւն ամենեւին, եւ սո՛ւրբ անկողինք. բայց զշունս եւ զպոռնիկս դատի՛ Աստուած[4874]։ [4874] Ոսկան զանց առնէ. Ամուսնութիւն ամենեւին, եւ սուրբ անկողինք. այլ ՚ի լուս՛՛. նշանակէ՝ ամենայնիւ։
4 Ամուսնութիւնն ըստ ամենայնի յարգելի է, եւ ամուսնական անկողինը՝ սուրբ: Եւ Աստուած պիտի դատի շնացողներին եւ պոռնիկներին:
4 Ամուսնութիւնը բոլորովին պատուական է ու անկողինը անարատ է. բայց Աստուած պիտի դատէ պոռնիկներն ու շնացողները։
Պատուական է ամուսնութիւն ամենեւին, եւ սուրբ` անկողինք. բայց զշունս եւ զպոռնիկս դատի Աստուած:

13:4: Պատուական է ամուսնութիւն ամենեւին, եւ սո՛ւրբ անկողինք. բայց զշունս եւ զպոռնիկս դատի՛ Աստուած[4874]։
[4874] Ոսկան զանց առնէ. Ամուսնութիւն ամենեւին, եւ սուրբ անկողինք. այլ ՚ի լուս՛՛. նշանակէ՝ ամենայնիւ։
4 Ամուսնութիւնն ըստ ամենայնի յարգելի է, եւ ամուսնական անկողինը՝ սուրբ: Եւ Աստուած պիտի դատի շնացողներին եւ պոռնիկներին:
4 Ամուսնութիւնը բոլորովին պատուական է ու անկողինը անարատ է. բայց Աստուած պիտի դատէ պոռնիկներն ու շնացողները։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: Брак у всех [да будет] честен и ложе непорочно; блудников же и прелюбодеев судит Бог.
13:4  τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος, πόρνους γὰρ καὶ μοιχοὺς κρινεῖ ὁ θεός.
13:4. Τίμιος (Value-belonged) ὁ (the-one) γάμος (a-marriage) ἐν (in) πᾶσιν ( unto-all ) καὶ (and) ἡ (the-one) κοίτη (a-situating) ἀμίαντος, (un-stainable,"πόρνους (to-harlots) γὰρ (therefore) καὶ (and) μοιχοὺς (to-adulterers) κρινεῖ (it-shall-separate,"ὁ (the-one) θεός. (a-Deity)
13:4. honorabile conubium in omnibus et torus inmaculatus fornicatores enim et adulteros iudicabit DeusMarriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
4. marriage had in honour among all, and the bed undefiled: for fornicators and adulterers God will judge.
13:4. May marriage be honorable in every way, and may the marriage bed be immaculate. For God will judge fornicators and adulterers.
13:4. Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge:

4: Брак у всех [да будет] честен и ложе непорочно; блудников же и прелюбодеев судит Бог.
13:4  τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος, πόρνους γὰρ καὶ μοιχοὺς κρινεῖ ὁ θεός.
13:4. honorabile conubium in omnibus et torus inmaculatus fornicatores enim et adulteros iudicabit Deus
Marriage honourable in all, and the bed undefiled. For fornicators and adulterers God will judge.
13:4. May marriage be honorable in every way, and may the marriage bed be immaculate. For God will judge fornicators and adulterers.
13:4. Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Наперед сказал: честна женитва во всех и ложе нескверно, а потом прибавил угрозу наказания, показывая, что он справедливо сделал дальнейшую прибавку.
Adam Clarke: Commentary on the Bible - 1831
13:4: Marriage is honorable in all - Let this state be highly esteemed as one of God's own instituting, and as highly calculated to produce the best interests of mankind. This may have been said against the opinions of the Essenes, called Therapeutae, who held marriage in little repute, and totally abstained from it themselves as a state of comparative imperfection. At the same time it shows the absurdity of the popish tenet, that marriage in the clergy is both dishonorable and sinful; which is, in fact, in opposition to the apostle, who says marriage is honorable in All; and to the institution of God, which evidently designed that every male and female should be united in this holy bond; and to nature, which in every part of the habitable world has produced men and women in due proportion to each other.
The bed undefiled - Every man cleaving to his own wife, and every wife cleaving to her own husband, because God will judge, i.e. punish, all fornicators and adulterers.
Instead of δε but, γαρ, for, is the reading of AD*, one other, with the Vulgate, Coptic, and one of the Itala; it more forcibly expresses the reason of the prohibition: Let the bed be undefiled, For whoremongers and adulterers God will judge.
Albert Barnes: Notes on the Bible - 1834
13:4: Marriage is honorable in all - The object here is to state that "honor" is to be shown to the marriage relation. It is not to be undervalued by the pretence of the superior purity of a state of celibacy, as if marriage were improper for any class of people or any condition of life; and it should not be dishonored by any violation of the marriage contract. The course of things has shown that there was abundant reason for the apostle to assert with emphasis, that "marriage was an honorable condition of life." There has been a constant effort made to show that celibacy was a more holy state; that there was something in marriage that rendered it "dishonorable" for those who are in the ministry, and for those of either sex who would be eminently pure. This sentiment has been the cause of more abomination in the world than any other single opinion claiming to have a religious sanction. It is one of the supports on which the Papal system rests, and has been one of the principal upholders of all the corruptions in monasteries and nunneries. The apostle asserts, without any restriction or qualification, that marriage is honorable in all; and this proves that it is lawful for the ministers of religion to marry, and that the whole doctrine of the superior purity of a state of celibacy is false; see this subject examined in the notes on 1 Cor. 7.
And the bed undefiled - Fidelity to the marriage vow.
But whore mongers and adulterers God will judge - All licentiousness of life, and all violations of the marriage covenant, will be severely punished by God; see the notes on Co1 6:9. The sins here referred to pRev_ailed everywhere, and hence, there was the more propriety for the frequent and solemn injunctions to avoid them which we find in the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: Marriage: Gen 1:27, Gen 1:28, Gen 2:21, Gen 2:24; Lev 21:13-15; Kg2 22:14; Pro 5:15-23; Isa 8:3; Co1 7:2-16, Co1 9:5; Ti1 3:2, Ti1 3:4, Ti1 3:12, Ti1 5:14; Tit 1:6
and the bed: Heb 12:16; Co1 6:9; Gal 5:19, Gal 5:21; Eph 5:5; Col 3:5, Col 3:6; Rev 22:15
God: Psa 50:16-22; Mal 3:5; Co1 5:13; Co2 5:10
Geneva 1599
13:4 (2) Marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
(2) He commends chaste matrimony in all sorts of men, and threatens utter destruction from God against whoremongers and adulterers.
John Gill
13:4 Marriage is honourable in all,.... Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, Lev 18:6 and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, Gen 2:22. And it is so in the ends of it, being to procreate children, multiply the earth, build up families, preserve a legitimate offspring, and prevent fornication and all uncleanness; and it is so, when the duties of the relation are performed on both sides: and it is honourable "in all"; in all things, in all respects, upon all accounts; "every way", as the Arabic version renders it; or as the Ethiopic version, "everywhere"; it has been honourably esteemed of among all nations; it becomes persons of all ranks and degrees, quality, and order; and it is honourable in all that are lawfully married, and do not violate the marriage contract, or defile the marriage bed: hereby are condemned such who despise marriage, that they may give a loose to their wandering and insatiable lusts; and such who, under a pretence of greater sanctity and perfection, reject it as unlawful; and the Papists, who deny it to men employed in sacred work:
and the bed undefiled: the Arabic version reads, "his bed"; and the Syriac and Ethiopic versions, "their bed"; the bed of such whose marriage is honourable; which is not polluted by admitting others into it, or by acts of fornication and adultery: "but", or "for", as the Alexandrian copy reads,
whoremongers and adulterers God will judge; the former of these may be rendered "fornicators", as it is by the Vulgate Latin version: fornication is a sin committed by single persons, unmarried ones; and though it was reckoned among the Gentiles a thing indifferent, yet is contrary to the law of God, and is a work of the flesh, and makes unfit for the kingdom of God, and brings down the judgments of God both here and hereafter. And this is in opposition to marriage, which is appointed to prevent it. The sin "adulterers" are guilty of, is a sin committed by persons, who are either one or both in a married state, and so is directly a pollution of the marriage bed: this was punishable with death by the law of God, and light of nature; and though men may make light of it, God will judge and punish such as commit it, both in this life, with diseases, poverty, and disgrace, and in the world to come, at the great day of account; for however secretly it may be committed, God, who is omniscient, sees it, and will bring it into judgment; nor shall any be able to escape the righteous judgment of God, for he is omnipotent, as well as omniscient. The Jews say,
"whoever lies with another man's wife, shall not escape "the judgment", or damnation of hell (t)''
(t) T. Bab. Sota. fol. 4. 2.
John Wesley
13:4 Marriage is honourable in, or for all sorts of men, clergy as well as laity: though the Romanists teach otherwise. And the bed undefiled - Consistent with the highest purity; though many spiritual writers, so called, say it is only licensed whoredom. But whoremongers and adulterers God will judge - Though they frequently escape the sentence of men.
Robert Jamieson, A. R. Fausset and David Brown
13:4 is, &c.--Translate, "Let marriage be treated as honorable": as Heb 13:5 also is an exhortation.
in all--"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1Cor 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in Heb 13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.
the bed undefiled--Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."
God will judge--Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.
13:513:5: Բարք՝ անարծաթասէրք լինիցին, բաւակա՛ն համարել որչափ ինչ ՚ի ձեռս իցէ. քանզի ինքն իսկ ասաց. Ո՛չ թողից զքեզ՝ եւ ո՛չ ընդ վայր հարից[4875]։ [4875] Ոմանք. Անարծաթասէր... բաւական համարեալ որչափ եւ ՚ի ձեռս իցէ... ոչ թողից զձեզ։
5 Փողասիրութիւնը թող տեղ չունենայ ձեր մէջ, եւ ինչ որ ձեռք էք բերել, բաւարա՛ր համարեցէք, քանզի ինքն իսկ ասաց. «Քեզ չպիտի թողնեմ եւ ոչ էլ պիտի լքեմ»:
5 Բարքերնիդ արծաթասէր չըլլա՛յ, բաւական սեպեցէք որչափ բան որ ձեռքերնիդ կայ. վասն զի ինք ըսաւ թէ՝ «Բնաւ քեզ պիտի չթողում ու բնաւ քեզ երեսէ պիտի չձգեմ».
Բարք անարծաթասէրք լինիցին, բաւական համարել որչափ ինչ ի ձեռս իցէ. քանզի ինքն իսկ ասաց. Ոչ թողից զքեզ եւ ոչ ընդ վայր հարից:

13:5: Բարք՝ անարծաթասէրք լինիցին, բաւակա՛ն համարել որչափ ինչ ՚ի ձեռս իցէ. քանզի ինքն իսկ ասաց. Ո՛չ թողից զքեզ՝ եւ ո՛չ ընդ վայր հարից[4875]։
[4875] Ոմանք. Անարծաթասէր... բաւական համարեալ որչափ եւ ՚ի ձեռս իցէ... ոչ թողից զձեզ։
5 Փողասիրութիւնը թող տեղ չունենայ ձեր մէջ, եւ ինչ որ ձեռք էք բերել, բաւարա՛ր համարեցէք, քանզի ինքն իսկ ասաց. «Քեզ չպիտի թողնեմ եւ ոչ էլ պիտի լքեմ»:
5 Բարքերնիդ արծաթասէր չըլլա՛յ, բաւական սեպեցէք որչափ բան որ ձեռքերնիդ կայ. վասն զի ինք ըսաւ թէ՝ «Բնաւ քեզ պիտի չթողում ու բնաւ քեզ երեսէ պիտի չձգեմ».
zohrab-1805▾ eastern-1994▾ western am▾
13:55: Имейте нрав несребролюбивый, довольствуясь тем, что есть. Ибо Сам сказал: не оставлю тебя и не покину тебя,
13:5  ἀφιλάργυρος ὁ τρόπος· ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκεν, οὐ μή σε ἀνῶ οὐδ᾽ οὐ μή σε ἐγκαταλίπω·
13:5. Ἀφιλάργυρος (Un-silver-cared) ὁ (the-one) τρόπος: (a-turn) ἀρκούμενοι ( being-sufficed-unto ) τοῖς (unto-the-ones) παροῦσιν : ( unto-being-beside ) αὐτὸς (it) γὰρ (therefore) εἴρηκεν (it-had-come-to-utter-unto," Οὐ ( Not ) μή ( lest ) σε ( to-thee ) ἀνῶ ( I-might-have-had-sent-up ) οὐδ' ( not-moreover ) οὐ ( not ) μή ( lest ) σε ( to-thee ) ἐγκαταλίπω : ( I-might-have-had-remaindered-down-in )
13:5. sint mores sine avaritia contenti praesentibus ipse enim dixit non te deseram neque derelinquamLet your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
5. Be ye free from the love of money; content with such things as ye have: for himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee.
13:5. Let your behavior be without avarice; be content with what you are offered. For he himself has said, “I will not abandon you, and I will not neglect you.”
13:5. [Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee:

5: Имейте нрав несребролюбивый, довольствуясь тем, что есть. Ибо Сам сказал: не оставлю тебя и не покину тебя,
13:5  ἀφιλάργυρος ὁ τρόπος· ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκεν, οὐ μή σε ἀνῶ οὐδ᾽ οὐ μή σε ἐγκαταλίπω·
13:5. sint mores sine avaritia contenti praesentibus ipse enim dixit non te deseram neque derelinquam
Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee: neither will I forsake thee.
13:5. Let your behavior be without avarice; be content with what you are offered. For he himself has said, “I will not abandon you, and I will not neglect you.”
13:5. [Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: "Имейте нрав не сребролюбивый...", т.е. пусть ум ваш будет свободен, пусть мысли ваши будут выражать любомудрие; а это обнаружится, если мы не станем искать лишнего, если будем довольны только необходимым... Присовокупляет и утешение, чтобы не отчаивались (Злат.), напоминая слова Божии в Быт XXVIII:15; Нав 1:5: и слова Псалмопевца - Пс CXVII:6.
Adam Clarke: Commentary on the Bible - 1831
13:5: Let your conversation - That is, the whole tenor of your conduct, τροπος, the manner of your life, or rather the disposition of your hearts in reference to all your secular transactions; for in this sense the original is used by the best Greek writers.
Be without covetousness - Desire nothing more than what God has given you; and especially covet nothing which the Divine Providence has given to another man, for this is the very spirit of robbery.
Content with such things as ye have - Αρκουμενοι τοις παρουσιν· Being satisfied with present things. In one of the sentences of Phocylides we have a sentiment in nearly the same words as that of the apostle: Αρκεισθαι παρεουσι, και αλλοτριων απεχεσθαι· Be content with present things, and abstain from others. The covetous man is ever running out into futurity with insatiable desires after secular good; and, if this disposition be not checked, it increases as the subject of it increases in years. Covetousness is the vice of old age.
I will never leave thee, nor forsake thee - These words were, in sum, spoken to Joshua, Jos 1:5 : "As I was with Moses, so will I be with thee; I will not fail thee, nor forsake thee." They were spoken also by David to Solomon, Ch1 28:20 : "David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee." The apostle, in referring to the same promises, feels authorized to strengthen the expressions, as the Christian dispensation affords more consolation and confidence in matters of this kind than the old covenant did. The words are peculiarly emphatic: Ου μη σε ανω, ουδ' ου μη σε εγκαταλιπω. There are no less than five negatives in this short sentence, and these connected with two verbs and one pronoun twice repeated. To give a literal translation is scarcely possible; it would run in this way: "No, I will not leave thee; no, neither will I not utterly forsake thee." Those who understand the genius of the Greek language, and look at the manner in which these negatives are placed in the sentence, will perceive at once how much the meaning is strengthened by them, and to what an emphatic and energetic affirmative they amount.
This promise is made to those who are patiently bearing affliction or persecution for Christ's sake; and may be applied to any faithful soul in affliction, temptation, or adversity of any kind. Trust in the Lord with thy whole heart, and never lean to thy own understanding; for he hath said, "No, I will never leave thee; not I: I will never, never cast thee off."
Albert Barnes: Notes on the Bible - 1834
13:5: Let your conversation - Your "conduct" - for so the word "conversation" is used in the Scriptures; notes, Phi 1:27.
Be without covetousness - Eph 5:3 note; Col 3:5 note.
And be content with such things as ye have - see the Phi 4:11-12 notes; Mat 6:25-34 notes. The particular reason here given for contentment is, that God has promised never to leave his people. Compare with this the beautiful argument of the Saviour in Mat 6:25 ff.
For he hath said - That is, God has said.
I will never leave thee nor forsake thee - see Deu 31:6; Jos 1:5; Ch1 28:20. Substantially the same expression is found in each of those places, and all of them contain the principle on which the apostle here relies, that God will not forsake his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: conversation: Exo 20:17; Jos 7:21; Psa 10:3, Psa 119:36; Jer 6:13; Eze 33:31; Mar 7:22; Luk 8:14, Luk 12:15-21, Luk 16:13, Luk 16:14; Rom 1:29; Co1 5:11, Co1 6:10; Eph 5:3, Eph 5:5; Col 3:5; Ti1 3:3, Ti1 6:9, Ti1 6:10; Pe2 2:3, Pe2 2:14; Jde 1:11
and be: Exo 2:21; Mat 6:25, Mat 6:34; Luk 3:14; Phi 4:11, Phi 4:12; Ti1 6:6-8
I will: Gen 28:15; Deu 31:6, Deu 31:8; Jos 1:5; Sa1 12:22; Ch1 28:20; Psa 37:25, Psa 37:28; Isa 41:10, Isa 41:17
Geneva 1599
13:5 (3) [Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for (b) he hath said, I will never leave thee, nor forsake thee.
(3) Covetousness is condemned, against which is set a contented mind with that which the Lord has given.
(b) Even the Lord himself.
John Gill
13:5 Let your conversation be without covetousness,.... Which is an immoderate desire, of riches, an over anxious care for worldly things, attended with dissatisfaction, and discontent with their present state: it discovers itself many ways; in preferring the world to religion; in laying up treasure for a man's own self, without being any ways useful to others; in withholding from himself the necessaries of life, and in making no use of his substance for the glory of God, and the interest of religion: this is a very great evil; it is called idolatry, and is said to be the root of all evil; and is very pernicious to true religion: a believer's conversation should be without it; in his family, for whom he should provide things convenient and honest; and in the world, where he should deal uprightly, and not defraud and overreach; and in the church, where he should be liberal, and generously communicate, upon all occasions; and such a conversation is becoming the Gospel, which is a declaration of things freely given to us of God. The reason of the apostle's mentioning this sin of covetousness is, because the Jews were prone to it, and these believing Hebrews might be inclined to it, and be dissatisfied with their present condition, in which they suffered the spoiling of their goods; and besides, unless this was avoided, the above mentioned duties could not be performed aright, as brotherly love, hospitality, remembering and relieving persons in bonds, and adversity.
And be content with such things as ye have; or with present things; with present riches, or with present poverty; with present losses and crosses; with present reproaches and afflictions; and contentment with these things shows itself by thankfulness for every mercy, and by submission to the will and providence of God in every state of life: and there are many things which may move and engage unto it; as the consideration of the state and condition men are in, when they come into the world, and will be when they go out of it; the will of God, and the disposition of his providence according to it, which is unalterable; a sense of: their own unworthiness; a view of interest in God and Christ; and an eye to the recompense of reward; as well as the many promises of God to support and supply his: and among the rest, what follows,
for he hath said, I will never leave thee, nor forsake thee; which is a promise made to Joshua, and belongs to all believers, Josh 1:5 which may regard things temporal, as that God will not leave his people in the hands of their enemies, nor forsake them in distress, nor withhold any good thing from them needful for them, but will supply them with the necessaries of life, with which they should be content: and this passage is very pertinently cited for this purpose, and could be easily understood in this sense by the Hebrews; for the Jews explain such places as speak of God's not forsaking men, of the sustenance of them, as Ps 37:25 and observe that the word "forsaking", is never used but with respect to "sustenance" (u); though the words may also relate to things spiritual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his temptations, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws himself, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment.
(u) Bereshit Rabba, sect. 69. fol. 61. 4. Vajikra Rabba, sect. 35. fol. 175. 2. Yalkut, par. 2. fol. 103. 2.
John Wesley
13:5 He - God. Hath said - To all believers, in saying it to Jacob, Joshua, and Solomon. Gen 28:15; Josh 1:5; 1Chron 28:20.
Robert Jamieson, A. R. Fausset and David Brown
13:5 conversation--"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.
such things as ye have--literally, "present things" (Phil 4:11).
I will never leave thee, nor forsake thee--A promise tantamount to this was given to Jacob (Gen 28:15), to Israel (Deut 31:6, Deut 31:8), to Joshua (Josh 1:5), to Solomon (1Chron 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [BENGEL].
13:613:6: Որպէս համարձակ լիցուք ասել. Տէր է իմ օգնական՝ եւ ո՛չ երկեայց զի արասցէ ինձ մարդ[4876]։ [4876] Ոմանք. Որպէս զի համար՛՛... եւ ես ոչ երկեայց։
6 Այնպէս որ, համարձակ լինենք եւ ասենք. «Տէ՛րն է իմ օգնականը, եւ ես չպիտի երկնչեմ, մարդն ինձ ի՞նչ կարող է անել»[47]:[47] 47. Սաղմոս 117. 6:
6 Այնպէս որ կը համարձակինք ըսելու. «Տէրը իմ օգնականս է, ուստի ես պիտի չվախնամ. մարդը ինծի ի՞նչ պիտի ընէ»։
Որպէս զի համարձակ լիցուք ասել. Տէր է իմ օգնական եւ ես ոչ երկեայց, զի՞ արասցէ ինձ մարդ:

13:6: Որպէս համարձակ լիցուք ասել. Տէր է իմ օգնական՝ եւ ո՛չ երկեայց զի արասցէ ինձ մարդ[4876]։
[4876] Ոմանք. Որպէս զի համար՛՛... եւ ես ոչ երկեայց։
6 Այնպէս որ, համարձակ լինենք եւ ասենք. «Տէ՛րն է իմ օգնականը, եւ ես չպիտի երկնչեմ, մարդն ինձ ի՞նչ կարող է անել»[47]:
[47] 47. Սաղմոս 117. 6:
6 Այնպէս որ կը համարձակինք ըսելու. «Տէրը իմ օգնականս է, ուստի ես պիտի չվախնամ. մարդը ինծի ի՞նչ պիտի ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: так что мы смело говорим: Господь мне помощник, и не убоюсь: что сделает мне человек?
13:6  ὥστε θαρροῦντας ἡμᾶς λέγειν, κύριος ἐμοὶ βοηθός, [καὶ] οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος;
13:6. ὥστε (as-also) θαρροῦντας ( to-braving-unto ) ἡμᾶς (to-us) λέγειν (to-forth," Κύριος ( Authority-belonged ) ἐμοὶ ( unto-ME ) βοηθός , ( holler-ran ," οὐ ( not ) φοβηθήσομαι : ( I-shall-be-feareed-unto ) τί ( to-what-one ) ποιήσει ( it-shall-do-unto ) μοι ( unto-me ," ἄνθρωπος ; ( a-mankind ?"
13:6. ita ut confidenter dicamus Dominus mihi adiutor non timebo quid faciat mihi homoSo that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
6. So that with good courage we say, The Lord is my helper; I will not fear: What shall man do unto me?
13:6. So then, we may confidently say, “The Lord is my helper. I will not fear what man can do to me.”
13:6. So that we may boldly say, The Lord [is] my helper, and I will not fear what man shall do unto me.
So that we may boldly say, The Lord [is] my helper, and I will not fear what man shall do unto me:

6: так что мы смело говорим: Господь мне помощник, и не убоюсь: что сделает мне человек?
13:6  ὥστε θαρροῦντας ἡμᾶς λέγειν, κύριος ἐμοὶ βοηθός, [καὶ] οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος;
13:6. ita ut confidenter dicamus Dominus mihi adiutor non timebo quid faciat mihi homo
So that we may confidently say: The Lord is my helper: I will not fear what man shall do to me.
13:6. So then, we may confidently say, “The Lord is my helper. I will not fear what man can do to me.”
13:6. So that we may boldly say, The Lord [is] my helper, and I will not fear what man shall do unto me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:6: So that we may boldly say - We, in such circumstances, while cleaving to the Lord, may confidently apply to ourselves what God spake to Joshua and to Solomon; and what he spake to David, "The Lord is my helper, I will not fear what man can do." God is omnipotent, man's power is limited; howsoever strong he may be, he can do nothing against the Almighty.
Albert Barnes: Notes on the Bible - 1834
13:6: So that we may boldly say - Without any hesitation or doubt, In all times of perplexity and threatening want; in all times when we scarcely know whence the supplies for our necessities are to come, we may put our trust in God, and be assured that he will not leave us to suffer. In the facts which occur under the providential dealings, there is a ground for confidence on this subject which is not always exercised even by good people. It remains yet to be shown that they who exercise simple trust in God for the supply of their wants are ever forsaken; compare Psa 37:25.
The Lord is my helper - Substantially this sentiment is found in Psa 27:1, and Psa 118:6. The apostle does not adduce it as a quotation, but as language which a true Christian may employ. The sentiment is beautiful and full of consolation. What can we fear if we have the assurance that the Lord is on our side, and that he will help us? Man can do no more to us than he permits, and of course no more than will be for our own good; and under whatever trials we may be placed, we need be under no painful apprehensions, for God will be our protector and our friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: boldly: Heb 4:16, Heb 10:19; Eph 3:12
The Lord: Gen 15:1; Exo 18:4; Deu 33:26, Deu 33:29; Psa 18:1, Psa 18:2, Psa 27:1-3, Psa 27:9, Psa 33:20, Psa 40:17; Psa 54:4, Psa 63:7, Psa 94:17, Psa 115:9-11, Psa 118:7-9, Psa 124:8, Psa 146:3; Isa 41:10, Isa 41:14; Rom 8:31
I will: Psa 56:4, Psa 56:11, Psa 56:12, Psa 118:6; Dan 3:16-18; Mat 10:28; Luk 12:4, Luk 12:5
Geneva 1599
13:6 So that we may boldly say, The Lord [is] my helper, and I will not fear what (c) man shall do unto me.
(c) He contrasts man with God.
John Gill
13:6 So that we may boldly say,.... Or confidently assert; for nothing is more true than this,
the Lord is my helper; he is able to help, and does help, when none else can; he has promised to be the helper of his people; he has laid help for them on Christ, who is mighty; and he has helped him as man, that he might help them; he has set up a throne of grace for them to come to, where they may find help; and experience confirms the truth of this assertion; every believer can set up an Ebenezer, and say, hitherto hath the Lord helped me: the people of God are of themselves helpless ones; there is no help for them in man; their help is only in the Lord; who helps them out of the pit of sin and misery; out of the hands of all their enemies; out of all their afflictions, and "out" of all the dangers they are exposed unto by Satan and his temptations, by reason of a body of sin and death, and no account of the world, and the men of it: he helps them "in" the exercise of grace, and in the discharge of duty; in bearing the cross; in fighting the Lord's battles; and in their journeying through the wilderness: he helps them "to" temporal blessings, and spiritual ones; to spiritual food and raiment, and to all needful supplies of grace, and, at last, to eternal glory and happiness: and the help he now affords is quick and present, suitable and seasonable, and is what is sufficient; and is sometimes with, and sometimes without means.
And I will not fear what man shall do unto me. There is a becoming fear and reverence which is due to men that are our superiors, whether in civil or religious affairs; but men are not to be feared, when opposed to God; not a single man only is not to be feared, but even all men; and not they only, but all that they can do; the utmost of which is to kill the body; the ground of this fearlessness in believers are the infinite power, grace, and goodness of God. The words seem to be taken out of Ps 54:4.
John Wesley
13:6 Ps 118:6.
Robert Jamieson, A. R. Fausset and David Brown
13:6 may--rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Ps 56:4, Ps 56:11; Ps 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?"
13:713:7: Յիշեցէ՛ք զառաջնորդս ձեր որ խօսեցան ձեզ զբանն Աստուծոյ. հայեցեալք յելս գնացից նոցա, նմանօ՛ղք եղերուք հաւատոցն[4877]։ [4877] Ոմանք. Զառաջնորդսն որ խօ՛՛։
7 Յիշեցէ՛ք ձեր առաջնորդներին, որոնք ձեզ Աստծու խօսքն ասացին: Նայելով նրանց կեանքի ընթացքի վախճանին՝ հետեւո՛ղ եղէք նրանց հաւատին:
7 Յիշեցէ՛ք ձեր առաջնորդները, որոնք Աստուծոյ խօսքը ձեզի խօսեցան եւ անոնց վարմունքին վախճանին նայելով իրենց հաւատքին նմանեցէք։
Յիշեցէք զառաջնորդս ձեր որ խօսեցան ձեզ զբանն Աստուծոյ. հայեցեալք յելս գնացից նոցա` նմանողք եղերուք հաւատոցն:

13:7: Յիշեցէ՛ք զառաջնորդս ձեր որ խօսեցան ձեզ զբանն Աստուծոյ. հայեցեալք յելս գնացից նոցա, նմանօ՛ղք եղերուք հաւատոցն[4877]։
[4877] Ոմանք. Զառաջնորդսն որ խօ՛՛։
7 Յիշեցէ՛ք ձեր առաջնորդներին, որոնք ձեզ Աստծու խօսքն ասացին: Նայելով նրանց կեանքի ընթացքի վախճանին՝ հետեւո՛ղ եղէք նրանց հաւատին:
7 Յիշեցէ՛ք ձեր առաջնորդները, որոնք Աստուծոյ խօսքը ձեզի խօսեցան եւ անոնց վարմունքին վախճանին նայելով իրենց հաւատքին նմանեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: Поминайте наставников ваших, которые проповедывали вам слово Божие, и, взирая на кончину их жизни, подражайте вере их.
13:7  μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ θεοῦ, ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν.
13:7. Μνημονεύετε (Ye-should-remember-of) τῶν (of-the-ones) ἡγουμένων ( of-leading-unto ) ὑμῶν, (of-ye,"οἵτινες (which-ones) ἐλάλησαν (they-spoke-unto) ὑμῖν (unto-ye) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ, (of-a-Deity," ὧν ( of-which ) ἀναθεωροῦντες ( surveiling-up-unto ) τὴν (to-the-one) ἔκβασιν (to-a-stepping-out) τῆς (of-the-one) ἀναστροφῆς (of-a-beturning-up) μιμεῖσθε ( ye-should-emulate-unto ) τὴν (to-the-one) πίστιν. (to-a-trust)
13:7. mementote praepositorum vestrorum qui vobis locuti sunt verbum Dei quorum intuentes exitum conversationis imitamini fidemRemember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
7. Remember them that had the rule over you, which spake unto you the word of God; and considering the issue of their life, imitate their faith.
13:7. Remember your leaders, who have spoken the Word of God to you, whose faith you imitate, by observing the goal of their way of life:
13:7. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.
Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation:

7: Поминайте наставников ваших, которые проповедывали вам слово Божие, и, взирая на кончину их жизни, подражайте вере их.
13:7  μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ θεοῦ, ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν.
13:7. mementote praepositorum vestrorum qui vobis locuti sunt verbum Dei quorum intuentes exitum conversationis imitamini fidem
Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
13:7. Remember your leaders, who have spoken the Word of God to you, whose faith you imitate, by observing the goal of their way of life:
13:7. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Какая здесь последовательность мыслей? Весьма хорошая; взирая, говорит, на их жительство, т.е. на жизнь, подражайте вере их, потому что вера - от чистой жизни (Злат.). Что значит - взирая? Постоянно обращаясь к тому, рассуждая в самих себе, размышляя, тщательно исследуя и испытывая, как угодно. Хорошо сказал он: на кончину их жизни, т.е. жизнь до конца, потому что жизнь их имела добрый конец (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:7: Remember them which have the rule over you - This clause should be translated, Remember your guides, των ἡγουμενων, who have spoken unto you the doctrine of God. Theodoret's note on this verse is very judicious: "He intends the saints who were dead, Stephen the first martyr, James the brother of John, and James called the Just. And there were many others who were taken off by the Jewish rage. 'Consider these, (said he), and, observing their example, imitate their faith.'" This remembrance of the dead saints, with admiration of their virtues, and a desire to imitate them, is, says Dr. Macknight, the only worship which is due to them from the living.
Considering the end of their conversation - Ὡν αναθεωρουντες την εκβασιν της αναστροφης· "The issue of whose course of life most carefully consider." They lived to get good and do good; they were faithful to their God and his cause; they suffered persecution; and for the testimony of Jesus died a violent death. God never left them; no, he never forsook them; so that they were happy in their afflictions, and glorious in their death. Carefully consider this; act as they did; keep the faith, and God will keep you.
Albert Barnes: Notes on the Bible - 1834
13:7: Remember them which have the rule over you - Margin, "are the guides." The word used here means properly "leaders, guides, directors." It is often applied to military commanders. Here it means teachers - appointed to lead or guide them to eternal life. It does not refer to them so much as rulers or governors, as teachers, or guides. In Heb 13:17, however, it is used in the former sense. The duty here enjoined is that of remembering them; that is, remembering their counsel; their instructions; their example.
Who have spoken to you the word of God - Preachers; either apostles or others. Respect is to be shown to the ministerial office, by whomsoever it is borne.
Whose faith follow - That is, imitate; see the notes on Heb 6:12.
Considering the end of their conversation - Of their conduct; of their manner of life. The word rendered here "the end" - ἔκβασις ekbasis - occurs only here and in Co1 10:13, where it is rendered "a way of escape." It properly means, "a going out, an egress," and is hence spoken of as a going out from life, or of an exit from the world - "death." This is probably the meaning here. It does not mean, as our translation would seem to imply, that Jesus Christ, the same yesterday, today, and foRev_er, was the aim or end for which they lived - for the Greek will not bear that construction; but it means that they were attentively to contemplate the end or the issue of the conduct of those holy teachers - the close or going out of all that they did; to wit, in a peaceful death. Their faith sustained them. They were enabled to persevere in a Christian course, and did not faint or fail. There is allusion, doubtless, to those who had been their religious instructors, and who had died in the faith of the gospel, either by persecution or by an ordinary death, and the apostle points to them as examples of that to which he would exhort those whom he addressed - of perseverance in the faith until death. Thus explained, this verse does not refer to the duty of Christians toward living teachers, but toward those who are dead. Their duty toward living teachers is enforced in Heb 13:17. The sentiment here is, that the proper remembrance of those now deceased who were once our spiritual instructors and guides, should be allowed to have an important influence in inducing us to lead a holy life. We should remember them with affection and gratitude; we should recall the truths which they taught, and the exhortations which they addressed to us; we should cherish with kind affection the memory of all that they did for our welfare, and we should not forget the effect of the truths which they taught in sustaining their own souls when they died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: which: Heb 13:17, Heb 13:24; Mat 24:45; Luk 12:42; Act 14:23; Th1 5:12, Th1 5:13; Ti1 3:5
have the rule: or, are the guides
word: Luk 8:11; Act 4:31, Act 13:46; Rom 10:17; Th1 2:13; Rev 1:9, Rev 6:9, Rev 20:4
whose: Heb 6:12; Sol 1:8; Co1 4:16, Co1 11:1; Phi 3:17; Th1 1:6; Th2 3:7, Th2 3:9
considering: Act 7:55-60
the end: Co1 10:13 *Gr.
Geneva 1599
13:7 (4) Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation.
(4) We have to set before us the examples of valiant captains, whom we ought diligently to follow.
John Gill
13:7 Remember them which have the rule over you,.... Christ's church is a kingdom, and he is King in it; pastors of churches are subordinate governors; who rule well when they rule not in an arbitrary way, according to their own wills, but according to the laws of Christ, with all faithfulness, prudence, and diligence. The word may be rendered "guides" or "leaders"; for such point out the way of peace, life, and salvation to men, and direct them to Christ; and guide them into the understanding of the Scriptures, and the truths of the Gospel; and lead them in the paths of faith and holiness, and are examples to them. The Greek word, here used, is what the Jews call Christian bishops by; and is, by Maimonides (w), said to be the same as "a bishopric": to "remember" them is to know, own, acknowledge, and respect them as their governors; to obey them, and submit to them; to treasure up in memory their doctrines and exhortations; to be mindful of them at the throne of grace, to pray for them; and to take care of their maintenance and outward supply of life:
who have spoken unto you the word of God; of which God is the author, being agreeably to the Scriptures, given by inspiration of God; the subject of which is the love and grace of God in Christ; and which God makes useful for conversion and comfort; and which, when spoken aright, is spoken freely, boldly, and faithfully:
whose faith follow; or "imitate"; meaning either their faithfulness, by owning the truths and ordinances of the Gospel before men; by reproving fellow Christians in love; by discharging the several duties of their place in the church; and by performing the private duties of life: or the grace of faith, their strong exercise of it, together with its fruits and effects, love, and good works; also the profession of their faith, which they hold fast unto the end; and the doctrine of faith, by embracing the same, as it appears agreeably to the word; by abiding by it, standing fast in it, striving for it, and persevering in it to the end.
Considering the end of their conversation; which may intend the whole of their conduct in the discharge of the several duties of their office; the end of which designs either the manner of it, as De Dieu explains it, agreeably to the sense of the Hebrew word, in Ps 68:20 or the drift and scope of it, which was Christ, his honour and glory, as in connection with the following verse; or the event of it in life, being for the glory of God, and the good of men; or rather the issue of it in death, or what a comfortable end they made; and so the Ethiopic version renders it, "considering" their "last manner of living, in their exit out of the world"; and this is to be considered for imitation and encouragement.
(w) In Misn. Gittin, c. 1. sect. 1.
John Wesley
13:7 Remember them - Who are now with God, considering the happy end of their conversation on earth.
Robert Jamieson, A. R. Fausset and David Brown
13:7 Remember--so as to imitate: not to invoke in prayer, as Rome teaches.
have the rule--rather, "who have had the rule over you": your spiritual leaders.
who--Greek, "the which": such persons as.
have spoken unto you--"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.
whose faith--even unto death: probably death by martyrdom, as in the case of the instances of faith in Heb 11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Acts 12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom.
considering--Greek, "looking up to," "diligently contemplating all over," as an artist would a model.
the end--the termination, at death. The Greek, is used of decease (Lk 9:31; 2Pet 1:15).
of their conversation--"manner of life": "religious walk" (Gal 1:13; Eph 4:22; Ti1 4:12; Jas 3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).
13:813:8: Յիսուս Քրիստոս երէկ եւ այսօր, նո՛յն եւ յաւիտեանս[4878]։ [4878] Ոմանք. Նոյն յաւիտեան։
8 Յիսուս Քրիստոս նոյնն է երէկ, այսօր եւ յաւիտեան:
8 Յիսուս Քրիստոս նոյնն է երէկ ու այսօր եւ յաւիտեանս։
Յիսուս Քրիստոս երէկ եւ այսօր, նոյն եւ յաւիտեանս:

13:8: Յիսուս Քրիստոս երէկ եւ այսօր, նո՛յն եւ յաւիտեանս[4878]։
[4878] Ոմանք. Նոյն յաւիտեան։
8 Յիսուս Քրիստոս նոյնն է երէկ, այսօր եւ յաւիտեան:
8 Յիսուս Քրիստոս նոյնն է երէկ ու այսօր եւ յաւիտեանս։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: Иисус Христос вчера и сегодня и во веки Тот же.
13:8  ἰησοῦς χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας.
13:8. Ἰησοῦς (An-Iesous) Χριστὸς (Anointed) ἐχθὲς (yester) καὶ (and) σήμερον (this-day) ὁ (the-one) αὐτός, (it,"καὶ (and) εἰς (into) τοὺς (to-the-ones) αἰῶνας. (to-ages)
13:8. Iesus Christus heri et hodie ipse et in saeculaesus Christ, yesterday, and today: and the same for ever.
8. Jesus Christ the same yesterday and today, and for ever.
13:8. Jesus Christ, yesterday and today; Jesus Christ forever.
13:8. Jesus Christ the same yesterday, and to day, and for ever.
Jesus Christ the same yesterday, and to day, and for ever:

8: Иисус Христос вчера и сегодня и во веки Тот же.
13:8  ἰησοῦς χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας.
13:8. Iesus Christus heri et hodie ipse et in saecula
esus Christ, yesterday, and today: and the same for ever.
13:8. Jesus Christ, yesterday and today; Jesus Christ forever.
13:8. Jesus Christ the same yesterday, and to day, and for ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Здесь словом вчера апостол означает все прошедшее время; словом днесь - настоящее; словом во веки - будущее, не имеющее конца. А смысл слов его следующий: вы слышали первосвященника, но первосвященника не временного. Он всегда тот же. Может быть, тогда некоторые говорили, что Распятый не есть ожидаемый Христос, но придет другой; потому и говорит: вчера и днесь, тойже и во веки, выражая, что придет опять пришедший Христос, что Он один и тот же, и прежде был, и есть, и будет во веки (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:8: Jesus Christ the same yesterday - In all past times there was no way to the holiest but through the blood of Jesus, either actually shed, or significantly typified. To-day - he is the lamb newly slain, and continues to appear in the presence of God for us. For ever - to the conclusion of time, he will be the way, the truth, and the life, none coming to the Father but through him; and throughout eternity, εις τους αιωνας, it will appear that all glorified human spirits owe their salvation to his infinite merit. This Jesus was thus witnessed of by your guides, who are already departed to glory. Remember Him; remember them; and take heed to yourselves.
Albert Barnes: Notes on the Bible - 1834
13:8: Jesus Christ the same yesterday ... - As this stands in our common translation, it conveys an idea which is not in the original. It would seem to mean that Jesus Christ, the unchangeable Saviour, was the end or aim of the conduct of those referred to, or that they lived to imitate and glorify him. But this is by no means the meaning in the original. There it stands as an absolute proposition, that "Jesus Christ is the same yesterday, today, and foRev_er;" that is, that he is unchangeable. The evident design of this independent proposition here is, to encourage them to persevere by showing that their Saviour was always the same; that he who had sustained his people in former times, was the same still, and would be the same foRev_er. The argument here, therefore, for perseverance is founded on the "immutability" of the Redeemer. If he were fickle, vacillating, changing in his character and plans; if today he aids his people, and tomorrow will forsake them; if at one time he loves the virtuous, and at another equally loves the vicious; if he formed a plan yesterday which he has abandoned today; or if he is ever to be a different being from what he is now, there would be no encouragement to effort. Who would know what to depend on? Who would know what to expect tomorrow? For who could have any certainty that he could ever please a capricious or a vacillating being? Who could know how to shape his conduct if the principles of the divine administration were not always the same? At the same time, also, that this passage furnishes the strongest argument for fidelity and perseverance, it is an irrefragable proof of the divinity of the Saviour. It asserts immutability - sameness in the past, the present, and to all eternity but of whom can this be affirmed but God? It would not be possible to conceive of a declaration which would more strongly assert immutability than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Heb 1:12; Psa 90:2, Psa 90:4, Psa 102:27, Psa 102:28, Psa 103:17; Isa 41:4, Isa 44:6; Mal 3:6; Joh 8:56-58; Jam 1:17; Rev 1:4, Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18
Geneva 1599
13:8 (5) Jesus Christ the same yesterday, and to day, and for ever.
(5) He repeats the sum of the doctrine, that is, the only ground of all precepts of conduct, and that is this: That we ought to quiet and content ourselves in Christ only: for there has never been any man saved without the knowledge of him, neither is there today, nor shall there be ever.
John Gill
13:8 Jesus Christ, the same yesterday, and today, and for ever. Who is the substance of the word spoken by the above mentioned rulers, the author and object of their faith, and the end in which their conversation terminated. These words may be expressive of the duration of Christ: he was "yesterday", which does not design the day immediately foregoing, nor some little time past, but ancient times, formerly, of old; and though it does not extend to eternity, which is true of Christ, yet may be carried further than to the days of his flesh here on earth, even to the whole Old Testament dispensation; yea, to the beginning of the world, when he existed not only as the eternal Word, the everlasting "I am", but as the Saviour and Redeemer of his people; during which dispensation he frequently appeared in an human form, and was the sum of all promises and prophecies, and the substance of all types and shadows, and the spiritual food of his people: and he is "today" under the Gospel dispensation; in his person as God-man, and in his offices as prophet, priest, and King: and will be so "for ever": he will never die more; his kingdom is an everlasting kingdom, and his priesthood an unchangeable one. Moreover, these words may regard the immutability of Christ; who is unchangeable in his person, perfections, and essence, as God; and in his love to his people; and in the fulness of his grace, and in the efficacy of his blood, and in the virtue of his sacrifice and righteousness: it may be observed, that , translated "the same", answers to "he", a name of God, Ps 102:27 and which is used in Jewish writings (x) for a name of God; and so it is among the Turks (y): and it is expressive of his eternity, immutability, and independence; and well agrees with Christ, who is God over all, blessed for ever.
(x) Seder Tephillot, fol. 2. 1. & 4. 1. Ed. Basil. fol. 6. 2. & 7. 1. Ed. Amstelod. Zehar in Exod. fol. 35. 4. Maimonides in Misn. Succa, c. 4. sect. 5. (y) Smith de Moribus Turc. p. 40.
John Wesley
13:8 Men may die; but Jesus Christ, yea, and his gospel, is the same from everlasting to everlasting.
Robert Jamieson, A. R. Fausset and David Brown
13:8 This verse is not, as some read it, in apposition with "the end of their conversation" (Heb 13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (Heb 12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," Acts 1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (Rev_ 1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [BENGEL]. So the doctrine is the same, not variable: this verse thus forms the transition between Heb 13:7 and Heb 13:9. He is always "the same" (Heb 1:12). The same in the Old and in the New Testament.
13:913:9: Յուսմունս պէսպէսս եւ յօտարաձայնս մի՛ դանդաչէք. զի լա՛ւ է շնորհօք հաստատել զսիրտս, եւ ո՛չ կերակրովք. որովք ո՛չ ինչ օգտեցան որք այնպէսն գնացին[4879]։[4879] Ոմանք. Պէսպէս եւ օտարաձայնս... որ այնպէսն գնասցեն։
9 Տեսակ-տեսակ եւ օտարոտի ուսմունքների մէջ մի՛ տարուբերուէք, քանզի լաւ է շնորհո՛վ ամրացնել սիրտը եւ ոչ թէ կերակրով, որով ոչ մի օգուտ չստացան նրանք, որ այդպէս ընթացան:
9 Կերպ կերպ եւ օտարաձայն ուսմունքներով մի՛ տարուբերիք, քանզի աղէկ է որ սիրտը շնորհքով հաստատուի ու ոչ թէ կերակուրներով, որոնցմէ օգուտ մը չունեցան անոնք որ այնպէս գացին։
Յուսմունս պէսպէսս եւ յօտարաձայնս մի՛ դանդաչէք. զի լաւ է շնորհօք հաստատել զսիրտս եւ ոչ կերակրովք. որովք ոչինչ օգտեցան որ այնպէսն գնացին:

13:9: Յուսմունս պէսպէսս եւ յօտարաձայնս մի՛ դանդաչէք. զի լա՛ւ է շնորհօք հաստատել զսիրտս, եւ ո՛չ կերակրովք. որովք ո՛չ ինչ օգտեցան որք այնպէսն գնացին[4879]։
[4879] Ոմանք. Պէսպէս եւ օտարաձայնս... որ այնպէսն գնասցեն։
9 Տեսակ-տեսակ եւ օտարոտի ուսմունքների մէջ մի՛ տարուբերուէք, քանզի լաւ է շնորհո՛վ ամրացնել սիրտը եւ ոչ թէ կերակրով, որով ոչ մի օգուտ չստացան նրանք, որ այդպէս ընթացան:
9 Կերպ կերպ եւ օտարաձայն ուսմունքներով մի՛ տարուբերիք, քանզի աղէկ է որ սիրտը շնորհքով հաստատուի ու ոչ թէ կերակուրներով, որոնցմէ օգուտ մը չունեցան անոնք որ այնպէս գացին։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Учениями различными и чуждыми не увлекайтесь; ибо хорошо благодатью укреплять сердца, а не яствами, от которых не получили пользы занимающиеся ими.
13:9  διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες.
13:9. διδαχαῖς (Unto-teachings) ποικίλαις ( unto-varied ) καὶ (and) ξέναις ( unto-guested ) μὴ (lest) παραφέρεσθε: (ye-should-be-beared-beside) καλὸν (seemly) γὰρ (therefore) χάριτι (unto-a-granting) βεβαιοῦσθαι (to-be-en-base-belonged) τὴν (to-the-one) καρδίαν, (to-a-heart,"οὐ (not) βρώμασιν, (unto-consumings-to) ἐν (in) οἷς ( unto-which ) οὐκ (not) ὠφελήθησαν (they-were-benefitted-unto) οἱ (the-ones) περιπατοῦντες . ( treading-about-unto )
13:9. doctrinis variis et peregrinis nolite abduci optimum enim est gratia stabiliri cor non escis quae non profuerunt ambulantibus in eisBe not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
9. Be not carried away by divers and strange teachings: for it is good that the heart be stablished by grace; not by meats, wherein they that occupied themselves were not profited.
13:9. Do not be led away by changing or strange doctrines. And it is best for the heart to be sustained by grace, not by foods. For the latter have not been as useful to those who walked by them.
13:9. Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein:

9: Учениями различными и чуждыми не увлекайтесь; ибо хорошо благодатью укреплять сердца, а не яствами, от которых не получили пользы занимающиеся ими.
13:9  διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες.
13:9. doctrinis variis et peregrinis nolite abduci optimum enim est gratia stabiliri cor non escis quae non profuerunt ambulantibus in eis
Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats: which have not profited those that walk in them.
13:9. Do not be led away by changing or strange doctrines. And it is best for the heart to be sustained by grace, not by foods. For the latter have not been as useful to those who walked by them.
13:9. Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Учениями различными и чуждыми не увлекайтесь..." Желает, чтобы они не увлекались не только чуждыми, но и различными учениями; он знал, что от тех и других происходит гибель для увлекающихся (Злат.). - "Хорошо благодатью укреплять сердца, а не яствами..." Здесь он намекает на тех, которые, исходя из своих странных учений, наблюдали суеверное различие яств. Для веры все чисто; нужна вера, а не яства (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:9: Be not carried about - Μη περιφερεσθε· Be not whirled about. But ABCD, and almost every other MS. of importance, with the Syriac, Coptic, Arabic, Vulgate, and several of the Greek fathers, have μη παραφερεσθε, be not carried away, which is undoubtedly the true reading, and signifies here, do not apostatize; permit not yourselves to be carried off from Christ and his doctrine.
Divers and strange doctrines - Διδαχαις, ποικιλαις· Variegated doctrines; those that blended the law and the Gospel, and brought in the Levitical sacrifices and institutions in order to perfect the Christian system. Remember the old covenant is abolished; the new alone is in force.
Strange doctrines, διδαχαις ξεναις, foreign doctrines; such as have no apostolical authority to recommend them.
That the heart be established with grace - It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word χαρις should be understood here, which is put in opposition to βρωμασιν, meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord. See Lev 7:15; Deu 12:6, Deu 12:7.
Which have not profited them - Because they neither took away guilt, cleansed the heart, nor gave power over sin.
Albert Barnes: Notes on the Bible - 1834
13:9: Be not carried about with divers and strange doctrines - That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started. The apostle does not exhort them to adhere to an opinion merely because they had before held it, or because it was an old opinion, nor does he forbid their following the leadings of truth though they might be required to abandon what they had before held; but he cautions them against that vacillating spirit, and that easy credulity, which would lead them to yield to any novelty, and to embrace an opinion because it was new or strange. Probably the principal reference here is to the Judaizing teachers, and to their various doctrines about their ceremonial observances and traditions. But the exhortation is applicable to Christians at all times. A religious opinion, once embraced on what was regarded a good evidence, or in which we have been trained, should not be abandoned for slight causes. Truth indeed should always be followed, but it should be only after careful inquiry.
For it is a good thing that the heart be established with grace - This is the proper foundation of adherence to the truth. The heart should be established with the love of God, with pure religion, and then we shall love the truth, and love it in the right manner. If it is the head merely which is convinced, the consequence is bigotry, pride, narrowmindedness. If the belief of the truth has its seat in the heart, it will be accompanied with charity, kindness, good-will to all people. In such a belief of the truth it is a good thing to have the heart established. It will produce:
(1) firmness and stability of character;
(2) charity and kindness to others;
(3) consolation and support in trials and temptations.
When a man is thrown into trials and temptations, he ought to have some settled principles on which he can rely; some fixed points of belief that will sustain his soul.
Not with meats - The meaning is, that it is better to have the heart established with grace, or with the principles of pure religion, than with the most accurate knowledge of the rules of distinguishing the clean from the unclean among the various articles of food. Many such rules were found in the Law of Moses, and many more had been added by the refinements of Jewish rulers and by tradition. To distinguish and remember all these, required no small amount of knowledge, and the Jewish teachers, doubtless, prided themselves much on it. Paul says that it would be much better to have the principles of grace in the heart than all this knowledge; to have the mind settled on the great truths of religion than to be able to make the most accurate and learned distinctions in this matter. The same remark may be made about a great many other points besides the Jewish distinctions respecting meats. The principle is, that it is better to have the heart established in the grace of God than to have the most accurate knowledge of the distinctions which are made on useless or unimportant subjects of religion. This observation would extend to many of the shibboleths of party; to many of the metaphysical distinctions in a hair-splitting theology; to many of the points of controversy which divide the Christian world.
Which have not profited ... - Which have been of no real benefit to their souls; see the notes on Co1 8:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: carried: Mat 24:4, Mat 24:24; Act 20:30; Rom 16:17, Rom 16:18; Co2 11:11-15; Gal 1:6-9; Eph 4:14; Eph 5:6; Col 2:4, Col 2:8; Th2 2:2; Ti1 4:1-3, Ti1 6:3-5, Ti1 6:20; Jo1 4:1; Jde 1:3
it is: Act 20:32; Co2 1:21; Gal 6:1; Th2 2:17; Ti2 2:1, Ti2 2:2
not with: Heb 9:9, Heb 9:10; Lev. 11:1-47; Deut. 14:3-21; Act 10:14-16; Rom 14:2, Rom 14:6, Rom 14:17; Co1 6:13; Co1 8:8; Col 2:16-20; Ti1 4:3-5; Tit 1:14, Tit 1:15
Geneva 1599
13:9 Be not carried about with divers and strange doctrines. (6) For [it is] a good thing that the heart be established with grace; not with (d) meats, which have not profited them that have been (e) occupied therein.
(6) He speaks to those who mixed an external worship and especially the difference of meats with the gospel which he clearly condemns as repugnant to the benefit of Christ.
(d) By this one form which concerns the difference of clean and unclean meat, we have to understand all the ceremonial worship.
(e) Who observed the difference of them superstitiously.
John Gill
13:9 Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the analogy of faith, and even with themselves: and "strange" doctrines may design such as were never taught by God, nor are agreeable to the voice of Christ, nor to be found in the word of God; and which are new, and unheard of, by the apostles and churches of Christ; and appear in a foreign dress and habit: wherefore the apostle exhorts the believing Hebrews not to be "carried about with them"; as light clouds and meteors in the air, by every wind: for so to be, is to be like children; and discovers great ignorance, credulity, levity, inconstancy, uncertainty, fluctuation, and inconsistency:
for it is a good thing that the heart be established with grace; with the doctrine of grace, which is food for faith, and does not leave men at uncertainties about things; but establishes the heart, with respect to the love and favour of God, and builds souls upon the foundation, Christ; so that they are not at a loss about the expiation of sin, justification, and salvation; but firmly look for, and expect eternal happiness by Christ, and rejoice in hope of the glory of God:
not with meats; referring to the distinction of meats among the Jews; or the sacrifices ate both by the priests and by the people; or the whole ceremonial law which stood in divers meats and drinks:
which have not profited them that have been occupied therein; they were only profitable to the body; and could be of no other use to the soul, when they were in force, than as they led to Christ, and were regarded by believers; for they were of no advantage to hypocrites and carnal men; they could not sanctify, nor justify, nor cheer the spirits, nor establish the heart; and are of no manner of service at all, since the death of Christ, whereby the whole ceremonial law is abolished.
John Wesley
13:9 Be not carried about with various doctrines - Which differ from that one faith in our one unchangeable Lord. Strange - To the ears and hearts of all that abide in him. For it is good - It is both honourable before God and pleasant and profitable That the heart be stablished with grace - Springing from faith in Christ. Not with meats - Jewish ceremonies, which indeed can never stablish the heart.
Robert Jamieson, A. R. Fausset and David Brown
13:9 about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14.
divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7).
strange--foreign to the truth.
doctrines--"teachings."
established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 1Cor 8:8, 1Cor 8:13; 1Cor 6:13; Rom 14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (Heb 13:10), "the stay and the staff of bread" (Is 3:1), the mean of all "grace."
which have not profited--Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," Acts 21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.
13:1013:10: Ունիմք մեք սեղան, ուստի ո՛չ ունին իշխանութիւն ճաշակել, որք պաշտեն զպաշտօն խորանին։
10 Մենք ունենք մի սեղան, որից ճաշակելու իրաւունք չունեն նրանք, ովքեր խորանին են ծառայում.
10 Սեղան մը ունինք մենք, ուրկէ իրաւունք չունին ուտելու անոնք որ խորանին ծառայութիւն կ’ընեն։
Ունիմք մեք սեղան, ուստի ոչ ունին իշխանութիւն ճաշակել որք պաշտեն զպաշտօն խորանին:

13:10: Ունիմք մեք սեղան, ուստի ո՛չ ունին իշխանութիւն ճաշակել, որք պաշտեն զպաշտօն խորանին։
10 Մենք ունենք մի սեղան, որից ճաշակելու իրաւունք չունեն նրանք, ովքեր խորանին են ծառայում.
10 Սեղան մը ունինք մենք, ուրկէ իրաւունք չունին ուտելու անոնք որ խորանին ծառայութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Мы имеем жертвенник, от которого не имеют права питаться служащие скинии.
13:10  ἔχομεν θυσιαστήριον ἐξ οὖ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες.
13:10. ἔχομεν (We-hold) θυσιαστήριον (to-a-surgerlet) ἐξ (out) οὗ (of-which) φαγεῖν (to-have-had-devoured) οὐκ (not) ἔχουσιν (they-hold) [ἐξουσίαν] "[to-a-being-out-unto],"οἱ (the-ones) τῇ (unto-the-one) σκηνῇ (unto-a-tenting) λατρεύοντες . ( serving-of )
13:10. habemus altare de quo edere non habent potestatem qui tabernaculo deserviuntWe have an altar whereof they have no power to eat who serve the tabernacle.
10. We have an altar, whereof they have no right to eat which serve the tabernacle.
13:10. We have an altar: those who serve in the tabernacle have no authority to eat from it.
13:10. We have an altar, whereof they have no right to eat which serve the tabernacle.
We have an altar, whereof they have no right to eat which serve the tabernacle:

10: Мы имеем жертвенник, от которого не имеют права питаться служащие скинии.
13:10  ἔχομεν θυσιαστήριον ἐξ οὖ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες.
13:10. habemus altare de quo edere non habent potestatem qui tabernaculo deserviunt
We have an altar whereof they have no power to eat who serve the tabernacle.
13:10. We have an altar: those who serve in the tabernacle have no authority to eat from it.
13:10. We have an altar, whereof they have no right to eat which serve the tabernacle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: То, что у нас, говорит, не походит на иудейское, так что даже первосвященнику иудейскому не позволяется участвовать в наших таинствах (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:10: We have an altar - The altar is here put for the sacrifice on the altar; the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death. To these privileges they had no right who continued to offer the Levitical sacrifices, and to trust in them for remission of sins.
Albert Barnes: Notes on the Bible - 1834
13:10: We have an altar - We who are Christians. The Jews had an altar on which their sacrifices were offered which was regarded as sacred, and of the benefit of which no others might partake. The design of the apostle is to show that the same thing substantially, so far as "privilege" and "sanctifying influence" were concerned, was enjoyed by Christians. The "altar" to which he here refers is evidently the cross on which the great sacrifice was made.
Whereof they have no right to eat which serve the tabernacle - A part of the meat offered in sacrifice among the Jews became the property of the priests and Levites, and they had, by the Law, a right to this as a part of their support; see Lev 6:25-26; Num 18:9-10. But the apostle says that there is a higher and more valuable sacrifice of which they have no right to partake while they remain in the service of the "tabernacle" or temple; that is, while they remain Jews. The participation in the great Christian sacrifice appertained only to those who were the friends of the Redeemer, and however much they might value themselves on the privilege of partaking of the sacrifices offered under the Jewish Law, that of partaking of the great sacrifice made by the Son of God was much greater.
Which serve the tabernacle - notes, Heb 9:2-3. The Jewish priests and Levites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: an altar: Co1 5:7, Co1 5:8, Co1 9:13, Co1 10:17, Co1 10:20
serve: Num 3:7, Num 3:8, Num 7:5
Geneva 1599
13:10 (7) We have an (f) altar, whereof they have no right to eat which (g) serve the tabernacle.
(7) He refutes their error by an apt and fit comparison. They who in times past served the Tabernacle, did not eat of the sacrifices whose blood was brought for sin into the holy place by the high priest. Moreover these sacrifices represented Christ our offering. Therefore they cannot be partakers of him if they serve the tabernacle, that is, stand in the service of the law: but let us not be ashamed to follow him out of Jerusalem, from which he was cast out and suffered for in this also Christ, who is the truth, answers that type in that he suffered outside the gate.
(f) By the altar, he means the offerings.
(g) Of which they cannot be partakers, who stubbornly retain the rites of the law.
John Gill
13:10 We have an altar,.... By which is meant, not the cross of Christ, on which he was crucified; nor the Lord's table, where his flesh and blood are presented to faith, as food, though not offered; but Christ himself, who is altar, sacrifice, and priest; he was typified by the altar of the burnt offering, and the sacrifice that was offered upon it; the altar was made of Shittim wood, and covered with brass, denoting the incorruptibleness, duration, and strength of Christ: the horns of it, at the four corners, were for refuge; whoever fled to it, and laid hold on them, were safe; so Christ is a refuge to his people, that come from the four corners of the earth; and who believe in him, and lay hold on him, are preserved and protected by his power and grace: the use of it was for sacrifice to be offered upon it; which being a male, without blemish, and wholly burnt with fire, was a sweet savour to God; and which was typical of Christ's human nature, offered on the altar of his divine nature; which was pure and holy, suffered the fire of divine wrath, and was for a sweet smelling savour to God: this altar was but one, and most holy, and sanctified what was put upon it; all which is true of Christ: now this altar the saints have, and have a right to eat of it; even all Christ's friends and beloved ones; all that are made priests unto God by him; all that know him, believe in him, have a spiritual discerning of him, and hunger and thirst after him:
whereof they have no right to eat that serve the tabernacle: there is something of this altar, or that was offered up upon this altar, that is to be eaten, even the flesh and blood of Christ; and to "eat" of it is to believe that Christ is come in the flesh, and is become an offering for sin, and for us that eat; it is to receive, embrace, and possess the blessings procured by it; which is done by faith, with spiritual joy and gladness, and with sincerity and singleness of heart: now those, who served the tabernacle, or adhered to the service of the ceremonial law, they had no right to eat of this altar: the allusion is to the priests' eating of the sacrifices, and to some sacrifices, of which they might not eat, Lev 2:10 and this is not to be understood of believers, before the coming of Christ, who did attend tabernacle service; for they ate the same spiritual meat, and drank the same spiritual drink, as believers do now; but of such, who obstinately persisted in the ceremonies of the law, when they were abolished; and so cut off themselves from all right to the substance of these shadows. See Gal 5:2.
John Wesley
13:10 On the former part of this verse, Heb 13:15-16 depend; on the latter, Heb 13:11-14. We have an altar - The cross of Christ. Whereof they have no right to eat - To partake of the benefits which we receive therefrom. Who serve the tabernacle - Who adhere to the Mosaic law.
Robert Jamieson, A. R. Fausset and David Brown
13:10 Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.
an altar--the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Gal 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing Heb 13:9 with Heb 13:10, "with GRACE, NOT with MEATS."
13:1113:11: զի որոց անասնոց մատչէր արիւնն ՚ի սրբութիւնսն՝ վասն մեղաց ՚ի ձեռն քահանայապետին, նոցուն մարմինք այրէի՛ն արտաքոյ բանակին[4880]։ [4880] Ոմանք. Անասնոցն մատչէր... նոցին մարմինք այրէին։
11 քանի որ այն անասունները, որոնց արիւնը քահանայապետի ձեռքով սրբարանն էր բերւում մեղքերի քաւութեան համար, այդ անասունների մարմինները այրւում էին բանակատեղիից դուրս:
11 Քանզի այն անասուններուն՝ որոնց արիւնը սուրբ տեղը կը տարուի մեղքի համար քահանայապետին ձեռքով՝ անոնց մարմինները բանակէն դուրս կ’այրուին.
զի որոց անասնոց մատչէր արիւնն ի սրբութիւնսն վասն մեղաց ի ձեռն քահանայապետին, նոցուն մարմինք այրէին արտաքոյ բանակին:

13:11: զի որոց անասնոց մատչէր արիւնն ՚ի սրբութիւնսն՝ վասն մեղաց ՚ի ձեռն քահանայապետին, նոցուն մարմինք այրէի՛ն արտաքոյ բանակին[4880]։
[4880] Ոմանք. Անասնոցն մատչէր... նոցին մարմինք այրէին։
11 քանի որ այն անասունները, որոնց արիւնը քահանայապետի ձեռքով սրբարանն էր բերւում մեղքերի քաւութեան համար, այդ անասունների մարմինները այրւում էին բանակատեղիից դուրս:
11 Քանզի այն անասուններուն՝ որոնց արիւնը սուրբ տեղը կը տարուի մեղքի համար քահանայապետին ձեռքով՝ անոնց մարմինները բանակէն դուրս կ’այրուին.
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Так как тела животных, которых кровь для [очищения] греха вносится первосвященником во святилище, сжигаются вне стана, --
13:11  ὧν γὰρ εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς.
13:11. ὧν ( Of-which ) γὰρ (therefore) εἰσφέρεται ( it-be-beared-into ) ζῴων (of-lifelets) τὸ ( the-one ) αἷμα ( a-blood ) περὶ ( about ) ἁμαρτίας ( of-an-un-adjusting-along-unto ) εἰς ( into ) τὰ ( to-the-ones ) ἅγια ( to-hallow-belonged ) διὰ (through) τοῦ (of-the-one) ἀρχιερέως, (of-a-first-sacreder-of,"τούτων (of-the-ones-these) τὰ (the-ones) σώματα (bodies) κατακαίεται ( it-be-burned-down ) ἔξω ( out-unto-which ) τῆς ( of-the-one ) παρεμβολῆς : ( of-a-casting-in-beside )
13:11. quorum enim animalium infertur sanguis pro peccato in sancta per pontificem horum corpora cremantur extra castraFor the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
11. For the bodies of those beasts, whose blood is brought into the holy place by the high priest for sin, are burned without the camp.
13:11. For the bodies of those animals whose blood is carried into the Holy of holies by the high priest, on behalf of sin, are burned outside the camp.
13:11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp:

11: Так как тела животных, которых кровь для [очищения] греха вносится первосвященником во святилище, сжигаются вне стана, --
13:11  ὧν γὰρ εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς.
13:11. quorum enim animalium infertur sanguis pro peccato in sancta per pontificem horum corpora cremantur extra castra
For the bodies of those beasts whose blood is brought into the holies by the high priest for sin are burned without the camp.
13:11. For the bodies of those animals whose blood is carried into the Holy of holies by the high priest, on behalf of sin, are burned outside the camp.
13:11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Видишь ясный прообраз? Так, говорит, вне стана... и здесь - вне врат... Потому и мы должны подражать Пострадавшему за нас и быть вне мира, или лучше - вне дел мирских... нося Его поругание, т.е. претерпевая то же самое, участвуя в Его страданиях. Как Он, будучи осужден, распят за вратами, так и мы не будем стыдиться удаляться от мира (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:11: For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.
Albert Barnes: Notes on the Bible - 1834
13:11: For the bodies of those beasts ... - The word rendered here "for" - γὰρ gar - would be here more properly rendered "moreover." Stuart. The apostle is not urging a reason for what he had said in the pRev_ious verse, but is suggesting a new consideration to excite those whom he addressed to fidelity and perseverance. In the pRev_ious verse the consideration was, that Christians are permitted to partake of the benefits of a higher and more perfect sacrifice than the Jews were, and therefore should not relapse into that religion. In this verse the consideration is, that the bodies of the beasts that were burnt were taken without the camp, and that in like manner the Lord Jesus suffered without the gate of Jerusalem, and that we should be willing to go out with him to that sacrifice, whatever reproach or shame it might be attended with.
Whose blood is brought into the sanctuary - ; see the notes on Heb 9:7, Heb 9:12. "Are burned without the camp;" Lev 4:12, Lev 4:21; Lev 16:27. The "camp" here refers to the time when the Israelites were in the wilderness, and lived in encampments. The same custom was observed after the temple was built by conveying the body of the animal slain for a sin-offering on the great day of atonement beyond the walls of Jerusalem to be consumed there. "Whatever," says Grotius, "was not lawful to be done in the camp, afterward was not lawful to be done in the city."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: the bodies: Exo 29:14; Lev 4:5-7, Lev 4:11, Lev 4:12, Lev 4:16-21, Lev 6:30, Lev 9:9, Lev 9:11, Lev 16:14-19, Lev 16:27; Num 19:3
John Gill
13:11 For the bodies of those beasts,.... Not the red heifer, Num 19:1 nor the sin offering in general, Lev 6:30 nor those for the priest and people, Lev 4:11 but the bullock and goat, on the day of atonement, Lev 16:11 which were typical of Christ, in the bringing of their blood into the most holy place, by the high priest, for sin; and in the burning of them, without the camp: these beasts were slain, their blood was shed, and was brought into the most holy place, by the high priest; and was sprinkled on the mercy seat, and the horns of the altar of incense; and, by it, atonement was made for the priest, his house, and all Israel; which was a type of the death of Christ; the shedding of his blood; the carrying of it into heaven; the sprinkling it upon the throne of grace and mercy; by which reconciliation is made for the sins of all God's people:
whose blood is brought into the sanctuary: that is, into the holy of holies, as the Ethiopic version renders it:
by the high priest for sin; to make atonement for it, for his own, and for the sins of his family, and of all Israel:
are burnt without the camp, Lev 16:27 even their skins, flesh, and dung; and the men that burnt them were unclean, though, upon being washed, were received: which was typical of the dolorous sufferings of Christ without Jerusalem, as the next verse shows; and points out the extent of his sufferings, reaching to all parts of his body, and even to his soul; and expresses not only the pains, but the shame and reproach he endured, signified by the burning of the dung; and hints at the pardon of the wicked Jews, who were concerned in his sufferings; which was applied unto them upon their repentance.
John Wesley
13:11 For - According to their own law, the sin - offerings were wholly consumed, and no Jew ever ate thereof. But Christ was a sin - offering. Therefore they cannot feed upon him, as we do, who are freed from the Mosaic law.
Robert Jamieson, A. R. Fausset and David Brown
13:11 For just as "the bodies of those beasts whose blood is brought into the sanctuary by . . . are burned without the camp," so "Jesus also that . . . suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.
for--reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Lev 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.
the sanctuary--here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.
without the camp--in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.
13:1213:12: Վասն որոյ եւ Յիսուս՝ զի սրբեսցէ իւրով արեամբն զժողովուրդն, արտաքո՛յ դրանն չարչարեցաւ։
12 Դրա համար էլ Յիսուս, որպէսզի իր արեամբ մաքրի ժողովրդին, չարչարուեց դռնից դուրս:
12 Ուստի Յիսուս ալ, իր արիւնովը ժողովուրդը սրբելու համար, դռնէն դուրս չարչարուեցաւ։
Վասն որոյ եւ Յիսուս, զի սրբեսցէ իւրով արեամբն զժողովուրդն, արտաքոյ դրանն չարչարեցաւ:

13:12: Վասն որոյ եւ Յիսուս՝ զի սրբեսցէ իւրով արեամբն զժողովուրդն, արտաքո՛յ դրանն չարչարեցաւ։
12 Դրա համար էլ Յիսուս, որպէսզի իր արեամբ մաքրի ժողովրդին, չարչարուեց դռնից դուրս:
12 Ուստի Յիսուս ալ, իր արիւնովը ժողովուրդը սրբելու համար, դռնէն դուրս չարչարուեցաւ։
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13:1212: то и Иисус, дабы освятить людей Кровию Своею, пострадал вне врат.
13:12  διὸ καὶ ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.
13:12. διὸ (through-which) καὶ (and) Ἰησοῦς, (an-Iesous,"ἵνα (so) ἁγιάσῃ (it-might-have-hallow-belonged-to) διὰ (through) τοῦ (of-the-one) ἰδίου (of-private-belonged) αἵματος (of-a-blood) τὸν (to-the-one) λαόν, (to-a-people,"ἔξω (out-unto-which) τῆς (of-the-one) πύλης (of-a-gate) ἔπαθεν. (it-had-experienced)
13:12. propter quod et Iesus ut sanctificaret per suum sanguinem populum extra portam passus estWherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
12. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate.
13:12. Because of this, Jesus, too, in order to sanctify the people by his own blood, suffered outside the gate.
13:12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate:

12: то и Иисус, дабы освятить людей Кровию Своею, пострадал вне врат.
13:12  διὸ καὶ ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.
13:12. propter quod et Iesus ut sanctificaret per suum sanguinem populum extra portam passus est
Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.
13:12. Because of this, Jesus, too, in order to sanctify the people by his own blood, suffered outside the gate.
13:12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
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Adam Clarke: Commentary on the Bible - 1831
13:12: That he might sanctify the people - That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.
Albert Barnes: Notes on the Bible - 1834
13:12: Wherefore, Jesus also, that he might sanctify the people with his own blood - That there might be a conformity between his death for sin and the sacrifices which typified it. It is implied here that it was voluntary on the part of Jesus that he suffered out of the city; that is, it was so ordered by Providence that it should be so. This was secured by his being put to death as the result of a judicial trial, and not by popular tumult; see the notes on Isa 53:8. If he had been killed in a tumult, it is possible that it might have been done as in other cases (compare the case of Zacharias son of Barachias, Mat 23:35), even at the altar. As he was subjected, however, to a judicial process, his death was effected with more deliberation, and in the usual form. Hence, he was conducted out of the city, because no criminal was executed within the walls of Jerusalem.
Without the gate - Without the gate of Jerusalem; Joh 19:17-18. The place where he was put to death was called Golgotha, the place of a skull, and hence, the Latin word which we commonly use in speaking of it, Calvary, Luk 23:33; compare notes on Mat 27:33. Calvary, as it is now shown, is within the walls of Jerusalem, but there is no reason to believe that this is the place where the Lord Jesus was crucified, for that was outside of the walls of the city. The precise direction from the city is not designated by the sacred writers, nor are there any historical records, or traditional marks by which it can now be known where the exact place was. All that we know on the subject from the New Testament is, that the name was Golgotha; that the place of the crucifixion and sepulchre were near each other; that they were without the gate and nigh to the city, and that they were in a frequented spot; Joh 19:20. "This would favor the conclusion that the place was probably upon a great road leading from one of the gates: and such a spot would only be found upon the western or northern sides of the city, on the roads leading toward Joppa or Damascus." See the question about the place of the crucifixion examined at length in Robinson's Bibli. Research., vol. ii. pp. 69-80, and Bibliotheca Sacra, No. 1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: sanctify: Heb 2:11, Heb 9:13, Heb 9:14, Heb 9:18, Heb 9:19, Heb 10:29; Joh 17:19, Joh 19:34; Co1 6:11; Eph 5:26; Jo1 5:6-8
suffered: Lev 24:23; Num 15:36; Jos 7:24; Mar 15:20-24; Joh 19:17, Joh 19:18; Act 7:58
John Gill
13:12 Wherefore Jesus also,.... In order to answer the type of him;
that he might sanctify the people with his own blood: by "the people" are meant the people who are the objects of divine love and favour; a chosen and covenant people; a distinct and peculiar people; Christ's own special people, by the gift of his Father to him: and the sanctification of them does not design the internal sanctification of them, though this is from Christ, and in consequence of his blood; nor does it so much regard the cleansing of the filth of sin, though Christ's blood sanctifies, in this sense; but rather the expiation of the guilt of sin, which Christ has fully took away; complete pardon being procured, and a perfect righteousness brought in: and this by "his own blood"; the priests sanctified, to the purifying of the flesh, with the blood of others, with the blood of bulls and goats; but Christ with his own blood, which he was, really, a partaker of; and his human nature, being in union with his divine person, as the Son of God, it had a virtue in it, to sanctify and cleanse from all sin, and to make full expiation of it; in shedding of which, and sanctifying with it, he has shown great love to his people: and, that he might do this agreeably to the types of him on the day of atonement, he
suffered without the gate; that is, of Jerusalem: the Syriac version reads, "without the city"; meaning Jerusalem; which answered to the camp of Israel, in the wilderness; without which, the bodies of beasts were burnt, on the day of atonement: for so say (z) the Jews;
"as was the camp in the wilderness, so was the camp in Jerusalem; from Jerusalem to the mountain of the house, was the camp of Israel; from the mountain of the house to the gate of Nicanor, was the camp of the Levites; and from thence forward, the camp of the Shechinah, or the divine Majesty:''
and so Josephus (a) renders the phrase, without the camp, in Lev 16:27 by ; "in the suburbs"; that is, of Jerusalem, where Christ suffered,
(z) T. Bab. Zebachim, fol. 116. 2. Bemidbar Rabba, sect. 7. fol. 188. 3. 4. Maimon. Beth Habbechira, c. 7. sect. 11. (a) Antiqu. l. 3. c. 10. sect. 3.
John Wesley
13:12 Wherefore Jesus also - Exactly answering those typical sin - offerings. Suffered without the gate - Of Jerusalem, which answered to the old camp of Israel. That he might sanctify - Reconcile and consecrate to God. The people - Who believe in him. By his own blood - Not those shadowy sacrifices, which are now of no farther use.
Robert Jamieson, A. R. Fausset and David Brown
13:12 Wherefore Jesus--In order that the Antitype might fulfil the type.
sanctify--Though not brought into the temple "sanctuary" (Heb 13:11) His blood has been brought into the heavenly sanctuary, and "sanctifies the people" (Heb 2:11, Heb 2:17), by cleansing them from sin, and consecrating them to God.
his own--not blood of animals.
without the gate--of Jerusalem; as if unworthy of the society of the covenant-people. The fiery ordeal of His suffering on the cross, answers to the burning of the victims; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the heavenly holiest before God at His ascension, that it should be a perpetual atonement for the world's sin.
13:1313:13: Արդ՝ եկայք ելցո՛ւք առ նա արտաքոյ բանակին, առեալ յանձն զնախատինս նորա։
13 Արդ, եկէ՛ք բանակատեղիից դուրս ելնենք նրան ընդառաջ՝ յանձն առնելով կրել նրա կրած նախատինքները.
13 Ուրեմն եկէք իրեն ելլենք բանակէն դուրս, մեր վրայ առնելով անոր նախատինքը։
Արդ եկայք ելցուք առ նա արտաքոյ բանակին` առեալ յանձն զնախատինս նորա:

13:13: Արդ՝ եկայք ելցո՛ւք առ նա արտաքոյ բանակին, առեալ յանձն զնախատինս նորա։
13 Արդ, եկէ՛ք բանակատեղիից դուրս ելնենք նրան ընդառաջ՝ յանձն առնելով կրել նրա կրած նախատինքները.
13 Ուրեմն եկէք իրեն ելլենք բանակէն դուրս, մեր վրայ առնելով անոր նախատինքը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: Итак выйдем к Нему за стан, нося Его поругание;
13:13  τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, τὸν ὀνειδισμὸν αὐτοῦ φέροντες·
13:13. τοίνυν (Unto-the-one-now) ἐξερχώμεθα ( we-might-come-into ) πρὸς (toward) αὐτὸν (to-it) ἔξω ( out-unto-which ) τῆς ( of-the-one ) παρεμβολῆς , ( of-a-casting-in-beside ) τὸν (to-the-one) ὀνειδισμὸν (to-a-reproaching-of) αὐτοῦ (of-it) φέροντες , ( bearing ,"
13:13. exeamus igitur ad eum extra castra inproperium eius portantesLet us go forth therefore to him without the camp, bearing his reproach.
13. Let us therefore go forth unto him without the camp, bearing his reproach.
13:13. And so, let us go forth to him, outside the camp, bearing his reproach.
13:13. Let us go forth therefore unto him without the camp, bearing his reproach.
Let us go forth therefore unto him without the camp, bearing his reproach:

13: Итак выйдем к Нему за стан, нося Его поругание;
13:13  τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, τὸν ὀνειδισμὸν αὐτοῦ φέροντες·
13:13. exeamus igitur ad eum extra castra inproperium eius portantes
Let us go forth therefore to him without the camp, bearing his reproach.
13:13. And so, let us go forth to him, outside the camp, bearing his reproach.
13:13. Let us go forth therefore unto him without the camp, bearing his reproach.
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Adam Clarke: Commentary on the Bible - 1831
13:13: Let us go forth therefore unto him - Let us leave this city and system, devoted to destruction, and take refuge in Jesus alone, bearing his reproach-being willing to be accounted the refuse of all things, and the worst of men, for his sake who bore the contradiction of sinners against himself, and was put to death as a malefactor.
Albert Barnes: Notes on the Bible - 1834
13:13: Let us go forth therefore unto him without the camp - As if we were going forth with him when he was led away to be crucified. He was put to death as a malefactor. He was the object of contempt and scorn. He was held up to derision, and was taunted and Rev_iled on his way to the place of death, and even on the cross. To be identified with him there; to follow him; to sympathize with him; to be regarded as his friend, would have subjected one to similar shame and reproach. The meaning here is, that we should be willing to regard ourselves as identified with the Lord Jesus, and to bear the same shame and reproaches which he did. When he was led away amidst scoffing and Rev_iling to be put to death, would we, if we had been there, been willing to be regarded as his followers, and to have gone out with him as his avowed disciples and friends? Alas, how many are there who profess to love him when religion subjects them to no reproach, who would have shrunk from following him to Calvary!
Bearing his reproach - Sympathizing with him; or bearing such reproach as he did; see Pe1 4:13; compare Heb 12:2 note; Phi 3:10 note; Col 1:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: Heb 11:26, Heb 12:3; Mat 5:11, Mat 10:24, Mat 10:25, Mat 16:24, Mat 27:32, Mat 27:39-44; Luk 6:22; Act 5:41; Co1 4:10-13; Co2 12:10; Pe1 4:4, Pe1 4:14-16
Geneva 1599
13:13 (8) Let us go forth therefore unto him without the camp, bearing his reproach.
(8) He goes on further in this comparison, and shows that this also signified to us, that the godly followers of Christ must go out of the world bearing his cross.
John Gill
13:13 Let us go forth therefore unto him without the camp,.... Either of legal ceremonies, which are to be quitted; or of this world, which may be compared to a "camp"; for its instability, a camp not being always in one place; and for its hostility, the world being full of enemies to Christ and his people; and for the noise and fatigue of it, it being a troublesome and wearisome place to the saints, abounding with sins and wickedness; as also camps usually do; and for multitude, the men of the world being very numerous: and a man may be said to "go forth" from hence, when he professes not to belong to the world; when his affections are weaned from it; when the allurements of it do not draw him aside; when he forsakes, and suffers the loss of all, for Christ; when he withdraws from the conversation of the men of it, and breathes after another world; and to go forth from hence, "unto him", unto Christ, shows, that Christ is not to be found in the camp, in the world: he is above, in heaven, at the right hand of God; and that going out of the camp externally, or leaving the world only in a way of profession, is or no avail, without going to Christ: yet there must be a quitting of the world, in some sense, or there is no true coming to Christ, and enjoyment of him; and Christ is a full recompence for what of the world may be lost by coming to him; wherefore there is great encouragement to quit the world, and follow Christ: now to go forth to him is to believe in him; to hope in him; to love him; to make a profession of him, and follow him:
bearing his reproach; or reproach for his sake: the reproach, which saints meet with, for the sake of Christ, and a profession of him, is called "his", because of the union there is between them, and the sympathy and fellow feeling he has with them in it; he reckons what is said and done to them as said and done to himself; and besides, there is a likeness between the reproach which Christ personally bore, and that which is cast upon his followers; and this is to be bore by them willingly, cheerfully, courageously, and patiently.
John Wesley
13:13 Let us then go forth without the camp - Out of the Jewish dispensation. Bearing his reproach - All manner of shame, obloquy, and contempt for his sake.
Robert Jamieson, A. R. Fausset and David Brown
13:13 therefore--This "therefore" breathes the deliberate fortitude of believers [BENGEL].
without the camp--"outside the legal polity" [THEODORET] of Judaism (compare Heb 13:11) "Faith considers Jerusalem itself as a camp, not a city" [BENGEL]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to Ex 33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (Heb 13:14).
bearing--as Simon of Cyrene did.
his reproach--the reproach which He bare, and which all His people bear with Him.
13:1413:14: Քանզի ո՛չ եթէ ունիմք քաղաք որ աստէն մնալոց է, այլ զհանդերձեա՛լսն խնդրեմք[4881]։ [4881] Ոմանք. Մնալոց իցէ։
14 քանզի չունենք մի մնայուն քաղաք այստեղ, երկրի վրայ, այլ փնտռում ենք գալիք քաղաքը:
14 Վասն զի մենք հոս մնայուն քաղաք չունինք, հապա հանդերձեալը կը փնտռենք։
Քանզի ոչ եթէ ունիմք քաղաք որ աստէն մնալոց իցէ, այլ զհանդերձեալսն խնդրեմք:

13:14: Քանզի ո՛չ եթէ ունիմք քաղաք որ աստէն մնալոց է, այլ զհանդերձեա՛լսն խնդրեմք[4881]։
[4881] Ոմանք. Մնալոց իցէ։
14 քանզի չունենք մի մնայուն քաղաք այստեղ, երկրի վրայ, այլ փնտռում ենք գալիք քաղաքը:
14 Վասն զի մենք հոս մնայուն քաղաք չունինք, հապա հանդերձեալը կը փնտռենք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: ибо не имеем здесь постоянного града, но ищем будущего.
13:14  οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν.
13:14. οὐ (not) γὰρ (therefore) ἔχομεν (we-hold) ὧδε (unto-which-moreover) μένουσαν (to-staying) πόλιν, (to-a-city,"ἀλλὰ (other) τὴν (to-the-one) μέλλουσαν (to-impending) ἐπιζητοῦμεν: (we-seek-upon-unto)
13:14. non enim habemus hic manentem civitatem sed futuram inquirimusFor, we have not here a lasting city: but we seek one that is to come.
14. For we have not here an abiding city, but we seek after which is to come.
13:14. For in this place, we have no everlasting city; instead, we seek one in the future.
13:14. For here have we no continuing city, but we seek one to come.
For here have we no continuing city, but we seek one to come:

14: ибо не имеем здесь постоянного града, но ищем будущего.
13:14  οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν.
13:14. non enim habemus hic manentem civitatem sed futuram inquirimus
For, we have not here a lasting city: but we seek one that is to come.
13:14. For in this place, we have no everlasting city; instead, we seek one in the future.
13:14. For here have we no continuing city, but we seek one to come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ср. Евр 12:22; Флп 3:20.
Adam Clarke: Commentary on the Bible - 1831
13:14: For here have we no continuing city - Here is an elegant and forcible allusion to the approaching destruction of Jerusalem. The Jerusalem that was below was about to be burnt with fire, and erased to the ground; the Jerusalem that was from above was that alone which could be considered to be μενουσαν, permanent. The words seem to say: "Arise, and depart; for this is not your rest: it is polluted:" About seven or eight years after this, Jerusalem was wholly destroyed.
Albert Barnes: Notes on the Bible - 1834
13:14: For here we have no continuing city ... - We do not regard this as our final home, or our fixed abode, and we should be willing to bear reproaches during the little time that we are to remain here; compare notes, Heb 11:10, Heb 11:13-14. If, therefore, in consequence of our professed attachment to the Saviour, we should be driven away from our habitations, and compelled to wander, we should be willing to submit to it, for our permanent home is not here, but in heaven. The object of the writer seems to be to comfort the Hebrew Christians on the supposition that they would be driven by persecution from the city of Jerusalem, and doomed to wander as exiles. He tells them that their Lord was led from that city to be put to death, and they should be willing to go forth also; that their permanent home was not Jerusalem, but heaven, and they should be willing in view of that blessed abode to be exiled from the city where they dwelt, and made wanderers in the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: Heb 4:9, Heb 11:9, Heb 11:10, Heb 11:12-16, Heb 12:22; Mic 2:10; Co1 7:29; Co2 4:17, Co2 4:18, Co2 5:1-8; Phi 3:20 *Gr: Col 3:1-3; Pe1 4:7; Pe2 3:13, Pe2 3:14
John Gill
13:14 For here have we no continuing city,.... Neither for religious worship, the city of Jerusalem being quickly to be destroyed, nor for civil life to dwell in; and so may have a peculiar regard to the Hebrews, whose temple and city would, in a short time, become desolate; though it was the general case of the saints, in those times, to be obliged to flee from one city to another, having no certain dwelling place: and it may respect the common instability of this world, and of the state of the saints in it: this world, and all things in it, are unstable and transitory, the riches, honours, pleasures, and profits of it, and the persons in it, and even the world itself; the fashion of it passes away: the saints have no settlement and abiding here; they are not of it, though in it; and though they are in it, it is but for a time; and, when they have done the will of God, they are taken out of it; another place is prepared for them: they are but sojourners, and strangers, and pilgrims; and this they are sensible of, and own, and acknowledge: and it is their mercy, that they are not to continue here; since, while in it, they are exposed to a great many sorrows and afflictions, both of soul and body; are often disturbed with Satan's temptations; and are liable to the snares, insults, and reproaches of the world; and, seeing they have no continuance here, they will be the sooner at home: and they have that to support them, under the instability of worldly things, which others have not; they are interested in an unchangeable God, and in his love; and in an unchangeable Saviour; and in an unchangeable covenant; and have a right to eternal glory and happiness, a city which has foundations, as follows:
but we seek one to come; heaven; which is compared to a city; is future, yet to come; though certain, being built and prepared by God; and is continuing, will abide, being well founded: hence the saints seek for it; See Gill on Heb 11:10.
John Wesley
13:14 For we have here - On earth No continuing city - All things here are but for a moment; and Jerusalem itself was just then on the point of being destroyed.
Robert Jamieson, A. R. Fausset and David Brown
13:14 here--on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.
one to come-- (Heb 2:5; Heb 11:10, Heb 11:14, Heb 11:16; Heb 12:22; Phil 3:20).
13:1513:15: Արդ՝ ՚ի ձեռն նորա մատուսցո՛ւք պատարա՛գ օրհնութեան յամենայն ժամ Աստուծոյ. ա՛յս ինքն է՝ զպտո՛ւղ շրթանց խոստովանելոց յանուն նորա[4882]։ [4882] Ոմանք. Պատարագս օրհնութեան... խոստովանելոյ յանուն։ Ուր Ոսկան. Խոստովանողաց յանուն։
15 Արդ, նրա միջոցով Աստծուն միշտ մատուցենք օրհնութեան պատարագ, այսինքն՝ նրա անունը դաւանող մեր շրթների պտուղը:
15 Ուստի անոր ձեռքով ամէն ատեն Աստուծոյ օրհնութեան պատարագ մատուցանենք, այսինքն մեր շրթունքներուն պտուղը, որոնք իր անունը կը դաւանին։
Արդ ի ձեռն նորա մատուսցուք պատարագ օրհնութեան յամենայն ժամ Աստուծոյ. այսինքն է` զպտուղ շրթանց խոստովանելոց յանուն նորա:

13:15: Արդ՝ ՚ի ձեռն նորա մատուսցո՛ւք պատարա՛գ օրհնութեան յամենայն ժամ Աստուծոյ. ա՛յս ինքն է՝ զպտո՛ւղ շրթանց խոստովանելոց յանուն նորա[4882]։
[4882] Ոմանք. Պատարագս օրհնութեան... խոստովանելոյ յանուն։ Ուր Ոսկան. Խոստովանողաց յանուն։
15 Արդ, նրա միջոցով Աստծուն միշտ մատուցենք օրհնութեան պատարագ, այսինքն՝ նրա անունը դաւանող մեր շրթների պտուղը:
15 Ուստի անոր ձեռքով ամէն ատեն Աստուծոյ օրհնութեան պատարագ մատուցանենք, այսինքն մեր շրթունքներուն պտուղը, որոնք իր անունը կը դաւանին։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: Итак будем через Него непрестанно приносить Богу жертву хвалы, то есть плод уст, прославляющих имя Его.
13:15  δι᾽ αὐτοῦ [οὗν] ἀναφέρωμεν θυσίαν αἰνέσεως διὰ παντὸς τῶ θεῶ, τοῦτ᾽ ἔστιν καρπὸν χειλέων ὁμολογούντων τῶ ὀνόματι αὐτοῦ.
13:15. δι' (through) αὐτοῦ (of-it) ἀναφέρωμεν ( we-might-bear-up ) θυσίαν ( to-a-surging-unto ) αἰνέσεως ( of-a-lauding ) διὰ (through) παντὸς (of-all) τῷ ( unto-the-one ) θεῷ , ( unto-a-Deity ,"τοῦτ' (the-one-this) ἔστιν (it-be) καρπὸν ( to-a-fruit ) χειλέων ( of-lips ) ὁμολογούντων ( of-along-fortheeing-unto ) τῷ (unto-the-one) ὀνόματι (unto-a-name) αὐτοῦ. (of-it)
13:15. per ipsum ergo offeramus hostiam laudis semper Deo id est fructum labiorum confitentium nomini eiusBy him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
15. Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name.
13:15. Therefore, through him, let us offer the sacrifice of continual praise to God, which is the fruit of lips confessing his name.
13:15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name.
By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name:

15: Итак будем через Него непрестанно приносить Богу жертву хвалы, то есть плод уст, прославляющих имя Его.
13:15  δι᾽ αὐτοῦ [οὗν] ἀναφέρωμεν θυσίαν αἰνέσεως διὰ παντὸς τῶ θεῶ, τοῦτ᾽ ἔστιν καρπὸν χειλέων ὁμολογούντων τῶ ὀνόματι αὐτοῦ.
13:15. per ipsum ergo offeramus hostiam laudis semper Deo id est fructum labiorum confitentium nomini eius
By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.
13:15. Therefore, through him, let us offer the sacrifice of continual praise to God, which is the fruit of lips confessing his name.
13:15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "О какой жертве он говорит? Он сам объясняет это, когда говорит: плод уст прославляющих имя Его, т.е. молитвы, песнопения, благодарение - это плод уст. Те приносили овец и волов, отдавая их священнику; мы же будем приносить не что-либо подобное, а благодарность и подражание Христу во всем, сколько возможно: вот, что должно произрастать из наших уст!"...
Adam Clarke: Commentary on the Bible - 1831
13:15: By him therefore let us offer the sacrifice of praise - He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God's love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices.
The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise." This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son.
That is, the fruit of our lips - This expression is probably borrowed from Hos 14:2, in the version of the Septuagint, καρπον χειλεων which in the Hebrew text is פרים שפתינו parim sephatheinu, "the heifers of our lips." This may refer primarily to the sacrifices, heifers, calves, etc., which they had vowed to God; so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim, calves, by καρπον, fruit? Very easily, if they had in their copy פרי peri, the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.
Albert Barnes: Notes on the Bible - 1834
13:15: By him, therefore - The Jews approached God by the blood of the sacrifice and by the ministry of their high priest. The exhortation of the apostle here is founded on the general course of argument in the Epistle "In view of all the considerations presented respecting the Christian High Priest - his dignity, purity, and love; his sacrifice and his intercession, let us persevere in offering through him praise to God." That is, let us persevere in adherence to our religion.
The sacrifice of praise - For all the mercies of redemption. The Jews, says Rosenmuller (Alte u. neue Morgenland, in loc.), had a species of offerings which they called "peace-offerings, or friendship-offerings." They were designed not to produce peace or friendship with God, but to preserve it. Burnt-offerings, sin-offerings, and trespass-offerings, were all on account of transgression, and were designed to remove transgression. But in their peace-offerings, the offerer was regarded as one who stood in the relation of a friend with God, and the oblation was a sign of thankful acknowledgment for favors received. or they were connected with vows in order that further blessings might be obtained, or they were brought voluntarily as a means to continue themselves in the friendship and favor of God; Lev 7:11-12; compare Jenning's Jew. Ant. i. 335.
That is, the fruit of our lips - The phrase "fruit of the lips." is a Hebraism, meaning what the lips produce; that is, words; compare Pro 18:20; Hos 14:2.
Giving thanks to his name - To God; the name of one being often put for the person himself. "Praise" now is one of the great duties of the redeemed. It will be their employment foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: him: Heb 7:25; Joh 10:9, Joh 14:6; Eph 2:18; Col 3:17; Pe1 2:5
the sacrifice: Lev 7:12; Ch2 7:6, Ch2 29:31, Ch2 33:16; Ezr 3:11; Neh 12:40, Neh 12:43; Psa 50:14, Psa 50:23; Psa 69:30, Psa 69:31, Psa 107:21, Psa 107:22, Psa 116:17-19, Psa 118:19, Psa 136:1-26, Psa 145:1-21; Isa 12:1, Isa 12:2; Eph 5:19, Eph 5:20; Col 1:12, Col 3:16; Pe1 4:11; Rev 4:8-11, Rev 5:9-14; Rev 7:9-12, Rev 19:1-6
the fruit: Gen 4:3, Gen 4:4; Hos 14:2; Rom 6:19, Rom 12:1
giving thanks to: Gr. confessing to, Psa 18:49 *marg. Mat 11:25; Luk 10:21 *Gr.
Geneva 1599
13:15 (9) By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name.
(9) Now that those physical sacrifices are taken away, he teaches us that the true sacrifices of confession remain, which consist partly in giving thanks, and partly in liberality, with which sacrifices indeed God is now delighted.
John Gill
13:15 By him therefore let us offer the sacrifice of praise,.... For temporal and spiritual mercies; particularly for sanctification, or expiation of sin, by the blood of Christ; and for heaven, the continuing city, that is to come: this sacrifice is not a proper, nor a propitiatory one, but spiritual and evangelical; it is enjoined by God, is well pleasing to him, and glorifies him; and is our reasonable service, that believe in Christ; for being made priests by him to God, and having faith in him, such are capable of offering it aright; to do which, they are under the greatest obligations: and it is to be offered up by Christ, who is the same yesterday, today, and for ever; and who has suffered without the gate, that he might sanctify the people by his blood; it is to be done in imitation of him, and by his assistance; and for him, and blessings in him; and on him, as the altar, which sanctifies the gift; and through him, as the high priest and Mediator; for, as there is no coming to God but by Christ, and all our mercies come to us through him, and our thanksgivings are only acceptable to God on his account, it must be right to offer them up by him: and that,
to God continually: as the Creator and Preserver of us, in our beings; as the Father of mercies; as the Father of Christ; and as our covenant God and Father in him; since he is always bestowing mercies on us, of one kind or another; and, therefore, should be continually praised, even in times of adversity, affliction, and temptation; in the midst of reproach and persecution; even when unsettled in mind, body, and estate; since there is a continuing city to come; nor can a believer be in any state of life but he has something to be thankful for:
that is, the fruit of our lips; the sacrifice of praise is so called, in allusion to the offering of the firstfruits under the law; and to distinguish it from legal sacrifices; and to show in what way and manner we are to praise God, namely, with our lips: in Hos 14:2 which is thought to be referred to here, it is, "the calves of our lips"; sacrifices of praise being instead of calves: and the apostle interprets it in great agreement with the Jewish writers; the Chaldee paraphrase explains it by , "the words of their lips": and so Jarchi, , "the words of our lips"; and Kimchi, , "the confession of our lips": and it may be observed, that there is a great nearness in "calves", and "fruit"; though perhaps rather the phrase is borrowed from Is 57:19 where it is expressly had; the Septuagint indeed have it in Hos 14:2 & the apostle adds, for further explanation,
giving thanks to his name; to the name of God; to the glory of his name; to the honour of his divine perfections; for mercies of every kind: the word signifies "a speaking together"; and may design not only the conjunction of the heart and tongue together in praise, but a social giving thanks to God by the saints, as a body together: the phrase , "the sacrifice of praise", is used by the Septuagint in 2Chron 29:31. The apostle having shown that legal sacrifices were all superseded and abolished by the sacrifice of Christ, which is the design of this epistle, points out what sacrifice believers should offer up to God, under the Gospel dispensation; and the Jews themselves say, that
"in future time (i.e. in the days of the Messiah) all sacrifices shall cease, but , "the sacrifice of praise" shall not cease (b).''
(b) Vajikra Rabba, sect. 9. fol. 153. 1. & sect 27. fol. 168. 4.
John Wesley
13:15 The sacrifice - The altar is mentioned, Heb 13:10; now the sacrifices: Praise; Beneficence; with both of which God is well pleased.
Robert Jamieson, A. R. Fausset and David Brown
13:15 As the "altar" was mentioned in Heb 13:10, so the "sacrifices" here (compare 1Pet 2:5, namely, praise and doing good, Heb 13:16). Compare Ps 119:108; Rom 12:1.
By him--as the Mediator of our prayers and praises (Jn 14:13-14); not by Jewish observances (Ps 50:14, Ps 50:23; Ps 69:30-31; Ps 107:22; Ps 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."
of praise--for salvation.
continually--not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.
fruit of our lips-- (Is 57:19; Hos 14:2).
giving thanks--Greek, "confessing." BENGEL remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.
13:1613:16: Զբարերարութիւն եւ զհաղորդութիւն մի՛ մոռանայք, զի ընդ այնպիսի՛ պատարագս հաճի Աստուած[4883]։ [4883] Ոմանք. Պատարագսն հա՛՛։
16 Մի՛ մոռացէք բարեգործութիւնը եւ ձեր ունեցած բարիքներին միմեանց մասնակից դարձնելը, քանզի այդպիսի՛ պատարագներն են հաճելի Աստծուն:
16 Իսկ բարերարութիւնը ու կարօտեալներուն ողորմութիւնը մի՛ մոռնաք, վասն զի Աստուած այնպիսի պատարագներու կը հաւնի։
Զբարերարութիւն եւ զհաղորդութիւն մի՛ մոռանայք, զի ընդ այնպիսի պատարագս հաճի Աստուած:

13:16: Զբարերարութիւն եւ զհաղորդութիւն մի՛ մոռանայք, զի ընդ այնպիսի՛ պատարագս հաճի Աստուած[4883]։
[4883] Ոմանք. Պատարագսն հա՛՛։
16 Մի՛ մոռացէք բարեգործութիւնը եւ ձեր ունեցած բարիքներին միմեանց մասնակից դարձնելը, քանզի այդպիսի՛ պատարագներն են հաճելի Աստծուն:
16 Իսկ բարերարութիւնը ու կարօտեալներուն ողորմութիւնը մի՛ մոռնաք, վասն զի Աստուած այնպիսի պատարագներու կը հաւնի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: Не забывайте также благотворения и общительности, ибо таковые жертвы благоугодны Богу.
13:16  τῆς δὲ εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ θεός.
13:16. τῆς (Of-the-one) δὲ (moreover) εὐποιίας (of-a-goodly-doing-unto) καὶ (and) κοινωνίας (of-an-en-commoning-unto) μὴ (lest) ἐπιλανθάνεσθε , ( ye-should-seclude-upon ,"τοιαύταις (unto-the-ones-unto-the-ones-these) γὰρ (therefore) θυσίαις (unto-surgings-unto) εὐαρεστεῖται (it-be-goodly-pleased-unto) ὁ (the-one) θεός. (a-Deity)
13:16. beneficientiae autem et communionis nolite oblivisci talibus enim hostiis promeretur DeusAnd do not forget to do good and to impart: for by such sacrifices God's favour is obtained.
16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
13:16. But do not be willing to forget good works and fellowship. For God is deserving of such sacrifices.
13:16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
But to do good and to communicate forget not: for with such sacrifices God is well pleased:

16: Не забывайте также благотворения и общительности, ибо таковые жертвы благоугодны Богу.
13:16  τῆς δὲ εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ θεός.
13:16. beneficientiae autem et communionis nolite oblivisci talibus enim hostiis promeretur Deus
And do not forget to do good and to impart: for by such sacrifices God's favour is obtained.
13:16. But do not be willing to forget good works and fellowship. For God is deserving of such sacrifices.
13:16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
16: "Принесем Ему, говорит, такую жертву, чтобы Он вознес ее к Отцу" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:16: But to do good and to communicate - These are continual sacrifices which God requires, and which will spring from a sense of God's love in Christ Jesus. Praise to God for his unspeakable gift, and acts of kindness to men for God's sake. No reliance, even on the infinitely meritorious sacrifice of Christ, can be acceptable in the sight of God if a man have not love and charity towards his neighbor. Praise, prayer, and thanksgiving to God, with works of charity and mercy to man, are the sacrifices which every genuine follower of Christ must offer: and they are the proofs that a man belongs to Christ; and he who does not bear these fruits gives full evidence, whatever his creed may be, that he is no Christian.
Albert Barnes: Notes on the Bible - 1834
13:16: But to do good, and to communicate, forget not - To communicate or impart to others; that is, to share with them what we have. The Greek word means having in common with others. The meaning is, that they were to show liberality to those who were in want, and were to take special pains not to forget this duty. We are prone to think constantly of our own interests, and there is great danger of forgetting the duty which we owe to the poor and the needy. On the duty here enjoined, see the notes on Gal 6:10.
For with such sacrifices God is well pleased - He is pleased with the sacrifices of prayer and of praise; with the offerings of a broken and a contrite heart: but he is especially pleased with the religion which leads us to do good to others. This was eminently the religion of his Son, the Lord Jesus; and to this all true religion prompts. The word "sacrifices" here is not taken in a strict sense, as denoting what is offered as an expiation for sin, or in the sense that we are by doing good to attempt to make atonement for our transgressions, but in the general sense of an offering made to God. God is pleased with this:
(1) because it shows in us a right state of heart;
(2) because it accords with his own nature. He does good continually, and he is pleased with all who evince the same spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: to do: Heb 13:1, Heb 13:2; Psa 37:3; Mat 25:35-40; Luk 6:35, Luk 6:36; Act 9:36, Act 10:38; Gal 6:10; Th1 5:15; Th2 3:13; Jo3 1:11
communicate: Luk 18:22; Rom 12:13; Co2 9:12, Co2 9:13; Gal 6:6; Eph 4:28; Phi 4:14; Ti1 6:18; Plm 1:6
with such: Heb 6:10; Psa 51:19; Mic 6:7, Mic 6:8; Phi 4:18
John Gill
13:16 But to do good and to communicate forget not,.... Which is to be understood, not of doing good works in general, but of acts of beneficence, or communicating to "the poor", as the Syriac version renders it: the apostle proceeds to take notice of another sort of sacrifice, which continues under the Gospel dispensation; and that is, alms; which should be attended to: alms should be given, or beneficence be exercised to all men in need, even to our enemies, as well as to our friends and relations; and especially to poor saints, and ministers of the Gospel: and this believers should not "forget"; which shows that it is a duty of importance; and that men are too apt to neglect it, and should be stirred up unto it:
for with such sacrifices God is well pleased; not that they are meritorious of the favour of God and of eternal life; for what a man gives in a way of charity is but what God has given him, and cannot be profitable to God, though it is to a fellow creature; nor is there any proportion between what is given, and grace and glory which the saints receive; yet doing good in this way, when it is done in faith, springs from love, and is directed to the glory of God, is well pleasing to him; yea, these sacrifices are preferred by him to legal ones, Hos 6:6 and the Jews also say, that
"greater is he who does alms than (if he offered) all sacrifices (c).''
(c) T. Bab. Succa, fol. 49. 2.
Robert Jamieson, A. R. Fausset and David Brown
13:16 But--But the sacrifice of praise with the lips (Heb 13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, Gal 6:6) to the needy.
with such--and not mere ritualistic sacrifices.
13:1713:17: Ունկնդի՛ր լերուք առաջնորդաց ձերոց, եւ հպատա՛կ կացէք նոցա. զի նոքա տքնի՛ն վասն ոգւոց ձերոց՝ որպէս թէ համա՛րս տալոց իցեն ընդ ձեր. զի խնդութեամբ արասցեն զայն՝ եւ մի՛ յոգւոց հանելով. զի այն ո՛չ յօգուտ ձեր է[4884]։ Կիր [4884] Ոմանք. Նոքա տքնէին վասն... համար տալոց են ընդ։
17 Լսեցէ՛ք ձեր առաջնորդներին եւ հնազանդուեցէ՛ք նրանց, որովհետեւ նրանք հսկում են ձեր հոգիների համար, քանի որ հաշիւ են տալու ձեր փոխարէն. եւ նրանք ուրախութեամբ թող անեն այդ բանը եւ ո՛չ հոգոց հանելով, քանի որ այն ձեր օգտի համար չէ:
17 Ձեր առաջնորդներուն մտիկ ըրէ՛ք ու անոնց հնազանդեցէ՛ք, վասն զի անոնք ձեր հոգիներուն համար կը հսկեն, որպէս թէ հաշիւ պիտի տան. որպէս զի խնդութիւնով ընեն այն գործը եւ ոչ թէ հառաչելով, վասն զի այն ձեզի օգտակար չէ։
Ունկնդիր լերուք առաջնորդաց ձերոց, եւ հպատակ կացէք [67]նոցա, զի նոքա տքնին վասն ոգւոց ձերոց, որպէս թէ համարս տալոց իցեն [68]ընդ ձեր``. զի խնդութեամբ արասցեն զայն եւ մի՛ յոգւոց հանելով, զի այն ոչ յօգուտ ձեր է:

13:17: Ունկնդի՛ր լերուք առաջնորդաց ձերոց, եւ հպատա՛կ կացէք նոցա. զի նոքա տքնի՛ն վասն ոգւոց ձերոց՝ որպէս թէ համա՛րս տալոց իցեն ընդ ձեր. զի խնդութեամբ արասցեն զայն՝ եւ մի՛ յոգւոց հանելով. զի այն ո՛չ յօգուտ ձեր է[4884]։ Կիր
[4884] Ոմանք. Նոքա տքնէին վասն... համար տալոց են ընդ։
17 Լսեցէ՛ք ձեր առաջնորդներին եւ հնազանդուեցէ՛ք նրանց, որովհետեւ նրանք հսկում են ձեր հոգիների համար, քանի որ հաշիւ են տալու ձեր փոխարէն. եւ նրանք ուրախութեամբ թող անեն այդ բանը եւ ո՛չ հոգոց հանելով, քանի որ այն ձեր օգտի համար չէ:
17 Ձեր առաջնորդներուն մտիկ ըրէ՛ք ու անոնց հնազանդեցէ՛ք, վասն զի անոնք ձեր հոգիներուն համար կը հսկեն, որպէս թէ հաշիւ պիտի տան. որպէս զի խնդութիւնով ընեն այն գործը եւ ոչ թէ հառաչելով, վասն զի այն ձեզի օգտակար չէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1717: Повинуйтесь наставникам вашим и будьте покорны, ибо они неусыпно пекутся о душах ваших, как обязанные дать отчет; чтобы они делали это с радостью, а не воздыхая, ибо это для вас неполезно.
13:17  πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσιν καὶ μὴ στενάζοντες, ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο.
13:17. Πείθεσθε ( Ye-should-conduce ) τοῖς (unto-the-ones) ἡγουμένοις ( unto-leading-unto ) ὑμῶν (of-ye) καὶ (and) ὑπείκετε, (ye-should-resemble-under) αὐτοὶ (them) γὰρ (therefore) ἀγρυπνοῦσιν (they-field-sleep-unto) ὑπὲρ (over) τῶν (of-the-ones) ψυχῶν (of-breathings) ὑμῶν (of-ye,"ὡς (as) λόγον (to-a-forthee) ἀποδώσοντες , ( shall-having-given-off ) ἵνα (so) μετὰ (with) χαρᾶς (of-a-joy) τοῦτο (to-the-one-this) ποιῶσιν (they-might-do-unto,"καὶ (and) μὴ (lest) στενάζοντες , ( narrowing-to ,"ἀλυσιτελὲς (un-loosing-finished) γὰρ (therefore) ὑμῖν (unto-ye) τοῦτο. (the-one-this)
13:17. oboedite praepositis vestris et subiacete eis ipsi enim pervigilant quasi rationem pro animabus vestris reddituri ut cum gaudio hoc faciant et non gementes hoc enim non expedit vobisObey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
17. Obey them that have the rule over you, and submit : for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this unprofitable for you.
13:17. Obey your leaders and be subject to them. For they watch over you, as if to render an account of your souls. So then, may they do this with joy, and not with grief. Otherwise, it would not be as helpful to you.
13:17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you:

17: Повинуйтесь наставникам вашим и будьте покорны, ибо они неусыпно пекутся о душах ваших, как обязанные дать отчет; чтобы они делали это с радостью, а не воздыхая, ибо это для вас неполезно.
13:17  πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσιν καὶ μὴ στενάζοντες, ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο.
13:17. oboedite praepositis vestris et subiacete eis ipsi enim pervigilant quasi rationem pro animabus vestris reddituri ut cum gaudio hoc faciant et non gementes hoc enim non expedit vobis
Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
13:17. Obey your leaders and be subject to them. For they watch over you, as if to render an account of your souls. So then, may they do this with joy, and not with grief. Otherwise, it would not be as helpful to you.
13:17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Безначалие есть зло и причина смятения; но не меньшее зло - и неповинение подчиненных, так как и от него происходит то же самое. Впрочем, повиновение наставникам обязывает на многое и самих наставников. Пусть выслушают, говорит Златоуст, не только подчиненные, но и начальники, что как подчиненные должны быть послушными, так и начальники должны быть бодрствующими и неусыпными. А ты что говоришь? Начальник бодрствует, навлекает опасности на свою голову, подлежит наказаниям за твои грехи, испытывает такой страх из-за тебя, а ты - ленишься, противишься, тщеславишься и не хочешь повиноваться! Потому апостол и присовокупляет: чтобы они делали это с радостью, а не воздыхая, ибо это для вас не полезно. Видишь, что начальник, если пренебрегают им, не должен мстить, но слезы и воздыхания его служат лучшим мщением? И справедливо... Воздыхание начальника хуже всякого мщения. Когда воздыхающий сам не может ничего сделать, тогда он призывает Владыку; как при учителе и воспитателе, когда дитя не слушается его, призывается другой, более строгий - так точно и здесь (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:17: Obey them that have the rule over you - Obey your leaders, τοις ἡγουμενοις. He is not fit to rule who is not capable of guiding. See on Heb 13:7, (note). In the former verse the apostle exhorts them to remember those who had been their leaders, and to imitate their faith; in this he exhorts them to obey the leaders they now had, and to submit to their authority in all matters of doctrine and discipline, on the ground that they watched for their souls, and should have to give an account of their conduct to God. If this conduct were improper, they must give in their report before the great tribunal with grief; but in it must be given: if holy and pure, they would give it in with joy. It is an awful consideration that many pastors, who had loved their flocks as their own souls, shall be obliged to accuse them before God for either having rejected or neglected the great salvation.
Albert Barnes: Notes on the Bible - 1834
13:17: Obey them that have the rule over you - Margin, guide; see notes on Heb 13:7. The reference here is to their religious teachers, and not to civil rulers. They were to show them proper respect, and to submit to their authority in the church, so far as it was administered in accordance with the precepts of the Saviour. The obligation to obedience does not, of course, extend to anything which is wrong in itself, or which would be a violation of conscience. The doctrine is, that subordination is necessary to the welfare of the church, and that there ought to be a disposition to yield all proper obedience to those who are set over us in the Lord; compare notes on Th1 5:12-13.
And submit yourselves - That is, to all which they enjoin that is lawful and right. There are in relation to a society:
(1) those things which God has positively commanded - which are always to be obeyed.
(2) many things which have been agreed on by the society as needful for its welfare - and these are to be submitted to unless they violate the rights of conscience; and
(3) many things which are in themselves a matter of no express divine command, and of no formal enactment by the community. They are matters of convenience; things that tend to the order and harmony of the community, and of the propriety of these, "rulers" in the church and elsewhere should be allowed to judge, and we should submit to them patiently.
Hence, in the church we are to submit to all the proper regulations for conducting public worship; for the promotion of religion; and for the administration of discipline.
For they watch for your souls - They have no selfish aim in this. They do not seek "to lord it over God's heritage." It is for your own good that they do this, and you should therefore submit to these arrangements. And this shows also the true principle on which authority should be exercised in a church. It should be in such a way as to promote the salvation of the people; and all the arrangements should be with that end. The measures adopted, therefore, and the obedience enjoined, should not be arbitrary, oppressive, or severe, but should be such as will really promote salvation.
As they that must give account - To God. The ministers of religion must give account to God for their fidelity. For all that they teach, and for every measure which they adopt, they must soon be called into judgment. There is, therefore, the best security that under the influence of this solemn truth they will pursue only that course which will be for your good.
That they may do it with joy, and not with grief - Greek μὴ στενάζοντες mē stenazontes - not sighing, or groaning; as they would who had been unsuccessful. The meaning is, that they should so obey, that when their teachers came to give up their account they need not do it with sorrow over their perverseness and disobedience.
For this is unprofitable for you - That is, their giving up their account in that manner - as unsuccessful in their efforts to save you - would not be of advantage to you, but would be highly injurious. This is a strong mode of expressing the idea that it must be attended with eminent peril to their souls to have their religious teachers go and give an account against them. As they would wish, therefore, to avoid that, they should render to them all proper honor and obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: Obey: Heb 13:7; Sa1 8:19, Sa1 15:19, Sa1 15:20; Pro 5:13; Phi 2:12, Phi 2:29; Th1 5:12, Th1 5:13; Th2 3:14; Ti1 5:17
have the rule over: or, guide
submit: Gen 16:9; Co1 16:16; Eph 5:21; Jam 4:7; Pe1 5:5
watch: Eze 3:17-21, Eze 33:2, Eze 33:7-9; Act 20:24-26, Act 20:28; Co1 4:1, Co1 4:2; Pe1 5:2, Pe1 5:3
give account: Luk 16:2; Rom 14:12; Co2 5:10, Co2 5:11
with joy: Phi 1:4, Phi 2:16, Phi 4:1; Th1 2:19, Th1 2:20, Th1 3:9, Th1 3:10
with grief: Exo 32:31; Jer 13:17; Phi 3:18
Geneva 1599
13:17 (10) Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.
(10) We must obey the warnings and admonitions of our ministers and elders, who watch for the salvation of the souls that are committed to them.
John Gill
13:17 Obey them that have the rule over you,.... Not the ecclesiastical rulers among the Jews, for to these they were no longer obliged, they being no longer under such tutors and governors; nor civil magistrates, though it was their duty to obey them, even Heathen ones; for as for Christian magistrates, as yet there were none; but their spiritual guides and governors, the same that are mentioned Heb 13:7 these the apostle exhorts them to "obey": by constantly tending upon the word preached by them, and hearkening to it; by receiving it with faith and love, as it appears agreeable to the Scriptures; for a contrary behaviour is pernicious to souls, and highly resented by God; and by being present at, and joining with them in the ordinances of Christ, as administered by them; and by regarding their admonitions, counsels, and advice:
and submit yourselves; to the laws of Christ's house, as put in execution by them; and to their censures and reproofs, as delivered by the authority of the church; for they are spiritual fathers, and children should obey their parents, and submit to them; they are the ambassadors of Christ, stand in his stead, and represent him, wherefore their authority is great; and they are pastors or shepherds of the flock, whom the sheep should follow:
for they watch for your souls, as they that must give account: they watch not for themselves, for their worldly gain and advantage, and for the estates of men; but for the souls of men, to do them good, to comfort and edify them, to feed them with knowledge and understanding, and for the salvation of them; as such that must give an account to their own consciences, that they discharge their work aright, or they cannot be satisfied; and to the church, to whom they minister, to whom they are accountable, if they are dilatory and negligent; and especially as such as must stand before the judgment seat of Christ, and give an account to him of their ministry, of their use of talents committed to them, and of souls that are put under their care and charge; how they have discharged their duty to the souls of men, and how these have behaved towards them under the ministry of the word: the Alexandrian copy and the Vulgate Latin version read, "for they watch, as those that must give an account for your souls": the sense is much the same:
that they may do it with joy, and not with grief; either do their work with joy, cheerfully; which they do, when they are obeyed and submitted to; when men attend upon the word and ordinances administered by them, and receive advantage, and grow in grace and spiritual knowledge; when they abide by the Gospel, and walk worthy of it; otherwise they do their work heavily, and with sorrow: or else give up their account with joy, and not with grief; either at the throne of grace, where they either rejoice or complain; or at the great day, when they will be witnesses, either for or against those that have been committed to them:
for that is unprofitable unto you; for whose souls they watch; that is, the latter would be so, either to do their work sorrowing, or to give up their account by way of complaint; either of them must be to the disadvantage of such persons that occasion grief and sorrow.
John Wesley
13:17 Obey them that have the rule over you - The word implies also, that lead or guide you; namely, in truth and holiness. And submit yourselves - Give up (not your conscience or judgment, but) your own will, in all things purely indifferent. For they watch over your souls - With all zeal and diligence, they guard and caution you against all danger. As they that must give account - To the great Shepherd, for every part of their behaviour toward you. How vigilant then ought every pastor to be! How careful of every soul committed to his charge! That they may do this - Watch over you. With joy and not with groans - He is not a good shepherd, who does not either rejoice over them, or groan for them. The groans of other creatures are heard: how much more shall these come up in the ears of God ! Whoever answers this character of a Christian pastor may undoubtedly demand this obedience.
Robert Jamieson, A. R. Fausset and David Brown
13:17 Obey them that have the rule over you--(Compare Heb 13:7, Heb 13:24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [BIRKS]. "Remember" your deceased rulers (Heb 13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.
they--on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, Th1 5:12-13.
watch--"are vigilant" (Greek).
for--Greek, "in behalf of."
must give account--The strongest stimulus to watchfulness (Mk 13:34-37). CHRYSOSTOM was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."
do it--"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [ESTIUS, from AQUINAS]. I wonder whether it be possible that any of the rulers should be saved [CHRYSOSTOM]. Compare Paul's address to the elders, Acts 20:28; 1Cor 4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 1Pet 5:4).
with joy--at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (Phil 4:1).
not with grief--at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [GROTIUS].
that--Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [BENGEL]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [GROTIUS].
13:1813:18: Աղօ՛թս արարէք վասն մեր. զի հաստատեալ գիտեմք՝ եթէ բարւո՛ք միտս ունիմք. յամենայնի կամիմք բարւո՛ք գնացս ցուցանել։
18 Աղօթեցէ՛ք մեզ համար, որովհետեւ հաստատ գիտենք, որ մաքուր խղճմտանք ունենք. ուզում ենք ամէն ինչում բարի ընթացք ցոյց տալ:
18 Մեզի համար աղօթք ըրէ՛ք, վասն զի մենք համոզուած ենք թէ մաքուր խիղճ ունինք եւ ամէն բանի մէջ կ’ուզենք աղէկ վարմունք ունենալ։
Աղօթս արարէք վասն մեր, զի հաստատեալ գիտեմք եթէ բարւոք միտս ունիմք, յամենայնի կամիմք բարւոք գնացս ցուցանել:

13:18: Աղօ՛թս արարէք վասն մեր. զի հաստատեալ գիտեմք՝ եթէ բարւո՛ք միտս ունիմք. յամենայնի կամիմք բարւո՛ք գնացս ցուցանել։
18 Աղօթեցէ՛ք մեզ համար, որովհետեւ հաստատ գիտենք, որ մաքուր խղճմտանք ունենք. ուզում ենք ամէն ինչում բարի ընթացք ցոյց տալ:
18 Մեզի համար աղօթք ըրէ՛ք, վասն զի մենք համոզուած ենք թէ մաքուր խիղճ ունինք եւ ամէն բանի մէջ կ’ուզենք աղէկ վարմունք ունենալ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: Молитесь о нас; ибо мы уверены, что имеем добрую совесть, потому что во всем желаем вести себя честно.
13:18  προσεύχεσθε περὶ ἡμῶν, πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
13:18. Προσεύχεσθε ( Ye-should-goodly-hold-toward ) περὶ (about) ἡμῶν, (of-us,"πειθόμεθα (we-be-conduced) γὰρ (therefore) ὅτι (to-which-a-one) καλὴν (to-seemly) συνείδησιν (to-a-seeing-together) ἔχομεν, (we-hold,"ἐν (in) πᾶσιν ( unto-all ) καλῶς (unto-seemly) θέλοντες ( determining ) ἀναστρέφεσθαι. (to-be-beturned-up)
13:18. orate pro nobis confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversariPray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
18. Pray for us: for we are persuaded that we have a good conscience, desiring to live honestly in all things.
13:18. Pray for us. For we trust that we have a good conscience, being willing to conduct ourselves well in all things.
13:18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Pray for us: for we trust we have a good conscience, in all things willing to live honestly:

18: Молитесь о нас; ибо мы уверены, что имеем добрую совесть, потому что во всем желаем вести себя честно.
13:18  προσεύχεσθε περὶ ἡμῶν, πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
13:18. orate pro nobis confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari
Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
13:18. Pray for us. For we trust that we have a good conscience, being willing to conduct ourselves well in all things.
13:18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
18: Видишь, говорит Златоуст, что он оправдывается, как бы обращая речь к таким людям, которые были недовольны им, отворачивались от него, смотрели на него, как отступники, и не хотели даже слышать его имени. От ненавидевших его он требовал того, чего другие могли бы требовать только от любящих, и потому говорит теперь следующее: мы уверены, что имеем добрую совесть. Не выставляй, говорит, против меня обвинений: совесть наша ни в чем не обвиняет нас; мы не сознаем за собою, чтобы мы вредили вам. Во всем желаем вести себя честно... - мы не делали ничего по корыстолюбию, ничего по лицемерию. Вероятно, в этом его обвиняли (Деян 21:21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Conclusion.A. D. 62.
18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner. 20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen.

Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers (v. 18): "Pray for us; for me and Timothy" (mentioned v. 23), "and for all those of us who labour in the ministry of the gospel."

1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful--that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations.

2. There are good reasons why people should pray for their ministers; he mentions two:--

(1.) We trust we have a good conscience, &c., v. 18. Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people.

(2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them (v. 19), intimating that he had been formerly among them,--that, now he was absent from them, he had a great desire and real intention to come again to them,--and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer.

II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, &c., v. 20. In this excellent prayer observe, 1. The title given to God--the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, &c. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ--our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa. xl. 11, declared by himself to be so, John x. 14, 15. Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, &c., v. 21. Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen.

III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, v. 23. It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them.

IV. Having given a brief account of this his letter, and begged their attention to it (v. 22), he closes with salutations, and a solemn, though short benediction.

1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing.

2. The solemn, though short benediction (v. 25): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.
Adam Clarke: Commentary on the Bible - 1831
13:18: Pray for us - Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little.
We trust we have a good conscience - We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have labored to promote the welfare of you and of all mankind.
To live honestly - Εν πασι καλως θελοντες αναστρεφεσθαι· Willing in all things to conduct ourselves well - to behave with decency and propriety.
Albert Barnes: Notes on the Bible - 1834
13:18: Pray for us - This is a request which the apostle often makes in his own behalf, and in behalf of his fellow laborers in the gospel; see Th1 5:25. notes, Eph 6:18-19.
For we trust we have a good conscience ... - see the notes on Act 24:16. The apostle here appeals to the uprightness of his Christian life as a reason why he might claim their sympathy. He was conscious of an aim to do good; he sought the welfare of the church; and having this aim he felt that he might appeal to the sympathy of all Christians in his behalf. It is only when we aim to do right, and to maintain a good conscience, that we can with propriety ask the prayers of others, or claim their sympathy. And if we are "willing in all things to live honestly," we may expect the sympathy, the prayers, and the affections of all good people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: Pray: Rom 15:30; Eph 6:19, Eph 6:20; Col 4:3; Th1 5:25; Th2 3:1
we have: Act 23:1, Act 24:16; Co2 1:12; Ti1 1:5; Pe1 3:16, Pe1 3:21
in all: Rom 12:17, Rom 13:13; Phi 4:8; Th1 4:12; Pe1 2:12
Geneva 1599
13:18 (11) Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
(11) The last part of this epistle, in which he commends his ministry to the Hebrews, and wishes them steadfastness and increase of graces from the Lord: and excuses himself in that he has used but few words to comfort them having spent the epistle in disputing: and salutes certain brethren in a familiar and friendly manner.
John Gill
13:18 Pray for us,.... Who are in the ministry; your guides and governors; since the work is of so much moment, and so arduous and awful, and you have such a concern in it; See Gill on Th2 3:1.
for we trust we have a good conscience; there is a conscience in every man, but it is naturally evil: a good conscience is a conscience sanctified by the Spirit of God, and sprinkled by the blood of Jesus; here it chiefly respects the upright discharge of it in the ministerial work: this the apostle often asserts, and appeals to, and which he here expresses with modesty, and yet with confidence; and which he uses as an argument for prayer for them:
in all things willing to live honestly; not only as men, but as ministers; faithfully dispensing the word of truth, without any regard to the favour or frowns of men, as good stewards of the mysteries of God; which contains in it another reason for prayer: the phrase, "in all things", is so placed, that it may be read in connection with either clause; and the sense is either that they exercised a good conscience in all things, in which they were concerned with God, or man, and among all persons, Jews and Gentiles; or that they were willing to live honestly in every respect, as men, Christians, and ministers.
Robert Jamieson, A. R. Fausset and David Brown
13:18 Pray for us--Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till Heb 13:20-21), Rom 15:30. "Us," includes both himself and his companions; he passes to himself alone, Heb 13:19.
we trust we have a good conscience--in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, Acts 23:1-3; Acts 24:16, Acts 24:20-21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).
we trust--Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (Rom 9:1).
honestly--"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."
13:1913:19: Եւ առաւել աղաչեմ՝ զի զայն առնիցէք, զի վաղագո՛յն պատսպարեցայց ձեզ[4885]։[4885] Ոմանք. Եւ առաւել աղաչեմք... զի լաւագոյն պատսպա՛՛։
19 Եւ առաւել եւս եմ աղաչում, որ այդ բանն անէք, որպէսզի աւելի շուտ դառնամ ձեզ մօտ:
19 Եւ մանաւանդ կ’աղաչեմ որ այս ընէք, որպէս զի աւելի շուտով ձեզի դառնամ։
Եւ առաւել աղաչեմ զի զայն առնիցէք, զի վաղագոյն պատսպարեցայց ձեզ:

13:19: Եւ առաւել աղաչեմ՝ զի զայն առնիցէք, զի վաղագո՛յն պատսպարեցայց ձեզ[4885]։
[4885] Ոմանք. Եւ առաւել աղաչեմք... զի լաւագոյն պատսպա՛՛։
19 Եւ առաւել եւս եմ աղաչում, որ այդ բանն անէք, որպէսզի աւելի շուտ դառնամ ձեզ մօտ:
19 Եւ մանաւանդ կ’աղաչեմ որ այս ընէք, որպէս զի աւելի շուտով ձեզի դառնամ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1919: Особенно же прошу делать это, дабы я скорее возвращен был вам.
13:19  περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι ἵνα τάχιον ἀποκατασταθῶ ὑμῖν.
13:19. περισσοτέρως (Unto-more-abouted) δὲ (moreover) παρακαλῶ (I-call-beside-unto) τοῦτο (to-the-one-this) ποιῆσαι (to-have-done-unto) ἵνα (so) τάχειον (to-more-quick) ἀποκατασταθῶ (I-might-have-been-stood-down-off) ὑμῖν. (unto-ye)
13:19. amplius autem deprecor vos hoc facere ut quo celerius restituar vobisAnd I beseech you the more to do this, that I may be restored to you the sooner.
19. And I exhort the more exceedingly to do this, that I may be restored to you the sooner.
13:19. And I beg you, all the more, to do this, so that I may be quickly returned to you.
13:19. But I beseech [you] the rather to do this, that I may be restored to you the sooner.
But I beseech [you] the rather to do this, that I may be restored to you the sooner:

19: Особенно же прошу делать это, дабы я скорее возвращен был вам.
13:19  περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι ἵνα τάχιον ἀποκατασταθῶ ὑμῖν.
13:19. amplius autem deprecor vos hoc facere ut quo celerius restituar vobis
And I beseech you the more to do this, that I may be restored to you the sooner.
13:19. And I beg you, all the more, to do this, so that I may be quickly returned to you.
13:19. But I beseech [you] the rather to do this, that I may be restored to you the sooner.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
19: Так, просит, чтобы они молились, свойственно только сильно любящему их. Не просто, говорит, молитесь, но со всем усердием, чтобы мне скорее прибыть к вам. Так, желать прибыть к ним и просить, чтобы они молились за нею, свойственно тому, кто ничего не сознает за собою. Потому, испросив наперед себе от них молитв, он потом и сам просит им у Бога всех благ (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:19: The rather to do this - That is, pray for us, that, being enabled to complete the work which God has given us here to do, we may be the sooner enabled to visit you. It is evident, from this, that the people to whom this epistle was written knew well who was the author of it; nor does there appear, in any place, any design in the writer to conceal his name, and how the epistle came to lack a name it is impossible to say. I have sometimes thought that a part of the beginning might have been lost, as it not only begins without a name, but begins very abruptly.
Albert Barnes: Notes on the Bible - 1834
13:19: That I may be restored to you the sooner - It is here clearly implied that the writer was deterred from visiting them by some adverse circumstances over which he had no control. This might be either by imprisonment, or sickness, or the want of a convenient opportunity of reaching them. The probability is, judging particularly from the statement in Heb 13:23, that he was then a prisoner, and that his detention was on that account; see Introduction, section 4 (6). The language here is such as Paul would use on the supposition that he was then a prisoner at Rome, and this is a slight circumstance going to show the probability that the Epistle was composed by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: that I: Rom 1:10-12, Rom 15:31, Rom 15:32; Plm 1:22
John Gill
13:19 But I beseech you the rather to do this,.... To pray earnestly; to strive together in their prayers for them, Rom 15:30
that I may be restored to you the sooner: Christ's ministers are sometimes hindered from being with their people, through Satan, or his emissaries, creating troubles, or casting them into prison; which might be the apostle's case now; but God can make their way through all; and for this he should be prayed unto.
Robert Jamieson, A. R. Fausset and David Brown
13:19 the rather--Greek, "I the more abundantly beseech you."
to do this--to pray for me.
that I may be restored to you-- (Philem 1:22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.
13:2013:20: Եւ Աստուած խաղաղութեան՝ որ եհան ՚ի մեռելոց զՀովիւն հօտից՝ զմեծն արեամբ յաւիտենական ուխտին զՏէր մեր Յիսուս[4886], [4886] Ոմանք յաւելուն. ԶՏէր մեր Յիսուս Քրիստոս։
20 Եւ խաղաղութեան Աստուածը, որ մեռելների միջից յարութիւն առնել տուեց մեր Տէր Յիսուսին, որը յաւիտենական ուխտի արիւնով ոչխարների մեծ հովիւն է,
20 Խաղաղութեան Աստուածը որ մեռելներէն յարուցանեց մեր Տէր Յիսուսը, որ յաւիտենական ուխտին արիւնովը ոչխարներուն մեծ Հովիւն է,
Եւ Աստուած խաղաղութեան որ եհան ի մեռելոց զՀովիւն հօտից, զմեծն արեամբ յաւիտենական ուխտին, զՏէր մեր Յիսուս:

13:20: Եւ Աստուած խաղաղութեան՝ որ եհան ՚ի մեռելոց զՀովիւն հօտից՝ զմեծն արեամբ յաւիտենական ուխտին զՏէր մեր Յիսուս[4886],
[4886] Ոմանք յաւելուն. ԶՏէր մեր Յիսուս Քրիստոս։
20 Եւ խաղաղութեան Աստուածը, որ մեռելների միջից յարութիւն առնել տուեց մեր Տէր Յիսուսին, որը յաւիտենական ուխտի արիւնով ոչխարների մեծ հովիւն է,
20 Խաղաղութեան Աստուածը որ մեռելներէն յարուցանեց մեր Տէր Յիսուսը, որ յաւիտենական ուխտին արիւնովը ոչխարներուն մեծ Հովիւն է,
zohrab-1805▾ eastern-1994▾ western am▾
13:2020: Бог же мира, воздвигший из мертвых Пастыря овец великого Кровию завета вечного, Господа нашего Иисуса (Христа),
13:20  ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν ἰησοῦν,
13:20. Ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) τῆς (of-the-one) εἰρήνης, (of-a-peace," ὁ ( the-one ) ἀναγαγὼν ( having-had-led-up ) ἐκ (out) νεκρῶν ( of-en-deaded ) τὸν ( to-the-one ) ποιμένα ( to-a-shepherd ) τῶν ( of-the-ones ) προβάτων ( of-stepped-before ) τὸν (to-the-one) μέγαν (to-great) ἐν ( in ) αἵματι ( unto-a-blood ) διαθήκης ( of-a-placement-through ) αἰωνίου , ( of-aged-belonged ,"τὸν (to-the-one) κύριον (to-Authority-belonged) ἡμῶν (of-us) Ἰησοῦν, (to-an-Iesous,"
13:20. Deus autem pacis qui eduxit de mortuis pastorem magnum ovium in sanguine testamenti aeterni Dominum nostrum IesumAnd may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
20. Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of the eternal covenant, our Lord Jesus,
13:20. Then may the God of peace, who led back from the dead that great Pastor of sheep, our Lord Jesus Christ, with the blood of the eternal testament,
13:20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant:

20: Бог же мира, воздвигший из мертвых Пастыря овец великого Кровию завета вечного, Господа нашего Иисуса (Христа),
13:20  ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν ἰησοῦν,
13:20. Deus autem pacis qui eduxit de mortuis pastorem magnum ovium in sanguine testamenti aeterni Dominum nostrum Iesum
And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,
13:20. Then may the God of peace, who led back from the dead that great Pastor of sheep, our Lord Jesus Christ, with the blood of the eternal testament,
13:20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Бог же мира" - говорит так потому, что между ними были несогласия (Злат.). - "Воздвигший из мертвых Пастыря..." Учение о воскресении Иисуса Христа должно было показать евреям, что христиане веруют не только в пострадавшего Христа, униженного, служащего предметом соблазна (1Кор.1, 23), но и восставшего из мертвых живым навеки, и потому великого и могущего помогать верующим в Него (Рим Х:9; Евр 4:14; X:21). - "Кровию завета вечного..." - относится как к выяснению величия Пастыря, искупившего овец Своих этою Кровию, так и к усовершенствованию во всяком добром деле и Богоугождении, для чего Кровь Христова дает наиболее могущественные силы и средства.
Adam Clarke: Commentary on the Bible - 1831
13:20: Now the God of peace - We have often seen that peace among the Hebrews signifies prosperity of every kind. The God of peace is the same as the God of all blessedness, who has at his disposal all temporal and eternal good; who loves mankind, and has provided them a complete salvation.
Brought again from the dead our Lord - As our Lord's sacrificial death is considered as an atonement offered to the Divine justice, God's acceptance of it as an atonement is signified by his raising the human nature of Christ from the dead; and hence this raising of Christ is, with the utmost propriety, attributed to God the Father, as this proves his acceptance of the sacrificial offering.
That great Shepherd of the sheep - This is a title of our blessed Lord, given to him by the prophets; so Isa 40:11; He shall feed his flock like a shepherd; He shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those which are with young: and Eze 34:23; I will set up one shepherd over them, and he shall feed them; even my servant David, (i.e. the beloved, viz. Jesus), and he shall feed them, and be their shepherd: and Zac 13:7; Awake, O sword, against my shepherd - smite the shepherd, and the flock shall be scattered. In all these places the term shepherd is allowed to belong to our blessed Lord; and he appropriates it to himself, Joh 10:11, by calling himself the good Shepherd, who, lays down his life for the sheep.
Through the blood of the everlasting covenant - Some understand this in the following way, that "God brought back our Lord from the dead on account of his having shed his blood to procure the everlasting covenant." Others, that the Lord Jesus became the great Shepherd and Savior of the sheep by shedding his blood to procure and ratify the everlasting covenant." The sense, however, will appear much plainer if we connect this with the following verse: "Now the God of peace, who brought again from the dead, our Lord Jesus, that great Shepherd of the sheep, make you, through the blood of the everlasting covenant, perfect in every good work to do his will." The Christian system is termed the everlasting covenant, to distinguish it from the temporary covenant made with the Israelites at Mount Sinai; and to show that it is the last dispensation of grace to the world, and shall endure to the end of time.
Albert Barnes: Notes on the Bible - 1834
13:20: Now the God of peace - God who is the Author, or the source of peace; notes, Th1 5:23. The word "peace" in the New Testament is used to denote every kind of blessing or happiness. It is opposed to all that would disturb or trouble the mind, and may refer, therefore, to reconciliation with God; to a quiet conscience; to the evidence of pardoned sin; to health and prosperity, and to the hope of heaven; see the notes on Joh 14:27.
That brought again from the dead our Lord Jesus - Act 2:32 note; Co1 15:15 note. It is only by the fact of the resurrection of the Lord Jesus that we have peace, for it is only by him that we have the prospect of an admission into heaven.
That great Shepherd of the sheep - notes, Joh 10:1, Joh 10:14. The idea here is, that it is through the tender care of that great Shepherd that true happiness is bestowed on the people of God.
Through the blood of the everlasting covenant - The blood shed to ratify the everlasting covenant that God makes with his people; notes, Heb 9:14-23. This phrase, in the original, is not connected, as it is in our translation, with his being raised from the dead, nor should it be so rendered, for what can be the sense of "raising Christ from the dead by the blood of the covenant?" In the Greek it is, "the God of peace, who brought again from the dead the shepherd of the sheep, great by the blood of the everlasting covenant, our Lord Jesus," etc. The meaning is, that he was made or constituted the great Shepherd of the sheep - the great Lord and ruler of his people, by that blood. That which makes him so eminently distinguished; that by which he was made superior to all others who ever ruled over the people of God, was the fact that he offered the blood by which the eternal covenant was ratified. It is called everlasting or eternal, because:
(1) it was formed in the councils of eternity, or has been an eternal plan in the divine mind; and,
(2) because it is to continue foRev_er. Through such a covenant God can bestow permanent and solid "peace" on his people, for it lays the foundation of the assurance of eternal happiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: the God: Rom 15:33, Rom 16:20; Co1 14:33; Co2 13:11; Phi 4:9; Th1 5:23; Th2 3:16
brought: Act 2:24, Act 2:32, Act 3:15, Act 4:10, Act 5:30, Act 10:40, Act 10:41, Act 13:30, Act 17:31; Rom 1:4, Rom 4:24, Rom 4:25; Rom 8:11; Co1 6:14, Co1 15:15; Co2 4:14; Gal 1:1; Eph 1:20; Col 2:12; Th1 1:10; Pe1 1:21
that great: Psa 23:1, Psa 80:1; Isa 40:11, Isa 63:11; Eze 34:23, Eze 37:24; Joh 10:11, Joh 10:14; Pe1 2:25, Pe1 5:4
the blood: Heb 9:20, Heb 10:22; Exo 24:8; Zac 9:11; Mat 26:28; Mar 14:24; Luk 22:20
everlasting: Sa2 23:5; Ch1 16:17; Isa 55:3, Isa 61:8; Jer 32:40; Eze 37:26
covenant: or, testament, Heb 9:16, Heb 9:17
John Gill
13:20 Now the God of peace,.... This is the concluding part of the epistle, which is ended with a prayer, made up of very suitable petitions for the Hebrews; and as the apostle desires them to pray for him and other ministers, he, in turn, and by way of example, prays for them: and he addresses God, as "the God of peace"; who is so called, because of his concern in the peace and reconciliation of his people; because he is the giver of conscience peace to them; because he is the author of all felicity and prosperity, temporal and spiritual; the promoter of peace and concord among saints, and at last brings them to eternal peace; See Gill on Rom 15:33, a consideration of this gives boldness at the throne of grace; furnishes out a reason why blessings asked for may be expected; has a tendency to promote peace among brethren; may bear up saints under a sense of infirmity and imperfection, in prayer and other duties; and be an encouragement to them under Satan's temptations, and all afflictions. The Arabic version makes the God of peace to be Christ himself; whereas Christ is manifestly distinguished from him in the next verse; and even in that version, reading the words thus, "now; the God of peace raised from the dead Jesus the Shepherd of the sheep, magnified by the blood of the everlasting covenant; Jesus, I say, our Lord confirm you, &c. through Jesus Christ"; for which version there is no foundation in the original text. The God of peace is manifestly God the Father, who is distinguished from Christ his Son:
that brought again from the dead our Lord Jesus; who died for the sins of his people; was buried, and lay under the power of death for some time; but was raised from the dead by his Father; though not exclusive of himself, and the Spirit of holiness; in the same body in which he suffered and died; as the firstfruits of his people, and as their Lord and Saviour, head and surety, for their justification, and as a pledge of their resurrection. The apostle addresses the God and Father of Christ in prayer, under this consideration, to observe his power and ability to help in the greatest distress, and in the most difficult and desperate case; to encourage faith and hope in him, when things are at the worst, and most discouraging; to comfort the saints under afflictions, in a view of their resurrection; to engage them to regard a risen Christ, and things above, and to expect life and immortality by him:
that great Shepherd of the sheep: the people of God, whom the Father has chosen, and given to Christ; for whom he has laid down his life; and whom the Spirit calls by his grace, and sanctifies; to whom Christ has a right, by his Father's gift, his own purchase, and the power of grace: these being partakers of his grace, are called "sheep", because they are harmless and inoffensive in their lives and conversations; and yet are exposed to danger; but meek and patient under sufferings; are weak and timorous of themselves; are clean, being washed in the blood of Christ; are sociable in their communion with one another; are profitable, though not to God, yet to men; are apt to go astray, and are liable to diseases: they are also called sheep, and are Christ's sheep before conversion; see Jn 10:16 and Christ, he is the Shepherd of them, who in all respects discharges the office of a shepherd to them, diligently and faithfully; See Gill on Jn 10:16, here he is called, "that great Shepherd"; being the man, God's fellow, equal to him, the great God and our Saviour; and having a flock which, though comparatively is a little one, is a flock of souls, of immortal souls, and is such a flock as no other shepherd has; hence he is called the Shepherd and Bishop of souls: and his abilities to feed them are exceeding great; he has a perfect knowledge of them; all power to protect and defend them; a fulness of grace to supply them; and he takes a diligent care of them: and this great Person so described was raised from the dead,
through the blood of the everlasting covenant: for the sense is not, that God is the God of peace, through that blood, though it is true that peace is made by it; nor that Christ becomes the Shepherd of the sheep by it, though he has with it purchased the flock of God; nor that the chosen people become his sheep through it, though they are redeemed by it, and are delivered out of a pit wherein is no water, by the blood of this covenant; but that Christ was brought again from the dead through it; and it denotes the particular influence that it had upon his resurrection, and the continued virtue of it since. The "covenant" spoken of is not the covenant of works made with Adam, as the federal head of his natural seed; there was no mediator or shepherd of the sheep that had any concern therein; there was no blood in that covenant; nor was it an everlasting one: nor the covenant of circumcision given to Abraham; though possibly there may be some reference to it; or this may be opposed to that, since the blood of circumcision is often called by the Jews , "the blood of the covenant" (d): nor the covenant on Mount Sinai, though there may be an allusion to it; since the blood which was then shed, and sprinkled on the people, is called the blood of the covenant, Ex 24:8 but that was not an everlasting covenant, that has waxed old, and vanished away; but the covenant of grace is meant, before called the new and better covenant, of which Christ is the surety and Mediator; see Heb 7:22. This is an "everlasting one"; it commenced from everlasting, as appears from the everlasting love of God, which is the rise and foundation of it; from the counsels of God of old, which issued in it; from Christ's being set up from everlasting, as the Mediator of it; from the promises of it which were made before the world began; and from the spiritual blessings of grace in it, which were given to God's elect in Christ before the foundation of it: moreover, it will endure for ever; nor will it be succeeded by any other covenant: and the blood of Christ may be called the blood of it, because the shedding of it is a principal article in it; by it the covenant is ratified and confirmed; and all the blessings of it come through it, as redemption, peace, pardon, justification, and even admission into heaven itself; and Christ, through it, was brought again from the dead, because by it he fulfilled his covenant engagements, satisfied divine justice, and abolished sin, yea, death itself.
(d) T. Bab. Sabbat, fol. 135. 1. & T. Hieros. Yebamot, fol. 9. 1.
John Wesley
13:20 The everlasting covenant - The Christian covenant, which is not temporary, like the Jewish, but designed to remain for ever. By the application of that blood, by which this covenant was established, may he make you, in every respect, inwardly and outwardly holy!
Robert Jamieson, A. R. Fausset and David Brown
13:20 Concluding prayer.
God of peace--So Paul, Rom 15:33; Rom 16:20; 2Cor 13:11; Phil 4:9; Th1 5:23; Th2 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (Heb 13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.
brought again from the dead--Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession--the depth of His humiliation and the height of His glory--the "altar" of the cross and the ascension to the heavenly Holy of Holies.
Lord Jesus--the title marking His person and His Lordship over us. But Heb 13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare Acts 2:36).
great-- (Heb 4:14).
shepherd of the sheep--A title familiar to his Hebrew readers, from their Old Testament (Is 63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, Heb 3:2-7. The transition is natural from their earthly pastors (Heb 13:17), to the Chief Pastor, as in 1Pet 5:1-4. Compare Ezek 34:23 and Jesus' own words, Jn 10:2, Jn 10:11, Jn 10:14.
through the blood--Greek, "in," in virtue of the blood (Heb 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Zech 9:11, seemingly referred to here; Acts 20:28).
everlasting--The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare Heb 9:12).
13:2113:21: հաստատեսցէ՛ զձեզ ՚ի գործս բարութեան՝ առնել զկամս նորա. եւ արասցէ ՚ի մե՛զ զհաճոյսն առաջի իւր՝ ՚ի ձեռն Յիսուսի Քրիստոսի. որում փա՛ռք յաւիտեանս. ամէն[4887]։ [4887] Ոմանք. Զձեզ յամենայն գործս բարութեան։
21 ձեզ հաստատ թող պահի բարի գործերի մէջ, որպէսզի կատարէք իր կամքը. եւ մեր մէջ թող կատարի իրեն հաճելի եղող բաները Յիսուս Քրիստոսի միջոցով, որին փա՜ռք յաւիտեանս: Ամէն:
21 Ձեզ ամէն բարի գործի մէջ հաստատէ իր կամքը ընելու եւ ձեր մէջ իր առջեւ հաճելի եղածը ընէ Յիսուս Քրիստոսի ձեռքով, որուն փառք յաւիտեանս յաւիտենից։ Ամէն։
հաստատեսցէ զձեզ ի գործս բարութեան առնել զկամս նորա, եւ արասցէ [69]ի մեզ զհաճոյսն առաջի իւր ի ձեռն Յիսուսի Քրիստոսի, որում փառք յաւիտեանս: Ամէն:

13:21: հաստատեսցէ՛ զձեզ ՚ի գործս բարութեան՝ առնել զկամս նորա. եւ արասցէ ՚ի մե՛զ զհաճոյսն առաջի իւր՝ ՚ի ձեռն Յիսուսի Քրիստոսի. որում փա՛ռք յաւիտեանս. ամէն[4887]։
[4887] Ոմանք. Զձեզ յամենայն գործս բարութեան։
21 ձեզ հաստատ թող պահի բարի գործերի մէջ, որպէսզի կատարէք իր կամքը. եւ մեր մէջ թող կատարի իրեն հաճելի եղող բաները Յիսուս Քրիստոսի միջոցով, որին փա՜ռք յաւիտեանս: Ամէն:
21 Ձեզ ամէն բարի գործի մէջ հաստատէ իր կամքը ընելու եւ ձեր մէջ իր առջեւ հաճելի եղածը ընէ Յիսուս Քրիստոսի ձեռքով, որուն փառք յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
13:2121: да усовершит вас во всяком добром деле, к исполнению воли Его, производя в вас благоугодное Ему через Иисуса Христа. Ему слава во веки веков! Аминь.
13:21  καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῶ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ ἰησοῦ χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας [τῶν αἰώνων]· ἀμήν.
13:21. καταρτίσαι (it-may-have-adjusted-down-to) ὑμᾶς (to-ye) ἐν (in) παντὶ (unto-all) ἀγαθῷ (unto-good) εἰς (into) τὸ (to-the-one) ποιῆσαι (to-have-done-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) αὐτοῦ, (of-it,"ποιῶν (doing-unto) ἐν (in) ἡμῖν (unto-us) τὸ (to-the-one) εὐάρεστον (to-goodly-pleasable) ἐνώπιον (in-looked) αὐτοῦ (of-it) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ᾧ (unto-which) ἡ (the-one) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων: (of-ages) ἀμήν. (amen)
13:21. aptet vos in omni bono ut faciatis voluntatem eius faciens in vobis quod placeat coram se per Iesum Christum cui gloria in saecula saeculorum amenFit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
21. make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom the glory for ever and ever. Amen.
13:21. equip you with all goodness, so that you may do his will. May he accomplish in you whatever is pleasing in his sight, through Jesus Christ, to whom is glory forever and ever. Amen.
13:21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen.
Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen:

21: да усовершит вас во всяком добром деле, к исполнению воли Его, производя в вас благоугодное Ему через Иисуса Христа. Ему слава во веки веков! Аминь.
13:21  καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῶ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ ἰησοῦ χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας [τῶν αἰώνων]· ἀμήν.
13:21. aptet vos in omni bono ut faciatis voluntatem eius faciens in vobis quod placeat coram se per Iesum Christum cui gloria in saecula saeculorum amen
Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ, to whom is glory for ever and ever. Amen.
13:21. equip you with all goodness, so that you may do his will. May he accomplish in you whatever is pleasing in his sight, through Jesus Christ, to whom is glory forever and ever. Amen.
13:21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
21: "Да усовершит вас..." Апостол свидетельствует об их великих достоинствах, потому что совершается то, что имеет начало и продолжает исполняться (Злат.). - "Смотри, как внушает, что добродетель происходит ни от одного Бога всецело, ни от одних нас; это он объясняет словами: да усовершит вас во всяком добром деле, и последующими, - как бы так говорит: вы имеете добродетель, но нуждаетесь в усовершении ее... Прекрасное сделал он прибавление: творя в вас благоугодное пред Ним. Пред Ним, - говорит - потому что величайшая добродетель - делать благоугодное пред Богом" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:21: Make you perfect - Καταρτισια ὑμας· Put you completely in joint. See the note on Co2 13:9, where the meaning of the original word is largely considered. From the following terms we see what the apostle meant by the perfection for which he prays. They were to do the will of God in every good work, from God working in them that which is well pleasing in his sight.
1. This necessarily implies a complete change in the whole soul, that God may be well pleased with whatsoever he sees in it; and this supposes its being cleansed from all sin, for God's sight cannot be pleased with any thing that is unholy.
2. This complete inward purity is to produce an outward conformity to God's will, so they were to be made perfect in every good work.
3. The perfection within and the perfection without were to be produced by the blood of the everlasting covenant; for although God is love, yet it is not consistent with his justice or holiness to communicate any good to mankind but through his Son, and through him as having died for the offenses of the human race.
To whom be glory for ever - As God does all in, by, and through Christ Jesus, to him be the honor of his own work ascribed through time and eternity. Amen.
Albert Barnes: Notes on the Bible - 1834
13:21: Make you perfect - The apostle here does not affirm that they were then perfect, or that they would be in this life. The word used here - καταρτιζω katartizō - means to make fully ready; to put in full order; to make complete. The meaning here is, that Paul prayed that God would fully endow them with whatever grace was necessary to do his will and to keep his commandments; see the word explained in the notes on Heb 11:3. It is an appropriate prayer to be offered at all times, and by all who love the church, that God would make all his people perfectly qualified to do all his will.
Working in you - Margin, "Doing." The idea here is, that the only hope that they would do the will of God was, that he would, by his own agency, cause them to do what was well-pleasing in his sight; compare notes on Phi 2:12. It is not from any expectation that man would do it himself.
Through Jesus Christ - The idea is, that God does not directly, and by his own immediate agency, convert and sanctify the heart, but it is through the gospel of Christ, and all good influences on the soul must be expected through the Saviour.
To whom be glory foRev_er and ever - That is, to Christ; for so the connection evidently demands. It is not uncommon for the apostle Paul to introduce doxologies in this way in the midst of a letter; see the notes, Rom 9:5. It was common among the Jews, as it is now in the writings and conversation of the Muslims, when the name of God was mentioned to accompany it with an expression of praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: Make: Heb 12:23; Deu 32:4; Psa 138:8; Joh 17:23; Eph 3:16-19; Col 1:9-12, Col 4:12; Th1 3:13, Th1 5:23; Th2 2:17; Pe1 5:10
every: Co2 9:8; Eph 2:10; Phi 1:11; Th2 2:17; Ti1 5:10
to do: Heb 10:36; Mat 7:21, Mat 12:50, Mat 21:31; Joh 7:17; Rom 12:2; Th1 4:3; Pe1 4:2; Jo1 2:17
working: or, doing, Phi 2:13, well pleasing, Heb 13:16; Rom 12:1, Rom 14:17, Rom 14:18; Phi 4:18; Col 3:20; Jo1 3:22
through: Joh 16:23, Joh 16:24; Eph 2:18; Phi 1:11, Phi 4:13; Col 3:17; Pe1 2:5
to whom: Psa 72:18, Psa 72:19; Rom 16:27; Gal 1:5; Phi 2:11; Ti1 1:17, Ti1 6:16; Ti2 4:18; Pe1 5:11; Pe2 3:18; Jde 1:25; Rev 4:6, Rev 5:9, Rev 5:13
Amen: Mat 6:13, Mat 28:20
Geneva 1599
13:21 Make you (h) perfect in every good work to do his will, (i) working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen.
(h) Make you fit or suitable.
(i) From this comes that saying of the fathers, that God crowns his work in us.
John Gill
13:21 Make you perfect in every good work to do his will,.... The Alexandrian copy reads, "in every good work and word"; as in Th2 2:17 every good work is to be done: a good work is what is done in obedience to the command of God, and in faith, and from a principle of love, in the name and strength of Christ, and with a view to the glory of God; and every such work should be diligently attended to; such as concern God, and are of a moral nature, or of positive institution; and such as concern each other, whether as men or Christians: and the will of God is the rule of every good work, both as to matter and manner; whatever is not agreeably to the revealed will of God, let it have ever such a show of religion and holiness in it, it is not a good work; continuance in the performance of good works, and the perfection of them, are things to be desired of God; it requires grace to perform good works, and more grace to abound in them, and to keep men from being weary of well doing; and though the best of works are imperfect, yet perfection in them is desirable, and it is God alone that can make the saints perfect in any sense; see 1Pet 5:10. The Arabic and Ethiopic versions render it, "strengthen you", or "confirm you"; saints need to be strengthened with spiritual strength, to perform good works; for they are weak and feeble, and unable of themselves to do anything spiritually good; without Christ they can do nothing, but through him strengthening them, they can do all things; and they have need to be confirmed in them, that they are the will of God, and that it is their duty to regard them. The Vulgate Latin version renders it, "fit you": men are naturally unfit for good works; in order to do them aright, it is necessary that they should have knowledge of the will of God; that they be regenerated and created in Christ; that they be sanctified and cleansed, and so meet for the master's use; that they have the Spirit of God, and strength from Christ; and that they be believers in him: nor is there always a fitness in saints themselves, or a readiness to good works, only when God gives both will and power to do them; wherefore such a petition as this is very proper and pertinent; another follows, or the same carried on, and more largely expressed; though it rather seems to be a distinct one, and that in order to the former:
working in you that which is wellpleasing in his sight, through Jesus Christ; the good work of grace being necessary to the performance of good works; nor can any man do a good work well, unless he has the good work of grace wrought in him: grace is a work not of man, but of God; it is an internal work, something in a man's heart, and not anything without him, or done by him; and it is a gradual and progressive work; it is carried on by degrees, and is not yet perfect, though it will be. God is continually working in his people, carrying on his work, and will at length perform it; See Gill on Phil 1:6, and this is "well pleasing in his sight"; it is in his sight; it is obvious to his view, when it is not to others, nor to themselves, being the hidden man of the heart; and it is very agreeable to him; it makes men like unto him; hereby they become a suitable habitation for him, and are put into a capacity of serving him; to such he gives more grace, and on that grace he entails glory: and all this is
through Jesus Christ; all the grace necessary for the beginning and carrying on, and finishing of the good work of grace, and for the performance of every good work, comes through the hands of Christ, in whom all fulness of it dwells; and through the blood and intercession of Christ, by virtue of which it is communicated; and all become acceptable to God through him, as the persons of the Lord's people, so the grace that is wrought in them, and the works that are done by them:
to whom be glory for ever and ever, Amen; either to God the Father of Christ, and the Father of mercies, and God of salvation; and as he is the God of peace, and the bringer of Christ from the dead; the appointer, provider, and giver of the great Shepherd; the author and finisher of all good in his people: or to Jesus Christ, the great Shepherd of the sheep, through whom all grace and good things come; to him does this doxology of right belong; he has a glory both as God, and as Mediator; and the glory of both is to be given to him: the glory of his deity, by asserting it; by attributing all divine perfections and works unto him; by worshipping of him, and by ascribing the efficacy of his mediatorial actions to it: and the glory of salvation and redemption is to be given to him, who alone has obtained it; by discarding all other Saviours; by trusting alone in him; by looking to him alone for peace, pardon, justification, sanctification, and eternal life: and this glory should be ascribed continually, for ever and ever, as it will be by angels, and saints to all eternity, The word "Amen" is added, to show that the apostle assented to it, and wished it might be, and that he firmly believed it, and so asserted that it would be; for it is expressive of assent, asseveration, and prayer.
Robert Jamieson, A. R. Fausset and David Brown
13:21 Make you perfect--properly said of healing a rent; join you together in perfect harmony [BENGEL].
to do his will, working in you-- (Heb 10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.
well-pleasing in his sight-- (Is 53:10; Eph 5:10).
through Jesus Christ--"God doing (working) in you that . . . through Jesus Christ" (Phil 1:11).
to whom--to Christ. He closes as he began (Heb 1:1-14), with giving glory to Christ.
13:2213:22: Աղաչեմ զձեզ ե՛ղբարք, անսա՛լ բանիս մխիթարութեան. քանզի սակաւո՛ւք գրեցի առ ձեզ[4888]։ [4888] Բազումք. Սակաւուք գրեցի ձեզ։
22 Եղբայրնե՛ր, աղաչում եմ ձեզ անսալ յորդորի այս խօսքերին, մանաւանդ որ համառօտակի գրեցի ձեզ:
22 Կ’աղաչեմ ձեզի, եղբա՛յրներ, այս յորդորական խօսքիս համբերել, վասն զի համառօտաբար գրեցի ձեզի։
Աղաչեմ զձեզ, եղբարք, անսալ բանիս մխիթարութեան, քանզի սակաւուք գրեցի ձեզ:

13:22: Աղաչեմ զձեզ ե՛ղբարք, անսա՛լ բանիս մխիթարութեան. քանզի սակաւո՛ւք գրեցի առ ձեզ[4888]։
[4888] Բազումք. Սակաւուք գրեցի ձեզ։
22 Եղբայրնե՛ր, աղաչում եմ ձեզ անսալ յորդորի այս խօսքերին, մանաւանդ որ համառօտակի գրեցի ձեզ:
22 Կ’աղաչեմ ձեզի, եղբա՛յրներ, այս յորդորական խօսքիս համբերել, վասն զի համառօտաբար գրեցի ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: Прошу вас, братия, примите сие слово увещания; я же не много и написал вам.
13:22  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.
13:22. Παρακαλῶ (I-call-beside-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ," ἀνέχεσθε ( ye-should-hold-up ) τοῦ (of-the-one) λόγου (of-a-forthee) τῆς (of-the-one) παρακλήσεως, (of-a-calling-beside,"καὶ (and) γὰρ (therefore) διὰ (through) βραχέων ( of-short ) ἐπέστειλα (I-set-upon) ὑμῖν. (unto-ye)
13:22. rogo autem vos fratres sufferatis verbum solacii etenim perpaucis scripsi vobisAnd I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
22. But I exhort you, brethren, bear with the word of exhortation: for I have written unto you in few words.
13:22. And I beg you, brothers, that you may permit this word of consolation, especially since I have written to you with few words.
13:22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words:

22: Прошу вас, братия, примите сие слово увещания; я же не много и написал вам.
13:22  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.
13:22. rogo autem vos fratres sufferatis verbum solacii etenim perpaucis scripsi vobis
And I beseech you, brethren, that you suffer this word of consolation. For I have written to you in a few words.
13:22. And I beg you, brothers, that you may permit this word of consolation, especially since I have written to you with few words.
13:22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Написав столько, апостол называет это малым, сравнивая с тем, что хотел написать (Еф 3:3, 4).
Adam Clarke: Commentary on the Bible - 1831
13:22: Suffer the word of exhortation - Bear the word or doctrine of this exhortation. This seems to be an epithet of this whole epistle: and as the apostle had in it shown the insufficiency of the Levitical system to atone for sin and save the soul; and had proved that it was the design of God that it should be abolished; and had proved also that it was now abolished by the coming of Christ, whom he had shown to be a greater priest than Aaron, higher than all the angels, the only Son of God as to his human nature, and the Creator, Governor, and Judge of all; and that their city was shortly to be destroyed; he might suppose that they would feel prejudiced against him, and thus lose the benefit of his kind intentions toward them; therefore he entreats them to bear the exhortation which, notwithstanding the great extent of the subject, he had included in a short compass.
I have written a letter unto you in few words - Perhaps it would be better to translate δια βραχεων επεστειλα ὑμιν, I have written to you briefly, as επιστελλειν often signifies simply to write, and this appears to be its meaning here.
Albert Barnes: Notes on the Bible - 1834
13:22: Suffer the word of exhortation - Referring to the arguments and counsels in this whole Epistle, which is in fact a practical exhortation to perseverance in adhering to the Christian religion amidst all the temptations which existed to apostasy.
For I have written a letter unto you in few words - This does not mean that this Epistle is short compared with the others that the author had written, for most of the Epistles of Paul are shorter than this. But it means, that it was brief compared with the importance and difficulty of the subjects of which he had treated. The topics introduced would have allowed a much more extended discussion; but in handling them he had made use of as few words as possible. No one can deny this who considers the sententious manner of this Epistle. As an illustration of this, perhaps we may remark that it is easy to expand the thoughts of this Epistle into ample volumes of exposition, and that in fact it is difficult to give an explanation of it without a commentary that shall greatly surpass in extent the text. None can doubt, also, that the author of this Epistle could have himself greatly expanded the thoughts and the Illustrations if he had chosen. It is with reference to such considerations, probably, that he says that the Epistle was brief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: suffer: Heb 13:1-3, Heb 13:12-16, Heb 2:1, Heb 3:1, Heb 3:12, Heb 3:13, Heb 4:1, Heb 4:11, Heb 6:11, Heb 6:12, Heb 10:19-39; Heb 12:1, Heb 12:2, Heb 12:12-16, Heb 12:25-28; Co2 5:20, Co2 6:1, Co2 10:1; Plm 1:8, Plm 1:9
for: Gal 6:11; Pe1 5:12
John Gill
13:22 And I beseech you, brethren,.... The apostle closes his epistle to the Hebrews in a very tender and affectionate manner, calling them "brethren", as he often does; and speaking to them, not in an authoritative way, nor by way of advice, but by entreaty: the reason may be, because he was the apostle of the Gentiles, and because the Jews were not so well pleased with him, on account of his preaching down the ceremonies of the law; though such language is used by him in other epistles; he became all things to all, that he might gain some. The subject matter of his entreaty is, that they would
suffer the word of exhortation; either from one another, as to prayer, to attendance on the word and ordinances, to a regard to their lives and conversations, and to a close adherence to the Gospel, and the profession of it; or from their ministers, their guides, and governors, whose business it was to exhort them to the several duties of religion; or rather from himself; and it designs either the particular exhortation in Heb 12:5 or the continued exhortation to various duties in this chapter; or any, and everyone throughout the epistle: and this shows that the children of God are sometimes heavy and sluggish, and need stirring up; and that there are some things often in exhortations and reproofs which are not so agreeable to the flesh, and yet ought to be taken kindly, and patiently endured: the word may be rendered "consolation", or "solace", as it is by the Vulgate Latin, Syriac, and Arabic versions; and may refer to the whole of this epistle, which is of a consolatory nature: this may suggest that these Hebrews were under afflictions, and needed comfort; and yet through unbelief might be tempted to refuse the comfort administered to them; which is too often the case with God's people:
for I have written a letter unto you in few words; or, "I have sent, or, wrote to you in brief"; meaning either the exhortatory part of the epistle, which lay in few words, and chiefly in this chapter; or the whole of the epistle, which was but short in comparison of the length he might have carried it, and as the subject matter of it might seem to require; it treating on the great doctrines of the Gospel, and mysteries of grace; things of the greatest moment and importance, and which might have been largely insisted on; but he had contracted things, and had wrote much in a little; and this he makes a reason why they should suffer or bear with the exhortation given, since it was not pressed with a multitude of words, wearing out their patience.
John Wesley
13:22 Suffer the word of exhortation - Addressed to you in this letter, which, though longer than my usual letters, is yet contained in few words, considering the copiousness of the subject.
Robert Jamieson, A. R. Fausset and David Brown
13:22 suffer the word--The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.
few words--compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 1Pet 5:12). On the seeming inconsistency with Gal 6:11, compare Note, see on Gal 6:11.
13:2313:23: Եւ ճանաչէ՛ք զեղբայրն մեր զՏիմոթէոս, զարձակեալն առ ձեզ. ընդ որում, եթէ վաղագոյն գայցէ՝ տեսի՛ց զձեզ։
23 Եւ իմացէ՛ք, որ մեր եղբայրը՝ Տիմոթէոսը, բանտից ազատուել է: Եթէ շուտով գայ, նրա հետ միասին պիտի տեսնեմ ձեզ:
23 Գիտցէք թէ մեր եղբայրը Տիմոթէոս արձակուած է, որուն հետ, եթէ շուտով գայ, պիտի տեսնեմ ձեզ։
Եւ ճանաչէք զեղբայրն [70]մեր զՏիմոթէոս զարձակեալն [71]առ ձեզ``. ընդ որում, եթէ վաղագոյն գայցէ, տեսից զձեզ:

13:23: Եւ ճանաչէ՛ք զեղբայրն մեր զՏիմոթէոս, զարձակեալն առ ձեզ. ընդ որում, եթէ վաղագոյն գայցէ՝ տեսի՛ց զձեզ։
23 Եւ իմացէ՛ք, որ մեր եղբայրը՝ Տիմոթէոսը, բանտից ազատուել է: Եթէ շուտով գայ, նրա հետ միասին պիտի տեսնեմ ձեզ:
23 Գիտցէք թէ մեր եղբայրը Տիմոթէոս արձակուած է, որուն հետ, եթէ շուտով գայ, պիտի տեսնեմ ձեզ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2323: Знайте, что брат наш Тимофей освобожден, и я вместе с ним, если он скоро придет, увижу вас.
13:23  γινώσκετε τὸν ἀδελφὸν ἡμῶν τιμόθεον ἀπολελυμένον, μεθ᾽ οὖ ἐὰν τάχιον ἔρχηται ὄψομαι ὑμᾶς.
13:23. Γινώσκετε (Ye-should-acquaint) τὸν (to-the-one) ἀδελφὸν (to-brethrened) ἡμῶν (of-us) Τιμόθεον (to-a-Timotheos) ἀπολελυμένον, (to-having-had-come-to-be-loosed-off,"μεθ' (with) οὗ (of-which) ἐὰν (if-ever) τάχειον (to-more-quick) ἔρχηται ( it-might-come ) ὄψομαι ( I-shall-behold ) ὑμᾶς. (to-ye)
13:23. cognoscite fratrem nostrum Timotheum dimissum cum quo si celerius venerit videbo vosKnow ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
23. Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you.
13:23. Know that our brother Timothy has been set free. If he arrives soon, then I will see you with him.
13:23. Know ye that [our] brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
Know ye that [our] brother Timothy is set at liberty; with whom, if he come shortly, I will see you:

23: Знайте, что брат наш Тимофей освобожден, и я вместе с ним, если он скоро придет, увижу вас.
13:23  γινώσκετε τὸν ἀδελφὸν ἡμῶν τιμόθεον ἀπολελυμένον, μεθ᾽ οὖ ἐὰν τάχιον ἔρχηται ὄψομαι ὑμᾶς.
13:23. cognoscite fratrem nostrum Timotheum dimissum cum quo si celerius venerit videbo vos
Know ye that our brother Timothy is set at liberty: with whom (if he come shortly) I will see you.
13:23. Know that our brother Timothy has been set free. If he arrives soon, then I will see you with him.
13:23. Know ye that [our] brother Timothy is set at liberty; with whom, if he come shortly, I will see you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Этого достаточно было, чтобы соблюдали кротость, если он сам с учеником готов был придти к ним (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:23: Know ye that our brother Timothy - The word ἡμων, our, which is supplied by our translators, is very probably genuine, as it is found in ACD*, ten others, the Syriac, Erpen's Arabic, the Coptic, Armenian, Slavonic, and Vulgate.
Is set at liberty - Απολελυμενον· Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, Phi 2:19-24, in order that he might bring the apostle an account of the affairs of the Church in that country. In none of St. Paul's epistles, written during his confinement in Rome, does he give any intimation of Timothy's imprisonment, although it appears from Phi 1:1; Col 1:1; Plm 1:1; that he was with Paul during the greatest part of the time.
With whom, if he come shortly, I will see you - Therefore Paul himself, or the writer of this epistle, was now at liberty, as he had the disposal of his person and time in his own power. Some suppose that Timothy did actually visit Paul about this time, and that both together visited the Churches in Judea.
Albert Barnes: Notes on the Bible - 1834
13:23: Know ye that our brother Timothy is set at liberty - Or, is sent away. So it is rendered by Prof. Stuart and others. On the meaning of this, and its importance in determining who was the author of the Epistle, see the Introduction section 3, (5) 4, and Prof. Stuart's Introduction, section 19. This is a strong circumstance showing that Paul was the author of the Epistle, for from the first acquaintance of Timothy with Paul he is represented as his constant companion, and spoken of as a brother; Co2 1:1 note; Phi 1:1 note; Col 1:1 note; Phil. 1 note. There is no other one of the apostles who would so naturally have used this term respecting Timothy, and this kind mention is made of him here because he was so dear to the heart of the writer, and because he felt that they to whom he wrote would also feel an interest in his circumstances. As to the meaning of the word rendered "set at liberty" - ἀπολελυμένον apolelumenon - there has been much difference of opinion whether it means "set at liberty from confinement," or, "sent away on some message to some other place." That the latter is the meaning of the expression appears probable from these considerations.
(1) the connection seems to demand it. The writer speaks of him as if he were now away, and as if he hoped that he might soon return. "With whom, if he come shortly, I will see you." This is language which would be used rather of one who had been sent on some embassy than of one who was just released from prison. At all events, he was at this time away, and there was some expectation that he might soon return. But on the supposition that the expression relates to release from imprisonment, there would be an entire incongruity in the language. It is not, as we should then suppose, "our brother Timothy is now released from prison, and therefore I will come soon with him and see you;" but, "our brother Timothy is now sent away, and if he return soon I will come with him to you."
(2) in Phi 2:19, Phi 2:23, Paul, then a prisoner at Rome, speaks of the hope which he entertained that he would be able to send Timothy to them as soon as he should know how it would go with him. He designed to retain him until that point was settled, as his presence with him would be important until then, and then to send him to give consolation to the Philippians, and to look into the condition of the church. Now the passage before us agrees well with the supposition that that event had occurred - that Paul had ascertained with sufficient clearness that he would be released, so that he might be permitted yet to visit the Hebrew Christians, that he had sent Timothy to Philippi and was waiting for his return; that as soon as he should return he would be prepared to visit them; and that in the mean time while Timothy was absent, he wrote to them this Epistle.
(3) the supposition agrees well with the meaning of the word used here - ἀπολύω apoluō. It denotes properly, to let loose from: to loosen; to unbind; to release; to let go free; to put away or divorce; to dismiss simply, or let go, or send away; see Mat 14:15, Mat 14:22-23; Mat 15:32, Mat 15:39; Luk 9:12, et al.; compare Robinson's Lexicon and Stuart's Introduction, section 19. The meaning, then, I take to be this, that Timothy was then sent away on some important embassage; that the apostle expected his speedy return; and that then he trusted that he would be able with him to visit those to whom this Epistle was written.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: brother: Act 16:1-3; Th1 3:2; Plm 1:1
is set: Ti1 6:12; Ti2 1:8; Rev 7:14
I will: Rom 15:25, Rom 15:28; Plm 1:22
John Gill
13:23 Know ye that our brother Timothy is set at liberty,.... This is the same person to whom the Apostle Paul wrote two epistles, and whom he often calls his son, though sometimes his brother, as here, Col 1:1 of him he says, that he was set at liberty, or "dismissed"; either by the apostle, by whom he was sent into some parts, upon some business; or rather was loosed from his bonds, having been a prisoner for the sake of Christ and the Gospel; and, it may be; a fellow prisoner with the apostle, at Rome, as Aristarchus and others were; and this very great and useful person being known, very likely, to the Hebrews, since his mother was a Jewess, and he himself was well reported of by the brethren at Lystra and Iconium, Acts 16:1 it was a piece of good news to them to hear of his release:
with whom, if he come shortly, I will see you; by which it seems that Timothy was now absent from the apostle, but that he expected him to come in a short time; when, if he should, they would both come together, and visit the Hebrews; which looks as if the apostle was at liberty himself, or at least had some hopes of his deliverance from prison; but whether he ever had his liberty after this, and saw the Hebrews any more, cannot be said; the contrary seems most probable.
John Wesley
13:23 If he come - To me.
Robert Jamieson, A. R. Fausset and David Brown
13:23 our brother Timothy--So Paul, 1Cor 4:17; 2Cor 1:1; Col 1:1; Th1 3:2.
is set at liberty--from prison. So Aristarchus was imprisoned with Paul. BIRKS translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (Phil 2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (Heb 13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from Ti1 1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.
13:2413:24: Ողջո՛յն տաջիք ամենայն առաջնորդաց ձերոց, եւ ամենայն սրբոց։ Ողջո՛յն տան ձեզ՝ որ ՚ի կողմանս Իտալիացւոց են[4889]։ [4889] Ոմանք. Որ ՚ի կողմանց Իտալացւոց իցեն։
24 Ողջունեցէ՛ք ձեր բոլոր առաջնորդներին եւ բոլոր սրբերին. ձեզ ողջունում են նրանք, որ Իտալիայի կողմերից են:
24 Բարեւ ըրէ՛ք ձեր բոլոր առաջնորդներուն ու բոլոր սուրբերուն. ձեզի բարեւ կ’ընեն անոնք որ Իտալիայէն են։
Ողջոյն տաջիք ամենայն առաջնորդաց ձերոց եւ ամենայն սրբոց. ողջոյն տան ձեզ որ ի կողմանս Իտալիացւոց են:

13:24: Ողջո՛յն տաջիք ամենայն առաջնորդաց ձերոց, եւ ամենայն սրբոց։ Ողջո՛յն տան ձեզ՝ որ ՚ի կողմանս Իտալիացւոց են[4889]։
[4889] Ոմանք. Որ ՚ի կողմանց Իտալացւոց իցեն։
24 Ողջունեցէ՛ք ձեր բոլոր առաջնորդներին եւ բոլոր սրբերին. ձեզ ողջունում են նրանք, որ Իտալիայի կողմերից են:
24 Բարեւ ըրէ՛ք ձեր բոլոր առաջնորդներուն ու բոլոր սուրբերուն. ձեզի բարեւ կ’ընեն անոնք որ Իտալիայէն են։
zohrab-1805▾ eastern-1994▾ western am▾
13:2424: Приветствуйте всех наставников ваших и всех святых. Приветствуют вас Италийские.
13:24  ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς ἰταλίας.
13:24. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) πάντας ( to-all ) τοὺς (to-the-ones) ἡγουμένους ( to-leading-unto ) ὑμῶν (of-ye) καὶ (and) πάντας ( to-all ) τοὺς (to-the-ones) ἁγίους . ( to-hallow-belonged ) Ἀσπάζονται ( They-draw-along-to ) ὑμᾶς (to-ye,"οἱ (the-ones) ἀπὸ (off) τῆς (of-the-one) Ἰταλίας. (of-an-Italia)
13:24. salutate omnes praepositos vestros et omnes sanctos salutant vos de ItaliaSalute all your prelates and all the saints. The brethren from Italy salute you.
24. Salute all them that have the rule over you, and all the saints. They of Italy salute you.
13:24. Greet all your leaders and all the saints. The brothers from Italy greet you.
13:24. Salute all them that have the rule over you, and all the saints. They of Italy salute you.
Salute all them that have the rule over you, and all the saints. They of Italy salute you:

24: Приветствуйте всех наставников ваших и всех святых. Приветствуют вас Италийские.
13:24  ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς ἰταλίας.
13:24. salutate omnes praepositos vestros et omnes sanctos salutant vos de Italia
Salute all your prelates and all the saints. The brethren from Italy salute you.
13:24. Greet all your leaders and all the saints. The brothers from Italy greet you.
13:24. Salute all them that have the rule over you, and all the saints. They of Italy salute you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
24: Смотри, какую он оказал им честь, написав послание к ним, а не к этим наставникам (Злат.).
Adam Clarke: Commentary on the Bible - 1831
13:24: Salute all them that have the rule over you - Salute all your leaders or guides, τους ἡγουμενους ὑμων. See on Heb 13:7 (note) and Heb 13:17 (note).
And all the saints - All the Christians; for this is the general meaning of the term in most parts of St. Paul's writings. But a Christian was then a saint, i.e. by profession a holy person; and most of the primitive Christians were actually such. But in process of time the term was applied to all that bore the Christian name; as elect, holy people, sanctified, etc., were to the nation of the Jews, when both their piety and morality were at a very low ebb.
They of Italy salute you - Therefore it is most likely that the writer of this epistle was then in some part of Italy, from which he had not as yet removed after his being released from prison. By they of Italy probably the apostle means the Jew's there who had embraced the Christian faith. These salutations show what a brotherly feeling existed in every part of the Christian Church; even those who had not seen each other yet loved one another, and felt deeply interested for each other's welfare.
Albert Barnes: Notes on the Bible - 1834
13:24: Salute all them - see the notes on Rom 16:3 ff. It was customary for the apostle Paul to close his epistles with an affectionate salutation.
That have the rule over you - notes, Heb 13:7, Heb 17. None are mentioned by name, as is usual in the Epistles of Paul. The cause of this omission is unknown. "And all the saints." The common name given to Christians in the Scriptures; see the notes on Rom 1:7.
They of Italy salute you - The saints or Christians in Italy. Showing that the writer of the Epistle was then in Italy. He was probably in Rome; see the introduction, section 4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: Salute: Rom. 16:1-16
the rule: Heb 13:7, Heb 13:17
and all: Co2 1:1, Co2 13:13; Phi 1:1, Phi 4:22; Col 1:2; Plm 1:5
They: Rom 16:21-23
Italy: Act 18:2, Act 27:1
John Gill
13:24 Salute all them that have the rule over you,.... The pastors and officers of the church of the Hebrews, the same with those in Heb 13:7 and all the saints; the several members of the church, who were set apart to holiness by God; whose sins were expiated by Christ; to whom Christ was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations; to these the apostle wished all prosperity, inward and outward, spiritual and temporal; and he uses the word "all" in both clauses; and, including every officer and member, expresses his universal love to them, whether high or low, rich or poor, greater or lesser believers:
they of Italy salute you; that is, the brethren, as the Vulgate Latin version reads; the Italian brethren; such as were at Puteoli, and other places, in that country; see Acts 28:13. Italy is a famous and well known country in Europe; a very fruitful and delightful one; of which Rome, where the apostle very likely now was, is the chief city: it has been called by different names, as Saturnia from Saturn; and Ausonia, Aenotria, and Hesperia Magna; and it had its name Italy, some say, from Italus, the son of Penelope and Telegonus; others, from Italus, a king of the Arcadians, or, as some say, the Sicilians; but, according to Timsaeus and Varro (e), it was so called from the multitude of oxen in it, which in the old Greek language were called "Italoi", to which comes near in sound the Latin word "vituli", used for "calves"; and Italy is frequently, by Jewish writers (f) called , "Italy of Greece"; and formerly it was inhabited by Greeks, and was called Great Greece (g): it is bounded on the east with the Adriatic sea; and on the west by the river Var, with the Alps, which separate France from Italy; and on the south with the Tyrrhene, or Tuscan sea, called the lower, and on the north, partly with the Alps, which are on the borders of Germany, and partly with the Adriatic sea, called the higher. There were Christians in this country before the Apostle Paul came to Rome, both at Rome, and other places, as before observed. It is said (h), that Barnabas was first at Rome, and planted the church there; that he went round Lombardy, and lived at Milain; that in the "first" century, Apollinaris preached at Ravenna, and Hermagoras at Aquileia; and there were Christian churches in the "second" century, not only at Rome, but in many other cities and places; and so likewise in the "third" century, as at Verona, Spoletum, Beneventum, &c. and in the "fourth" century, there were great numbers of churches in this country; as at Verona, and Capua, in Calabria, Campania, and Apulia; and which might be traced in following centuries.
(e) Apud Aul. Gell. Noct. Attic. l. 11. c. 1. Vid. Apollodor. de Orig. Deorum, l. 2. p. 101. (f) Bereshit Rabba, sect. 67. fol. 59. 4. T. Bab. Sabbat, fol. 56. 2. R. Sol. Jarchi in Gen. xxvii. 39. (g) lsidor. Hispal. Origin. l. 14. c. 4. (h) Hist. Eccl. Magdeburg. cent. 1. l. 2. c. 2. p. 17. cent. 2. c. 2. p. 4. cent. 3. c. 2. p. 4. cent. 4. c. 2. p. 6.
Robert Jamieson, A. R. Fausset and David Brown
13:24 all--The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," Eph 5:22; little children, 1Jn 2:18; "all," 1Pet 3:8; 1Pet 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.
They of Italy--not merely the brethren at Rome, but of other places in Italy.
13:2513:25: Շնորհք ընդ ամենեսին ձեզ[4890]։ Առ Եբրայեցիս՝ գրեցաւ յԻտալիայ ՚ի ձեռն Տիմոթեայ։ Տունք. չգ̃։[4890] Ոսկան յաւելու. Ամենեսին ձեզ. ամէն։
25 Շնո՜րհ ձեզ բոլորիդ:
24 Շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
Շնորհք ընդ ամենեսին ձեզ:[72] Առ Եբրայեցիս գրեցաւ յԻտալիայ ի ձեռն Տիմոթեայ:

13:25: Շնորհք ընդ ամենեսին ձեզ[4890]։ Առ Եբրայեցիս՝ գրեցաւ յԻտալիայ ՚ի ձեռն Տիմոթեայ։ Տունք. չգ̃։
[4890] Ոսկան յաւելու. Ամենեսին ձեզ. ամէն։
25 Շնո՜րհ ձեզ բոլորիդ:
24 Շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
13:2525: Благодать со всеми вами. Аминь.
13:25  ἡ χάρις μετὰ πάντων ὑμῶν.
13:25. Ἡ (The-one) χάρις (a-granting) μετὰ (with) πάντων ( of-all ) ὑμῶν. (of-ye)
13:25. gratia cum omnibus vobis amenGrace be with you all. Amen.
25. Grace be with you all. Amen.
13:25. Grace be with you all. Amen.
13:25. Grace [be] with you all. Amen.
Grace [be] with you all. Amen. < Written to the Hebrews from Italy by Timothy:

25: Благодать со всеми вами. Аминь.
13:25  ἡ χάρις μετὰ πάντων ὑμῶν.
13:25. gratia cum omnibus vobis amen
Grace be with you all. Amen.
13:25. Grace be with you all. Amen.
13:25. Grace [be] with you all. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Когда благодать бывает с нами? Когда мы не оскорбляем этого благодеяний, когда на пренебрегаем этим даром... От нас зависит, чтобы она осталась при нас или удалилась. "Первое, - говорит Златоуст, - бывает тогда, когда мы заботимся о небесном; а последнее - тогда, когда о житейском... Кто несет с собою пламя, тот не боится встречающихся ему, будет ли то зверь, или человек, или множество сетей, пока он окружен пламенем, - все уступает ему, все удаляется от него. Это пламя невыносимо, этот огонь нестерпим и всеистребляющий. Облечем же себя этом огнем и будем воссылать славу Господу нашему Иисусу Христу, с ним же - Отцу со Святым Духом слава, держава, честь, ныне и присно и во веки веков. Аминь".
Adam Clarke: Commentary on the Bible - 1831
13:25: Grace be with you all - May the Divine favor ever rest upon you and among you; and may you receive, from that source of all good, whatsoever is calculated to make you wise, holy, useful, and happy! And may you be enabled to persevere in the truth to the end of your lives! Amen. May it be so! May God seal the prayer by giving the blessings!
The subscriptions to this epistle are, as in other cases, various and contradictory.
The Versions are as follow: -
The Epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy. - Syriac.
Vulgate nothing, in the present printed copies.
It was written from Italy by Timothy: with the assistance of God, disposing every thing right, the fourteen epistles of the blessed Paul are completed, according to the copy from which they have been transcribed.
May the Lord extend his benedictions to us. Amen. - Arabic.
The Epistle to the Hebrews is completed. The end. - Aethiopic.
Written in Italy, and sent by Timothy. - Coptic.
The Manuscripts, and ancient editions taken from MSS., are not more to be relied on.
To the Hebrews, written from Rome. - Codex Alexandrinus.
The epistles of Saint Paul the apostle arc finished. - Colophon, at the end of this epistle; in one of the first printed Bibles; and in an ancient MS. of the Vulgate in my own collection.
The end of the Epistle to the Hebrews. - Greek Text of the Complutensian Edition.
The Epistle of the blessed Paul to the Hebrews is finished. - Latin Text of ditto.
To the Hebrews. - The Epistle of Paul the apostle to the Hebrews. - The Epistle to the Hebrews, written from Italy. - From Athens. - From Italy by Timothy. - Written in the Hebrew tongue, etc. - Various MSS.
Written to the Hebrews from Italy by Timothy. - Common Greek Text.
That it was neither written from Athens, nor in the Hebrew tongue, is more than probable; and that it was not sent by Timothy, is evident from Heb 13:23. For the author, time, place, and people to whom sent, see the Introduction.
Albert Barnes: Notes on the Bible - 1834
13:25: Grace be with you all - notes, Rom 16:20, Rom 16:24.
The subscription at the close of the Epistle "written to the Hebrews from Italy by Timothy," like the other subscriptions, is of no authority; see notes at the end of 1 Cor. It is demonstrably erroneous here, for it is expressly said by the author of the Epistle that at the time he wrote it, Timothy was absent; Heb 13:23. In regard to the time and place of writing it, see the Introduction, section 4.
At the close of this exposition, it is not improper to refer the reader to the remarks on its design at the end of the introduction, section 6. Having passed through the exposition, we may see more clearly the importance of the views there presented. There is no book of the New Testament more important than this, and of course none whose want would be more perceptible in the canon of the Scriptures. Every reader of the Old Testament needs such a guide as this Epistle, written by some one who had an intimate acquaintance from childhood with the Jewish system; who had all the advantages of the most able and faithful instruction, and who was under the influence of inspiration, to make us acquainted with the true nature of those institutions Nothing was more important than to settle the principles in regard to the nature of the Jewish economy; to show what was typical, and how those institutions were the means of introducing a far more perfect system - the system of the Christian religion.
If we have right feelings, we shall have sincere gratitude to God that he caused the Christian religion to be prefigured by a system in itself so magnificent and grand as that of the Jewish, and higher gratitude for that sublime system of religion of which the Jewish, with all its splendor, was only the shadow. There was much that was beautiful, cheering, and sublime in the Jewish system. There was much that was grand and awful in the giving of the Law, and much that was imposing in its ceremonies. In its palmy and pure days, it was incomparably the purest and noblest system of religion then on earth. It taught the knowledge of the one true God; inculcated a pure system of morals; preserved the record of the truth on the earth, and held up constantly before man the hope of a better system still in days to come. But it was expensive, burdensome, precise in its prescriptions, and wearisome in its ceremonies; Act 15:10. It was adapted to one people - a people who occupied a small territory, and who could conveniently assemble at the central place of their worship three times in a year. It was not a system adapted to the whole world, nor was it designed for the whole world. When the Saviour came, therefore, to introduce whom was the design of the Jewish economy, it ceased as a matter of course. The Jewish altars were soon thrown down; the temple was razed to the ground, and the city of their solemnities was destroyed. The religion of the Hebrews passed away to be Rev_ived no more in its splendor and power, and it has never lived since, except as an empty form.
This Epistle teaches us why it passed away, and why it can never he restored. It is the true key with which to unlock the Old Testament; and with these views, we may remark in conclusion, that he who would understand the Bible thoroughly should make himself familiar with this Epistle; that the canon of Scripture would be incomplete without it; and that, to one who wishes to understand the Revelation which God has given, there is no portion of the volume whose loss would be a more irreparable calamity than that of the Epistle to the Hebrews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: Rom 1:7, Rom 16:20, Rom 16:24; Eph 6:24; Ti2 4:22; Tit 3:15; Rev 22:21
John Gill
13:25 Grace be with you all, Amen. Which is the apostle's usual salutation in all his epistles, Th2 3:17 in which he wishes renewed discoveries of the love and favour of God; fresh communications of grace from Christ; an abundant supply of the spirit of grace; an increase of internal grace and external gifts; and a continuance of the Gospel of the grace of God. Of "Amen"; see Gill on Heb 13:21. The subscription of this epistle is,
written to the Hebrews from Italy by Timothy; in the Alexandrian copy it is, "written to the Hebrews from Rome"; which is very probable, since the Italian brethren send their salutations in it; and the words, "by Timothy", are left out; nor is it likely that it should, since it is clear, from Heb_13:23 that he was absent from the apostle; and if he had sent it by him, what need was there to inform them that he was set at liberty?
John Wesley
13:25 - Grace be with you all - St. Paul's usual benediction. God apply it to our hearts!
Robert Jamieson, A. R. Fausset and David Brown
13:25 Paul's characteristic salutation in every one of his other thirteen Epistles, as he says himself, 1Cor 16:21, 1Cor 16:23; Col 4:18; Th2 3:17. It is found in no Epistle written by any other apostle in Paul's lifetime. It is used in Rev_ 22:21, written subsequently, and in CLEMENT OF ROME. Being known to be his badge, it is not used by others in his lifetime. The Greek here is, "The grace (namely, of our Lord Jesus Christ) be with you all."