Ղուկաս / Luke - 10 |

Text:
< PreviousՂուկաս - 10 Luke - 10Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The ample commission which Christ gave to the seventy disciples to preach the gospel, and to confirm it by miracles; and the full instructions he gave them how to manage themselves in the execution of their commissions, and great encouragements therein, ver. 1-16. II. The report which the seventy disciples made to their Master of the success of their negotiation, and his discourse thereupon, ver. 17-24. III. Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from, ver. 25-37. IV. Christ's entertainment at Martha's house, the reproof he gave to her for her care about the world, and his commendation of Mary for her care about her soul, ver. 38-42.
Adam Clarke: Commentary on the Bible - 1831
Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luk 10:1-12. Pronounces woes on Chorazin and Capernaum, Luk 10:13-16. The seventy return, and give account of their mission, Luk 10:17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luk 10:21-24. A lawyer inquires how he shall inherit eternal life, and is answered, Luk 10:25-29. The story of the good Samaritan, Luk 10:30-37. The account of Martha and Mary, Luk 10:38-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 10:1, Christ sends out at once seventy disciples to work miracles, and to preach; Luk 10:13, pronounces a woe against certain cities; Luk 10:17, The seventy return with joy; he shows them wherein to rejoice, and thanks his Father for his grace; Luk 10:23, magnifies the happy estate of his church; Luk 10:25, teaches the lawyer how to attain eternal life, and to take every one for his neighbour that needs his mercy; Luk 10:38, reprehends Martha, and commends Mary her sister.
10:110:1: Յետ այսորիկ երեւեցոյց Տէր եւ ա՛յլ եւս եւթանասուն եւ երկուս. եւ առաքեաց զնոսա երկուս երկուս առաջի իւր, յամենայն քաղաքս եւ ՚ի տեղիս՝ ուր ինքն երթալոց էր[1215]։ [1215] Ոմանք. Եւ այլս եւթանասուն եւ։
10 Այնուհետեւ Տէրը նշանակեց ուրիշ եօթանասուներկու հոգի եւս եւ նրանց իրենից առաջ երկու-երկու ուղարկեց այն բոլոր քաղաքներն ու վայրերը, ուր ինքը գնալու էր:
10 Այս բանէն ետքը Տէրը ուրիշ եօթանասունըերկուք ալ որոշեց եւ զանոնք իր առջեւէն երկու երկու ղրկեց բոլոր քաղաքները ու տեղերը ուր ինք պիտի երթար։
Յետ այսորիկ երեւեցոյց Տէր եւ այլ եւս [68]եւթանասուն եւ երկուս``. եւ առաքեաց զնոսա երկուս երկուս առաջի իւր յամենայն քաղաքս եւ ի տեղիս ուր ինքն երթալոց էր:

10:1: Յետ այսորիկ երեւեցոյց Տէր եւ ա՛յլ եւս եւթանասուն եւ երկուս. եւ առաքեաց զնոսա երկուս երկուս առաջի իւր, յամենայն քաղաքս եւ ՚ի տեղիս՝ ուր ինքն երթալոց էր[1215]։
[1215] Ոմանք. Եւ այլս եւթանասուն եւ։
10 Այնուհետեւ Տէրը նշանակեց ուրիշ եօթանասուներկու հոգի եւս եւ նրանց իրենից առաջ երկու-երկու ուղարկեց այն բոլոր քաղաքներն ու վայրերը, ուր ինքը գնալու էր:
10 Այս բանէն ետքը Տէրը ուրիշ եօթանասունըերկուք ալ որոշեց եւ զանոնք իր առջեւէն երկու երկու ղրկեց բոլոր քաղաքները ու տեղերը ուր ինք պիտի երթար։
zohrab-1805▾ eastern-1994▾ western am▾
10:11: После сего избрал Господь и других семьдесят [учеников], и послал их по два пред лицем Своим во всякий город и место, куда Сам хотел идти,
10:1  μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα [δύο], καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο [δύο] πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὖ ἤμελλεν αὐτὸς ἔρχεσθαι.
10:1. Μετὰ (With) δὲ (moreover) ταῦτα (to-the-ones-these) ἀνέδειξεν (it-en-showed-up,"ὁ (the-one) κύριος (Authority-belonged," ἑτέρους ( to-different ) ἑβδομήκοντα (to-seventy) [δύο] "[to-two],"καὶ (and) ἀπέστειλεν (it-set-off) αὐτοὺς (to-them) ἀνὰ (up) δύο (to-two) [δύο] "[to-two]"πρὸ (before) προσώπου (of-looked-toward) αὐτοῦ (of-it) εἰς (into) πᾶσαν (to-all) πόλιν (to-a-city) καὶ (and) τόπον (to-an-occasion) οὗ (of-which) ἤμελλεν (it-was-impending,"αὐτὸς (it," ἔρχεσθαι . ( to-come )
10:1. post haec autem designavit Dominus et alios septuaginta duos et misit illos binos ante faciem suam in omnem civitatem et locum quo erat ipse venturusAnd after these things, the Lord appointed also other seventy-two. And he sent them two and two before his face into every city and place whither he himself was to come.
1. Now after these things the Lord appointed seventy others, and sent them two and two before his face into every city and place, whither he himself was about to come.
10:1. Then, after these things, the Lord also designated another seventy-two. And he sent them in pairs before his face, into every city and place where he was to arrive.
10:1. After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come:

1: После сего избрал Господь и других семьдесят [учеников], и послал их по два пред лицем Своим во всякий город и место, куда Сам хотел идти,
10:1  μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα [δύο], καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο [δύο] πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὖ ἤμελλεν αὐτὸς ἔρχεσθαι.
10:1. post haec autem designavit Dominus et alios septuaginta duos et misit illos binos ante faciem suam in omnem civitatem et locum quo erat ipse venturus
And after these things, the Lord appointed also other seventy-two. And he sent them two and two before his face into every city and place whither he himself was to come.
10:1. Then, after these things, the Lord also designated another seventy-two. And he sent them in pairs before his face, into every city and place where he was to arrive.
10:1. After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
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
1: О послании 70-ти апостолов на проповедь сообщает только один ев. Лука. Но наставления, с какими у него Христос обращается к этим апостолам, представляют собою повторение того, что Господь в Евангелии Матфея говорит 12-ти апостолам или же заимствование изречений, помещенных в Евангелии Матвея в других местах. - После сего. По-видимому избрание 70-ти (по некоторым древним кодексам, 72-х) апостолов случилось вскоре после послания 12-ти (см. IX, 1: и сл.). В самом деле, тут сказано, что Господь послал "и" других - а кого же Он послал раньше? Очевидно, не двоих вестников (которые и не названы апостолами см. IX, 52), а именно 12: апостолов: там стоит только слово "двенадцать", а здесь ему соответствующее "семьдесят". - Избрал - точнее: объявил их назначенными (anedeixen). - Семьдесят. Господь мог иметь при этом в виду избрание 70-ти старшин Моисеем себе в помощники (Чис XI, 16: и сл). Об отношении этой цифры к 70-ти языческим народам (Быт X. гл.) не может быть и речи, потому что Господь послал их пред Собою, куда Он Сам хотел идти, а Он был послан только к погибшим овцам дома Израилева (Мф XV, 24). - По два - см. Мк IV, 7. - Куда Сам хотел идти. Семьдесят, очевидно, должны были только подготовить людей к принятию Христа, и, скоро исполнив это поручение, они стали опять на уровень простых учеников Христовых. Впрочем, Церковь сохранила и этот почетный чин в своем воспоминании, установив особое празднование лику 70-ти апостолов, среди которых, однако, есть лица, в то время еще не бывшие вовсе учениками Христа (напр., Иаков и Иуда, братья Господни по плоти).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,

I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel (Exod. xxiv. 1, 9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num. xi. 24, 25. The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Exod. xv. 27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now,

1. We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as "the men who companied with us all the time that the Lord Jesus went in and out among us," and were part of the one hundred and twenty there spoken of, Acts i. 15, 21. Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples.

2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole.

II. Their work and business: He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come (v. 1), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came:-- 1. They must heal the sick (v. 9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.

III. The instructions he gives them.

1. They must set out with prayer (v. 2); and, in prayer, (1.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few. (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet (Isa. vi. 8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.

2. They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.

3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, ch. ix. 3); and salute no man by the way." This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, 2 Kings iv. 29. Not that Christ would have his ministers to be rude, morose, and unmannerly; but, (1.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments. (2.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age--You are a minister of the word; attend to your office. (3.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job ii. 13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.

4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, v. 5, 6.

(1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here, [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Acts v. 42; xx. 20. Christ's church was at first very much a church in the house. [2.] They are instructed to say, "Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: "Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment." Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord.

(2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis--The quality of the receiver determines the nature of the reception. [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them--a good part that shall not be taken away." [2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them." Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom (Ps. xxxv. 13) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace.

5. They must receive the kindnesses of those that should entertain them and bid them welcome, v. 7, 8. "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and," (1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them" (2.) "Be not nice and curious in your diet: Eat and drink such things as they give (v. 7), such things as are set before you, v. 8. Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.

6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, v. 10. If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to (ch. ix. 5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, v. 11. From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, 1 Kings xiii. 21, 22. Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are." It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable." Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, v. 12. The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment (v. 14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.

Upon this occasion, the evangelist repeats,

(1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Matt. xi. 20, &c. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them. [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government. [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed. [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery. [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities.

(2.) The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, v. 16. What is done to the ambassador is done, as it were, to the prince that sends him. [1.] "He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But," [2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me." Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ.
Adam Clarke: Commentary on the Bible - 1831
10:1: The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. Exo 18:19; Exo 24:1-9. These Christ sent by two and two:
1. To teach them the necessity of concord among the ministers of righteousness.
2. That in the mouths of two witnesses every thing might be established. And,
3. That they might comfort and support each other in their difficult labor. See on Mar 6:7 (note).
Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable.
Albert Barnes: Notes on the Bible - 1834
10:1: After these things - After the appointment of the twelve apostles, and the transactions recorded in the pRev_ious chapters.
Other seventy - Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him; to hear his instructions; to be witnesses of his miracles, his sufferings, his death, his resurrection and ascension, that they might "then" go and proclaim all these things to the world. The seventy were sent out to preach immediately, and chiefly where he himself was about to come. They were appointed for a temporary object. They were to go into the villages and towns, and prepare the way for his coming. The number "seventy" was a favorite number among the Jews. Thus, the family of Jacob that came into Egypt consisted of seventy, Gen 46:27. The number of elders that Moses appointed to aid him was the same, Num 11:16, Num 11:25. The number which composed the great Sanhedrin, or council of the nation. was the same. It is not improbable that our Saviour appointed this number with reference to the fact that it so often occurred among the Jews, or after the example of Moses, who appointed seventy to aid him in his work; but it is evident that the office was "temporary" - that it had a specific design - and of course that it would be improper to attempt to find now a "continuation" of it, or a parallel to it, in the Christian ministry.
Two and two - There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel, and that they might sustain and comfort one another in their persecutions and trials. Our Lord in this showed the propriety of having "a religious friend," who would be a confidant and help. Every Christian, and especially every Christian minister, needs such a friend, and should seek some one to whom he can unbosom himself, and with whom he can mingle his feelings and prayers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: these: Mat 10:1-4; Mar 6:7-13
other seventy: Rather, seventy others, as Dr. Campbell renders; for the expression other seventy implies that there were seventy sent before, which was not the case. it seems to refer to the twelve apostles whom our Lord had pRev_iously chosen. Num 11:16, Num 11:24-26
two and: Act 13:2-4; Rev 11:3-10
whither: Luk 1:17, Luk 1:76, Luk 3:4-6, Luk 9:52
Geneva 1599
10:1 After (1) these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
(1) The seventy are sent as the second forewarners of the coming of Christ.
John Gill
10:1 After these things,.... After the calling and mission of the twelve apostles, and giving them their powers, commissions, and instructions, with other things that followed thereon; Lk 9:1
the Lord appointed other seventy also; not that he had appointed before seventy, and now made an appointment of seventy more; but as the Syriac version renders it, "Jesus separated out of his disciples, seventy others" that is, besides the twelve, whom he chose and called out, from among the multitude of the disciples, and ordained them apostles, he selected and ordained seventy others, in allusion to the seventy elders of Israel, Num 11:16. The Vulgate Latin and Persic versions read, "seventy two", and so does Epiphanius (x). The Jewish sanhedrim is sometimes said to consist of seventy one (y), and sometimes of seventy two (z); though commonly said to be of the round number seventy, as these disciples might be. The above mentioned ancient writer gives the names of some of them, as the seven deacons; Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas; together with Matthias, Mark, Luke, Justus, Barnabas, Apelies, Rufus, and Niger. The names of all these disciples, according to ancient traditions, though not to be depended on, are given in an alphabetical order, with the places where they afterwards presided as bishops, or pastors, by a late learned writer (a), and are as follow, viz. Agabus, the prophet; Amphias, of Odyssus, sometimes called Amphiatus; Ananias, who baptized Paul, bishop of Damascus; Andronicus, of Pannonia, or Spain; Apelies, of Smyrna, or, according to others, of Heraclea; Apollo, of Caesarea; Aristarchus, of Apamea; Aristobulus, of Britain; Artemas, of Lustra; Asyncritus, of Hyrcania; Barnabas, of Milgin; Barnabas, of Heraclea; Caesar, of Dyrrachium; Caius, of Ephesus; Carpus, of Berytus, in Thracia; Cephas, bishop of Konia; Clemens, of Sardinia; Cleophas, of Jerusalem; Crescens, of Chalcedon, in Galatia; Demas, a priest of idols; Epaenetus, of Carthage; Epaphroditus, of Andriace; Erastus, of Paneas, or, according to others, of the Philippians; Evodus, of Antioch; Hermas, of Philippi, or Philippolls; Hermes, of Dalmatia; Hermogenus and Phygellus, who followed Simon Magus; Hermogenus, bishop of the Megarenes; Herodion, of Tarsus; James, the brother of our Lord, of Jerusalem; Jason, of Tarsus; Jesus Justus, bishop of Eleutheropolis: Linus, of Rome; Luke, the evangelist: Lucius, of Laodicea, in Syria; Mark, who is also John, of Biblopohs, or Byblus; Mark the evangelist, bishop of Alexandna; Mark, the sister's son of Barnabas, bishop of Apolloma; Matthias, added to the apostles; Narcissus, of Athens; Nicanor, he died when Stephen suffered martyrdom; Nicolaus, of Samaria; Olympius, a martyr at Rome; Onesiphorus, bishop of Corone; Parmenas, of the Soli, Patrobulus, the same with Patrobas, in Rom 16:14 of Puteoli, or as others, of Naples; Philemon, of Gaza; Philemon (in the Acts he is called Philip), by whom the eunuch of the queen of Ethiopia was baptized, of Trallium, of Asia; Philologus, of Sinope; Phlegon, bishop of Marathon; Phygellus, of Ephesus; Prochorus, of Nicomedia, in Bithynia; Pudens; Quartus, of Berytus; Rhodion, a martyr at Rome; Rufus, of Thebes; Silas, of Corinth; Sylvanus, of Thessalonica; Sosipater, of Iconium; Sosthenes, of Colophon; Stachys, of Byzantium; Stephen, the first martyr; Tertius, of Iconium; Thaddaeus, who carried the epistle of Jesus to Edessa, to Abgarus; Timon, of Bostra, of the Arabians; Trophimus, who suffered martyrdora with the Apostle Paul; Tychicus, bishop of Chalcedon, of Bithynia; Tychicus, of Colophon; Urbanus, of Macedonm; and, Zenas, of Diospolis. According both to this account, and Epiphanius, Luke was one of these seventy, and he is the only evangelist that makes mention of the appointment of them:
and sent them two and two before his face: as he did the twelve before, to be his harbingers and forerunners:
into every city and place, whither he himself would come: which he intended to visit: he sent them beforehand to acquaint the inhabitants of it; and prepare them by their ministry, for the reception of him; as John the Baptist, who was in a more eminent sense the harbinger and forerunner of Christ, went before him in his ministry, and prepared the way for him.
(x) Contr. Haeres. haeres. 20. (y) Maimon. Hilchot Sanhedrim, c. 1. sect. 3. (z) Misn. Yadim, c. 3. sect. 5. Aben Ezra in Num 11. 25. (a) Fabricii lux Evangelii, p. 115, 116, &c.
Robert Jamieson, A. R. Fausset and David Brown
10:1 MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
the Lord--a becoming title here, as this appointment was an act truly lordly [BENGEL].
other seventy also--rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (Num 11:24-25). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (Lk 10:1) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.
10:210:2: Եւ ասէ ցնոսա. Հունձք բազո՛ւմ են՝ եւ մշակք սակա՛ւ. արդ՝ աղաչեցէ՛ք զՏէր հնձոց, զի հանցէ՛ մշակս ՚ի հունձս իւր։
2 Եւ նրանց ասաց. «Հունձն առատ է, իսկ մշակները՝ սակաւ: Արդ, խնդրեցէ՛ք հնձի տիրոջը, որ մշակներ ուղարկի իր հնձի համար:
2 Եւ ըսաւ անոնց. «Հունձքը շատ է բայց մշակները քիչ. ուստի հունձքին Տէրոջը աղաչեցէք որ մշակներ հանէ իր հունձքին։
Եւ ասէ ցնոսա. Հունձք բազում են եւ մշակք սակաւ. արդ աղաչեցէք զՏէր հնձոց, զի հանցէ մշակս ի հունձս իւր:

10:2: Եւ ասէ ցնոսա. Հունձք բազո՛ւմ են՝ եւ մշակք սակա՛ւ. արդ՝ աղաչեցէ՛ք զՏէր հնձոց, զի հանցէ՛ մշակս ՚ի հունձս իւր։
2 Եւ նրանց ասաց. «Հունձն առատ է, իսկ մշակները՝ սակաւ: Արդ, խնդրեցէ՛ք հնձի տիրոջը, որ մշակներ ուղարկի իր հնձի համար:
2 Եւ ըսաւ անոնց. «Հունձքը շատ է բայց մշակները քիչ. ուստի հունձքին Տէրոջը աղաչեցէք որ մշակներ հանէ իր հունձքին։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: и сказал им: жатвы много, а делателей мало; итак, молите Господина жатвы, чтобы выслал делателей на жатву Свою.
10:2  ἔλεγεν δὲ πρὸς αὐτούς, ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὗν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ.
10:2. ἔλεγεν (It-was-forthing) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Ὁ (The-one) μὲν (indeed) θερισμὸς (a-summering-of) πολύς, (much,"οἱ (the-ones) δὲ (moreover) ἐργάται (workers) ὀλίγοι : ( little ) δεήθητε (ye-should-have-been-binded) οὖν (accordingly) τοῦ (of-the-one) κυρίου (of-Authority-belonged) τοῦ (of-the-one) θερισμοῦ (of-a-summering-of) ὅπως (unto-which-whither) ἐργάτας (to-workers) ἐκβάλῃ (it-might-have-had-casted-out) εἰς (into) τὸν (to-the-one) θερισμὸν (to-a-summering-of) αὐτοῦ. (of-it)
10:2. et dicebat illis messis quidem multa operarii autem pauci rogate ergo Dominum messis ut mittat operarios in messemAnd he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest that he send labourers into his harvest.
2. And he said unto them, The harvest is plenteous, but the labourers are few: pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.
10:2. And he said to them: “Certainly the harvest is great, but the workers are few. Therefore, ask the Lord of the harvest to send workers into his harvest.
10:2. Therefore said he unto them, The harvest truly [is] great, but the labourers [are] few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
Therefore said he unto them, The harvest truly [is] great, but the labourers [are] few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest:

2: и сказал им: жатвы много, а делателей мало; итак, молите Господина жатвы, чтобы выслал делателей на жатву Свою.
10:2  ἔλεγεν δὲ πρὸς αὐτούς, ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὗν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ.
10:2. et dicebat illis messis quidem multa operarii autem pauci rogate ergo Dominum messis ut mittat operarios in messem
And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest that he send labourers into his harvest.
10:2. And he said to them: “Certainly the harvest is great, but the workers are few. Therefore, ask the Lord of the harvest to send workers into his harvest.
10:2. Therefore said he unto them, The harvest truly [is] great, but the labourers [are] few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
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
2: (См. Мф IX, 36-39). У Луки это изречение имеет несколько своеобразный смысл. Двенадцати апостолов, уже посланных на проповедь, мало для такого великого дела, каким является проповедь о приблизившемся Царстве Мессии. Поэтому, обращаясь к 70-ти Своим ученикам, Господь велит и им, как раньше 12-ти (см. Мф XI, 37), сосредоточить свои мысли в молитве на этой великой нужде времени. Помолясь, они поймут все величие своей задачи и встретят с радостью призвание, какого хочет удостоить их Христос - После этих слов у евангелиста есть некоторая пауза. Ученики молятся - и становятся способными принять поручение, какое им дает далее (ст. 3: и след.) Христос.
Adam Clarke: Commentary on the Bible - 1831
10:2: That he would send forth - Εκβαλῃ. There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on Mat 9:37, Mat 9:38.
Albert Barnes: Notes on the Bible - 1834
10:2: See the notes at Mat 9:36-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: The harvest: Mat 9:37, Mat 9:38; Joh 4:35-38; Co1 3:6-9
the labourers: Mat 20:1; Mar 13:34; Co1 15:10; Co2 6:1; Phi 2:25, Phi 2:30; Col 1:29, Col 4:12; Th1 2:9, Th1 5:12; Ti1 4:10, Ti1 4:15, Ti1 4:16, Ti1 5:17, Ti1 5:18; Ti2 2:3-6, Ti2 4:5; Plm 1:1
are: Kg1 18:22, Kg1 22:6-8; Isa 56:9-12; Eze 34:2-6; Zac 11:5, Zac 11:17; Mat 9:36; Act 16:9, Act 16:10; Phi 2:21; Rev 11:2, Rev 11:3
pray: Th2 3:1
the Lord: Luk 9:1; Num 11:17, Num 11:29; Psa 68:11; Jer 3:15; Mar 16:15, Mar 16:20; Act 8:4, Act 11:19; Act 13:2, Act 13:4, Act 20:28, Act 22:21, Act 26:15-18; Co1 12:28; Eph 4:7-12; Ti1 1:12-14; Heb 3:6; Rev 2:1
John Gill
10:2 Therefore said he unto them,.... That is, the "Lord Jesus", as the Ethiopic version expresses it; he said to the seventy disciples, what he had before said to the twelve apostles in Mt 9:37 where are the same words as here:
the harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest; for though there was such a number of disciples called to the ministerial work, and sent out, there was still need of more; so great was the harvest of souls, or number of hearers, that the labourers were yet but few; and therefore the Lord of the harvest and whose all souls are, was to be prayed unto to send forth more laborious preachers; See Gill on Mt 9:37. See Gill on Mt 9:38.
John Wesley
10:2 Pray ye the Lord of the harvest, that he would thrust forth labourers - For God alone can do this: he alone can qualify and commission men for this work. Mt 9:37.
Robert Jamieson, A. R. Fausset and David Brown
10:2 The harvest, &c.--(See on Mt 9:37).
pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest--(See on Mt 9:38).
10:310:3: Երթա՛յք, ահա՝ առաքեմ զձեզ իբրեւ զգառի՛նս ՚ի մէջ գայլոց։
3 Գնացէ՛ք, ահա ուղարկում եմ ձեզ իբրեւ գառներ գայլերի մէջ:
3 Գացէք. ահա ես ձեզ կը ղրկեմ իբրեւ գառներ գայլերու մէջ։
Երթայք, ահա առաքեմ զձեզ իբրեւ զգառինս ի մէջ գայլոց:

10:3: Երթա՛յք, ահա՝ առաքեմ զձեզ իբրեւ զգառի՛նս ՚ի մէջ գայլոց։
3 Գնացէ՛ք, ահա ուղարկում եմ ձեզ իբրեւ գառներ գայլերի մէջ:
3 Գացէք. ահա ես ձեզ կը ղրկեմ իբրեւ գառներ գայլերու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Идите! Я посылаю вас, как агнцев среди волков.
10:3  ὑπάγετε· ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων.
10:3. ὑπάγετε. (Ye-should-lead-under) ἰδοὺ ( Thou-should-have-had-seen ,"ἀποστέλλω (I-setteth-off) ὑμᾶς (to-ye) ὡς (as) ἄρνας (to-lambs) ἐν (in) μέσῳ (unto-middle) λύκων. (of-wolves)
10:3. ite ecce ego mitto vos sicut agnos inter luposGo: Behold I send you as lambs among wolves.
3. Go your ways: behold, I send you forth as lambs in the midst of wolves.
10:3. Go forth. Behold, I send you out like lambs among wolves.
10:3. Go your ways: behold, I send you forth as lambs among wolves.
Go your ways: behold, I send you forth as lambs among wolves:

3: Идите! Я посылаю вас, как агнцев среди волков.
10:3  ὑπάγετε· ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων.
10:3. ite ecce ego mitto vos sicut agnos inter lupos
Go: Behold I send you as lambs among wolves.
10:3. Go forth. Behold, I send you out like lambs among wolves.
10:3. Go your ways: behold, I send you forth as lambs among wolves.
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: (См. Мф Х, 16). Так как этим апостолам едва ли в настоящий раз могли угрожать гонения, то у ев. Луки это обращение к ним Христа опять имеет свой смысл. Очень может быть, что Христос сравнивает их не с кроткими агнцами, а с сильными баранами (arnaV), которые идут обыкновенно впереди стада, указывая ему дорогу. Таковыми руководителями евреев ко Христу должны быть эти 70: в противоположность волкам (lukwn) или ложным руководителям народа, которые ведут народ только к погибели и даже сами, подобно волкам, расхищают стадо (ср. Ин Х, 12).
Adam Clarke: Commentary on the Bible - 1831
10:3: Lambs among wolves - See on Mat 10:16 (note).
Albert Barnes: Notes on the Bible - 1834
10:3: See the notes at Mat 10:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: I send: Psa 22:12-16, Psa 22:21; Eze 2:3-6; Mat 10:16, Mat 10:22; Joh 15:20, Joh 16:2; Act 9:2, Act 9:16
wolves: Zep 3:3; Mat 7:15; Joh 10:12; Act 20:29
Geneva 1599
10:3 (2) Go your ways: behold, I send you forth as lambs among wolves.
(2) The faithful ministers of the word are in this world as lambs among wolves: but if they are diligent to do their duty, he who sent them will also preserve them.
John Gill
10:3 Go your ways,.... Into all the villages, towns, cities, and places, where he directed them to go, to make ready for him.
Behold, I send you forth as lambs among wolves; as harmless, innocent, profitable, and defenceless creatures, among spiteful, malicious, cunning, and cruel men; See Gill on Mt 10:16.
John Wesley
10:3 Mt 10:16.
Robert Jamieson, A. R. Fausset and David Brown
10:3 (See on Mt 10:7-16).
10:410:4: Մի՛ բառնայք քսակ, մի՛ մախաղ, մի՛ կօշիկս. եւ ՚ի ճանապարհի ումեք ողջոյն մի՛ տայցէք[1216]։ [1216] Ոմանք. Եւ մի՛ մախաղ, մի՛ կօշիկ... ողջոյն մի՛ տայք։
4 Մի՛ վերցրէք ո՛չ քսակ, ո՛չ մախաղ, ո՛չ կօշիկներ եւ ճանապարհին ոչ ոքի ողջոյն մի՛ տուէք:
4 Ձեզի հետ քսակ մի՛ առնէք, ո՛չ ալ պարկ եւ ո՛չ կօշիկներ ու ճամբան մարդու բարեւ մի՛ տաք։
Մի՛ բառնայք քսակ, մի՛ մախաղ, մի՛ կօշիկս, եւ ի ճանապարհի ումեք ողջոյն մի՛ տայցէք:

10:4: Մի՛ բառնայք քսակ, մի՛ մախաղ, մի՛ կօշիկս. եւ ՚ի ճանապարհի ումեք ողջոյն մի՛ տայցէք[1216]։
[1216] Ոմանք. Եւ մի՛ մախաղ, մի՛ կօշիկ... ողջոյն մի՛ տայք։
4 Մի՛ վերցրէք ո՛չ քսակ, ո՛չ մախաղ, ո՛չ կօշիկներ եւ ճանապարհին ոչ ոքի ողջոյն մի՛ տուէք:
4 Ձեզի հետ քսակ մի՛ առնէք, ո՛չ ալ պարկ եւ ո՛չ կօշիկներ ու ճամբան մարդու բարեւ մի՛ տաք։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: Не берите ни мешка, ни сумы, ни обуви, и никого на дороге не приветствуйте.
10:4  μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε.
10:4. μὴ (Lest) βαστάζετε (ye-should-carry-to) βαλλάντιον, (to-an-ever-a-one-castlet,"μὴ (lest) πήραν, (to-a-sack,"μὴ (lest) ὑποδήματα, (to-bindings-under-to,"καὶ (and) μηδένα (to-lest-moreover-one) κατὰ (down) τὴν (to-the-one) ὁδὸν (to-a-way) ἀσπάσησθε . ( ye-might-have-drawn-along-to )
10:4. nolite portare sacculum neque peram neque calciamenta et neminem per viam salutaveritisCarry neither purse, nor scrip, nor shoes: and salute no man by the way.
4. Carry no purse, no wallet, no shoes: and salute no man on the way.
10:4. Do not choose to carry a purse, nor provisions, nor shoes; and you shall greet no one along the way.
10:4. Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
Carry neither purse, nor scrip, nor shoes: and salute no man by the way:

4: Не берите ни мешка, ни сумы, ни обуви, и никого на дороге не приветствуйте.
10:4  μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε.
10:4. nolite portare sacculum neque peram neque calciamenta et neminem per viam salutaveritis
Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
4. Carry no purse, no wallet, no shoes: and salute no man on the way.
10:4. Do not choose to carry a purse, nor provisions, nor shoes; and you shall greet no one along the way.
10:4. Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: (См. Мф Х, 10). - Никого на дороге не приветствуйте. Это замечание ев. Луки указывает не на поспешность, с которой 70: должны совершать свое дело и которой мешают длинные восточные приветствия (см. у еп. Михаила), а только на то, что предложение мира или спасения должно совершаться не на пути, кое-как, так сказать, мимоходом, а серьезно и внимательно, после того как двое апостолов взойдут в дом и там войдут в тесные отношения с хозяевами дома.
Adam Clarke: Commentary on the Bible - 1831
10:4: Carry neither purse nor scrip - See on Mat 10:9 (note), etc., and Mar 6:8 (note), etc.
Salute no man by the way - According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time; forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.
Albert Barnes: Notes on the Bible - 1834
10:4: Purse ... scrip ... shoes - See the notes at Mat 10:10.
Salute no man by the way - Salutations among the Orientals did not consist, as among us, of a slight bow or an extension of the hand, but was performed by many embraces and inclinations, and even prostrations of the body on the ground. All this required much "time;" and as the business on which the seventy were sent was urgent, they were required not to "delay" their journey by long and formal salutations of the persons whom they met. "If two Arabs of equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate them as if to kiss them. Each one then draws back his hand and kisses it instead of his friend's, and then places it upon his forehead. The parties then continue the salutation by kissing each other's beard. They gave thanks to God that they are once more permitted to see their friend - they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing."
It may also be added, in the language of Dr. Thomson ("The Land and the Book," vol. i. p. 534), that "there is such an amount of insincerity, flattery, and falsehood in the terms of salutation prescribed by etiquette, that our Lord, who is truth itself, desired his representatives to dispense with them as far as possible, perhaps tacitly to rebuke them. These 'instructions' were also intended to reprove another propensity which an Oriental can scarcely resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries and answer as many. If they come upon people making a bargain or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in no wise concerns them; and more especially, an Oriental can never resist the temptation to assist "where accounts are being settled or money counted out." The clink of coin has a positive fascination to them. Now the command of our Saviour strictly forbade all such loiterings. They would waste time, distract attention, and in many ways hinder the prompt and faithful discharge of their important mission." The salutation of friends, therefore, was a ceremony which consumed much time; and it was on this account that our Lord on this occasion forbade them to delay their journey to greet others. A similar direction is found in Kg2 4:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: neither: Luk 9:3-6, Luk 22:35; Mat 10:9, Mat 10:10; Mar 6:8, Mar 6:9
and: Luk 9:59, Luk 9:60; Gen 24:33, Gen 24:56; Sa1 21:8; Kg2 4:24, Kg2 4:29; Pro 4:25
Geneva 1599
10:4 Carry neither purse, nor scrip, nor shoes: and salute (a) no man by the way.
(a) This is spoken figuratively, which manner of speech men use when they put down more in words than is meant. This is usual among the Hebrews when they command a thing to be done speedily without delay, as is found in (4Kings 4:29); for in any other case courteous and gentle salutations are matters of Christian duty: as for the calling, it was only for a limited time.
John Gill
10:4 Carry neither purse,.... The Syriac version reads, "purses, "to put money, gold, silver, and brass in; and the prohibition regards the money in the purse chiefly:
nor scrip; the Syriac version here also reads in the plural number, "scrips", to put victuals in, provisions or any sort for their journey, which they were not to carry with them, any more than money, to buy food with
Nor shoes; any more than those they had upon their feet; See Gill on Mt 10:9, Mt 10:10 and salute no man by the way; that they might not be retarded, and hindered in their journey by tedious ceremonies, and long inquiries into the health of persons and friends, and the business they were going about, and places where; and by discourses and confabulations, drawn out to great length, as was often the case at meeting on the road: and, for the same reason, a like charge is given to Gehazi, 4Kings 4:29, and which, as the Jewish commentators on the place observe (a), was, that he might not multiply words with persons he met with, and might not be stopped by the way; and that his intention might be in his work, and his mind might not turn to any other thing, either by word or deed. So our Lord's intention, by this order was, not to teach them incivility, or to be morose and uncourteous; but that they might dispatch their business with the utmost expedition, and rather forego some common civilities and ceremonies, than to neglect, or, in the least, to hinder a work of so much importance they were sent about: and this was the more necessary, since, according to the Jewish maxim (b),
"prevent every man with a salutation;''
they saluted all that they met, which took up time, and hindered business. Some sorts of persons indeed were excused, as those who were mourners (c) for the dead, and such as kept fasts for rain (d): but such were not these disciples; they neither mourned, nor fasted, nor could they, so long as the bridegroom was with them.
(a) Jarchi, Kimchi, & R. Levi Ben Gersom in 2 Kings iv. 29. (b) Pirke Abot. c. 4. sect. 15. (c) T. Bab. in Misn. Moed Katon, c. 3. sect. 6. (d) Misn. Taanith, c. 1. sect. 7.
John Wesley
10:4 Salute no man by the way - The salutations usual among the Jews took up much time. But these had so much work to do in so short a space, that they had not a moment to spare.
10:510:5: Յոր տուն մտանիցէք, նա՛խ ասասջի՛ք թէ ողջո՛յն տանս այսմիկ.
5 Որ տունը մտնէք, նախ ասացէ՛ք. «Խաղաղութի՜ւն այս տանը».
5 Եւ ո՛րմէկ տուն որ մտնէք՝ առաջ ըսէք. ‘Բարեւ* այս տանը’։
Յոր տուն մտանիցէք, նախ ասասջիք թէ` Ողջոյն տանս այսմիկ:

10:5: Յոր տուն մտանիցէք, նա՛խ ասասջի՛ք թէ ողջո՛յն տանս այսմիկ.
5 Որ տունը մտնէք, նախ ասացէ՛ք. «Խաղաղութի՜ւն այս տանը».
5 Եւ ո՛րմէկ տուն որ մտնէք՝ առաջ ըսէք. ‘Բարեւ* այս տանը’։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: В какой дом войдете, сперва говорите: мир дому сему;
10:5  εἰς ἣν δ᾽ ἂν εἰσέλθητε οἰκίαν, πρῶτον λέγετε, εἰρήνη τῶ οἴκῳ τούτῳ.
10:5. εἰς (Into) ἣν (to-which) δ' (moreover) ἂν (ever) εἰσέλθητε (ye-might-have-had-came-into) οἰκίαν (to-a-housing-unto) πρῶτον (to-most-before) λέγετε (ye-should-forth,"Εἰρήνη (A-peace) τῷ (unto-the-one) οἴκῳ (unto-a-house) τούτῳ. (unto-the-one-this)
10:5. in quamcumque domum intraveritis primum dicite pax huic domuiInto whatever house you enter, first say: Peace be to this house.
5. And into whatsoever house ye shall enter, first say, Peace to this house.
10:5. Into whatever house you will have entered, first say, ‘Peace to this house.’
10:5. And into whatsoever house ye enter, first say, Peace [be] to this house.
And into whatsoever house ye enter, first say, Peace [be] to this house:

5: В какой дом войдете, сперва говорите: мир дому сему;
10:5  εἰς ἣν δ᾽ ἂν εἰσέλθητε οἰκίαν, πρῶτον λέγετε, εἰρήνη τῶ οἴκῳ τούτῳ.
10:5. in quamcumque domum intraveritis primum dicite pax huic domui
Into whatever house you enter, first say: Peace be to this house.
10:5. Into whatever house you will have entered, first say, ‘Peace to this house.’
10:5. And into whatsoever house ye enter, first say, Peace [be] to this house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: (См. Мф X, 12-13). Сын мира, - т. е. человек, достойный принять спасение, способный усвоить его.
Adam Clarke: Commentary on the Bible - 1831
10:5: Peace be to this house - See on Mat 10:12 (note).
Albert Barnes: Notes on the Bible - 1834
10:5: See the notes at Mat 10:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: Luk 19:9; Sa1 25:6; Isa 57:19; Mat 10:12, Mat 10:13; Act 10:36; Co2 5:18-20; Eph 2:17
John Gill
10:5 And into whatsoever house ye enter,.... When ye come into any city, town, or village,
first say, peace be to this house: salute the inhabitants in the usual form, saying, peace be to you; wishing them all happiness and prosperity, temporal, spiritual, and eternal. This shows our Lord did not disapprove of civil salutations.
10:610:6: եթէ իցէ՛ անդ որդի ողջունի՝ հանգիցէ՛ ՚ի վերայ նորա ողջոյնն ձեր. ապա թէ ոչ՝ ՚ի ձե՛զ դարձցի[1217]։ [1217] Ոմանք. Եւ եթէ իցէ... հանգիցէ ՚ի նոսա ողջոյն ձեր։
6 եթէ այնտեղ կայ խաղաղասէր մարդ, ձեր խաղաղութիւնը նրա վրայ կը հանգչի. ապա թէ ոչ՝ ձե՛զ կը վերադառնայ:
6 Եթէ հոն բարեւի արժանի մարդ կայ, ձեր բարեւը պիտի հանգչի անոր վրայ, ապա թէ ոչ՝ ձեզի պիտի դառնայ։
եւ եթէ իցէ անդ որդի ողջունի, հանգիցէ ի վերայ նորա ողջոյնն ձեր. ապա թէ ոչ` ի ձեզ դարձցի:

10:6: եթէ իցէ՛ անդ որդի ողջունի՝ հանգիցէ՛ ՚ի վերայ նորա ողջոյնն ձեր. ապա թէ ոչ՝ ՚ի ձե՛զ դարձցի[1217]։
[1217] Ոմանք. Եւ եթէ իցէ... հանգիցէ ՚ի նոսա ողջոյն ձեր։
6 եթէ այնտեղ կայ խաղաղասէր մարդ, ձեր խաղաղութիւնը նրա վրայ կը հանգչի. ապա թէ ոչ՝ ձե՛զ կը վերադառնայ:
6 Եթէ հոն բարեւի արժանի մարդ կայ, ձեր բարեւը պիտի հանգչի անոր վրայ, ապա թէ ոչ՝ ձեզի պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: и если будет там сын мира, то почиет на нём мир ваш, а если нет, то к вам возвратится.
10:6  καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπ᾽ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μή γε, ἐφ᾽ ὑμᾶς ἀνακάμψει.
10:6. καὶ (And) ἐὰν (if-ever) ἐκεῖ (thither) ᾖ (it-might-be) υἱὸς (a-son) εἰρήνης, (of-a-peace,"ἐπαναπαήσεται (it-shall-have-been-ceased-up-upon) ἐπ' (upon) αὐτὸν (to-it,"ἡ (the-one) εἰρήνη (a-peace) ὑμῶν: (of-ye) εἰ (if) δὲ (moreover) μήγε, (lest-too,"ἐφ' (upon) ὑμᾶς (to-ye) ἀνακάμψει. (it-shall-bend-up)
10:6. et si ibi fuerit filius pacis requiescet super illam pax vestra sin autem ad vos reverteturAnd if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you.
6. And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again.
10:6. And if a son of peace is there, your peace will rest upon him. But if not, it will return to you.
10:6. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again:

6: и если будет там сын мира, то почиет на нём мир ваш, а если нет, то к вам возвратится.
10:6  καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπ᾽ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μή γε, ἐφ᾽ ὑμᾶς ἀνακάμψει.
10:6. et si ibi fuerit filius pacis requiescet super illam pax vestra sin autem ad vos revertetur
And if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you.
10:6. And if a son of peace is there, your peace will rest upon him. But if not, it will return to you.
10:6. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: The son of peace - In the Jewish style, a man who has any good or bad quality is called the son of it. Thus, wise men are called the children of wisdom, Mat 11:19; Luk 7:35. So, likewise, what a man is doomed to, he is called the son of, as in Eph 2:3, wicked men are styled the children of wrath: so Judas is called the son of perdition, Joh 17:12; and a man who deserves to die is called, Sa2 12:5, a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonor to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without.
Albert Barnes: Notes on the Bible - 1834
10:6: The son of peace - That is, if the "house" or "family" be "worthy," or be disposed to receive you in "peace" and kindness. See Mat 10:13. "The son of peace" means one "disposed" to peace, or peaceful and kind in his disposition. Compare Mat 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: the Son: Sa1 25:17; Isa 9:6; Eph 2:2, Eph 2:3, Eph 5:6; Th2 3:16; Pe1 1:14 *Gr: Jam 3:18
it shall: Psa 35:13; Co2 2:15, Co2 2:16
Geneva 1599
10:6 And if (b) the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
(b) So say the Hebrews: that is, he that favours the doctrine of peace and embraces it.
John Gill
10:6 And if the son of peace be there,.... If there be any elect person or persons in the house, whom God has chosen to partake of peace by the blood of Christ, and the benefits arising from it; and of a conscience peace in their souls, upon the best foundation; and of eternal peace in the world to come, though yet in a state of nature; and which may be known by this sign;
your peace shall rest upon it: the salutation, or wish of peace, shall be well taken, and gratefully received; and upon this you will be kindly invited into the house, and used well by, those of the family;
if not, it shall turn to you again: if there are no sons of peace, no elect persons there, your salutation, or wish of peace and prosperity to the family, will be despised and rejected, and will return to you without any good effect upon them.
John Wesley
10:6 A son of peace - That is, one worthy of it.
10:710:7: Եւ ՚ի նմին տա՛ն ագանիջիք, ուտիջիք եւ ըմպիջի՛ք ՚ի նոցանէ. զի արժանի՛ է մշակն վարձու իւրոյ. մի՛ փոխիցիք տանէ՛ ՚ի տուն[1218]։ [1218] Ոսկան. ՚Ի տանէ ՚ի տուն։
7 Նոյն տանը գիշերեցէ՛ք, կերէ՛ք եւ խմեցէ՛ք նրանց ունեցածից, որովհետեւ մշակը արժանի է իր վարձին. տնից տուն մի՛ տեղափոխուէք:
7 Այն տանը մէջ մնացէք ու անոնց քով կերէք ու խմեցէք, վասն զի մշակը իր վարձքին արժանի է։ Տունէ տուն մի՛ փոխուիք։
Եւ ի նմին տան ագանիջիք, ուտիջիք եւ ըմպիջիք ի նոցանէ. զի արժանի է մշակն վարձու իւրոյ. մի՛ փոխիցիք տանէ ի տուն:

10:7: Եւ ՚ի նմին տա՛ն ագանիջիք, ուտիջիք եւ ըմպիջի՛ք ՚ի նոցանէ. զի արժանի՛ է մշակն վարձու իւրոյ. մի՛ փոխիցիք տանէ՛ ՚ի տուն[1218]։
[1218] Ոսկան. ՚Ի տանէ ՚ի տուն։
7 Նոյն տանը գիշերեցէ՛ք, կերէ՛ք եւ խմեցէ՛ք նրանց ունեցածից, որովհետեւ մշակը արժանի է իր վարձին. տնից տուն մի՛ տեղափոխուէք:
7 Այն տանը մէջ մնացէք ու անոնց քով կերէք ու խմեցէք, վասն զի մշակը իր վարձքին արժանի է։ Տունէ տուն մի՛ փոխուիք։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: В доме же том оставайтесь, ешьте и пейте, что у них есть, ибо трудящийся достоин награды за труды свои; не переходите из дома в дом.
10:7  ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἐσθίοντες καὶ πίνοντες τὰ παρ᾽ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν.
10:7. ἐν (In) αὐτῇ (unto-it) δὲ (moreover) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) μένετε, (ye-should-stay) ἔσθοντες ( eating ) καὶ (and) πίνοντες ( drinking ) τὰ (to-the-ones) παρ' (beside) αὐτῶν, (of-them) ἄξιος (deem-belonged) γὰρ (therefore) ὁ (the-one) ἐργάτης (a-worker) τοῦ (of-the-one) μισθοῦ (of-a-pay) αὐτοῦ. (of-it) μὴ (Lest) μεταβαίνετε (ye-should-step-with) ἐξ (out) οἰκίας (of-a-housing-unto) εἰς (into) οἰκίαν. (to-a-housing-unto)
10:7. in eadem autem domo manete edentes et bibentes quae apud illos sunt dignus enim est operarius mercede sua nolite transire de domo in domumAnd in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.
7. And in that same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
10:7. And remain in the same house, eating and drinking the things that are with them. For the worker is worthy of his pay. Do not choose to pass from house to house.
10:7. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house:

7: В доме же том оставайтесь, ешьте и пейте, что у них есть, ибо трудящийся достоин награды за труды свои; не переходите из дома в дом.
10:7  ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἐσθίοντες καὶ πίνοντες τὰ παρ᾽ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν.
10:7. in eadem autem domo manete edentes et bibentes quae apud illos sunt dignus enim est operarius mercede sua nolite transire de domo in domum
And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.
10:7. And remain in the same house, eating and drinking the things that are with them. For the worker is worthy of his pay. Do not choose to pass from house to house.
10:7. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: (См. Мф X 11). - В доме же том, - т. е. который примет вас. - Достоин награды - см. Мф X, 10.
Adam Clarke: Commentary on the Bible - 1831
10:7: The laborer is worthy - See on Mat 10:8, Mat 10:12 (note).
Go not from house to house - See on Mat 10:11 (note). It would be a great offense among the Hindoos if a guest, after being made welcome at a house, were to leave it and go to another.
Albert Barnes: Notes on the Bible - 1834
10:7: See the notes at Mat 10:11. On this passage Dr. Thomson ("The Land and the Book," vol. i. p. 534) remarks: "The reason (for the command, 'Go not from house to house') is very obvious to one acquainted with Oriental customs. When a stranger arrives in a village or an encampment, the neighbors, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy, and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbors; it also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: in: Luk 9:4; Mat 10:11; Mar 6:10; Act 16:15, Act 16:34, Act 16:40
for: Deu 12:12, Deu 12:18, Deu 12:19; Mat 10:10; Co1 9:4-15; Gal 6:6; Phi 4:17, Phi 4:18; Ti1 5:17, Ti1 5:18; Ti2 2:6; Jo3 1:5-8
Go: Ti1 5:13
Geneva 1599
10:7 And in the same house (c) remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
(c) Take up your lodging in that house which you enter into first, that is, do not be concerned about comfortable lodging, as men do who plan to stay in a place a long time: for here that solemn preaching of the gospel, which was used afterward when the Churches were settled, is not instituted: but these are sent abroad to all the coasts of Judea to show them that the last jubilee is at hand.
John Gill
10:7 And in the same house remain,.... Where the sons of peace are, and the peace rests, and into which you are invited, and kindly received and used:
eating and drinking such things as they give; or rather, "such things as are with them", as the Vulgate Latin renders it; or "of that which is theirs", as the Syriac version; all one, and with as much freedom, as if they were your own; the reason follows,
for the labourer is worthy of his hire; what you eat and drink is your due; what you ought to have; your diet is a debt, and not a gratuity; See Gill on Mt 10:10.
go not from house to house; as if fickle and inconstant, as if not satisfied with your lodging and entertainment, and as seeking out for other and better, or as if burdensome where they were; See Gill on Mt 10:11. The Jews have a proverb, expressing the inconvenience and expensiveness, and the danger of moving from place to place:
"he that goes, , "from house to house", (loses his) shirt, (i.e. comes to distress and poverty,) from place to place (his) life (e);''
or he is in great danger of losing his life.
(e) Bereshit Rabba, sect. 39. fol. 34. 3.
John Wesley
10:7 Mt 10:11.
10:810:8: Յոր քաղաք մտանիցէք՝ եւ ընդունիցին զձեզ, ուտիջի՛ք զինչ առաջի դնիցեն ձեր.
8 Ո՛ր քաղաքը որ մտնէք եւ ձեզ ընդունեն, կերէ՛ք, ինչ որ ձեր առաջ դնեն:
8 Ո՛րմէկ քաղաք որ մտնէք ու ձեզ ընդունին, ինչ որ ձեր առջեւ դրուի՝ կերէք.
Յոր քաղաք մտանիցէք եւ ընդունիցին զձեզ, ուտիջիք զինչ առաջի դնիցեն ձեր:

10:8: Յոր քաղաք մտանիցէք՝ եւ ընդունիցին զձեզ, ուտիջի՛ք զինչ առաջի դնիցեն ձեր.
8 Ո՛ր քաղաքը որ մտնէք եւ ձեզ ընդունեն, կերէ՛ք, ինչ որ ձեր առաջ դնեն:
8 Ո՛րմէկ քաղաք որ մտնէք ու ձեզ ընդունին, ինչ որ ձեր առջեւ դրուի՝ կերէք.
zohrab-1805▾ eastern-1994▾ western am▾
10:88: И если придёте в какой город и примут вас, ешьте, что вам предложат,
10:8  καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, ἐσθίετε τὰ παρατιθέμενα ὑμῖν,
10:8. καὶ (And) εἰς (into) ἣν (to-which) ἂν (ever) πόλιν (to-a-city) εἰσέρχησθε ( ye-might-come-into ) καὶ (and) δέχωνται ( they-might-receive ) ὑμᾶς, (to-ye,"ἐσθίετε (ye-should-eat-belong) τὰ (to-the-ones) παρατιθέμενα ( to-being-placed-beside ) ὑμῖν, (unto-ye)
10:8. et in quamcumque civitatem intraveritis et susceperint vos manducate quae adponuntur vobisAnd into what city soever you enter, and they receive you, eat such things as are set before you.
8. And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
10:8. And into whatever city you have entered and they have received you, eat what they set before you.
10:8. And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
And into whatsoever city ye enter, and they receive you, eat such things as are set before you:

8: И если придёте в какой город и примут вас, ешьте, что вам предложат,
10:8  καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, ἐσθίετε τὰ παρατιθέμενα ὑμῖν,
10:8. et in quamcumque civitatem intraveritis et susceperint vos manducate quae adponuntur vobis
And into what city soever you enter, and they receive you, eat such things as are set before you.
10:8. And into whatever city you have entered and they have received you, eat what they set before you.
10:8. And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:8: See the notes at Mat 10:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: and: Luk 10:10, Luk 9:48; Mat 10:40; Joh 13:20
eat: Co1 10:27
Geneva 1599
10:8 And into whatsoever city ye enter, and they receive you, (d) eat such things as are set before you:
(d) Be content with the food that is set before you.
John Gill
10:8 And into whatsoever city ye enter,.... Into whatsoever house in it ye go, and apply to for lodging and entertainment,
and they receive you, readily and cheerfully,
eat such things as are set before you; though ever so mean, accept of them, and do not object to them on that account, lest it should be thought you serve your own bellies, and seek to gratify your appetites; nor, on the other hand, do not think anything too good for you, or that you are burdensome and chargeable, but eat as if it were your own; nor ask questions about the cleanness and uncleanness of it, or whether it has been tithed or not; but feed upon it without any scruple.
10:910:9: եւ բժշկեսջի՛ք որ ՚ի նմա հիւանդք իցեն. եւ ասասջի՛ք նոցա. Մերձեա՛լ է ՚ի վերայ ձեր արքայութիւն Աստուծոյ։
9 Եւ բժշկեցէ՛ք դրա մէջ եղած հիւանդներին եւ նրանց ասացէ՛ք. “Մօտեցել է ձեզ Աստծու արքայութիւնը”:
9 Ու բժշկեցէք անոր մէջի հիւանդները եւ ըսէք անոնց. ‘Աստուծոյ թագաւորութիւնը ձեզի մօտեցեր է’։
եւ բժշկեսջիք որ ի նմա հիւանդք իցեն, եւ ասասջիք նոցա. Մերձեալ է ի վերայ ձեր արքայութիւն Աստուծոյ:

10:9: եւ բժշկեսջի՛ք որ ՚ի նմա հիւանդք իցեն. եւ ասասջի՛ք նոցա. Մերձեա՛լ է ՚ի վերայ ձեր արքայութիւն Աստուծոյ։
9 Եւ բժշկեցէ՛ք դրա մէջ եղած հիւանդներին եւ նրանց ասացէ՛ք. “Մօտեցել է ձեզ Աստծու արքայութիւնը”:
9 Ու բժշկեցէք անոր մէջի հիւանդները եւ ըսէք անոնց. ‘Աստուծոյ թագաւորութիւնը ձեզի մօտեցեր է’։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: и исцеляйте находящихся в нём больных, и говорите им: приблизилось к вам Царствие Божие.
10:9  καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς, ἤγγικεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
10:9. καὶ (And) θεραπεύετε (ye-should-minister-of) τοὺς (to-the-ones) ἐν (in) αὐτῇ (unto-it) ἀσθενεῖς , ( to-un-vigored ,"καὶ (and) λέγετε (ye-should-forth) αὐτοῖς (unto-them,"Ἤγγικεν (It-had-come-to-near-to) ἐφ' (upon) ὑμᾶς (to-ye,"ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
10:9. et curate infirmos qui in illa sunt et dicite illis adpropinquavit in vos regnum DeiAnd heal the sick that are therein and say to them: The kingdom of God is come nigh unto you.
9. and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
10:9. And cure the sick who are in that place, and proclaim to them, ‘The kingdom of God has drawn near to you.’
10:9. And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you:

9: и исцеляйте находящихся в нём больных, и говорите им: приблизилось к вам Царствие Божие.
10:9  καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς, ἤγγικεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
10:9. et curate infirmos qui in illa sunt et dicite illis adpropinquavit in vos regnum Dei
And heal the sick that are therein and say to them: The kingdom of God is come nigh unto you.
10:9. And cure the sick who are in that place, and proclaim to them, ‘The kingdom of God has drawn near to you.’
10:9. And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: The kingdom of God is come nigh unto you - Εφ ὑμας, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, Mat 3:2 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: heal: Luk 9:2; Mat 10:8; Mar 6:13; Act 28:7-10
The kingdom: Luk 10:11, Luk 17:20, Luk 17:21; Dan 2:44; Mat 3:2, Mat 4:17, Mat 10:7; Mar 4:30; Joh 3:3, Joh 3:5; Act 28:28, Act 28:31
John Gill
10:9 And heal the sick that are therein,.... Of all their bodily diseases, which would not only show their power and warrant, theft mission and commission, but also their goodness and beneficence to men; and would be a sufficient return for what they ate and drank:
and say unto them; not only to the sick that are healed, and those in the house in which they were, but to all the inhabitants of the city;
the kingdom of God is come nigh unto you: the Gospel dispensation, the kingdom of the Messiah, and even the Messiah himself, as might be concluded from the miracles they wrought; and thus by their ministry and works, were they to go before Christ, and prepare his way.
10:1010:10: Իսկ յոր քաղաք մտանիցէք, եւ ո՛չ ընդունիցին զձեզ. իբրեւ ելանիցէք ՚ի հրապարակս նորա՝ ասասջի՛ք[1219]. [1219] Ոմանք. ՚Ի հրապարակս նոցա։
10 Իսկ ո՛ր քաղաքը որ մտնէք եւ ձեզ չընդունեն, երբ դուրս գաք նրա հրապարակները, ասացէ՛ք.
10 Բայց ո՛րմէկ քաղաք որ մտնէք ու ձեզ չընդունին, անոր հրապարակները ելլելով՝ ըսէք.
Իսկ յոր քաղաք մտանիցէք եւ ոչ ընդունիցին զձեզ, իբրեւ ելանիցէք ի հրապարակս նորա, ասասջիք:

10:10: Իսկ յոր քաղաք մտանիցէք, եւ ո՛չ ընդունիցին զձեզ. իբրեւ ելանիցէք ՚ի հրապարակս նորա՝ ասասջի՛ք[1219].
[1219] Ոմանք. ՚Ի հրապարակս նոցա։
10 Իսկ ո՛ր քաղաքը որ մտնէք եւ ձեզ չընդունեն, երբ դուրս գաք նրա հրապարակները, ասացէ՛ք.
10 Բայց ո՛րմէկ քաղաք որ մտնէք ու ձեզ չընդունին, անոր հրապարակները ելլելով՝ ըսէք.
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: Если же придете в какой город и не примут вас, то, выйдя на улицу, скажите:
10:10  εἰς ἣν δ᾽ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε,
10:10. εἰς (Into) ἣν (to-which) δ' (moreover) ἂν (ever) πόλιν (to-a-city) εἰσέλθητε (ye-might-have-had-came-into) καὶ (and) μὴ (lest) δέχωνται ( they-might-receive ) ὑμᾶς, (to-ye," ἐξελθόντες ( having-had-came-out ) εἰς (into) τὰς (to-the-ones) πλατείας ( to-broad ) αὐτῆς (of-it) εἴπατε (ye-should-have-had-said,"
10:10. in quamcumque civitatem intraveritis et non receperint vos exeuntes in plateas eius diciteBut into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:
10. But into whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say,
10:10. But into whatever city you have entered and they have not received you, going out into its main streets, say:
10:10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say:

10: Если же придете в какой город и не примут вас, то, выйдя на улицу, скажите:
10:10  εἰς ἣν δ᾽ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε,
10:10. in quamcumque civitatem intraveritis et non receperint vos exeuntes in plateas eius dicite
But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:
10:10. But into whatever city you have entered and they have not received you, going out into its main streets, say:
10:10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: (См. Мф Х, 14-15). - Не примут вас, - т. е. несмотря на просьбы о приюте, нигде не примут. - Вышедши на улицу, - т. е. пред лицом всех жителей того города. - Отрясаем вам. Негостеприимство горожан - достаточное свидетельство их невосприимчивости и к проповеди о спасении: не для чего поэтому апостолам усиленно стараться внушить этим людям необходимость обратиться ко Христу (ср. Мф VII, 6). - Однако ж знайте... Апостолы должны указать все-таки на ту ответственность, какая угрожает этим упорным людям ввиду приближения Царства Божия, которое для них принесет с собою возмездие за упорство.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: go: Luk 9:5; Mat 10:14; Act 13:51, Act 18:6
Geneva 1599
10:10 (3) But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
(3) God is a most severe avenger of the ministry of his gospel.
John Gill
10:10 But into whatsoever city ye enter,.... On the other hand Christ here directs how to behave towards other cities they should come to, and be rejected:
and they receive you not; refuse to admit them into their houses, or provide in any shape for them, nor hear their message:
go your ways out into the streets of the same. The Ethiopic version reads, "cast the dust off your feet into the streets of it: and say"; aloud, in the most public manner, in the ears of all the people, as follows.
Robert Jamieson, A. R. Fausset and David Brown
10:10 son of peace--inwardly prepared to embrace your message of peace. See note on "worthy," (see on Mt 10:13).
10:1110:11: եւ զփոշիս որ կռուեալ է ՚ի քաղաքէ ձերմէ յոտս մեր՝ թօթափեսցո՛ւք ՚ի ձեզ. բայց զայս գիտասջի՛ք՝ զի մերձեա՛լ է արքայութիւն Աստուծոյ[1220]։ [1220] Ոմանք. Մերձեալ է ՚ի վերայ ձեր ար՛՛։
11 “Ձեր քաղաքից մեր ոտքերին կպած փոշին անգամ թօթափում ենք ձեր վրայ. բայց իմացէ՛ք, որ մօտեցել է Աստծու արքայութիւնը”:
11 ‘Այն փոշին ալ որ ձեր քաղաքէն մեր ոտքերուն փակած է, ձեզի կը թօթուենք. միայն թէ այս գիտցէք, որ Աստուծոյ թագաւորութիւնը ձեզի մօտեցեր է’։
եւ զփոշիս որ կռուեալ է ի քաղաքէ ձերմէ յոտս մեր` թօթափեսցուք ի ձեզ. բայց զայս գիտասջիք զի մերձեալ է արքայութիւն Աստուծոյ[69]:

10:11: եւ զփոշիս որ կռուեալ է ՚ի քաղաքէ ձերմէ յոտս մեր՝ թօթափեսցո՛ւք ՚ի ձեզ. բայց զայս գիտասջի՛ք՝ զի մերձեա՛լ է արքայութիւն Աստուծոյ[1220]։
[1220] Ոմանք. Մերձեալ է ՚ի վերայ ձեր ար՛՛։
11 “Ձեր քաղաքից մեր ոտքերին կպած փոշին անգամ թօթափում ենք ձեր վրայ. բայց իմացէ՛ք, որ մօտեցել է Աստծու արքայութիւնը”:
11 ‘Այն փոշին ալ որ ձեր քաղաքէն մեր ոտքերուն փակած է, ձեզի կը թօթուենք. միայն թէ այս գիտցէք, որ Աստուծոյ թագաւորութիւնը ձեզի մօտեցեր է’։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: и прах, прилипший к нам от вашего города, отрясаем вам; однако же знайте, что приблизилось к вам Царствие Божие.
10:11  καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ.
10:11. Καὶ (And) τὸν (to-the-one) κονιορτὸν (to-a-flailable-dust) τὸν (to-the-one) κολληθέντα (to-having-been-cohered-unto) ἡμῖν (unto-us) ἐκ (out) τῆς (of-the-one) πόλεως (of-a-city) ὑμῶν (of-ye) εἰς (into) τοὺς (to-the-ones) πόδας (to-feet) ἀπομασσόμεθα ( we-knead-off ) ὑμῖν: (unto-ye) πλὴν (to-beyond) τοῦτο (to-the-one-this) γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἤγγικεν (it-had-come-to-near-to,"ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
10:11. etiam pulverem qui adhesit nobis de civitate vestra extergimus in vos tamen hoc scitote quia adpropinquavit regnum DeiEven the very dust of your city that cleaveth to us, we wipe off against you. Yet know this, that the kingdom of God is at hand.
11. Even the dust from your city, that cleaveth to our feet, we do wipe off against you: howbeit know this, that the kingdom of God is come nigh.
10:11. ‘Even the dust which clings to us from your city, we wipe away against you. Yet know this: the kingdom of God has drawn near.’
10:11. Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you:

11: и прах, прилипший к нам от вашего города, отрясаем вам; однако же знайте, что приблизилось к вам Царствие Божие.
10:11  καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ.
10:11. etiam pulverem qui adhesit nobis de civitate vestra extergimus in vos tamen hoc scitote quia adpropinquavit regnum Dei
Even the very dust of your city that cleaveth to us, we wipe off against you. Yet know this, that the kingdom of God is at hand.
10:11. ‘Even the dust which clings to us from your city, we wipe away against you. Yet know this: the kingdom of God has drawn near.’
10:11. Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:11: Even the very dust of your city - See on Mat 10:14, Mat 10:15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: notwithstanding: Luk 10:9; Deu 30:11-14; Act 13:26, Act 13:40, Act 13:46; Rom 10:8, Rom 10:21; Heb 1:3
John Gill
10:11 Even the very dust of your city, which cleaveth on us,.... The Syriac version adds, "to our feet"; and so in Beza's most ancient copy, and the Arabic and Persic versions read, "which cleaves to our feet"; which agrees with Mt 10:14.
we do wipe against you: for a testimony against them, that they had been with them, and were rejected by them; See Gill on Mt 10:14, Mk 6:11.
notwithstanding be ye sure of this; they might assure themselves of this, and which will be an aggravation of their guilt, and increase their punishment another day:
that the kingdom of God is come nigh unto you; was at their very doors, since the ministers of it, of the Gospel dispensation, the harbingers of the Messiah, who were sent to publish his Gospel, to proclaim him as king, and de clare that his kingdom was at hand, had been with them, and they had despised them.
John Wesley
10:11 The kingdom of God is at hand - Though ye will not receive it.
10:1210:12: Ասե՛մ ձեզ, զի Սոդոմայեցւոց ընդարձակագո՛յն լիցի յաւուրն յայնմիկ՝ քան քաղաքին այնմիկ[1221]։ [1221] Ոմանք. Զի Սոդոմացւոցն։
12 Ասում եմ ձեզ, որ սոդոմայեցիների համար դատաստանի օրը աւելի տանելի պիտի լինի, քան այն քաղաքի համար»:
12 Ձեզի կ’ըսեմ թէ այն օրը Սոդոմին դատաստանը աւելի դիւրին պիտի ըլլայ՝ քան թէ այն քաղաքին»։
Ասեմ ձեզ, զի Սոդոմացւոց ընդարձակագոյն լիցի յաւուրն յայնմիկ քան քաղաքին այնմիկ:

10:12: Ասե՛մ ձեզ, զի Սոդոմայեցւոց ընդարձակագո՛յն լիցի յաւուրն յայնմիկ՝ քան քաղաքին այնմիկ[1221]։
[1221] Ոմանք. Զի Սոդոմացւոցն։
12 Ասում եմ ձեզ, որ սոդոմայեցիների համար դատաստանի օրը աւելի տանելի պիտի լինի, քան այն քաղաքի համար»:
12 Ձեզի կ’ըսեմ թէ այն օրը Սոդոմին դատաստանը աւելի դիւրին պիտի ըլլայ՝ քան թէ այն քաղաքին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Сказываю вам, что Содому в день оный будет отраднее, нежели городу тому.
10:12  λέγω ὑμῖν ὅτι σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ.
10:12. λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) Σοδόμοις (unto-Sodoma') ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἐκείνῃ (unto-the-one-thither) ἀνεκτότερον (more-held-upable) ἔσται ( it-shall-be ) ἢ (or) τῇ (unto-the-one) πόλει (unto-a-city) ἐκείνῃ. (unto-the-one-thither)
10:12. dico vobis quia Sodomis in die illa remissius erit quam illi civitatiI say to you, it shall be more tolerable at that day for Sodom than for that city.
12. I say unto you, It shall be more tolerable in that day for Sodom, than for that city.
10:12. I say to you, that in that day, Sodom will be forgiven more than that city will be.
10:12. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city:

12: Сказываю вам, что Содому в день оный будет отраднее, нежели городу тому.
10:12  λέγω ὑμῖν ὅτι σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ.
10:12. dico vobis quia Sodomis in die illa remissius erit quam illi civitati
I say to you, it shall be more tolerable at that day for Sodom than for that city.
10:12. I say to you, that in that day, Sodom will be forgiven more than that city will be.
10:12. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: that: Lam 4:6; Eze 16:48-50; Mat 10:15, Mat 11:24; Mar 6:11
John Gill
10:12 But I say unto you,.... The same that he said to the twelve apostles, when he sent them out, Mt 10:15,
that it shall be more tolerable in that day for Sodom than for that city. By "that day" is meant, the famous day to come, the last day; the day of judgment, as it is expressed in Matthew; and so the Ethiopic version reads here, "it shall be better in the day of judgment". Sodom was a very wicked city, and was destroyed by fire from heaven for its iniquity, and its inhabitants suffer the vengeance of eternal fire: and there was also Gomorrha, a neighbouring city, guilty of the same crimes, and shared the same fate; and which is mentioned along with Sodom in Matthew; and is here read in the Persic version. And the sense of the whole is, that though the iniquities of Sodom and Gomorrha were very great, and their punishment very exemplary; yet, as there will be degrees of torment in hell, the case of such a city, which has been favoured with the Gospel, and has despised and rejected it, will be much worse than the case of those cities, which were devoured by fire from heaven; and than that of the inhabitants of them in the future judgment, and to all eternity; See Gill on Mt 10:15.
Robert Jamieson, A. R. Fausset and David Brown
10:12 (See on Mt 11:20-24).
for Sodom--Tyre and Sidon were ruined by commercial prosperity; Sodom sank through its vile pollutions: but the doom of otherwise correct persons who, amidst a blaze of light, reject the Saviour, shall be less endurable than that of any of these.
10:1310:13: Վա՛յ քեզ Քորազին. վա՛յ քեզ Բեթսայիդա. զի եթէ ՚ի Տիւրոս եւ ՚ի Սիդովն եղեալ էին զօրութիւնքն՝ որ եղեն ՚ի ձեզ, վաղո՛ւ եւս արդեւք ՚ի խորգ եւ ՚ի մոխիր նստեալ եւ ապաշխարեա՛լ էր[1222]։ [1222] Բազումք. Վաղուց եւս... նստեալ ապաշխարեալ էր։ Ուր Ոսկան. ապաշխարեալ էին։
13 «Վա՜յ քեզ, Քորազին, վա՜յ քեզ, Բեթսայիդա, որովհետեւ եթէ Տիւրոսում եւ Սիդոնում եղած լինէին այն զօրաւոր գործերը, որ կատարուեցին ձեր մէջ, արդարեւ վաղուց իսկ քուրձերի մէջ ու մոխրի վրայ նստած՝ ապաշխարած կը լինէին:
13 «Վա՜յ քեզի, Քորազին, վա՜յ քեզի, Բեթսայիդա, վասն զի եթէ Տիւրոսի ու Սիդոնի մէջ եղած ըլլային այն հրաշքները որոնք ձեր մէջ եղան, շատոնց քուրձով ու մոխիրի մէջ նստելով ապաշխարած պիտի ըլլային։
Վա՜յ քեզ, Քորազին. վա՜յ քեզ, Բեդսայիդա. զի եթէ ի Տիւրոս եւ ի Սիդովն եղեալ էին զօրութիւնքն որ եղեն ի ձեզ` վաղուց եւս արդեւք ի խորգ եւ ի մոխիր նստեալ ապաշխարեալ էր:

10:13: Վա՛յ քեզ Քորազին. վա՛յ քեզ Բեթսայիդա. զի եթէ ՚ի Տիւրոս եւ ՚ի Սիդովն եղեալ էին զօրութիւնքն՝ որ եղեն ՚ի ձեզ, վաղո՛ւ եւս արդեւք ՚ի խորգ եւ ՚ի մոխիր նստեալ եւ ապաշխարեա՛լ էր[1222]։
[1222] Բազումք. Վաղուց եւս... նստեալ ապաշխարեալ էր։ Ուր Ոսկան. ապաշխարեալ էին։
13 «Վա՜յ քեզ, Քորազին, վա՜յ քեզ, Բեթսայիդա, որովհետեւ եթէ Տիւրոսում եւ Սիդոնում եղած լինէին այն զօրաւոր գործերը, որ կատարուեցին ձեր մէջ, արդարեւ վաղուց իսկ քուրձերի մէջ ու մոխրի վրայ նստած՝ ապաշխարած կը լինէին:
13 «Վա՜յ քեզի, Քորազին, վա՜յ քեզի, Բեթսայիդա, վասն զի եթէ Տիւրոսի ու Սիդոնի մէջ եղած ըլլային այն հրաշքները որոնք ձեր մէջ եղան, շատոնց քուրձով ու մոխիրի մէջ նստելով ապաշխարած պիտի ըլլային։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: Горе тебе, Хоразин! горе тебе, Вифсаида! ибо если бы в Тире и Сидоне явлены были силы, явленные в вас, то давно бы они, сидя во вретище и пепле, покаялись;
10:13  οὐαί σοι, χοραζίν· οὐαί σοι, βηθσαϊδά· ὅτι εἰ ἐν τύρῳ καὶ σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῶ καθήμενοι μετενόησαν.
10:13. Οὐαί (A-woe) σοι, (unto-thee,"Χοραζείν: (to-a-Chorazein,"οὐαί (a-woe) σοι, (unto-thee,"Βηθσαιδά: (to-a-Bethsaida,"ὅτι (to-which-a-one) εἰ (if) ἐν (in) Τύρῳ (unto-a-Turos) καὶ (and) Σιδῶνι (unto-a-Sidon) ἐγενήθησαν (they-were-became) αἱ (the-ones) δυνάμεις (abilities) αἱ (the-ones) γενόμεναι ( having-had-became ) ἐν (in) ὑμῖν, (unto-ye,"πάλαι (unto-past) ἂν (ever) ἐν (in) σάκκῳ (unto-a-burlap) καὶ (and) σποδῷ (unto-an-ash) καθήμενοι ( sitting-down ) μετενόησαν. (they-considered-with-unto)
10:13. vae tibi Corazain vae tibi Bethsaida quia si in Tyro et Sidone factae fuissent virtutes quae in vobis factae sunt olim in cilicio et cinere sedentes paeniterentWoe to thee, Corozain! Woe to thee, Bethsaida! For if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes.
13. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
10:13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that have been wrought in you, had been wrought in Tyre and Sidon, they would have repented long ago, sitting in haircloth and ashes.
10:13. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes:

13: Горе тебе, Хоразин! горе тебе, Вифсаида! ибо если бы в Тире и Сидоне явлены были силы, явленные в вас, то давно бы они, сидя во вретище и пепле, покаялись;
10:13  οὐαί σοι, χοραζίν· οὐαί σοι, βηθσαϊδά· ὅτι εἰ ἐν τύρῳ καὶ σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῶ καθήμενοι μετενόησαν.
10:13. vae tibi Corazain vae tibi Bethsaida quia si in Tyro et Sidone factae fuissent virtutes quae in vobis factae sunt olim in cilicio et cinere sedentes paeniterent
Woe to thee, Corozain! Woe to thee, Bethsaida! For if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes.
10:13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that have been wrought in you, had been wrought in Tyre and Sidon, they would have repented long ago, sitting in haircloth and ashes.
10:13. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
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
13-15: Здесь ев. Лука приводит угрозы городам, сказанные по Ев. Матфея при другом случае (Мф XI, 21-23). Здесь эти угрозы более на месте, чем в Евангелии от Матфея. Господь, посылая 70: учеников, припоминает о тех городах, которые не приняли Его Самого, и этим разъясняет ученикам важность их посольства: так сильно будут наказаны не слушающие их, как сильно будут наказаны не слушавшие Самого Христа.
Adam Clarke: Commentary on the Bible - 1831
10:13: Wo unto thee, Chorazin! - See on Mat 11:21-24 (note).
Albert Barnes: Notes on the Bible - 1834
10:13: See the notes at Mat 11:21-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: unto: Mat 11:20-22
for: Eze 3:6, Eze 3:7; Act 28:25-28; Rom 9:29-33, Rom 11:8-11; Ti1 4:2
Tyre: isa 23:1-18; Ezek. 26:1-28:26
which: Luk 9:10-17; Mar 8:22-26
repented: Job 42:6; Isa 61:3; Dan 9:3; Joh 3:5, Joh 3:6
John Gill
10:13 Woe unto thee Chorazin,.... See Gill on Mt 11:21.
Woe unto thee Bethsaida; a city of Galilee, a fishing town, from whence it has its name, and was the native place of those two fishermen, Peter and Andrew: very likely Chorazin was near it, since they are here, and in Matthew, mentioned together; and woe is pronounced upon them both for their impenitence and unbelief, which were attended with aggravating circumstances:
for if the mighty works had been done in Tyre and Sidon, which have been done in you; meaning both the ministry of the word by Christ, which was with power and authority, and the miracles of Christ, which were the works of almighty power, and showed him to be the mighty God: these were not done in Tyre and Sidon, cities in Phoenicia; for though our Lord was on the borders of those places, yet not in them, they being Gentile cities, to which he was not sent, and in which he did not preach, nor do miracles; but he did both in Bethsaida and Chorazin, and they repented not of their sins; nor did they embrace his doctrine, though confirmed by miracles; whereas, in all likelihood, humanly speaking, had the inhabitants of Tyre and Sidon had the like advantages,
they had a great while ago repented: they would have repented immediately, it would have been soon visible in them, of which they would have given proof, by
sitting in sackcloth and ashes; which was an outward token of repentance, used by penitent sinners, as by the Ninevites, and others. The same things are said at another time, and on another occasion, as here; See Gill on Mt 11:21, Mt 11:22, Mt 11:23, Mt 11:24
John Wesley
10:13 Wo to thee, Chorazin - The same declaration Christ had made some time before. By repeating it now, he warns the seventy not to lose time by going to those cities. Mt 11:21.
10:1410:14: Բայց Տիւրոսի եւ Սիդովնի ընդարձակագո՛յն լիցի յաւուրն դատաստանի՝ քան ձեզ[1223]։ [1223] Բազումք. Լիցի ՚ի դատաստանի։
14 Բայց Տիւրոսի եւ Սիդոնի համար, դատաստանի ժամանակ, աւելի տանելի կը լինի, քան ձեզ համար:
14 Բայց դատաստանին օրը Տիւրոսին ու Սիդոնին աւելի դիւրին պիտի ըլլայ, քան թէ՝ ձեզի։
Բայց Տիւրոսի եւ Սիդովնի ընդարձակագոյն լիցի ի դատաստանի քան ձեզ:

10:14: Բայց Տիւրոսի եւ Սիդովնի ընդարձակագո՛յն լիցի յաւուրն դատաստանի՝ քան ձեզ[1223]։
[1223] Բազումք. Լիցի ՚ի դատաստանի։
14 Բայց Տիւրոսի եւ Սիդոնի համար, դատաստանի ժամանակ, աւելի տանելի կը լինի, քան ձեզ համար:
14 Բայց դատաստանին օրը Տիւրոսին ու Սիդոնին աւելի դիւրին պիտի ըլլայ, քան թէ՝ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: но и Тиру и Сидону отраднее будет на суде, нежели вам.
10:14  πλὴν τύρῳ καὶ σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν.
10:14. πλὴν (To-beyond,"Τύρῳ (unto-a-Turos) καὶ (and) Σιδῶνι (unto-a-Sidon) ἀνεκτότερον (more-held-upable) ἔσται ( it-shall-be ) ἐν (in) τῇ (unto-the-one) κρίσει (unto-a-separating) ἢ (or) ὑμῖν. (unto-ye)
10:14. verumtamen Tyro et Sidoni remissius erit in iudicio quam vobisBut it shall be more tolerable for Tyre and Sidon at the judgment than for you.
14. Howbeit it shall be more tolerable for Tyre and Sidon in the judgment, than for you.
10:14. Yet truly, Tyre and Sidon will be forgiven more in the judgment than you will be.
10:14. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
But it shall be more tolerable for Tyre and Sidon at the judgment, than for you:

14: но и Тиру и Сидону отраднее будет на суде, нежели вам.
10:14  πλὴν τύρῳ καὶ σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν.
10:14. verumtamen Tyro et Sidoni remissius erit in iudicio quam vobis
But it shall be more tolerable for Tyre and Sidon at the judgment than for you.
10:14. Yet truly, Tyre and Sidon will be forgiven more in the judgment than you will be.
10:14. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: Luk 12:47, Luk 12:48; Amo 3:2; Joh 3:19, Joh 15:22-25; Rom 2:1, Rom 2:27
John Gill
10:14 But it shall be more tolerable for Tyre and Sidon at the judgment,.... Or "in the day of judgment", as read the Syriac, Persic, Ethiopic, and Gothic versions; and as it is in Mt 11:22
than for you; the inhabitants of Chorazin and Bethsaida, who will be more severely punished than these Gentile cities; for by how much greater were their light, privileges, and advantages against which they sinned, by so much will be their severer punishment.
10:1510:15: Եւ դու Կափառնաում, որ մինչեւ յերկինս բարձրացեալ ես, մինչեւ ՚ի դժո՛խս իջցես։
15 Եւ դու, Կափառնայո՛ւմ, որ մինչեւ երկինք ես բարձրացել, պիտի իջնես մինչեւ դժոխք:
15 Եւ դո՛ւն, Կափառնայում, որ մինչեւ երկինք բարձրացած ես, մինչեւ դժոխք պիտի իջնես։
Եւ դու, Կափառնայում, որ մինչեւ յերկինս բարձրացեալ ես, մինչեւ ի դժոխս իջցես:

10:15: Եւ դու Կափառնաում, որ մինչեւ յերկինս բարձրացեալ ես, մինչեւ ՚ի դժո՛խս իջցես։
15 Եւ դու, Կափառնայո՛ւմ, որ մինչեւ երկինք ես բարձրացել, պիտի իջնես մինչեւ դժոխք:
15 Եւ դո՛ւն, Կափառնայում, որ մինչեւ երկինք բարձրացած ես, մինչեւ դժոխք պիտի իջնես։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: И ты, Капернаум, до неба вознесшийся, до ада низвергнешься.
10:15  καὶ σύ, καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως τοῦ ᾅδου καταβήσῃ.
10:15. Καὶ (And) σύ, (thou,"Καφαρναούμ, (Kafarnaoum,"μὴ (lest) ἕως ( unto-if-which ) οὐρανοῦ ( of-a-sky ) ὑψωθήση ; ( thou-shall-be-en-overed ) ἕως ( unto-if-which ) τοῦ ( of-the-one ) ᾅδου ( of-a-hades ) καταβήσῃ . ( thou-shall-step-down )
10:15. et tu Capharnaum usque in caelum exaltata usque ad infernum demergerisAnd thou, Capharnaum, which art exalted unto heaven, thou shalt be thrust down to hell.
15. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades.
10:15. And as for you, Capernaum, who would be exalted even up to Heaven: you shall be submerged into Hell.
10:15. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell:

15: И ты, Капернаум, до неба вознесшийся, до ада низвергнешься.
10:15  καὶ σύ, καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως τοῦ ᾅδου καταβήσῃ.
10:15. et tu Capharnaum usque in caelum exaltata usque ad infernum demergeris
And thou, Capharnaum, which art exalted unto heaven, thou shalt be thrust down to hell.
10:15. And as for you, Capernaum, who would be exalted even up to Heaven: you shall be submerged into Hell.
10:15. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:15: To hell - To hades. See this explained, Mat 11:23 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Capernaum: Luk 7:1, Luk 7:2; Mat 4:13
which: Gen 11:4; Deu 1:28; Isa 14:13-15; Jer 51:53; Eze 28:12-14; Amo 9:2, Amo 9:3; Oba 1:4; Mat 11:23
thrust: Luk 13:28; Isa 5:14, Isa 14:15; Eze 26:20, Eze 31:18, Eze 32:18, Eze 32:20, Eze 32:27; Mat 10:28; Pe2 2:4
John Gill
10:15 And thou Capernaum, which art exalted to heaven,.... Referring either to the situation of it, which was on a very high hill; or to its privileges, through the ministry and miracles of Christ; or the phrase may be expressive of the pride and loftiness of the inhabitants of it, who were elated with the mercies they enjoyed, it being a most delightful, pleasant, and comfortable place to live in, as its name signifies. It was a famous port, commodiously situated by the sea of Tiberias; and, as Josephus (f) says, was in an excellent temperament of the air, and watered with a most choice fountain, called by the same name.
Shalt be thrust down into hell; meaning either the low condition to which it was to be, and has been reduced in a temporal sense, and continues in to this day; there being nothing of it now remaining, as travellers, who have been eyewitnesses of it, say (g), but a few little houses and cottages; or else the sad and miserable condition of the inhabitants of it hereafter: and so it is, that such who have lived in great plenty and pleasure in this life, and have thought themselves to be the favourites of heaven, and that they should enter there, shall be thrust down to hell by the arm of vengeance, with the utmost indignation in God, and shame to themselves: it follows in Matthew, "for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day; but I say unto you, it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee".
(f) De Bello Jud. l. 3. c. 35. (g) Vid. L'Empereur, Not. in Benj. Itinerar. p. 68.
10:1610:16: Որ ձեզ լսէ, ի՛նձ լսէ. եւ որ զձեզ անարգէ, զի՛ս անարգէ. եւ որ զիս անարգէ, զառաքիչն իմ անարգէ. եւ որ ինձ լսէ, լսէ՛ այնմիկ որ զի՛սն առաքեաց[1224]։ [1224] Ոմանք. Եւ որ զիսն անարգէ։
16 Ով որ ձեզ լսում է, ինձ է լսում, եւ ով որ ձեզ է մերժում, ինձ է մերժում, եւ ով որ ինձ է մերժում, ինձ ուղարկողին է մերժում, եւ ով որ ինձ է լսում, լսում է նրան, ով ինձ ուղարկեց»:
16 Ան որ ձեզի մտիկ կ’ընէ, ինծի մտիկ կ’ընէ եւ ան որ ձեզ կը մերժէ, զիս կը մերժէ. եւ ան որ զիս կը մերժէ, զիս ղրկողը կը մերժէ»։
Որ ձեզ լսէ` ինձ լսէ, եւ որ զձեզ անարգէ` զիս անարգէ. եւ որ զիս անարգէ` զառաքիչն իմ անարգէ. [70]եւ որ ինձ լսէ` լսէ այնմիկ որ զիսն առաքեաց:

10:16: Որ ձեզ լսէ, ի՛նձ լսէ. եւ որ զձեզ անարգէ, զի՛ս անարգէ. եւ որ զիս անարգէ, զառաքիչն իմ անարգէ. եւ որ ինձ լսէ, լսէ՛ այնմիկ որ զի՛սն առաքեաց[1224]։
[1224] Ոմանք. Եւ որ զիսն անարգէ։
16 Ով որ ձեզ լսում է, ինձ է լսում, եւ ով որ ձեզ է մերժում, ինձ է մերժում, եւ ով որ ինձ է մերժում, ինձ ուղարկողին է մերժում, եւ ով որ ինձ է լսում, լսում է նրան, ով ինձ ուղարկեց»:
16 Ան որ ձեզի մտիկ կ’ընէ, ինծի մտիկ կ’ընէ եւ ան որ ձեզ կը մերժէ, զիս կը մերժէ. եւ ան որ զիս կը մերժէ, զիս ղրկողը կը մերժէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Слушающий вас Меня слушает, и отвергающийся вас Меня отвергается; а отвергающийся Меня отвергается Пославшего Меня.
10:16  ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με.
10:16. Ὁ (The-one) ἀκούων (hearing) ὑμῶν (of-ye) ἐμοῦ (of-ME) ἀκούει, (it-heareth,"καὶ (and) ὁ (the-one) ἀθετῶν (un-placing-unto) ὑμᾶς (to-ye) ἐμὲ (to-ME) ἀθετεῖ: (it-un-placeth-unto) ὁ (the-one) δὲ (moreover) ἐμὲ (to-ME) ἀθετῶν (un-placing-unto) ἀθετεῖ (it-un-placeth-unto) τὸν (to-the-one) ἀποστείλαντά (to-having-set-off) με. (to-me)
10:16. qui vos audit me audit et qui vos spernit me spernit qui autem me spernit spernit eum qui me misitHe that heareth you heareth me: and he that despiseth you despiseth me: and he that despiseth me despiseth him that sent me.
16. He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.
10:16. Whoever hears you, hears me. And whoever despises you, despises me. And whoever despises me, despises him who sent me.”
10:16. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me:

16: Слушающий вас Меня слушает, и отвергающийся вас Меня отвергается; а отвергающийся Меня отвергается Пославшего Меня.
10:16  ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με.
10:16. qui vos audit me audit et qui vos spernit me spernit qui autem me spernit spernit eum qui me misit
He that heareth you heareth me: and he that despiseth you despiseth me: and he that despiseth me despiseth him that sent me.
16. He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.
10:16. Whoever hears you, hears me. And whoever despises you, despises me. And whoever despises me, despises him who sent me.”
10:16. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
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
16: Это, так сказать, заключение к предыдущим угрозам. См. Мф С, 40: [Многие толкователи не придают исторического характера рассказу ев. Луки о послании 70-ти апостолов на том основании, что об этом не говорится в других Евангелиях. Этот рассказ - говорит, напр., Эвальд, - позднейшего происхождения: с постепенный исчезновением 12-ти апостолов приобретали авторитет другие спутники Христа и вот им-то и приписаны были такие полномочия в отношении проповеди и чудес, какие получили гораздо раньше 12: апостолов... Но молчание прочих евангелистов и других позднейших писателей об этом институте 70-ти объясняется тем, что он не был постоянным учреждением: 70: должны были только подготовить народ к принятию Христа, шествовавшего тогда по разным городам и селениям в Иерусалим.].
Adam Clarke: Commentary on the Bible - 1831
10:16: He that despiseth you, despiseth me - "The holy, blessed God said: 'Honor my statutes, for they are my ambassadors: and a man's ambassador is like to himself. If thou honor my precepts, it is the same as if thou didst honor me; and if thou despise them, thou despisest me." R. Tancum. "He that murmurs against his teacher is the same as if he had murmured against the Divine Shekinah." Sanhedrin, fol. 110.
Albert Barnes: Notes on the Bible - 1834
10:16: See the notes at Mat 10:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: heareth you: Luk 9:48; Mat 10:40, Mat 18:5; Mar 9:37; Joh 12:44, Joh 12:48, Joh 13:20; Th1 4:8
despiseth you: Exo 16:7; Num 14:2, Num 14:11, Num 16:11; Act 5:4
despiseth him: Mal 1:6; Joh 5:22, Joh 5:23; Th1 4:8
John Gill
10:16 He that heareth you, heareth me,.... This is said for the encouragement of the seventy disciples, that though they would be rejected by some, they would be received by others, who would hear them, and embrace their doctrine, as if the Messiah himself had been among them; they looking upon them as representing him: and so Christ himself considers them as ambassadors in his name, and as representing his person, taking what is done to them, as done to himself; See Gill on Mt 10:40.
and he that despiseth you, despiseth me: every degree of contempt cast upon them by words or actions, Christ looked upon as cast on himself, and will resent it another day, and punish for it. The despising of wise men, or doctors, and their disciples or scholars, was accounted with the Jews a very heinous crime, and was severely punished both by excommunication and fines: for thus it is said (h),
"a great iniquity it is to despise the wise men, or to hate them. Jerusalem was not destroyed until the disciples of the wise men were despised in it, as it is said, 2Chron 36:16 "but they mocked the messengers of God, and despised his words, and misused his prophets": as if he should say, they despised those that taught his words: and thus saith the law, "if ye despise my statutes"; they that teach my statutes ye will despise; and every one that despiseth the wise men, hath no part in the world to come; and lo! this is included in that general rule, "for he hath despised the word of the Lord". Although he that despiseth the wise men hath no part in the world to come, if witnesses come (and depose) that he hath despised them even in words, he is guilty of excommunication: and the sanhedrim excommunicate him publicly, and fine him a pound of gold in every place, and give it to the wise men: and he that despiseth a wise man by words, even after his (the wise man's) death, the sanhedrim excommunicate him; and they free him when he returns by repentance: but if the wise man is alive, they do not free him till he pleases.''
And he that despiseth me, despiseth him that sent me: this is said to aggravate the sin of the despisers of Christ's ministers, and to deter from it; since the contempt does not terminate in them, nor even in Christ, but reaches his Father also. The Ethiopic version adds, "and he that heareth me, heareth him that sent me": but is not supported by any copy, or any other version.
(h) Maimon. Hilch. Talmud Tora, c. 6. sect. 11, 12.
John Wesley
10:16 Mt 10:40; Jn 13:20.
Robert Jamieson, A. R. Fausset and David Brown
10:16 He that, &c.--(See on Mt 10:40).
10:1710:17: Դարձա՛ն եւթանասուն եւ երկուքն խնդութեամբ եւ ասեն. Տէր՝ եւ դեւ՛ք հնազանդին մեզ յանուն քո։
17 Եօթանասուներկուսը վերադարձան խնդութեամբ եւ ասացին. «Տէ՛ր, դեւերն էլ են մեզ հնազանդւում քո անունով»:
17 Եօթանասունըերկու աշակերտները դարձան ուրախութեամբ ու ըսին. «Տէ՛ր, քու անունովդ դեւերն ալ մեզի կը հնազանդէին»։
Դարձան [71]եւթանասուն եւ երկուքն`` խնդութեամբ եւ ասեն. Տէր, եւ դեւք հնազանդին մեզ յանուն քո:

10:17: Դարձա՛ն եւթանասուն եւ երկուքն խնդութեամբ եւ ասեն. Տէր՝ եւ դեւ՛ք հնազանդին մեզ յանուն քո։
17 Եօթանասուներկուսը վերադարձան խնդութեամբ եւ ասացին. «Տէ՛ր, դեւերն էլ են մեզ հնազանդւում քո անունով»:
17 Եօթանասունըերկու աշակերտները դարձան ուրախութեամբ ու ըսին. «Տէ՛ր, քու անունովդ դեւերն ալ մեզի կը հնազանդէին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Семьдесят [учеников] возвратились с радостью и говорили: Господи! и бесы повинуются нам о имени Твоем.
10:17  ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα [δύο] μετὰ χαρᾶς λέγοντες, κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῶ ὀνόματί σου.
10:17. Ὑπέστρεψαν (They-beturned-under) δὲ (moreover,"οἱ (the-ones) ἑβδομήκοντα (seventy) [δύο] "[two],"μετὰ (with) χαρᾶς (of-a-joy) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"καὶ (and) τὰ (the-ones) δαιμόνια (daimonlets) ὑποτάσσεται (it-be-arranged-under) ἡμῖν (unto-us) ἐν (in) τῷ (unto-the-one) ὀνόματί (unto-a-name) σου. (of-thee)
10:17. reversi sunt autem septuaginta duo cum gaudio dicentes Domine etiam daemonia subiciuntur nobis in nomine tuoAnd the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name.
17. And the seventy returned with joy, saying, Lord, even the devils are subject unto us in thy name.
10:17. Then the seventy-two returned with gladness, saying, “Lord, even the demons are subject to us, in your name.”
10:17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name:

17: Семьдесят [учеников] возвратились с радостью и говорили: Господи! и бесы повинуются нам о имени Твоем.
10:17  ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα [δύο] μετὰ χαρᾶς λέγοντες, κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῶ ὀνόματί σου.
10:17. reversi sunt autem septuaginta duo cum gaudio dicentes Domine etiam daemonia subiciuntur nobis in nomine tuo
And the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name.
10:17. Then the seventy-two returned with gladness, saying, “Lord, even the demons are subject to us, in your name.”
10:17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
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
17: Ученики, конечно, не сразу все вернулись из путешествия, но ев. Лука, изображая только существо дела, представляет их собравшимися в одно и тоже время вокруг Христа и рассказывающими о результате их путешествия. Впрочем, евангелист не упоминает о том, как встретили учеников в городах: он считает более важным сообщить разговор Христа с 70-ю по поводу тех чудотворений, какие они совершали во время своего путешествия. - И бесы повинуются нам. Господь не дал 70-ти прямого повеления изгонять бесов, как 12-ти (IX, 1). Поэтому-то 70: так и обрадовались, когда их попытки изгонять бесов из бесноватых увенчались успехом. - О имени Твоем, - т. е. как только мы провозглашали Твое имя (ср. IX, 49).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. 22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Christ sent forth the seventy disciples as he was going up to Jerusalem to the feast of tabernacles, when he went up, not openly, but as it were in secret (John vii. 10), having sent abroad so great a part of his ordinary retinue; and Dr. Lightfoot thinks it was before his return from that feast, and while he was yet at Jerusalem, or Bethany, which was hard by (for there he was, v. 38), that they, or at least some of them, returned to him. Now here we are told,

1. What account they gave him of the success of their expedition: They returned again with joy (v. 17); not complaining of the fatigue of their journeys, nor of the opposition and discouragement they met with, but rejoicing in their success, especially in casting out unclean spirits: Lord, even the devils are subject unto us through thy name. Though only the healing of the sick was mentioned in their commission (v. 19), yet no doubt the casting out of devils was included, and in this they had wonderful success. 1. They give Christ the glory of this: It is through thy name. Note, all our victories over Satan are obtained by power derived from Jesus Christ. We must in his name enter the lists with our spiritual enemies, and, whatever advantages we gain, he must have all the praise; if the work be done in his name, the honour is due to his name. 2. They entertain themselves with the comfort of it; they speak of it with an air of exultation: Even the devils, those potent enemies, are subject to us. Note, the saints have no greater joy or satisfaction in any of their triumphs than in those over Satan. If devils are subject to us, what can stand before us?

II. What acceptance they found with him, and how he received this account.

1. He confirmed what they said, as agreeing with his own observation (v. 18): "My heart and eye went along with you; I took notice of the success you had, and I saw Satan fall as lightning from heaven." Note, Satan and his kingdom fell before the preaching of the gospel. "I see how it is," saith Christ, "as you get ground the devil loseth ground." He falls as lightning falls from heaven, so suddenly, so irrecoverably, so visibly, that all may perceive it, and say, "See how Satan's kingdom totters, see how it tumbles." They triumphed in casting devils out of the bodies of people; but Christ sees and rejoices in the fall of the devil from the interest he has in the souls of men, which is called his power in high places, Eph. vi. 12. He foresees this to be but an earnest of what should now be shortly done and was already begun--the destroying of Satan's kingdom in the world by the extirpating of idolatry and the turning of the nations to the faith of Christ. Satan falls from heaven when he falls from the throne in men's hearts, Acts xxvi. 18. And Christ foresaw that the preaching of the gospel, which would fly like lightning through the world, would wherever it went pull down Satan's kingdom. Now is the prince of this world cast out. Some have given another sense of this, as looking back to the fall of the angels, and designed for a caution to these disciples, lest their success should puff them up with pride: "I saw angels turned into devils by pride: that was the sin for which Satan was cast down from heaven, where he had been an angel of light I saw it, and give you an intimation of it lest you, being lifted up with pride should fall into that condemnation of the devil, who fell by pride," 1 Tim. iii. 6.

2. He repeated, ratified, and enlarged their commission: Behold I give you power to tread on serpents, v. 19. Note, To him that hath, and useth well what he hath, more shall be given. They had employed their power vigorously against Satan, and now Christ entrusts them with greater power. (1.) An offensive power, power to tread on serpents and scorpions, devils and malignant spirits, the old serpent: "You shall bruise their heads in my name," according to the first promise, Gen. iii. 15. Come, set your feet on the necks of these enemies; you shall tread upon these lions and adders wherever you meet with them; you shall trample them under foot, Ps. xci. 13. You shall tread upon all the power of the enemy, and the kingdom of the Messiah shall be every where set up upon the ruins of the devil's kingdom. As the devils have now been subject to you, so they shall still be. (2.) A defensive power: "Nothing shall by any means hurt you; not serpents nor scorpions, if you should be chastised with them or thrown into prisons and dungeons among them; you shall be unhurt by the most venomous creatures," as St. Paul was (Acts xxviii. 5), and as is promised in Mark xvi. 18. "If wicked men be as serpents to you, and you dwell among those scorpions (as Ezek. ii. 6), you may despise their rage, and tread upon it; it need not disturb you, for they have no power against you but what is given them from above; they may hiss, but they cannot hurt." You may play upon the hole of the asp, for death itself shall not hurt nor destroy, Isa. xi. 8, 19; xxv. 8.

3. He directed them to turn their joy into the right channel (v. 20): "Notwithstanding in this rejoice not, that the spirits are subject unto you, that they have been so, and shall be still so. Do not rejoice in this merely as it is your honour, and a confirmation of your mission, and as it sets you a degree above other good people; do not rejoice in this only, or in this chiefly, but rather rejoice because your names are written in heaven, because you are chosen of God to eternal life, and are the children of God through faith." Christ, who knew the counsels of God, could tell them that their names were written in heaven, for it is the Lamb's book of life that they are written in. All believers are through grace, entitled to the inheritance of sons, and have received the adoption of sons, and the Spirit of adoption, which is the earnest of that inheritance and so are enrolled among his family; now this is matter of joy, greater joy than casting out devils. Note, Power to become the children of God is to be valued more than a power to work miracles; for we read of those who did in Christ's name cast out devils, as Judas did, and yet will be disowned by Christ in the great day. But they whose names are written in heaven shall never perish; they are Christ's sheep, to whom he will give eternal life. Saving graces are more to be rejoiced in than spiritual gifts; holy love is a more excellent way than speaking with tongues.

4. He offered up a solemn thanksgiving to his Father, for employing such mean people as his disciples were in such high and honourable service, v. 21, 22. This we had before (Matt. xi. 25-27), only here it is prefixed that in that hour Jesus rejoiced. It was fit that particular notice should be taken of that hour, because there were so few such, for he was a man of sorrows. In that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with. Before he applied himself to thank his Father, he stirred up himself to rejoice; for, as thankful praise is the genuine language of holy joy, so holy joy is the root and spring of thankful praise. Two things he gives thanks for:--

(1.) For what was revealed by the Father through the Son: I thank thee, O Father, Lord of heaven and earth, v. 21. In all our adorations of God, we must have an eye to him, both as the Maker of heaven and earth and as the Father of our Lord Jesus Christ, and in him our Father. Now that which he gives thanks for is, [1.] That the counsels of God concerning man's reconciliation to himself were revealed to some of the children of men, who might be fit also to teach others, and it is God that by his Son has spoken these things to us and by his Spirit has revealed them in us; he has revealed that which had been kept secret from the beginning of the world. [2.] That they were revealed to babes, to those who were of mean parts and capacities, whose extraction and education had nothing in them promising, who were but children in understanding, till God by his Spirit elevated their faculties, and furnished them with this knowledge, and an ability to communicate it. We have reason to thank God, not so much for the honour he has hereby put upon babes, as for the honour he has hereby done himself in perfecting strength out of weakness. [3.] That, at the same time when he revealed them unto babes, he hid them from the wise and prudent, the Gentile philosophers, the Jewish rabbin. He did not reveal the things of the gospel to them, nor employ them in preaching up his kingdom. Thanks be to God that the apostles were not fetched from their schools; for, First, they would have been apt to mingle their notions with the doctrine of Christ, which would have corrupted it, as afterwards it proved. For Christianity was much corrupted by the Platonic philosophy in the first ages of it, by the Peripatetic in its latter ages, and by the Judaizing teachers at the first planting of it. Secondly, If rabbin and philosophers had been made apostles, the success of the gospel would have been ascribed to their learning and wit and the force of their reasonings and eloquence; and therefore they must not be employed, lest they should have taken too much to themselves, and others should have attributed too much to them. They were passed by for the same reason that Gideon's army was reduced: The people are yet too many, Judges vii. 4. Paul indeed was bred a scholar among the wise and prudent; but he became a babe when he became an apostle, and laid aside the enticing words of man's wisdom, forgot them all, and made neither show nor use of any other knowledge than that of Christ and him crucified, 1 Cor. ii. 2, 4. [4.] That God herein acted by way of sovereignty: Even so, Father, for so it seemed good in thy sight. If God gives his grace and the knowledge of his son to some that are less likely, and does not give it to others whom we should think better able to deliver it with advantage, this must satisfy: so it pleases God, whose thoughts are infinitely above ours. He chooses to entrust the dispensing of his gospel in the hands of those who with a divine energy will give it the setting on, rather than in theirs who with human art will give it the setting off.

(2.) For what was secret between the Father and the Son, v. 22. [1.] The vast confidence that the Father puts in the Son: All things are delivered to me of my Father, all wisdom and knowledge, all power and authority, all the grace and comfort which are intended for the chosen remnant; it is all delivered into the hands of the Lord Jesus; in him all fulness must dwell, and from him it must be derived: he is the great trustee that manages all the concerns of God's kingdom. [2.] The good understanding that there is between the Father and the Son, and their mutual consciousness, such as no creature can be admitted to: No man knows who the Son is, nor what his mind is, but the Father, who possessed him in the beginning of his ways, before his works of old (Prov. viii. 22), nor who the Father is, and what his counsels are, but the Son, who lay in his bosom from eternity, was by him as one brought up with him, and was daily his delight (Prov. viii. 30), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father.

5. He told his disciples how well it was for them that they had these things revealed to them, v. 23, 24. Having addressed himself to his Father, he turned to his disciples, designing to make them sensible how much it was for their happiness, as well as for the glory and honour of God, that they knew the mysteries of the kingdom and were employed to lead others into the knowledge of them, considering, (1.) What a step it is towards something better. Though the bare knowledge of these things is not saving, yet it puts us in the way of salvation: Blessed are the eyes which see the things which we see. God therein blesseth them, and, if it be not their own fault it will be an eternal blessedness to them. (2.) What a step it is above those that went before them, even the greatest saints, and those that were most the favourites of Heaven: "Many prophets and righteous men" (so it is in Matt. xiii. 17), many prophets and kings (so it is here), "have desired to see and hear those things which you are daily and intimately conversant with, and have not seen and heard them." The honour and happiness of the New-Testament saints far exceed those even of the prophets and kings of the Old Testament, though they also were highly favoured. The general ideas which the Old-Testament saints had, according to the intimations given them, of the graces and glories of the Messiah's kingdom, made them wish a thousand times that their lot had been reserved for those blessed days, and that they might see the substance of those things of which they had faint shadows. Note, The consideration of the great advantages which we have in the New-Testament light, above what they had who lived in Old-Testament times, should awaken our diligence in the improvement of it; for, if it do not, it will aggravate our condemnation for the non-improvement of it.
Adam Clarke: Commentary on the Bible - 1831
10:17: The seventy returned again with joy - Bishop Pearce thinks they returned while our Lord was on his slow journey to Jerusalem, and that they had been absent only a few days.
Albert Barnes: Notes on the Bible - 1834
10:17: The devils are subject unto us - The devils obey us. We have been able to cast them out.
Through thy name - When commanded in thy name to come out of those who are possessed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: Luk 10:1, Luk 10:9, Luk 9:1; Rom 16:20
Geneva 1599
10:17 (4) And the seventy returned again with joy, saying, Lord, even the devils are subject unto us (e) through thy name.
(4) Neither the gift of miracles, neither any other excellent gift, but only our election gives us an occasion of true joy. And only the publishing of the gospel is the destruction of Satan.
(e) For Christ's disciples used no absolute authority, but performed the miracles they did by calling upon Christ's name.
John Gill
10:17 And the seventy returned again,.... The Syriac version adds, "whom he had sent": these disciples having received orders and instructions from Christ, went as he directed them; and when they had finished their embassy, they returned again to him, and gave him an account of their journey and success. The Vulgate Latin and Persic versions read here, "the seventy two", as they do in Lk 10:1
with joy; with great joy, as read the Syriac and Persic versions; notwithstanding the difficulties that had attended them, reproaches cast upon them, the ill treatment they might have met with in some places, and the labours and fatigues of their journey, and the dangers they had been exposed to:
saying, Lord, even the devils are subject unto us through thy name: they found the miraculous power conferred on them was greater than they at first imagined, or could collect from what Christ said to them, who only bid them heal the sick, Lk 10:9, but when they came to make use of it they found they had a power of casting out devils; not in their own name and strength, but in the name, and through the power, and by the authority of Christ; and this had thrown them into an ecstasy of joy, and in a sort of a rapture: they express themselves as men astonished at the powers bestowed on them.
Robert Jamieson, A. R. Fausset and David Brown
10:17 returned--evidently not long away.
Lord, &c.--"Thou hast exceeded Thy promise, for 'even the devils,'" &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (Lk 9:1), filled them with more astonishment and joy than all else.
through thy name--taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.
10:1810:18: Եւ ասէ ցնոսա. Տեսանէի զՍատանայ անկեա՛լ յերկնից իբրեւ զփայլակն։
18 Եւ նրանց ասաց. «Տեսնում էի սատանային երկնքից ընկնելիս, ինչպէս փայլակը:
18 Յիսուս ըսաւ անոնց. «Սատանան փայլակի պէս երկնքէն վար ինկած կը տեսնէի։
Եւ ասէ ցնոսա. Տեսանէի զՍատանայ անկեալ յերկնից իբրեւ զփայլակն:

10:18: Եւ ասէ ցնոսա. Տեսանէի զՍատանայ անկեա՛լ յերկնից իբրեւ զփայլակն։
18 Եւ նրանց ասաց. «Տեսնում էի սատանային երկնքից ընկնելիս, ինչպէս փայլակը:
18 Յիսուս ըսաւ անոնց. «Սատանան փայլակի պէս երկնքէն վար ինկած կը տեսնէի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Он же сказал им: Я видел сатану, спадшего с неба, как молнию;
10:18  εἶπεν δὲ αὐτοῖς, ἐθεώρουν τὸν σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.
10:18. εἶπεν (It-had-said) δὲ (moreover) αὐτοῖς (unto-them,"Ἐθεώρουν (I-was-surveiling-unto) τὸν (to-the-one) Σατανᾶν (to-a-satanas) ὡς (as) ἀστραπὴν (to-a-gleaming-along) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) πεσόντα. (to-having-had-fallen)
10:18. et ait illis videbam Satanan sicut fulgur de caelo cadentemAnd he said to them: I saw Satan like lightning falling from heaven.
18. And he said unto them, I beheld Satan fallen as lightning from heaven.
10:18. And he said to them: “I was watching as Satan fell like lightning from heaven.
10:18. And he said unto them, I beheld Satan as lightning fall from heaven.
And he said unto them, I beheld Satan as lightning fall from heaven:

18: Он же сказал им: Я видел сатану, спадшего с неба, как молнию;
10:18  εἶπεν δὲ αὐτοῖς, ἐθεώρουν τὸν σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.
10:18. et ait illis videbam Satanan sicut fulgur de caelo cadentem
And he said to them: I saw Satan like lightning falling from heaven.
10:18. And he said to them: “I was watching as Satan fell like lightning from heaven.
10:18. And he said unto them, I beheld Satan as lightning fall from heaven.
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
18: Я видел (eqewroun) - Когда видел Господь ниспадение сатаны? Григорий Богослов и некоторые другие Св. Отцы и учители Церкви относят это видение или падение сатаны к моменту воплощения Сына Божия, через которое сатана был лишен своей власти. Другие Отцы и Учители Церкви (напр., Феофилакт) относят это падение ко времени отпадения сатаны от Бога, вследствие чего он утратил свое положение на небе, что Христос видел как Слово Божие невоплощенное. Но эти толкования не применимы в настоящем случае, так как ни с грехопадением сатаны, ни с воплощением Сына Божия не связана потеря сатаною власти над миром - сатана, напротив, только и стал опасен миру со времени своего грехопадения, а равно и воплощение Сына Божия подало ему только повод усилить свою деятельность (умножение бесноватых при Христе). Между тем, Христос имеет в виду именно уничтожение власти сатаны. Поэтому правильнее относить это падение сатаны ко времени проповеднической и чудотворной деятельности 70-ти апостолов. Когда эти последние совершали чудесные изгнания бесов, это Господь так явно видел и так живо почувствовал падение власти сатаны, как будто бы увидел низвергшуюся с неба блестящую молнию... Интересно еще толкование, высказанное ученым Шпитта в "журнале для новозаветной науки" (1908: г. тетр. 2). По его мнению, Господь говорил здесь не о падении или низвержении сатаны, потому что он употребляет здесь не глагол ekballein, который действительно означает извержение (см Ин XII, 31), а глагол piptein - падать. Поэтому можно думать, что здесь речь идет о стремительном нисхождении сатаны на землю, о его поспешности, с которою он бросился защищать свою власть над людьми, которой стали угрожать пошедшие по городам с вестью о Христе апостолы (pesonta - бросившегося). Таким образом, Господь в ответ на слишком радостное заявление Своих учеников говорит им, что им предстоит еще очень трудная борьба с сатаною, устремившемся на защиту Своего Царства, но что в этой борьбе они все же одержали победу, благодаря той власти, какую Он дает им (ст. 16). - Под видением нельзя разуметь экстатического состояния, в котором иногда находились пророки: Господь никогда не находился в таком состоянии, несколько выходящем из пределов естественного здорового состояния души, и тайны неба всегда были для Него открыты. Выражение "видел", след., равносильно выражению: "Я хорошо знаю". - Спадшего с неба. Это выражение не предполагает, что сатана находился доселе на небе, но означает только его высокое положение (ср. ст. 15: и Ис XIV, 12). - Как молнию, т. е. падение сатаны так видно Христу, как видна молния на небе (ср. Мф XXIV, 27).
Adam Clarke: Commentary on the Bible - 1831
10:18: I beheld Satan - Or, Satan himself, τον Σαταναν, the very Satan, the supreme adversary, falling as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world.
Albert Barnes: Notes on the Bible - 1834
10:18: I beheld Satan ... - "Satan" here denotes evidently the prince of the devils who had been cast out by the seventy disciples, for the discourse was respecting their power over evil spirits. "Lightning" is an image of "rapidity" or "quickness." I saw Satan fall "quickly" or rapidly - as quick as lightning. The phrase "from heaven" is to be referred to the lightning, and does not mean that he saw "Satan" fall "from heaven," but that he fell as quick as lightning from heaven or from the clouds. The whole expression then may mean, "I saw at your command devils immediately depart, as quick as the flash of lightning. I gave you this power - I saw it put forth - and I give also now, in addition to this, the power to tread on serpents," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: I beheld Satan: Joh 12:31, Joh 16:11; Heb 2:14; Jo1 3:8; Rev 9:1, Rev 12:7-9, Rev 20:2
Geneva 1599
10:18 And he said unto them, I beheld Satan as lightning (f) fall from heaven.
(f) Paul writes that the location of the devil and his angels is in the air, as is found in (Eph 6:12), and he is said to be cast down from there by force, when his power is abolished by the voice of the Gospel.
John Gill
10:18 And he said unto them,.... In order to abate their surprise, and reduce their transport of mind:
I beheld Satan as lightning fall from heaven; meaning, that this was no news to him, nor any surprising event, that devils should be cast out of men, and be in a state of subjection; for as he existed as the eternal Son of God before his incarnation, he was present, and saw him and his angels fall from heaven, from their first estate, their habitation of bliss and glory, down to hell, upon their sin and rebellion, as violently, swiftly, and suddenly, as the lightning falls from heaven to earth; and when he sent out these his disciples, as soon as they began their work, and all along in it, he, by his divine omniscience, saw the powers of darkness falling before their ministry and miracles; and he also foresaw how Satan hereafter, in a more conspicuous manner, would fall before the preaching of his Gospel by his apostles, not only in Judea, but especially among the Gentiles, where he, the prince of this world, would be cast down from his throne, and out of his kingdom; so that what they related, as it was what he knew before, it was but little in comparison of what he himself had seen long ago, and of what he foresaw would be; and even he would give them power to do other miraculous works besides these.
John Wesley
10:18 I beheld Satan - That is, when ye went forth, I saw the kingdom of Satan, which was highly exalted, swiftly and suddenly cast down.
Robert Jamieson, A. R. Fausset and David Brown
10:18 I beheld--As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, it should be brought out in the translation: "I was beholding Satan as lightning falling from heaven"; that is, "I followed you on your mission, and watched its triumphs; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden as the darting of lightning from heaven to earth, lo! Satan was beheld falling from heaven!" How remarkable is this, that by that law of association which connects a part with the whole, those feeble triumphs of the Seventy seem to have not only brought vividly before the Redeemer the whole ultimate result of His mission, but compressed it into a moment and quickened it into the rapidity of lightning! Note.--The word rendered "devils," is always used for those spiritual agents employed in demoniacal possessions--never for the ordinary agency of Satan in rational men. When therefore the Seventy say, "the devils [demons] are subject to us," and Jesus replies, "Mine eye was beholding Satan falling," it is plain that He meant to raise their minds not only from the particular to the general, but from a very temporary form of satanic operation to the entire kingdom of evil. (See Jn 12:31; and compare Is 14:12).
10:1910:19: Ահա՝ ետու ձեզ իշխանութիւն կոխե՛լ զօձս եւ զկարիճս, եւ զամենայն զօրութիւն թշնամւոյն, եւ ձեզ ո՛չինչ մեղանչիցեն[1225]։ [1225] Ոմանք. Եւ ձեզ ինչ ոչ մեղ՛՛։
19 Ահա ձեզ իշխանութիւն տուի կոխելու օձերի, կարիճների եւ թշնամու ամբողջ զօրութեան վրայ: Եւ ձեզ բոլորովին չեն վնասելու:
19 Ահա ձեզի իշխանութիւն կու տամ օձերու եւ կարիճներու եւ թշնամիին բոլոր զօրութեանը վրայ կոխկռտելու ու բնաւ բան մը ձեզի պիտի չվնասէ։
Ահա ետու ձեզ իշխանութիւն կոխել զօձս եւ զկարիճս եւ զամենայն զօրութիւն թշնամւոյն, եւ ձեզ ոչինչ մեղանչիցեն:

10:19: Ահա՝ ետու ձեզ իշխանութիւն կոխե՛լ զօձս եւ զկարիճս, եւ զամենայն զօրութիւն թշնամւոյն, եւ ձեզ ո՛չինչ մեղանչիցեն[1225]։
[1225] Ոմանք. Եւ ձեզ ինչ ոչ մեղ՛՛։
19 Ահա ձեզ իշխանութիւն տուի կոխելու օձերի, կարիճների եւ թշնամու ամբողջ զօրութեան վրայ: Եւ ձեզ բոլորովին չեն վնասելու:
19 Ահա ձեզի իշխանութիւն կու տամ օձերու եւ կարիճներու եւ թշնամիին բոլոր զօրութեանը վրայ կոխկռտելու ու բնաւ բան մը ձեզի պիտի չվնասէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: се, даю вам власть наступать на змей и скорпионов и на всю силу вражью, и ничто не повредит вам;
10:19  ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ.
10:19. ἰδοὺ ( Thou-should-have-had-seen ,"δέδωκα (I-had-come-to-give) ὑμῖν (unto-ye) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) τοῦ (of-the-one) πατεῖν (to-tread-unto) ἐπάνω (upon-up-unto-which) ὄφεων (of-snakes) καὶ (and) σκορπίων, (of-scorpions) καὶ (and) ἐπὶ (upon) πᾶσαν (to-all) τὴν (to-the-one) δύναμιν (to-an-ability) τοῦ (of-the-one) ἐχθροῦ, (of-en-emnitied,"καὶ (and) οὐδὲν (to-not-moreover-one) ὑμᾶς (to-ye) οὐ (not) μὴ (lest) ἀδικήσει. (it-shall-un-course-unto)
10:19. ecce dedi vobis potestatem calcandi supra serpentes et scorpiones et supra omnem virtutem inimici et nihil vobis nocebitBehold, I have given you power to tread upon serpents and scorpions and upon all the power of the enemy: and nothing shall hurt you.
19. Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you.
10:19. Behold, I have given you authority to tread upon serpents and scorpions, and upon all the powers of the enemy, and nothing shall hurt you.
10:19. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you:

19: се, даю вам власть наступать на змей и скорпионов и на всю силу вражью, и ничто не повредит вам;
10:19  ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ.
10:19. ecce dedi vobis potestatem calcandi supra serpentes et scorpiones et supra omnem virtutem inimici et nihil vobis nocebit
Behold, I have given you power to tread upon serpents and scorpions and upon all the power of the enemy: and nothing shall hurt you.
10:19. Behold, I have given you authority to tread upon serpents and scorpions, and upon all the powers of the enemy, and nothing shall hurt you.
10:19. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt 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
19: Даю. По лучшим кодексам: дал (dedwka). Этими словами Господь не только объясняет то, что ученикам Его удавалось изгонять бесов из людей, но и дает понять, насколько велика вообще данная им от Христа власть над всеми враждебными для Царства Божия силами. Хотя об этом не было упомянуто при послании 70-ти на проповедь (ст. 2: и сл.), но, тем не менее, апостолы, очевидно, из собственного опыта убедились в том, что эта власть действительно им дарована: они не возражают против такого заявления Христа, а возразить они должны бы, если такой власти не имели. - Наступать на змей и скорпионов (скорпионы-гады, укус которых часто причиняет смерть). - Это образное обозначение (см. Пс ХС, 13) опасных демонских сил, на которые 70: подобно победителю, наступающему на шею побежденного врага, должны со всею силою наступить своими ногами (Рим XVI, 20). 70: являются, таким образом, орудиями Божиими в поражении всех злых, враждебных Царству Божию, сил. - И ничто... точнее: и ничем или нисколько она, сила вражья - вам не повредит (ср. выражение ouden в Деян XXV, 10: и Гал IV, 1-2, где оно переведено словом: ничем).
Adam Clarke: Commentary on the Bible - 1831
10:19: To tread on serpents, etc. - It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, Mat 23:33, (see the note there), because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine; and, by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See Jos 10:24. See also Rom 16:20. See the notes on Mar 16:17, Mar 16:18.
Albert Barnes: Notes on the Bible - 1834
10:19: To tread on serpents - Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you. See the notes at Mar 16:18.
Scorpions - The scorpion is an animal with eight feet, eight eyes and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom exceeds 4 inches in length. Its sting is extremely poisonous, and it is sometimes fatal to life. It is in Scripture the emblem of malicious and crafty men. When rolled up it has some resemblance to an egg, Luk 11:12; Eze 2:6. The annexed cut will give an idea of its usual form and appearance.
The enemy - Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries - from all wicked and crafty men; and this shows that he had divine power. He that can control Satan and his hosts that can be present to guard from all their machinations, see all their plans, and destroy all their designs, must be clothed with no less than almighty power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: I give: Psa 91:13; Isa 11:8; Eze 2:6; Mar 16:18; Act 28:5; Rom 16:20
and nothing: Luk 21:17, Luk 21:18; Rom 8:31-39; Heb 13:5, Heb 13:6; Rev 11:5
Geneva 1599
10:19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means (g) hurt you.
(g) Will do you wrong.
John Gill
10:19 Behold, I give you power to tread on serpents and scorpions,.... Which may be literally understood, as in Mk 16:18, or figuratively of the devil, and his principalities and powers, and all his emissaries, who, for their craft and cunning, and for their poisonous and hurtful nature and influence, may be compared to serpents and scorpions:
and over all the power of the enemy; of mankind in general, and of the seed of the woman, Christ and his people in particular, Christ has a power over all his power, his whole posse of devils, even the power of the air, of which he is prince; and he communicated this power to his disciples, even to the seventy: adding,
and nothing shall by any means, hurt you; not the most hurtful and poisonous animals, nor the most malicious persecutors on earth, nor all the devils in hell: as the former venomous creatures, when took up in their hands, should not hurt, their bodies; so the other, whatever they might be permitted to do with respect to their lives, and outward estate, should never hurt their souls, and the eternal welfare of them; nor even hinder the work of God prospering in their hands.
John Wesley
10:19 I give you power - That is, I continue it to you: and nothing shall hurt you - Neither the power, nor the subtilty of Satan.
Robert Jamieson, A. R. Fausset and David Brown
10:19 Behold, I give you, &c.--not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.
serpents and scorpions--the latter more venomous than the former: literally, in the first instance (Mk 16:17-18; Acts 28:5); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant (1Jn 5:4; Eph 6:16).
10:2010:20: Բայց ընդ այն մի՛ խնդայք՝ եթէ այսք հնազանդին ձեզ. այլ խնդացէ՛ք՝ զի անուանք ձեր գրեա՛լ են յերկինս[1226]։ [1226] Ոմանք. Եթէ այսք։
20 Բայց մի՛ ուրախացէք այն բանի համար, որ դեւերը ձեզ հնազանդւում են, այլ ուրախացէ՛ք, որ ձեր անունները գրուած են երկնքում»:
20 Բայց դուք անոր համար մի՛ ուրախանաք, որ չար ոգիները ձեզի կը հնազանդին, հապա ուրախացէք որ ձեր անունները երկինքը գրուած են»։
Բայց ընդ այն մի՛ խնդայք եթէ այսք հնազանդին ձեզ. այլ խնդացէք զի անուանք ձեր գրեալ են յերկինս:

10:20: Բայց ընդ այն մի՛ խնդայք՝ եթէ այսք հնազանդին ձեզ. այլ խնդացէ՛ք՝ զի անուանք ձեր գրեա՛լ են յերկինս[1226]։
[1226] Ոմանք. Եթէ այսք։
20 Բայց մի՛ ուրախացէք այն բանի համար, որ դեւերը ձեզ հնազանդւում են, այլ ուրախացէ՛ք, որ ձեր անունները գրուած են երկնքում»:
20 Բայց դուք անոր համար մի՛ ուրախանաք, որ չար ոգիները ձեզի կը հնազանդին, հապա ուրախացէք որ ձեր անունները երկինքը գրուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: однакож тому не радуйтесь, что духи вам повинуются, но радуйтесь тому, что имена ваши написаны на небесах.
10:20  πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς.
10:20. πλὴν (To-beyond,"ἐν (in) τούτῳ (unto-the-one-this) μὴ (lest) χαίρετε (ye-should-joy) ὅτι (to-which-a-one) τὰ (the-ones) πνεύματα (currentings-to) ὑμῖν (unto-ye) ὑποτάσσεται, (it-be-arranged-under) χαίρετε (ye-should-joy) δὲ (moreover) ὅτι (to-which-a-one) τὰ (the-ones) ὀνόματα (names) ὑμῶν (of-ye) ἐνγέγραπται (it-had-come) ἐν (to-be-scribed-in) τοῖς (unto-the-ones) οὐρανοῖς. (unto-skies)
10:20. verumtamen in hoc nolite gaudere quia spiritus vobis subiciuntur gaudete autem quod nomina vestra scripta sunt in caelisBut yet rejoice not in this, that spirits are subject unto you: but rejoice in this, that your names are written in heaven.
20. Howbeit in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven.
10:20. Yet truly, do not choose to rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven.”
10:20. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven:

20: однакож тому не радуйтесь, что духи вам повинуются, но радуйтесь тому, что имена ваши написаны на небесах.
10:20  πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς.
10:20. verumtamen in hoc nolite gaudere quia spiritus vobis subiciuntur gaudete autem quod nomina vestra scripta sunt in caelis
But yet rejoice not in this, that spirits are subject unto you: but rejoice in this, that your names are written in heaven.
10:20. Yet truly, do not choose to rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven.”
10:20. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
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: Впрочем, вы должны радоваться не столько тому, что у вас есть такая власть, а тому, что вам предстоит, со временем, получить высшее блаженство в Царстве Небесном. Еще в Ветхом Завете встречаются поэтические места, в которых Бог изображается ведущим у Себя книгу жизни, в которую вносит имена людей, заслуживающих быть гражданами Небесного Царства (Исх XXXII, 32: и сл. ; Пс LXVIIII, 29; Ис IV, 3). В эту книгу записаны и 70.
Adam Clarke: Commentary on the Bible - 1831
10:20: Because your names are written in heaven - This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in Phi 4:3; Rev 3:5, etc., the book of life, i.e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the names of deceased and disorderly persons out of the public registers, there appear to be allusions, Exo 32:32, where see the note; and Rev 3:5; Deu 9:14; Deu 25:19; Deu 29:20; Kg2 14:27; Psa 69:28; Psa 109:13, and in other places.
Albert Barnes: Notes on the Bible - 1834
10:20: Rather rejoice ... - Though it was an honor to work miracles, though it is an honor to be endowed with talents, and influence, and learning, yet it is a subject of "chief" joy that we are numbered among the people of God, and have a title to everlasting life.
Names are written in heaven - The names of citizens of a city or state were accustomed to be written in a book or register, from which they were blotted out when they became unworthy, or forfeited the favor of their country. Compare Psa 69:28; Exo 32:32; Deu 9:14; Rev 3:5. That their "names were written in heaven," means that they were "citizens" of heaven; that they were friends of God and "approved" by him, and would be permitted to dwell with him. This was of far more value than all "earthly" honor, power, or wealth, and "in" this people should rejoice more than in eminent endowments of influence, learning, talents, or possessions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: in this: Mat 7:22, Mat 7:23, Mat 10:1, Mat 26:24, Mat 27:5; Co1 13:2, Co1 13:3
your: Exo 32:32; Psa 69:28; Isa 4:3; Dan 12:1; Phi 4:3; Heb 12:23; Rev 3:5; Rev 13:8, Rev 20:12, Rev 20:15, Rev 21:27
John Gill
10:20 Notwithstanding in this rejoice not,.... That their power was enlarged, or that they had, the same as before:
that the spirits, evil spirits, devils, are subject unto you; and come out of men at your command; rejoice not so much in this, or chiefly and principally; not but that it was matter of joy both with respect to the gift bestowed upon them, and the benefits men received by it, and the glory that was brought to Christ through it;
but rather rejoice, because your names are written in heaven; in the book of life, called the Lamb's book of life, written from the foundation of the world: in divine predestination to everlasting glory and happiness: which shows that God's election to eternal life is of particular persons, of persons by name; that it is sure, and certain, and immutable, being in opposition to what is written in earth, Jer 17:13, that the knowledge of this may be attained to, through the grace of God, the revelation of Christ, and the witnessings of his Spirit; and that this is matter of the greatest job, since it is the foundation and security of all the blessings of grace and glory.
John Wesley
10:20 Rejoice not so much that the devils are subject to you, as that your names are written in heaven - Reader, so is thine, if thou art a true, believer. God grant it may never be blotted out!
Robert Jamieson, A. R. Fausset and David Brown
10:20 rejoice not, &c.--that is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register (Phil 4:3).
10:2110:21: ՚Ի նմին ժամու՝ ցնծացա՛ւ Յիսուս Հոգւովն Սրբով եւ ասէ. Գոհանա՛մ զքէն Հայր Տէր երկնից եւ երկրի, զի ծածկեցեր զայս յիմաստնոց եւ ՚ի գիտնոց, եւ յայտնեցեր զայս տղայոց. այո՛ Հայր, զի ա՛յսպէս հաճոյ եղեւ առաջի քոյ[1227]։ [1227] Ոմանք. Երկնի եւ երկրի։
21 Նոյն ժամին Յիսուս ցնծաց Սուրբ Հոգով եւ ասաց. «Գոհութի՜ւն քեզ, Հա՛յր, Տէ՛ր երկնքի եւ երկրի, որ ծածկեցիր այս բանը իմաստուններից ու գիտուններից եւ յայտնեցիր մանուկներին. այո՛, Հա՛յր, որովհետեւ այսպէս հաճելի եղաւ քեզ:
21 Նոյն ժամուն Յիսուս Հոգիով ուրախացաւ ու ըսաւ. «Շնորհակալ եմ քեզմէ, ո՛վ Հայր, Տէր երկնի եւ երկրի, որ այս բաները ծածուկ պահեցիր իմաստուններէն եւ գիտուններէն ու տղոց յայտնեցիր։ Այո՛, ո՛վ Հայր, վասն զի քու առջեւդ այսպէս հաճելի եղաւ։
Ի նմին ժամու ցնծացաւ Յիսուս Հոգւովն [72]Սրբով եւ ասէ. Գոհանամ զքէն, Հայր, Տէր երկնից եւ երկրի, զի ծածկեցեր զայս յիմաստնոց եւ ի գիտնոց, եւ յայտնեցեր զայս տղայոց. այո, Հայր, զի այսպէս հաճոյ եղեւ առաջի քո:

10:21: ՚Ի նմին ժամու՝ ցնծացա՛ւ Յիսուս Հոգւովն Սրբով եւ ասէ. Գոհանա՛մ զքէն Հայր Տէր երկնից եւ երկրի, զի ծածկեցեր զայս յիմաստնոց եւ ՚ի գիտնոց, եւ յայտնեցեր զայս տղայոց. այո՛ Հայր, զի ա՛յսպէս հաճոյ եղեւ առաջի քոյ[1227]։
[1227] Ոմանք. Երկնի եւ երկրի։
21 Նոյն ժամին Յիսուս ցնծաց Սուրբ Հոգով եւ ասաց. «Գոհութի՜ւն քեզ, Հա՛յր, Տէ՛ր երկնքի եւ երկրի, որ ծածկեցիր այս բանը իմաստուններից ու գիտուններից եւ յայտնեցիր մանուկներին. այո՛, Հա՛յր, որովհետեւ այսպէս հաճելի եղաւ քեզ:
21 Նոյն ժամուն Յիսուս Հոգիով ուրախացաւ ու ըսաւ. «Շնորհակալ եմ քեզմէ, ո՛վ Հայր, Տէր երկնի եւ երկրի, որ այս բաները ծածուկ պահեցիր իմաստուններէն եւ գիտուններէն ու տղոց յայտնեցիր։ Այո՛, ո՛վ Հայր, վասն զի քու առջեւդ այսպէս հաճելի եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: В тот час возрадовался духом Иисус и сказал: славлю Тебя, Отче, Господи неба и земли, что Ты утаил сие от мудрых и разумных и открыл младенцам. Ей, Отче! Ибо таково было Твое благоволение.
10:21  ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο [ἐν] τῶ πνεύματι τῶ ἁγίῳ καὶ εἶπεν, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
10:21. Ἐν (In) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἠγαλλιάσατο ( it-excess-jumped-unto ) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῷ (unto-the-one) ἁγίῳ (unto-hallow-belonged) καὶ (and) εἶπεν (it-had-said," Ἐξομολογοῦμαί ( I-along-forthee-out-unto ) σοι, (unto-thee,"πάτερ (Father) κύριε (Authority-belonged) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καὶ (and) τῆς (of-the-one) γῆς, (of-a-soil,"ὅτι (to-which-a-one) ἀπέκρυψας (thou-concealed-off) ταῦτα (to-the-ones-these) ἀπὸ (off) σοφῶν ( of-wisdomed ) καὶ (and) συνετῶν , ( of-sent-together ,"καὶ (and) ἀπεκάλυψας (thou-shrouded-off) αὐτὰ (to-them) νηπίοις : ( unto-non-word-belonged ) ναί, (Yea,"ὁ (the-one) πατήρ, (a-Father,"ὅτι (to-which-a-one) οὕτως (unto-the-one-this) εὐδοκία (a-goodly-thinking-unto) ἐγένετο ( it-had-became ) ἔμπροσθέν (in-toward-from) σου. (of-thee)
10:21. in ipsa hora exultavit Spiritu Sancto et dixit confiteor tibi Pater Domine caeli et terrae quod abscondisti haec a sapientibus et prudentibus et revelasti ea parvulis etiam Pater quia sic placuit ante teIn that same hour, he rejoiced in the Holy Ghost and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent and hast revealed them to little ones. Yea, Father, for so it hath seemed good in thy sight.
21. In that same hour he rejoiced in the Holy Spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father; for so it was well-pleasing in thy sight.
10:21. In the same hour, he exulted in the Holy Spirit, and he said: “I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the prudent, and have revealed them to little ones. It is so, Father, because this way was pleasing before you.
10:21. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight:

21: В тот час возрадовался духом Иисус и сказал: славлю Тебя, Отче, Господи неба и земли, что Ты утаил сие от мудрых и разумных и открыл младенцам. Ей, Отче! Ибо таково было Твое благоволение.
10:21  ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο [ἐν] τῶ πνεύματι τῶ ἁγίῳ καὶ εἶπεν, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
10:21. in ipsa hora exultavit Spiritu Sancto et dixit confiteor tibi Pater Domine caeli et terrae quod abscondisti haec a sapientibus et prudentibus et revelasti ea parvulis etiam Pater quia sic placuit ante te
In that same hour, he rejoiced in the Holy Ghost and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent and hast revealed them to little ones. Yea, Father, for so it hath seemed good in thy sight.
10:21. In the same hour, he exulted in the Holy Spirit, and he said: “I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the prudent, and have revealed them to little ones. It is so, Father, because this way was pleasing before you.
10:21. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
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
21-24: Эти слова, по ев. Матфею, были произнесены при других обстоятельствах (Мф XI, 25-27: и XIII, 16-17). Можно думать, что настоящее место изречениям Христа именно здесь, где их приводит ев. Лука, потому что они вполне отвечают контексту речи. - В тот час, т. е. в час возвращения 70-ти. - Возрадовался, как отец, радующийся успеху его детей (Феофил.). - Духом - по лучшему чтению: "Духом Святым". Дух Св. исполнял Христа (IV, 1) и был, так сказать, постоянным возбудителем Его к Мессианской деятельности. А в настоящий раз Христос и выступает именно как Мессия, Царь Своего Царства, раздающий награды Своим верным служителям. - Сие, - т. е. то, что возвещали ученики Христа. - Кто есть Сын, - т. е. кто Он по Своему существу. - Особо. Ясно, это при этом разговоре Христа с 70-тью присутствовали и посторонние слушатели. - И цари. Это выражение находится только у Луки.
Adam Clarke: Commentary on the Bible - 1831
10:21: Rejoiced in spirit - Was truly and heartily joyous: felt an inward triumph. But τῳ πνευματι, τῳ ἁγιῳ, the Holy Spirit, is the reading here of BCDKL, six others; the three Syriac, later Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text.
I thank thee - Bishop Pearce justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on Mat 11:25 (note).
Thou hast hid - That is, thou hast not revealed them to the scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart.
Albert Barnes: Notes on the Bible - 1834
10:21: See the notes at Mat 11:25-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: Jesus: Luk 15:5, Luk 15:9; Isa 53:11, Isa 62:5; Zep 3:17
I thank: Mat 11:25, Mat 11:26; Joh 11:41, Joh 17:24-26
Lord: Psa 24:1; Isa 66:1
thou hast: Job 5:12-14; Isa 29:14; 1Cor. 1:9-26, Co1 2:6-8, Co1 3:18-20; Co2 4:3; Col 2:2, Col 2:3
Rev_ealed: Psa 8:2, Psa 25:14; Isa 29:18, Isa 29:19, Isa 35:8; Mat 13:11-16, Mat 16:17, Mat 21:16; Mar 10:15; Co1 1:27-29, Co1 2:6, Co1 2:7; Pe1 2:1, Pe1 2:2
even: Eph 1:5, Eph 1:11
Geneva 1599
10:21 (5) In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the (h) wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
(5) The Church is contemptible, if we consider its outward appearance, but the wisdom of God is most marvellous in it.
(h) Of this world.
John Gill
10:21 In that hour Jesus rejoiced in Spirit,.... In his human soul: his heart was filled with joy, not so much at the success of the seventy disciples, and the subjection of the devils to them, as in the view he had of the spread of the Gospel, and of the revelation and application of the truths of it to multitudes of mean and despicable persons, while it was rejected by the wise and learned; and particularly at the sovereign and distinguishing grace of God towards the elect, whose names are written in heaven; upon the mention of which his soul was so affected, that he broke out in, an exulting strain, into thanksgivings to God, in the following manner,
and said, I thank thee, O Father,.... In three ancient copies of Beza's, and in the Vulgate Latin, Syriac, and Ethiopic versions it is read, "in the Holy Spirit"; and the Persic version reads, "he spake, or confabulated with the Holy Spirit": but the former reading and sense are best. See Gill on Mt 11:25, Mt 11:26
John Wesley
10:21 Lord of heaven and earth - In both of which thy kingdom stands, and that of Satan is destroyed. That thou hast hid these things - He rejoiced not in the destruction of the wise and prudent, but in the display of the riches of God's grace to others, in such a manner as reserves to Him the entire glory of our salvation, and hides pride from man. Mt 11:25.
Robert Jamieson, A. R. Fausset and David Brown
10:21 Jesus . . . said, &c.--The very same sublime words were uttered by our Lord on a former similar occasion (see on Mt 11:25-27); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. This is one of those rare cases in which the veil is lifted from off the Redeemer's inner man, that, angel-like, we may "look into it" for a moment (1Pet 1:12). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture--"Oh, the depths!"
10:2210:22: Ամենայն ինչ տուա՛ւ ինձ ՚ի Հօրէ իմմէ. եւ ո՛չ ոք գիտէ թէ ո՛վ է Որդի, եթէ ոչ՝ Հայր. եւ ո՛ է Հայր՝ եթէ ոչ՝ Որդի, եւ ում կամիցի՛ Որդին յայտնել[1228]։ [1228] Ոմանք. Եթէ ո՞ է Որդի... եւ ոչ զՀայր ոք գիտէ, եթէ՝ ոչ Որդի։
22 Ամէն ինչ ինձ տրուեց իմ Հօրից. եւ ոչ ոք չգիտէ, թէ ո՛վ է Որդին, եթէ ոչ՝ Հայրը, եւ թէ՝ ո՛վ է Հայրը, եթէ ոչ՝ Որդին եւ նա, ում կը կամենայ Որդին յայտնել»:
22 Ամէն բան ինծի տրուեցաւ իմ Հօրմէս ու մէ՛կը չի գիտեր թէ ո՞վ է Որդին, բայց միայն Հայրը եւ թէ ո՞վ է Հայրը, բայց միայն Որդին եւ ան՝ որուն Որդին կ’ուզէ յայտնել»։
Ամենայն ինչ տուաւ ինձ ի Հօրէ իմմէ. եւ ոչ ոք գիտէ թէ ով է Որդի, եթէ ոչ` Հայր. եւ ո է Հայր, եթէ ոչ` Որդի, եւ ում կամիցի Որդին յայտնել:

10:22: Ամենայն ինչ տուա՛ւ ինձ ՚ի Հօրէ իմմէ. եւ ո՛չ ոք գիտէ թէ ո՛վ է Որդի, եթէ ոչ՝ Հայր. եւ ո՛ է Հայր՝ եթէ ոչ՝ Որդի, եւ ում կամիցի՛ Որդին յայտնել[1228]։
[1228] Ոմանք. Եթէ ո՞ է Որդի... եւ ոչ զՀայր ոք գիտէ, եթէ՝ ոչ Որդի։
22 Ամէն ինչ ինձ տրուեց իմ Հօրից. եւ ոչ ոք չգիտէ, թէ ո՛վ է Որդին, եթէ ոչ՝ Հայրը, եւ թէ՝ ո՛վ է Հայրը, եթէ ոչ՝ Որդին եւ նա, ում կը կամենայ Որդին յայտնել»:
22 Ամէն բան ինծի տրուեցաւ իմ Հօրմէս ու մէ՛կը չի գիտեր թէ ո՞վ է Որդին, բայց միայն Հայրը եւ թէ ո՞վ է Հայրը, բայց միայն Որդին եւ ան՝ որուն Որդին կ’ուզէ յայտնել»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: И, обратившись к ученикам, сказал: всё предано Мне Отцем Моим; и кто есть Сын, не знает никто, кроме Отца, и кто есть Отец, [не знает] [никто], кроме Сына, и кому Сын хочет открыть.
10:22  πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
10:22. Πάντα ( All ) μοι (unto-me) παρεδόθη (it-was-given-beside) ὑπὸ (under) τοῦ (of-the-one) πατρός (of-a-Father) μου, (of-me,"καὶ (and) οὐδεὶς (not-moreover-one) γινώσκει (it-acquainteth) τίς (what-one) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-Son) εἰ (if) μὴ (lest) ὁ (the-one) πατήρ, (a-Father,"καὶ (and) τίς (what-one) ἐστιν (it-be) ὁ (the-one) πατὴρ (a-Father) εἰ (if) μὴ (lest) ὁ (the-one) υἱὸς (a-son) καὶ (and) ᾧ (unto-which) ἂν (ever) βούληται ( it-might-purpose ,"ὁ (the-one) υἱὸς (a-son,"ἀποκαλύψαι. (to-have-shrouded-off)
10:22. omnia mihi tradita sunt a Patre meo et nemo scit qui sit Filius nisi Pater et qui sit Pater nisi Filius et cui voluerit Filius revelareAll things are delivered to me by my Father. And no one knoweth who the Son is, but the Father: and who the Father is, but the Son and to whom the Son will reveal him.
22. All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal .
10:22. All things have been delivered to me by my Father. And no one knows who the Son is, except the Father, and who the Father is, except the Son, and those to whom the Son has chosen to reveal him.”
10:22. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal [him].
All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal:

22: И, обратившись к ученикам, сказал: всё предано Мне Отцем Моим; и кто есть Сын, не знает никто, кроме Отца, и кто есть Отец, [не знает] [никто], кроме Сына, и кому Сын хочет открыть.
10:22  πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
10:22. omnia mihi tradita sunt a Patre meo et nemo scit qui sit Filius nisi Pater et qui sit Pater nisi Filius et cui voluerit Filius revelare
All things are delivered to me by my Father. And no one knoweth who the Son is, but the Father: and who the Father is, but the Son and to whom the Son will reveal him.
10:22. All things have been delivered to me by my Father. And no one knows who the Son is, except the Father, and who the Father is, except the Son, and those to whom the Son has chosen to reveal him.”
10:22. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:22: The Codex Alexandrinus, several other very ancient MSS., and some ancient versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins Luk 10:23, it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor White says, Certissime delenda, "These words should most assuredly be erased."
All things are delivered to me - See on Mat 11:27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: All things: "Many ancient copies add, And turning to his disciples he said." Mat 11:27, Mat 28:18; Joh 3:35, Joh 5:22-27, Joh 13:3, Joh 17:2, Joh 17:10; Co1 15:24; Eph 1:21; Phi 2:9-11; Heb 2:8
and no: Joh 1:18, Joh 6:44-46, Joh 10:15, Joh 17:5, Joh 17:26; Co2 4:6; Jo1 5:20; Jo2 1:9
Geneva 1599
10:22 (6) All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal [him].
(6) Whoever seeks the Father without the Son wanders out of the way.
John Gill
10:22 All things are delivered to me of my Father,.... In some ancient copies, and in the Syriac, Persic, and Ethiopic versions, before these words, are read, "and turning to his disciples he said, all things", &c.
and no man knoweth who the Son is; what is his name, his nature, his perfections and glory; and how he is the Son of God, his only begotten Son:
but the Father; who begat him, and whose own, and proper Son he is:
and who the Father is; what are his perfections, purposes, grace, greatness, mind, and will:
but the Son; who is of him, and lay in his bosom:
and he to whom the Son will reveal him: in himself, by his Spirit; See Gill on Mt 11:27.
John Wesley
10:22 Who the Son is - Essentially one with the Father: who the Father is - How great, how wise, how good!
10:2310:23: Եւ դարձեալ առանձինն առ աշակե՛րտսն՝ ասէ. Երանի՛ աչաց՝ որ տեսանիցեն զոր տեսանէքդ[1229]։ [1229] Ոմանք. Աչացն որ տեսանեն։
23 Եւ դառնալով աշակերտներին՝ առանձին ասաց. «Երանի՜ այն աչքերին, որ կը տեսնեն այն, ինչ դուք տեսնում էք:
23 Աշակերտներուն դառնալով՝ առանձին ըսաւ. «Երանի՜ այն աչքերուն՝ որոնք ձեր տեսածները կը տեսնեն.
Եւ դարձեալ առանձինն առ աշակերտսն ասէ. Երանի աչաց որ տեսանիցեն զոր տեսանէքդ:

10:23: Եւ դարձեալ առանձինն առ աշակե՛րտսն՝ ասէ. Երանի՛ աչաց՝ որ տեսանիցեն զոր տեսանէքդ[1229]։
[1229] Ոմանք. Աչացն որ տեսանեն։
23 Եւ դառնալով աշակերտներին՝ առանձին ասաց. «Երանի՜ այն աչքերին, որ կը տեսնեն այն, ինչ դուք տեսնում էք:
23 Աշակերտներուն դառնալով՝ առանձին ըսաւ. «Երանի՜ այն աչքերուն՝ որոնք ձեր տեսածները կը տեսնեն.
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: И, обратившись к ученикам, сказал им особо: блаженны очи, видящие то, что вы видите!
10:23  καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατ᾽ ἰδίαν εἶπεν, μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε.
10:23. Καὶ (And) στραφεὶς (having-had-been-beturned) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) κατ' (down) ἰδίαν (to-private-belonged) εἶπεν (it-had-said," Μακάριοι ( Bless-belonged ) οἱ (the-ones) ὀφθαλμοὶ (eyes) οἱ (the-ones) βλέποντες ( viewing ) ἃ ( to-which ) βλέπετε. (ye-view)
10:23. et conversus ad discipulos suos dixit beati oculi qui vident quae videtisAnd turning to his disciples, he said: Blessed are the eyes that see the things which you see.
23. And turning to the disciples, he said privately, Blessed the eyes which see the things that ye see:
10:23. And turning to his disciples, he said: “Blessed are the eyes that see what you see.
10:23. And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:
And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:

23: И, обратившись к ученикам, сказал им особо: блаженны очи, видящие то, что вы видите!
10:23  καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατ᾽ ἰδίαν εἶπεν, μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε.
10:23. et conversus ad discipulos suos dixit beati oculi qui vident quae videtis
And turning to his disciples, he said: Blessed are the eyes that see the things which you see.
10:23. And turning to his disciples, he said: “Blessed are the eyes that see what you see.
10:23. And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:23: Blessed are the eyes which see the things that ye see - There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh."
Albert Barnes: Notes on the Bible - 1834
10:23: See the notes at Mat 13:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: Blessed: Mat 13:16, Mat 13:17
Geneva 1599
10:23 (7) And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:
(7) The difference between the Old Testament and the New consists in the measure of revelation.
John Gill
10:23 And he turned him unto his disciples,.... Both to the twelve apostles, and seventy disciples;
and said privately; or to them apart: the phrase "privately" is wanting in the Vulgate Latin version:
blessed are the eyes that see the things that ye see; the person of the Messiah, his kingdom setting up in the world, miracles wrought by him, and Satan falling before him; See Gill on Mt 13:16.
John Wesley
10:23 Mt 13:16.
Robert Jamieson, A. R. Fausset and David Brown
10:23 (See on Mt 13:16-17).
10:2410:24: Ասե՛մ ձեզ. զի բազում մարգարէք եւ թագաւորք կամեցան տեսանել զոր դուքդ տեսանէք՝ եւ ո՛չ տեսին. եւ լսել զոր լսէքդ՝ եւ ո՛չ լուան[1230]։[1230] Ոմանք. Եւ ոչ կարացին տեսանել. եւ լսել զոր լուայքդ, եւ։
24 Ասում եմ ձեզ, որ բազում մարգարէներ եւ թագաւորներ կամեցան տեսնել այն, ինչ դուք տեսնում էք, բայց չտեսան, եւ լսել՝ ինչ դուք լսում էք, բայց չլսեցին»:
24 Քանզի կ’ըսեմ ձեզի, թէ շատ մարգարէներ եւ թագաւորներ ուզեցին ձեր տեսածները տեսնել, բայց չտեսան եւ ձեր լսածները լսել, բայց չլսեցին»։
Ասեմ ձեզ, զի բազում մարգարէք եւ թագաւորք կամեցան տեսանել զոր դուքդ տեսանէք, եւ ոչ տեսին. եւ լսել զոր լսէքդ, եւ ոչ լուան:

10:24: Ասե՛մ ձեզ. զի բազում մարգարէք եւ թագաւորք կամեցան տեսանել զոր դուքդ տեսանէք՝ եւ ո՛չ տեսին. եւ լսել զոր լսէքդ՝ եւ ո՛չ լուան[1230]։
[1230] Ոմանք. Եւ ոչ կարացին տեսանել. եւ լսել զոր լուայքդ, եւ։
24 Ասում եմ ձեզ, որ բազում մարգարէներ եւ թագաւորներ կամեցան տեսնել այն, ինչ դուք տեսնում էք, բայց չտեսան, եւ լսել՝ ինչ դուք լսում էք, բայց չլսեցին»:
24 Քանզի կ’ըսեմ ձեզի, թէ շատ մարգարէներ եւ թագաւորներ ուզեցին ձեր տեսածները տեսնել, բայց չտեսան եւ ձեր լսածները լսել, բայց չլսեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: ибо сказываю вам, что многие пророки и цари желали видеть, что вы видите, и не видели, и слышать, что вы слышите, и не слышали.
10:24  λέγω γὰρ ὑμῖν ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
10:24. λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) πολλοὶ ( much ) προφῆται (declarers-before) καὶ (and) βασιλεῖς (rulers-of) ἠθέλησαν (they-determined) ἰδεῖν (to-have-had-seen) ἃ ( to-which ) ὑμεῖς (ye) βλέπετε (ye-view) καὶ (and) οὐκ (not) εἶδαν, (they-saw,"καὶ (and) ἀκοῦσαι (to-have-heard) ἃ ( to-which ) ἀκούετε (ye-hear) καὶ (and) οὐκ (not) ἤκουσαν. (they-heard)
10:24. dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis et non viderunt et audire quae auditis et non audieruntFor I say to you that many prophets and kings have desired to see the things that you see and have not seen them; and to hear the things that you hear and have not heard them.
24. for I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.
10:24. For I say to you, that many prophets and kings wanted to see the things that you see, and they did not see them, and to hear the things that you hear, and they did not hear them.”
10:24. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen [them]; and to hear those things which ye hear, and have not heard [them].
For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen [them]; and to hear those things which ye hear, and have not heard:

24: ибо сказываю вам, что многие пророки и цари желали видеть, что вы видите, и не видели, и слышать, что вы слышите, и не слышали.
10:24  λέγω γὰρ ὑμῖν ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
10:24. dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis et non viderunt et audire quae auditis et non audierunt
For I say to you that many prophets and kings have desired to see the things that you see and have not seen them; and to hear the things that you hear and have not heard them.
10:24. For I say to you, that many prophets and kings wanted to see the things that you see, and they did not see them, and to hear the things that you hear, and they did not hear them.”
10:24. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen [them]; and to hear those things which ye hear, and have not heard [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:24: Many prophets - See on Mat 13:11, Mat 13:17 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: many: Joh 8:56; Heb 11:13, Heb 11:39; Pe1 1:10, Pe1 1:11
John Gill
10:24 For I tell you that many prophets and kings,.... As Abraham, Isaac, Jacob, who were prophets, as well as patriarchs, and David, Solomon, and others:
have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them, meaning himself, doctrines, and miracles; See Gill on Mt 13:17.
10:2510:25: Եւ ահա՝ յարեաւ ոմն օրինակա՝ փորձէ՛ր զնա եւ ասէր. Վա՛րդապետ՝ զի՞նչ գործեցից՝ զի զկեանսն յաւիտենականս ժառանգեցից[1231]։ [1231] Ոմանք. Օրինական ոմն։
25 Եւ ահա օրինականներից մէկը վեր կացաւ, փորձում էր նրան եւ ասում. «Վարդապե՛տ, ի՞նչ պէտք է անեմ, որ յաւիտենական կեանքը ժառանգեմ»:
25 Ահա օրինական մը ելաւ ու զանիկա փորձելով՝ ըսաւ. «Վա՛րդապետ, ի՞նչ ընեմ որ յաւիտենական կեանքը ժառանգեմ»։
Եւ ահա յարեաւ ոմն օրինական, փորձէր զնա եւ ասէր. Վարդապետ, զի՞նչ գործեցից զի զկեանսն յաւիտենականս ժառանգեցից:

10:25: Եւ ահա՝ յարեաւ ոմն օրինակա՝ փորձէ՛ր զնա եւ ասէր. Վա՛րդապետ՝ զի՞նչ գործեցից՝ զի զկեանսն յաւիտենականս ժառանգեցից[1231]։
[1231] Ոմանք. Օրինական ոմն։
25 Եւ ահա օրինականներից մէկը վեր կացաւ, փորձում էր նրան եւ ասում. «Վարդապե՛տ, ի՞նչ պէտք է անեմ, որ յաւիտենական կեանքը ժառանգեմ»:
25 Ահա օրինական մը ելաւ ու զանիկա փորձելով՝ ըսաւ. «Վա՛րդապետ, ի՞նչ ընեմ որ յաւիտենական կեանքը ժառանգեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: И вот, один законник встал и, искушая Его, сказал: Учитель! что мне делать, чтобы наследовать жизнь вечную?
10:25  καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων, διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
10:25. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"νομικός (parcelee-belonged-of) τις (a-one,"ἀνέστη (it-had-stood-up) ἐκπειράζων (out-piercing-to) αὐτὸν (to-it) λέγων (forthing,"Διδάσκαλε, (Teaching-speaker,"τί (to-what-one) ποιήσας (having-done-unto,"ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) κληρονομήσω; (I-might-have-lot-parceleed-unto?"
10:25. et ecce quidam legis peritus surrexit temptans illum et dicens magister quid faciendo vitam aeternam possideboAnd behold a certain lawyer stood up, tempting him and saying, Master, what must I do to possess eternal life?
25. And behold, a certain lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life?
10:25. And behold, a certain expert in the law rose up, testing him and saying, “Teacher, what must I do to possess eternal life?”
10:25. And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life:

25: И вот, один законник встал и, искушая Его, сказал: Учитель! что мне делать, чтобы наследовать жизнь вечную?
10:25  καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων, διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
10:25. et ecce quidam legis peritus surrexit temptans illum et dicens magister quid faciendo vitam aeternam possidebo
And behold a certain lawyer stood up, tempting him and saying, Master, what must I do to possess eternal life?
10:25. And behold, a certain expert in the law rose up, testing him and saying, “Teacher, what must I do to possess eternal life?”
10:25. And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: При беседе Христа с 70-ю присутствовали и лица посторонние (23). Среди таких лиц был один законник (см. Mф V, 20: и ХХII, 35). Ему не понравилось, что Христос так много приписывает Себе значения (ст. 24), и он встал, показывая, что хочет говорить: ранее он, очевидно, сидел в числе других слушателей Христа. Он хотел искусить Христа, побудить Его сказать что-либо прямо в осуждение Закона Моисеева и затем, конечно, выступить против Него с обвинением (Зигабен). Ср. Мф XXII, 35: [Некоторые толкователи (напр., Тренч) всячески настаивают на том, что законник не имел такого скрытого, злого умысла. "Искушать" - значит, по Тренчу, просто испытывать. Так Бог искушает человека, чтобы посредством испытания открыть ему тайны его собственного сердца, чтобы обнаружить добрые свойства человека и укрепить их. Законник просто хотел испытать познание Христа, измерить глубину его (Тренч. Притчи Иисуса Христа изд. 2-е с. 259-260). Соображения эти очень неосновательны. Разве можно человеку приписывать то, что свойственно только Богу? И с какой стати ев. Лука без нужды употребил бы о законнике такое сомнительное выражение?]. - Что мне делать - см. Мк Х, 17.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 26 He said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

We have here Christ's discourse with a lawyer about some points of conscience, which we are all concerned to be rightly informed in and are so here from Christ though the questions were proposed with no good intention.

I. We are concerned to know what that good is which we should do in this life, in order to our attaining eternal life. A question to this purport was proposed to our Saviour by a certain lawyer, or scribe, only with a design to try him, not with a desire to be instructed by him, v. 25. The lawyer stood up, and asked him, Master, what shall I do to inherit eternal life? If Christ had any thing peculiar to prescribe, by this question he would get it out of him, and perhaps expose him for it; if not, he would expose his doctrine as needless, since it would give no other direction for obtaining happiness than what they had already received; or, perhaps, he had no malicious design against Christ, as some of the scribes had, only he was willing to have a little talk with him, just as people go to church to hear what the minister will say. This was a good question: What shall I do to inherit eternal life? But it lost all its goodness when it was proposed with an ill design, or a very mean one. Note, It is not enough to speak of the things of God, and to enquire about them, but we must do it with a suitable concern. If we speak of eternal life, and the way to it, in a careless manner, merely as matter of discourse, especially as matter of dispute, we do but take the name of God in vain, as the lawyer here did. Now this question being started, observe,

1. How Christ turned him over to the divine law, and bade him follow the direction of that. Though he knew the thoughts and intents of his heart, he did not answer him according to the folly of that, but according to the wisdom and goodness of the question he asked. He answered him with a question: What is written in the law? How readest thou? v. 26. He came to catechize Christ, and to know him; but Christ will catechize him, and make him know himself. He talks to him as a lawyer, as one conversant in the law: the studies of his profession would inform him; let him practise according to his knowledge, and he should not come short of eternal life. Note, It will be of great use to us, in our way to heaven, to consider what is written in the law, and what we read there. We must have recourse to our bibles, to the law, as it is now in the hand of Christ and walk in the way that is shown us there. It is a great mercy that we have the law written, that we have it thereby reduced to certainty, and that thereby it is capable of spreading the further, and lasting the longer. Having it written, it is our duty to read it, to read it with understanding, and to treasure up what we read, so that when there is occasion, we may be able to tell what is written in the law, and how we read. To this we must appeal; by this we must try doctrines and end disputes; this must be our oracle, our touchstone, our rule, our guide. What is written in the law? How do we read? if there be light in us, it will have regard to this light.

2. What a good account he gave of the law, of the principal commandments of the law, to the observance of which we must bind ourselves if we would inherit eternal life. He did not, like a Pharisee, refer himself to the tradition of the elders, but, like a good textuary, fastened upon the two first and great commandments of the law, as those which he thought must be most strictly observed in order to the obtaining of eternal life, and which included all the rest, v. 27. (1.) We must love God with all our hearts, must look upon him as the best of beings, in himself most amiable, and infinitely perfect and excellent; as one whom we lie under the greatest obligations to, both in gratitude and interest. We must prize him, and value ourselves by our elation to him; must please ourselves in him, and devote ourselves entirely to him. Our love to him must be sincere, hearty, and fervent; it must be a superlative love, a love that is as strong as death, but an intelligent love, and such as we can give a good account of the grounds and reasons of. It must be an entire love; he must have our whole souls, and must be served with all that is within us. We must love nothing besides him, but what we love for him and in subordination to him. (2.) We must love our neighbours as ourselves, which we shall easily do, if we, as we ought to do, love God better than ourselves. We must wish well to all and ill to none; must do all the good we can in the world and no hurt, and must fix it as a rule to ourselves to do to others as we would they should do to us; and this is to love our neighbour as ourselves.

3. Christ's approbation of what he said, v. 28. Though he came to tempt him, yet what he said that was good Christ commended: Thou hast answered right. Christ himself fastened upon these as the two great commandments of the law (Matt. xxii. 37): both sides agreed in this. Those who do well shall have praise of the same, and so should those have that speak well. So far is right; but he hardest part of this work yet remains: "This do, and thou shalt live; thou shalt inherit eternal life."

4. His care to avoid the conviction which was now ready to fasten upon him. When Christ said, This do, and thou shalt live, he began to be aware that Christ intended to draw from him an acknowledgment that he had not done this, and therefore an enquiry what he should do, which way he should look, to get his sins pardoned; an acknowledgment also that he could not do this perfectly for the future by any strength of his own, and therefore an enquiry which way he might fetch in strength to enable him to do it: but he was willing to justify himself, and therefore cared not for carrying on that discourse, but saith, in effect, as another did (Matt. xix. 20), All these things have I kept from my youth up. Note, Many ask good questions with a design rather to justify themselves than to inform themselves, rather proudly to show what is good in them than humbly to see what is bad in them.

II. We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love. This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe,

1. What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion." They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours.

2. How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness from, and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe,

(1.) The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here,

[1.] How he was abused by his enemies. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, v. 30. The mentioning of those places intimates that it was matter of fact, and not a parable; probably it happened lately, just as it is here related. The occurrences of Providence would yield us many good instructions, if we would carefully observe and improve them, and would be equivalent to parables framed on purpose for instruction, and be more affecting. This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, or some of the Roman soldiers, who, notwithstanding the strict discipline of their army, did this villany, does not appear; but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition (for otherwise what profit was there in his blood?) they wounded him, and left him half dead, ready to die of his wounds. We may here conceive a just indignation at highwaymen, that have divested themselves of all humanity, and are as natural brute beasts, beasts of prey, made to be taken and destroyed; and at the same time we cannot but think with compassion on those that fall into the hands of such wicked and unreasonable men, and be ready, when it is in our power, to help them. What reason have we to thank God for our preservation from perils by robbers!

[2.] How he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion (Heb. v. 2), who ought to have taught others their duty in such a case as this, which was to deliver them that were drawn unto death; yet they would not themselves do it. Dr. Lightfoot tells us that many of the courses of the priests had their residence in Jericho, and thence came up to Jerusalem, when it was their turn to officiate there, and so back again, which occasioned abundance of passing and repassing of priests that way, and Levites their attendants. They came this way, and saw the poor wounded man. It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him v. 32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. It is sad when those who should be examples of charity are prodigies of cruelty, and when those who should by displaying the mercies of God, open the bowels of compassion in others, shut up their own.

[3.] How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, v. 33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men; he knows not how soon this poor man's case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. That such great love should be found in a Samaritan was perhaps thought as wonderful as that great faith which Christ admired in a Roman, and in a woman of Canaan; but really it was not so, for pity is the work of a man, but faith is the work of divine grace. The compassion of this Samaritan was not an idle compassion; he did not think it enough to say, "Be healed, be helped" (Jam. ii. 16); but, when he drew out his soul, he reached forth his hand also to this poor needy creature, Isa. lviii. 7, 10; Prov. xxxi. 20. See how friendly this good Samaritan was. First, He went to the poor man, whom the priest and Levite kept at a distance from; he enquired, no doubt, how he came into this deplorable condition, and condoled with him. Secondly, He did the surgeon's part, for want of a better. He bound up his wounds, making use of his own linen, it is likely, for that purpose; and poured in oil and wine, which perhaps he had with him; wine to wash the wound, and oil to mollify it, and close it up. He did all he could to ease the pain, and prevent the peril, of his wounds, as one whose heart bled with him. Thirdly, He set him on his own beast, and went on foot himself, and brought him to an inn. A great mercy it is to have inns upon the road, where we may be furnished for our money with all the conveniences for food and rest. Perhaps the Samaritan, if he had not met with this hindrance, would have got that night to his journey's end; but, in compassion to that poor man, he takes up short at an inn. Some think that the priest and Levite pretended they could not stay to help the poor man, because they were in haste to go and attend the temple-service at Jerusalem. We suppose the Samaritan went upon business; but he understood that both his own business and God's sacrifice too must give place to such an act of mercy as this. Fourthly, He took care of him in the inn, got him to bed, had food for him that was proper, and due attendance, and, it may be, prayed with him. Nay, Fifthly, As if he had been his own child, or one he was obliged to look after, when he left him next morning, he left money with the landlord, to be laid out for his use, and passed his word for what he should spend more. Twopence of their money was about fifteen pence of ours, which, according to the rate of things then, would go a great way; however, here it was an earnest of satisfaction to the full of all demands. All this was kind and generous, and as much as one could have expected from a friend or a brother; and yet here it is done by a stranger and foreigner.

Now this parable is applicable to another purpose than that for which it was intended; and does excellently set forth the kindness and love of God our Saviour towards sinful miserable man. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such is the mischief that sin had done us. We were by nature more than half dead, twice dead, in trespasses and sins; utterly unable to help ourselves, for we were without strength. The law of Moses, like the priest and Levite, the ministers of the law, looks upon us, but has no compassion on us, gives us no relief, passes by on the other side, as having neither pity nor power to help us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan), he has compassion on us, he binds up our bleeding wounds (Ps. cxlvii. 3; Isa. lxi. 1), pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account; and all this though he was none of us, till he was pleased by his voluntary condescension to make himself so, but infinitely above us. This magnifies the riches of his love, and obliges us all to say, "How much are we indebted, and what shall we render?"

(2.) The application of the parable. [1.] The truth contained in it is extorted from the lawyer's own mouth. "Now tell me," saith Christ, "which of these three was neighbour to him that fell among thieves (v. 36), the priest, the Levite, or the Samaritan? Which of these did the neighbour's part?" To this the lawyer would not answer, as he ought to have done, "Doubtless, the Samaritan was;" but, "He that showed mercy on him; doubtless, he was a good neighbour to him, and very neighbourly, and I cannot but say that it was a good work thus to save an honest Jew from perishing." [2.] The duty inferred from it is pressed home upon the lawyer's own conscience: Go, and do thou likewise. The duty of relations is mutual and reciprocal; the titles of friends, brethren, neighbours, are, as Grotius here speaks ton pros ti--equally binding on both sides: if one side be bound, the other cannot be loose, as is agreed in all contracts. If a Samaritan does well that helps a distressed Jew, certainly a Jew does not well if he refuses in like manner to help a distressed Samaritan. Petimusque damusque vicissim--These kind offices are to be reciprocated. "And therefore go thou and do as the Samaritan did, whenever occasion offers: show mercy to those that need thy help, and do it freely, and with concern and compassion, though they be not of thy own nation and thy own profession, or of thy own opinion and communion in religion. Let thy charity be thus extensive, before thou boastest of having conformed thyself to that great commandment of loving thy neighbour." This lawyer valued himself much upon his learning and his knowledge of the laws, and in that he thought to have puzzled Christ himself; but Christ sends him to school to a Samaritan, to learn his duty: "Go, and do like him." Note, It is the duty of every one of us, in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity, and of lawyers particularly; and herein we must study to excel many that are proud of their being priests and Levites.
Adam Clarke: Commentary on the Bible - 1831
10:25: A certain lawyer - See on Mat 22:35 (note).
Albert Barnes: Notes on the Bible - 1834
10:25: A certain lawyer - One who professed to be well skilled in the laws of Moses, and whose business it was to explain them.
Stood up - Rose - came forward to address him.
Tempted him - Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some of the maxims of the law.
Inherit eternal life - Be saved. This was the common inquiry among the Jews. "They" had said that man must keep the commandments - the written and oral law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: a certain: Luk 7:30, Luk 11:45, Luk 11:46; Mat 22:35
Master: Luk 18:18; Mat 19:16; Act 16:30, Act 16:31
to: Gal 3:18
Geneva 1599
10:25 (8) And, behold, (i) a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
(8) Faith does not take away but establishes the doctrine of the law.
(i) One of those who proclaimed himself to be learned in the rites and laws of Moses.
John Gill
10:25 And behold a certain lawyer stood up,.... From his seat, having been hearing Christ preach, very likely, in some synagogue; when and where this was, is not certain. The Syriac, Persic, and Ethiopic versions call this man a Scribe; and a lawyer and a Scribe were the same, as appears from Mt 22:35 compared with Mk 12:28
and tempted him; or tried him whether he understood the law, or whether he would say any thing contrary to it, and see if he could gain any advantage against him, and expose him, and get credit and applause to himself:
saying, Master, what shall I do to inherit eternal life? the same question as was put by the young ruler in Mk 10:17 for they were both of the same complexion, and upon the same foundation, seeking eternal life by their own works: See Gill on Mt 19:16.
he said unto him; that is, Jesus, as all the Oriental versions express it.
John Wesley
10:25 Mt 22:35; Mk 12:28.
Robert Jamieson, A. R. Fausset and David Brown
10:25 QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Lk 10:25-37)
tempted him--"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.
10:2610:26: Եւ նա՝ ասէ ցնա. Յօրէնս՝ զի՞նչ գրեալ է, ո՞րպէս ընթեռնուս։
26 Եւ նա նրան ասաց. «Օրէնքում ի՞նչ է գրուած, ինչպէ՞ս ես ընթերցում»:
26 Անիկա ալ ըսաւ անոր. «Օրէնքին մէջ ի՞նչ գրուած է, ի՞նչպէս կը կարդաս»։
Եւ նա ասէ ցնա. Յօրէնս զի՞նչ գրեալ է, ո՞րպէս ընթեռնուս:

10:26: Եւ նա՝ ասէ ցնա. Յօրէնս՝ զի՞նչ գրեալ է, ո՞րպէս ընթեռնուս։
26 Եւ նա նրան ասաց. «Օրէնքում ի՞նչ է գրուած, ինչպէ՞ս ես ընթերցում»:
26 Անիկա ալ ըսաւ անոր. «Օրէնքին մէջ ի՞նչ գրուած է, ի՞նչպէս կը կարդաս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Он же сказал ему: в законе что написано? как читаешь?
10:26  ὁ δὲ εἶπεν πρὸς αὐτόν, ἐν τῶ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις;
10:26. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτόν (to-it,"Ἐν (In) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) τί (to-what-one) γέγραπται; (it-had-come-to-be-scribed?"πῶς (Unto-whither) ἀναγινώσκεις; (thou-acquaint-up?"
10:26. at ille dixit ad eum in lege quid scriptum est quomodo legisBut he said to him: What is written in the law? How readest thou?
26. And he said unto him, What is written in the law? how readest thou?
10:26. But he said to him: “What is written in the law? How do you read it?”
10:26. He said unto him, What is written in the law? how readest thou?
He said unto him, What is written in the law? how readest thou:

26: Он же сказал ему: в законе что написано? как читаешь?
10:26  ὁ δὲ εἶπεν πρὸς αὐτόν, ἐν τῶ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις;
10:26. at ille dixit ad eum in lege quid scriptum est quomodo legis
But he said to him: What is written in the law? How readest thou?
10:26. But he said to him: “What is written in the law? How do you read it?”
10:26. He said unto him, What is written in the law? how readest thou?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: В законе что написано? - т. е. ты, конечно, хорошо знаешь сам закон, а там написано, что тебе делать (ср. Рим II, 17-20). - Как читаешь. Это обычная раввинская формула, для того чтобы начать доказательство от Писания. Как (pwV), т. е. какими словами (а не "что"). - Он сказал в ответ... См. Мк XII, 29-32, и Мф XXII, 37-39. Законник, таким образом, повторяет то же, что Сам Господь говорил при других обстоятельствах в разъяснение сущности Закона Моисеева. - И будешь жить, - т. е. последуешь жизнь вечную (ср. ст. 25).
Albert Barnes: Notes on the Bible - 1834
10:26: What is written ... - Jesus referred him to the "law" as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground - to make him feel that it was an unsafe foundation, Jesus showed him what the law "required," and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with "that" we see our own defects, and are thus prepared to welcome a better righteousness than our own - that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Gal 3:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Isa 8:20; Rom 3:19, Rom 4:14-16, Rom 10:5; Gal 3:12, Gal 3:13, Gal 3:21, Gal 3:22
John Gill
10:26 What is written in the law?.... Christ, with great propriety, sends him to the law, to see and observe what was written there, what are the terms and conditions of life, as fixed there; partly, because this man, by his office and character, was an interpreter of the law; and partly, because his question was, what shall I do?
how readest thou? in the law, every day; referring to the "Keriat Shema", the reading of the Shema, i.e. those words in Deut 6:4, &c, "Hear, O Israel, &c." morning and evening (i) as appears by his answer
(i) Vid. Misn. Beracot, c. 1. sect. 1, 2.
Robert Jamieson, A. R. Fausset and David Brown
10:26 What is written in the law--apposite question to a doctor of the law, and putting him in turn to the test [BENGEL].
10:2710:27: Նա՝ պատասխանի ետ՝ եւ ասէ. Սիրեսցես զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ, եւ յամենայն զօրութենէ քումմէ, եւ յամենայն մտաց քոց. եւ զընկեր քո իբրեւ զանձն քո։
27 Սա պատասխանեց եւ ասաց. «Պիտի սիրես քո Տէր Աստծուն քո ամբողջ սրտով եւ քո ամբողջ հոգով եւ քո ամբողջ զօրութեամբ եւ քո ամբողջ մտքով. եւ պիտի սիրես քո ընկերոջը, ինչպէս քո անձը»:
27 Պատասխան տուաւ անիկա ու ըսաւ. «Քու Տէր Աստուածդ սիրես քու բոլոր սրտովդ ու քու բոլոր անձովդ եւ քու բոլոր զօրութիւնովդ ու քու բոլոր մտքովդ եւ քու ընկերդ՝ քու անձիդ պէս»։
Նա պատասխանի ետ եւ ասէ. Սիրեսցես զՏէր Աստուած քո յամենայն սրտէ քումմէ եւ յամենայն անձնէ քումմէ եւ յամենայն զօրութենէ քումմէ եւ յամենայն մտաց քոց, եւ զընկեր քո իբրեւ զանձն քո:

10:27: Նա՝ պատասխանի ետ՝ եւ ասէ. Սիրեսցես զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ, եւ յամենայն զօրութենէ քումմէ, եւ յամենայն մտաց քոց. եւ զընկեր քո իբրեւ զանձն քո։
27 Սա պատասխանեց եւ ասաց. «Պիտի սիրես քո Տէր Աստծուն քո ամբողջ սրտով եւ քո ամբողջ հոգով եւ քո ամբողջ զօրութեամբ եւ քո ամբողջ մտքով. եւ պիտի սիրես քո ընկերոջը, ինչպէս քո անձը»:
27 Պատասխան տուաւ անիկա ու ըսաւ. «Քու Տէր Աստուածդ սիրես քու բոլոր սրտովդ ու քու բոլոր անձովդ եւ քու բոլոր զօրութիւնովդ ու քու բոլոր մտքովդ եւ քու ընկերդ՝ քու անձիդ պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: Он сказал в ответ: возлюби Господа Бога твоего всем сердцем твоим, и всею душею твоею, и всею крепостию твоею, и всем разумением твоим, и ближнего твоего, как самого себя.
10:27  ὁ δὲ ἀποκριθεὶς εἶπεν, ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν.
10:27. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) Κύριον ( to-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου ( of-thee ) ἐξ ( out ) ὅλης ( of-whole ) καρδίας ( of-a-heart ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) ὅλῃ ( unto-whole ) τῆ ( unto-the-one ) ψυχῇ ( unto-a-breathing ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) ὅλῃ ( unto-whole ) τῇ ( unto-the-one ) ἰσχύι ( unto-a-force-holding ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) ὅλῃ ( unto-whole ) τῇ ( unto-the-one ) διανοίᾳ ( unto-a-considering-through-unto ) σου , ( of-thee ,"καὶ (and) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν . ( to-thyself )
10:27. ille respondens dixit diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus viribus tuis et ex omni mente tua et proximum tuum sicut te ipsumHe answering, said: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength and with all thy mind: and thy neighbour as thyself.
27. And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
10:27. In response, he said: “You shall love the Lord your God from your whole heart, and from your whole soul, and from all your strength, and from all your mind, and your neighbor as yourself.”
10:27. And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself:

27: Он сказал в ответ: возлюби Господа Бога твоего всем сердцем твоим, и всею душею твоею, и всею крепостию твоею, и всем разумением твоим, и ближнего твоего, как самого себя.
10:27  ὁ δὲ ἀποκριθεὶς εἶπεν, ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης [τῆς] καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν.
10:27. ille respondens dixit diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus viribus tuis et ex omni mente tua et proximum tuum sicut te ipsum
He answering, said: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength and with all thy mind: and thy neighbour as thyself.
10:27. In response, he said: “You shall love the Lord your God from your whole heart, and from your whole soul, and from all your strength, and from all your mind, and your neighbor as yourself.”
10:27. And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:27: Thou shalt love the Lord - See this important subject explained at large, on Mat 22:37-40 (note).
Thy neighbor as thyself - See the nature of self-love explained, on Mat 19:19 (note).
Albert Barnes: Notes on the Bible - 1834
10:27: See this subject explained in the notes at Mat 22:37-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: Thou: Deu 6:5, Deu 10:12, Deu 30:6; Mat 22:37-40; Mar 12:30, Mar 12:31, Mar 12:33, Mar 12:34; Heb 8:10
and thy: Lev 19:18; Mat 19:19; Rom 13:9; Gal 5:13; Jam 2:8; Jo1 3:18
John Gill
10:27 And he answering said, thou shalt love the Lord thy God,.... This was part of their phylacteries, which they recited every day; See Gill on Mt 22:37, Mt 22:39, Mk 12:28, Mk 12:29
John Wesley
10:27 Thou shalt love the Lord thy God - That is, thou shalt unite all the faculties of thy soul to render him the most intelligent and sincere, the most affectionate and resolute service. We may safely rest in this general sense of these important words, if we are not able to fix the particular meaning of every single word. If we desire to do this, perhaps the heart, which is a general expression, may be explained by the three following, With all thy soul, with the warmest affection, with all thy strength, the most vigorous efforts of thy will, and with all thy mind or understanding, in the most wise and reasonable manner thou canst; thy understanding guiding thy will and affections. Deut 6:5; Lev 19:18.
Robert Jamieson, A. R. Fausset and David Brown
10:27 Thou shalt, &c.--the answer Christ Himself gave to another lawyer. (See on Mk 12:29-33).
10:2810:28: Եւ ասէ ցնա. Ուղի՛ղ ետուր զպատասխանիդ, զա՛յդ արա՛՝ եւ կեցցե՛ս։
28 Եւ Յիսուս նրան ասաց. «Ճիշտ պատասխան տուեցիր, այդ արա՛ եւ կը փրկուես»:
28 Ինք ըսաւ անոր. «Շիտակ պատասխան տուիր, ատիկա ըրէ ու պիտի ապրիս»։
Եւ ասէ ցնա. Ուղիղ ետուր զպատասխանիդ, զայդ արա եւ կեցցես:

10:28: Եւ ասէ ցնա. Ուղի՛ղ ետուր զպատասխանիդ, զա՛յդ արա՛՝ եւ կեցցե՛ս։
28 Եւ Յիսուս նրան ասաց. «Ճիշտ պատասխան տուեցիր, այդ արա՛ եւ կը փրկուես»:
28 Ինք ըսաւ անոր. «Շիտակ պատասխան տուիր, ատիկա ըրէ ու պիտի ապրիս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: [Иисус] сказал ему: правильно ты отвечал; так поступай, и будешь жить.
10:28  εἶπεν δὲ αὐτῶ, ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ.
10:28. εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"Ὀρθῶς (Unto-straight-jutted) ἀπεκρίθης: (thou-was-separated-off) τοῦτο ( to-the-one-this ) ποίει ( thou-should-do-unto ) καὶ ( and ) ζήσῃ . ( thou-shall-life-unto )
10:28. dixitque illi recte respondisti hoc fac et vivesAnd he said to him: Thou hast answered right. This do: and thou shalt live.
28. And he said unto him, Thou hast answered right: this do, and thou shalt live.
10:28. And he said to him: “You have answered correctly. Do this, and you will live.”
10:28. And he said unto him, Thou hast answered right: this do, and thou shalt live.
And he said unto him, Thou hast answered right: this do, and thou shalt live:

28: [Иисус] сказал ему: правильно ты отвечал; так поступай, и будешь жить.
10:28  εἶπεν δὲ αὐτῶ, ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ.
10:28. dixitque illi recte respondisti hoc fac et vives
And he said to him: Thou hast answered right. This do: and thou shalt live.
10:28. And he said to him: “You have answered correctly. Do this, and you will live.”
10:28. And he said unto him, Thou hast answered right: this do, and thou shalt live.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: Thou hast: Luk 7:43; Mar 12:34
this: Lev 18:5; Neh 9:29; Eze 20:11, Eze 20:13, Eze 20:21; Mat 19:17; Rom 3:19, Rom 10:4; Gal 3:12
John Gill
10:28 And he said unto him, thou hast answered right,.... It is so written, and read; and this, as if he should say, is the sum and substance of the law, and what that requires men should do; wherefore,
do this, and thou shalt live; for the bare reading of it was not sufficient; though these men placed great confidence in reading this passage, or in reciting their phylacteries, of which this was a part, morning and night. Our Lord intimates by this, that, according to the tenor of the law, eternal life was not to be had without a complete and perfect performance of the duties of love to God, and to the neighbour, contained in these words; and this he suggests, in order to convict him of the impossibility of obtaining life by the works of the law, since such a performance cannot be made by man.
John Wesley
10:28 Thou hast answered right; this do, and thou shalt live - Here is no irony, but a deep and weighty truth. He, and he alone, shall live for ever, who thus loves God and his neighbour in the present life.
Robert Jamieson, A. R. Fausset and David Brown
10:28 he said, &c.--"Right; THIS do, and life is thine"--laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.
10:2910:29: Նա՝ իբրեւ կամեցաւ զանձն արդարացուցանել, ասէ ցՅիսուս. Եւ ո՞վ է իմ ընկեր[1232]։ [1232] Ոմանք. Եւ ո՞ է իմ ըն՛՛։
29 Եւ նա կամենալով ինքն իրեն արդարացնել, ասաց Յիսուսին. «Իսկ ո՞վ է իմ ընկերը»:
29 Իսկ օրինականը, ուզելով ինքզինք արդարացնել, ըսաւ Յիսուսին. «Բայց իմ ընկերս ո՞վ է»։
Նա իբրեւ կամեցաւ զանձն արդարացուցանել, ասէ ցՅիսուս. Եւ ո՞վ է իմ ընկեր:

10:29: Նա՝ իբրեւ կամեցաւ զանձն արդարացուցանել, ասէ ցՅիսուս. Եւ ո՞վ է իմ ընկեր[1232]։
[1232] Ոմանք. Եւ ո՞ է իմ ըն՛՛։
29 Եւ նա կամենալով ինքն իրեն արդարացնել, ասաց Յիսուսին. «Իսկ ո՞վ է իմ ընկերը»:
29 Իսկ օրինականը, ուզելով ինքզինք արդարացնել, ըսաւ Յիսուսին. «Բայց իմ ընկերս ո՞վ է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Но он, желая оправдать себя, сказал Иисусу: а кто мой ближний?
10:29  ὁ δὲ θέλων δικαιῶσαι ἑαυτὸν εἶπεν πρὸς τὸν ἰησοῦν, καὶ τίς ἐστίν μου πλησίον;
10:29. Ὁ (The-one) δὲ (moreover) θέλων (determining) δικαιῶσαι (to-have-en-course-belonged) ἑαυτὸν (to-self,"εἶπεν (it-had-said) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"Καὶ (And) τίς (what-one) ἐστίν (it-be) μου (of-me) πλησίον; (to-nigh-belonged?"
10:29. ille autem volens iustificare se ipsum dixit ad Iesum et quis est meus proximusBut he willing to justify himself, said to Jesus: And who is my neighbour?
29. But he, desiring to justify himself, said unto Jesus, And who is my neighbour?
10:29. But since he wanted to justify himself, he said to Jesus, “And who is my neighbor?”
10:29. But he, willing to justify himself, said unto Jesus, And who is my neighbour?
But he, willing to justify himself, said unto Jesus, And who is my neighbour:

29: Но он, желая оправдать себя, сказал Иисусу: а кто мой ближний?
10:29  ὁ δὲ θέλων δικαιῶσαι ἑαυτὸν εἶπεν πρὸς τὸν ἰησοῦν, καὶ τίς ἐστίν μου πλησίον;
10:29. ille autem volens iustificare se ipsum dixit ad Iesum et quis est meus proximus
But he willing to justify himself, said to Jesus: And who is my neighbour?
10:29. But since he wanted to justify himself, he said to Jesus, “And who is my neighbor?”
10:29. But he, willing to justify himself, said unto Jesus, And who is my neighbour?
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
29: Желая оправдать себя. Законник очутился в довольно стесненном положении: он, оказалось, знает, что нужно делать, и все-таки спрашивает! Поэтому он хочет показать, что вопрос его имел смысл, что и в том решении его, какое он дает этому вопросу, согласно со Христом, есть еще нечто недоговоренное. Именно, неясно еще, кто же ближний, которого необходимо любить... В законе, конечно, под "ближним" вообще разумеется единоплеменник (Лев XIX, 16: и сл.), но также и в отношении к "чужому" или к пришельцу требовалось - любить его как себя самого (Лев XIX, 34: и сл.). Законник ожидал, что Христос преимущественно оттенит в своем ответе любовь к чужим, чем к своим, иудеям, а это могло уронить Его в глазах единоплеменников: большинство иудеев понимали заповедь о любви к ближнему в смысле узком, ограниченном их народностью...
Adam Clarke: Commentary on the Bible - 1831
10:29: Willing to justify himself - Wishing to make it appear that he was a righteous man, and that consequently he was in the straight road to the kingdom of God, said, Who is my neighbor? supposing our Lord would have at once answered, "Every Jew is to be considered as such, and the Jews only." Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbor, as may be seen from Lev 19:15-18. But our Lord shows here, that the acts of kindness which a man is bound to perform to his neighbor when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in necessity. As the word πλησιον signifies one who is near, Anglo Saxon, he that is next, this very circumstance makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country. It is evident that our Lord uses the word πλησιον (very properly translated neighbor, from nae or naer, near, and buer, to dwell) in its plain, literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach.
Albert Barnes: Notes on the Bible - 1834
10:29: To justify himself - Desirous to appear blameless, or to vindicate himself, and show that he had kept the law. Jesus wished to lead him to a proper view of his own sinfulness, and his real departure from the law. The man was desirous of showing that he had kept the law; or perhaps he was desirous of justifying himself for asking the question; of showing that it could not be so easily settled; that a mere reference to the "words" of the law did not determine it. It was still a question what was meant by "neighbor." The Pharisees held that the "Jews" only were to be regarded as such, and that the obligation did not extend at all to the Gentiles. The lawyer was probably ready to affirm that he had discharged faithfully his duty to his countrymen, and had thus kept the law, and could justify himself. Every sinner is desirous of "justifying himself." He seeks to do it by his own works. For this purpose he perverts the meaning of the law, destroys its spirituality, and brings "down" the law to "his" standard, rather than attempt to frame his life by "its" requirements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: willing: Luk 16:15, Luk 18:9-11; Lev 19:34; Job 32:2; Rom 4:2, Rom 10:3; Gal 3:11; Jam 2:24
And: Luk 10:36; Mat 5:43, Mat 5:44
Geneva 1599
10:29 (9) But he, willing (k) to justify himself, said unto Jesus, And who is my neighbour?
(9) The law defines our neighbour as anyone at all that we may help.
(k) That is, to vouch his righteousness, or show that he was just, that is, void of all faults: and (Jam. 5:1-20) uses the word of justification in this sense.
John Gill
10:29 But he willing to justify himself,.... Upon the foot of his own righteousness, and to make himself appear to be righteous to others; for this the Jews thought themselves able to do, both to justify themselves before God by their own works, and make it out to men, that they were truly righteous persons; and it is a maxim with them, that
"every one that justifies himself, below (on earth), they justify him above (or in heaven) (k).''
No wonder then that this man was desirous of justifying himself; and in order to which
he said, and who is my neighbour? he takes no notice of God, and love to him, as coming into the account of his justification, only of his neighbour; thinking when this question was answered, he should be very able to make it out, that he was not wanting neither in doing justice between himself and his neighbour, nor in showing kindness and beneficence to him; for by his neighbour he meant only an Israelite; one of the same nation and religion with him. So the Jews commonly interpret the word neighbour, either of one that is related to them in nature, that is, near akin to them in blood (l); or that professes the same religion as they do, and whom they call a neighbour in the law; and so they explain the passage now cited, "and thou shall love thy neighbour as thyself", ; "that is, who is thy neighbour in the law" (m): for they will not allow a Gentile, no, not even a proselyte of the gate to be a neighbour: for thus they say (n),
"an Israelite that slays a proselyte of the gate, or the stranger that dwells with him, is not slain for him by the sanhedrim; for it is said, Ex 21:14 but if a man comes presumptuously upon his neighbour to slay him, &c. and there is no need to say he is not slain for a Gentile.''
And again (o),
"when a man sees one of them (the Gentiles) fall into the sea, he need not take him up; as it is said, Lev 19:16 "neither shalt thou stand against the blood of thy neighbour", "but this is not thy neighbour."''
This notion Christ opposes and disproves in the following parable, which is an answer to the lawyer's question.
(k) T. Bab. Tasnith, fol. 8. 1. (l) Kimchi in Psal. xv. 3. (m) Moses Kotsensis Mitzvot Tora, pr. affirm. 9. (n) Maimon. Hilch. Rotzeach, c. 2. sect. 11. (o) Ib. c. 4. sect. 11.
John Wesley
10:29 To justify himself - That is, to show he had done this. Lev 18:5.
Robert Jamieson, A. R. Fausset and David Brown
10:29 willing--"wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [ALFORD].
10:3010:30: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ա՛յր մի՝ իջանէր յԵրուսաղեմէ յԵրիքով, եւ անկա՛ւ ՚ի ձեռս աւազակաց, որք մերկացին զնա, եւ վէ՛րս ՚ի վերայ եդին, թողին կիսամահ եւ գնացի՛ն[1233]։ [1233] Ոմանք. Մերկացուցին զնա։
30 Յիսուս պատասխանեց եւ ասաց. «Մի մարդ Երուսաղէմից Երիքով էր իջնում եւ ընկաւ աւազակների ձեռքը, որոնք նրան մերկացրին, վիրաւորեցին եւ կիսամեռ թողեցին ու գնացին:
30 Պատասխան տուաւ Յիսուս ու ըսաւ. «Մարդ մը Երուսաղէմէն Երիքով կ’իջնէր ու աւազակներու ձեռք ինկաւ, որոնք մերկացուցին զանիկա ու վիրաւորելով կիսամեռ թողուցին ու գացին։
Պատասխանի ետ Յիսուս եւ ասէ. Այր մի իջանէր յԵրուսաղեմէ յԵրիքով, եւ անկաւ ի ձեռս աւազակաց, որք մերկացին զնա եւ վէրս ի վերայ եդին, թողին կիսամահ եւ գնացին:

10:30: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ա՛յր մի՝ իջանէր յԵրուսաղեմէ յԵրիքով, եւ անկա՛ւ ՚ի ձեռս աւազակաց, որք մերկացին զնա, եւ վէ՛րս ՚ի վերայ եդին, թողին կիսամահ եւ գնացի՛ն[1233]։
[1233] Ոմանք. Մերկացուցին զնա։
30 Յիսուս պատասխանեց եւ ասաց. «Մի մարդ Երուսաղէմից Երիքով էր իջնում եւ ընկաւ աւազակների ձեռքը, որոնք նրան մերկացրին, վիրաւորեցին եւ կիսամեռ թողեցին ու գնացին:
30 Պատասխան տուաւ Յիսուս ու ըսաւ. «Մարդ մը Երուսաղէմէն Երիքով կ’իջնէր ու աւազակներու ձեռք ինկաւ, որոնք մերկացուցին զանիկա ու վիրաւորելով կիսամեռ թողուցին ու գացին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: На это сказал Иисус: некоторый человек шел из Иерусалима в Иерихон и попался разбойникам, которые сняли с него одежду, изранили его и ушли, оставив его едва живым.
10:30  ὑπολαβὼν ὁ ἰησοῦς εἶπεν, ἄνθρωπός τις κατέβαινεν ἀπὸ ἰερουσαλὴμ εἰς ἰεριχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ.
10:30. ὑπολαβὼν (Having-had-taken-under,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Ἄνθρωπός (A-mankind) τις (a-one) κατέβαινεν (it-was-stepping-down) ἀπὸ (off) Ἰερουσαλὴμ (of-a-Hierousalem) εἰς (into) Ἰερειχὼ (to-a-Hiereicho) καὶ (and) λῃσταῖς (unto-robbers) περιέπεσεν, (it-had-fallen-about," οἳ ( which ) καὶ (and) ἐκδύσαντες ( having-vesting-out ) αὐτὸν (to-it) καὶ (and) πληγὰς (to-smitings) ἐπιθέντες ( having-had-placed-upon ) ἀπῆλθον (they-had-came-off) ἀφέντες ( having-had-sent-off ) ἡμιθανῆ. (to-half-dead)
10:30. suscipiens autem Iesus dixit homo quidam descendebat ab Hierusalem in Hiericho et incidit in latrones qui etiam despoliaverunt eum et plagis inpositis abierunt semivivo relictoAnd Jesus answering, said: A certain man went down from Jerusalem to Jericho and fell among robbers, who also stripped him and having wounded him went away, leaving him half dead.
30. Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, which both stripped him and beat him, and departed, leaving him half dead.
10:30. Then Jesus, taking this up, said: “A certain man descended from Jerusalem to Jericho, and he happened upon robbers, who now also plundered him. And inflicting him with wounds, they went away, leaving him behind, half-alive.
10:30. And Jesus answering said, A certain [man] went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded [him], and departed, leaving [him] half dead.
And Jesus answering said, A certain [man] went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded [him], and departed, leaving [him] half dead:

30: На это сказал Иисус: некоторый человек шел из Иерусалима в Иерихон и попался разбойникам, которые сняли с него одежду, изранили его и ушли, оставив его едва живым.
10:30  ὑπολαβὼν ὁ ἰησοῦς εἶπεν, ἄνθρωπός τις κατέβαινεν ἀπὸ ἰερουσαλὴμ εἰς ἰεριχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ.
10:30. suscipiens autem Iesus dixit homo quidam descendebat ab Hierusalem in Hiericho et incidit in latrones qui etiam despoliaverunt eum et plagis inpositis abierunt semivivo relicto
And Jesus answering, said: A certain man went down from Jerusalem to Jericho and fell among robbers, who also stripped him and having wounded him went away, leaving him half dead.
10:30. Then Jesus, taking this up, said: “A certain man descended from Jerusalem to Jericho, and he happened upon robbers, who now also plundered him. And inflicting him with wounds, they went away, leaving him behind, half-alive.
10:30. And Jesus answering said, A certain [man] went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded [him], and departed, leaving [him] half dead.
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
30: В ответ на вопрос законника Господь рассказывает ему об одном человеке, который, идя из Иерусалима в Иерихон, попался в руки разбойников, которые ограбили и при этом изранили его, бросив на дороге. Из контекста речи можно заключить, что Господь под ограбленным разумел иудея. - Иерихон (см. Мф ХХ, 29) был отделен от Иерусалима пустынею, которая была очень опасна для путешественников, так как там ютились разбойники.
Adam Clarke: Commentary on the Bible - 1831
10:30: And Jesus answering - Rather, Then Jesus took him up. This I believe to be the meaning of the word ὑπολαβων; he threw out a challenge, and our Lord took him up on his own ground. See Wakefield's Testament.
A certain man went down from Jerusalem - Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot.
Fell among thieves - At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers.
Albert Barnes: Notes on the Bible - 1834
10:30: Jesus answering - Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan - of a race most hated of all people by the Jews - had shown the kindness of a neighbor, while a "priest" and a "Levite" had denied it "to their own countrymen."
From Jerusalem to Jericho - Jericho was situated about 15 miles to the northeast of Jerusalem, and about 8 miles west of the river Jordan. See the notes at Mat 20:29.
Fell among thieves - Fell among "robbers." The word "thieves" means those who merely take "property." These were highwaymen and not merely took the property, but endangered the life. They were "robbers." From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much traveling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed 40, 000 men who had been employed in building the temple, a large part of whom became highwaymen (Josephus "Antiquities," xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than eighteen hundred years ago might still be appropriately located in this region.
Professor Hackett ("Illustrations of Scripture," p. 215, 216) says of this region: "It is famous at the present day as the haunt of thieves and robbers. No part of the traveler's journey is so dangerous as the expedition to Jericho and the Dead Sea. The Oriental pilgrims who repair to the Jordan have the protection of an escort of Turkish soldiers; and others who would make the same journey must either go in company with them, or provide for their safety by procuring a special guard. I was so fortunate as to be able to accompany the great caravan at the time of the annual pilgrimage. Yet, in spite of every precaution, hardly a season passes in which some luckless wayfarer is not killed or robbed in going down from Jerusalem to Jericho. The place derives its hostile character from its terrible wildness and desolation. If we might conceive of the ocean as being suddenly congealed and petrified when its waves are tossed mountain high, and dashing in wild confusion against each other, we should then have some idea of the aspect of the desert in which the Saviour has placed so truthfully the parable of the good Samaritan. The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-places for robbers. They can rush forth unexpectedly upon their victims, and escape as soon almost beyond the possibility of pursuit.
"Every circumstance in this parable, therefore, was full of significance to those who heard it. The Saviour delivered it near Bethany, on the border of the frightful desert, Luk 10:25, Luk 10:38. Jericho was a sacerdotal city. The passing of priests and Levites between that place and Jerusalem was an everyday occurrence. The idea of a caravanserai or 'inn' on the way was not invented, probably, for the sake of the allegory, but borrowed from the landscape. There are the ruins now of such a shelter for the benighted or unfortunate on one of the heights which overlook the infested road. Thus it is that the instructions of our Lord derive often the form and much of their pertinence from the accidental connections of time and place."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: wounded: Psa 88:4; Jer 51:52; Lam 2:12; Eze 30:24
John Gill
10:30 And Jesus answering, said,.... The following things; which may either be considered as a narrative of matter of fact, or as a supposed case, and delivered by way of parable; and in either way, though the general design of it is in answer to the lawyer's question, to show who may be called a neighbour; and that a man who is a stranger, and accounted an enemy, yet doing acts of mercy, kindness, and beneficence, to one in distress, ought to be accounted a neighbour: and has a much better title to such a character, than one of the same nation and religion, who takes no notice of a distressed object; yet it may be considered, as representing the sad estate and condition of mankind by the fall, and their recovery by Christ; whereby he shows himself to be their best neighbour, and truest friend:
a certain man went down from Jerusalem to Jericho. The distance between these two places, the Jews say (p), was ten "parsas", that is, forty miles; for every "parsa" was four miles, and ten "parsas" are expressly said (q) to be forty miles; which must be understood of the lesser miles, otherwise a parsa itself was but a mile: the Jews had two sorts of miles, the greater was 2000 cubits, the lesser 1000 cubits: the man is said to go down from the one to the other, because Jerusalem stood on high ground, and Jericho in a valley. This "certain man", may represent mankind failing in Adam, from a state of happiness, into misery: human nature was originally in one man, but one man was created at first, and he had all human nature in him, and was the representative of mankind; he was made upright, but sinned, and fell from his uprightness, and all mankind in him: he may be said to go down, from Jerusalem, which signifies peace, and the vision of it; and was a city compact together, beautiful and well situated; where were the worship of God, and his Shekinah, or divine presence; to Jericho, a city accursed by Joshua, and a very wicked place in the days of Christ: since man by sinning against God, departed from his happy and peaceful state, from a state of peace and tranquillity with God, with the holy angels, and even with the beasts of the field; and also from peace and serenity in his own conscience, as well as from communion with God; and from his pure worship and service, to a sensual, earthly, worldly, wicked, and accursed state:
and fell among thieves: in the way to Jericho, was a place called Adomim, which signifies "bloods", because much blood was shed there, by the frequent incursions of thieves and robbers, as Jerom observes (r); and was about four hours journey from Jericho (s): and by the man's falling among thieves, may be expressed mankind coming into the hands of sin and Satan, which are as robbers, that steal, kill, and destroy; since these have robbed man of his honour, defaced the image of God in him, and deprived him of the glory of God, and were murderers of him from the beginning:
which stripped him of his raiment; as thieves and robbers are used to do; signifying the loss of original righteousness, by sin, which was a covering to man, in which he could appear before God; and was very ornamental to him, being pure and perfect in its kind, though only a creature's righteousness, and a created one; and which was natural and loseable, as the event has shown: hence man is become a naked creature, has nothing to cover himself with, but stands exposed to the law, justice, and wrath of God; is destitute of a righteousness, nor can he work out one that will stand him in any stead, or justify him before God:
and wounded him: which is the common usage of such men; and may set forth the morbid and diseased condition that sin has brought man into; being from the crown of the head, to the sole of the foot, full of wounds, bruises, and putrefying sores; and such as are in themselves mortal, and incurable by any, but the great physician of souls, the Lord Jesus Christ; and yet men are naturally insensible of them, and unconcerned about there:
and departed, leaving him half dead; or "near death", as the Arabic version renders it; which may be applied to death natural, spiritual, and eternal: to death natural, which comes by sin, seeing it is but one part, or half of the man that dies this death, namely, his body; and to a spiritual death, or the death of the soul, which is dead in trespasses and sins, whilst the body is alive; and to eternal death, to which men are exposed for sin, and are under the sentence of it, though not executed; and in each of these senses may be said to be "half dead": and which is no ways to the advantage of the doctrine of man's freewill, and the powers and abilities of; as if man was not in a spiritual sense so dead, that he can do nothing in a spiritual manner; but the phrase is used, to show the power of sin, and the malice of Satan, and yet that man is still recoverable by the grace of God.
(p) T. Bab. Yoma, fol. 20. 2. & 39. 20. Bartenora in Misn. Tamid, c. 3. sect. 8. (q) T. Bab. Pesachim. fol. 93. 2. & Gloss. in ib. (r) Ad Eustochium, Tom. I. fol. 59. I. K. (s) Masius in Josh. xv. 7.
John Wesley
10:30 From Jerusalem to Jericho - The road from Jerusalem to Jericho (about eighteen miles from it) lay through desert and rocky places: so many robberies and murders were committed therein, that it was called the bloody way. Jericho was situated in the valley: hence the phrase of going down to it. About twelve thousand priests and Levites dwelt there, who all attended the service of the temple.
Robert Jamieson, A. R. Fausset and David Brown
10:30 A certain man--a Jew.
from Jerusalem to Jericho--a distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [TRENCH].
thieves--"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.
10:3110:31: Դէ՛պ եղեւ քահանայի միոջ՝ իջանել ընդ նո՛յն ճանապարհ, եւ տեսեալ զնա՝ զա՛նց արար[1234]։ [1234] Ոմանք. Ընդ այն ճանապարհ։
31 Պատահեց, որ մի քահանայ նոյն ճանապարհով իջնի. նրան տեսաւ եւ թողեց անցաւ.
31 Պատահեցաւ որ քահանայ մը այն ճամբայէն իջնէ ու զանիկա տեսնելով անդիի կողմէն անցաւ։
Դէպ եղեւ քահանայի միոջ իջանել ընդ նոյն ճանապարհ, եւ տեսեալ զնա` զանց արար:

10:31: Դէ՛պ եղեւ քահանայի միոջ՝ իջանել ընդ նո՛յն ճանապարհ, եւ տեսեալ զնա՝ զա՛նց արար[1234]։
[1234] Ոմանք. Ընդ այն ճանապարհ։
31 Պատահեց, որ մի քահանայ նոյն ճանապարհով իջնի. նրան տեսաւ եւ թողեց անցաւ.
31 Պատահեցաւ որ քահանայ մը այն ճամբայէն իջնէ ու զանիկա տեսնելով անդիի կողմէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: По случаю один священник шел тою дорогою и, увидев его, прошел мимо.
10:31  κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῶ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν·
10:31. κατὰ (Down) συγκυρίαν (to-an-authoritying-together-unto) δὲ (moreover) ἱερεύς (a-sacreder-of) τις (a-one) κατέβαινεν (it-was-stepping-down) [ἐν] "[in]"τῇ (unto-the-one) ὁδῷ (unto-a-way) ἐκείνῃ, (unto-the-one-thither,"καὶ (and) ἰδὼν (having-had-seen) αὐτὸν (to-it) ἀντιπαρῆλθεν: (it-had-ever-a-one-came-beside)
10:31. accidit autem ut sacerdos quidam descenderet eadem via et viso illo praeterivitAnd it chanced, that a certain priest went down the same way: and seeing him, passed by.
31. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side.
10:31. And it happened that a certain priest was descending along the same way. And seeing him, he passed by.
10:31. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side:

31: По случаю один священник шел тою дорогою и, увидев его, прошел мимо.
10:31  κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῶ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν·
10:31. accidit autem ut sacerdos quidam descenderet eadem via et viso illo praeterivit
And it chanced, that a certain priest went down the same way: and seeing him, passed by.
10:31. And it happened that a certain priest was descending along the same way. And seeing him, he passed by.
10:31. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
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
31: Проходивший случайно тут священник прошел мимо: вероятно, он сам боялся подвергнуться участи ограбленного. Господь ставит на первое место в рассказе священника, потому что священники должны были служить примером исполнения закона вообще и закона милосердия в частности.
Adam Clarke: Commentary on the Bible - 1831
10:31: And by chance - Κατα συγκυριαν properly means the coincidence of time and circumstance. At the time in which the poor Jew was half dead, through the wounds which he had received, a priest came where he was. So the priest's coming while the man was in that state is the coincidence marked out by the original words.
Priest and Levite are mentioned here, partly because they were the most frequent travelers on this road, and partly to show that these were the persons who, from the nature of their office, were most obliged to perform works of mercy; and from whom a person in distress had a right to expect immediate succor and comfort; and their inhuman conduct here was a flat breach of the law, Deu 22:1-4.
Albert Barnes: Notes on the Bible - 1834
10:31: By chance - Accidentally, or as it happened. It means that he did not do it with a "design" to aid the man that was wounded.
A certain priest - It is said that not less than 12, 000 priests and Levites dwelt at Jericho; and as their business was at Jerusalem, of course there would be many of them constantly traveling on that road.
When he saw him - He saw him lie, but came not near him.
Passed by on the other side - On the farther side of the way. Did not turn out of his course even to come and see him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: by: Rut 2:3 *marg. Sa2 1:6; Ecc 9:11
priest: Jer 5:31; Hos 5:1, Hos 6:9; Mal 1:10
he passed: Job 6:14-21; Psa 38:10, Psa 38:11, Psa 69:20, Psa 142:4; Pro 21:13, Pro 24:11, Pro 24:12; Jam 2:13-16; Jo1 3:16-18
John Gill
10:31 And by chance there came down a certain priest that way,.... Who had been at Jerusalem, to take his turn in the courses, and was now returning to Jericho, where the stationary men were, to which he belonged: for it is said (t), that
"the former prophets appointed twenty and four courses; and for every course there was a station at Jerusalem, of priests, and of Levites, and of Israelites; and when the time of the course came to go up, the priests and Levites went up to Jerusalem. The Rabbins teach, that there were twenty four courses in the land of Israel, and there were twelve at Jericho.''
And which is elsewhere (u) related thus;
"the former prophets appointed four and twenty courses, and for every course there was a station at Jerusalem, of priests, of Levites, and of Israelites; the tradition is, that four and twenty thousand were the station from Jerusalem, and half a station from Jericho; though Jericho was able to furnish out a perfect station itself; but for the sake of dividing the glory to Jerusalem, it produced but half a station.''
So that it is no wonder to hear of priests and Levites passing to and fro in this road. Nor was this a chance matter with respect to God, by whose providence all things are ordered, directed, and governed; nor any wonderful thing with respect to men, which fell out in an uncommon way, beyond expectation; the phrase only signifies, that so it came to pass:
and when he saw him, he passed by on the other side: when he saw him naked, and in such a bloody condition, he might take him for one really dead, and therefore crossed the way on purpose, lest he should any ways touch him, and be defiled by him, and so break the law, and incur the penalty of it, mentioned in Num 19:16 or to shun so horrible a sight; or rather, through hardness of heart, and want of compassion.
(t) T. Bab. Taanith, fol. 27. 1. (u) T. Hieros. Pesachim, fol. 30. 3. & Taanith, fol. 67. 4.
John Wesley
10:31 The common translation is, by chance - Which is full of gross improprieties. For if we speak strictly, there is no such thing in the universe as either chance or fortune. A certain priest came down that way, and passed by on the other side - And both he and the Levite no doubt could find an excuse for passing over on the other side, and might perhaps gravely thank God for their own deliverance, while they left their brother bleeding to death. Is it not an emblem of many living characters, perhaps of some who bear the sacred office? O house of Levi and of Aaron, is not the day coming, when the virtues of heathens and Samaritans will rise up in judgment against you?
Robert Jamieson, A. R. Fausset and David Brown
10:31 came down a . . . priest . . . and a Levite--Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [TRENCH].
saw him--It was not inadvertently that he acted.
came and looked--a further aggravation.
passed by--although the law expressly required the opposite treatment even of the beast not only of their brethren, but of their enemy (Deut 22:4; Ex 23:4-5; compare Is 58:7).
10:3210:32: Նոյնպէս եւ Ղեւտացի մի՝ եկեալ ընդ նոյն տեղի, ետես եւ զա՛նց արար[1235]։ [1235] Ոմանք. Եկեալ ընդ այն տեղի։
32 նոյնպէս եւ մի ղեւտացի նոյն տեղով անցնելիս, տեսաւ եւ թողեց անցաւ:
32 Նոյնպէս Ղեւտացի մըն ալ այնտեղ հասնելով՝ գնաց ու տեսաւ եւ անդիի կողմէն անցաւ։
Նոյնպէս եւ Ղեւտացի մի եկեալ ընդ նոյն տեղի` ետես եւ զանց արար:

10:32: Նոյնպէս եւ Ղեւտացի մի՝ եկեալ ընդ նոյն տեղի, ետես եւ զա՛նց արար[1235]։
[1235] Ոմանք. Եկեալ ընդ այն տեղի։
32 նոյնպէս եւ մի ղեւտացի նոյն տեղով անցնելիս, տեսաւ եւ թողեց անցաւ:
32 Նոյնպէս Ղեւտացի մըն ալ այնտեղ հասնելով՝ գնաց ու տեսաւ եւ անդիի կողմէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Также и левит, быв на том месте, подошел, посмотрел и прошел мимо.
10:32  ὁμοίως δὲ καὶ λευίτης [γενόμενος] κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν.
10:32. ὁμοίως (unto-along-belonged) δὲ (moreover) καὶ (and) Λευείτης (a-Leueite) κατὰ (down) τὸν (to-the-one) τόπον (to-an-occasion) ἐλθὼν (having-had-came) καὶ (and) ἰδὼν (having-had-seen) ἀντιπαρῆλθεν. (it-had-ever-a-one-came-beside)
10:32. similiter et Levita cum esset secus locum et videret eum pertransiitIn like manner also a Levite, when he was near the place and saw him, passed by.
32. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side.
10:32. And similarly a Levite, when he was near the place, also saw him, and he passed by.
10:32. And likewise a Levite, when he was at the place, came and looked [on him], and passed by on the other side.
And likewise a Levite, when he was at the place, came and looked [on him], and passed by on the other side:

32: Также и левит, быв на том месте, подошел, посмотрел и прошел мимо.
10:32  ὁμοίως δὲ καὶ λευίτης [γενόμενος] κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν.
10:32. similiter et Levita cum esset secus locum et videret eum pertransiit
In like manner also a Levite, when he was near the place and saw him, passed by.
10:32. And similarly a Levite, when he was near the place, also saw him, and he passed by.
10:32. And likewise a Levite, when he was at the place, came and looked [on him], and passed by on the other side.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Левиты также принадлежали к числу учителей народа (потому они и были расселены Моисеем по разным городам Палестины), и однако левит, посмотревший на раненого, также ушел своею дорогою, не сделав ничего для несчастного.
Albert Barnes: Notes on the Bible - 1834
10:32: A Levite - The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of religion. The special duty of the priest was "to offer sacrifice" at the temple; to present incense; to conduct the morning and evening services of the temple, etc. The office or duty of the "Levites" was to render assistance to the priests in their services. In the journey of the Israelites through the wilderness, it was their duty to transport the various parts of the tabernacle and the sacred utensils. It was their duty to see that the tabernacle and the temple were kept clean; to prepare supplies for the sanctuary, such as oil, incense, wine, etc. They had also the care of the sacred Rev_enues, and after the time of David they conducted the sacred "music" of the temple service, Num. 8:5-22; Ch1 23:3-5, Ch1 23:24-32; Ch1 24:27-31.
Came and looked on him - It is remarked by critics, here, that the expression used does not denote, as in the case of the priest, that he accidentally saw him and took no farther notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: Psa 109:25; Pro 27:10; Act 18:17; Ti2 3:2
John Gill
10:32 And likewise a Levite, when he was at the place,.... Where the poor man lay in this deplorable condition:
came and looked on him; and that was all; but neither spoke a comfortable word, nor administered any relief to him, or in the least assisted him:
and passed by on the other side; as the priest had done before him: by the "priest" may be meant, the moral law, and by the Levite the ceremonial law; and so by both, the whole law of Moses; and intimates, that no mercy is to be expected from thence: the law makes no abatement in its demands, nor any allowance for the fall and weakness of man: nor is it become milder under the Gospel dispensation; nor will it accept of an imperfect, though sincere obedience, in the room of a perfect one; and is deaf to all repentings, cries, and tears: no relief is to be had from thence, for a naked, wounded, and dead man; no robe of righteousness to cover a naked soul; for by the law is the knowledge of sin, but not a justifying righteousness by the deeds of it: for the deeds of the law, performed by sinful men, are impure and imperfect; and were they pure and perfect, they would be unprofitable, and could not justify in the sight of God from former sins; for could they, they would establish boasting, and disannul the death of Christ, and frustrate the grace of God; and therefore righteousness cannot be by the law, that leaves a man as naked as it finds him: nor is there any healing by it to a wounded conscience; there is no pity from it, no justification by it, no pardon through it, no expiation or atonement of sin, by obedience to it; no word of comfort is spoken by it; so far from it, that when it comes with power, it opens the wounds of sin, fills the conscience with wrath and terror, destroys all the man's former hopes of happiness, and leaves him where it found him; without healing him itself, or pointing out a physician to him: much less can it give life to a dead sinner: spiritual life is not communicated by it, nor can eternal life, or any true hope of it, be attained through it; it is so far from it, that it is the killing letter, and the ministration of condemnation and death.
10:3310:33: Սամարացի ոմն ճանապարհորդեալ, ե՛կն ընդ նոյն առ նովաւ, եւ տեսեալ զնա՝ գթացա՛ւ[1236]. [1236] Ոմանք. Եկն ընդ այն առ նով՛՛։
33 Մի սամարացի, որ ճանապարհորդում էր, եկաւ նոյն տեղով նրա մօտ եւ տեսնելով նրան՝ գթաց:
33 Բայց Սամարացի մը, որ ճամբորդութիւն կ’ընէր, եկաւ անոր քով ու զանիկա տեսնելով խղճաց։
Սամարացի ոմն ճանապարհորդեալ եկն ընդ նոյն առ նովաւ, եւ տեսեալ զնա գթացաւ:

10:33: Սամարացի ոմն ճանապարհորդեալ, ե՛կն ընդ նոյն առ նովաւ, եւ տեսեալ զնա՝ գթացա՛ւ[1236].
[1236] Ոմանք. Եկն ընդ այն առ նով՛՛։
33 Մի սամարացի, որ ճանապարհորդում էր, եկաւ նոյն տեղով նրա մօտ եւ տեսնելով նրան՝ գթաց:
33 Բայց Սամարացի մը, որ ճամբորդութիւն կ’ընէր, եկաւ անոր քով ու զանիկա տեսնելով խղճաց։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: Самарянин же некто, проезжая, нашел на него и, увидев его, сжалился
10:33  σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ᾽ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη,
10:33. Σαμαρείτης (A-Samareitan) δέ (moreover) τις (a-one) ὁδεύων (waying-of) ἦλθεν (it-had-came) κατ' (down) αὐτὸν (to-it) καὶ (and) ἰδὼν (having-had-seen) ἐσπλαγχνίσθη, (it-was-boweled-to,"
10:33. Samaritanus autem quidam iter faciens venit secus eum et videns eum misericordia motus estBut a certain Samaritan, being on his journey, came near him: and seeing him, was moved with compassion:
33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion,
10:33. But a certain Samaritan, being on a journey, came near him. And seeing him, he was moved by mercy.
10:33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him],
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion:

33: Самарянин же некто, проезжая, нашел на него и, увидев его, сжалился
10:33  σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ᾽ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη,
10:33. Samaritanus autem quidam iter faciens venit secus eum et videns eum misericordia motus est
But a certain Samaritan, being on his journey, came near him: and seeing him, was moved with compassion:
10:33. But a certain Samaritan, being on a journey, came near him. And seeing him, he was moved by mercy.
10:33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him],
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
33-35: Только Самарянин (см. Мф X, 5), человек, которому, казалось, совсем не следовало бы заботиться об иудее, хотя бы и раненом, сжалился над несчастным, когда, проезжая, увидел его. Он перевязал ему раны, возлил на них, как советовала тогдашняя медицина, вино и елей и, посадив его на своего осла, привез в гостиницу (караван-сарай, где был и хозяин, принимавший проезжающих). На другой день, уезжая, он поручил раненого заботам хозяина, давши при этом ему немного денег - два динария (около 40: коп.), в надежде скоро опять вернуться и тогда уже совсем рассчитаться с хозяином.

Отцы и учители Церкви отдельным пунктам этого рассказа о милосердом самарянине придавали особый таинственный смысл. Так "человек некоторый" по их толкованию - это Адам, Иерусалим - рай, Иерихон - мир, разбойники - демоны, священники - закон, левит - пророки, самарянин - Христос, осел - тело Христово, гостиница - Церковь, хозяин - епископ, два динария - Ветхий и Новый Завет, возвращение - второе пришествие (см., напр., у Феофилакта). Таким образом, по толкованию Отцов Церкви, здесь изображается подвиг Воплотившегося Сына Божия, поднятый им для спасения человеческого рода. (Подробное раскрытие этой мысли см. у Тренча. Притчи Господа нашего Иисуса Христа изд. 2-е с. 268-272).

В рассказе о милосердом самарянине Господь имел целью показать законнику "на великую бездну, разделяющую знание и действия, на то, как мало отвечала самая жизнь его нравственному понятию о любви к ближним" (Транч с. 274). Тот, кто спрашивал: "кто мой ближний?" кто желал для себя предварительно полного изложения обязанностей к ближнему, тот обнаруживал тем самым, как мало он понимает любовь, сущность которой состоит в том, что она не знает никаких пределов, кроме своей невозможности идти далее (там же с. 261).

Обыкновенно принято этот рассказ о милосердом самарянине называть притчею. Но, собственно говоря, этот рассказ не подходит под категорию притч. Притчу еще нужно изъяснять, применять содержащийся в ней случай к тому вопросу, о котором идет речь. Такова, напр., притча о сеятеле, о зерне горчичном и т. д. Здесь же никакого объяснения и не требуется. Господь просто берет случай, весьма возможный, поучительность которого ясна всем и каждому и делает этот случай уроком истинного милосердия. Это, так сказать, примерный рассказ о том, в чем состоит настоящая любовь к ближнему.

Еще вопрос. Не одно ли и тоже представляет собою разговор с законником у ев. Луки и у Матфея (XXII, 35: и сл. ; ср. Мк XII, 28: и сл.)? Нет, это совершенно разные события. Различны они по времени, месту, поводу и самому приводящему места из Писания лицу, а также и по другим некоторым частностям описания.
Adam Clarke: Commentary on the Bible - 1831
10:33: Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.
Albert Barnes: Notes on the Bible - 1834
10:33: A certain Samaritan - The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. See the notes at Mat 10:5. It was this fact which rendered the conduct of this good man so striking, and which was thus set in strong contrast with the conduct of the priest and the Levite. "They" would not help their own afflicted, and wounded countryman. "He," who could not be expected to aid a Jew, overcame all the usual hostility between the people; saw in the wounded man a neighbor, a brother, one who needed aid; and kindly denied himself to show kindness to the stranger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: Samaritan: Luk 9:52, Luk 9:53, Luk 17:16-18; Pro 27:10; Jer 38:7-13, Jer 39:16-18; Joh 4:9, Joh 8:48
he had: Luk 7:13; Exo 2:6; Kg1 8:50; Mat 18:33
John Gill
10:33 But a certain Samaritan,.... By whom Christ may be meant; not that he was really so, for he was a Jew, a son of Abraham, and of David, according to the flesh, but he was so called by the Jews, Jn 8:48 and was treated as such by them: and since it is the design of the parable in general to show, that he that does acts of kindness and mercy to persons in distress, is a neighbour in the truest sense, though he is not an Israelite, but even a Samaritan, who was, above all men, hated by the Jews; why may it not be thought to be the view of Christ in particular, to prove himself the best neighbour and friend of men, though he was traduced by the Jews as a Samaritan?
as he journeyed; which may design the assumption of human nature, which is sometimes expressed, by his coming from his Father, by his descending from heaven, and coming into this world; which phrases intend his incarnation, and carry in them the idea of journeying: for as his ascent to heaven is expressed by taking a journey, Mt 25:15 so may his descent from heaven; and while he was here on earth, he was as a stranger and pilgrim, as a sojourner and traveller:
came where he was; put himself in the legal place, and stead of his people, who fell with the rest of mankind in Adam; he became their surety from eternity, and clothed himself with their nature in time; he took upon him their sins, as their representative, and fulfilled the righteousness of the law on their account, and bore the penalty of it in their room:
and when he saw him; Christ saw the elect before the fall, as they were chosen in him, and given unto him, in all the glory they were to be brought into; when he loved them, and his delight was with them: and when he came to redeem them, he saw them as follows; as lost, as weak and strengthless, as wicked, and as the worst of sinners, as ungodly, and enemies, as children of wrath by nature, as others; and he shed his blood for them, and washed them from their sins, that he might present them to himself a glorious church, without spot or wrinkle, or any such thing; just such an one he had seen them to be, in the glass of his Father's purposes, in his council and covenant; and he sees them in their blood, and in the impurity of their nature, when he comes to call them by his grace:
and he had compassion on him. The compassion of Christ on his elect, is to be seen in his eternal covenant engagements; for his tender mercies have been ever of old; and in his assumption of their nature, which was through his own, as well as the tender mercy of his Father; and in the redemption of them, which was in love and pity; and also in their regeneration and conversion, for the great things there, and then done for them by him, are owing to his compassion.
John Wesley
10:33 But a certain Samaritan came where he was - It was admirably well judged to represent the distress on the side of the Jew, and the mercy on that of the Samaritan. For the case being thus proposed, self interest would make the very scribe sensible, how amiable such a conduct was, and would lay him open to our Lord's inference. Had it been put the other way, prejudice might more easily have interposed, before the heart could have been affected.
Robert Jamieson, A. R. Fausset and David Brown
10:33 Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Jn 8:48; see on Lk 17:18).
had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [GREGORY THE GREAT, in TRENCH]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [TRENCH]. Nor did he say, He's a Jew, who would have had no dealings with me (Jn 4:9), and why should I with him?
10:3410:34: եւ մատուցեալ պատեա՛ց զվէրս նորա, արկեա՛լ ՚ի վերայ ձէթ եւ գինի. եւ եդեալ ՚ի վերայ գրաստու իւրոյ՝ ա՛ծ զնա ՚ի պանդոկի մի, եւ դարմանեա՛ց զնա[1237]։ [1237] Ամենայն գրչագիրք միաբան գրեն. ՚Ի պանդոկի մի. որպէս եւ Ոսկան։
34 Եւ մօտենալով՝ կապեց նրա վէրքերը, վրան ձէթ ու գինի ածեց եւ դնելով նրան իր գրաստի վրայ՝ տարաւ մի իջեւան եւ խնամեց նրան:
34 Մօտեցաւ, անոր վէրքերը փաթթեց, վրան ձէթ եւ գինի թափելով ու իր գրաստին վրայ դնելով՝ տարաւ զանիկա պանդոկ մը եւ անոր հոգ տարաւ։
Եւ մատուցեալ պատեաց զվէրս նորա, արկեալ ի վերայ ձէթ եւ գինի. եւ եդեալ ի վերայ գրաստու իւրոյ` ած զնա ի պանդոկի մի, եւ դարմանեաց զնա:

10:34: եւ մատուցեալ պատեա՛ց զվէրս նորա, արկեա՛լ ՚ի վերայ ձէթ եւ գինի. եւ եդեալ ՚ի վերայ գրաստու իւրոյ՝ ա՛ծ զնա ՚ի պանդոկի մի, եւ դարմանեա՛ց զնա[1237]։
[1237] Ամենայն գրչագիրք միաբան գրեն. ՚Ի պանդոկի մի. որպէս եւ Ոսկան։
34 Եւ մօտենալով՝ կապեց նրա վէրքերը, վրան ձէթ ու գինի ածեց եւ դնելով նրան իր գրաստի վրայ՝ տարաւ մի իջեւան եւ խնամեց նրան:
34 Մօտեցաւ, անոր վէրքերը փաթթեց, վրան ձէթ եւ գինի թափելով ու իր գրաստին վրայ դնելով՝ տարաւ զանիկա պանդոկ մը եւ անոր հոգ տարաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: и, подойдя, перевязал ему раны, возливая масло и вино; и, посадив его на своего осла, привез его в гостиницу и позаботился о нем;
10:34  καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ.
10:34. καὶ (and) προσελθὼν (having-had-came-toward) κατέδησεν (it-binded-down) τὰ (to-the-ones) τραύματα (to-wounds) αὐτοῦ (of-it) ἐπιχέων (pouring-upon) ἔλαιον (to-an-oillet) καὶ (and) οἶνον, (to-a-wine,"ἐπιβιβάσας (having-upon-effected-to) δὲ (moreover) αὐτὸν (to-it) ἐπὶ (upon) τὸ (to-the-one) ἴδιον (to-private-belonged) κτῆνος (to-an-animal,"ἤγαγεν (it-had-led) αὐτὸν (to-it) εἰς (into) πανδοχεῖον (to-an-all-receivinglet-of) καὶ (and) ἐπεμελήθη ( it-concerned-upon-unto ) αὐτοῦ. (of-it)
10:34. et adpropians alligavit vulnera eius infundens oleum et vinum et inponens illum in iumentum suum duxit in stabulum et curam eius egitAnd going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn and took care of him.
34. and came to him, and bound up his wounds, pouring on oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him.
10:34. And approaching him, he bound up his wounds, pouring oil and wine on them. And setting him on his pack animal, he brought him to an inn, and he took care of him.
10:34. And went to [him], and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
And went to [him], and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him:

34: и, подойдя, перевязал ему раны, возливая масло и вино; и, посадив его на своего осла, привез его в гостиницу и позаботился о нем;
10:34  καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ.
10:34. et adpropians alligavit vulnera eius infundens oleum et vinum et inponens illum in iumentum suum duxit in stabulum et curam eius egit
And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn and took care of him.
10:34. And approaching him, he bound up his wounds, pouring oil and wine on them. And setting him on his pack animal, he brought him to an inn, and he took care of him.
10:34. And went to [him], and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:34: Pouring in oil and wine - These, beaten together, appear to have been used formerly as a common medicine for fresh wounds. Bind up a fresh cut immediately in a soft rag or lint, moistened with pure olive oil, and the parts will heal by what is called the first intention, and more speedily than by any other means.
An inn - Πανδοχειον, from παν, all, and δεχομαι, I receive; because it receives all comers.
Albert Barnes: Notes on the Bible - 1834
10:34: Pouring in oil and wine - These were often used in medicine to heal wounds. Probably they were mingled together, and had a highly sanative quality. How strikingly is his conduct contrasted with the priest and Levite! And, how particularly as well as beautifully by this does our Saviour show what we ought to do to those who are in circumstances of need! He does not merely say "in general" that he showed him kindness, but he "told how" it was done. He stopped - came where he was - pitied him - bound up his wound - set him on his own beast - conducted him to a tavern - passed the night with him, and then secured the kind attendances of the landlord, promising him to pay him for his trouble and all this without desiring or expecting any reward. If this had been by a Jew, it would have been signal kindness; if it had been by a Gentile, it would also have been great kindness; but it was by a Samaritan - a man of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: went: Luk 10:34; Exo 23:4, Exo 23:5; Pro 24:17, Pro 24:18, Pro 25:21, Pro 25:22; Mat 5:43-45; Rom 12:20; Th1 5:15
bound: Psa 147:3; Isa 1:5, Isa 1:6; Mar 14:8
an inn: Luk 2:7; Gen 42:27; Exo 4:24
John Gill
10:34 And went to him, and bound up his wounds,.... Which sin had made; it being part of the work of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comforts to mourners; and which he does, by
pouring in oil and wine: by which, in general, may be designed, the blood of Christ, applied to the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds and diseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and is therefore exceeding valuable and precious: and in particular by "oil" may be meant, the grace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshing virtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine", the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardon through his blood; which when applied to distressed minds, cause joy and gladness, and them to forget their sorrow, and remember their misery no more: and the pouring in of these, may denote the plentiful effusion of Christ's blood, and the riches of his grace in the application of it; and the freeness and generousness of this action, which is his own: for man cannot do it. It was usual with the Jews, to mix oil and wine together, for the healing of wounds: hence those rules and traditions (w);
"they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil and the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; it is a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine and oil, and to anoint the sick on the sabbath.''
So oil and wine were mingled together, and used to heal the sore occasioned by circumcision (x).
and set him on his own beast; by which may be meant, either the red horse of Christ's humanity, Zech 1:8 to which he has united all his people; and in which he has bore their persons, and has represented them, and still bears them on his heart: or the white horse of the Gospel, Rev_ 6:2 compared to a horse for its strength, swiftness, and usefulness in battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, and the victory it obtains: and this is Christ's own, and on which he himself rides, and shows his glory, and goes forth conquering and to conquer: and on which he sets his people, and they are carried out of the reach of men and devils to destroy them, and are caused to ride on the high places of the earth:
and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carries souls: saints are not at home in their proper city and country, they are travellers here, and need refreshment by the way; and a church of Christ is as an inn, for the entertainment of such: it is large, and has room enough for as many as come to it; and is well stored with provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, a furnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers of pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which is agreeable to weary travellers: and hither Christ brings his people, whom he saves and calls; it is his will that they should be in a church state, and it is his own act to bring them there, and it is their great privilege to be thither brought:
and took care of him; clothed him with his righteousness, fed him with the choicest of provisions, gave him reviving cordials of love, refreshing promises, exceeding great and precious ones; and larger supplies of grace, with protection and preservation from all evils.
(w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.
John Wesley
10:34 Pouring in oil and wine - Which when well beaten together are one of the best balsams that can be applied to a fresh wound.
Robert Jamieson, A. R. Fausset and David Brown
10:34 oil and wine--the remedies used in such cases all over the East (Is 1:6), and elsewhere; the wine to cleanse the wounds, the oil to assuage their smartings.
on his own beast--himself going on foot.
10:3510:35: Եւ ՚ի վաղի՛ւ անդր՝ իբրեւ ելանէ՛ր անտի, հանեալ ե՛տ ցպանդոկապետն երկուս դահեկանս՝ եւ ասէ. Դարմա՛ն տար դմա, եւ զոր ինչ ծախեսցես ՚ի դա՝ ՚ի միւսանգա՛մ գալստեան իմում հատուցից քեզ[1238]։ [1238] Ոսկան. Ծախեսցես ՚ի դմա։
35 Եւ յաջորդ օրը, երբ դուրս էր գալիս այնտեղից, իջեւանատիրոջը երկու դահեկան հանեց տուեց եւ ասաց. «Խնամի՛ր նրան եւ ինչ որ ծախսես դրա վրայ, իմ միւս անգամ գալուն կը հատուցեմ քեզ»:
35 Հետեւեալ օրը, երբ կ’ելլէր անկէ, երկու դահեկան հանեց՝ պանդոկապետին տուաւ եւ անոր ըսաւ. ‘Հոգ տար ատոր ու ինչ որ աւելի ծախք ընես, ետ դառնալուս ես քեզի կը վճարեմ’։
Եւ ի վաղիւ անդր իբրեւ ելանէր անտի, հանեալ ետ ցպանդոկապետն երկուս դահեկանս եւ ասէ. Դարման տար դմա, եւ զոր ինչ ծախեսցես ի դա` ի միւսանգամ գալստեան իմում հատուցից քեզ:

10:35: Եւ ՚ի վաղի՛ւ անդր՝ իբրեւ ելանէ՛ր անտի, հանեալ ե՛տ ցպանդոկապետն երկուս դահեկանս՝ եւ ասէ. Դարմա՛ն տար դմա, եւ զոր ինչ ծախեսցես ՚ի դա՝ ՚ի միւսանգա՛մ գալստեան իմում հատուցից քեզ[1238]։
[1238] Ոսկան. Ծախեսցես ՚ի դմա։
35 Եւ յաջորդ օրը, երբ դուրս էր գալիս այնտեղից, իջեւանատիրոջը երկու դահեկան հանեց տուեց եւ ասաց. «Խնամի՛ր նրան եւ ինչ որ ծախսես դրա վրայ, իմ միւս անգամ գալուն կը հատուցեմ քեզ»:
35 Հետեւեալ օրը, երբ կ’ելլէր անկէ, երկու դահեկան հանեց՝ պանդոկապետին տուաւ եւ անոր ըսաւ. ‘Հոգ տար ատոր ու ինչ որ աւելի ծախք ընես, ետ դառնալուս ես քեզի կը վճարեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: а на другой день, отъезжая, вынул два динария, дал содержателю гостиницы и сказал ему: позаботься о нем; и если издержишь что более, я, когда возвращусь, отдам тебе.
10:35  καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν δύο δηνάρια τῶ πανδοχεῖ καὶ εἶπεν, ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῶ ἐπανέρχεσθαί με ἀποδώσω σοι.
10:35. καὶ (And) ἐπὶ (upon) τὴν (to-the-one) αὔριον (to-morrow) ἐκβαλὼν (having-had-casted-out) δύο (to-two) δηνάρια (to-denarions) ἔδωκεν (it-gave) τῷ (unto-the-one) πανδοχεῖ (unto-an-all-receiver-of) καὶ (and) εἶπεν (it-had-said,"Ἐπιμελήθητι (Thou-should-have-been-concerned-upon-unto) αὐτοῦ, (of-it,"καὶ (and) ὅτι (to-which-to-a-one) ἂν (ever) προσδαπανήσῃς (thou-might-have-toward-spent-unto) ἐγὼ (I) ἐν (in) τῷ (unto-the-one) ἐπανέρχεσθαί ( to-come-up-upon ) με (to-me) ἀποδώσω (I-shall-give-off) σοι. (unto-thee)
10:35. et altera die protulit duos denarios et dedit stabulario et ait curam illius habe et quodcumque supererogaveris ego cum rediero reddam tibiAnd the next day he took out two pence and gave to the host and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.
35. And on the morrow he took out two pence, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee.
10:35. And the next day, he took out two denarii, and he gave them to the proprietor, and he said: ‘Take care of him. And whatever extra you will have spent, I will repay to you at my return.’
10:35. And on the morrow when he departed, he took out two pence, and gave [them] to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
And on the morrow when he departed, he took out two pence, and gave [them] to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee:

35: а на другой день, отъезжая, вынул два динария, дал содержателю гостиницы и сказал ему: позаботься о нем; и если издержишь что более, я, когда возвращусь, отдам тебе.
10:35  καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν δύο δηνάρια τῶ πανδοχεῖ καὶ εἶπεν, ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῶ ἐπανέρχεσθαί με ἀποδώσω σοι.
10:35. et altera die protulit duos denarios et dedit stabulario et ait curam illius habe et quodcumque supererogaveris ego cum rediero reddam tibi
And the next day he took out two pence and gave to the host and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.
10:35. And the next day, he took out two denarii, and he gave them to the proprietor, and he said: ‘Take care of him. And whatever extra you will have spent, I will repay to you at my return.’
10:35. And on the morrow when he departed, he took out two pence, and gave [them] to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:35: Two pence - Two denarii, about fifteen pence, English; and which, probably, were at that time of ten times more value there than so much is with us now.
Albert Barnes: Notes on the Bible - 1834
10:35: Two pence - About 27 cents, or 1 shilling, 2d. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then as now - that is, that it would purchase ten times as much food and the common necessaries of life as the same sum would now. Besides, it is probable that all the man wanted was "attention" and kindness, and for all these it was the purpose of the Samaritan to pay when he returned.
The host - The innkeeper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: two pence: Mat 20:2
the host: Rom 16:23
whatsoever: Luk 14:13; Pro 19:17
John Gill
10:35 And on the morrow when he departed,.... Having taken care of him all night, and put him into a comfortable way, leaves him, though in good hands; as Christ does his people, to learn to live by faith upon him:
and he took out two peace; two Roman denarii, or pence; which amount to about fifteen pence of our money, and were equal to the half shekel, paid for the redemption of an Israelite: by which may be meant, not the law and Gospel; for though these both bear the image and superscription of God, and are his current coin, and are both delivered by Christ, and to be regarded and dispensed by the ministers of the word; yet they are not of equal value and use, as these two pence seem to be: wherefore, rather the two Testaments, Old ann New, may be designed, since they are both inspired by God, and dictated by the same Spirit, and bear the same impress; and are alike, and exactly agree, as two pence do; and are given to the ministers of the Gospel to handle, and make use of for the good of souls: unless the two ordinances of baptism, and the Lord's supper, should rather be thought to be intended: these bear the same stamp and authority, and are both jointly necessary to communion, and church order; and are given by Christ to his ministers, to be administered by them, for the good of his church; and are similar, as two breasts are, they being both breasts of consolation, and agree in setting forth the sufferings and death of Christ: or rather, the gifts and graces of the Spirit of God, to qualify men for the work of the ministry; which both come from the selfsame Spirit of God, and are jointly necessary to fit a man for such service; and are given for the benefit and advantage of the Lord's people, and in an eminent manner by Christ, on his departure from hence, when he ascended on high, and received gifts for men, and gave them to them:
and gave them to the host; or the keeper and master of the inn; by whom are meant, the ministers of the Gospel; who are governors, in the church, the masters of that spiritual inn; who have the provisions of God's house under their care, and whose business it is to invite travellers in, and to dress their food for them, and set it before them, and bid them welcome:
and said unto him, take care of him: which is the work of Christ's ministers to do, by feeding souls with the words of faith and sound doctrine; by ministering the Gospel to them in a faithful manner; and by a constant administration of the ordinances of it; and by keeping a diligent watch over them, both with respect to principles and practice; and by speaking a word in season to them:
and whatsoever thou spendest more: faithful ministers spend much, and are at great expense in taking care of the souls of men; in fervent and frequent prayer to God; in diligent searching the Scriptures; in the laborious ministry of the word and ordinances; and in the constant exercise and improvement of their spiritual gifts; and in the loss of reputation and credit, and of health, and sometimes of life itself:
when I come again, I will repay thee: Christ will certainly come again a second time, to judge both quick and dead; and then he will recompense his ministers, for all their toil and labour, care and expense; he will then bid them, as good and faithful servants, enter into the joy of their Lord; and when they shall every one receive the reward of his own work, in a way of grace, and shall shine as the stars in the firmament, for ever and ever.
Robert Jamieson, A. R. Fausset and David Brown
10:35 two pence--equal to two day's wages of a laborer, and enough for several days' support.
10:3610:36: Արդ՝ ո՞ յերեցունց ՚ի նոցանէ թուի քեզ մերձաւոր լինել անկելոյն ՚ի ձեռս աւազակացն[1239]։ [1239] Բազումք. Մերձաւոր լեալ անկե՛՛։
36 Արդ, ըստ քեզ, այդ երեքից ո՞րը մերձաւորի պէս վերաբերուեց նրան, ով աւազակների ձեռքն էր ընկել»:
36 Հիմա այն երեքէն ո՞րը ընկեր կ’երեւնայ աւազակներուն ձեռքը ինկողին»։
Արդ ո՞ յերեցունց ի նոցանէ թուի քեզ մերձաւոր լեալ անկելոյն ի ձեռս աւազակացն:

10:36: Արդ՝ ո՞ յերեցունց ՚ի նոցանէ թուի քեզ մերձաւոր լինել անկելոյն ՚ի ձեռս աւազակացն[1239]։
[1239] Բազումք. Մերձաւոր լեալ անկե՛՛։
36 Արդ, ըստ քեզ, այդ երեքից ո՞րը մերձաւորի պէս վերաբերուեց նրան, ով աւազակների ձեռքն էր ընկել»:
36 Հիմա այն երեքէն ո՞րը ընկեր կ’երեւնայ աւազակներուն ձեռքը ինկողին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3636: Кто из этих троих, думаешь ты, был ближний попавшемуся разбойникам?
10:36  τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;
10:36. τίς (What-one) τούτων (of-the-ones-these) τῶν (of-the-ones) τριῶν ( of-three ) πλησίον (to-nigh-belonged) δοκεῖ (it-thinketh-unto) σοι (unto-thee) γεγονέναι (to-have-hath-had-come-to-become) τοῦ (of-the-one) ἐμπεσόντος (of-having-had-fallen-in) εἰς (into) τοὺς (to-the-ones) λῃστάς; (to-robbers?"
10:36. quis horum trium videtur tibi proximus fuisse illi qui incidit in latronesWhich of these three, in thy opinion, was neighbour to him that fell among the robbers?
36. Which of these three, thinkest thou, proved neighbour unto him that fell among the robbers?
10:36. Which of these three, does it seem to you, was a neighbor to him who fell among the robbers?”
10:36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves:

36: Кто из этих троих, думаешь ты, был ближний попавшемуся разбойникам?
10:36  τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;
10:36. quis horum trium videtur tibi proximus fuisse illi qui incidit in latrones
Which of these three, in thy opinion, was neighbour to him that fell among the robbers?
10:36. Which of these three, does it seem to you, was a neighbor to him who fell among the robbers?”
10:36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
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
36-37: Теперь Христос, по-видимому, должен бы сказать законнику: "видишь из примера самарянина, кто твой ближний? Это всякий человек, к какой бы нации он ни принадлежал". Но Господь не так ставит дело. Вопрос о том, кто ближний каждому из нас, Господь оставляет в стороне, как вполне ясно решенный приведенным выше рассказом. Он дает законнику другой вопрос - не теоретический, а практический: кто из трех прошедших мимо раненого оказался ему "ближним", т. е. кто исполнил в отношении к нему требование любви, какое внушает закон всем и каждому? На этот вопрос законник должен был отвечать так: оказавший ему милость (прямо сказать - "самарянин" ему не хотелось...). Господь тогда отпускает его, советуя поступать подобно самарянину. Таким образом Господь уходит с почвы теоретических рассуждений и споров, которым, конечно, и конца бы не было, и сводит весь вопрос к тому, как естественное чувство человека решает вопрос поставленный законником.
Adam Clarke: Commentary on the Bible - 1831
10:36: Which - was neighbor - Which fulfilled the duty which one neighbor owes to another?
Albert Barnes: Notes on the Bible - 1834
10:36: Was neighbour - Showed the kindness of a neighbor, or evinced the proper feelings of a neighbor. The lawyer had asked him who was his neighbor? Jesus in this beautiful narrative showed him who and what a neighbor was, and he did this in a way that disarmed his prejudice, deeply affected him in regard to his own duty, and evinced the beauty of religion. Had he "at first" told him that a Samaritan might be a neighbor to a Jew and deserve his kindness, he would have been at once Rev_olted at it; but when, by a beautiful and affecting narrative, he brought the "man himself" to see that it might be, he was constrained to admit it. Here we see the beauty of a parable and its use. It disarmed prejudice, fixed the attention, took the mind gently yet irresistibly, and pRev_ented the possibility of cavil or objection. Compare, also, the address of Nathan to David, Sa2 12:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: thinkest: Luk 7:42; Mat 17:25, Mat 21:28-31, Mat 22:42
was: Luk 10:29
John Gill
10:36 Which now of these three,.... The priest, the Levite, and the Samaritan,
thinkest thou, was neighbour to him that fell among the thieves? the priest and Levite that passed by, and took no notice of him, and gave him no relief, neither by words nor actions; or the Samaritan, that did all the above kind and generous things to him?
John Wesley
10:36 Which of these was the neighbour to him that fell among the robbers - Which acted the part of a neighbour?
Robert Jamieson, A. R. Fausset and David Brown
10:36 Which . . . was neighbour?--a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.
10:3710:37: Եւ նա՛ ասէ. Որ արա՛ր զողորմութիւնն ՚ի վերայ նորա։ Ասէ ցնա Յիսուս. Ե՛րթ եւ դու՝ արա նո՛յնպէս։
37 Եւ սա ասաց. «Նա, ով նրան բարիք արեց»: Յիսուս նրան ասաց. «Գնա՛ եւ դու նո՛յն ձեւով արա»:
37 Անիկա ըսաւ. «Ա՛ն, որ ողորմութիւն ըրաւ»։ Այն ատեն Յիսուս ըսաւ անոր. «Գնա՛, դուն ալ այնպէս ըրէ»։
Եւ նա ասէ. Որ արար զողորմութիւնն ի վերայ նորա: Ասէ ցնա Յիսուս. Երթ եւ դու արա նոյնպէս:

10:37: Եւ նա՛ ասէ. Որ արա՛ր զողորմութիւնն ՚ի վերայ նորա։ Ասէ ցնա Յիսուս. Ե՛րթ եւ դու՝ արա նո՛յնպէս։
37 Եւ սա ասաց. «Նա, ով նրան բարիք արեց»: Յիսուս նրան ասաց. «Գնա՛ եւ դու նո՛յն ձեւով արա»:
37 Անիկա ըսաւ. «Ա՛ն, որ ողորմութիւն ըրաւ»։ Այն ատեն Յիսուս ըսաւ անոր. «Գնա՛, դուն ալ այնպէս ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3737: Он сказал: оказавший ему милость. Тогда Иисус сказал ему: иди, и ты поступай так же.
10:37  ὁ δὲ εἶπεν, ὁ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ. εἶπεν δὲ αὐτῶ ὁ ἰησοῦς, πορεύου καὶ σὺ ποίει ὁμοίως.
10:37. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ὁ (The-one) ποιήσας (having-done-unto) τὸ (to-the-one) ἔλεος (to-a-compassion) μετ' (with) αὐτοῦ. (of-it) εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous," Πορεύου ( Thou-should-traverse-of ) καὶ (and) σὺ (thou) ποίει (thou-should-do-unto) ὁμοίως. (unto-along-belonged)
10:37. at ille dixit qui fecit misericordiam in illum et ait illi Iesus vade et tu fac similiterBut he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.
37. And he said, He that shewed mercy on him. And Jesus said unto him, Go, and do thou likewise.
10:37. Then he said, “The one who acted with mercy toward him.” And Jesus said to him, “Go, and act similarly.”
10:37. And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise:

37: Он сказал: оказавший ему милость. Тогда Иисус сказал ему: иди, и ты поступай так же.
10:37  ὁ δὲ εἶπεν, ὁ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ. εἶπεν δὲ αὐτῶ ὁ ἰησοῦς, πορεύου καὶ σὺ ποίει ὁμοίως.
10:37. at ille dixit qui fecit misericordiam in illum et ait illi Iesus vade et tu fac similiter
But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.
10:37. Then he said, “The one who acted with mercy toward him.” And Jesus said to him, “Go, and act similarly.”
10:37. And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:37: He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three.
Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted toward his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice.
Those who are determined to find something allegorical, even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text.
The certain man means Adam - went down, his fall - from Jerusalem, יראה שלום yorih shalom, he shall see peace, perfection, etc., meaning his state of primitive innocence and excellence - to Jericho, (ירחי yareacho, his moon), the transitory and changeable state of existence in this world - thieves, sin and Satan - stripped, took away his righteousness, which was the clothing of the soul - wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit - half dead, possessing a living body, carrying about a soul dead in sin.
The priest, the moral law - the Levite, the ceremonial law - passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, Joh 8:48 - as he journeyed, meaning his coming from heaven to earth; his being incarnated - came where he was, put himself in man's place, and bore the punishment due to his sins - had compassion, it is through the love and compassion of Christ that the work of redemption was accomplished - went to him, Christ first seeks the sinner, who, through his miserable estate, is incapable of seeking or going to Christ - bound up his wounds, gives him comfortable promises, and draws him by his love - pouring in oil, pardoning mercy - wine, the consolations of the Holy Ghost - set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him - took him to an inn, his Church, uniting him with his people - took care of him, placed him under the continual notice of his providence and love - when he departed, when he left the world and ascended to the Father - took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed - gave them to the host, the ministers of the Gospel for the edification of the Church of Christ - take care of him, as they are Gods watchmen and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and life in this work - when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory.
Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter's note here is good: "They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage." A practice of this kind cannot be too strongly reprehended. Men may take that advantage of the circumstances of the case to illustrate the above facts and doctrines; but let no man say this is the meaning of the relation; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend.
Albert Barnes: Notes on the Bible - 1834
10:37: He that showed mercy - His "Jewish" prejudice would not permit him "to name" the Samaritan, but there was no impropriety, even in his view, in saying that the man who showed so much mercy was really the neighbor to the afflicted, and not he who "professed" to be his neighbor, but who would "do nothing" for his welfare.
Go, and do thou likewise - Show the same kindness to "all" - to friend and foe - and "then" you will have evidence that you keep the law, and not "till" then. Of this man we know nothing farther; but from this inimitably beautiful parable we may learn:
1. That the knowledge of the law is useful to make us acquainted with our own sinfulness and need of a Saviour.
2. That it is not he who "professes" most kindness that really loves us most, but he who will most deny himself that he may do us good in times of want.
3. That religion requires us to do good to "all" people, however "accidentally" we may become acquainted with their calamities.
4. That we should do good to our enemies. Real love to them will lead us to deny ourselves, and to sacrifice our own welfare, that we may help them in times of distress and alleviate their wants.
5. That he is really our neighbor who does us the most good - who helps us in our necessities, and especially if he does this when there has been "a controversy or difference" between us and him.
6. We hence see the beauty of religion. Nothing else will induce people to surmount their prejudices, to overcome opposition, and to do good to those who are at enmity with them. True religion teaches us to regard every man as our neighbor; prompts us to do good to all, to forget all national or sectional distinctions, and to aid all those who are in circumstances of poverty and want. If religion were valuable for nothing "but this," it would be the most lovely and desirable principle on earth, and all, especially in their early years, should seek it. Nothing that a young person can gain will be so valuable as the feeling that regards all the world as one great family, and to learn early to do good to all.
7. The difference between the Jew and the Samaritan was a difference in "religion" and "religious opinion;" and from the example of the latter we may learn that, while people differ in "opinions" on subjects of religion, and while they are zealous for what they hold to be the truth, still they should treat each other kindly; that they should aid each other in necessity; and that they should thus show that religion is a principle superior to the love of sect, and that the cord which binds man to man is one that is to be sundered by no difference of opinion, that Christian kindness is to be marred by no forms of worship, and by no bigoted attachment for what we esteem the doctrines of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: He that: Pro 14:21; Hos 6:6; Mic 6:8; Mat 20:28, Mat 23:23; Co2 8:9; Eph 3:18, Eph 3:19, Eph 5:2; Heb 2:9-15; Rev 1:5
Go: Luk 6:32-36; Joh 13:15-17; Pe1 2:21; Jo1 3:16-18, Jo1 3:23, Jo1 3:24, Jo1 4:10, Jo1 4:11
John Gill
10:37 And he said, he that showed mercy to him,.... Meaning the Samaritan; which he was obliged to declare, though of another country and religion, and accounted as an enemy; yet the case was so plain, as put by Christ, that he could not with any honour or conscience, say otherwise:
then said Jesus unto him, go and do thou likewise; such like acts of beneficence and kindness, though to a person of a different nation and religion, and though even an enemy; and by so doing, thou wilt not only appear to be a good neighbour thyself, but to love thy neighbour as thyself.
John Wesley
10:37 And he said, He that showed mercy on him - He could not for shame say otherwise, though he thereby condemned himself and overthrew his own false notion of the neighbour to whom our love is due. Go and do thou in like manner - Let us go and do likewise, regarding every man as our neighbour who needs our assistance. Let us renounce that bigotry and party zeal which would contract our hearts into an insensibility for all the human race, but a small number whose sentiments and practices are so much our own, that our love to them is but self love reflected. With an honest openness of mind let us always remember that kindred between man and man, and cultivate that happy instinct whereby, in the original constitution of our nature, God has strongly bound us to each other.
Robert Jamieson, A. R. Fausset and David Brown
10:37 Go, &c.--O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Ezek 34:4), while He bound up the brokenhearted (Is 61:1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [TRENCH]. Exclaims GREGORY NAZIANZEN (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.
10:3810:38: Եւ եղեւ ՚ի գալն նոցա, եւ ինքն եմո՛ւտ ՚ի գեղ մի. եւ կի՛ն ոմն անուն Մա՛րթա՝ ընկալաւ զնա ՚ի տա՛ն իւրում[1240]։ [1240] Ոմանք. Եւ եղեւ ՚ի գնալն նորա։
38 Եւ մինչ նրանք գալիս էին, Յիսուս մտաւ մի գիւղ, եւ Մարթա անունով մի կին նրան ընդունեց իր տան մէջ:
38 Երբ անոնք կ’երթային, ինք գիւղ մը մտաւ եւ կին մը, Մարթա անունով, զանիկա իր տունը ընդունեց։
Եւ եղեւ ի գնալն նոցա, եւ ինքն եմուտ ի գեղ մի. եւ կին ոմն անուն Մարթա ընկալաւ զնա ի տան իւրում:

10:38: Եւ եղեւ ՚ի գալն նոցա, եւ ինքն եմո՛ւտ ՚ի գեղ մի. եւ կի՛ն ոմն անուն Մա՛րթա՝ ընկալաւ զնա ՚ի տա՛ն իւրում[1240]։
[1240] Ոմանք. Եւ եղեւ ՚ի գնալն նորա։
38 Եւ մինչ նրանք գալիս էին, Յիսուս մտաւ մի գիւղ, եւ Մարթա անունով մի կին նրան ընդունեց իր տան մէջ:
38 Երբ անոնք կ’երթային, ինք գիւղ մը մտաւ եւ կին մը, Մարթա անունով, զանիկա իր տունը ընդունեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: В продолжение пути их пришел Он в одно селение; здесь женщина, именем Марфа, приняла Его в дом свой;
10:38  ἐν δὲ τῶ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι μάρθα ὑπεδέξατο αὐτόν.
10:38. Ἐν (In) δὲ (moreover) τῷ (unto-the-one) πορεύεσθαι ( to-traverse-of ) αὐτοὺς (to-them) αὐτὸς (it) εἰσῆλθεν (it-had-came-into) εἰς (into) κώμην (to-a-village) τινά: (to-a-one) γυνὴ (a-woman) δέ (moreover) τις (a-one) ὀνόματι (unto-a-name) Μάρθα (a-Martha) ὑπεδέξατο ( it-received-under ) αὐτὸν (to-it) εἰς (into) τὴν (to-the-one) οἰκίαν. (to-a-housing-unto)
10:38. factum est autem dum irent et ipse intravit in quoddam castellum et mulier quaedam Martha nomine excepit illum in domum suamNow it came to pass, as they went, that he entered into a certain town: and a certain woman named Martha received him into her house.
38. Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house.
10:38. Now it happened that, while they were traveling, he entered into a certain town. And a certain woman, named Martha, received him into her home.
10:38. Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house:

38: В продолжение пути их пришел Он в одно селение; здесь женщина, именем Марфа, приняла Его в дом свой;
10:38  ἐν δὲ τῶ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι μάρθα ὑπεδέξατο αὐτόν.
10:38. factum est autem dum irent et ipse intravit in quoddam castellum et mulier quaedam Martha nomine excepit illum in domum suam
Now it came to pass, as they went, that he entered into a certain town: and a certain woman named Martha received him into her house.
10:38. Now it happened that, while they were traveling, he entered into a certain town. And a certain woman, named Martha, received him into her home.
10:38. Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
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
38: В продолжение пути. Было ли это во время путешествия Господа в Иерусалим на Пасху страданий или еще ранее того - сказать с решительностью ничего нельзя... Не говорит также Лука, что это за селение, где жили Марфа и Мария. Если, действительно, это было на пути к Иерусалиму, то можно видеть здесь указание на Вифанию, где жил Лазарь (ср. Ин XI, 1; XII, 1: и сл.). Очевидно, в источнике, каким здесь пользовался ев. Лука, не обозначено было ни имени селения, ни имени хозяина дома - Лазаря. По-видимому, принят был Христос сестрами даже не в доме Лазаря, а в доме Марфы, которая могла иметь сама свой дом в той же Вифании.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

We may observe in this story,

I. The entertainment which Martha gave to Christ and his disciples at her house, v. 38. Observe,

1. Christ's coming to the village where Martha lived: As they went (Christ and his disciples together), he and they with him entered into a certain village. This village was Bethany, nigh to Jerusalem, whither Christ was now going up, and he took this in his way. Note (1.) Our Lord Jesus went about doing good (Acts x. 38), scattering his benign beams and influences as the true light of the world. (2.) Wherever Christ went his disciples went along with him. (3.) Christ honoured the country-villages with his presence and favour, and not the great and populous cities only; for, as he chose privacy, so he countenanced poverty.

2. His reception at Martha's house: A certain woman, named Martha, received him into her house, and made him welcome, for she was the housekeeper. Note, (1.) Our Lord Jesus, when he was here upon earth, was so poor that he was necessitated to be beholden to his friends for a subsistence. Though he was Zion's King, he had no house of his own either in Jerusalem or near it. (2.) There were some who were Christ's particular friends, whom he loved more than his other friends, and them he visited most frequently. He loved this family (John xi. 5), and often invited himself to them. Christ's visits are the tokens of his love, John xiv. 23. (3.) There were those who kindly received Christ into their houses when he was here upon earth. It is called Martha's house, for, probably, she was a widow, and was the housekeeper. Though it was expensive to entertain Christ for he did not come alone, but brought his disciples with him, yet she would not regard the cost of it. (How can we spend what we have better than in Christ's service!) Nay, though at this time it was grown dangerous to entertain him especially so near Jerusalem, yet she cared not what hazard she ran for his name's sake. Though there were many that rejected him, and would not entertain him, yet there was one that would bid him welcome. Though Christ is every where spoken against, yet there is a remnant to whom he is dear, and who are dear to him.

II. The attendance which Mary, the sister of Martha, gave upon the word of Christ, v. 20. 1. She heard his word. It seems, our Lord Jesus, as soon as he came into Martha's house, even before entertainment was made for him, addressed himself to his great work of preaching the gospel. He presently took the chair with solemnity; for Mary sat to hear him, which intimates that it was a continued discourse. Note, A good sermon is never the worse for being preached in a house; and the visits of our friends should be so managed as to make them turn to a spiritual advantage. Mary, having this price put into her hands, sat herself to improve it, not knowing when she should have such another. Since Christ is forward to speak, we should be swift to hear. 2. She sat to hear, which denotes a close attention. Her mind was composed, and she resolved to abide by it: not to catch a word now and then, but to receive all that Christ delivered. She sat at his feet, as scholars at the feet of their tutors when they read their lectures; hence Paul is said to be brought up at the feet of Gamaliel. Our sitting at Christ's feet, when we hear his word, signifies a readiness to receive it, and a submission and entire resignation of ourselves to the guidance of it. We must either sit at Christ's feet or be made his footstool; but, if we sit with him at his feet now, we shall sit with him on his throne shortly.

III. The care of Martha about her domestic affairs: But Martha was cumbered about much serving (v. 40), and that was the reason why she was not where Mary was--sitting at Christ's feet, to hear his word. She was providing for the entertainment of Christ and those that came with him. Perhaps she had no notice before of his coming, and she was unprovided, but was in care to have every thing handsome upon this occasion; she had not such guests every day. Housekeepers know what care and bustle there must be when a great entertainment is to be made. Observe here,

1. Something commendable, which must not be overlooked. (1.) Here was a commendable respect to our Lord Jesus; for we have reason to think it was not for ostentation, but purely to testify her good-will to him, that she made this entertainment. Note, Those who truly love Christ will think that well bestowed that is laid out for his honour. (2.) Here was a commendable care of her household affairs. It appears, from the respect shown to this family among the Jews (John xi. 19), that they were persons of some quality and distinction; and yet Martha herself did not think it a disparagement to her to lay her hand even to the service of the family, when there was occasion for it. Note, It is the duty of those who have the charge of families to look well to the ways of their household. The affectation of state and the love of ease make many families neglected.

2. Here was something culpable, which we must take notice of too. (1.) She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, peri pollen diakonian--concerning much attendance. Note, It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve? (2.) She was cumbered about it; periespato--she was just distracted with it. Note, Whatever cares the providence of God casts upon us we must not be cumbered with them, nor be disquieted and perplexed by them. Care is good and duty; but cumber is sin and folly. (2.) She was then cumbered about much serving when she should have been with her sister, sitting at Christ's feet to hear his word. Note, Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls.

IV. The complaint which Martha made to Christ against her sister Mary, for not assisting her, upon this occasion, in the business of the house (v. 40): "Lord, dost thou not care that my sister, who is concerned as well as I in having things done well, has left me to serve alone? Therefore dismiss her from attending thee, and bid her come and help me." Now,

1. This complaint of Martha's may be considered as a discovery of her worldliness: it was the language of her inordinate care and cumber. She speaks as one in a mighty passion with her sister, else she would not have troubled Christ with the matter. Note, The inordinacy of worldly cares and pursuits is often the occasion of disturbance in families and of strife and contention among relations. Moreover, those that are eager upon the world themselves are apt to blame and censure those that are not so too; and while they justify themselves in their worldliness, and judge of others by their serviceableness to them in their worldly pursuits, they are ready to condemn those that addict themselves to the exercises of religion, as if they neglected the main chance, as they call it. Martha, being angry at her sister, appealed to Christ, and would have him say that she did well to be angry. Lord, doest not thou care that my sister has let me to serve alone? It should seem as if Christ had sometimes expressed himself tenderly concerned for her, and her ease and comfort, and would not have her go through so much toil and trouble, and she expected that he should now bid her sister take her share in it. When Martha was caring, she must have Mary, and Christ and all, to care too, or else she is not pleased. Note, Those are not always in the right that are most forward to appeal to God; we must therefore take heed, lest at any time we expect that Christ should espouse our unjust and groundless quarrels. The cares which he cast upon us we may cheerfully cast upon him, but not those which we foolishly draw upon ourselves. He will be the patron of the poor and injured, but not of the turbulent and injurious.

2. It may be considered as a discouragement of Mary's piety and devotion. Her sister should have commended her for it, should have told her that she was in the right; but, instead of this, she condemns her as wanting in her duty. Note, It is no strange thing for those that are zealous in religion to meet with hindrances and discouragements from those that are about them; not only with opposition from enemies, but with blame and censure from their friends. David's fasting, and his dancing before the ark, were turned to his reproach.

V. The reproof which Christ gave to Martha for her inordinate care, v. 41. She appealed to him, and he gives judgment against her: Martha, Martha, thou art careful and troubled about many things, whereas but one thing is needful.

1. He reproved her, though he was at this time her guest. Her fault was her over-solicitude to entertain him, and she expected he should justify her in it, yet he publicly checked her for it. Note, As many as Christ loves he rebukes and chastens. Even those that are dear to Christ, if any thing be amiss in them, shall be sure to hear of it. Nevertheless I have something against thee.

2. When he reproved her, he called her by her name, Martha; for reproofs are then most likely to do good when they are particular, applied to particular persons and cases, as Nathan's to David, Thou art the man. He repeated her name, Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again, O earth, earth, earth, hear the word of the Lord.

3. That which he reproved her for was her being careful and troubled about many things. He was not pleased that she should think to please him with a rich and splendid entertainment, and with perplexing herself to prepare it for him; whereas he would teach us, as not to be sensual in using such things, so not to be selfish in being willing that others should be troubled, no matter who or how many, so we may be gratified. Christ reproves her, both for the intenseness of her care ("Thou art careful and troubled, divided and disturbed by thy care"), and for the extensiveness of it, "about many things; thou dost grasp at many enjoyments, and so art troubled at many disappointments. Poor Martha, thou hast many things to fret at, and this puts thee out of humour, whereas less ado would serve." Note, Inordinate care or trouble about many things in this world is a common fault among Christ's disciples; it is very displeasing to Christ, and that for which they often come under the rebukes of Providence. If they fret for no just cause, it is just with him to order them something to fret at.

4. That which aggravated the sin and folly of her care was that but one thing is needful. It is a low construction which some put upon this, that, whereas Martha was in care to provide many dishes of meat, there was occasion but for one, one would be enough. There is need but of one thing--henos de esti chreia. If we take it so, it furnishes us with a rule of temperance, not to affect varieties and dainties, but to be content to sit down to one dish of meat, to half on one, Prov. xxiii. 1-3. It is a forced construction which some of the ancients put upon it: But oneness is needful, in opposition to distractions. There is need of one heart to attend upon the word, not divided and hurried to and fro, as Martha's was at this time. The one thing needful is certainly meant of that which Mary made her choice--sitting at Christ's feet, to hear his word. She was troubled about many things, when she should have applied herself to one; godliness unites the heart, which the world had divided. The many things she was troubled about were needless, while the one thing she neglected was needful. Martha's care and work were good in their proper season and place; but now she had something else to do, which was unspeakably more needful, and therefore should be done first, and most minded. She expected Christ to have blamed Mary for not doing as she did, but he blamed her for not doing as Mary did; and we are sure the judgment of Christ is according to truth. The day will come when Martha will wish she had set where Mary did.

VI. Christ's approbation and commendation of Mary for her serious piety: Mary hath chosen the good part. Mary said nothing in her own defence; but, since Martha has appealed to the Master, to him she is willing to refer it, and will abide by his award; and here we have it.

1. She had justly given the preference to that which best deserved it; for one thing is needful, this one thing that she has done, to give up herself to the guidance of Christ, and receive the law from his mouth. Note, Serious godliness is a needful thing, it is the one thing needful; for nothing without this will do us any real good in this world, and nothing but this will go with us into another world.

2. She had herein wisely done well for herself. Christ justified Mary against her sister's clamours. However we may be censured and condemned by men for our piety and zeal, our Lord Jesus will take our part: But thou shalt answer, Lord, for me. Let us not then condemn the pious zeal of any, lest we set Christ against us; and let us never be discouraged if we be censured for our pious zeal, for we have Christ for us. Note, Sooner or later, Mary's choice will be justified, and all those who make that choice, and abide by it. But this was not all; he applauded her for her wisdom: She hath chosen the good part; for she chose to be with Christ, to take her part with him; she chose the better business, and the better happiness, and took a better way of honouring Christ and of pleasing him, by receiving his word into her heart, than Martha did by providing for his entertainment in her house. Note, (1.) A part with Christ is a good part; it is a part for the soul and eternity, the part Christ gives to his favourites (John xiii. 8), who are partakers of Christ (Heb. iii. 14), and partakers with Christ, Rom. viii. 17. (2.) It is a part that shall never be taken away from those that have it. A portion in this life will certainly be taken away from us, at the furthest, when we shall be taken away from it; but nothing shall separate us from the love of Christ, and our part in that love. Men and devils cannot take it away from us, and God and Christ will not. (3.) It is the wisdom and duty of every one of us to choose this good part, to choose the service of God for our business, and the favour of God for our happiness, and an interest in Christ, in order to both. In particular cases we must choose that which has a tendency to religion, and reckon that best for us that is best for our souls. Mary was at her choice whether she would partake with Martha in her care, and get the reputation of a fine housekeeper, or sit at the feet of Christ and approve herself a zealous disciple; and, by her choice in this particular, Christ judges of her general choice. (4.) Those who choose this good part shall not only have what they choose, but shall have their choice commended in the great day.
Adam Clarke: Commentary on the Bible - 1831
10:38: A certain village - If this village was Bethany, where Martha and Mary lived, at less than two miles' distance from Jerusalem, see Joh 11:1, Joh 11:18; Joh 12:2, then this must have happened later than Luke places it; because, in Luk 19:29, he represents Jesus as having arrived after this at Bethany; and what is said in Luk 13:22, and Luk 17:11, seems to confirm that this visit of Jesus to Martha and Mary ought to be placed later. Bishop Pearce.
Received him - Kindly received, ὑπεδεξατο, she received him in a friendly manner, under her roof; and entertained him hospitably. So the word is used in the best Greek writers. Martha is supposed by some to have been a widow, with whom her brother Lazarus and sister Mary lodged.
Albert Barnes: Notes on the Bible - 1834
10:38: A certain village - Bethany. See Joh 11:1. It was on the eastern declivity of the Mount of Olives. See the notes at Mat 21:1.
Received him - Received him kindly and hospitably. From this it would seem that "Martha" was properly the mistress of the house. Possibly she was a widow, and her brother Lazarus and younger sister Mary lived with her; and as "she" had the care of the household, this will also show why she was so diligently employed about domestic affairs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: a certain: Joh 11:1-5, Joh 12:1-3
received: Luk 8:2, Luk 8:3; Act 16:15; Jo2 1:10
Geneva 1599
10:38 (10) Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
(10) Christ does not desire to be waited upon in a delicate manner, but to be heard diligently; this is that which he especially requires.
John Gill
10:38 Now it came to pass as they went,.... As Christ and his disciples went from Jerusalem, having been at the feast of tabernacles, Jn 7:2 or at the feast of dedication, Jn 10:22 to some other parts of Judea:
that he entered into a certain village; called Bethany, which was about fifteen furlongs, or two miles from Jerusalem, Jn 11:1
and a certain woman named Martha. This is a common name with the Jews; hence we read of Samuel bar Martha (y), and of Abba bar Martha (z), and of Isaac bar Martha (a); and of Martha, the daughter of Baithus (b), who is said to be a rich widow; and this Martha here, is thought by Grotins to be a widow also, with whom her brother Lazarus, and sister Mary lived: though sometimes, this name was given to men; so we read of Martha, (c) the uncle of Rab, who had five brethren; and the same writer observes (d), that it is not known whether Martha is, a man or a woman, but this is determined here:
received him into her house; in a very kind and courteous manner, she being mistress of it; and having known Christ before, or at least had heard much of him, and believed in him, as the true Messiah.
(y) T. Bab. Beracot, fol. 13. 2. & 25. 2. & Pesachim, fol. 106. 2. Yoma, fol. 19. 2. Juchuin, fol. 76. 2. (z) T. Bab. Sabbat, fol. 121. 2. Juchasin, fol. 72. 2. (a) T. Bab. Pesachim, fol. 33. 2. Juchasin, fol. 91. 1. (b) Misn. Yebamot, c. 6. sect. 4. T. Bob. Yoma, fol. 18. 1. Succa, fol. 52. 2. Cetubot, fol. 104. 1. Gittin, fol. 56. 1. Juchasin, fol. 57. 1. (c) Juchasin, fol. 99. 1. (d) lb. fol. 105. 1.
Robert Jamieson, A. R. Fausset and David Brown
10:38 MARTHA AND MARY. (Lk 10:38-42)
certain village--Bethany (Jn 11:1), which Luke so speaks of, having no farther occasion to notice it.
received him . . . her house--The house belonged to her, and she appears throughout to be the older sister.
10:3910:39: Եւ նորա է՛ր քոյր մի, որում անուն էր Մարիա՛մ. որ եւ եկն նստաւ առ ոտսն Տեառնն, եւ լսէր զբանս նորա[1241]։ [1241] Ոմանք. Որոյ անունն էր... առ ոտս Տեառն, եւ լսել զբանն նորա։
39 Եւ սա մի քոյր ունէր, որի անունը Մարիամ էր, որ եկաւ նստեց Տիրոջ ոտքերի առաջ եւ լսում էր նրա խօսքերը:
39 Անիկա քոյր մը ունէր, որուն անունը Մարիամ էր, որ եկաւ Յիսուսին ոտքերուն քով նստաւ, անոր խօսքերը մտիկ կ’ընէր։
Եւ նորա էր քոյր մի, որում անուն էր Մարիամ, որ եւ եկն նստաւ առ ոտսն Տեառնն եւ լսէր զբանս նորա:

10:39: Եւ նորա է՛ր քոյր մի, որում անուն էր Մարիա՛մ. որ եւ եկն նստաւ առ ոտսն Տեառնն, եւ լսէր զբանս նորա[1241]։
[1241] Ոմանք. Որոյ անունն էր... առ ոտս Տեառն, եւ լսել զբանն նորա։
39 Եւ սա մի քոյր ունէր, որի անունը Մարիամ էր, որ եկաւ նստեց Տիրոջ ոտքերի առաջ եւ լսում էր նրա խօսքերը:
39 Անիկա քոյր մը ունէր, որուն անունը Մարիամ էր, որ եկաւ Յիսուսին ոտքերուն քով նստաւ, անոր խօսքերը մտիկ կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: у неё была сестра, именем Мария, которая села у ног Иисуса и слушала слово Его.
10:39  καὶ τῇδε ἦν ἀδελφὴ καλουμένη μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ.
10:39. καὶ (And) τῇδε (unto-the-one-moreover) ἦν (it-was) ἀδελφὴ (brethrened) καλουμένη (being-called-unto) Μαριάμ, (a-Mariam,"[ἣ] "[which]"καὶ (and) παρακαθεσθεῖσα (having-been-seated-down-beside) πρὸς (toward) τοὺς (to-the-ones) πόδας (to-feet) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἤκουεν (it-was-hearing) τὸν (to-the-one) λόγον (to-a-forthee) αὐτοῦ. (of-it)
10:39. et huic erat soror nomine Maria quae etiam sedens secus pedes Domini audiebat verbum illiusAnd she had a sister called Mary. who, sitting also at the Lord's feet, heard his word.
39. And she had a sister called Mary, which also sat at the Lord’s feet, and heard his word.
10:39. And she had a sister, named Mary, who, while sitting beside the Lord’s feet, was listening to his word.
10:39. And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
And she had a sister called Mary, which also sat at Jesus' feet, and heard his word:

39: у неё была сестра, именем Мария, которая села у ног Иисуса и слушала слово Его.
10:39  καὶ τῇδε ἦν ἀδελφὴ καλουμένη μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ.
10:39. et huic erat soror nomine Maria quae etiam sedens secus pedes Domini audiebat verbum illius
And she had a sister called Mary. who, sitting also at the Lord's feet, heard his word.
10:39. And she had a sister, named Mary, who, while sitting beside the Lord’s feet, was listening to his word.
10:39. And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
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
39: Сестра Марфы, Мария, пребывавшая у нее в доме, села у ног Христа как Его ученица (Деян XXII, 3) и слушала Его со вниманием.
Adam Clarke: Commentary on the Bible - 1831
10:39: Sat at Jesus' feet - This was the posture of the Jewish scholars, while listening to the instructions of the rabbins. It is in this sense that St. Paul says he was brought up at the Feet of Gamaliel, Act 22:3.
Albert Barnes: Notes on the Bible - 1834
10:39: Sat at Jesus' feet - This was the ancient posture of disciples or learners. They sat at the "feet" of their teachers - that is, beneath them, in a humble place. Hence, Paul is represented as having been brought up at the "feet" of Gamaliel, Act 22:3. When it is said that Mary sat at Jesus' feet, it means that she was "a disciple" of his; that she listened attentively to his instructions, and was anxious to learn his doctrine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: which: Luk 2:46, Luk 8:35; Deu 33:3; Pro 8:34; Act 22:3; Co1 7:32-40
John Gill
10:39 And she had a sister called Mary,.... Which also was a common name with the Jews, and is the same with Miriam; so we read of Mary, the daughter of Nicodemon, the same perhaps with Nicodemus; and the same person that is before called Martha, the daughter of Baithus, is sometimes called Mary, the daughter of Baithus (e), though these two names are certainly distinct:
which also sat at Jesus' feet; was a disciple of his, as well as Martha; for it was usual for disciples, or the scholars of the wise men, to sit at the feet of their masters, to which the allusion is in Deut 33:3; see Gill on Acts 22:3 The Vulgate Latin, Arabic, and Coptic versions, read "at the Lord's feet": so Beza's ancient copy, and one of Stephens's; and the Syriac, Persic, and Ethiopic versions read, "at our Lord's feet". The phrase is expressive of her great affection for Christ, her humble deportment, and close attention:
and heard his word; or discourse; for as soon as he entered into the house, he began to preach to those that were in it, and that came along with him, improving every opportunity for the good of souls; and Mary heard him with great eagerness and diligence, affection, pleasure, and profit.
(e) Echa Rabbati, fol. 49. 2.
Robert Jamieson, A. R. Fausset and David Brown
10:39 which also--"who for her part," in contrast with Martha.
sat--"seated herself." From the custom of sitting beneath an instructor, the phrase "sitting at one's feet" came to mean being a disciple of any one (Acts 22:3).
heard--rather, "kept listening" to His word.
10:4010:40: Եւ Մարթա զբաղեա՛լ էր ՚ի բազում սպասու. եկն եկա՛ց առ նմա՝ եւ ասէ. Տէր՝ ո՛չինչ փոյթ է քեզ, զի քոյրդ իմ միա՛յն եթող զիս ՚ի սպասու. արդ՝ ասա՛ դմա զի օգնեսցէ ինձ[1242]։ [1242] Ոսկան. Եկն եւ եկաց։ Ոմանք. Ոչ ինչ է փոյթ քեզ։
40 Իսկ Մարթան, որ զբաղուած էր տնային շատ գործերով, եկաւ կանգնեց նրա մօտ եւ ասաց. «Տէ՛ր, քեզ փոյթ չէ՞, որ քոյրս ինձ մենակ է թողել ծառայութեան գործի մէջ. արդ, ասա՛ դրան, որ օգնի ինձ»:
40 Բայց Մարթա սպասաւորութիւնով շատ զբաղած էր։ Եկաւ անոր քով ու ըսաւ. «Տէ՛ր, քու հոգդ չէ՞, որ իմ քոյրս զիս մինակ թողուց սպասաւորութեան մէջ. ուստի ատոր ըսէ, որ ինծի օգնէ»։
Եւ Մարթա զբաղեալ էր ի բազում սպասու, եկն եկաց առ նմա եւ ասէ. Տէր, ոչի՞նչ է փոյթ քեզ, զի քոյրդ իմ միայն եթող զիս ի սպասու. արդ ասա դմա զի օգնեսցէ ինձ:

10:40: Եւ Մարթա զբաղեա՛լ էր ՚ի բազում սպասու. եկն եկա՛ց առ նմա՝ եւ ասէ. Տէր՝ ո՛չինչ փոյթ է քեզ, զի քոյրդ իմ միա՛յն եթող զիս ՚ի սպասու. արդ՝ ասա՛ դմա զի օգնեսցէ ինձ[1242]։
[1242] Ոսկան. Եկն եւ եկաց։ Ոմանք. Ոչ ինչ է փոյթ քեզ։
40 Իսկ Մարթան, որ զբաղուած էր տնային շատ գործերով, եկաւ կանգնեց նրա մօտ եւ ասաց. «Տէ՛ր, քեզ փոյթ չէ՞, որ քոյրս ինձ մենակ է թողել ծառայութեան գործի մէջ. արդ, ասա՛ դրան, որ օգնի ինձ»:
40 Բայց Մարթա սպասաւորութիւնով շատ զբաղած էր։ Եկաւ անոր քով ու ըսաւ. «Տէ՛ր, քու հոգդ չէ՞, որ իմ քոյրս զիս մինակ թողուց սպասաւորութեան մէջ. ուստի ատոր ըսէ, որ ինծի օգնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4040: Марфа же заботилась о большом угощении и, подойдя, сказала: Господи! или Тебе нужды нет, что сестра моя одну меня оставила служить? скажи ей, чтобы помогла мне.
10:40  ἡ δὲ μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν, κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλιπεν διακονεῖν; εἰπὲ οὗν αὐτῇ ἵνα μοι συναντιλάβηται.
10:40. ἡ (The-one) δὲ (moreover) Μάρθα (a-Martha) περιεσπᾶτο (it-was-being-about-drawn-unto) περὶ (about) πολλὴν (to-much) διακονίαν: (to-a-raising-through-unto) ἐπιστᾶσα (having-had-stood-upon) δὲ (moreover) εἶπεν (it-had-said,"Κύριε, (Authority-belonged,"οὐ (not) μέλει (it-concerneth) σοι (unto-thee) ὅτι (to-which-a-one) ἡ (the-one) ἀδελφή (brethrened) μου (of-me) μόνην (to-alone) με (to-me) κατέλειπεν (it-was-remaindering-down) διακονεῖν; (to-raise-through-unto?"εἰπὸν (Thou-should-have-said) οὖν (accordingly) αὐτῇ (unto-it) ἵνα (so) μοι (unto-me) συναντιλάβηται . ( it-might-have-had-ever-a-one-taken-together )
10:40. Martha autem satagebat circa frequens ministerium quae stetit et ait Domine non est tibi curae quod soror mea reliquit me solam ministrare dic ergo illi ut me adiuvetBut Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? Speak to her therefore, that she help me.
40. But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me.
10:40. Now Martha was continually busying herself with serving. And she stood still and said: “Lord, is it not a concern to you that my sister has left me to serve alone? Therefore, speak to her, so that she may help me.”
10:40. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me:

40: Марфа же заботилась о большом угощении и, подойдя, сказала: Господи! или Тебе нужды нет, что сестра моя одну меня оставила служить? скажи ей, чтобы помогла мне.
10:40  ἡ δὲ μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν, κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλιπεν διακονεῖν; εἰπὲ οὗν αὐτῇ ἵνα μοι συναντιλάβηται.
10:40. Martha autem satagebat circa frequens ministerium quae stetit et ait Domine non est tibi curae quod soror mea reliquit me solam ministrare dic ergo illi ut me adiuvet
But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? Speak to her therefore, that she help me.
10:40. Now Martha was continually busying herself with serving. And she stood still and said: “Lord, is it not a concern to you that my sister has left me to serve alone? Therefore, speak to her, so that she may help me.”
10:40. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
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
40: Марфе, которая усиленно хлопотала о приготовлении угощения для Христа и Его апостолов, которые, вероятно, были с Ним, не понравилось, что Мария только слушает спокойно речи Христа, оставляя ее без помощи в ее хозяйственных хлопотах, и она обратилась ко Христу с просьбою - сказать Марии, чтобы та помогла ей.
Adam Clarke: Commentary on the Bible - 1831
10:40: Martha was cumbered - Περιεσπατο, perplexed, from περι, about, and σπαω, I draw. She was harassed with different cares and employments at the same time; one drawing one way, and another, another: a proper description of a worldly mind. But in Martha's favor it may be justly said, that all her anxiety was to provide suitable and timely entertainment for our Lord and his disciples; for this is the sense in which the word διακονιαν, serving, should be taken. And we should not, on the merest supposition, attribute earthly-mindedness to a woman whose character stands unimpeachable in the Gospel; and who, by entertaining Christ and his disciples, and providing liberally for them, gave the highest proof that she was influenced by liberality and benevolence, and not by parsimony or covetousness.
Dost thou not care - Dost thou not think it wrong, that my sister thus leaves me to provide and prepare this supper, alone?
Help me - Συναντιλαβηται, from συν, together, and αντιλαμβανομαι, to support. The idea is taken from two pillars meeting together at the top, exactly over the center of the distance between their bases, and thus mutually supporting each other. Order her to unite her skill and strength with mine, that the present business may be done with that speed and in that order which the necessity and importance of the case demand.
Albert Barnes: Notes on the Bible - 1834
10:40: Martha was cumbered about much serving - Was much distracted with the cares of the family, and providing suitably to entertain the Saviour. It should be said here that there is no evidence that Martha had a worldly or covetous disposition. Her anxiety was to provide suitable entertainment for the Lord Jesus. As mistress of the family, this care properly devolved on her; and the only fault which can be charged on her was too earnest a desire to make such entertainment, when she might have sat with Mary at his feet, and, perhaps, too much haste and fretfulness in speaking to Jesus about Mary.
Dost thou not care ... - This was an improper reproof of our Lord, as if "he" encouraged Mary in neglecting her duty. Or perhaps Martha supposed that Mary was sitting there to show him the proper expressions of courtesy and kindness, and that she would not think it proper to leave him without his direction and permission. She therefore "hinted" to Jesus her busy employments, her need of the aid of her sister, and requested that he would signify his wish that Mary should assist her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:40: cumbered: Luk 12:29; Joh 6:27
dost: Mat 14:15, Mat 16:22; Mar 3:21
my: Luk 9:55; Jon 4:1-4
John Gill
10:40 But Martha was cumbered about much serving,.... "Or was drawn off", from hearing the word, from attending on Christ; being taken up in providing for him, and those that came with him; in dressing food, or in ordering her servants, how she would have every thing done, and in overlooking them, that every thing was done in proper order; so that she had a great deal of business upon her head and hands, which distracted her thoughts, or took them off of divine things, and put her in great hurry and concern. The Ethiopic version renders it, "Martha laboured in preparing many things for him"; making a large and sumptuous entertainment: and the Persic version, which is rather a comment than a translation, renders it, "Martha was busied in preparing food, and making a feast": sparing no cost nor pains, thinking nothing too good, nor too grand, for such a guest she had in her house:
and she came to him and said, Lord, dost thou not care that my sister hath left me to serve alone? she came to him; that is, to Jesus, as the Persic version expresses it: she came out of the room where she was getting ready the entertainment, into the room where Christ was preaching; and, as the Vulgate Latin, Arabic, and Ethiopic versions read, "she stood and said": she did not sit down at his feet, as Mary did, to hear his word, but stood as about to go away again, after she had said what she came about: she did not think fit to speak to Mary herself, though perhaps she might do that first; who, showing an unwillingness to go with her, she therefore applies to Christ, as believing that he would, with her, look upon it as a very reasonable thing that she should take her part with her; and that a word from him would go a great way with her sister. And she seems to speak, not only by way of complaint of Mary, who had left her to prepare and serve up this entertainment alone; but even of Christ himself, in some sort, as if he had not showed that care and concern in this matter, which she thought was necessary. However, she was willing to have his sense of her sister's conduct, and hoped, and even doubted not, but that he would be of the same mind with herself:
bid her therefore that she help me; that she join, assist, and put an helping hand in this service; speak but a word to her, give her orders, and she will observe and obey.
John Wesley
10:40 Martha was encumbered - The Greek word properly signifies to be drawn different ways at the same time, and admirably expresses the situation of a mind, surrounded (as Martha's then was) with so many objects of care, that it hardly knows which to attend to first.
Robert Jamieson, A. R. Fausset and David Brown
10:40 cumbered--"distracted."
came to him--"presented herself before Him," as from another apartment, in which her sister had "left her to serve (or make preparation) alone."
carest thou not . . . my sister, &c.--"Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands."
bid her, &c.--She presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed if she had tried.
10:4110:41: Պատասխանի ետ Յիսուս՝ եւ ասէ. Մարթա՛ Մարթա, դու հոգաս՝ եւ զբազո՛ւմ իւիք զբաղեալ ես[1243]. [1243] Ոմանք. Պատասխանի ետ նմա Յիսուս՝ եւ... եւ բազում իւիք։
41 Յիսուս պատասխանեց ու ասաց. «Մարթա՛, Մարթա՛, դու հոգս ես անում եւ շատ բաներով ես զբաղուած,
41 Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Մարթա՛, Մարթա՛, դուն շատ բաներու համար հոգ ընելով կը տագնապիս.
Պատասխանի ետ Յիսուս եւ ասէ. Մարթա, Մարթա, դու հոգաս եւ զբազում իւիք զբաղեալ ես:

10:41: Պատասխանի ետ Յիսուս՝ եւ ասէ. Մարթա՛ Մարթա, դու հոգաս՝ եւ զբազո՛ւմ իւիք զբաղեալ ես[1243].
[1243] Ոմանք. Պատասխանի ետ նմա Յիսուս՝ եւ... եւ բազում իւիք։
41 Յիսուս պատասխանեց ու ասաց. «Մարթա՛, Մարթա՛, դու հոգս ես անում եւ շատ բաներով ես զբաղուած,
41 Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Մարթա՛, Մարթա՛, դուն շատ բաներու համար հոգ ընելով կը տագնապիս.
zohrab-1805▾ eastern-1994▾ western am▾
10:4141: Иисус же сказал ей в ответ: Марфа! Марфа! ты заботишься и суетишься о многом,
10:41  ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος, μάρθα μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά,
10:41. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) εἶπεν (it-had-said) αὐτῇ (unto-it,"ὁ (the-one) κύριος (Authority-belonged,"Μάρθα (Martha) Μάρθα, (Martha,"μεριμνᾷς (thou-worry-unto) καὶ (and) θορυβάζῃ (thou-be-disturbed-to) περὶ (about) πολλά , ( to-much ,"
10:41. et respondens dixit illi Dominus Martha Martha sollicita es et turbaris erga plurimaAnd the Lord answering, said to her: Martha, Martha, thou art careful and art troubled about many things:
41. But the Lord answered and said unto her, Martha, Martha, thou art anxious and troubled about many things:
10:41. And the Lord responded by saying to her: “Martha, Martha, you are anxious and troubled over many things.
10:41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

41: Иисус же сказал ей в ответ: Марфа! Марфа! ты заботишься и суетишься о многом,
10:41  ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος, μάρθα μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά,
10:41. et respondens dixit illi Dominus Martha Martha sollicita es et turbaris erga plurima
And the Lord answering, said to her: Martha, Martha, thou art careful and art troubled about many things:
10:41. And the Lord responded by saying to her: “Martha, Martha, you are anxious and troubled over many things.
10:41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: Господь на это, тоном некоторого дружеского упрека, сказал Марфе, что напрасно она так старается о приготовлении большого угощения.
Adam Clarke: Commentary on the Bible - 1831
10:41: Thou art careful and troubled - Thou art distracted, μεριμνας, thy mind is divided, (see on Mat 13:22 (note)), in consequence of which, τυρβαζῃ, thou art disturbed, thy spirit is thrown into a tumult.
About many things - Getting a variety of things ready for this entertainment, much more than are necessary on such an occasion.
Albert Barnes: Notes on the Bible - 1834
10:41: Thou art careful - Thou art anxious.
Troubled - Disturbed, distracted, very solicitous.
Many things - The many objects which excite your attention in the family. This was probably designed as a slight reproof, or a tender hint that she was improperly anxious about those things, and that she should, with Mary, rather choose to hear the discourses of heavenly wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:41: thou: Luk 8:14, Luk 21:34; Mar 4:19; Co1 7:32-35; Phi 4:6
many: Ecc 6:11; Mat 6:25-34
John Gill
10:41 And Jesus answered and said unto her,.... Calling her by her name, and repeating it, Martha, Martha, which expresses great intimacy and friendship, and much earnestness, and, as it were, pitying her present situation and circumstances:
thou art careful and troubled about many things; intimating, that she was over anxious, and too solicitous, and more thoughtful and careful than she need be: he did not require such preparations for him, and so much attendance; she gave herself an unnecessary trouble in providing so many things for his entertainment, when less would have sufficed; so that instead of joining with her in her request, he reproves her for her over anxious care and solicitude, to have a nice and plentiful feast. The Persic version gives a sense quite contrary to the design of the text, rendering the words thus, "thou art adorned in all things, and hast the preference above many women".
John Wesley
10:41 Martha, Martha - There is a peculiar spirit and tenderness in the repetition of the word: thou art careful, inwardly, and hurried, outwardly.
Robert Jamieson, A. R. Fausset and David Brown
10:41 Martha, Martha--emphatically redoubling upon the name.
careful and cumbered--the one word expressing the inward worrying anxiety that her preparations should be worthy of her Lord; the other, the outward bustle of those preparations.
many things--"much service" (Lk 10:40); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching.
10:4210:42: բայց աստ՝ սակա՛ւ ինչ պիտոյ է. Մարիամ մասն բարի ընտրեաց, որ ո՛չ բարձցի ՚ի սմանէ[1244]։[1244] Ոմանք. Ո՛չ բարձցի ՚ի նմանէ։
42 բայց այստեղ քիչ[11] բան է պէտք. Մարիամը ընտրել է լաւ մասը, որ նրանից չպիտի վերցուի»:[11] 11. Յուն. լաւ բն. քիչ բառի փոխարէն ունեն մէկ:
42 Բայց մէ՛կ բան պէտք է եւ Մարիամ այն աղէկ բաժինը ընտրեց, որ իրմէ պիտի չառնուի»։
բայց [73]աստ սակաւ`` ինչ պիտոյ է: Մարիամ մասն բարի ընտրեաց, որ ոչ բարձցի ի սմանէ:

10:42: բայց աստ՝ սակա՛ւ ինչ պիտոյ է. Մարիամ մասն բարի ընտրեաց, որ ո՛չ բարձցի ՚ի սմանէ[1244]։
[1244] Ոմանք. Ո՛չ բարձցի ՚ի նմանէ։
42 բայց այստեղ քիչ[11] բան է պէտք. Մարիամը ընտրել է լաւ մասը, որ նրանից չպիտի վերցուի»:
[11] 11. Յուն. լաւ բն. քիչ բառի փոխարէն ունեն մէկ:
42 Բայց մէ՛կ բան պէտք է եւ Մարիամ այն աղէկ բաժինը ընտրեց, որ իրմէ պիտի չառնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4242: а одно только нужно; Мария же избрала благую часть, которая не отнимется у неё.
10:42  ἑνὸς δέ ἐστιν χρεία· μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς.
10:42. ὀλίγων ( of-little ) δέ (moreover) ἐστιν (it-be) χρεία (an-affording-of) ἢ (or) ἑνός: (of-one) Μαριὰμ (a-Mariam) γὰρ (therefore) τὴν (to-the-one) ἀγαθὴν (to-good) μερίδα (to-a-portioning) ἐξελέξατο ( it-forthed-out ) ἥτις (which-a-one) οὐκ (not) ἀφαιρεθήσεται (it-shall-be-lifted-off-unto) αὐτῆς. (of-it)
10:42. porro unum est necessarium Maria optimam partem elegit quae non auferetur ab eaBut one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.
42. but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her.
10:42. And yet only one thing is necessary. Mary has chosen the best portion, and it shall not be taken away from her.”
10:42. But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her:

42: а одно только нужно; Мария же избрала благую часть, которая не отнимется у неё.
10:42  ἑνὸς δέ ἐστιν χρεία· μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς.
10:42. porro unum est necessarium Maria optimam partem elegit quae non auferetur ab ea
But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.
10:42. And yet only one thing is necessary. Mary has chosen the best portion, and it shall not be taken away from her.”
10:42. But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
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
42: По слову Господа, нужно только одно, т. е. нужна такая же преданность Евангелию, какую показала Мария, забывшая обо всех хозяйственных делах, когда пред нею открылась возможность безвозбранно слушать учение Христово. Некоторые из древних толкователей (напр., Феофилакт) понимали под "одним" (enoV) одно какое-нибудь кушанье, в противоположность многим кушаньям, какие приготовляла Марфа, но такое понимание слишком поверхностно... Впрочем, в большинстве древних кодексов начало этого стиха читается так: "в немногом же есть нужда или одном" (oligwn de creia estin, h enoV). B таком чтении действительно можно видеть указание на то, что нужно немного (oligwn) для насыщения, а не много (polla ст. 41). - Мария же избрала благую часть... Лучшее чтение: ибо Мария... Господь Свое указание на то, "одно только нужно" основывает на том, что Мария, действительно, избрала себе то, что и следовало избрать: ее часть хорошая (agaqh), что впрочем не означает того, чтобы усердие Марфы заслуживало осуждения, а только показывает, что дело Марии - по преимуществу хорошее дело, и что ей будет предоставлено слышать Христа после. Или же - и так можно истолковать - то, что Мария приобретет через это слушание, останется в ней вечным ее достоянием, которое не отнимется у нее ни при каких обстоятельствах.
Adam Clarke: Commentary on the Bible - 1831
10:42: One thing is needful - This is the end of the sentence, according to Bengel. "Now Mary hath chosen, etc.," begins a new one. One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father.
Mary hath chosen that good part - That is, of hearing my word, of which she shall not be deprived; it being at present of infinitely greater importance to attend to my teaching than to attend to any domestic concerns. While thou art busily employed in providing that portion of perishing food for perishing bodies, Mary has chosen that spiritual portion which endures for ever, and which shall not be taken away from her; therefore I cannot command her to leave her present employment, and go and help thee to bring forward a variety of matters, which are by no means necessary at this time. Our Lord both preached and practised the doctrine of self-denial; he and his disciples were contented with a little, and sumptuous entertainments are condemned by the spirit and design of his Gospel.
Multos morbos, multa fercula fecerunt.
Seneca.
"Many dishes, many diseases."
Bishop Pearce remarks that the word χρεια, needful, is used after the same manner for want of food in Mar 2:25, where of David it is said, χρειαν εσχε, he had need, when it means he was hungry. I believe the above to be the true meaning of these verses; but others have taken a somewhat different sense from them: especially when they suppose that by one thing needful our Lord means the salvation of the soul. To attend to this is undoubtedly the most necessary of all things, and should be the first, the grand concern of every human spirit; but in my opinion it is not the meaning of the words in the text. It is only prejudice from the common use of the words in this way that could make such an interpretation tolerable. Kypke in loc. has several methods of interpreting this passage. Many eminent commentators, both ancient and modern, consider the text in the same way I have done. But this is termed by some, "a frigid method of explaining the passage;" well, so let it be; but he that fears God will sacrifice every thing at the shrine of Truth. I believe this alone to be the true meaning o the place, and I dare not give it any other. Bengelius points the whole passage thus: Martha, Martha, thou art careful and troubled about many things: but one thing is needful. Now, Mary hath chosen that good portion, which shall not be taken away from her.
That the salvation of the soul is the first and greatest of all human concerns, every man must acknowledge who feels that he has a soul; and in humility of mind to hear Jesus, is the only way of getting that acquaintance with the doctrine of salvation without which how can he be saved? While we fancy we are in no spiritual necessity, the things which concern salvation will not appear needful to us! A conviction that we are spiritually poor must precede our application for the true riches. The whole, says Christ, need not the physician, but those who are sick. Martha has been blamed, by incautious people, as possessing a carnal, worldly spirit; and as Mary Magdalene has been made the chief of all prostitutes, so has Martha of all the worldly-minded. Through her affectionate respect for our Lord and his disciples, and through that alone, she erred. There is not the slightest intimation that she was either worldly-minded or careless about her soul; nor was she at this time improperly employed, only so far as the abundance of her affection led her to make a greater provision than was necessary on the occasion. Nor are our Lord's words to be understood as a reproof; they are a kind and tender expostulation, tending to vindicate the conduct of Mary. The utmost that can be said on the subject is, Martha was well employed, but Mary, on this occasion, better.
If we attend to the punctuation of the original text, the subject will appear more plain. I shall transcribe the text from Bengel's own edition, Stutgardiae, 1734, 12 mo. Luk 10:41, Luk 10:42. Luk 10:41, αποκριθεις δε ειπεν αυτῃ ὁ Ιησους, Μαρθα, Μαρθα, μεριμνᾳς και τυρβαζῃ περι πολλα· ἑνος δε εϚι χρεια. Μαρια δε την αγαθην μεριδα εξελεξατο, ἡτις ουκ αφαιρεθησεται απ' αυτης. "Then Jesus answered her, Martha, Martha, thou art anxiously careful and disturbed about many things; but one thing is necessary. But Mary hath chosen that good portion which shall not be taken away from her." I have shown, in my notes, that Martha was making a greater provision for her guests than was needful; that it was in consequence of this that she required her sister's help; that Jesus tenderly reproved her for her unnecessary anxiety and superabundant provision, and asserted that but one thing, call it course or dish, was necessary on the occasion, yet she had provided many; and that this needless provision was the cause of the anxiety and extra labor. Then, taking occasion, from the circumstances of the case, to vindicate Mary's conduct, and to direct his loving reproof more pointedly at Martha's heart, he adds, Mary hath chosen a good portion; that is, she avails herself of the present opportunity to hear my teaching, and inform herself in those things which are essential to the salvation of the soul. I cannot, therefore, order her to leave my teaching, to serve in what I know to be an unnecessary service, however kindly designed: for it would be as unjust to deprive her of this bread of life, after which she so earnestly hungers, as to deprive thee, or thy guests, of that measure of common food necessary to sustain life. All earthly portions are perishing: "Meats for the belly, and the belly for meats, but God will destroy both it and then; but the work of the Lord abideth for ever;" her portion, therefore, shall not be taken away from her. This is my view of the whole subject; and all the terms in the original, not only countenance this meaning, but necessarily require it. The words, one thing is needful, on which we lay so much stress, are wanting in some of the most ancient MSS., and are omitted by some of the fathers, who quote all the rest of the passage: a plain proof that the meaning which we take out of them was not thought of in very ancient times; and in other MSS., versions, and fathers, there is an unusual variety of readings where even the thing, or something like it, is retained. Some have it thus; Martha, Martha, thou labourest much, and yet a little is sufficient, yea, one thing only. Others: And only one thing is required. Others: Thou art curious and embarrassed about many things, when that which is needful is very small. Others: But here there need only a few things. Others: But a few things, or one only, is necessary. Now these are the readings of almost all the ancient versions; and we plainly perceive, by them, that what we term the one thing needful, is not understood by one of them as referring to the salvation of the soul, but to the provision Then to be made. It would be easy to multiply authorities, but I spare both my own time and that of my reader. In short, I wonder how the present most exceptionable mode of interpretation ever obtained; as having no countenance in the text, ancient MSS. or versions, and as being false in itself; for even Christ himself could not say, that sitting at his feet, and hearing his word, was the One thing Needful. Repentance, faith, prayer, obedience, and a thousand other things are necessary to our salvation, besides merely hearing the doctrines of Christ, even with the humblest heart.
Albert Barnes: Notes on the Bible - 1834
10:42: But one thing is needful - That is, religion, or piety. This is eminently and especially needful. Other things are of little importance. This should be secured first, and then all other things will be added. See Ti1 4:8; Mat 6:33.
That good part - The portion of the gospel; the love of God, and an interest in his kingdom. She had chosen to be a Christian, and to give up her time and affections to God.
Which shall not be taken away - God will not take away his grace from his people, neither shall any man pluck them out of his hand, Joh 10:28-29.
From this interesting narrative we learn:
1. That the cares of this life are dangerous, even when they seem to be most lawful and commendable. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus and supply his wants. Yet even "for this," because it too much engrossed her mind, the Lord Jesus gently reproved Martha. So a care for our families may be the means of our neglecting religion and losing our souls.
2. It is of more importance to attend to the instructions of the Lord Jesus than to be engaged in the affairs of the world. The one will abide foRev_er; the other will be but for a little time.
3. There "are" times when it is proper to suspend worldly employments, and to attend to the affairs of the soul. It "was" proper for Mary to do it. It would have been proper for Martha to have done it. It "is" proper for all on the Sabbath and at other occasional seasons - seasons of prayer and for searching the word of God - to suspend worldly concerns and to attend to religion.
4. If attention to religion be omitted at "the proper time," it will always be omitted. If Mary had neglected to hear Jesus "then," she might never have heard him.
5. Piety is the chief thing needed. Other things will perish. We shall soon die. All that we can gain we must leave. But the "soul" will live. There is a judgment-seat; there is a heaven; there is a hell; and "all" that is needful to prepare us to die, and to make us happy foRev_er, is to be a friend of Jesus, and to listen to his teaching.
6. Piety is the chief ornament in a female. It sweetens every other virtue; adorns every other grace; gives new loveliness to the tenderness, mildness, and grace of the female character. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, like Mary; nothing more unlovely than entire absorption in the affairs of the world, like Martha. The most lovely female is she who has most of the spirit of Jesus; the least amiable, she who neglects her soul - who is proud, frivolous, thoughtless, envious, and unlike the meek and lowly Redeemer. At his feet are peace, purity, joy. Everywhere else an alluring and wicked world steals the affections and renders us vain, frivolous, wicked, proud, and unwilling to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:42: one: Luk 18:22; Psa 27:4, Psa 73:25; Ecc 12:13; Mar 8:36; Joh 17:3; Co1 13:3; Gal 5:6; Col 2:10-19; Jo1 5:11, Jo1 5:12
chosen: Deu 30:19; Jos 24:15, Jos 24:22; Psa 17:15, Psa 119:30, Psa 119:111, Psa 119:173
good: Psa 16:5, Psa 16:6, Psa 142:5
which: Luk 8:18, Luk 12:20, Luk 12:33, Luk 16:2, Luk 16:25; Joh 4:14, Joh 5:24, Joh 10:27, Joh 10:28; Rom 8:35-39; Col 3:3, Col 3:4; Pe1 1:4, Pe1 1:5
John Gill
10:42 But one thing is needful,.... Meaning not that one dish of meat was sufficient, and there was no need of any more, in opposition to Martha's carefulness in preparing many; for this is too low a sense of the words; which yet some ancient writers have given into: but rather the hearing of the word, the Gospel of Christ, which Mary was engaged in; and which, ordinarily speaking, is necessary to the knowledge of Christ, and salvation by him, and to faith in him, Rom 10:14 not that this is the only needful thing; nor does Christ say there is but one thing needful, but that there is one thing needful; for there are other things that are also needful, and useful, as meditation and prayer, and attendance on, and submission to the ordinances of baptism, and the Lord's supper, and all the duties of religion: but Christ's meaning seems plainly to be, that Mary hearing the word from his mouth, and at his feet, was one necessary thing, in opposition to Martha's many unnecessary ones, about which she was cumbered:
and Mary hath chosen that good part; or "the good part", or "portion"; Christ, the sum and substance of the word she heard, and eternal life and salvation by him. God himself is said to be the portion of his people, and a good one he is, and a portion that lasts for ever; and so is Christ; see Ps 73:26 where the Septuagint use the same word as here. The heavenly inheritance also, eternal glory and happiness, is the saints' portion; it is called in Col 1:12 the part, or portion of the inheritance with the saints in light. The word answers to the Hebrew word, as in that saying of the Misnic doctors (f),
"all Israel have, "a part", or "portion" in the world to come.''
All the Oriental versions add, "for herself", and this choice she made, not from the natural power of her own freewill, but as directed, influenced, and assisted by the Spirit and grace of God, and in consequence of God's eternal choice of her unto salvation by Jesus Christ: and the part she chose is, that
which shall not be taken away from her; by men or devils: faith which comes by hearing of the word, and so every other grace of the Spirit is what can never be lost; nor an interest in God, as a covenant God, or in Christ as a Saviour, nor a right and title to, nor meetness for eternal life, nor that itself, can be taken away, or the believer ever be deprived thereof.
(f) Misn. Sanhedrin, c. 11. sect. 1.
John Wesley
10:42 Mary hath chosen the good part - To save her soul. Reader, hast thou?
Robert Jamieson, A. R. Fausset and David Brown
10:42 one thing, &c.--The idea of "Short work and little of it suffices for Me" is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present life and of that life itself, compared with another.
chosen the good part--not in the general sense of Moses' choice (Heb 11:25), and Joshua's (Josh 24:15), and David's (Ps 119:30); that is, of good in opposition to bad; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows.
not be taken away--Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.