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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem, ver. 1-5. II. The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us, ver. 6-9. III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it, ver. 11-17. IV. A repetition of the parables of the grain of mustard-seed and the leaven, ver. 18-22. V. His answer to the question concerning the number of the saved, ver. 23-30. VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read, ver. 31-35.
Adam Clarke: Commentary on the Bible - 1831
Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, Luk 13:1-3. And by the death of those on whom the tower in Siloam fell, Luk 13:4, Luk 13:5. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, Luk 13:10-13. The ruler of the synagogue is incensed and is reproved by our Lord, Luk 13:14-17. The parable of the mustard seed, Luk 13:18, Luk 13:19; of the leaven, Luk 13:20-21. He journeys towards Jerusalem, and preaches, Luk 13:22. The question, Are there few saved? and our Lords answer, with the discourse thereon, Luk 13:23-30. He is informed that Herod purposes to kill him, Luk 13:31, Luk 13:32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, Luk 13:33-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 13:1, Christ preaches repentance upon the punishment of the Galilaeans and others; Luk 13:6, The fruitless fig-tree may not stand; Luk 13:10, He heals the crooked woman; Luk 13:18, shows the powerful working of the word in the hearts of his chosen, by the parable of the grain of mustard seed, and of leaven; Luk 13:22, exhorts to enter in at the strait gate; Luk 13:31, and reproves Herod and Jerusalem.
13:113:1: Եկին ոմանք ՚ի նմին ժամանակի, եւ պատմեցին նմա վասն Գալիլեացւոցն, որոց զարի՛ւնն Պեղատոս խառնեաց ընդ զոհսն նոցա։
1 Այդ նոյն ժամանակ ոմանք եկան եւ պատմեցին նրան այն գալիլիացիների մասին, որոնց արիւնը Պիղատոսը խառնեց իրենց զոհերի արեան հետ:
13 Ոմանք այն ատեն ներկայ գտնուելով՝ պատմեցին անոր Գալիլիացիներուն մասին, որոնց արիւնը Պիղատոս իրենց զոհերուն հետ խառնեց։
Եկին ոմանք ի նմին ժամանակի եւ պատմեցին նմա վասն Գալիլեացւոցն, որոց զարիւնն Պիղատոս խառնեաց ընդ զոհս նոցա:

13:1: Եկին ոմանք ՚ի նմին ժամանակի, եւ պատմեցին նմա վասն Գալիլեացւոցն, որոց զարի՛ւնն Պեղատոս խառնեաց ընդ զոհսն նոցա։
1 Այդ նոյն ժամանակ ոմանք եկան եւ պատմեցին նրան այն գալիլիացիների մասին, որոնց արիւնը Պիղատոսը խառնեց իրենց զոհերի արեան հետ:
13 Ոմանք այն ատեն ներկայ գտնուելով՝ պատմեցին անոր Գալիլիացիներուն մասին, որոնց արիւնը Պիղատոս իրենց զոհերուն հետ խառնեց։
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13:11: В это время пришли некоторые и рассказали Ему о Галилеянах, которых кровь Пилат смешал с жертвами их.
13:1  παρῆσαν δέ τινες ἐν αὐτῶ τῶ καιρῶ ἀπαγγέλλοντες αὐτῶ περὶ τῶν γαλιλαίων ὧν τὸ αἷμα πιλᾶτος ἔμιξεν μετὰ τῶν θυσιῶν αὐτῶν.
13:1. Παρῆσαν (They-were-being-beside) δέ (moreover) τινες (ones) ἐν (in) αὐτῷ (unto-it) τῷ (unto-the-one) καιρῷ (unto-a-time) ἀπαγγέλλοντες ( messaging-off ) αὐτῷ (unto-it) περὶ (about) τῶν (of-the-ones) Γαλιλαίων ( of-Galilaia-belonged ) ὧν ( of-which ) τὸ (to-the-one) αἷμα (to-a-blood) Πειλᾶτος (a-Peilatos) ἔμιξεν (it-en-mingled) μετὰ (with) τῶν (of-the-ones) θυσιῶν (of-surgings-unto) αὐτῶν. (of-them)
13:1. aderant autem quidam ipso in tempore nuntiantes illi de Galilaeis quorum sanguinem Pilatus miscuit cum sacrificiis eorumAnd there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.
1. Now there were some present at that very season which told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
13:1. And there were present, at that very time, some who were reporting about the Galileans, whose blood Pilate mixed with their sacrifices.
13:1. There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices:

1: В это время пришли некоторые и рассказали Ему о Галилеянах, которых кровь Пилат смешал с жертвами их.
13:1  παρῆσαν δέ τινες ἐν αὐτῶ τῶ καιρῶ ἀπαγγέλλοντες αὐτῶ περὶ τῶν γαλιλαίων ὧν τὸ αἷμα πιλᾶτος ἔμιξεν μετὰ τῶν θυσιῶν αὐτῶν.
13:1. aderant autem quidam ipso in tempore nuntiantes illi de Galilaeis quorum sanguinem Pilatus miscuit cum sacrificiis eorum
And there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.
13:1. And there were present, at that very time, some who were reporting about the Galileans, whose blood Pilate mixed with their sacrifices.
13:1. There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Увещания к покаянию, следующие далее, имеются только у одного ев. Луки. Точно также он один сообщает и о случае, подавшем повод Господу обратиться к окружавшим Его с такими увещаниями. - В это время, - т. е. когда Господь говорил предыдущую речь к народу, некоторые из вновь подошедших слушателей сообщили Христу о важной новости. Какие-то Галилеяне (судьба их представляется известною читателям, потому что пред словом Galilaiwn сtоит член twn) были убиты по приказу Пилата в то время, как они приносили жертву, и кровь убиваемых даже обрызгала жертвенных животных. Неизвестно, почему Пилат допустил такое жестокое самоуправство в Иерусалиме над подданными царя Ирода, но в то довольно смутное время римский прокуратор, действительно, мог прибегать без дальних расследований к самым крутым мерам, в особенности же по отношению к жителям Галилеи, которые, вообще, были известны своим строптивым характером и склонностью к возмущениям против римлян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices. 2 And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things? 3 I tell you, Nay: but, except ye repent, ye shall all likewise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, v. 1. Let us consider,

1. What this tragical story was. It is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also Judas of Galilee (Acts v. 37), who disowned Cæsar's authority and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in league with that pretender were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate occasioned the quarrel that was between Herod and Pilate, which we read of in ch. xxiii. 12. We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against (and therefore the story is overlooked by Josephus); but the circumstance remarked is that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr Lightfoot thinks it probable that they were themselves killing their sacrifices (which was allowed, for the priest's work, they said, began with the sprinkling of the blood), and that Pilate's officers came upon them by surprise, just at the time when they were off their guard (for otherwise the Galileans were mettled men, and generally went well-armed), and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter.

2. Why it was related at this season to our Lord Jesus. (1.) Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them. (2.) Perhaps it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements: "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God. (3.) Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice. (4.) Perhaps this was told Christ to deter him from going up to Jerusalem, to worship (v. 22), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way. (5.) Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they would, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their party and denomination, differed from them, or had difference with them. This fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what.

II. Christ's reply to this report, in which,

1. He seconded it with another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr Lightfoot's conjecture is that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folks lay, that waited for the stirring of the water (John v. 3), and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple-service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Eccl. ix. 12. Towers, that were built for safety, often prove men's destruction.

2. He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners: Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, v. 2, 3. Perhaps they that told him the story of the Galileans were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for, with what measure of that kind we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were expecting their cure from the pool of Siloam, were debtors to divine justice above all men that dwelt at Jerusalem? I tell you nay." Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Ps. lxxii. 14. If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Eccl. ix. 1, 2. And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by: Judge not, that ye be not judged, Matt. vii. 1.

3. On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish, v. 3-5. (1.) This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us--and that is, to repent. (3.) That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms. (4.) That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice. (5.) The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated.
Adam Clarke: Commentary on the Bible - 1831
13:1: At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time.
Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behavior at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see Act 5:37), who would not acknowledge the Roman government, a number of whom Pilate surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.
Albert Barnes: Notes on the Bible - 1834
13:1: There were present - That is, some persons who were present, and who had heard his discourse recorded in the pRev_ious chapter. There was probably a pause in his discourse, when they mentioned what had been done by Pilate to the Galileans.
At that season - At that time - that is the time mentioned in the last chapter. At what period of our Lord's ministry this was, it is not easy to determine.
Some that told him - This was doubtless an event of recent occurrence. Jesus, it is probable, had not before heard of it. Why they told him of it can only be a matter of conjecture. It might be from the desire to get him to express an opinion respecting the conduct of Pilate, and thus to involve him in difficulty with the reigning powers of Judea. It might be as a mere matter of news. But, from the answer of Jesus, it would appear that "they" supposed that the Galileans "deserved" it, and that they meant to pass a judgment on the character of those people, a thing of which they were exceedingly fond. The answer of Jesus is a reproof of their habit of hastily judging the character of others.
Galileans - People who lived in Galilee. See the notes at Mat 2:22. They were not under the jurisdiction of Pilate, but of Herod. The Galileans, in the time of Christ, were very wicked.
Whose blood Pilate had mingled ... - That is, while they were sacrificing at Jerusalem, Pilate came suddenly upon them and killed them, and "their" blood was mingled with the blood of the animals that they were slaying for sacrifice. It does not mean that Pilate "offered" their blood in sacrifice, but only that as they were sacrificing he killed them. The fact is not mentioned by Josephus, and nothing more is known of it than what is here recorded. We learn, however, from Josephus that the Galileans were very wicked, and that they were much disposed to broils and seditions. It appears, also, that Pilate and Herod had a quarrel with each other Luk 23:12, and it is not improbable that Pilate might feel a particular enmity to the subjects of Herod. It is likely that the Galileans excited a tumult in the temple, and that Pilate took occasion to come suddenly upon them, and show his opposition to them and Herod by slaying them. "Pilate." The Roman governor of Judea. See the notes at Mat 27:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: the Galilaeans: The Galilaeans are frequently mentioned by Josephus as the most turbulent and seditious people, being upon all occasions ready to disturb the Roman authority. It is uncertain to what event our Lord refers; but is probable that they were the followers of Judas Gaulonitis, who opposed paying tribute to Caesar and submitting to the Roman government. A party of them coming to Jerusalem during one of the great festivals, and presenting their oblations in the court of the temple, Pilate treacherously sent a company of soldiers, who slew them, and "mingled their blood with their sacrifices." Act 5:37
mingled: Lam 2:20; Eze 9:5-7; Pe1 4:17, Pe1 4:18
Geneva 1599
13:1 There (1) were present at that season some that told him of the Galilaeans, whose blood (a) Pilate had mingled with their sacrifices.
(1) We must not rejoice at the just punishment of others, but rather we should be instructed by it to repent.
(a) Pontius Pilate was governor of Judea almost ten years, and about the fourth year of his government, which might be about the fifteenth year of Tiberius' reign, Christ finished the work of our redemption by his death.
John Gill
13:1 There were present at that season,.... Among the innumerable multitude of people, Lk 12:1 that were then hearing the above discourses and sayings of Christ:
some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Acts 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus (z) relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, , "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus (a). The Jews (b) have a notion, that
"in the age in which the son of David comes, Galilee shall be destroyed.''
Here was a great slaughter of the Galileans now, see Acts 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were.
(z) Antiqu. l. 18. c. 5. (a) T. Hieros. Succa, fol. 55. 2. Vid. Lightfoot Hor. in loc. (b) T. Bab. Sanhedrin, fol. 97. 1.
John Wesley
13:1 The Galileans, whose blood Pilate had mingled with their sacrifices - Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate surrounded and slew them, while they were worshipping in the temple, at a public feast.
Robert Jamieson, A. R. Fausset and David Brown
13:1 THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Lk 13:1-9)
Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Acts 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.
13:213:2: Պատասխանի ետ՝ եւ ասէ ցնոսա. Համարիք եթէ ա՛յն Գալիլեացի՞ք եղեն մեղաւո՛րք քան զամենայն Գալիլեացիս, զի այնպիսի ա՛նցս կրեցին[1315]։ [1315] Ոմանք. Եղեն մեղաւոր, զի։ Բազումք. Զի զայնպիսի։
2 Նա պատասխանեց նրանց եւ ասաց. «Կարծո՞ւմ էք, թէ այն գալիլիացիները, որոնք այդպիսի պատահարների ենթարկուեցին, աւելի մեղաւոր էին քան բոլոր գալիլիացիները:
2 Յիսուս ըսաւ անոնց. «Կը կարծէ՞ք թէ այն Գալիլիացիները բոլոր Գալիլիացիներէն աւելի մեղաւոր էին, որոնք այսպիսի բաներ քաշեցին։
Պատասխանի ետ եւ ասէ ցնոսա. Համարի՞ք եթէ այն Գալիլեացիք եղեն մեղաւորք քան զամենայն Գալիլեացիս, զի զայնպիսի անցս կրեցին:

13:2: Պատասխանի ետ՝ եւ ասէ ցնոսա. Համարիք եթէ ա՛յն Գալիլեացի՞ք եղեն մեղաւո՛րք քան զամենայն Գալիլեացիս, զի այնպիսի ա՛նցս կրեցին[1315]։
[1315] Ոմանք. Եղեն մեղաւոր, զի։ Բազումք. Զի զայնպիսի։
2 Նա պատասխանեց նրանց եւ ասաց. «Կարծո՞ւմ էք, թէ այն գալիլիացիները, որոնք այդպիսի պատահարների ենթարկուեցին, աւելի մեղաւոր էին քան բոլոր գալիլիացիները:
2 Յիսուս ըսաւ անոնց. «Կը կարծէ՞ք թէ այն Գալիլիացիները բոլոր Գալիլիացիներէն աւելի մեղաւոր էին, որոնք այսպիսի բաներ քաշեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Иисус сказал им на это: думаете ли вы, что эти Галилеяне были грешнее всех Галилеян, что так пострадали?
13:2  καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, δοκεῖτε ὅτι οἱ γαλιλαῖοι οὖτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν;
13:2. καὶ (And) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Δοκεῖτε (Ye-think-unto) ὅτι (to-which-a-one) οἱ (the-ones) Γαλιλαῖοι ( Galilaia-belonged ) οὗτοι (the-ones-these) ἁμαρτωλοὶ ( un-adjusted-along ) παρὰ (beside) πάντας ( to-all ) τοὺς (to-the-ones) Γαλιλαίους ( to-Galilaia-belonged ) ἐγένοντο , ( they-had-became ,"ὅτι (to-which-a-one) ταῦτα (to-the-ones-these) πεπόνθασιν; (they-hath-had-come-to-experience?"
13:2. et respondens dixit illis putatis quod hii Galilaei prae omnibus Galilaeis peccatores fuerunt quia talia passi suntAnd he answering, said to them: Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things?
2. And he answered and said unto them, Think ye that these Galilaeans were sinners above all the Galilaeans, because they have suffered these things?
13:2. And responding, he said to them: “Do you think that these Galileans must have sinned more than all other Galileans, because they suffered so much?
13:2. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things:

2: Иисус сказал им на это: думаете ли вы, что эти Галилеяне были грешнее всех Галилеян, что так пострадали?
13:2  καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, δοκεῖτε ὅτι οἱ γαλιλαῖοι οὖτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν;
13:2. et respondens dixit illis putatis quod hii Galilaei prae omnibus Galilaeis peccatores fuerunt quia talia passi sunt
And he answering, said to them: Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things?
13:2. And responding, he said to them: “Do you think that these Galileans must have sinned more than all other Galileans, because they suffered so much?
13:2. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
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
2: Вопрос Господа вызван, вероятно, тем обстоятельством, что те, кто принес Ему весть о погибели Галилеян, склонны были видеть в этой страшной погибели наказание Божие за какое-либо особенные грехи, совершенные погибшими. - Были - правильнее: стали, сделались (egenonto) или наказали себя именно через свою погибель.
Albert Barnes: Notes on the Bible - 1834
13:2: Suppose ye ... - From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that they were very great sinners.
I tell you, Nay - Jesus assured them that it was not right to draw such a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are especially wicked.
Except ye repent - Except you forsake your sins and turn to God. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their own danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating them to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this he showed his love for the souls of people, and in this he set us an example that we should walk in his steps.
Ye shall all likewise perish - You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate and yet more severe than this. They came to him believing that these men who had perished were especially wicked. He did not tell them that "they" were as bad as the Galileans, but left them to "infer" it, for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans. Compare the notes at mat 24. From this account of the Galileans we may learn:
(1) That people are very prone to infer, when any great calamity happens to others, that they are especially guilty. See the Book of Job, and the reasonings of his three "friends."
(2) that that conclusion, in the way in which it is usually drawn, is erroneous. If we see a man bloated, and haggard, and poor, who is in the habit of intoxication, we may infer properly that he is guilty, and that God hates his sin and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a man's house is burned down, or when his children die, or when he is visited with a loss of health; nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war; nor should we infer it when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. Those who thus perish may be far more virtuous than many that live.
(3) this is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity.
(4) there is another world a future state - a world where the good will be happy and the wicked punished. There all that is irregular on earth will be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order.
(5) when people are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about "themselves." What is "their" character? What is "their" condition? It "may" be that they are in quite as much danger of perishing as those are whom they regard as so wicked.
(6) We must repent. We must all repent or we shall perish. No matter what befalls others, "we" are sinners; "we" are to die; "we" shall be lost unless we repent. Let us, then, think of "ourselves" rather than of "others;" and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow-sinners are exposed to trials "here," we may be exposed to more awful woes "there." Woe "there" is eternal; here, a calamity like that produced by a falling tower is soon over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: Suppose: Luk 13:4; Job 22:5-16; Joh 9:2; Act 28:4
John Gill
13:2 And Jesus answering, said unto them,.... Neither approving, nor condemning Pilate's action; and though he allowed the Galileans to be sinners, which could not be denied, he does not bear hard upon them, but improves the instance for the conviction of his hearers, and in order to show them the necessity of repentance, and to bring them to it:
suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? such a supposition they seem to have made, by their speaking to Christ concerning this matter; and concluded from their violent and untimely deaths, that they had been notorious and uncommon sinners, and guilty of the most enormous crimes, which had brought upon them the just judgments of God: whereas this is not a rule of judging; oftentimes the best of men suffer exceedingly in this life; God's judgments are a great deep, and not to be fathomed by us, nor is it to be easily known, when any thing befalls persons in a way of judgment; there is nothing comes by chance, but every thing by the wise disposal of divine providence, to answer some end or another; nor are persons that are punished, either immediately by the hand of God, or by the civil magistrate, to be insulted, but rather to be pitied; besides, love and hatred, the characters and states of men, are not to be known by these effects in providence.
13:313:3: Ո՛չ. ասե՛մ ձեզ, այլ եթէ ո՛չ ապաշխարիցէք՝ ամենեքին նո՛յնպէս կորնչիջիք։
3 Ո՛չ, ասում եմ ձեզ, սակայն, եթէ չապաշխարէք, ամէնքդ էլ նոյնպէս պիտի կորչէք:
3 Ձեզի կ’ըսեմ. ‘Ոչ’. հապա եթէ չապաշխարէք, ամէնքդ ալ նոյնպէս պիտի կորսուիք։
Ոչ, ասեմ ձեզ. այլ եթէ ոչ ապաշխարիցէք, ամենեքին նոյնպէս կորնչիջիք:

13:3: Ո՛չ. ասե՛մ ձեզ, այլ եթէ ո՛չ ապաշխարիցէք՝ ամենեքին նո՛յնպէս կորնչիջիք։
3 Ո՛չ, ասում եմ ձեզ, սակայն, եթէ չապաշխարէք, ամէնքդ էլ նոյնպէս պիտի կորչէք:
3 Ձեզի կ’ըսեմ. ‘Ոչ’. հապա եթէ չապաշխարէք, ամէնքդ ալ նոյնպէս պիտի կորսուիք։
zohrab-1805▾ eastern-1994▾ western am▾
13:33: Нет, говорю вам, но, если не покаетесь, все так же погибнете.
13:3  οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε.
13:3. οὐχί, (Unto-not) λέγω (I-forth) ὑμῖν, (unto-ye,"ἀλλ' (other) ἐὰν (if-ever) μὴ (lest) μετανοῆτε (ye-might-consider-with-unto," πάντες ( all ) ὁμοίως (unto-along-belonged) ἀπολεῖσθε . ( ye-shall-destruct-off )
13:3. non dico vobis sed nisi paenitentiam habueritis omnes similiter peribitisNo, I say to you: but unless you shall do penance, you shall all likewise perish.
3. I tell you, Nay: but, except ye repent, ye shall all in like manner perish.
13:3. No, I tell you. But unless you repent, you will all perish similarly.
13:3. I tell you, Nay: but, except ye repent, ye shall all likewise perish.
I tell you, Nay: but, except ye repent, ye shall all likewise perish:

3: Нет, говорю вам, но, если не покаетесь, все так же погибнете.
13:3  οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε.
13:3. non dico vobis sed nisi paenitentiam habueritis omnes similiter peribitis
No, I say to you: but unless you shall do penance, you shall all likewise perish.
13:3. No, I tell you. But unless you repent, you will all perish similarly.
13:3. I tell you, Nay: but, except ye repent, ye shall all likewise perish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Христос пользуется этим случаям для того, чтобы обратиться с увещанием к слушателям Своим. Погибель Галилеян, по Его предсказанию, предвещает гибель всего иудейского народа, в случае если народ останется нераскаянным - конечно, в своем противлении Богу, Который теперь требует от народа, чтобы он принял Христа.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: except: Luk 13:5, Luk 24:47; Mat 3:2, Mat 3:10-12; Act 2:38-40, Act 3:19; Rev 2:21, Rev 2:22
ye shall: Luk 19:42-44, Luk 21:22-24, Luk 23:28-30; Mat 12:45, Mat 22:7, Mat 23:35-38, Mat 24:21-29
John Gill
13:3 I tell you, nay, They were not greater sinners than others of their neighbours, nor is it to be concluded from the bloody slaughter that was made of them; others might be much more deserving of such an end than they, who yet escaped it:
but except ye repent; of sin, and particularly of the disbelief of the Messiah:
ye shall likewise perish; or perish, in like manner, as these Galileans did: and so it came to pass in the destruction of Jerusalem, that great numbers of the unbelieving Jews, even three hundred thousand men were destroyed at the feast of passover (c); and that for sedition, as these men very likely were.
(c) Vid. Joseph. de Bello Jud. l. 6. c. 11. & l. 7. c. 17. Euseb. l. 3. c. 5.
John Wesley
13:3 Ye shall all likewise perish - All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. And so they did. There was a remarkable resemblance between the fate of these Galileans and of the main body of the Jewish nation; the flower of which was slain at Jerusalem by the Roman sword, while they were assembled at one of their great festivals. And many thousands of them perished in the temple itself, and were literally buried under its ruins.
13:413:4: Կամ նոքա ութուտասա՛նքն յորոց վերայ աշտարակն անկաւ ՚ի Սիլովամ, եւ սպա՛ն զնոսա. համարիք թէ նոքա՛ պարտապա՛նք եղեն քան զամենայն մարդիկ՝ որ բնակեա՛լ են յԵրուսաղէմ[1316]։ [1316] Ոմանք. Անկաւ աշտարակն ՚ի Սելովամ... եթէ նոքա պար՛՛։
4 Կամ նրանք՝ այն տասնութ մարդիկ, որոնց վրայ Սիլովամում աշտարակը փուլ եկաւ եւ սպանեց նրանց, կարծում էք, թէ աւելի մեղապա՞րտ էին, քան Երուսաղէմում բնակուող բոլոր մարդիկ:
4 Կամ թէ այն տասնըութը հոգին, որոնց վրայ Սելովամի աշտարակը ինկաւ եւ զանոնք մեռցուց. կը կարծէ՞ք թէ անոնք Երուսաղէմի մէջ բնակած բոլոր մարդոցմէ աւելի պարտաւոր էին։
Կամ նոքա ութուտասանքն յորոց վերայ աշտարակն անկաւ ի Սելովամ եւ սպան զնոսա, համարի՞ք եթէ նոքա պարտապանք եղեն քան զամենայն մարդիկ որ բնակեալ են յԵրուսաղէմ:

13:4: Կամ նոքա ութուտասա՛նքն յորոց վերայ աշտարակն անկաւ ՚ի Սիլովամ, եւ սպա՛ն զնոսա. համարիք թէ նոքա՛ պարտապա՛նք եղեն քան զամենայն մարդիկ՝ որ բնակեա՛լ են յԵրուսաղէմ[1316]։
[1316] Ոմանք. Անկաւ աշտարակն ՚ի Սելովամ... եթէ նոքա պար՛՛։
4 Կամ նրանք՝ այն տասնութ մարդիկ, որոնց վրայ Սիլովամում աշտարակը փուլ եկաւ եւ սպանեց նրանց, կարծում էք, թէ աւելի մեղապա՞րտ էին, քան Երուսաղէմում բնակուող բոլոր մարդիկ:
4 Կամ թէ այն տասնըութը հոգին, որոնց վրայ Սելովամի աշտարակը ինկաւ եւ զանոնք մեռցուց. կը կարծէ՞ք թէ անոնք Երուսաղէմի մէջ բնակած բոլոր մարդոցմէ աւելի պարտաւոր էին։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: Или думаете ли, что те восемнадцать человек, на которых упала башня Силоамская и побила их, виновнее были всех, живущих в Иерусалиме?
13:4  ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ᾽ οὓς ἔπεσεν ὁ πύργος ἐν τῶ σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας ἰερουσαλήμ;
13:4. ἢ (Or) ἐκεῖνοι (the-ones-thither) οἱ (the-ones) δέκα (ten) ὀκτὼ (eight) ἐφ' (upon) οὓς ( to-which ) ἔπεσεν (it-had-fallen,"ὁ (the-one) πύργος (a-tower,"ἐν (in) τῷ (unto-the-one) Σιλωὰμ (unto-a-Siloam,"καὶ (and) ἀπέκτεινεν (it-killed-off) αὐτούς, (to-them,"δοκεῖτε (ye-think-unto) ὅτι (to-which-a-one) αὐτοὶ (them) ὀφειλέται (debtors) ἐγένοντο ( they-had-became ) παρὰ (beside) πάντας ( to-all ) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) Ἰερουσαλήμ; (of-a-Hierousalem?"
13:4. sicut illi decem et octo supra quos cecidit turris in Siloam et occidit eos putatis quia et ipsi debitores fuerunt praeter omnes homines habitantes in HierusalemOr those eighteen upon whom the tower fell in Siloe and slew them: think you that they also were debtors above all the men that dwelt in Jerusalem?
4. Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem?
13:4. And those eighteen upon whom the tower of Siloam fell and killed them, do you think that they also were greater transgressors than all the men living in Jerusalem?
13:4. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem:

4: Или думаете ли, что те восемнадцать человек, на которых упала башня Силоамская и побила их, виновнее были всех, живущих в Иерусалиме?
13:4  ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ᾽ οὓς ἔπεσεν ὁ πύργος ἐν τῶ σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας ἰερουσαλήμ;
13:4. sicut illi decem et octo supra quos cecidit turris in Siloam et occidit eos putatis quia et ipsi debitores fuerunt praeter omnes homines habitantes in Hierusalem
Or those eighteen upon whom the tower fell in Siloe and slew them: think you that they also were debtors above all the men that dwelt in Jerusalem?
13:4. And those eighteen upon whom the tower of Siloam fell and killed them, do you think that they also were greater transgressors than all the men living in Jerusalem?
13:4. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Не один только случай с Галилеянами может поразить ум и сердце. Господь указывает еще, очевидно, очень недавнее событие - именно падение Силоамской башни, которая задавила под своими развалинами восемнадцать человек. Ужели эти погибшие были грешнее пред Богом, чем все остальные жители Иерусалима? [Нельзя отсюда выводить такого заключения, что Христос отвергает всякую связь между грехом и наказанием, "как вульгарное еврейское понятие", по выражению Штрауса (Жизнь Иисуса). Нет, Христос признавал связь между страданиями человеческими и грехом (см., напр., Мф IX, 2), но Он не признавал только за людьми власти устанавливать эту связь по своему соображению в каждом отдельном случае. Он хотел научить людей тому, чтобы они, видя страдания других, стремились вникнуть в состояние собственной своей души и видели в наказании, постигшем ближнего, предостережение, какое Бог посылает им. Да, Господь предостерегает здесь людей от того холодного самодовольства, какое нередко проявляется и среди христиан, видящих страдания ближнего и равнодушно проходящих мимо, со словами, "поделом ему..."] - Что это была за башня неизвестно. Видно только, что она стояла в непосредственной близости к Силоамскому источнику (en tw Silwom), который протекал при подошве Сионской горы, с южной стороны Иерусалима. - Все - опять намек на возможность погибели всего народа.
Adam Clarke: Commentary on the Bible - 1831
13:4: The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned Joh 9:7. See also Neh 3:15.
Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed ἁμαρτωλοι, as this word is often used to signify heathens; see the notes on Luk 7:37; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."
Albert Barnes: Notes on the Bible - 1834
13:4: Or those eighteen - Jesus himself adds another similar case, to warn them - a case which had probably occurred not long before, and which it is likely they judged in the same manner.
Upon whom the tower in Siloam fell - The name Siloah or Siloam is found only three times in the Bible as applied to water - once in Isa 8:6, who speaks of it as running water; once as a pool near to the king's garden in Neh 3:15; and once as a pool, in the account of the Saviour's healing the man born blind, in Joh 9:7-11. Josephus mentions the fountain of Siloam frequently as situated at the mouth of the Valley of Tyropoeon, or the Valley of Cheesemongers, where the fountain long indicated as that fountain is still found. It is on the south side of Mount Moriah, and between that and the Valley of Jehoshaphat. The water at present flows out of a small artificial basin under the cliff, and is received into a large reservoir 53 feet in length by 18 feet in breadth. The small upper basin or fountain excavated in the rock is merely the entrance, or rather the termination of a long and narrow subterranean passage beyond, by which the water comes from the Fountain of the Virgin. For what purpose the "tower" here referred to was erected is not known; nor is it known at what time the event here referred to occurred. It is probable that it was not far from the time when the Saviour made use of the illustration, for the manner in which he refers to it implies that it was fresh in the recollection of those to whom he spoke.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: in Siloam: Neh 3:15; Joh 9:7, Joh 9:11
fell: Kg1 20:30; Job 1:19
sinners: or, debtors, Luk 7:41, Luk 7:42, Luk 11:4; Mat 6:12, Mat 18:24
Geneva 1599
13:4 Or those eighteen, upon whom the tower in (b) Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
(b) That is, in the place, or river: for Siloam was a small river from which the conduits of the city came; see (Jn 9:7; Is 8:6); and therefore it was a tower or a castle, built upon the conduit side, which fell down suddenly and killed some.
John Gill
13:4 Or those eighteen,.... Men; the Persic version reads, "those twelve"; but all copies, and other versions, agree in this number:
upon whom the tower in Siloam fell, and slew them; there was a pool near Jerusalem, called the Pool of Siloam, Jn 9:7 near, or over which, was a tower built, which fell down and killed eighteen men; very likely as they were purifying themselves in the pool, and so was a case very much like the other, and might be a very late one: and this Christ the rather observes, and puts them in mind of, that they might see that not Galileans only, whom they had in great contempt, but even inhabitants of Jerusalem, died violent deaths, and came to untimely ends; and yet, as not in the former case, so neither in this was it to be concluded from hence, that they were sinners of a greater size, or their state worse than that of other men:
think ye that they were sinners; or debtors; for as sins are called debts, Mt 6:12 so sinners are called debtors:
above all men that dwelt in Jerusalem? there might be, and doubtless there were, as great, or greater sinners, in that holy city, and among such that made great pretensions to religion and holiness, as they were.
Robert Jamieson, A. R. Fausset and David Brown
13:4 tower in Siloam--probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.
13:513:5: Ո՛չ. ասե՛մ ձեզ, այլ թէ ո՛չ ապաշխարիցէք՝ ամենեքեան նո՛յնպէս կորնչիջիք։
5 Ո՛չ, ասում եմ ձեզ, սակայն եթէ չապաշխարէք, ամէնքդ էլ նոյնպէս պիտի կորչէք»:
5 Ձեզի կ’ըսեմ. ‘Ոչ’. հապա եթէ չապաշխարէք, ամէնքդ ալ նոյնպէս պիտի կորսուիք»։
Ոչ, ասեմ ձեզ. այլ եթէ ոչ ապաշխարիցէք, ամենեքեան նոյնպէս կորնչիջիք:

13:5: Ո՛չ. ասե՛մ ձեզ, այլ թէ ո՛չ ապաշխարիցէք՝ ամենեքեան նո՛յնպէս կորնչիջիք։
5 Ո՛չ, ասում եմ ձեզ, սակայն եթէ չապաշխարէք, ամէնքդ էլ նոյնպէս պիտի կորչէք»:
5 Ձեզի կ’ըսեմ. ‘Ոչ’. հապա եթէ չապաշխարէք, ամէնքդ ալ նոյնպէս պիտի կորսուիք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: Нет, говорю вам, но, если не покаетесь, все так же погибнете.
13:5  οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀπολεῖσθε.
13:5. οὐχί, (Unto-not,"λέγω (I-forth) ὑμῖν, (unto-ye,"ἀλλ' (other) ἐὰν (if-ever) μὴ (lest) μετανοήσητε (ye-might-have-considered-with-unto) πάντες ( all ) ὡσαύτως (as-unto-it) ἀπολεῖσθε . ( ye-shall-destruct-off )
13:5. non dico vobis sed si non paenitentiam egeritis omnes similiter peribitisNo, I say to you: but except you do penance, you shall all likewise perish.
5. I tell you, Nay: but, except ye repent, ye shall all likewise perish.
13:5. No, I tell you. But if you do not repent, you will all perish similarly.”
13:5. I tell you, Nay: but, except ye repent, ye shall all likewise perish.
I tell you, Nay: but, except ye repent, ye shall all likewise perish:

5: Нет, говорю вам, но, если не покаетесь, все так же погибнете.
13:5  οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀπολεῖσθε.
13:5. non dico vobis sed si non paenitentiam egeritis omnes similiter peribitis
No, I say to you: but except you do penance, you shall all likewise perish.
13:5. No, I tell you. But if you do not repent, you will all perish similarly.”
13:5. I tell you, Nay: but, except ye repent, ye shall all likewise perish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:5: Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note).
It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general:
1st, through mercy, to alarm others;
2, to show his hatred to sin;
3, to preserve in men's minds a proper sense of his providence and justice; and
4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent.
Albert Barnes: Notes on the Bible - 1834
13:5: I tell you, Nay - It is improper to suppose that those on whom heavy judgments fall in this world are the worst of people. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishment is reserved for another world; while the righteous are called to suffer much, and "appear" to be under the sore displeasure of God, Ps. 73. This only we know, that the wicked will not always escape; that God is just; and that none who do suffer here or hereafter, suffer more than they deserve. In the future world, all that seems to be unequal here will be made equal and plain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: except: Luk 13:3; Isa 28:10-13; Eze 18:30
John Gill
13:5 I tell you, nay,.... I affirm it, and you may depend upon it, they were not greater sinners than others: though such a melancholy accident befell them, not without the providence of God:
but except ye repent, ye shall all likewise perish; or perish in the same manner; that is, shall be buried under the ruins of the city and temple of Jerusalem, when one stone should not be left upon another; just as these eighteen men were buried under the ruins of the tower of Siloam, of which it was a pledge and emblem; and accordingly great numbers of them did perish in the temple, and were buried under the ruins of it (d).
(d) Joseph. de Bello Jud. l. 6. c. 4.
13:613:6: Ասա՛ց եւ զառա՛կս զայս. Թզենի՛ մի էր ուրումն տնկեալ յայգւոջ իւրում. եւ եկն խնդրել պտո՛ւղ ՚ի նմանէ՝ եւ ո՛չ եգիտ[1317]։ [1317] Ոմանք. Ասաց զառակս... որումն անկեալ... պտուղ ՚ի նմա, եւ ոչ։
6 Պատմեց եւ այս առակը. «Մի մարդ իր այգում մի թզենի էր տնկել. եւ երբ պտղի ժամանակը հասաւ, նա եկաւ նրա վրայ պտուղ փնտռելու ու չգտաւ:
6 Այս առակն ալ ըսաւ. «Մարդ մը իր այգիին մէջ տնկուած թզենի մը ունէր, եկաւ անկէ պտուղ քաղելու եւ չգտաւ։
Ասաց եւ զառակս զայս. Թզենի մի էր ուրումն տնկեալ յայգւոջ իւրում, եւ եկն խնդրել պտուղ ի նմանէ եւ ոչ եգիտ:

13:6: Ասա՛ց եւ զառա՛կս զայս. Թզենի՛ մի էր ուրումն տնկեալ յայգւոջ իւրում. եւ եկն խնդրել պտո՛ւղ ՚ի նմանէ՝ եւ ո՛չ եգիտ[1317]։
[1317] Ոմանք. Ասաց զառակս... որումն անկեալ... պտուղ ՚ի նմա, եւ ոչ։
6 Պատմեց եւ այս առակը. «Մի մարդ իր այգում մի թզենի էր տնկել. եւ երբ պտղի ժամանակը հասաւ, նա եկաւ նրա վրայ պտուղ փնտռելու ու չգտաւ:
6 Այս առակն ալ ըսաւ. «Մարդ մը իր այգիին մէջ տնկուած թզենի մը ունէր, եկաւ անկէ պտուղ քաղելու եւ չգտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: И сказал сию притчу: некто имел в винограднике своем посаженную смоковницу, и пришел искать плода на ней, и не нашел;
13:6  ἔλεγεν δὲ ταύτην τὴν παραβολήν· συκῆν εἶχέν τις πεφυτευμένην ἐν τῶ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὖρεν.
13:6. Ἔλεγεν (It-was-forthing) δὲ (moreover) ταύτην (to-the-one-this) τὴν (to-the-one) παραβολήν. (to-a-casting-beside) Συκῆν (To-a-figging) εἶχέν (it-was-holding,"τις (a-one,"πεφυτευμένην (to-having-had-come-to-be-planted-of) ἐν (in) τῷ (unto-the-one) ἀμπελῶνι (unto-vining) αὐτοῦ, (of-it,"καὶ (and) ἦλθεν (it-had-came) ζητῶν (seeking-unto) καρπὸν (to-a-fruit) ἐν (in) αὐτῇ (unto-it) καὶ (and) οὐχ (not) εὗρεν. (it-had-found)
13:6. dicebat autem hanc similitudinem arborem fici habebat quidam plantatam in vinea sua et venit quaerens fructum in illa et non invenitHe spoke also this parable: A certain man had a fig tree planted in his vineyard: and he came seeking fruit on it and found none.
6. And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none.
13:6. And he also told this parable: “A certain man had a fig tree, which was planted in his vineyard. And he came seeking fruit on it, but found none.
13:6. He spake also this parable; A certain [man] had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
He spake also this parable; A certain [man] had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none:

6: И сказал сию притчу: некто имел в винограднике своем посаженную смоковницу, и пришел искать плода на ней, и не нашел;
13:6  ἔλεγεν δὲ ταύτην τὴν παραβολήν· συκῆν εἶχέν τις πεφυτευμένην ἐν τῶ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὖρεν.
13:6. dicebat autem hanc similitudinem arborem fici habebat quidam plantatam in vinea sua et venit quaerens fructum in illa et non invenit
He spoke also this parable: A certain man had a fig tree planted in his vineyard: and he came seeking fruit on it and found none.
13:6. And he also told this parable: “A certain man had a fig tree, which was planted in his vineyard. And he came seeking fruit on it, but found none.
13:6. He spake also this parable; A certain [man] had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
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
6-9: Чтобы показать, как необходимо теперь покаяние для иудейского народа, Господь говорит притчу о бесплодной смоковнице, от которой хозяин виноградника пока все еще ждет плода, но - такой вывод должно сделать из сказанного - скоро его терпение может истощиться, и он ее срубит. - И сказал - сказал, обращаясь к толпам народа, стоявшим около Него (XII, 44). - В винограднике... смоковницу. В Палестине на хлебных полях и виноградниках везде, где допускает свойство почвы, растут смоковницы и яблони (Тренч с. 295). - Третий год прихожу... точнее: три года прошло уже с тех пор, как стал я приходить... (tria eth, af ou...). - Нa что она и землю занимает? Земля в Палестине очень дорога, раз она предоставляет возможность делать на ней посадки плодовых деревьев. Занимает - точнее: вынимает силу из земли - влагу (katargei). - Окопаю и обложу навозом - это уже крайние меры для того, чтобы сделать смоковницу плодородною (так и теперь поступают с апельсинными деревьями на юге Италии. Тренч с. 300). - Не принесет ли плода; если же нет, то в следующий год срубишь ее. Перевод этот не совсем ясен. Почему оказавшуюся неплодной смоковницу нужно срубить только "в следующий год"? Ведь хозяин заявил виноградарю, что она напрасно истощает почву - значит, от нее нужно избавиться именно тотчас же после последнего и окончательного опыта сделать ее плодородною... Дожидаться еще год - нет никакого основания. Поэтому лучше принять здесь чтение, установленное Тишендорфом: "Может быть она принесет плод в следующий год? (kan men poihsh karpon eiV to mellon) Если же нет, срубишь ее". До следующего же года нужно дожидаться потому, что смоковницу в текущем году только еще будут удобрять...

Притчею о бесплодной смоковнице Господь хотел показать иудеям, что Его выступление как Мессии - это последняя попытка, какую делает Бог с целью призвать народ иудейский к покаянию, а после неудачи этой попытки - для народа ничего более не остается, как ожидать себе скорого конца. Но кроме этого, прямого смысла притчи, она имеет и таинственный. Именно бесплодная смоковница означает всякий народ и всякое государство и церковь, которые не осуществляют своего, данного им от Бога, назначения и которые поэтому должны быть удалены с своего места (ср. Откр II, 5: обращение к Ангелу Ефесской церкви: сдвину светильник твой с места его, если не покаешься). Затем в ходатайстве виноградаря за смоковницу Отцы Церкви видели ходатайство Христа за грешников или ходатайство Церкви за мир или праведных членов Церкви за неправедных. Что касается упоминаемых в притче трех лет, то одни толкователи видели здесь обозначение трех периодов домостроительства Божественного - закона, пророков и Христа, другие - указание на трехлетнее служение Христа. Но все эти толкования не имеют основами в самой притче, детали которой, как и всякой притчи вообще, не нуждаются в изъяснении: важно только оттенить главную мысль притчи, а эта мысль вполне ясна всякому.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

This parable is intended to enforce that word of warning immediately going before, "Except ye repent, ye shall all likewise perish; except you be reformed, you will be ruined, as the barren tree, except it bring forth fruit, will be cut down."

I. This parable primarily refers to the nation and people of the Jews. God chose them for his own, made them a people near to him, gave them advantages for knowing and serving him above any other people, and expected answerable returns of duty and obedience from them, which, turning to his praise and honour, he would have accounted fruit; but they disappointed his expectations: they did not do their duty; they were a reproach instead of being a credit to their profession. Upon this, he justly determined to abandon them, and cut them off, to deprive them of their privileges, to unchurch and unpeople them; but, upon Christ's intercession, as of old upon that of Moses, he graciously gave them further time and further mercy; tried them, as it were, another year, by sending his apostles among them, to call them to repentance, and in Christ's name to offer them pardon, upon repentance. Some of them were wrought upon to repent, and bring forth fruit, and with them all was well; but the body of the nation continued impenitent and unfruitful, and ruin without remedy came upon them; about forty years after they were cut down, and cast into the fire, as John Baptist had told them (Matt. iii. 10), which saying of his this parable enlarges upon.

II. Yet it has, without doubt, a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it that the temper of their minds and the tenour of their lives be answerable to their professions and opportunities, for that is the fruit required. Now observe here,

1. The advantages which this fig-tree had. It was planted in a vineyard, in better soil, and where it had more care taken of it and more pains taken with it, than other fig-trees had, that commonly grew, not in vineyards (Those are for vines), but by the way-side, Matt. xxi. 19. This fig-tree belonged to a certain man, that owned it, and was at expense upon it. Note, The church of God is his vineyard, distinguished from the common, and fenced about, Isa. v. 1, 2. We are fig-trees planted in this vineyard by our baptism; we have a place and a name in the visible church, and this is our privilege and happiness. It is a distinguishing favour: he has not dealt so with other nations.

2. The owner's expectation from it: He came, and sought fruit thereon, and he had reason to expect it. He did not send, but came himself, intimating his desire to find fruit. Christ came into this world, came to his own, to the Jews, seeking fruit. Note, The God of heaven requires and expects fruit from those that have a place in his vineyard. He has his eye upon those that enjoy the gospel, to see whether they live up to it; he seeks evidences of their getting good by the means of grace they enjoy. Leaves will not serve, crying, Lord, Lord; blossoms will not serve, beginning well and promising fair; there must be fruit. Our thoughts, words, and actions must be according to the gospel, light and love.

3. The disappointment of his expectation: He found none, none at all, not one fig. Note, It is sad to think how many enjoy the privileges of the gospel, and yet do nothing at all to the honour of God, nor to answer the end of his entrusting them with those privileges; and it is a disappointment to him and a grief to the Spirit of his grace.

(1.) He here complains of it to the dresser of the vineyard: I come, seeking fruit, but am disappointed--I find none, looking for grapes, but behold wild grapes. He is grieved with such a generation.

(2.) He aggravates it, with two considerations:-- [1.] That he had waited long, and yet was disappointed. As he was not high in his expectations, he only expected fruit, not much fruit, so he was not hasty, he came three years, year after year: applying it to the Jews, he came one space of time before the captivity, another after that, and another in the preaching of John Baptist and of Christ himself; or it may allude to the three years of Christ's public ministry, which were now expiring. In general, it teaches us that the patience of God is stretched out to long-suffering with many that enjoy the gospel, and do not bring forth the fruits of it; and this patience is wretchedly abused, which provokes God to so much the greater severity. How many times three years has God come to many of us, seeking fruit, but has found none, or next to none, or worse than none! [2.] That this fig-tree did not only not bring forth fruit, but did hurt; it cumbered the ground; it took up the room of a fruitful tree, and was injurious to all about it. Note, Those who do not do good commonly do hurt by the influence of their bad example; they grieve and discourage those that are good; they harden and encourage those that are bad. And the mischief is the greater, and the ground the more cumbered, if it be a high, large, spreading tree, and if it be an old tree of long standing.

4. The doom passed upon it; Cut it down. He saith this to the dresser of the vineyard, to Christ, to whom all judgment is committed, to the ministers who are in his name to declare this doom. Note, No other can be expected concerning barren trees than that they should be cut down. As the unfruitful vineyard is dismantled, and thrown open to the common (Isa. v. 5, 6), so the unfruitful trees in the vineyard are cast out of it, and wither, John xv. 6. It is cut down by the judgments of God, especially spiritual judgments, such as those on the Jews that believed not, Isa. vi. 9, 10. It is cut down by death, and cast into the fire of hell; and with good reason, for why cumbers it the ground? What reason is there why it should have a place in the vineyard to no purpose?

5. The dresser's intercession for it. Christ is the great Intercessor; he ever lives, interceding. Ministers are intercessors; they that dress the vineyard should intercede for it; those we preach to we should pray for, for we must give ourselves to the word of God and to prayer. Now observe,

(1.) What it is he prays for, and that is a reprieve: Lord, let it alone this year also. He doth not pray, "Lord, let it never be cut down," but, "Lord, not now. Lord, do not remove the dresser, do not withhold the dews, do not pluck up the tree." Note, [1.] It is desirable to have a barren tree reprieved. Some have not yet grace to repent, yet it is a mercy to them to have space to repent, as it was to the old world to have 120 years allowed them to make their peace with God. [2.] We owe it to Christ, the great Intercessor, that barren trees are not cut down immediately: had it not been for his interposition, the whole world had been cut down, upon the sin of Adam; but he said, Lord, let it alone; and it is he that upholds all things. [3.] We are encouraged to pray to God for the merciful reprieve of barren fig-trees: "Lord, let them alone; continue them yet awhile in their probation; bear with them a little longer, and wait to be gracious." Thus must we stand in the gap, to turn away wrath. [4.] Reprieves of mercy are but for a time; Let it alone this year also, a short time, but a sufficient time to make trial. When God has borne long, we may hope he will bear yet a little longer, but we cannot expect he should bear always. [5.] Reprieves may be obtained by the prayers of others for us, but not pardons; there must be our own faith, and repentance, and prayers, else no pardon.

(2.) How he promises to improve this reprieve, if it be obtained: Till I shall dig about it, and dung it, Note, [1.] In general, our prayers must always be seconded with our endeavours. The dresser seems to say, "Lord, it may be I have been wanting in that which is my part; but let it alone this year, and I will do more than I have done towards its fruitfulness." Thus in all our prayers we must request God's grace, with a humble resolution to do our duty, else we mock God, and show that we do not rightly value the mercies we pray for. [2.] In particular, when we pray to God for grace for ourselves or others, we must follow our prayers with diligence in the use of the means of grace. The dresser of the vineyard engages to do his part, and therein teaches ministers to do theirs. He will dig about the tree and will dung it. Unfruitful Christians must be awakened by the terrors of the law, which break up the fallow ground, and then encouraged by the promises of the gospel, which are warming and fattening, as manure to the tree. Both methods must be tried; the one prepares for the other, and all little enough.

(3.) Upon what foot he leaves the matter: "Let us try it, and try what we can do with it one year more, and, if it bear fruit, well, v. 9. It is possible, nay, there is hope, that yet it may be fruitful." In this hope the owner will have patience with it, and the dresser will take pains with it, and, if it should have the desired success, both will be pleased that it was not cut down. The word well is not in the original, but the expression is abrupt: If it bear fruit!--supply it how you please, so as to express how wonderfully well-pleased both the owner and dresser will be. If it bear fruit, there will be cause of rejoicing; we have what we would have. But it cannot be better expressed than as we do: well. Note, Unfruitful professors of religion, if after long unfruitfulness they will repent, and amend, and bring forth fruit, shall find all is well. God will be pleased, for he will be praised; ministers' hands will be strengthened, and such penitents will be their joy now and their crown shortly. Nay, there will be joy in heaven for it; the ground will be no longer cumbered, but bettered, the vineyard beautified, and the good trees in it made better. As for the tree itself, it is well for it; it shall not only not be cut down, but it shall receive blessing from God (Heb. vi. 7); it shall be purged, and shall bring forth more fruit, for the Father is its husbandman (John xv. 2); and it shall at last be transplanted from the vineyard on earth to the paradise above.

But he adds, If not, then after that thou shalt cut it down. Observe here, [1.] That, though God bear long, he will not bear always with unfruitful professors; his patience will have an end, and, if it be abused, will give way to that wrath which will have no end. Barren trees will certainly be cut down at last, and cast into the fire. [2.] The longer God has waited, and the more cost he has been at upon them, the greater will their destruction be: to be cut down after that, after all these expectations from it, these debates concerning it, this concern for it, will be sad indeed, and will aggravate the condemnation. [3.] Cutting down, though it is work that shall be done, is work that God does not take pleasure in: for observe here, the owner said to the dresser, "Do thou cut it down, for it cumbereth the ground." "Nay," said the dresser, "if it must be done at last, thou shalt cut it down; let not my hand be upon it." [4.] Those that now intercede for barren trees, and take pains with them, if they persist in their unfruitfulness will be even content to see them cut down, and will not have one word more to say for them. Their best friends will acquiesce in, nay, they will approve and applaud, the righteous judgment of God, in the day of the manifestation of it, Rev. xv. 3, 4.
Adam Clarke: Commentary on the Bible - 1831
13:6: A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: -
1. A person, τις, God Almighty.
2. Had a fig tree, the Jewish Church.
3. Planted in his vineyard - established in the land of Judea.
4. He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them.
5. The vine-dresser - the Lord Jesus, for God hath committed all judgment to the Son, Joh 5:22.
6. Cut it down - let the Roman sword be unsheathed against it.
7. Let it alone - Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation.
8. Thou shalt cut it down - a time will come, that those who have not turned at God's invitations and reproofs shall be cut off, and numbered with the transgressors.
Albert Barnes: Notes on the Bible - 1834
13:6: This parable - See the notes at Mat 13:3.
Vineyard - A place where vines were planted. It was not common to plant fig-trees in them, but our Lord represents it as having been sometimes done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: fig tree: Psa 80:8-13; Isa 5:1-4; Jer 2:21; Mat 21:19, Mat 21:20; Mar 11:12-14
and he came: Luk 20:10-14; Mat 21:34-40; Joh 15:16; Gal 5:22; Phi 4:17
Geneva 1599
13:6 (2) He spake also this parable; A certain [man] had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
(2) Great and long suffering is the patience of God, but yet he eventually executes judgment.
John Gill
13:6 He spoke also this parable,.... That is, Jesus spake, as the Persic version expresses it, that which follows; and at the same time, and upon the above occasion; setting forth the patience of God towards the Jewish nation, their unfruitfulness, and the danger of their being destroyed, in case of non-amendment:
a certain man had a fig tree planted in his vineyard. This was not at all contrary to the law in Deut 22:9 "thou shalt not sow thy vineyard with divers seeds": for according to the Jewish canons (e),
"the prohibition on account of divers seeds in a vineyard, concerned divers sorts of corn, (as wheat, barley, &c.) and divers sorts of herbs only: but it was lawful to sow other sorts of seeds in a vineyard, and there is no need to say other trees.''
And there are cases put, and instances given, which express, or suppose fig trees, particularly, to have been planted in vineyards; for it is said (f),
"if a man carries a vine over part of a tree for meat, he may sow seed under the other part of it--it happened that R. Joshua went to R. Ishmael to Cephar Aziz, and he showed him a "vine", carried over, , "part of a fig tree".''
Again, more than once it is said in a parabolical way (g),
"this is like unto a king that has a paradise, or orchard planted, , "a row of fig trees, and of vines", and of pomegranates, and of apples, &c.''
By the "certain man" may be meant, either God the Father, who is sometimes called an husbandman; or rather the Lord Jesus Christ, who is truly man, as well as properly God; and "by his vineyard" may be meant, the Jewish nation; see Is 5:1 which were his own nation and people, from whence he sprung, and to whom he was particularly sent, and among whom he had a special property; and may also be applied to the church of God in any age or nation, which is often compared to a vineyard, consisting of persons separated from the world, and planted with various plants, some fruitful, pleasant, profitable, and valuable, and are Christ's by his Father's gift, and his own purchase. And by "the fig tree planted" in it, may be principally meant the Scribes and Pharisees, and the generality of the Jewish people; who were plants, but not of Christ's Father's planting, and therefore to be cut down, or rooted up: and may be accommodated to professors of religion; some of which are true and real, and may be compared to the fig tree, because of its large and green leaves, expressive of their profession; and become fruitful, as they are, being filled with the fruits of the Spirit, of righteousness, and of grace; and because it puts forth its fruit before its leaves, as there should be the fruit of grace before a profession of faith is made. Others are only nominal professors; and are like a fig tree, of which sort was this in the parable, that has large leaves, but no fruit; make a large profession, but bring forth no fruit to the glory of God; and though they are planted in the house of God, yet not by God the Father, nor by Christ, only at best by ministers and churches hoping well of them, but mistaken in them:
and he came and sought fruit thereon, and found none. This, if understood of God the Father, designs his coming to the Jewish people by his servants and prophets, time after time, and at last by John the Baptist, and Jesus Christ, and his apostles, seeking and requiring fruits of holiness, righteousness, and judgment, but found instead thereof the wild grapes of wickedness, oppression, and violence: but if of Christ, which sense is rather to be chosen, it denotes his incarnation, or his coming into the world in human nature, and seeking by his ministry, the fruits of faith in himself, and repentance towards God among the people of the Jews, but found none; at least instances of faith in Israel were very rare, and few repented of their evil works; and hence he upbraided many with their impenitence and unbelief; see Mt 11:20.
(e) Maimon. Hilchot Celaim, c. 5. sect. 6. (f) Misn. Celaim, c. 6. sect. 4. (g) Vajikra Rabba, sect. 23. fol. 164. 3. Shirhashirim Rabba, fol. 9. 2.
John Wesley
13:6 A man had a fig tree - Either we may understand God the Father by him that had the vineyard , and Christ by him that kept it: or Christ himself is he that hath it, and his ministers they that keep it. Ps 80:8. &c.
Robert Jamieson, A. R. Fausset and David Brown
13:6 fig tree--Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare Is 5:1-7; Jn 15:1-8, &c.).
vineyard--a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.
came and sought fruit--a heart turned to God; the fruits of righteousness; compare Mt 21:33-34, and Is 5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.
13:713:7: Ասէ ցայգեգործն. Ահա՝ երեք ա՛մք են՝ յորմէ հետէ գամ խնդրել պտուղ ՚ի թզենւոջդ՝ եւ ո՛չ գտանեմ. արդ՝ կտրեա՛ զդա, ընդէ՞ր եւ զերկիրդ խափանէ։
7 Այգեգործին ասաց. «Ահա երեք տարի է, որ գալիս եմ այդ թզենու վրայ պտուղ փնտռելու եւ չեմ գտնում. արդ, կտրի՛ր այդ. ինչո՞ւ է հողն զբաղեցնում»:
7 Ուստի ըսաւ այգեպանին. ‘Ահա երեք տարի է, որ կու գամ այդ թզենիին վրայ պտուղ կը փնտռեմ ու չեմ գտներ, ա՛լ ատիկա կտրէ, ինչո՞ւ համար գետինը խափանէ’։
Ասէ ցայգեգործն. Ահա երեք ամք են յորմէ հետէ գամ խնդրել պտուղ ի թզենւոջդ եւ ոչ գտանեմ. արդ կտրեա զդա, ընդէ՞ր եւ զերկիրդ խափանէ:

13:7: Ասէ ցայգեգործն. Ահա՝ երեք ա՛մք են՝ յորմէ հետէ գամ խնդրել պտուղ ՚ի թզենւոջդ՝ եւ ո՛չ գտանեմ. արդ՝ կտրեա՛ զդա, ընդէ՞ր եւ զերկիրդ խափանէ։
7 Այգեգործին ասաց. «Ահա երեք տարի է, որ գալիս եմ այդ թզենու վրայ պտուղ փնտռելու եւ չեմ գտնում. արդ, կտրի՛ր այդ. ինչո՞ւ է հողն զբաղեցնում»:
7 Ուստի ըսաւ այգեպանին. ‘Ահա երեք տարի է, որ կու գամ այդ թզենիին վրայ պտուղ կը փնտռեմ ու չեմ գտներ, ա՛լ ատիկա կտրէ, ինչո՞ւ համար գետինը խափանէ’։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: и сказал виноградарю: вот, я третий год прихожу искать плода на этой смоковнице и не нахожу; сруби ее: на что она и землю занимает?
13:7  εἶπεν δὲ πρὸς τὸν ἀμπελουργόν, ἰδοὺ τρία ἔτη ἀφ᾽ οὖ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω. ἔκκοψον [οὗν] αὐτήν· ἱνατί καὶ τὴν γῆν καταργεῖ;
13:7. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) τὸν (to-the-one) ἀμπελουργόν (to-a-vine-worker," Ἰδοὺ ( Thou-should-have-had-seen ," τρία ( to-three ) ἔτη (to-years) ἀφ' (off) οὗ (of-which) ἔρχομαι ( I-come ) ζητῶν (seeking-unto) καρπὸν (to-a-fruit) ἐν (in) τῇ (unto-the-one) συκῇ (unto-a-figging) ταύτῃ (unto-the-one-this) καὶ (and) οὐχ (not) εὑρίσκω: (I-find) ἔκκοψον (thou-should-have-felled-out) αὐτήν: (to-it) ἵνα (so) τί (to-what-one) καὶ (and) τὴν (to-the-one) γῆν (to-a-soil) καταργεῖ; (it-un-worketh-down-unto?"
13:7. dixit autem ad cultorem vineae ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac et non invenio succide ergo illam ut quid etiam terram occupatAnd he said to the dresser of the vineyard: Behold, for these three years I come seeking fruit on this fig tree and I find none. Cut it down therefore. Why cumbereth it the ground?
7. And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground?
13:7. Then he said to the cultivator of the vineyard: ‘Behold, for these three years I came seeking fruit on this fig tree, and I have found none. Therefore, cut it down. For why should it even occupy the land?’
13:7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground:

7: и сказал виноградарю: вот, я третий год прихожу искать плода на этой смоковнице и не нахожу; сруби ее: на что она и землю занимает?
13:7  εἶπεν δὲ πρὸς τὸν ἀμπελουργόν, ἰδοὺ τρία ἔτη ἀφ᾽ οὖ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω. ἔκκοψον [οὗν] αὐτήν· ἱνατί καὶ τὴν γῆν καταργεῖ;
13:7. dixit autem ad cultorem vineae ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac et non invenio succide ergo illam ut quid etiam terram occupat
And he said to the dresser of the vineyard: Behold, for these three years I come seeking fruit on this fig tree and I find none. Cut it down therefore. Why cumbereth it the ground?
13:7. Then he said to the cultivator of the vineyard: ‘Behold, for these three years I came seeking fruit on this fig tree, and I have found none. Therefore, cut it down. For why should it even occupy the land?’
13:7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
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Adam Clarke: Commentary on the Bible - 1831
13:7: Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past; and, from what is said in Luk 13:8, of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ's crucifixion; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ's public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel.
Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Bezae has added here, φερε την αξινην, Bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to Mat 3:10 (note): Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text.
There is something very like this in the Γεωπονικα, or De Re Rustica of the ancient Greek writers on agriculture. I refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Δενδρον ακαρπον καρποφορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut it down. Then let some person come forward and deprecate the cutting down of the tree, making himself responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. "Bean straw (manure of that material), scattered about the roots of the tree, will make it fruitful." That a similar superstition prevailed among the Asiatics, Michaelis proves from the Cosmographer Ibn Alvardi, who prescribes the following as the mode to render a sterile palm tree fruitful: "The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other preventing him says, I beseech thee to spare it, and I will be answerable for its fertility. Then the tree becomes abundantly fruitful." Does not our Lord refer to such a custom?
Albert Barnes: Notes on the Bible - 1834
13:7: The dresser of his vineyard - The man whose duty it was to trim the vines and take care of his vineyard.
These three years - These words are not to be referred to the time which Christ had been preaching the gospel, as if he meant to specify the exact period. They mean, as applicable to the vineyard, that the owner had been "a long time" expecting fruit on the tree. For three successive years he had been disappointed. In his view it was long enough to show that the tree was barren and would yield no fruit, and that therefore it should be cut down.
Why cumbereth it the ground? - The word "cumber" here means to render "barren" or "sterile." By taking up the juices of the earth, this useless tree rendered the ground sterile, and pRev_ented the growth of the neighboring vines. It was not merely "useless," but was doing mischief, which may be said of all sinners and all hypocritical professors of religion. Dr. Thomson ("The Land and the Book," vol. i. p. 539) says of the barren fig-tree: "There are many such trees now; and if the ground is not properly cultivated, especially when the trees are young - as the one of the parable was, for only "three" years are mentioned they do not bear at all; and even when full grown they quickly fail, and wither away if neglected. Those who expect to gather good crops of well-flavored figs are particularly attentive to their culture - not only plow and dig about them frequently, and manure them plentifully, but they carefully gather out the stones from the orchards, contrary to their general slovenly habits."
This parable is to be taken in connection with what goes before, and with our Saviour's calling the Jewish nation to repentance. It was spoken to illustrate the dealings of God with them, and their own wickedness under all his kindness, and we may understand the different parts of the parable as designed to represent:
1. God, by the man who owned the vineyard.
2. The vineyard as the Jewish people.
3. The coming of the owner for fruit, the desire of God that they should produce good works.
4. The barrenness of the tree, the wickedness of the people.
5. The dresser was perhaps intended to denote the Saviour and the other messengers of God, pleading that God would spare the Jews, and save them from their enemies that stood ready to destroy them, as soon as God should permit.
6. His waiting denotes the delay of vengeance, to give them an opportunity of repentance. And,
7. The remark of the dresser that he might "then" cut it down, denotes the acquiescence of all in the belief that such a judgment would be just.
We may also remark that God treats sinners in this manner now; that he spares them long; that he gives them opportunities of repentance; that many live but to cumber the ground; that they are not only useless to the church, but pernicious to the world; that in due time, when they are fairly tried, they shall be cut down; and that the universe will bow to the awful decree of God, and say that their damnation is just.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: three: Lev 19:23, Lev 25:21; Rom 2:4, Rom 2:5
cut: Luk 3:9; Exo 32:10; Dan 4:14; Mat 3:10, Mat 7:19; Joh 15:2, Joh 15:6
why: Exo 32:10; Mat 3:9
Geneva 1599
13:7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why (c) cumbereth it the ground?
(c) Make the ground barren in that part which is otherwise good for vines.
John Gill
13:7 Then said he unto the dresser of the vineyard,.... If by the owner of the vineyard is meant God the Father, then by the dresser of the vineyard Jesus Christ is intended; but as he seems rather designed by the owner, the vinedresser, or "the gardeners", as the Persic version reads, in the plural number, may signify the ministers of the word, to whom Christ, who is Solomon's antitype, lets out his vineyard to dress and cultivate it, and to keep the fruit of it; see Song 8:11,
behold, these three years I come seeking fruit on this fig tree, and find none; or "behold, there are three years since I came"; so read the Vulgate Latin and Persic versions, and Beza's most ancient copy. Some think Christ here refers to the three years of his public ministry, which he had now gone through among the Jews with little success; but he seems rather to allude to the nature of fig trees, which, if fruitful, bear in three years time; for even , "a sort of white figs", which are the longest before they bring forth fruit to perfection, yet their fruit is ripe in three years time. These trees bear fruit once in three years; they bear fruit indeed every year, but their fruit does not come to maturity till after three years (i); and this may be the reason why this number is fixed upon; for if such fig trees do not bring forth ripe fruit in three years time, there is little reason to expect any from them: and thus it was time after time with the Jewish nation; and so it is with carnal professors: hence it follows,
cut it down, why cumbereth it the ground? or "that it may not cumber"; or "render the ground useless", as read the Arabic version, and one of Beza's copies; for unfruitful trees suck up the juices of the earth, and draw away nourishment from other trees that are near them, and so make the earth barren, and not only hurt other trees, but stand in the way and place of fruitful ones; and therefore it is best to cut them down. So barren professors, as were the Jews, are not only useless and unprofitable themselves, being fruitless, but make churches barren, and stand in the way of others, who are stumbled by them; they are grieving to God, to Christ, and to the blessed Spirit, and are troublesome and burdensome to churches, ministers, and true believers: and the cutting them down may regard the judgment of God upon the nation of the Jews, which Christ would not have his apostles and ministers interpose for the averting of; or the excommunication of such worthless and hurtful professors out of the churches by them.
(i) T. Hieros. Sheviith, fol. 35. 4. Jarchi, Maimon. & Bartenora in Misn. Demai, c. 1. sect. 1. & Sheviith, c. 5. sect. 1.
John Wesley
13:7 Three years - Christ was then in the third year of his ministry. But it may mean only several years; a certain number being put for an uncertain. Why doth it also cumber the ground? - That is, not only bear no fruit itself, but take up the ground of another tree that would.
Robert Jamieson, A. R. Fausset and David Brown
13:7 three years--a long enough trial for a fig tree, and so denoting probably just a sufficient period of culture for spiritual fruit. The supposed allusion to the duration of our Lord's ministry is precarious.
cut it down--indignant language.
cumbereth--not only doing no good, but wasting ground.
13:813:8: Նա՝ պատասխանի ետ՝ եւ ասէ. Տէ՛ր, թո՛ղ զդա՝ ա՛յս ամ եւս, մինչեւ շո՛ւրջ զդովաւ բրեցից՝ եւ արկից աղբ[1318]. [1318] Ոսկան. Զդա յայս ամ եւս։ Ոմանք. Մինչ զդովաւ բրե՛՛։
8 Այգեգործը պատասխանեց եւ ասաց. «Տէ՛ր իմ, նրան այս տարի էլ թո՛ղ, մինչեւ որ նրա շուրջը փորեմ եւ աղբ գցեմ.
8 Անիկա պատասխան տուաւ ու անոր ըսաւ. ‘Տէ՛ր, այս տարի ալ ատիկա թող տուր, մինչեւ ատոր բոլորտիքը բրեմ ու թրիք դնեմ
Նա պատասխանի ետ եւ ասէ. Տէր, թող զդա այս ամ եւս, մինչեւ շուրջ զդովաւ բրեցից եւ արկից աղբ:

13:8: Նա՝ պատասխանի ետ՝ եւ ասէ. Տէ՛ր, թո՛ղ զդա՝ ա՛յս ամ եւս, մինչեւ շո՛ւրջ զդովաւ բրեցից՝ եւ արկից աղբ[1318].
[1318] Ոսկան. Զդա յայս ամ եւս։ Ոմանք. Մինչ զդովաւ բրե՛՛։
8 Այգեգործը պատասխանեց եւ ասաց. «Տէ՛ր իմ, նրան այս տարի էլ թո՛ղ, մինչեւ որ նրա շուրջը փորեմ եւ աղբ գցեմ.
8 Անիկա պատասխան տուաւ ու անոր ըսաւ. ‘Տէ՛ր, այս տարի ալ ատիկա թող տուր, մինչեւ ատոր բոլորտիքը բրեմ ու թրիք դնեմ
zohrab-1805▾ eastern-1994▾ western am▾
13:88: Но он сказал ему в ответ: господин! оставь ее и на этот год, пока я окопаю ее и обложу навозом, --
13:8  ὁ δὲ ἀποκριθεὶς λέγει αὐτῶ, κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν καὶ βάλω κόπρια·
13:8. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) λέγει (it-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"ἄφες (thou-should-have-had-sent-off) αὐτὴν (to-it) καὶ (and) τοῦτο (to-the-one-this) τὸ (to-the-one) ἔτος, (to-a-year) ἕως (unto-if-which) ὅτου (of-which-a-one) σκάψω (I-might-have-dug) περὶ (about) αὐτὴν (to-it) καὶ (and) βάλω (I-might-have-had-casted) κόπρια: (to-manurelets,"
13:8. at ille respondens dixit illi domine dimitte illam et hoc anno usque dum fodiam circa illam et mittam stercoraBut he answering, said to him: Lord, let it alone this year also, until I dig about it and dung it.
8. And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
13:8. But in response, he said to him: ‘Lord, let it be for this year also, during which time I will dig around it and add fertilizer.
13:8. And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung [it]:
And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung:

8: Но он сказал ему в ответ: господин! оставь ее и на этот год, пока я окопаю ее и обложу навозом, --
13:8  ὁ δὲ ἀποκριθεὶς λέγει αὐτῶ, κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν καὶ βάλω κόπρια·
13:8. at ille respondens dixit illi domine dimitte illam et hoc anno usque dum fodiam circa illam et mittam stercora
But he answering, said to him: Lord, let it alone this year also, until I dig about it and dung it.
13:8. But in response, he said to him: ‘Lord, let it be for this year also, during which time I will dig around it and add fertilizer.
13:8. And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung [it]:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: let: Exo 32:11-13, Exo 32:30-32, Exo 34:9; Num 14:11-20; Jos 7:7-9; Psa 106:23; Jer 14:7-9, Jer 14:13-18, Jer 15:1, Jer 18:20; Joe 2:17; Rom 10:1, Rom 11:14; Pe2 3:9
John Gill
13:8 And he answering, said unto him, Lord,.... Which, if understood of God the Father, may intend the intercession of Christ with him, who not only intercedes for his elect, for those that are unconverted, that they may be converted; and for converted ones, for the carrying on of the work of sanctification; for fresh discoveries of pardoning grace; for consolation and support under trouble; for their final perseverance, and eternal glorification: but also for his enemies, for profane sinners, and for formal professors; for the sake of his own people among them, and for their preservation, and for the averting of divine judgments from them, at least as yet: and so the Jewish nation was spared for some time after this, though now deserving of immediate destruction. But rather, the intercession of the ministers of Christ, and other good men, may be here meant; who, as Abraham interceded for Sodom, and Moses and Aaron for Israel, so do they for a sinful nation, a barren and unfruitful church and people, and particular persons, that they may be spared, at least a little longer, as here:
let it alone this year also; have patience one year more, or a little while longer. The Ethiopic version renders it, "until the winter", that being a time for digging about, and dunging of trees, as follows,
till I shall dig about it, and dung it; these same phrases are used in the "Misna" (k),
, "they dung and dig" in gardens of cucumbers, and gourds, until the beginning of the year:''
upon which their commentators say (l), that they carry dung into their gardens to moisten the earth, and dig about the roots of the trees, and lay them bare, and cover them again, and prune them, and smoke them to kill the worms. And by these phrases may be signified the various means Christ made use of by his own ministry, and by the ministry of his apostles, to make the Jews a fruitful people; and rather the means Christ's ministers make use of, as did the apostles with the Jews, to reach the cases of barren professors; as by "digging", striking at, and exposing some secret sin or sins, which are the root and source of their barrenness; showing them, that they have no root in Christ, nor the root of the matter in them; and declaring to them the insufficiency of a mere profession of religion to save them: and "dunging", which as it supposes want of heat, or coldness, which is the cause of barrenness, and signifies, that such professors are without spiritual life, and without spiritual heat, or real warmth of love to Christ, his truths, ordinances, and people, and discharge their duty in a cold and lifeless manner; so it may design the means they make use of to warm and fire them with zeal for God, and true religion; by preaching the soul quickening doctrines of the Gospel, and by laying before them the agreeableness of a becoming zeal, and the disagreeableness of a lukewarm spirit and disposition, an indolence and unconcern for the glory of God, and interest of Christ.
(k) Sheviith, c. 2. sect. 2. (l) Jarchi, Maimon. & Bartenora in ib.
Robert Jamieson, A. R. Fausset and David Brown
13:8 he answering, &c.--Christ, as Intercessor, loath to see it cut down so long as there was any hope (see Lk 13:34).
dig, &c.--loosen the earth about it and enrich it with manure; pointing to changes of method in the divine treatment of the impenitent, in order to freshen spiritual culture.
13:913:9: թերեւս արասցէ՛ պտուղ. ապա թէ ո՛չ՝ յամէ՛ եւս հատցե՛ս զդա։
9 գուցէ թէ պտուղ տայ. ապա թէ ոչ՝ մի տարուց յետոյ կը կտրես այդ»:
9 Եւ եթէ պտուղ տայ՝ աղէկ, ապա թէ ոչ՝ գալ տարի կտրէ ատիկա’»։
թերեւս արասցէ պտուղ. ապա թէ ոչ` յամէ եւս հատցես զդա:

13:9: թերեւս արասցէ՛ պտուղ. ապա թէ ո՛չ՝ յամէ՛ եւս հատցե՛ս զդա։
9 գուցէ թէ պտուղ տայ. ապա թէ ոչ՝ մի տարուց յետոյ կը կտրես այդ»:
9 Եւ եթէ պտուղ տայ՝ աղէկ, ապա թէ ոչ՝ գալ տարի կտրէ ատիկա’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: не принесет ли плода; если же нет, то в следующий [год] срубишь ее.
13:9  κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον _ εἰ δὲ μή γε, ἐκκόψεις αὐτήν.
13:9. κἂν (and-ever) μὲν (indeed) ποιήσῃ (it-might-have-done-unto) καρπὸν (to-a-fruit) εἰς (into) τὸ (to-the-one) μέλλον-- (to-impending) εἰ (if) δὲ (moreover) μήγε, (lest-too,"ἐκκόψεις (thou-shall-fell-out) αὐτήν. (to-it)
13:9. et si quidem fecerit fructum sin autem in futurum succides eamAnd if happily it bear fruit: but if not, then after that thou shalt cut it down.
9. and if it bear fruit thenceforth, ; but if not, thou shalt cut it down.
13:9. And, indeed, it should bear fruit. But if not, in the future, you shall cut it down.’ ”
13:9. And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down.
And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down:

9: не принесет ли плода; если же нет, то в следующий [год] срубишь ее.
13:9  κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον _ εἰ δὲ μή γε, ἐκκόψεις αὐτήν.
13:9. et si quidem fecerit fructum sin autem in futurum succides eam
And if happily it bear fruit: but if not, then after that thou shalt cut it down.
13:9. And, indeed, it should bear fruit. But if not, in the future, you shall cut it down.’ ”
13:9. And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: if not: Ezr 9:14, Ezr 9:15; Psa 69:22-28; Dan 9:5-8; Joh 15:2; Th1 2:15; Heb 6:8; Rev 15:3, Rev 15:4, Rev 16:5-7
John Gill
13:9 And if it bear fruit, well,.... If hereby barren professors, as the Jews, become fruitful, it is well, a good thing is done; it is well for themselves, they shall eat the fruit of their doings; it is well for the churches where they are, for good works are profitable to men; and it is well for the owner of the vineyard, and the dresser of it too, for when Christ has his fruit from his churches, his ministers have theirs also:
and if not, then
after that; "for the time to come", as the Vulgate Latin; or "year following", as the Persic version renders it:
thou shall cut it down; do with it as thou pleasest, nothing more will be said or pleaded in its behalf; full consent shall be given, and no more intercession used: any trees might not be cut down, only barren ones; there is a law in Deut 20:19 about cutting down trees, and which the Jews explain thus (m);
"they may not cut down trees for meat without the city, nor withhold from them the course of water, that so they may become dry; as it is said, "thou shall not destroy the trees"; and whoever cuts any down is to be beaten, and not in a siege only, but in any place: whoever cuts down a tree for meat, by way of destroying it, is to be beaten; but they may cut it down if it hurts other trees, or because it hurts in the field others, or because its price is dear; the law does not forbid, but by way of destroying. Every barren tree it is lawful to cut down, even though a man hath no need of it; and so a tree for meat, which does hurt, and does not produce but little fruit, and it is not worth while to labour about it, it is lawful to cut it down: and how much may an olive tree produce, and it may not be cut down? the fourth part of a "Kab" of olives; and a palm tree which yields a "Kab" of dates, may not be cut down.''
Much such a parable as this is formed by the Jews, upon Moses's intercession for the people of Israel (n).
"Says R. Abin, in the name of R. Simeon ben Josedech, a parable, to what is it like? to a king that hath an uncultivated field; he says to his gardener, go and manure it, and make it a vineyard: the gardener went and manured that field, and planted it a vineyard; the vineyard grew, and produced wine, and it turned to vinegar; when the king saw that the wine turned to vinegar, he said to the gardener, go, , "and cut it down", why should I seek after a vineyard that brings forth that which is sour? the gardener replied, my lord, the king, what expense hast thou been at with this vineyard before it was raised? and now thou seekest to cut it down; and shouldst thou say because its wine turns sour; the reason is, because it is young, therefore its wine turns sour, and it does not produce good wine: so when Israel did that work (of the golden calf), the holy blessed God sought to consume them; said Moses, Lord of the world, hast thou not brought them out of Egypt from a place of idolatry, and now they are young, or children, as it is said, Hos 11:1 wait a little for them, and go with them, and they will do good works in thy presence.''
(m) Maimon. Hilch. Melacim, c. 6. sect. 8, 9. (n) Shemot Rabba, sect. 43. fol. 141. 2.
Robert Jamieson, A. R. Fausset and David Brown
13:9 if . . . fruit, well--Genuine repentance, however late, avails to save (Lk 23:42-43).
after that, &c.--The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Prov 1:24-31; Ezek 24:13).
13:1013:10: Եւ ուսուցանէ՛ր ՚ի միում ժողովրդանոցա՛ցն ՚ի շաբաթս[1319]։ [1319] Ոմանք. ՚Ի միում ՚ի ժողովրդանո՛՛։
10 Եւ մի շաբաթ օր Յիսուս մի ժողովարանում ուսուցանում էր:
10 Շաբաթ օրը ժողովարաններէն մէկուն մէջ կը սորվեցնէր։
Եւ ուսուցանէր ի միում ի ժողովրդանոցացն ի շաբաթս:

13:10: Եւ ուսուցանէ՛ր ՚ի միում ժողովրդանոցա՛ցն ՚ի շաբաթս[1319]։
[1319] Ոմանք. ՚Ի միում ՚ի ժողովրդանո՛՛։
10 Եւ մի շաբաթ օր Յիսուս մի ժողովարանում ուսուցանում էր:
10 Շաբաթ օրը ժողովարաններէն մէկուն մէջ կը սորվեցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: В одной из синагог учил Он в субботу.
13:10  ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν.
13:10. Ἦν (It-was) δὲ (moreover) διδάσκων (teaching) ἐν (in) μιᾷ (unto-one) τῶν (of-the-ones) συναγωγῶν (of-leadings-together) ἐν (in) τοῖς (unto-the-ones) σάββασιν. (unto-a-sabbaths)
13:10. erat autem docens in synagoga eorum sabbatisAnd he was teaching in their synagogue on their sabbath.
10. And he was teaching in one of the synagogues on the sabbath day.
13:10. Now he was teaching in their synagogue on the Sabbaths.
13:10. And he was teaching in one of the synagogues on the sabbath.
And he was teaching in one of the synagogues on the sabbath:

10: В одной из синагог учил Он в субботу.
13:10  ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν.
13:10. erat autem docens in synagoga eorum sabbatis
And he was teaching in their synagogue on their sabbath.
13:10. Now he was teaching in their synagogue on the Sabbaths.
13:10. And he was teaching in one of the synagogues on the sabbath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-17: Об исцелении Христом скорченной женщины в субботу говорит только ев. Лука. В синагоге в субботу Господь исцелил скорченную женщину - хотя косвенно, в своем обращении к народу - и начальник синагоги поставил Ему это действие в вину, так как Христос нарушил субботний покой. Тогда Христос обличил лицемерного ревнителя закона и подобных ему, указавши на то, что и по субботам иудеи водят поить свой скот, нарушая таким действием предписанный им покой. Это обличение заставило устыдиться противников Христа, а народ стал выражать радость по поводу совершаемых Христом чудес. - Духа немощи, - т. е. беса, который ослаблял ее мускулы (см. ст. 16). - Ты освобождаешься - точнее: ты освобождена (aпolelusai): наступающее событие представлено в этом выражении как уже совершившееся. - Начальник синагоги - см. Мф IV, 24. - Негодуя, что Иисус исцелил в субботу - см. Мк III, 2. - Сказал народу. Прямо обратиться ко Христу он боялся ввиду того, что народ очевидно стоял на стороне Христа (ср. ст. 17). - Лицемер - по более точному чтению: лицемеры. Так называет Господь начальника синагоги и других представителей власти духовной, стоявших на стороне этого начальника (Зигабен) за то, что они, под видом соблюдения в точности закона о субботе, хотели посрамить Христа. - Не ведет ли... По Талмуду, животных поить разрешалось и в субботу. - Сию же дочь Авраамову... Господь делает заключение от высказанной в 15-м стихе мысли. Если для животных нарушается строгость закона о субботе, то уже для женщины, происшедшей от великого Авраама, можно нарушить субботу - освободить эту страдалицу от ее болезни, какую навел на нее сатана (сатана представляется связавшим ее посредством какого-то из своих служителей - бесов). - О всех славных делах - пропущено: бывающих или совершающихся (toiV genominoiV). Этим дела Христовы обозначены как продолжающиеся.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his Sabbaths in the synagogues, v. 10. We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home reading a good book; for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And, when he was in the synagogues on the sabbath day, he was teaching there--en didaskon. It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy.

1. The object of charity that presented itself was a woman in the synagogue that had a spirit of infirmity eighteen years, v. 11. She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such that she was bowed together by strong convulsions, and could in no wise lift up herself; and, having been so long thus, the disease was incurable; she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on the sabbath days; for God can help us, beyond our expectation.

2. The offer of this cure to one that sought it not bespeaks the preventing mercy and grace of Christ: When Jesus saw her, he called her to him, v. 12. It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his gospel calls and invites those to come to him for healing that labour under spiritual infirmities, and, if he calls us, he will undoubtedly help us when we come to him.

3. The cure effectually and immediately wrought bespeaks his almighty power. He laid his hands on her, and said, "Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair whose disease is inveterate, who have been long in affliction. God can at length relieve them, therefore though he tarry wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked was immediately made straight, and the scripture was fulfilled (Ps. cxlvi. 8): The Lord raiseth them that are bowed down. This cure represents the work of Christ's grace upon the souls of the people. (1.) In the conversion of sinners. Unsanctified hearts are under this spirit of infirmity; they are distorted, the faculties of the soul are quite out of place and order; they are bowed down towards things below. O curvæ in terram animæ! They can in no wise lift up themselves to God and heaven; the bent of the soul, in its natural state, is the quite contrary way. Such crooked souls seek not to Christ; but he calls them to him, lays the hand of his power and grace upon them, speaks a healing word to them, by which he looses them from their infirmity, makes the soul straight, reduces it to order, raises it above worldly regards, and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked (Eccl. vii. 13), yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Ps. xxxviii. 6. But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up.

4. The present effect of this cure upon the soul of the patient as well as upon her body. She glorified God, gave him the praise of her cure to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God.

II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, v. 14. One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to counteract the conviction; but what light can shine so clear, so strong, that a spirit of bigotry and enmity to Christ and his gospel will not serve to shut men's eyes against it? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not indeed the impudence to quarrel with Christ; but he said to the people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day: "You may come and be healed any day of the week." Christ's cures were become, in his eyes, cheap and common things. See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and, when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful (chesed), to intimate that works of mercy and charity are in a manner works of piety (1 Tim. v. 4) and therefore very proper on sabbath days.

III. Christ's justification of himself in what he had done (v. 15): The Lord then answered him, as he had answered others who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites whom it would be presumption for us to call so. We must judge charitably, and can judge only according to the outward appearance. Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and,

1. He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day. Those cattle that are kept up in the stable are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed nor drink water, Jon. iii. 7.

2. He applies this to the present case (v. 16): "Must the ox and the ass have compassion shown them on the sabbath day, and have so much time and pains bestowed upon them every sabbath, to be loosed from the stall, led away perhaps a great way to the water, and then back again, and shall not this woman, only with a touch of the hand and a word's speaking, be loosed from a much greater grievance than that which the cattle undergo when they are kept a day without water? For consider," (1.) "She is a daughter of Abraham, in a relation to whom you all pride yourselves; she is your sister, and shall she be denied a favour that you grant to an ox or an ass, dispensing a little with the supposed strictness of the sabbath day? She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children." (2.) "She is one whom Satan has bound. He had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore, now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough."

IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe,

1. What a confusion this was to the malice of his persecutors: When he had said these things, all his adversaries were ashamed (v. 17); they were put to silence, and were vexed that they were so, that they had not a word to say for themselves. It was not a shame that worked repentance, but rather indignation. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed.

2. What a confirmation this was to the faith of his friends: All the people, who had a better sense of things, and judged more impartially than their rulers, rejoiced for all the glorious things that were done by him. The shame of his foes was the joy of his followers; the increase of his interest was what the one fretted at, and the other triumphed in. The things Christ did were glorious things; they were all so, and, though now clouded, perhaps will appear to, and we ought to rejoice in them. Every thing that is the honour of Christ is the comfort of Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: Luk 4:15, Luk 4:16, Luk 4:44
Geneva 1599
13:10 (3) And he was teaching in one of the synagogues on the sabbath.
(3) Christ came to deliver us from the hand of Satan.
John Gill
13:10 And he was teaching in one of the synagogues,.... That is Jesus, as the Syriac and Persic versions express it; which was his work, he being a teacher sent from God, and who took all opportunities of instructing men in the truths of the Gospel; this was done either in Galilee, or in Judea, in one of the synagogues of some city there, for in their larger cities there were more synagogues than one. In Jerusalem, we are told (o), there were three hundred and ninety four synagogues; and other writers (p) increase their number, and say, there were four hundred and eighty: and it was
on the sabbath; which was now in force, and was religiously observed by Christ.
(o) T. Bab. Cetubot, fol. 105. 1. (p) Pesikta in Jarchi in Isa. i. 21. Shirhashirim Rabba, fol. 20. 3. Ecka Rabbati, fol. 37. 4.
13:1113:11: Եւ ահա կին մի՝ զոր ունէ՛ր ա՛յս հիւանդութեան ամս ութուտա՛սն. եւ էր կարկամեա՛լ, եւ ո՛չ կարէր ամենեւին ՚ի վե՛ր հայել։
11 Եւ ահա այնտեղ կար մի կին, որին չար դեւը տասնութ տարի բռնած էր պահում. եւ կուչ էր եկած ու ամենեւին վեր նայել չէր կարողանում:
11 Հոն կին մը կար, որ հիւանդութեան ոգի մը ունէր տասնութ տարիէ ի վեր ու կծկտած էր եւ ամենեւին չէր կրնար շիտակ կայնիլ։
Եւ ահա կին մի զոր ունէր այս հիւանդութեան ամս ութուտասն, եւ էր կարկամեալ, եւ ոչ կարէր ամենեւին ի վեր հայել:

13:11: Եւ ահա կին մի՝ զոր ունէ՛ր ա՛յս հիւանդութեան ամս ութուտա՛սն. եւ էր կարկամեա՛լ, եւ ո՛չ կարէր ամենեւին ՚ի վե՛ր հայել։
11 Եւ ահա այնտեղ կար մի կին, որին չար դեւը տասնութ տարի բռնած էր պահում. եւ կուչ էր եկած ու ամենեւին վեր նայել չէր կարողանում:
11 Հոն կին մը կար, որ հիւանդութեան ոգի մը ունէր տասնութ տարիէ ի վեր ու կծկտած էր եւ ամենեւին չէր կրնար շիտակ կայնիլ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Там была женщина, восемнадцать лет имевшая духа немощи: она была скорчена и не могла выпрямиться.
13:11  καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δεκαοκτώ, καὶ ἦν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές.
13:11. καὶ (And) ἰδοὺ (thou-should-have-had-seen,"γυνὴ (a-woman) πνεῦμα (to-a-currenting-to) ἔχουσα (holding) ἀσθενείας (of-an-un-vigoring-of) ἔτη (to-years) δέκα (to-ten) ὀκτώ, (to-eight,"καὶ (and) ἦν (it-was) συνκύπτουσα (leaning-together) καὶ (and) μὴ (lest) δυναμένη ( abling ) ἀνακύψαι (to-have-leaned-up) εἰς (into) τὸ (to-the-one) παντελές. (to-all-finished)
13:11. et ecce mulier quae habebat spiritum infirmitatis annis decem et octo et erat inclinata nec omnino poterat sursum respicereAnd behold there was a woman who had a spirit of infirmity eighteen years. And she was bowed together: neither could she look upwards at all.
11. And behold, a woman which had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up.
13:11. And behold, there was a woman who had a spirit of infirmity for eighteen years. And she was bent over; and she was unable to look upwards at all.
13:11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].
And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up:

11: Там была женщина, восемнадцать лет имевшая духа немощи: она была скорчена и не могла выпрямиться.
13:11  καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δεκαοκτώ, καὶ ἦν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές.
13:11. et ecce mulier quae habebat spiritum infirmitatis annis decem et octo et erat inclinata nec omnino poterat sursum respicere
And behold there was a woman who had a spirit of infirmity eighteen years. And she was bowed together: neither could she look upwards at all.
13:11. And behold, there was a woman who had a spirit of infirmity for eighteen years. And she was bent over; and she was unable to look upwards at all.
13:11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:11: A woman which had a spirit of infirmity - Relative to this subject three things may be considered: -
I. The woman's infirmity.
II. Her cure. And
III. The conduct of the ruler of the synagogue on the occasion.
I. The woman's infirmity.
1. What was its origin? Sin. Had this never entered into the world, there had not been either pain, distortion, or death.
2. Who was the agent in it? Satan; Luk 13:16. God has often permitted demons to act on and in the bodies of men and women; and it is not improbable that the principal part of unaccountable and inexplicable disorders still come from the same source.
3. What was the nature of this infirmity? She was bowed together, bent down to the earth, a situation equally painful and humiliating; the violence of which she could not support, and the shame of which she could not conceal.
4. What was the duration of this infirmity? Eighteen years. A long time to be under the constant and peculiar influence of the devil.
What was the effect of this infirmity? The woman was so bowed together that she could in no case stand straight, or look toward heaven.
II. The woman's cure.
1. Jesus saw her, Luk 13:12. Notwithstanding her infirmity was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker and to get her health restored, and his eye affected his heart.
2. He called her to him. Her heart and her distress spoke loudly, though her lips were silent; and, as she was thus calling for help, Jesus calls her to himself that she may receive help.
3. Jesus laid his hands on her. The hand of his holiness terrifies, and the hand of his power expels, the demon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them.
4. Immediately she was made straight, Luk 13:13. This cure was -
1. A speedy one - it was done in an instant.
2. It was a perfect one - she was made completely whole.
3. It was a public one - there were many to attest and render it credible.
4. It was a stable and permanent one - she was loosed, for ever loosed from her infirmity.
5. Her soul partook of the good done to her body - she glorified God. As she knew before that it was Satan who had bound her, she knew also that it was God only that could loose her; and now, feeling that she is loosed, she gives God that honor which is due to his name.
III. The conduct of the ruler of the synagogue on the occasion.
1. He answered with indignation, Luk 13:14. It would seem as if the demon who had left the woman's body had got into his heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ's power upon others. Perhaps, like this ruler, he pretends zeal and concern for the honor of religion: "These preachings, prayer meetings, convictions, conversions, etc., are not carried on in his way, and therefore they cannot be of God." Let such take care, lest, while denying the operation of God's hand, they be given up to demonic influence.
2. He endeavors to prevent others from receiving the kind help of the blessed Jesus - He said unto the people, etc., Luk 13:14. Men of this character who have extensive influence over the poor, etc., do immense harm: they often hinder them from hearing that word which is able to save their souls. But for this also they must stand before the judgment seat of Christ. Reader, hast thou ever acted in this way?
3. Jesus retorts his condemnation with peculiar force; Luk 13:15, Luk 13:16. Thou hypocrite to pretend zeal for God's glory, when it is only the workings of thy malicious, unfeeling, and uncharitable heart. Wouldst thou not even take thy ass to water upon the Sabbath day? And wouldst thou deprive a daughter of Abraham (one of thy own nation and religion) of the mercy and goodness of God upon the Sabbath? Was not the Sabbath instituted for the benefit of man?
4. His adversaries were ashamed, Luk 13:17. The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the just censure of that multitude whom they deceived, and from whom they expected continual applause.
5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the instruments of the edification of the multitude - they rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain.
A preacher will know how to apply this subject to general edification.
Albert Barnes: Notes on the Bible - 1834
13:11: There was a woman which had a spirit of infirmity - Was infirm, or was weak and afflicted. This was produced by Satan, Luk 13:16.
Eighteen years - This affliction had continued a long time. This shows that the miracle was real; that the disease was not feigned. Though thus afflicted, yet it seems she was regular in attending the worship of God in the synagogue. There in the sanctuary, is the place where the afflicted find consolation; and there it was that the Saviour met her and restored her to health. It is in the sanctuary and on the Sabbath, also, that he commonly meets his people, and gives them the joys of his salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: a spirit: Luk 13:16, Luk 8:2; Job 2:7; Psa 6:2; Mat 9:32, Mat 9:33
eighteen: Luk 8:27, Luk 8:43; Mar 9:21; Joh 5:5, Joh 5:6, Joh 9:19-21; Act 3:2, Act 4:22, Act 14:8-10
bowed: Psa 38:6, Psa 42:5 *marg. Psa 145:14, Psa 146:8
Geneva 1599
13:11 And, behold, there was a woman which had a (d) spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].
(d) Troubled with a disease which Satan caused.
John Gill
13:11 And behold there was a woman,.... In the synagogue, who, as infirm as she is hereafter described, got out to the place of worship; and which may be a rebuke to such, who, upon every trifling indisposition, keep at home, and excuse themselves from an attendance in the house of God:
which had a spirit of infirmity eighteen years; or a weakness that was brought upon her by an evil spirit, by Satan; as appears from Lk 13:16 who, by divine permission, had a power of inflicting diseases on mankind, as is evident from the case of Job; and so the Ethiopic version renders it, "whom a demon had made infirm": and this disorder had been of a long standing; she had laboured under it for the space of eighteen years, so that it was a known case, and had been given up as incurable, which made the following miracle the more illustrious and remarkable.
And was bowed together, and could in no wise lift up herself; or lift up her head, look up, or stand upright; it was a thing utterly impossible, which she could by no means do; her body was convulsed, and every part so contracted, that, as the Persic version renders it, "she could not stretch out a hand or foot".
John Wesley
13:11 She was bowed together, and utterly unable to lift up herself - The evil spirit which possessed her afflicted her in this manner. To many doubtless it appeared a natural distemper. Would not a modern physician have termed it a nervous case?
Robert Jamieson, A. R. Fausset and David Brown
13:11 WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Lk 13:10-17)
spirit of infirmity--Compare Lk 13:17, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (Lk 19:9).
13:1213:12: Եւ տեսեալ զնա Յիսուսի, կոչեաց առ ինքն՝ եւ ասէ ցնա. Կի՛ն դու՝ արձակեա՛լ ես ՚ի հիւանդութենէ քումմէ։
12 Եւ Յիսուս նրան տեսնելով՝ կանչեց իր մօտ եւ ասաց. «Ո՛վ կին, բժշկուած ես քո հիւանդութիւնից»:
12 Յիսուս զանիկա տեսնելով՝ իրեն կանչեց եւ ըսաւ անոր. «Ո՛վ կին, դուն քու հիւանդութենէդ արձակուած ես»։
Եւ տեսեալ զնա Յիսուսի` կոչեաց առ ինքն եւ ասէ ցնա. Կին դու, արձակեալ ես ի հիւանդութենէ քումմէ:

13:12: Եւ տեսեալ զնա Յիսուսի, կոչեաց առ ինքն՝ եւ ասէ ցնա. Կի՛ն դու՝ արձակեա՛լ ես ՚ի հիւանդութենէ քումմէ։
12 Եւ Յիսուս նրան տեսնելով՝ կանչեց իր մօտ եւ ասաց. «Ո՛վ կին, բժշկուած ես քո հիւանդութիւնից»:
12 Յիսուս զանիկա տեսնելով՝ իրեն կանչեց եւ ըսաւ անոր. «Ո՛վ կին, դուն քու հիւանդութենէդ արձակուած ես»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Иисус, увидев ее, подозвал и сказал ей: женщина! ты освобождаешься от недуга твоего.
13:12  ἰδὼν δὲ αὐτὴν ὁ ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ, γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου,
13:12. ἰδὼν (Having-had-seen) δὲ (moreover) αὐτὴν (to-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"προσεφώνησεν (it-sounded-toward-unto) καὶ (and) εἶπεν (it-had-said) αὐτῇ (unto-it,"Γύναι, (Woman,"ἀπολέλυσαι (thou-had-come-to-be-loosed-off) τῆς (of-the-one) ἀσθενείας (of-an-un-vigoring-of) σου, (of-thee,"
13:12. quam cum videret Iesus vocavit ad se et ait illi mulier dimissa es ab infirmitate tuaWhom when Jesus saw, he called her unto him and said to her: Woman, thou art delivered from thy infirmity.
12. And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity.
13:12. And when Jesus saw her, he called her to himself, and he said to her, “Woman, you are released from your infirmity.”
13:12. And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art loosed from thine infirmity.
And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art loosed from thine infirmity:

12: Иисус, увидев ее, подозвал и сказал ей: женщина! ты освобождаешься от недуга твоего.
13:12  ἰδὼν δὲ αὐτὴν ὁ ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ, γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου,
13:12. quam cum videret Iesus vocavit ad se et ait illi mulier dimissa es ab infirmitate tua
Whom when Jesus saw, he called her unto him and said to her: Woman, thou art delivered from thy infirmity.
13:12. And when Jesus saw her, he called her to himself, and he said to her, “Woman, you are released from your infirmity.”
13:12. And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art loosed from thine infirmity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
13:12: Thou art loosed from thine infirmity - This was a remarkable declaration. It does not appear that the woman "applied" to him for a cure; yet Jesus addressed her, and the disease departed. How clear would be the proofs from such a case that he was the Messiah! And how mighty the power of him that by a word could restore her to health!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Woman: Luk 6:8-10; Psa 107:20; Isa 65:1; Mat 8:16
loosed: Luk 13:16; Joe 3:10
Geneva 1599
13:12 And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art (e) loosed from thine infirmity.
(e) For Satan had the woman bound, as if she had been in chains, to the extent that for eighteen years time she could not hold up her head.
John Gill
13:12 And when Jesus saw her,.... In the synagogue among the people, either whilst, or after he had done teaching:
he called her to him, to come nearer him, and said unto her; of his own accord, without being asked by the woman, or any other for her, out of great compassion to her, seeing her in this miserable condition, and knowing full well the nature, cause, and long continuance of her disorder:
woman, thou art loosed from thine infirmity; which had not only bowed her, but it had bound her, as if she had been bound with cords; but Christ by saying these words, with his hands laid upon her, burst her bonds asunder, dispossessed the evil spirit, and delivered her from her long affliction.
Robert Jamieson, A. R. Fausset and David Brown
13:12 said . . . Woman . . . and laid--both at once.
13:1313:13: Եւ ե՛դ ՚ի վերայ նորա ձեռն, եւ առժամա՛յն ուղղեցաւ, եւ փառաւո՛ր առնէր զԱստուած։
13 Եւ ձեռքը դրեց նրա վրայ, ու նոյն ժամին հիւանդը ուղղուեց եւ Աստծուն փառք էր տալիս:
13 Ու ձեռքը անոր վրայ դրաւ եւ իսկոյն շտկուեցաւ ու փառք կու տար Աստուծոյ։
Եւ եդ ի վերայ նորա ձեռն, եւ առժամայն ուղղեցաւ եւ փառաւոր առնէր զԱստուած:

13:13: Եւ ե՛դ ՚ի վերայ նորա ձեռն, եւ առժամա՛յն ուղղեցաւ, եւ փառաւո՛ր առնէր զԱստուած։
13 Եւ ձեռքը դրեց նրա վրայ, ու նոյն ժամին հիւանդը ուղղուեց եւ Աստծուն փառք էր տալիս:
13 Ու ձեռքը անոր վրայ դրաւ եւ իսկոյն շտկուեցաւ ու փառք կու տար Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: И возложил на нее руки, и она тотчас выпрямилась и стала славить Бога.
13:13  καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν.
13:13. καὶ (and) ἐπέθηκεν (it-placed-upon) αὐτῇ (unto-it) τὰς (to-the-ones) χεῖρας: (to-hands) καὶ (and) παραχρῆμα (beside-to-an-affording-to) ἀνωρθώθη, (it-was-en-straightly-jutted-up) καὶ (and) ἐδόξαζεν (it-was-reckoning-to) τὸν (to-the-one) θεόν. (to-a-Deity)
13:13. et inposuit illi manus et confestim erecta est et glorificabat DeumAnd he laid his hands upon her: and immediately she was made straight and glorified God.
13. And he laid his hands upon her: and immediately she was made straight, and glorified God.
13:13. And he laid his hands upon her, and immediately she was straightened, and she glorified God.
13:13. And he laid [his] hands on her: and immediately she was made straight, and glorified God.
And he laid [his] hands on her: and immediately she was made straight, and glorified God:

13: И возложил на нее руки, и она тотчас выпрямилась и стала славить Бога.
13:13  καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν.
13:13. et inposuit illi manus et confestim erecta est et glorificabat Deum
And he laid his hands upon her: and immediately she was made straight and glorified God.
13:13. And he laid his hands upon her, and immediately she was straightened, and she glorified God.
13:13. And he laid [his] hands on her: and immediately she was made straight, and glorified God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
13:13: Glorified God - Praised God. Gave thanks to him for healing her. They who are restored to health from sickness owe it to God; and they should devote their lives to his service, as expressive of their sense of gratitude to him who has spared them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: he laid: Luk 4:40; Mar 6:5, Mar 8:25, Mar 16:18; Act 9:17
and immediately: Luk 17:14-17, Luk 18:43; Psa 103:1-5, Psa 107:20-22, Psa 116:16, Psa 116:17
John Gill
13:13 And he laid his hands on her,.... As he spoke the above words, which he sometimes did when he healed diseases.
And immediately she was made straight; she lift up herself, stood upright, and her body, and all the parts of it were as straight as ever they had been, or as any were in the synagogue.
And glorified God; that is, "the woman" glorified God, as the Persic version expresses it; she was filled with thankfulness for the mercy, and gave God the glory of it. This woman was an emblem of a poor sinner held in the bonds of iniquity by Satan, and led captive by him at his will, who can by no means raise himself; nor is he able to lift up his head to heaven, or look upwards to Christ for deliverance; and yet attends upon the outward ministry, when Christ, in his own time, meets with him under it, and manifests his power and grace, breaks his bonds asunder, delivers him out of Satan's hands, and from the bondage of his own corruptions, sets him straight, and causes him to lift up his head, and look to him for life and salvation; and so puts a new song into his mouth, even praise to God, to whose free grace and favour he readily ascribes his deliverance.
13:1413:14: Պատասխանի ետ ժողովրդապետն՝ ցասուցեալ թէ ընդէ՞ր ՚ի շաբաթու բժշկեա՛ց Յիսուս, եւ ասէ ցժողովուրդն. Վե՛ց օր է՝ յորս արժա՛ն է գործել, յա՛յնս եկայք բժշկեցարո՛ւք, եւ մի՛ յաւուր շաբաթու[1320]։ [1320] Ոսկան. Եկայք եւ բժշ՛՛։
14 Ժողովրդապետը բարկացաւ, թէ ինչո՛ւ Յիսուս շաբաթ օրով բուժեց. եւ ասաց ժողովրդին. «Վեց օր կայ, երբ արժան է գործել, ա՛յդ օրերին եկէք բուժուեցէք եւ ոչ թէ շաբաթ օրը»:
14 Ժողովարանին իշխանը բարկացաւ, որ Յիսուս շաբաթ օրը բժշկեց եւ ըսաւ ժողովուրդին. «Վեց օր կայ, որոնց մէջ կրնաք գործել. ուստի այն օրերը եկէք բժշկուեցէք, ոչ թէ շաբաթ օրը»։
Պատասխանի ետ ժողովրդապետն ցասուցեալ թէ ընդէր ի շաբաթու բժշկեաց Յիսուս, եւ ասէ ցժողովուրդն. Վեց օր է յորս արժան է գործել, յայնս եկայք բժշկեցարուք, եւ մի՛ յաւուր շաբաթու:

13:14: Պատասխանի ետ ժողովրդապետն՝ ցասուցեալ թէ ընդէ՞ր ՚ի շաբաթու բժշկեա՛ց Յիսուս, եւ ասէ ցժողովուրդն. Վե՛ց օր է՝ յորս արժա՛ն է գործել, յա՛յնս եկայք բժշկեցարո՛ւք, եւ մի՛ յաւուր շաբաթու[1320]։
[1320] Ոսկան. Եկայք եւ բժշ՛՛։
14 Ժողովրդապետը բարկացաւ, թէ ինչո՛ւ Յիսուս շաբաթ օրով բուժեց. եւ ասաց ժողովրդին. «Վեց օր կայ, երբ արժան է գործել, ա՛յդ օրերին եկէք բուժուեցէք եւ ոչ թէ շաբաթ օրը»:
14 Ժողովարանին իշխանը բարկացաւ, որ Յիսուս շաբաթ օրը բժշկեց եւ ըսաւ ժողովուրդին. «Վեց օր կայ, որոնց մէջ կրնաք գործել. ուստի այն օրերը եկէք բժշկուեցէք, ոչ թէ շաբաթ օրը»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: При этом начальник синагоги, негодуя, что Иисус исцелил в субботу, сказал народу: есть шесть дней, в которые должно делать; в те и приходите исцеляться, а не в день субботний.
13:14  ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῶ σαββάτῳ ἐθεράπευσεν ὁ ἰησοῦς, ἔλεγεν τῶ ὄχλῳ ὅτι ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὗν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου.
13:14. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) ἀρχισυνάγωγος, (a-leading-together-firster,"ἀγανακτῶν (excess-vexing-unto) ὅτι (to-which-a-one) τῷ (unto-the-one) σαββάτῳ (unto-a-sabbath) ἐθεράπευσεν (it-ministered-of,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"ἔλεγεν (it-was-forthing) τῷ (unto-the-one) ὄχλῳ (unto-a-crowd) ὅτι (to-which-a-one,"Ἓξ (Six) ἡμέραι (days) εἰσὶν (they-be) ἐν (in) αἷς ( unto-which ) δεῖ (it-bindeth) ἐργάζεσθαι : ( to-work-to ) ἐν (in) αὐταῖς (unto-them) οὖν (accordingly) ἐρχόμενοι ( coming ) θεραπεύεσθε (ye-should-be-ministered-of) καὶ (and) μὴ (lest) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τοῦ (of-the-one) σαββάτου. (of-a-sabbath)
13:14. respondens autem archisynagogus indignans quia sabbato curasset Iesus dicebat turbae sex dies sunt in quibus oportet operari in his ergo venite et curamini et non in die sabbatiAnd the ruler of the synagogue being angry that Jesus had healed on the sabbath answering, said to the multitude: Six days there are wherein you ought to work. In them therefore come and be healed: and not on the sabbath day.
14. And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.
13:14. Then, as a result, the ruler of the synagogue became angry that Jesus had cured on the Sabbath, and he said to the crowd: “There are six days on which you ought to work. Therefore, come and be cured on those, and not on the day of the Sabbath.”
13:14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day:

14: При этом начальник синагоги, негодуя, что Иисус исцелил в субботу, сказал народу: есть шесть дней, в которые должно делать; в те и приходите исцеляться, а не в день субботний.
13:14  ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῶ σαββάτῳ ἐθεράπευσεν ὁ ἰησοῦς, ἔλεγεν τῶ ὄχλῳ ὅτι ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὗν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου.
13:14. respondens autem archisynagogus indignans quia sabbato curasset Iesus dicebat turbae sex dies sunt in quibus oportet operari in his ergo venite et curamini et non in die sabbati
And the ruler of the synagogue being angry that Jesus had healed on the sabbath answering, said to the multitude: Six days there are wherein you ought to work. In them therefore come and be healed: and not on the sabbath day.
13:14. Then, as a result, the ruler of the synagogue became angry that Jesus had cured on the Sabbath, and he said to the crowd: “There are six days on which you ought to work. Therefore, come and be cured on those, and not on the day of the Sabbath.”
13:14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:14: Answered with indignation, because ... - He considered this a violation of the Sabbath, doing work contrary to the fourth commandment. If he had reasoned aright, he would have seen that he who could perform such a miracle could not be a violator of the law of God. From this conduct of the ruler we learn:
1. That people are often opposed to good being done, because it is not done "in their own way" and "according to their own views."
2. That they are more apt to look at what they consider a violation of the law in others, than at the good which others may do.
3. That this opposition is manifested not only against those who do good, but also against those who are "benefited." The ruler of the synagogue seemed particularly indignant that "the people" would come to Christ to be healed.
4. That this conduct is often the result of envy. In this case it was rather hatred that the people should follow Christ instead of the Jewish rulers, and therefore envy at the popularity of Jesus, than any real regard for religion.
5. That opposition to the work of Jesus may put on the appearance of great professed regard for religion. Many people oppose Rev_ivals, missions, Bible societies, and Sunday-schools - strange as it may seem - "from professed regard to the purity of religion." They, like the ruler here, have formed their notions of religion as consisting in something "very different from doing good," and they oppose those who are attempting to spread the gospel throughout the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: the ruler: Luk 8:41; Act 13:15, Act 18:8, Act 18:17
with: Luk 6:11; Joh 5:15, Joh 5:16; Rom 10:2
There: Exo 20:9, Exo 23:12; Lev 23:3; Eze 20:12
and not: Luk 6:7, Luk 14:3-6; Mat 12:10-12; Mar 3:2-6; Joh 9:14-16
Geneva 1599
13:14 (4) And the (f) ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
(4) A graphic image of hypocrisy, and the reward of it.
(f) One of the rulers of the synagogue, for it appears that there were many rulers of the synagogue, see (Mk 5:22) (Acts 13:15).
John Gill
13:14 And the ruler of the synagogue,.... For there never was but one in a synagogue, whatever some writers have observed to the contrary; See Gill on Mt 9:18 the Ethiopic version reads, "the chief priests", but wrongly; these dwelt at Jerusalem, and in Galilee:
answered with indignation, because that Jesus had healed on the sabbath day; his indignation was at Christ, and the miracle he had wrought, being filled with envy at the honour it would bring unto him; though he covered it under pretence of its being a violation of the sabbath, and that it ought not to have been done on such a day, and in such a place, which were appropriated not to servile works, but to religious worship;
and said unto the people; over whom he had an authority, and who stood in awe of him, because of his office and dignity; and not daring to attack Christ himself, at least not directly, though he struck at him through the people, whose doctrine and miracles were so extraordinary.
There are six days which men ought to work, in them therefore come and be healed, and not on the sabbath day; referring to the fourth command: but this observation and reproof were impertinent and needless, for the people did not come to be healed; for ought appears, the cure was unthought of and unexpected; nor was healing, especially as performed by Christ, by a word and a touch, a servile work, and therefore could not be any breach of the law referred to. The Ethiopic version reads, "is there not a sixth day?----come on that day"; the day before the sabbath.
Robert Jamieson, A. R. Fausset and David Brown
13:14 with indignation--not so much at the sabbath violation as at the glorification of Christ. (Compare Mt 21:15) [TRENCH].
said to the people--"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [TRENCH].
13:1513:15: Պատասխանի ետ նմա Տէր՝ եւ ասէ. Կե՛ղծաւորք, իւրաքանչիւրոք ՚ի ձէնջ ՚ի շաբաթու՝ ո՞չ արձակէ զեզն իւր կամ զէ՛շ ՚ի մսրոյ, եւ տանի տայ ջուր[1321]։ [1321] Օրինակ մի. Նմա Յիսուս եւ ասէ։ Ոմանք. ՚Ի մսրոյ անտի։
15 Տէրը նրան պատասխանեց եւ ասաց. «Կեղծաւորնե՛ր, ձեզնից իւրաքանչիւր ոք շաբաթ օրով իր եզը կամ էշը մսուրից չի՞ արձակում եւ չի՞ տանում ջուր տալու:
15 Այն ատեն Տէրը պատասխան տուաւ անոր ու ըսաւ. «Կե՛ղծաւոր*, ձեզմէ ամէն մէկը շաբաթ օրը իր եզը կամ էշը մսուրէն չա՞րձակեր, որպէս զի տանի ջուր տայ։
Պատասխանի ետ նմա Տէր եւ ասէ. Կեղծաւորք, իւրաքանչիւր ոք ի ձէնջ ի շաբաթու ո՞չ արձակէ զեզն իւր կամ զէշ ի մսրոյ եւ տանի տայ ջուր:

13:15: Պատասխանի ետ նմա Տէր՝ եւ ասէ. Կե՛ղծաւորք, իւրաքանչիւրոք ՚ի ձէնջ ՚ի շաբաթու՝ ո՞չ արձակէ զեզն իւր կամ զէ՛շ ՚ի մսրոյ, եւ տանի տայ ջուր[1321]։
[1321] Օրինակ մի. Նմա Յիսուս եւ ասէ։ Ոմանք. ՚Ի մսրոյ անտի։
15 Տէրը նրան պատասխանեց եւ ասաց. «Կեղծաւորնե՛ր, ձեզնից իւրաքանչիւր ոք շաբաթ օրով իր եզը կամ էշը մսուրից չի՞ արձակում եւ չի՞ տանում ջուր տալու:
15 Այն ատեն Տէրը պատասխան տուաւ անոր ու ըսաւ. «Կե՛ղծաւոր*, ձեզմէ ամէն մէկը շաբաթ օրը իր եզը կամ էշը մսուրէն չա՞րձակեր, որպէս զի տանի ջուր տայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: Господь сказал ему в ответ: лицемер! не отвязывает ли каждый из вас вола своего или осла от яслей в субботу и не ведет ли поить?
13:15  ἀπεκρίθη δὲ αὐτῶ ὁ κύριος καὶ εἶπεν, ὑποκριταί, ἕκαστος ὑμῶν τῶ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπαγαγὼν ποτίζει;
13:15. ἀπεκρίθη (It-was-separated-off) δὲ (moreover) αὐτῷ (unto-it,"ὁ (the-one) κύριος (Authority-belonged,"καὶ (and) εἶπεν (it-had-said,"Ὑποκριταί, (Separater-under,"ἕκαστος (each) ὑμῶν (of-ye) τῷ (unto-the-one) σαββάτῳ (unto-a-sabbath) οὐ (not) λύει (it-looseth) τὸν (to-the-one) βοῦν (to-an-ox) αὐτοῦ (of-it) ἢ (or) τὸν (to-the-one) ὄνον (to-a-donkey) ἀπὸ (off) τῆς (of-the-one) φάτνης (of-a-manger) καὶ (and) ἀπάγων (leading-off) ποτίζει; (it-drinkeeth-to?"
13:15. respondit autem ad illum Dominus et dixit hypocritae unusquisque vestrum sabbato non solvit bovem suum aut asinum a praesepio et ducit adaquareAnd the Lord answering him, said: Ye hypocrites, doth not every one of you, on the sabbath day, loose his ox or his ass from the manger and lead them to water?
15. But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
13:15. Then the Lord said to him in response: “You hypocrites! Does not each one of you, on the Sabbath, release his ox or donkey from the stall, and lead it to water?
13:15. The Lord then answered him, and said, [Thou] hypocrite, doth not each one of you on the sabbath loose his ox or [his] ass from the stall, and lead [him] away to watering?
The Lord then answered him, and said, [Thou] hypocrite, doth not each one of you on the sabbath loose his ox or [his] ass from the stall, and lead [him] away to watering:

15: Господь сказал ему в ответ: лицемер! не отвязывает ли каждый из вас вола своего или осла от яслей в субботу и не ведет ли поить?
13:15  ἀπεκρίθη δὲ αὐτῶ ὁ κύριος καὶ εἶπεν, ὑποκριταί, ἕκαστος ὑμῶν τῶ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπαγαγὼν ποτίζει;
13:15. respondit autem ad illum Dominus et dixit hypocritae unusquisque vestrum sabbato non solvit bovem suum aut asinum a praesepio et ducit adaquare
And the Lord answering him, said: Ye hypocrites, doth not every one of you, on the sabbath day, loose his ox or his ass from the manger and lead them to water?
13:15. Then the Lord said to him in response: “You hypocrites! Does not each one of you, on the Sabbath, release his ox or donkey from the stall, and lead it to water?
13:15. The Lord then answered him, and said, [Thou] hypocrite, doth not each one of you on the sabbath loose his ox or [his] ass from the stall, and lead [him] away to watering?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:15: Thou hypocrite! - You condemn "me" for an action, and yet you perform one exactly similar. You condemn "me" for doing to a woman what you do to a beast. To her I have done good on the Sabbath; you provide for your cattle, and yet blame me for working a miracle to relieve a sufferer on that day.
Stall - A place where cattle are kept to be fed, and sheltered from the weather.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: Thou hypocrite: Luk 6:42, Luk 12:1; Job 34:30; Pro 11:9; Isa 29:20; Mat 7:5, Mat 15:7, Mat 15:14, Mat 23:13, Mat 23:28; Act 8:20-23, Act 13:9, Act 13:10
doth not: Luk 14:5; Joh 7:21-24
John Gill
13:15 The Lord then answered him and said,.... Though he did not direct his speech to him, he knew that he struck at him, and suggested that he was a violator of the sabbath, as well as the people: and therefore in defence of himself, and of what he had done, and to expose the hypocrisy of this man, made answer as follows,
thou hypocrite; the Vulgate Latin, Arabic, and Ethiopic versions read in the plural, "hypocrites"; as do the Complutensian edition, and four ancient copies of Beza's, and the Alexandrian copy; but the Syriac and Persic versions read in the singular, "hypocrite"; as this man was, who covered his malice and envy at Christ, with a show of zeal for the sabbath day; and yet did that upon it, which must be allowed by themselves, and others, to be a much greater violation of the sabbath, than this cure could ever be thought to be:
doth not each one of you, on the sabbath day, loose his ox, or his ass, from the stall, or rack, where he is fastened with a rope;
and lead him away to watering? to some place of water, where he may drink, after having filled himself at the rack: and that this was agreeably to their own canons and practice, that beasts may be led out on a sabbath day, is certain; for they deliver various rules concerning leading them out, with what they might, and with what they might not be brought out; and particularly, among others, mention asses and heifers (q); and they speak (r) of leading them to water, not only to drink of it, but to wash their chains in it, which, it seems, received pollution, and needed washing, and might be done on a sabbath day; yea, they allow, that not only a beast may be led out to watering, but a man might fill a vessel of water, and pour it out into a trough for it, provided he did not directly set it before it: the rule is this (s).
"a man may not fill water (a vessel of it), and put it on a sabbath day before his beast, but he may fill it, and pour it out, and it may drink of it.''
And particularly on a feast day, their rule is (t), that
"they do not water nor slay beasts of the desert, but they water and slay domestic ones. Domestic ones are such as lie in the city (i.e. as Maimonides says (u), within the sabbatical border, 2000 cubits from the city), and those of the desert are such as lie in pastures.''
And therefore very justly does our Lord observe to the ruler of the synagogue their own practices towards a beast, in defence of his works of mercy to men.
(q) Misn. Sahbat, c. 5. sect. 1, 2, 3, 4. & 18. 2. T. Bab. Sabbat, fol. 51. 2. & Piske Tosephot in ib. art. 226, 227, 228, 233. (r) Bartenora in Misn. Sabbat, c. 5. sect. 1. (s) T. Bab. Erubin, fol. 20. 2. (t) Misn. Betza, c. 5. sect. 7. (u) In ib.
John Wesley
13:15 Thou hypocrite - For the real motive of his speaking was envy, not (as he pretended) pure zeal for the glory of God.
Robert Jamieson, A. R. Fausset and David Brown
13:15 the Lord--(See on Lk 10:1).
hypocrite!--How "the faithful and true Witness" tears off the masks which men wear!
his ox, &c.--(See on Mt 12:9-13; and Lk 6:9).
13:1613:16: Իսկ այս՝ դուստր Աբրահամո՛ւ էր՝ զոր կապեաց Սատանայ՝ ահաւասիկ ութուտա՛սն ամ, ո՞չ արժան էր արձակե՛լ ՚ի կապանաց անտի ՚ի շաբաթու[1322]։ [1322] Ոմանք. Ահաւադիկ ութուտասն ամ, ո՞չ էր ար՛՛... անտի ՚ի յաւուր շաբաթու։
16 Իսկ սա Աբրահամի դուստրն էր, որին սատանան ահա տասնութ տարի է, ինչ կապել էր, - արժանի չէ՞ր միթէ շաբաթ օրով արձակել նրան կապանքներից»:
16 Հապա ասիկա որ Աբրահամի աղջիկ էր, որ ահա տասնըութ տարի Սատանան զանիկա կապած էր, չէ՞ր վայլեր որ շաբաթ օրը այն կապէն արձակուի»։
Իսկ այս` դուստր Աբրահամու էր, զոր կապեաց Սատանայ ահաւադիկ ութուտասն ամ, ո՞չ էր արժան արձակել ի կապանաց անտի ի շաբաթու:

13:16: Իսկ այս՝ դուստր Աբրահամո՛ւ էր՝ զոր կապեաց Սատանայ՝ ահաւասիկ ութուտա՛սն ամ, ո՞չ արժան էր արձակե՛լ ՚ի կապանաց անտի ՚ի շաբաթու[1322]։
[1322] Ոմանք. Ահաւադիկ ութուտասն ամ, ո՞չ էր ար՛՛... անտի ՚ի յաւուր շաբաթու։
16 Իսկ սա Աբրահամի դուստրն էր, որին սատանան ահա տասնութ տարի է, ինչ կապել էր, - արժանի չէ՞ր միթէ շաբաթ օրով արձակել նրան կապանքներից»:
16 Հապա ասիկա որ Աբրահամի աղջիկ էր, որ ահա տասնըութ տարի Սատանան զանիկա կապած էր, չէ՞ր վայլեր որ շաբաթ օրը այն կապէն արձակուի»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: сию же дочь Авраамову, которую связал сатана вот уже восемнадцать лет, не надлежало ли освободить от уз сих в день субботний?
13:16  ταύτην δὲ θυγατέρα ἀβραὰμ οὗσαν, ἣν ἔδησεν ὁ σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου;
13:16. ταύτην (To-the-one-this) δὲ (moreover) θυγατέρα (to-a-daughter) Ἀβραὰμ (of-an-Abraam) οὖσαν, (to-being,"ἣν (to-which) ἔδησεν (it-binded,"ὁ (the-one) Σατανᾶς (a-satanas," ἰδοὺ ( thou-should-have-had-seen ,"δέκα (to-ten) καὶ (and) ὀκτὼ (to-eight) ἔτη, (to-years,"οὐκ (not) ἔδει (it-was-binding) λυθῆναι (to-have-been-loosed) ἀπὸ (off) τοῦ (of-the-one) δεσμοῦ (of-a-tie) τούτου (of-the-one-this) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τοῦ (of-the-one) σαββάτου; (of-a-sabbath?"
13:16. hanc autem filiam Abrahae quam alligavit Satanas ecce decem et octo annis non oportuit solvi a vinculo isto die sabbatiAnd ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
16. And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, eighteen years, to have been loosed from this bond on the day of the sabbath?
13:16. So then, should not this daughter of Abraham, whom Satan has bound for lo these eighteen years, be released from this restraint on the day of the Sabbath?”
13:16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day:

16: сию же дочь Авраамову, которую связал сатана вот уже восемнадцать лет, не надлежало ли освободить от уз сих в день субботний?
13:16  ταύτην δὲ θυγατέρα ἀβραὰμ οὗσαν, ἣν ἔδησεν ὁ σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου;
13:16. hanc autem filiam Abrahae quam alligavit Satanas ecce decem et octo annis non oportuit solvi a vinculo isto die sabbati
And ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
13:16. So then, should not this daughter of Abraham, whom Satan has bound for lo these eighteen years, be released from this restraint on the day of the Sabbath?”
13:16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
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Albert Barnes: Notes on the Bible - 1834
13:16: A daughter of Abraham - A descendant of Abraham. See the notes at Mat 1:1. She was therefore a Jewess; and the ruler of the synagogue, professing a special regard for the Jewish people, considering them as especially favored of God, should have rejoiced that she was loosed from this infirmity.
Whom Satan hath bound - Satan is the name given to the prince or leader of evil spirits, called also the devil, Beelzebub, and the old serpent, Mat 12:24; Rev 12:9; Rev 20:2. By his "binding" her is meant that he had inflicted this disease upon her. It was not properly a "possession" of the devil, for that commonly produced derangement; but God had suffered him to afflict her in this manner, similar to the way in which he was permitted to try Job. See the notes at Job 1:12; Job 2:6-7. It is no more "improbable" that God would suffer "Satan" to inflict pain, than that he would suffer a wicked "man" to do it; yet nothing is more common than for one "man" to be the occasion of bringing on a disease in another which may terminate only with the life. He that seduces a virtuous man and leads him to intemperance, or he that wounds him or strikes him, may disable him as much as Satan did this woman. If God permits it in one case, he may, for the same reason, in another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: being: Luk 3:8, Luk 16:24, Luk 19:9; Act 13:26; Rom 4:12-16
whom: Luk 13:11; Joh 8:44; Ti2 2:26
be loosed: Luk 13:12; Mar 2:27
John Gill
13:16 And ought not this woman, being a daughter of Abraham,.... Not only a woman, or rational creature, and much preferable, as such, to an irrational one; but a descendant of Abraham, of whom the Jews gloried, and in descent from him prided themselves, and trusted; and chose to call their women by this name (w), which gave them a character above others: and who, besides all this, was doubtless a good woman, a spiritual worshipper of the God of Israel; who, in a spiritual sense, was a daughter of Abraham, that walked in the steps of his faith, and was now a believer in Christ, and appeared to be a chosen vessel of salvation:
whom Satan hath bound, lo these eighteen years; with a bodily distemper that none could loose her from in so long a time. The Persic version, very wrongly, reads "twelve years"; though in Lk 13:11 it observes the right number.
Should not such an one be loosed from this bond on the sabbath day? the force of Christ's reasoning is this, that if it was lawful, on a sabbath day, to lead out a beast to watering, to quench its thirst, that so it may not suffer so much as one day for want of water, how much more reasonable must it be, that a rational creature, one of Abraham's posterity, and a religious person, who had been for eighteen years under a sore affliction, through the power of Satan over her, by divine permission, should be freed from so long and sore an affliction on the sabbath day? if mercy is to be shown to beasts, much more to men and women.
(w) T. Bab. Cetubot, fol. 72. 2. Tzeror Hammor, fol. 109. 1.
John Wesley
13:16 And ought not this woman? - Ought not any human creature, which is so far better than an ox or an ass? Much more, this daughter of Abraham - probably in a spiritual as well as natural sense, to be loosed?
Robert Jamieson, A. R. Fausset and David Brown
13:16 ought not, &c.--How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!
13:1713:17: Եւ զայս իբրեւ ասաց, յամօ՛թ լինէին ամենեքին որ հակառա՛կն կային նմա. եւ ամենայն ժողովուրդն ուրա՛խ լինէր ՚ի վերայ ամենայն փառաւորութեանցն՝ որ գործէին ՚ի նմանէ[1323]։[1323] Ոսկան. Եւ զայս իբրեւ ասէր։ Ոմանք. Ուրախ լինէին ՚ի վերայ։
17 Եւ երբ այս ասաց, ամաչեցին նրանք, որոնք հակառակում էին նրան. իսկ ամբողջ ժողովուրդը ուրախանում էր այն բոլոր փառաւոր գործերի համար, որ կատարւում էին Յիսուսի կողմից:
17 Երբ այս բանը ըսաւ, իրեն հակառակ կեցողները ամօթով մնացին ու բոլոր ժողովուրդը կ’ուրախանար այն ամէն փառաւոր գործերուն համար՝ որոնք ան կը կատարէր։
Եւ զայս իբրեւ ասաց, յամօթ լինէին ամենեքին որ հակառակն կային նմա. եւ ամենայն ժողովուրդն ուրախ լինէր ի վերայ ամենայն փառաւորութեանցն որ գործէին ի նմանէ:

13:17: Եւ զայս իբրեւ ասաց, յամօ՛թ լինէին ամենեքին որ հակառա՛կն կային նմա. եւ ամենայն ժողովուրդն ուրա՛խ լինէր ՚ի վերայ ամենայն փառաւորութեանցն՝ որ գործէին ՚ի նմանէ[1323]։
[1323] Ոսկան. Եւ զայս իբրեւ ասէր։ Ոմանք. Ուրախ լինէին ՚ի վերայ։
17 Եւ երբ այս ասաց, ամաչեցին նրանք, որոնք հակառակում էին նրան. իսկ ամբողջ ժողովուրդը ուրախանում էր այն բոլոր փառաւոր գործերի համար, որ կատարւում էին Յիսուսի կողմից:
17 Երբ այս բանը ըսաւ, իրեն հակառակ կեցողները ամօթով մնացին ու բոլոր ժողովուրդը կ’ուրախանար այն ամէն փառաւոր գործերուն համար՝ որոնք ան կը կատարէր։
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13:1717: И когда говорил Он это, все противившиеся Ему стыдились; и весь народ радовался о всех славных делах Его.
13:17  καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῶ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ᾽ αὐτοῦ.
13:17. Καὶ (And) ταῦτα (to-the-ones-these) λέγοντος (of-forthing) αὐτοῦ (of-it) κατῃσχύνοντο (they-were-being-beshamed-down) πάντες ( all ) οἱ (the-ones) ἀντικείμενοι ( ever-a-one-situating ) αὐτῷ, (unto-it,"καὶ (and) πᾶς (all) ὁ (the-one) ὄχλος (a-crowd) ἔχαιρεν (it-was-joying) ἐπὶ (upon) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἐνδόξοις ( unto-reckoned-in ) τοῖς (unto-the-ones) γινομένοις ( unto-becoming ) ὑπ' (under) αὐτοῦ. (of-it)
13:17. et cum haec diceret erubescebant omnes adversarii eius et omnis populus gaudebat in universis quae gloriose fiebant ab eoAnd when he said these things, all his adversaries were ashamed: and all the people rejoiced for all the things that were gloriously done by him.
17. And as he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him.
13:17. And as he was saying these things, all his adversaries were ashamed. And all the people rejoiced in everything that was being done gloriously by him.
13:17. And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him:

17: И когда говорил Он это, все противившиеся Ему стыдились; и весь народ радовался о всех славных делах Его.
13:17  καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῶ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ᾽ αὐτοῦ.
13:17. et cum haec diceret erubescebant omnes adversarii eius et omnis populus gaudebat in universis quae gloriose fiebant ab eo
And when he said these things, all his adversaries were ashamed: and all the people rejoiced for all the things that were gloriously done by him.
13:17. And as he was saying these things, all his adversaries were ashamed. And all the people rejoiced in everything that was being done gloriously by him.
13:17. And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
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Albert Barnes: Notes on the Bible - 1834
13:17: Adversaries - The ruler of the synagogue, and those who felt as he did.
All the people - The persons who attended the synagogue, and who had witnessed the miracle. It is to be remarked:
1. That those who opposed Christ were chiefly the "rulers." They had an "interest" in doing it. Their popularity was at stake. They were afraid that he would draw off the people from them.
2. The common people heard him gladly. Many of them believed in him. The condition of the poor, and of those in humble life, is by far the most favorable for religion, and most of the disciples of Jesus have been found there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: all his: Luk 14:6, Luk 20:40; Psa 40:14, Psa 109:29, Psa 132:18; Isa 45:24; Ti2 3:9; Pe1 3:16
and all: Luk 19:37-40, Luk 19:48; Exo 15:11; Psa 111:3; Isa 4:2; Joh 12:17, Joh 12:18; Act 3:9-11; Act 4:21
John Gill
13:17 And when he had said these things,.... Had argued with them from their own practices, and in a way so strong and rational, that carried such evidence and conviction with it:
all his adversaries were ashamed; not only the ruler of the synagogue, but the Scribes and Pharisees, that were present, who followed him wherever he went, and were his implacable enemies; these were confounded and silenced; shame appeared in their countenances; they could not lift up their heads, and look him in the face.
And all the people rejoiced for all the glorious things that were done by him; for the doctrines he taught, and the miracles he wrought, and his wise and close reasonings at this time, to the shame and confusion of all that opposed him: for his audience consisted of different sorts, and what he said, and did, had different effects upon them. Some were filled with joy, and others with wrath, malice, and envy. And this is true with respect to spiritual and eternal things. Glorious things have been done by Christ in eternity, by becoming the surety of his people, by entering into a covenant with his Father on their account, and by taking the care and charge of their persons, and of all grace, blessings, and promises for them; and in time, by assuming their nature, fulfilling the law, bringing in an everlasting righteousness, making peace and reconciliation, procuring pardon, and finishing the work of redemption and salvation; and now in heaven, by entering as the forerunner for them, appearing in the presence of God on their account, presenting their prayers, and making intercession for them: and these are glorious things; they make for the glory of all the divine perfections; they issue in the glory of Christ himself; and in consequence of them, the saints enjoy eternal glory and happiness: these are things of the greatest importance, are wonderful and amazing, and for which saints and angels will glorify God both here and hereafter; and these occasion joy, and gladness in the Lord's people now. For not carnal and profane persons, or hypocrites, and formal professors, or Pharisees, and self-righteous persons rejoice at these things; but such as are the Lord's own people, who are openly his; who have passed under a work of the Spirit of God, who have seen their need of these things, and are sensible of the value of them; who know Christ, and love him, and believe in him.
13:1813:18: Եւ ասէր. Ո՛ւմ նմա՛ն է արքայութիւն Աստուծոյ, եւ որո՛ւմ նմանութեան նմանեցուցից զնա։
18 Եւ ասաց. «Ինչի՞ նման է Աստծու արքայութիւնը, եւ ինչի՞ նմանեցնեմ այն:
18 Յիսուս ըսաւ. «Աստուծոյ թագաւորութիւնը ի՞նչ բանի կը նմանի, կամ ի՞նչ բանի նմանցնեմ անիկա։
Եւ ասէր. Ո՞ւմ նման է արքայութիւն Աստուծոյ, եւ որո՞ւմ նմանութեան նմանեցուցից զնա:

13:18: Եւ ասէր. Ո՛ւմ նմա՛ն է արքայութիւն Աստուծոյ, եւ որո՛ւմ նմանութեան նմանեցուցից զնա։
18 Եւ ասաց. «Ինչի՞ նման է Աստծու արքայութիւնը, եւ ինչի՞ նմանեցնեմ այն:
18 Յիսուս ըսաւ. «Աստուծոյ թագաւորութիւնը ի՞նչ բանի կը նմանի, կամ ի՞նչ բանի նմանցնեմ անիկա։
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13:1818: Он же сказал: чему подобно Царствие Божие? и чему уподоблю его?
13:18  ἔλεγεν οὗν, τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ, καὶ τίνι ὁμοιώσω αὐτήν;
13:18. Ἔλεγεν (It-was-forthing) οὖν (accordingly,"Τίνι (Unto-what-one) ὁμοία (along-belonged) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) τίνι (unto-what-one) ὁμοιώσω (I-shall-en-along-belong) αὐτήν; (to-it?"
13:18. dicebat ergo cui simile est regnum Dei et cui simile esse existimabo illudHe said therefore: To what is the kingdom of God like, and whereunto shall I resemble it?
18. He said therefore, Unto what is the kingdom of God like? and whereunto shall I liken it?
13:18. And so he said: “To what is the kingdom of God similar, and to what figure shall I compare it?
13:18. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it:

18: Он же сказал: чему подобно Царствие Божие? и чему уподоблю его?
13:18  ἔλεγεν οὗν, τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ, καὶ τίνι ὁμοιώσω αὐτήν;
13:18. dicebat ergo cui simile est regnum Dei et cui simile esse existimabo illud
He said therefore: To what is the kingdom of God like, and whereunto shall I resemble it?
13:18. And so he said: “To what is the kingdom of God similar, and to what figure shall I compare it?
13:18. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: Объяснение притчей о зерне горчичном и о закваске - (см. Мф XIII, 31-32; ср. Мк IV, 30-32: и Мф XIII, 33). По Ев. Луки, таким образом, эти две притчи сказаны были в синагоге, и здесь они вполне у места, так как в 10-м ст. сказано, что Господь в синагоге "учил", но в чем состояло Его учение - этого еще не сказал евангелист: теперь он и восполняет это опущение. - В саду своем, - т. е. держал под своим ближайшим наблюдением и постоянно заботился о нем (Ев. Матфея: на поле своем).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? 19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. 20 And again he said, Whereunto shall I liken the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Here is, I. The gospel's progress foretold in two parables, which we had before, Matt. xiii. 31-33. The kingdom of the Messiah is the kingdom of God, for it advances his glory; this kingdom was yet a mystery, and people were generally in the dark, and under mistakes, about it. Now, when we would describe a thing to those that are strangers to it, we choose to do it by similitudes. "Such a person you know not, but I will tell you whom he is like;" so Christ undertakes here to show what the kingdom of God is like (v. 18): "Whereunto shall I liken the kingdom of God? v. 20. It will be quite another thing from what you expect, and will operate, and gain its point, in quite another manner." 1. "You expect it will appear great, and will arrive at its perfection all of a sudden; but you are mistaken, it is like a grain of mustard-seed, a little thing, takes up but little room, makes but a little figure, and promises but little; yet, when sown in soil proper to receive it, it waxes a great tree," v. 19. Many perhaps were prejudiced against the gospel, and loth to come in to the obedience of it, because its beginning was so small; they were ready to say of Christ, Can this man save us? And of his gospel, Is this likely ever to come to any thing? Now Christ would remove this prejudice, by assuring them that though its beginning was small its latter end should greatly increase; so that many should come, should come upon the wing, should fly like a cloud, to lodge in the branches of it with more safety and satisfaction than in the branches of Nebuchadnezzar's tree, Dan. iv. 21. 2. "You expect it will make its way by external means, by subduing nations and vanquishing armies, though it shall work like leaven, silently and insensibly, and without any force or violence, v. 21. A little leaven leaveneth the whole lump; so the doctrine of Christ will strangely diffuse its relish into the world of mankind: in this it triumphs, that the savour of the knowledge of it is unaccountably made manifest in every place, beyond what one could have expected, 2 Cor. ii. 14. But you must give it time, wait for the issue of the preaching of the gospel to the world, and you will find it does wonders, and alters the property of the souls of men. By degrees the whole will be leavened, even as many as are, like the meal to the leaven, prepared to receive the savour of it."

II. Christ's progress towards Jerusalem recorded: He went through the cities and villages, teaching and journeying, v. 22. Here we find Christ an itinerant, but an itinerant preacher, journeying towards Jerusalem, to the feast of dedication, which was in the winter, when travelling was uncomfortable, yet he would be about his Father's business; and therefore, whatever cities or villages he could make in his way, he gave them a sermon or two, not only in the cities, but in the country villages. Wherever Providence brings us, we should endeavour to be doing all the good we can.
Adam Clarke: Commentary on the Bible - 1831
13:18: The kingdom - is like a grain of mustard seed - See on Mat 13:31 (note).
Albert Barnes: Notes on the Bible - 1834
13:18: See these parables explained in the notes at Mat 13:31-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: Unto: Luk 13:20, Luk 7:31; Lam 2:13; Mat 13:31
the kingdom: Luk 17:21; Mar 4:26, Mar 4:30-34
John Gill
13:18 Then said he, unto what is the kingdom of God like?.... The same with the kingdom of heaven, in Mt 13:31 and so the Ethiopic version reads it here, "and whereunto shall I resemble it?" of this way of speaking; see Gill on Mk 4:30.
John Wesley
13:18 Mt 13:31; Mk 4:30.
Robert Jamieson, A. R. Fausset and David Brown
13:18 MISCELLANEOUS TEACHINGS. (Lk 13:18-30)
mustard seed . . . leaven--(See on Mk 4:30-32). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in Th1 5:23) or of the threefold partition of the world among the three sons of Noah (Gen 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on Rev_ 11:15).
13:1913:19: Նմա՛ն է հատոյ մանանխոյ, զոր առեալ մարդոյ ա՛րկ ՚ի պարտէզ իւր. աճեաց եւ եղեւ ծա՛ռ, եւ թռչունք երկնից բնակեալ էին յոստս նորա։
19 Նման է մանանեխի հատիկին, որ մի մարդ վերցրեց եւ նետեց իր պարտէզը: Սա աճեց եւ ծառ եղաւ, եւ երկնքի թռչունները ապրում էին նրա ճիւղերի վրայ»:
19 Մանանեխի հատի նման է, որ մարդ մը առաւ իր պարտէզը ձգեց եւ աճեցաւ ու մեծ ծառ մը եղաւ ու երկնքի թռչունները անոր ճիւղերուն վրայ բնակեցան»։
Նման է հատոյ մանանխոյ, զոր առեալ մարդոյ արկ ի պարտէզ իւր. աճեաց եւ եղեւ [96]ծառ, եւ թռչունք երկնից բնակեալ էին յոստս նորա:

13:19: Նմա՛ն է հատոյ մանանխոյ, զոր առեալ մարդոյ ա՛րկ ՚ի պարտէզ իւր. աճեաց եւ եղեւ ծա՛ռ, եւ թռչունք երկնից բնակեալ էին յոստս նորա։
19 Նման է մանանեխի հատիկին, որ մի մարդ վերցրեց եւ նետեց իր պարտէզը: Սա աճեց եւ ծառ եղաւ, եւ երկնքի թռչունները ապրում էին նրա ճիւղերի վրայ»:
19 Մանանեխի հատի նման է, որ մարդ մը առաւ իր պարտէզը ձգեց եւ աճեցաւ ու մեծ ծառ մը եղաւ ու երկնքի թռչունները անոր ճիւղերուն վրայ բնակեցան»։
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13:1919: Оно подобно зерну горчичному, которое, взяв, человек посадил в саду своем; и выросло, и стало большим деревом, и птицы небесные укрывались в ветвях его.
13:19  ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ.
13:19. ὁμοία (along-belonged) ἐστὶν (it-be) κόκκῳ (unto-a-kernel) σινάπεως, (of-a-mustard) ὃν (to-which) λαβὼν (having-had-taken,"ἄνθρωπος (a-mankind,"ἔβαλεν (it-had-casted) εἰς (into) κῆπον (to-a-garden) ἑαυτοῦ, (of-self,"καὶ (and) ηὔξησεν (it-procured) καὶ (and) ἐγένετο ( it-had-became ) εἰς (into) δένδρον, (to-a-tree,"καὶ (and) τὰ ( the-ones ) πετεινὰ ( flying-belonged-of ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) κατεσκήνωσεν ( it-en-tented-down ) ἐν ( in ) τοῖς ( unto-the-ones ) κλάδοις ( unto-twigs ) αὐτοῦ . ( of-it )
13:19. simile est grano sinapis quod acceptum homo misit in hortum suum et crevit et factum est in arborem magnam et volucres caeli requieverunt in ramis eiusIt is like to a grain of mustard seed, which a man took and cast into his garden: and it grew and became a great tree, and the birds of the air lodged in the branches thereof.
19. It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the branches thereof.
13:19. It is like a grain of mustard seed, which a man took and cast into his garden. And it grew, and it became a great tree, and the birds of the air rested in its branches.”
13:19. It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it:

19: Оно подобно зерну горчичному, которое, взяв, человек посадил в саду своем; и выросло, и стало большим деревом, и птицы небесные укрывались в ветвях его.
13:19  ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ.
13:19. simile est grano sinapis quod acceptum homo misit in hortum suum et crevit et factum est in arborem magnam et volucres caeli requieverunt in ramis eius
It is like to a grain of mustard seed, which a man took and cast into his garden: and it grew and became a great tree, and the birds of the air lodged in the branches thereof.
13:19. It is like a grain of mustard seed, which a man took and cast into his garden. And it grew, and it became a great tree, and the birds of the air rested in its branches.”
13:19. It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: like: Mat 13:31, Mat 13:32, Mat 17:20; Mar 4:31, Mar 4:32
cast: Sol 4:12, Sol 4:16, Sol 5:1, Sol 6:2, Sol 8:13; Isa 58:11, Isa 61:11; Jer 31:12
and it: Psa 72:16, Psa 72:17; Isa 2:2, Isa 2:3, Isa 9:7, Isa 49:20-25, Isa 51:2, Isa 51:3, Isa 53:1, Isa 53:10-12, Isa 54:1-3; Isa 60:15-22; Eze 17:22-24, Eze 47:1-12; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mic 4:1, Mic 4:2; Zac 2:11, Zac 8:20-23, Zac 14:7-9; Act 2:41, Act 4:4, Act 15:14-18, Act 21:20 *Gr: Rom 15:19; Rev 11:15
and the: Eze 31:6; Dan 4:12, Dan 4:21
Geneva 1599
13:19 (5) It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
(5) God begins his kingdom with small beginnings so that its growth, which is not looked for, may better set forth his power.
John Gill
13:19 It is like a grain of mustard seed,.... Both for its smallness at first, and its after increase; wherefore both the Evangelists Matthew and Mark observe, that it "is the least of all seed": which is true of the ministry of the Gospel, of the Gospel church state, and of the grace of God in the hearts of his people:
which a man took and cast into his garden; the Ethiopic version renders it, "and sowed in his field", as in Mt 13:31 though mustard used to be sowed in gardens as well as in fields. (x) Says R. Simeon ben Chelphetha, I have one stalk of mustard seed, , "in my garden": so (y) Buxtorf translates it. And by the place in the text, where this seed is cast, may be meant, either the "field" of the world, where the Gospel is preached, and churches are raised; or the "garden" of the church, where the word and ordinances are administered, and in the hearts of the members of it, the grace of God is implanted and increased; see Song 4:12
and it grew and waxed a great tree, which may design the spread of the Gospel in the world, the flourishing state of the church of Christ, and the growth of grace in the hearts of believers.
And the fowls of the air lodged in the branches of it; the Syriac version reads in the singular number, "the fowl of the air"; not Satan, and his principalities and powers, which devour the seed sown by the wayside; nor the angels of heaven; but rather gracious men on earth, who sit under the shadow of a Gospel ministry with great delight; and "make their nests", as the Persic version here renders the words, and take up their residence in Gospel churches; See Gill on Mt 13:31, Mt 13:32, Mk 4:31, Mk 4:32.
(x) T. Hieros. Peah, fol 20. 2. (y) Lex. Talmud. col. 823.
13:2013:20: Եւ դարձեալ ասէ. Ո՛ւմ նմանեցուցից զարքայութիւն Աստուծոյ.
20 Եւ դարձեալ ասաց. «Ինչի՞ նմանեցնեմ Աստծու արքայութիւնը.
20 Դարձեալ ըսաւ. «Աստուծոյ թագաւորութիւնը ի՞նչ բանի նմանցնեմ։
Եւ դարձեալ ասէ. Ո՞ւմ նմանեցուցից զարքայութիւն Աստուծոյ:

13:20: Եւ դարձեալ ասէ. Ո՛ւմ նմանեցուցից զարքայութիւն Աստուծոյ.
20 Եւ դարձեալ ասաց. «Ինչի՞ նմանեցնեմ Աստծու արքայութիւնը.
20 Դարձեալ ըսաւ. «Աստուծոյ թագաւորութիւնը ի՞նչ բանի նմանցնեմ։
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13:2020: Ещё сказал: чему уподоблю Царствие Божие?
13:20  καὶ πάλιν εἶπεν, τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ;
13:20. Καὶ (And) πάλιν (unto-furthered) εἶπεν (it-had-said,"Τίνι (Unto-what-one) ὁμοιώσω (I-shall-en-along-belong) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"
13:20. et iterum dixit cui simile aestimabo regnum DeiAnd again he said: Whereunto shall I esteem the kingdom of God to be like?
20. And again he said, Whereunto shall I liken the kingdom of God?
13:20. And again, he said: “To what figure shall I compare the kingdom of God?
13:20. And again he said, Whereunto shall I liken the kingdom of God?
And again he said, Whereunto shall I liken the kingdom of God:

20: Ещё сказал: чему уподоблю Царствие Божие?
13:20  καὶ πάλιν εἶπεν, τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ;
13:20. et iterum dixit cui simile aestimabo regnum Dei
And again he said: Whereunto shall I esteem the kingdom of God to be like?
13:20. And again, he said: “To what figure shall I compare the kingdom of God?
13:20. And again he said, Whereunto shall I liken the kingdom of God?
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John Gill
13:20 And again he said,.... That is, Jesus, as the Syriac and Persic versions express it; besides the parable of the grain of mustard seed, that also of the leaven hid in three measures of meal:
whereunto shall I liken the kingdom of God; either the Gospel of the kingdom, and the mysteries of it; or the church, which is Christ's kingdom; or the grace of God in the heart, which makes meet for the kingdom of glory; the first seems rather to be intended; See Gill on Mt 13:33.
John Wesley
13:20 Mt 13:33.
13:2113:21: նմա՛ն է խմորոյ, զոր առեալ կնոջ թաքո՛յց յալե՛ր երից գրուաց՝ մինչեւ ամենայն խմորեցաւ[1324]։[1324] Բազումք. Խմորեցաւ ամենայն։
21 նման է այն խմորին, որ մի կին, վերցնելով, խառնեց երեք գրիւ ալիւրի մէջ, մինչեւ որ ամբողջը խմորուեց»:
21 Խմորի նման է, որ կին մը առաւ, երեք գրիւ ալիւրի մէջ պահեց, մինչեւ ամբողջը խմորուեցաւ»։
Նման է խմորոյ զոր առեալ կնոջ թաքոյց յալեր երից գրուաց, մինչեւ խմորեցաւ ամենայն:

13:21: նմա՛ն է խմորոյ, զոր առեալ կնոջ թաքո՛յց յալե՛ր երից գրուաց՝ մինչեւ ամենայն խմորեցաւ[1324]։
[1324] Բազումք. Խմորեցաւ ամենայն։
21 նման է այն խմորին, որ մի կին, վերցնելով, խառնեց երեք գրիւ ալիւրի մէջ, մինչեւ որ ամբողջը խմորուեց»:
21 Խմորի նման է, որ կին մը առաւ, երեք գրիւ ալիւրի մէջ պահեց, մինչեւ ամբողջը խմորուեցաւ»։
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13:2121: Оно подобно закваске, которую женщина, взяв, положила в три меры муки, доколе не вскисло всё.
13:21  ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ [ἐν]έκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὖ ἐζυμώθη ὅλον.
13:21. ὁμοία (Along-belonged) ἐστὶν (it-be) ζύμῃ, (unto-a-leaven,"ἣν (to-which) λαβοῦσα (having-had-taken,"γυνὴ (a-woman,"ἔκρυψεν (it-concealed) εἰς (into) ἀλεύρου (of-en-grinded) σάτα (to-satons) τρία ( to-three ) ἕως (unto-if-which) οὗ (of-which) ἐζυμώθη (it-was-en-leavened) ὅλον. (to-whole)
13:21. simile est fermento quod acceptum mulier abscondit in farinae sata tria donec fermentaretur totumIt is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
21. It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened.
13:21. It is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”
13:21. It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened:

21: Оно подобно закваске, которую женщина, взяв, положила в три меры муки, доколе не вскисло всё.
13:21  ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ [ἐν]έκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὖ ἐζυμώθη ὅλον.
13:21. simile est fermento quod acceptum mulier abscondit in farinae sata tria donec fermentaretur totum
It is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
13:21. It is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”
13:21. It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:21: Like leaven - See this explained, Mat 13:33 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: like: Mat 13:33 *marg.
till: Job 17:9; Psa 92:13, Psa 92:14; Pro 4:18; Hos 6:3; Joh 4:14, Joh 15:2; Co1 5:6; Phi 1:6, Phi 1:9-11; Th1 5:23, Th1 5:24; Jam 1:21
John Gill
13:21 It is like leaven,.... Which is small in quantity, but is of a swelling, spreading quality; and fitly expresses the small beginnings of the Gospel ministry, and its increase, also the state and case of Gospel churches, and the nature of the grace of God; unless false doctrine should rather be meant, which privately, secretly, and by little and little, got into the churches of Christ, the kingdom of God, and spread itself all over them, as in the times of the papacy:
which a woman took; Christ, and his ministers, Wisdom, and her maidens, understanding it of the Gospel; but if the leaven of error is intended, that woman, Jezebel, is meant, who calls herself a prophetess, and teaches, and seduces the servants of God, Rev_ 2:20
and hid in three measures of meal: among a few of God's people at first, both among Jews and Gentiles,
till the whole was leavened; until all the elect of God are gathered in, and evangelized by it; even the whole fulness of the Gentiles, and all the people of the Jews, which shall be saved in the latter day; but if the parable is to be understood of the false doctrine and discipline of the Antichristian and apostate church of Rome, it may denote the small beginnings of the mystery of iniquity, which began to work in the apostle's time by the errors and heresies then propagated, and the manner in which the man of sin was privately introduced; whose coming is after the working of Satan, with signs and lying wonders, and with all deceivableness of unrighteousness, first among a few, and then more, until at length the whole world wondered after the beast, Th2 2:7.
John Wesley
13:21 Covered up - So that, for a time, nothing of it appeared.
13:2213:22: Եւ շրջէր ընդ քաղաքս եւ ընդ գեղս, ուսուցանէ՛ր. եւ ճանապարհ արարեալ յԵրուսաղէմ,
22 Եւ Յիսուս շրջում էր քաղաքներով ու գիւղերով եւ ուսուցանում էր: Երբ ճանապարհ էր ընկել դէպի Երուսաղէմ,
22 Յիսուս քաղաքները ու գիւղերը պտըտելով՝ կը սորվեցնէր։ Երբ դէպի Երուսաղէմ ճամբայ ելաւ,
Եւ շրջէր ընդ քաղաքս եւ ընդ գեղս, ուսուցանէր. եւ ճանապարհ արարեալ յԵրուսաղէմ:

13:22: Եւ շրջէր ընդ քաղաքս եւ ընդ գեղս, ուսուցանէ՛ր. եւ ճանապարհ արարեալ յԵրուսաղէմ,
22 Եւ Յիսուս շրջում էր քաղաքներով ու գիւղերով եւ ուսուցանում էր: Երբ ճանապարհ էր ընկել դէպի Երուսաղէմ,
22 Յիսուս քաղաքները ու գիւղերը պտըտելով՝ կը սորվեցնէր։ Երբ դէպի Երուսաղէմ ճամբայ ելաւ,
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: И проходил по городам и селениям, уча и направляя путь к Иерусалиму.
13:22  καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς ἱεροσόλυμα.
13:22. Καὶ (And) διεπορεύετο ( it-was-traversing-through-of ) κατὰ (down) πόλεις (to-cities) καὶ (and) κώμας (to-villages) διδάσκων (teaching) καὶ (and) πορείαν (to-a-traversing-of) ποιούμενος ( doing-unto ) εἰς (into) Ἰεροσόλυμα. (to-a-Hiersoluma)
13:22. et ibat per civitates et castella docens et iter faciens in HierusalemAnd he went through the cities and towns teaching and making his journey to Jerusalem.
22. And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem.
13:22. And he was traveling through the cities and towns, teaching and making his way to Jerusalem.
13:22. And he went through the cities and villages, teaching, and journeying toward Jerusalem.
And he went through the cities and villages, teaching, and journeying toward Jerusalem:

22: И проходил по городам и селениям, уча и направляя путь к Иерусалиму.
13:22  καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς ἱεροσόλυμα.
13:22. et ibat per civitates et castella docens et iter faciens in Hierusalem
And he went through the cities and towns teaching and making his journey to Jerusalem.
13:22. And he was traveling through the cities and towns, teaching and making his way to Jerusalem.
13:22. And he went through the cities and villages, teaching, and journeying toward Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
22: Ев. опять (ср. IX, 51-53) напоминает своим читателям, что Господь, проходя по городам и селениям - по всей вероятности, ев. разумеет здесь города и селения Переи, заиорданской области, которою обыкновенно ходили из Галилеи в Иерусалим, - направлялся к Иерусалиму. Он счел нужным здесь напомнить об этой цели путешествия Господа ввиду того, что далее у него изложены предсказания Господа о близости Его смерти и о суде над Израилем, что, конечно, имело ближайшее отношение к цели путешествия Христова.
Adam Clarke: Commentary on the Bible - 1831
13:22: Journeying toward Jerusalem - Luke represents all that is said, from Luk 9:51, as having been done and spoken while Christ was on his last journey to Jerusalem. See the notes on Luk 9:51, and Luk 12:58 (note), and see the Preface.
Albert Barnes: Notes on the Bible - 1834
13:22: Cities and villages - Chiefly of Galilee, and those which were between Galilee and Jerusalem.
Teaching and journeying - This evinces the diligence of our Lord. Though on a journey, yet he remembered his work. He did not excuse himself on the plea that he was in haste. Christians and Christian ministers should remember that when their Master traveled he did not "conceal" his character, or think that he was then freed from obligation to do good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: through: Luk 4:43, Luk 4:44; Mat 9:35; Mar 6:6; Act 10:38
journeying: Luk 9:51; Mar 10:32-34
Geneva 1599
13:22 (6) And he went through the cities and villages, teaching, and journeying toward Jerusalem.
(6) Against those who had rather err with many than go right with a few, and because of this through their own indifference they are shut out of the kingdom of God.
John Gill
13:22 And he went through the cities and villages,.... Either of Galilee, or of Judea, or both; since he was upon his journey from Galilee, through Judea, to Jerusalem, as it follows:
teaching and journeying toward Jerusalem; as he was journeying he taught in every place he came, where he could have an opportunity; his delight was to do good both to the bodies and souls of men; and he was constant and assiduous in it.
13:2313:23: ասէ ոմն ցնա. Տէ՛ր՝ եթէ սակա՛ւք իցեն՝ որ ապրելոց իցեն։ Եւ նա ասէ ցնոսա.
23 մէկը նրան ասաց. «Տէ՛ր, սակաւաթի՞ւ են նրանք, որ փրկուելու են»:
23 Մէկը ըսաւ անոր. «Տէ՛ր, քիչուո՞ր են անոնք որ պիտի փրկուին»։
ասէ ոմն ցնա. Տէր, եթէ սակա՞ւք իցեն որ ապրելոց իցեն: Եւ նա ասէ ցնոսա:

13:23: ասէ ոմն ցնա. Տէ՛ր՝ եթէ սակա՛ւք իցեն՝ որ ապրելոց իցեն։ Եւ նա ասէ ցնոսա.
23 մէկը նրան ասաց. «Տէ՛ր, սակաւաթի՞ւ են նրանք, որ փրկուելու են»:
23 Մէկը ըսաւ անոր. «Տէ՛ր, քիչուո՞ր են անոնք որ պիտի փրկուին»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2323: Некто сказал Ему: Господи! неужели мало спасающихся? Он же сказал им:
13:23  εἶπεν δέ τις αὐτῶ, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι; ὁ δὲ εἶπεν πρὸς αὐτούς,
13:23. Εἶπεν (It-had-said) δέ (moreover,"τις (a-one,"αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"εἰ (if) ὀλίγοι ( little ) οἱ (the-ones) σωζόμενοι ; ( being-saved ?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"
13:23. ait autem illi quidam Domine si pauci sunt qui salvantur ipse autem dixit ad illosAnd a certain man said to him: Lord, are they few that are saved? But he said to them:
23. And one said unto him, Lord, are they few that be saved? And he said unto them,
13:23. And someone said to him, “Lord, are they few who are saved?” But he said to them:
13:23. Then said one unto him, Lord, are there few that be saved? And he said unto them,
Then said one unto him, Lord, are there few that be saved? And he said unto them:

23: Некто сказал Ему: Господи! неужели мало спасающихся? Он же сказал им:
13:23  εἶπεν δέ τις αὐτῶ, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι; ὁ δὲ εἶπεν πρὸς αὐτούς,
13:23. ait autem illi quidam Domine si pauci sunt qui salvantur ipse autem dixit ad illos
And a certain man said to him: Lord, are they few that are saved? But he said to them:
13:23. And someone said to him, “Lord, are they few who are saved?” But he said to them:
13:23. Then said one unto him, Lord, are there few that be saved? And he said unto them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Некто - по всей вероятности не принадлежавший к числу учеников Христа. Это видно из того, что в ответе на поставленный этим человеком вопрос Господь обращается к толпе народа вообще, из средины которой, очевидно, и вышел этот человек. - Неужели мало спасающихся? Вопрос этот вызван был не строгостью нравственных требований Христа и не был простым вопросом любопытства, но, как видно из ответа Христа, основан был на горделивом сознании, что вопрошавший принадлежит к тем, которые непременно спасутся. Спасение здесь разумеется как спасение от вечной погибели через принятие в славное Царство Божие(ср. 1Кор.I, 18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Then said one unto him, Lord, are there few that be saved? And he said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. 25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30 And, behold, there are last which shall be first, and there are first which shall be last.

We have here,

I. A question put to our Lord Jesus. Who it was that put it we are not told, whether a friend or a foe; for he both gave a great liberty of questioning him and returned answers to the thoughts and intents of the heart. The question was, Are there few that are saved? v. 23: ei oligoi hoi sozomenoi--"If the saved be few? Master, I have heard thou shouldest say so; is it true?" 1. Perhaps it was a captious question. He put it to him, tempting him, with a design to ensnare him and lessen his reputation. If he should say that many would be saved, they would reproach him as too loose, and making salvation cheap; if few, they would reproach him as precise and strait-laced. The Jewish doctors said that all Israel should have a place in the world to come; and would he dare to contradict that? Those that have sucked in a corrupt nation are ready to make it the standard by which to measure all men's judgments; and in nothing do men more betray their ignorance, presumption, and partiality, than in judging of the salvation of others. 2. Perhaps it was a curious question, a nice speculation, which he had lately been disputing upon with his companions, and they all agreed to refer it to Christ. Note, Many are more inquisitive respecting who shall be saved, and who not, than respecting what they shall do to be saved. It is commonly asked, "May such and such be saved?" But it is well that we may be saved without knowing this. 3. Perhaps it was an admiring question. He had taken notice how strict the law of Christ was, and how bad the world was, and, comparing these together, cries out, "How few are there that will be saved!" Note, We have reason to wonder that of the many to whom the word of salvation is sent there are so few to whom it is indeed a saving word. 4. Perhaps it was an enquiring question: "If there be few that be saved, what then? What influence should this have upon me?" Note, It concerns us all seriously to improve the great truth of the fewness of those that are saved.

II. Christ's answer to this question, which directs us what use to make of this truth. Our Saviour did not give a direct answer to this enquiry, for he came to guide men's consciences, not to gratify their curiosity. Ask not, "How many shall be saved?" But, be they more or fewer, "Shall I be one of them?" Not, "What shall become of such and such, and what shall this man do?" But, "What shall I do, and what will become of me?" Now in Christ's answer observe,

1. A quickening exhortation and direction: Strive to enter in at the strait gate. This is directed not to him only that asked the question, but to all, to us, it is in the plural number: Strive ye. Note, (1.) All that will be saved must enter in at the strait gate, must undergo a change of the whole man, such as amounts to no less than being born again, and must submit to a strict discipline. (2.) Those that would enter in at the strait gate must strive to enter. It is a hard matter to get to heaven, and a point that will not be gained without a great deal of care and pains, of difficulty and diligence. We must strive with God in prayer, wrestle as Jacob, strive against sin and Satan. We must strive in every duty of religion; strive with our own hearts, agonizesthe--"Be in an agony; strive as those that run for a prize; excite and exert ourselves to the utmost."

2. Divers awakening considerations, to enforce this exhortation. O that we may be all awakened and quickened by them! They are such considerations as will serve to answer the question, Are there few that shall be saved?

(1.) Think how many take some pains for salvation and yet perish because they do not take enough, and you will say that there are few that will be saved and that it highly concerns us to strive: Many will seek to enter in, and shall not be able; they seek, but they do not strive. Note, The reason why many come short of grace and glory is because they rest in a lazy seeking of that which will not be attained without a laborious striving. They have a good mind to happiness, and a good opinion of holiness, and take some good steps towards both. But their convictions are weak; they do not consider what they know and believe, and, consequently, their desires are cold, and their endeavours feeble, and there is no strength or steadiness in their resolutions; and thus they come short, and lose the prize, because they do not press forward. Christ avers this upon his own word: I say unto you; and we may take it upon his word, for he knows both the counsels of God and the hearts of the children of men.

(2.) Think of the distinguishing day that is coming and the decisions of that day, and you will say there are a few that shall be saved and that we are concerned to strive: The Master of the house will rise up, and shut to the door, v. 25. Christ is the Master of the house, that will take cognizance of all that frequent his house and are retainers to it, will examine comers and goers and those that pass and repass. Now he seems as if he left things at large; but the day is coming when he will rise up, and shut to the door. What door? [1.] A door of distinction. Now, within the temple of the church there are carnal professors who worship in the outer-court, and spiritual professors who worship within the veil; between these the door is now open, and they meet promiscuously in the same external performances. But, when the Master of the house is risen up, the door will be shut between them, that those who are in the outer-court may be kept out, and left to be trodden underfoot by the Gentiles, Rev. xi. 2. As to those that are filthy, shut the door upon them, and let them be filthy still; that those who are within may be kept within, that those who are holy may be holy still. The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous. Then you shall return, and discern betwixt them. [2.] A door of denial and exclusion. The door of mercy and grace has long stood open to them, but they would not come in by it, would not be beholden to the favour of that door; they hoped to climb up some other way, and to get to heaven by their own merits, and therefore when the Master of the house is risen up he will justly shut that door; let them not expect to enter by it, but let them take their own measures. Thus, when Noah was safe in the ark, God shut the door, to exclude all those that depended upon shelters of their own in the approaching flood.

(3.) Think how many who were very confident that they should be saved will be rejected in the day of trial, and their confidences will deceive them, and you will say that there are few that shall be saved and that we are all concerned to strive. Consider,

[1.] What an assurance they had of admission, and how far their hope carried them, even to heaven's gate. There they stand and knock, knock as if they had authority, knock as those that belong to the house, saying, "Lord, Lord, open to us, for we think we have a right to enter; take us in among the saved ones, for we joined ourselves to them." Note, Many are ruined by an ill-grounded hope of heaven, which they never distrusted or called in question, and therefore conclude their state is good because they never doubted it. They call Christ, Lord, as if they were his servants; nay, in token of their importunity, they double it, Lord, Lord; they are desirous now to enter in by that door which they had formerly made light of, and would now gladly come in among those serious Christians whom they had secretly despised.

[2.] What grounds they had for this confidence. Let us see what their plea is, v. 26. First, They had been Christ's guests, had had an intimate converse with him, and had shared in his favours: We have eaten and drunk in thy presence, at thy table. Judas ate bread with Christ, dipped with him in the dish. Hypocrites, under the disguise of their external profession, receive the Lord's supper, and in it partake of the children's bread, as if they were children. Secondly, They had been Christ's hearers, had received instruction from him, and were well acquainted with his doctrine and law: "Thou hast taught in our streets--a distinguishing favour, which few had, and surely it might be taken as a pledge of distinguishing favour now; for wouldest thou teach us, and not save us?"

[3.] How their confidence will fail them, and all their pleas be rejected as frivolous. Christ will say to them, I know you not whence you are, v. 25. And again (v. 27), I tell you, I know you not, depart from me. He does not deny that what they pleaded was true; they had eaten and drunk in his presence, by the same token that they had no sooner eaten of his bread than they lifted up the heel against him. He had taught in their streets, by the same token that they had despised his instruction and would not submit to it. And therefore, First, He disowns them: "I know you not; you do not belong to my family." The Lord knows them that are his, but them that are not he does not know, he has nothing to do with them: "I know you not whence you are. You are not of me, you are not from above, you are not branches of my house, of my vine." Secondly, He discards them: Depart from me. It is the hell of hell to depart from Christ, the principal part of the misery of the damned. "Depart from my door, here is nothing for you, no, not a drop of water." Thirdly, He gives them such a character as is the reason of this doom: You are workers of iniquity. This is their ruin, that, under a pretence of piety, they kept up secret haunts of sin, and did the devil's drudgery in Christ's livery.

[4.] How terrible their punishment will be (v. 28): There shall be weeping and gnashing of teeth, the utmost degree of grief and indignation; and that which is the cause of it, and contributes to it, is a sight of the happiness of those that are saved: You shall see the patriarchs and prophets in the kingdom of God, and yourselves thrust out. Observe here, First, That the Old-Testament saints are in the kingdom of God; those had benefit by the Messiah who died before his coming, for they saw his day at a distance and it reflected comfort upon them. Secondly, That New-Testament sinners will be thrust out of the kingdom of God. It intimates that they will be thrusting in, and will presume upon admission, but in vain; they shall be thrust out with shame, as having no part or lot in the matter. Thirdly, That the sight of the saint's glory will be a great aggravation of sinner's misery; they shall thus far see the kingdom of God that they shall see the prophets in it, whom they hated and despised, and themselves, though they thought themselves sure of it, thrust out. This is that at which they will gnash their teeth, Ps. cxii. 10.

(4.) Think who are they that shall be saved, notwithstanding: They shall come from the east and the west; and the last shall be first, v. 29, 30. [1.] By what Christ said, it appears that but few shall be saved of those whom we think most likely, and who bid fairest for it. Yet do not say then that the gospel is preached in vain; for, though Israel be not gathered, Christ will be glorious. There shall come many from all parts of the Gentile world that shall be admitted into the kingdom of grace in this world, and of glory in the other. Plainly thus, when we come to heaven, we shall meet a great many there whom we little thought to have met there, and miss a great many thence whom we verily expected to have found there. [2.] Those who sit down in the kingdom of God are such as had taken pains to get thither, for they came from far--from the east and from the west, from the north and from the south; they had passed through different climates, had broken through many difficulties and discouragements. This shows that they who would enter into that kingdom must strive, as the queen of Sheba, who came from the utmost parts of the earth to hear the wisdom of Solomon. They who travel now in the service of God and religion shall shortly sit down to rest in the kingdom of God. [3.] Many who stood fair for heaven came short, and others who seemed cast behind, and thrown quite out of the way, will win and wear this prize, and therefore it concerns us to strive to enter. Let us be provoked, as Paul desires the Jews might be, to a holy emulation, by the zest an forwardness of the Gentiles, Rom. xi. 14. Shall I be outstripped by my juniors? Shall I, who started first, and stood nearest, miss of heaven, when others, less likely, enter into it? If it be got by striving, why should not I strive?
Adam Clarke: Commentary on the Bible - 1831
13:23: Are there few that be saved? - A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate - αγωνιζεσθε, agonize - exert every power of body and soul - let your salvation be the grand business of your whole life.
Albert Barnes: Notes on the Bible - 1834
13:23: Then said one - Who this was does not appear. It is probable that he was not one of the disciples, but one of the Jews, who came either to perplex him, or to involve him in a controversy with the Pharisees.
Are there few that be saved? - It was the pRev_alent opinion among the Jews that few would enter heaven. As but two of all the hosts that came out of Egypt entered into the land of Canaan, so some of them maintained that a proportionally small number would enter into heaven (Lightfoot). On this subject the man wished the opinion of Jesus. It was a question of idle curiosity. The answer to it would have done little good. It was far more important for the man to secure his own salvation, than to indulge in such idle inquiries and vain speculations. Our Lord therefore advised "him," as he does "all, to strive" to enter into heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: are: Mat 7:14, Mat 19:25, Mat 20:16, Mat 22:14
And: Luk 12:13-15, Luk 21:7, Luk 21:8; Mat 24:3-5; Mar 13:4, Mar 13:5; Joh 21:21, Joh 21:22; Act 1:7, Act 1:8
John Gill
13:23 Then said one unto him,.... Not one of his disciples, but one of the company, in some one of the cities or villages he passed through, or as he was in the road to Jerusalem:
are there few that be saved? It is a received opinion among the Jews (z), that all Israel shall have a part in the world to come; and this man might put the question to know whether Christ was of this sentiment or not. And by some things he had observed drop from him, and it may be the foregoing parables, which express the small beginnings of his kingdom, and seem to signify, that at first his Gospel should be received but by a few, though it should afterwards spread, he might collect, that his sense was, there would be but a few saved; or this might be a question of mere curiosity and speculation, as it seems to be, by Christ's treatment of it, who does not give a direct answer to it, but puts him and others upon showing a concern for their own salvation.
And he said unto them; not to the man only that put the question, but to the whole company; though the Persic and Ethiopic versions read, "he said unto him", as follows.
(z) Misn. Sanhedrin, c. 11. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
13:23 Lord, &c.--one of those curious questions by talking of which some flatter themselves they are religious.
said unto them--the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."
13:2413:24: Ջանացարո՛ւք մտանել ընդ դո՛ւռն նեղ. ասե՛մ ձեզ, զի բազումք խնդրեսցեն մտանել՝ եւ ո՛չ կարասցեն։
24 Եւ նա նրանց ասաց. «Ջանացէ՛ք մտնել նեղ դռնով. ասում եմ ձեզ, որ շատերը կ’ուզենան մտնել, բայց չեն կարողանայ:
24 Անիկա ալ ըսաւ անոնց. «Ջանք ըրէք որ նեղ դռնէն մտնէք, քանզի կ’ըսեմ ձեզի, թէ շատեր մտնել պիտի ուզեն եւ պիտի չկրնան։
Ջանացարուք մտանել ընդ դուռն նեղ. ասեմ ձեզ զի բազումք խնդրեսցեն մտանել եւ ոչ կարասցեն:

13:24: Ջանացարո՛ւք մտանել ընդ դո՛ւռն նեղ. ասե՛մ ձեզ, զի բազումք խնդրեսցեն մտանել՝ եւ ո՛չ կարասցեն։
24 Եւ նա նրանց ասաց. «Ջանացէ՛ք մտնել նեղ դռնով. ասում եմ ձեզ, որ շատերը կ’ուզենան մտնել, բայց չեն կարողանայ:
24 Անիկա ալ ըսաւ անոնց. «Ջանք ըրէք որ նեղ դռնէն մտնէք, քանզի կ’ըսեմ ձեզի, թէ շատեր մտնել պիտի ուզեն եւ պիտի չկրնան։
zohrab-1805▾ eastern-1994▾ western am▾
13:2424: подвизайтесь войти сквозь тесные врата, ибо, сказываю вам, многие поищут войти, и не возмогут.
13:24  ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν.
13:24. Ἀγωνίζεσθε ( ye-should-struggle-to ) εἰσελθεῖν (to-have-had-came-into) διὰ (through) τῆς (of-the-one) στενῆς (of-narrowed) θύρας, (of-a-portal,"ὅτι (to-which-a-one) πολλοί , ( much ,"λέγω (I-forth) ὑμῖν, (unto-ye,"ζητήσουσιν (they-shall-seek-unto) εἰσελθεῖν (to-have-had-came-into) καὶ (and) οὐκ (not) ἰσχύσουσιν, (they-shall-force-hold,"
13:24. contendite intrare per angustam portam quia multi dico vobis quaerunt intrare et non poteruntStrive to enter by the narrow gate: for many, I say to you, shall seek to enter and shall not be able.
24. Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able.
13:24. “Strive to enter through the narrow gate. For many, I tell you, will seek to enter and not be able.
13:24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able:

24: подвизайтесь войти сквозь тесные врата, ибо, сказываю вам, многие поищут войти, и не возмогут.
13:24  ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν.
13:24. contendite intrare per angustam portam quia multi dico vobis quaerunt intrare et non poterunt
Strive to enter by the narrow gate: for many, I say to you, shall seek to enter and shall not be able.
13:24. “Strive to enter through the narrow gate. For many, I tell you, will seek to enter and not be able.
13:24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
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
24: (См. Мф VII, 13). Ев. Лука усиливает мысль ев. Матфея, так как у него поставлено вместо "входите" - "подвизайтесь войти" (agwnizesqe eisel), что предполагает сильное напряжение, какое потребуется для вхождения в славное царство Божие. - Многие поищут войти - когда уже минует время домостроительства спасения. - И не возмогут - потому что в свое время не покаялись.
Adam Clarke: Commentary on the Bible - 1831
13:24: Many - will seek - They seek - wish and desire; but they do not strive; therefore, because they will not agonize - will not be in earnest, they shall not get in. See this subject more particularly explained on Mat 7:13, Mat 7:14 (note).
Albert Barnes: Notes on the Bible - 1834
13:24: Strive - Literally, "agonize." The word is taken from the Grecian games. In their races, and wrestlings, and various athletic exercises, they "strove or agonized," or put forth all their powers to gain the victory. Thousands witnessed them. They were long trained for the conflict, and the honor of victory was one of the highest honors among the people. So Jesus says that we should strive to enter in; and he means by it that we should be diligent, be active, be earnest; that we should make it our first and chief business to overcome our sinful propensities, and to endeavor to enter into heaven. This same figure or allusion to the Grecian games is often used in the New Testament, Co1 9:24-26; Phi 2:16; Heb 12:1.
Strait gate - See the notes at Mat 7:13-14. Dr. Thomson ("The Land and the Book," vol. i. p. 32) says: "I have seen these strait gates and narrow ways, 'with here and there a traveler.' They are in retired corners, and must be sought for, and are opened only to those who knock; and when the sun goes down and the night comes on, they are shut and locked. It is then too late."
Will seek to enter in - Many in various ways manifest some desire to be saved. They seek it, but do not agonize for it, and hence, they are shut out. But a more probable meaning of this passage is that which refers this "seeking" to a time that shall be "too late;" to the time when the master has risen up, etc. In this life they neglect religion, and are engaged about other things. At death, or at the judgment, they will seek to enter in; but it will be too late - the door will be shut; and because they did not make religion the chief business of their life, they cannot "then" enter in.
Shall not be able - This is not designed to affirm anything respecting the inability of the sinner, provided he seeks salvation in a proper time and manner. It means that at the time when many will seek - when the door is shut - they will not be able then to enter in, agreeable to Mat 7:22. In the proper time, when the day of grace was lengthened out, they "might" have entered in; but there "will be" a time when it will be too late. The day of mercy will be ended, and death will come, and the doors of heaven barred against them. How important, then, to strive to enter in while we have opportunity, and before it shall be too late!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: Strive: Luk 21:36; Gen 32:25, Gen 32:26; Mat 11:12; Joh 6:27; Co1 9:24-27; Phi 2:12, Phi 2:13; Col 1:29; Heb 4:11; Pe2 1:10
the strait: Mat 7:13, Mat 7:14
for: Pro 1:24-28, Pro 14:6, Pro 21:25; Ecc 10:15; Isa 1:15, Isa 58:2-4; Eze 33:31; Mar 6:18-20; Joh 7:34, Joh 8:21, Joh 13:33; Rom 9:31-33, Rom 10:3
John Gill
13:24 Strive to enter in at the strait gate,.... What is meant by the strait gate, and by entering in at it; see Gill on Mt 7:13. To "strive", is to be diligent in the use of means; to search the Scriptures with care; to attend on the preaching of the word with constancy, neglecting no opportunity; to pray earnestly for spiritual light, knowledge, and grace; to contend with every enemy that opposes the salvation of the soul, as sin, Satan, and the world; to bear all reproaches and persecutions, and press through all difficulties, for the prize of the incorruptible crown: the metaphor seems to be taken from the striving, wrestling, and combat in the Olympic games, for a corruptible crown:
for many I say unto you, will seek to enter in, and shall not be able: either when it is too late, when the door is shut; or else before, very faintly, in a superficial manner, from a mere natural affection, from a principle of self-love, which leads every one to desire happiness; and by very indirect and improper methods, by their own civility, morality, and righteousness; by works of the law, moral, or ceremonial; or by a profession of religion, and an outward compliance with the ordinances of the Gospel, and not by Christ, and faith in him.
John Wesley
13:24 Strive to enter in - Agonize. Strive as in an agony. So the word signifies Otherwise none shall enter in. Barely seeking will not avail. Mt 7:13.
Robert Jamieson, A. R. Fausset and David Brown
13:24 Strive--The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in.
strait gate--another figure of the same. (See on Mt 7:13-14).
for many . . . will seek--"desire," that is, with a mere wish or slothful endeavor.
and shall not be able--because it must be made a life-and-death struggle.
13:2513:25: Յորմէ հետէ մտցէ տանուտէ՛րն, եւ փակեսցէ զդուռնն. եւ սկսանիցիք կա՛լ արտաքոյ՝ եւ բախել զդուռնն, եւ ասել. Տէ՛ր Տէր՝ բա՛ց մեզ։ Եւ պատասխանի տուեալ ասիցէ ձեզ. Ո՛չ գիտեմ զձեզ ուստի էք[1325]։ [1325] Ոմանք. Եւ սկսանիջիք կալ։
25 Այն բանից յետոյ, երբ տանտէրը մտնի եւ դուռը փակի, դուք, դրսում կանգնած, կը սկսէք դուռը բախել եւ ասել. “Տէ՛ր, տէ՛ր, բա՛ց մեզ համար”. իսկ նա պատասխանելով կ’ասի ձեզ. “Չգիտեմ, թէ որտեղից էք”:
25 Անկէ յետոյ երբ տանտէրը ելլէ ու դուռը գոցէ եւ դուք դուրսը մնաք ու սկսիք դուռը զարնել եւ ըսել. ‘Տէ՛ր, Տէ՛ր, բաց մեզի’։ Ան ալ պատասխան տալով՝ պիտի ըսէ ձեզի. ‘Ձեզ չեմ ճանչնար, ուրկէ՞ էք’։
Յորմէ հետէ մտցէ տանուտէրն եւ փակեսցէ զդուռնն, եւ սկսանիցիք կալ արտաքոյ եւ բախել զդուռնն եւ ասել. Տէր, Տէր, բաց մեզ: Եւ պատասխանի տուեալ ասիցէ ձեզ. Ոչ գիտեմ զձեզ ուստի էք:

13:25: Յորմէ հետէ մտցէ տանուտէ՛րն, եւ փակեսցէ զդուռնն. եւ սկսանիցիք կա՛լ արտաքոյ՝ եւ բախել զդուռնն, եւ ասել. Տէ՛ր Տէր՝ բա՛ց մեզ։ Եւ պատասխանի տուեալ ասիցէ ձեզ. Ո՛չ գիտեմ զձեզ ուստի էք[1325]։
[1325] Ոմանք. Եւ սկսանիջիք կալ։
25 Այն բանից յետոյ, երբ տանտէրը մտնի եւ դուռը փակի, դուք, դրսում կանգնած, կը սկսէք դուռը բախել եւ ասել. “Տէ՛ր, տէ՛ր, բա՛ց մեզ համար”. իսկ նա պատասխանելով կ’ասի ձեզ. “Չգիտեմ, թէ որտեղից էք”:
25 Անկէ յետոյ երբ տանտէրը ելլէ ու դուռը գոցէ եւ դուք դուրսը մնաք ու սկսիք դուռը զարնել եւ ըսել. ‘Տէ՛ր, Տէ՛ր, բաց մեզի’։ Ան ալ պատասխան տալով՝ պիտի ըսէ ձեզի. ‘Ձեզ չեմ ճանչնար, ուրկէ՞ էք’։
zohrab-1805▾ eastern-1994▾ western am▾
13:2525: Когда хозяин дома встанет и затворит двери, тогда вы, стоя вне, станете стучать в двери и говорить: Господи! Господи! отвори нам; но Он скажет вам в ответ: не знаю вас, откуда вы.
13:25  ἀφ᾽ οὖ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες, κύριε, ἄνοιξον ἡμῖν· καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν, οὐκ οἶδα ὑμᾶς πόθεν ἐστέ.
13:25. ἀφ' (off) οὗ (of-which) ἂν (ever) ἐγερθῇ (it-might-have-been-roused) ὁ (the-one) οἰκοδεσπότης (a-house-master) καὶ (and) ἀποκλείσῃ (it-might-have-latched-off) τὴν (to-the-one) θύραν, (to-a-portal,"καὶ (and) ἄρξησθε ( ye-might-have-firsted ) ἔξω (out-unto-which) ἑστάναι (to-have-had-come-to-stand) καὶ (and) κρούειν (to-knock) τὴν (to-the-one) θύραν (to-a-portal," λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"ἄνοιξον (thou-should-have-opened-up) ἡμῖν: (unto-us) καὶ (and) ἀποκριθεὶς (having-been-separated-off) ἐρεῖ (it-shall-utter) ὑμῖν (unto-ye,"Οὐκ (Not) οἶδα (I-had-come-to-see) ὑμᾶς (to-ye) πόθεν (whither-from) ἐστέ. (ye-be)
13:25. cum autem intraverit pater familias et cluserit ostium et incipietis foris stare et pulsare ostium dicentes Domine aperi nobis et respondens dicet vobis nescio vos unde sitisBut when the master of the house shall be gone in and shall shut the door, you shall begin to stand without; and knock at the door, saying: Lord, open to us. And he answering, shall say to you: I know you not, whence you are.
25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open to us; and he shall answer and say to you, I know you not whence ye are;
13:25. Then, when the father of the family will have entered and shut the door, you will begin to stand outside and to knock at the door, saying, ‘Lord, open to us.’ And in response, he will say to you, ‘I do not know where you are from.’
13:25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

25: Когда хозяин дома встанет и затворит двери, тогда вы, стоя вне, станете стучать в двери и говорить: Господи! Господи! отвори нам; но Он скажет вам в ответ: не знаю вас, откуда вы.
13:25  ἀφ᾽ οὖ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες, κύριε, ἄνοιξον ἡμῖν· καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν, οὐκ οἶδα ὑμᾶς πόθεν ἐστέ.
13:25. cum autem intraverit pater familias et cluserit ostium et incipietis foris stare et pulsare ostium dicentes Domine aperi nobis et respondens dicet vobis nescio vos unde sitis
But when the master of the house shall be gone in and shall shut the door, you shall begin to stand without; and knock at the door, saying: Lord, open to us. And he answering, shall say to you: I know you not, whence you are.
13:25. Then, when the father of the family will have entered and shut the door, you will begin to stand outside and to knock at the door, saying, ‘Lord, open to us.’ And in response, he will say to you, ‘I do not know where you are from.’
13:25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-27: Возвещая суд над всем иудейским народом, Христос изображает Бога хозяином дома, Который ожидает друзей своих на вечерю. Наступает такой час, когда нужно уже запирать двери дома, и это делает сам Хозяин. Но лишь только Он запрет двери, как народ Иудейский (вы), подошедший слишком поздно, начнет просить о допущении и его на вечерю и стучать в двери. Только Домохозяин, т. е. Бог скажет этим опоздавшим, что Он не знает откуда они, т. е. из какого семейства (ср. Ин VII, 27): они во всяком случае не принадлежат к Его дому, а к какому-то другому, Ему неизвестному (ср. Мф XXV, 11-12). Тогда иудеи будут указывать на то, что они ели и пили пред Ним, т. е. что они Ему близкие друзья, что Он учил на улицах их городов (речь ясно уже переходит в изображение отношений Христа к народу иудейскому). Но Домохозяин опять скажет им, что они Ему неизвестны и потому должны уйти как неправедные делатели, т. е. злые, упорные в своей нераскаянности, люди (см. Мф VII, 22-23). У Матфея эти слова имеют в виду ложных пророков.
Adam Clarke: Commentary on the Bible - 1831
13:25: And hath shut to the door - See the notes on Mat 7:22-23 (note), and 25:10-41.
Albert Barnes: Notes on the Bible - 1834
13:25: When once the master ... - The figure here used is taken from the conduct of a housekeeper, who is willing to see his friends, and who at the proper time keeps his doors open. But there is a proper time for closing them, when he will not see his guests. At night it would be improper and vain to seek an entrance - the house would be shut. So there is a proper time to seek an entrance into heaven; but there will be a time when it will be too late. At death the time will have passed by, and God will be no longer gracious to the sinner's soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: once: Psa 32:6; Isa 55:6; Co2 6:2; Heb 3:7, Heb 3:8, Heb 12:17
shut: Gen 7:16; Mat 25:10
Lord: Luk 6:46; Mat 7:21, Mat 7:22, Mat 25:11, Mat 25:12
I know: Luk 13:27; Mat 7:23, Mat 25:41
John Gill
13:25 When once the master of the house is risen up,.... From table, or off of his couch, the entertainment being over: and so here, the Gospel feast, or dispensation, being at an end, and all the guests come in, who were effectually called, and long patience and forbearance being used towards others; or has entered in, as the Vulgate Latin version reads, and so Beza's ancient copy, and one of Stephens's; is come from the wedding; see Lk 12:36 Christ having espoused all his elect to himself, by the ministry of the word: for by "the master of the house" is meant, the bridegroom of the church, the head of the body, the King of saints, who is Son over his own house, and high priest there; of whom the whole family in heaven and earth, is named:
and hath shut to the door; the door of mercy and of hope; the door of faith; the preaching of the word, and the administration of ordinances, when these shall be no more:
and ye begin to stand without; or "do stand without"; without the holy city, where dogs are; having no admittance to the nuptial chamber, to the marriage supper of the Lamb, and the joys of heaven:
and to knock at the door; which shows how near some persons may come to heaven, and yet not enter there, even to the very door; and what an expectation, yea, an assurance they may have, of admission into it, not at all doubting of it; and therefore knock as if they were some of the family, and had a right to enter; but not finding the door opened to them, so soon as they imagined, they begin to call as well as knock:
saying, Lord, Lord, open unto us; they acknowledge Christ to be Lord, as all will at the last day, to the glory of God the Father, even professors and profane; they repeat the word, to show the vehemency and earnestness of their entreaty; and according to the Syriac and, Persic versions, they claim an interest in Christ, which read, "our Lord, our Lord"; and on account of which they doubted not, but the door would be opened: but alas! he was only their Lord in a professional way; they had only called him Lord, Lord, but had never truly and heartily yielded obedience to him; their hearts had never been opened to him, and he had never had a place there, nor his Gospel; wherefore though they knock, he will not open;
and he shall answer and say unto you. The Persic version adds, "nay, but be ye gone hence", for the following reason,
I know you not, whence you are: not but that Christ being the omniscient God, will know who they are, from whence they come, of what country and place they be, and to whom they belong; but the sense is, that he will not own them, and express any approbation of them, as his; but will treat them as strangers, that come, it is not known, from whence; he will reject them, as not being born from above, as not being the sheep of his fold, or members of his true church: they did not come from heaven, they were not heaven born souls, or partakers of the heavenly calling, and therefore shall not be received there; they belonged to the men of the world, and were of their father the devil, and shall be sent to him: so the foolish virgins, or formal professors of religion, and such as have been preachers of the Gospel, will entreat Christ at the last day, and shall have such an answer as this returned to them, which will be very awful and startling; See Gill on Mt 7:23, Mt 25:12.
John Wesley
13:25 And even agonizing will not avail, after the door is shut. Agonize, therefore, now by faith, prayer, holiness, patience. And ye begin to stand without - Till then they had not thought of it! O how new will that sense of their misery be? How late? How lasting? I know not whence ye are - I know not, that is, I approve not of your ways.
Robert Jamieson, A. R. Fausset and David Brown
13:25 master of the house is risen up and hath shut to the door--awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.
Lord, Lord--emphatic reduplication, expressive of the earnestness now felt, but too late. (See on Mt 7:21-22).
13:2613:26: Յայնժամ սկսանիջիք ասել. Կերա՛ք առաջի քոյ եւ արբաք, եւ ՚ի հրապարա՛կս մեր ուսուցեր։
26 Այն ժամանակ կը սկսէք ասել. “Մենք քո առաջ կերանք եւ խմեցինք, եւ դու հրապարակներում ուսուցանեցիր”:
26 Այն ատեն պիտի սկսիք ըսել. ‘Մենք քու առջեւդ կերանք ու խմեցինք եւ դուն մեր փողոցներուն մէջ սորվեցուցիր’։
Յայնժամ սկսանիջիք ասել. Կերաք առաջի քո եւ արբաք, եւ ի հրապարակս մեր ուսուցեր:

13:26: Յայնժամ սկսանիջիք ասել. Կերա՛ք առաջի քոյ եւ արբաք, եւ ՚ի հրապարա՛կս մեր ուսուցեր։
26 Այն ժամանակ կը սկսէք ասել. “Մենք քո առաջ կերանք եւ խմեցինք, եւ դու հրապարակներում ուսուցանեցիր”:
26 Այն ատեն պիտի սկսիք ըսել. ‘Մենք քու առջեւդ կերանք ու խմեցինք եւ դուն մեր փողոցներուն մէջ սորվեցուցիր’։
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13:2626: Тогда станете говорить: мы ели и пили пред Тобою, и на улицах наших учил Ты.
13:26  τότε ἄρξεσθε λέγειν, ἐφάγομεν ἐνώπιόν σου καὶ ἐπίομεν, καὶ ἐν ταῖς πλατείαις ἡμῶν ἐδίδαξας·
13:26. τότε (To-the-one-which-also) ἄρξεσθε ( ye-shall-first ) λέγειν (to-forth,"Ἐφάγομεν (We-had-devoured) ἐνώπιόν (in-looked) σου (of-thee) καὶ (and) ἐπίομεν, (we-had-drank,"καὶ (and) ἐν (in) ταῖς (unto-the-ones) πλατείαις ( unto-broad ) ἡμῶν (of-us) ἐδίδαξας: (thou-taught)
13:26. tunc incipietis dicere manducavimus coram te et bibimus et in plateis nostris docuistiThen you shall begin to say: We have eaten and drunk in thy presence: and thou hast taught in our streets.
26. then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets;
13:26. Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’
13:26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets:

26: Тогда станете говорить: мы ели и пили пред Тобою, и на улицах наших учил Ты.
13:26  τότε ἄρξεσθε λέγειν, ἐφάγομεν ἐνώπιόν σου καὶ ἐπίομεν, καὶ ἐν ταῖς πλατείαις ἡμῶν ἐδίδαξας·
13:26. tunc incipietis dicere manducavimus coram te et bibimus et in plateis nostris docuisti
Then you shall begin to say: We have eaten and drunk in thy presence: and thou hast taught in our streets.
13:26. Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’
13:26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:26: We have eaten ... - Compare Mat 7:22-23. To have eaten with one is evidence of acquaintanceship or friendship. So the sinner may allege that he was a professed follower of Jesus, and had some evidence that Jesus was his friend. There is no allusion here, however, to the sacrament. The figure is taken from the customs of people, and means simply that they had professed attachment, and perhaps supposed that Jesus was their friend.
In thy presence - With thee - as one friend does with another.
Thou hast taught - Thou didst favor us, as though thou didst love us. Thou didst not turn away from us, and we did not drive thee away. All this is alleged as proof of friendship. It shows us:
1. On how slight evidence people will suppose themselves ready to die. How slender is the preparation which even many professed friends of Jesus have for death! How easily they are satisfied about their own piety! A profession of religion, attendance on the preaching of the word or at the sacraments, or a decent external life, is all they have and all they seek. With this they go quietly on to eternity - go to disappointment, wretchedness, and woe!
2. None of these things will avail in the day of judgment. It will be only true love to God, a real change of heart, and a life of piety, that can save the soul from death. And oh! how important it is that all should search themselves and see what is the real foundation of their hope that they shall enter into heaven!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: We: Isa 58:2; Ti2 3:5; Tit 1:16
Geneva 1599
13:26 (7) Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
(7) It is vain to be in the Church if one is not of the Church; and whether or not one is in the Church is shown by the purity of life.
John Gill
13:26 Then shall ye begin to say,.... Or ye shall say; in favour of themselves, and in order to be admitted within, the following pleas will be made by them:
we have eaten and drank in thy presence: which may be understood both literally of many, who were miraculously led by Christ, or at whose tables he had ate and drank, and they with him; as did not only publicans and sinners, but some of the Pharisees, who invited him to their houses; and in a religious sense, of many who eat of the legal sacrifices; and of others, who eat the bread, and drink the wine at the Lord's table; all which will be insufficient to introduce men into the kingdom and glory of Christ: natural relation to Christ, which the Jews may claim, being born of them, and personal acquaintance with him, and a bare profession of him, will be of no avail another day:
and thou hast taught in our streets; in the streets of many cities in Galilee and Judea: it was customary with the Jewish doctors to teach in the streets:
"says Rabba, behold I am as Ben Azzai, in the streets of Tiberias (a);''
the gloss upon it is,
"who was , "expounding in the streets of Tiberias."''
And it is said (b) of Rabban Jochanan ben Zaccai,
"that he was sitting in the shade of the temple, and expounding all the whole day;''
the gloss on the place is,
"the temple being an hundred cubits high, its shade went very far "in the street", which is before the mountain of the house; and because "the street" was large, and held abundance of men, he was expounding there by reason of the heat, for no school could hold them:''
and it is also said of R. Chija (c), that
"he went out and taught his brother's two sons, "in the street".''
So that what our Lord did, was no other than what was usual with their doctors; nor is this contrary to what is said in See Gill on Mt 12:19, this is also a fruitless plea and which will be of no service; it will signify nothing, to have heard Christ preached, or Christ himself preach, unless there is faith in him, which works by love; for not hearers of the word only, but doers of it are regarded.
(a) T. Bab. Erubin, fol. 29. 1. (b) T. Bab. Pesachim, fol. 26. 1. (c) T. Bab. Moed Katon, fol. 16. 2.
Robert Jamieson, A. R. Fausset and David Brown
13:26 See on the similar passage (Mt 7:22-23).
eaten and drunk, &c.--We have sat with Thee at the same table. (See on Mt 7:22).
taught in our streets--Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?
13:2713:27: Եւ ասիցէ. Ասե՛մ ձեզ. Ո՛չ գիտեմ զձեզ ուստի էք. ՚ի բա՛ց կացէք յինէն ամենայն մշա՛կդ անիրաւութեան[1326]։ [1326] Ոսկան. Եւ ասիցէ ձեզ. ոչ գի՛՛։ Բազումք. Ամենայն մշակքդ անի՛՛։
27 Եւ տանտէրը կ’ասի. “Ասում եմ՝ ձեզ չգիտեմ, թէ որտեղից էք. հեռացէ՛ք ինձնից դուք՝ բոլոր անիրաւ մշակներդ”:
27 Բայց անիկա պիտի ըսէ. ‘Ձեզի կ’ըսեմ, Ձեզ չեմ ճանչնար, ուրկէ՞ էք. մէկդի կեցէք ինձմէ, բոլոր անիրաւութիւն գործողներդ’։
Եւ ասիցէ. Ասեմ ձեզ. Ոչ գիտեմ զձեզ ուստի էք. ի բաց կացէք յինէն ամենայն մշակքդ անիրաւութեան:

13:27: Եւ ասիցէ. Ասե՛մ ձեզ. Ո՛չ գիտեմ զձեզ ուստի էք. ՚ի բա՛ց կացէք յինէն ամենայն մշա՛կդ անիրաւութեան[1326]։
[1326] Ոսկան. Եւ ասիցէ ձեզ. ոչ գի՛՛։ Բազումք. Ամենայն մշակքդ անի՛՛։
27 Եւ տանտէրը կ’ասի. “Ասում եմ՝ ձեզ չգիտեմ, թէ որտեղից էք. հեռացէ՛ք ինձնից դուք՝ բոլոր անիրաւ մշակներդ”:
27 Բայց անիկա պիտի ըսէ. ‘Ձեզի կ’ըսեմ, Ձեզ չեմ ճանչնար, ուրկէ՞ էք. մէկդի կեցէք ինձմէ, բոլոր անիրաւութիւն գործողներդ’։
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13:2727: Но Он скажет: говорю вам: не знаю вас, откуда вы; отойдите от Меня все делатели неправды.
13:27  καὶ ἐρεῖ λέγων ὑμῖν, οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾽ ἐμοῦ, πάντες ἐργάται ἀδικίας.
13:27. καὶ (And) ἐρεῖ (it-shall-utter) λέγων (forthing) ὑμῖν (unto-ye,"Οὐκ (Not) οἶδα (I-had-come-to-see) πόθεν (whither-from) ἐστέ: (ye-be) ἀπόστητε ( ye-should-have-had-stood-off ) ἀπ' ( off ) ἐμοῦ , ( of-ME ," πάντες ( all ) ἐργάται ( workers ) ἀδικίας . ( of-an-un-coursing-unto )
13:27. et dicet vobis nescio vos unde sitis discedite a me omnes operarii iniquitatisAnd he shall say to you: I know you not, whence you are. Depart from me, all ye workers of iniquity.
27. and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity.
13:27. And he will say to you: ‘I do not know where you are from. Depart from me, all you workers of iniquity!’
13:27. But he shall say, I tell you, I know you not whence ye are; depart from me, all [ye] workers of iniquity.
But he shall say, I tell you, I know you not whence ye are; depart from me, all [ye] workers of iniquity:

27: Но Он скажет: говорю вам: не знаю вас, откуда вы; отойдите от Меня все делатели неправды.
13:27  καὶ ἐρεῖ λέγων ὑμῖν, οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾽ ἐμοῦ, πάντες ἐργάται ἀδικίας.
13:27. et dicet vobis nescio vos unde sitis discedite a me omnes operarii iniquitatis
And he shall say to you: I know you not, whence you are. Depart from me, all ye workers of iniquity.
13:27. And he will say to you: ‘I do not know where you are from. Depart from me, all you workers of iniquity!’
13:27. But he shall say, I tell you, I know you not whence ye are; depart from me, all [ye] workers of iniquity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:27: See the notes at Mat 7:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:27: I tell: Luk 13:25; Psa 1:6; Mat 7:22, Mat 7:23, Mat 25:12, Mat 25:41; Co1 8:3; Gal 4:9; Ti2 2:19
depart: Psa 5:6, Psa 6:8, Psa 28:3, Psa 101:8, Psa 119:115, Psa 125:5; Hos 9:12; Mat 25:41
John Gill
13:27 But he shall say, &c. The Persic version adds, "be gone from my sight, and be far from my door"; expressing indignation at them, an abhorrence of them, as not being able to bear them in his sight, or near unto him:
I tell you, I know you not whence you are; this is repeated, and with a strong asseveration, to denote the certainty of the truth expressed, and to cast off all hope in them, of ever succeeding by their entreaties and importunity:
depart from me, all ye workers of iniquity; or "of a lie", as the Syriac and Persic versions render it: for they were deceitful workers, they professed what they did not from the heart believe; they said they were Christians, but were not, and now are found liars; they only attended on the word and ordinances in an hypocritical way, and trusted in, and depended upon, their outward profession of religion, and subjection to ordinances; and by so doing, instead of working righteousness, wrought iniquity; and so as they did not submit to Christ and his righteousness, they are bid to depart from him, as wicked and unrighteous men, as they were: the word "all" is here used, which is not in Mt 7:23 which agrees with Ps 6:8 to which there seems to be a reference, though it is omitted here, in the Syriac, Arabic, and Persic versions; See Gill on Mt 7:23.
John Wesley
13:27 Mt 7:23.
Robert Jamieson, A. R. Fausset and David Brown
13:27 But he shall say, &c.--(See on Mt 7:23). No nearness of external communion with Christ will avail at the great day, in place of that holiness without which no man shall see the Lord. Observe the style which Christ intimates that He will then assume, that of absolute Disposer of men's eternal destinies, and contrast it with His "despised and rejected" condition at that time.
13:2813:28: Ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց, յորժամ տեսանիցէք զԱբրահա՛մ եւ զԻսահակ եւ զՅակովբ՝ եւ զամենայն մարգարէս յարքայութեան Աստուծոյ, եւ զձեզ հանեա՛լ արտաքս։
28 Այնտեղ կը լինի լաց եւ ատամների կրճտում, երբ տեսնէք Աբրահամին, Իսահակին, Յակոբին եւ բոլոր մարգարէներին Աստծու արքայութեան մէջ, իսկ ձեզ՝ դուրս հանուած:
28 Հոն պիտի ըլլայ լալ ու ակռաներ կրճտել, երբ տեսնէք Աբրահամը ու Իսահակը եւ Յակոբը ու բոլոր մարգարէները Աստուծոյ թագաւորութեանը մէջ ու դուք դուրս մնացած։
Անդ եղիցի լալ եւ կրճել ատամանց, յորժամ տեսանիցէք զԱբրահամ եւ զԻսահակ եւ զՅակովբ եւ զամենայն մարգարէս յարքայութեան Աստուծոյ, եւ զձեզ հանեալ արտաքս:

13:28: Ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց, յորժամ տեսանիցէք զԱբրահա՛մ եւ զԻսահակ եւ զՅակովբ՝ եւ զամենայն մարգարէս յարքայութեան Աստուծոյ, եւ զձեզ հանեա՛լ արտաքս։
28 Այնտեղ կը լինի լաց եւ ատամների կրճտում, երբ տեսնէք Աբրահամին, Իսահակին, Յակոբին եւ բոլոր մարգարէներին Աստծու արքայութեան մէջ, իսկ ձեզ՝ դուրս հանուած:
28 Հոն պիտի ըլլայ լալ ու ակռաներ կրճտել, երբ տեսնէք Աբրահամը ու Իսահակը եւ Յակոբը ու բոլոր մարգարէները Աստուծոյ թագաւորութեանը մէջ ու դուք դուրս մնացած։
zohrab-1805▾ eastern-1994▾ western am▾
13:2828: Там будет плач и скрежет зубов, когда увидите Авраама, Исаака и Иакова и всех пророков в Царствии Божием, а себя изгоняемыми вон.
13:28  ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ὅταν ὄψησθε ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω.
13:28. Ἐκεῖ (Thither) ἔσται ( it-shall-be ) ὁ (the-one) κλαυθμὸς (a-sobbing-of) καὶ (and) ὁ (the-one) βρυγμὸς (a-grating-of) τῶν (of-the-ones) ὀδόντων, (of-teeth,"ὅταν (which-also-ever) ὄψησθε ( ye-might-have-beheld ) Ἀβραὰμ (to-an-Abraam) καὶ (and) Ἰσαὰκ (to-an-Isaak) καὶ (and) Ἰακὼβ (to-an-Iakob) καὶ (and) πάντας ( to-all ) τοὺς (to-the-ones) προφήτας (to-declarers-before) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὑμᾶς (to-ye) δὲ (moreover) ἐκβαλλομένους ( to-being-casted-out ) ἔξω. (out-unto-which)
13:28. ibi erit fletus et stridor dentium cum videritis Abraham et Isaac et Iacob et omnes prophetas in regno Dei vos autem expelli forasThere shall be weeping and gnashing of teeth; when you shall see Abraham and Isaac and Jacob and all the prophets, in the kingdom of God: and you yourselves thrust out.
28. There shall be the weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without.
13:28. In that place, there will be weeping and gnashing of teeth, when you see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, yet you yourselves are expelled outside.
13:28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out:

28: Там будет плач и скрежет зубов, когда увидите Авраама, Исаака и Иакова и всех пророков в Царствии Божием, а себя изгоняемыми вон.
13:28  ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ὅταν ὄψησθε ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω.
13:28. ibi erit fletus et stridor dentium cum videritis Abraham et Isaac et Iacob et omnes prophetas in regno Dei vos autem expelli foras
There shall be weeping and gnashing of teeth; when you shall see Abraham and Isaac and Jacob and all the prophets, in the kingdom of God: and you yourselves thrust out.
13:28. In that place, there will be weeping and gnashing of teeth, when you see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, yet you yourselves are expelled outside.
13:28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.
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
28-29: Заключение к предыдущей речи изображает горестное состояние отвергаемых иудеев, которые, к большей своей досаде, будут видеть, как откроется доступ в Царствие Божие другим народам (ср. Мф VIII, 11-12). - Там, - т. е. куда вы будете изгнаны.
Adam Clarke: Commentary on the Bible - 1831
13:28: Abraham, and Isaac, etc. - See on Mat 8:12 (note), where the figures and allusions made use of here are particularly explained.
Albert Barnes: Notes on the Bible - 1834
13:28: See the notes at Mat 8:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: weeping: Psa 112:10; Mat 8:12, Mat 13:42, Mat 13:50, Mat 22:13, Mat 24:51, Mat 25:30
when: Luk 16:23; Mat 8:11
the kingdom: Luk 14:15, Luk 23:42, Luk 23:43; Th2 1:5; Pe2 1:11
you: Luk 10:15; Rev 21:8, Rev 22:15
Geneva 1599
13:28 (8) There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.
(8) The casting off of the Jews and the calling of the Gentiles is foretold.
John Gill
13:28 There shall be weeping and gnashing of teeth,.... See Gill on Mt 8:12. This will be upon hearing the above sentence and character, "depart from me", &c. and will be increased,
when ye shall see Abraham, Isaac, and Jacob: whose offspring they were, and to whom they stood related according to the flesh; and of descent, from whom they boasted, and even trusted in it, thinking themselves the favourites of heaven, and expecting to be admitted into the kingdom of God, on account of it: sad will be the disappointment of such persons; a being born of religious parents, will neither give right unto, nor meetness for eternal glory; regeneration is not of blood:
and all the prophets in the kingdom of God; whose prophecies were transmitted to them, and whose books they had in their hands, and read; and who desired to see and hear what they did, and which they now plead, and yet they did not enjoy, but were nevertheless happy: and
you yourselves thrust out: with indignation and contempt, with shame and "ignominy", as the Persic version adds; not suffered to go in with them, though their sons and successors; but bid to depart, and ordered to be for ever separated from them, as only fit company for devils and damned spirits.
John Wesley
13:28 Mt 8:11.
Robert Jamieson, A. R. Fausset and David Brown
13:28 (See Mt 8:11-12). Also see on Mt 13:42.
13:2913:29: Եւ եկեսցեն յարեւելի՛ց եւ յարեւմտից, եւ ՚ի հիւսւսոյ եւ ՚ի հարաւոյ, եւ բազմեսցին յարքայութեան Աստուծոյ։
29 Եւ կը գան մարդիկ արեւելքից եւ արեւմուտքից, հիւսիսից եւ հարաւից ու կը բազմեն Աստծու արքայութեան մէջ:
29 Այնտեղ պիտի գան արեւելքէն ու արեւմուտքէն եւ հիւսիսէն ու հարաւէն ու պիտի բազմին Աստուծոյ թագաւորութեանը մէջ։
Եւ եկեսցեն յարեւելից եւ յարեւմտից եւ ի հիւսիսոյ եւ ի հարաւոյ, եւ բազմեսցին յարքայութեան Աստուծոյ:

13:29: Եւ եկեսցեն յարեւելի՛ց եւ յարեւմտից, եւ ՚ի հիւսւսոյ եւ ՚ի հարաւոյ, եւ բազմեսցին յարքայութեան Աստուծոյ։
29 Եւ կը գան մարդիկ արեւելքից եւ արեւմուտքից, հիւսիսից եւ հարաւից ու կը բազմեն Աստծու արքայութեան մէջ:
29 Այնտեղ պիտի գան արեւելքէն ու արեւմուտքէն եւ հիւսիսէն ու հարաւէն ու պիտի բազմին Աստուծոյ թագաւորութեանը մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2929: И придут от востока и запада, и севера и юга, и возлягут в Царствии Божием.
13:29  καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
13:29. καὶ (And) ἥξουσιν (they-shall-arrive) ἀπὸ ( off ) ἀνατολῶν ( of-finishings-up ) καὶ ( and ) δυσμῶν ( of-sinkeeings ) καὶ (and) ἀπὸ (off) βορρᾶ (of-a-north) καὶ (and) νότου (of-a-tropic) καὶ (and) ἀνακλιθήσονται (they-shall-be-reclined-up) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
13:29. et venient ab oriente et occidente et aquilone et austro et accumbent in regno DeiAnd there shall come from the east and the west and the north and the south: and shall sit down in the kingdom of God.
29. And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God.
13:29. And they will arrive from the East, and the West, and the North, and the South; and they will recline at table in the kingdom of God.
13:29. And they shall come from the east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God.
And they shall come from the east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God:

29: И придут от востока и запада, и севера и юга, и возлягут в Царствии Божием.
13:29  καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
13:29. et venient ab oriente et occidente et aquilone et austro et accumbent in regno Dei
And there shall come from the east and the west and the north and the south: and shall sit down in the kingdom of God.
13:29. And they will arrive from the East, and the West, and the North, and the South; and they will recline at table in the kingdom of God.
13:29. And they shall come from the east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God.
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
13:29: They shall come - That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shall have rejected it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:29: Gen 28:14; Isa 43:6, Isa 49:6, Isa 54:2, Isa 54:3, Isa 66:18-20; Mal 1:11; Mar 13:27; Act 28:28; Eph 3:6-8; Col 1:6, Col 1:23; Rev 7:9, Rev 7:10
Geneva 1599
13:29 And they shall come from the (g) east, and [from] the west, and from the north, and [from] the south, and shall sit down in the kingdom of God.
(g) From all the corners of the world, and the places mentioned here are four of the main ones.
John Gill
13:29 And they shall come,.... From all parts the world, from every nation under the heavens; meaning the Gentiles, and which will be a greater aggravation of the punishment of the Jews, and cause still more rage and madness: these shall
come from the east and from the west; from the rising of the sun, to the going down of the same, Is 45:6
and from the north, and from the south; from the most distant parts of the world inhabited by men; see Is 43:5. God has his chosen ones, and Christ has a people in all parts of the world; and therefore his Gospel must be preached to all nations, for the gathering of them in, which will be done in the latter day; and in the resurrection morn, as these will be raised in the several places where they will have been buried, they will come from thence, and make one body, and will be caught up to meet the Lord in the air, and will be for ever with him:
and shall sit down in the kingdom of God; in Christ's kingdom, in the new heavens, and new earth, as persons that sit down at a table, to partake of a feast; see Lk 22:30 and in the ultimate glory, where they shall have rest, peace, and joy, for evermore. The Ethiopic version renders it, "they shall rejoice in the kingdom of God"; they shall partake of the joys of heaven; everlasting joy shall be upon their heads, and sorrow and sighing shall flee away; and the Persic version, "and they shall take a repose, and sit and rest"; they shall rest from all their labour, and be in perfect ease and peace; See Gill on Mt 8:11.
John Wesley
13:29 They shall sit down in the kingdom of God - Both the kingdom of grace and of glory.
13:3013:30: Եւ ահա յետինք՝ որ եղիցին առաջի՛նք, եւ իցեն առաջինք՝ որ լինիցին յետի՛նք[1327]։[1327] Բազումք. Եւ ահա իցեն յետինք։
30 Եւ ահա վերջիններ կան, որ առաջին կը լինեն, եւ առաջիններ՝ որ կը լինեն վերջին»:
30 Եւ պիտի գտնուին յետիններ՝ որոնք առաջիններ պիտի ըլլան ու առաջիններ՝ որոնք յետիններ պիտի ըլլան»։
Եւ ահա իցեն յետինք` որ եղիցին առաջինք, եւ իցեն առաջինք` որ լինիցին յետինք:

13:30: Եւ ահա յետինք՝ որ եղիցին առաջի՛նք, եւ իցեն առաջինք՝ որ լինիցին յետի՛նք[1327]։
[1327] Բազումք. Եւ ահա իցեն յետինք։
30 Եւ ահա վերջիններ կան, որ առաջին կը լինեն, եւ առաջիններ՝ որ կը լինեն վերջին»:
30 Եւ պիտի գտնուին յետիններ՝ որոնք առաջիններ պիտի ըլլան ու առաջիններ՝ որոնք յետիններ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3030: И вот, есть последние, которые будут первыми, и есть первые, которые будут последними.
13:30  καὶ ἰδοὺ εἰσὶν ἔσχατοι οἳ ἔσονται πρῶτοι, καὶ εἰσὶν πρῶτοι οἳ ἔσονται ἔσχατοι.
13:30. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"εἰσὶν (they-be) ἔσχατοι ( most-bordered ) οἳ ( which ) ἔσονται ( they-shall-be ) πρῶτοι , ( most-before ,"καὶ (and) εἰσὶν (they-be) πρῶτοι ( most-before ) οἳ ( which ) ἔσονται ( they-shall-be ) ἔσχατοι . ( most-bordered )
13:30. et ecce sunt novissimi qui erunt primi et sunt primi qui erunt novissimiAnd behold, they are last that shall be first: and they are first that shall be last.
30. And behold, there are last which shall be first, and there are first which shall be last.
13:30. And behold, those who are last will be first, and those who are first will be last.”
13:30. And, behold, there are last which shall be first, and there are first which shall be last.
And, behold, there are last which shall be first, and there are first which shall be last:

30: И вот, есть последние, которые будут первыми, и есть первые, которые будут последними.
13:30  καὶ ἰδοὺ εἰσὶν ἔσχατοι οἳ ἔσονται πρῶτοι, καὶ εἰσὶν πρῶτοι οἳ ἔσονται ἔσχατοι.
13:30. et ecce sunt novissimi qui erunt primi et sunt primi qui erunt novissimi
And behold, they are last that shall be first: and they are first that shall be last.
13:30. And behold, those who are last will be first, and those who are first will be last.”
13:30. And, behold, there are last which shall be first, and there are first which shall be last.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: (См. Мф XX, 16). Последние - это язычники, которых евреи не считали достойными допущения в Царство Божие, а первые - народ иудейский, которому было обещано Царство Мессии (ср. Деян X, 45).
Adam Clarke: Commentary on the Bible - 1831
13:30: There are last which shall be first - See on Mat 19:30 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: Mat 3:9, Mat 3:10, Mat 8:11, Mat 8:12, Mat 19:30, Mat 20:16, Mat 21:28-31; Mar 10:31
John Gill
13:30 And behold, there are last which shall be first,.... The Gentiles, the most mean and abject, afar from God, aliens from the commonwealth of Israel, called last of all; these shall be first, and sit down among patriarchs and prophets, men of the first rank here on earth, in the kingdom of heaven, and enjoy the same glory and happiness with them:
and there are first which shall be last: the Jews, who were first the visible professing people of God, to whom the oracles of God, and outward privileges and ordinances were given; who had the Messiah first sent to them, and the Gospel first preached among them; these shall be last, be rejected and despised, and shut out of the kingdom of heaven, they thought themselves heirs of, and expected to enjoy; see Mt 19:30.
John Wesley
13:30 But there are last - Many of the Gentiles who were latest called, shall be most highly rewarded; and many of the Jews who were first called, shall have no reward at all. Mt 19:30.
13:3113:31: ՚Ի նմին աւուր մատեան ոմանք փարիսեցիք՝ եւ ասեն ցնա. Ե՛լ եւ գնա՛ աստի, զի Հերովդէս կամի՛ սպանանե՛լ զքեզ[1328]։ [1328] Օրինակ մի. Հերովդէս կամի կորուսանել զքեզ։
31 Նոյն օրը մի քանի փարիսեցիներ մօտեցան եւ ասացին նրան. «Վե՛ր կաց, գնա՛ այստեղից, որովհետեւ Հերովդէսն ուզում է քեզ սպանել»:
31 Նոյն օրը մէկ քանի փարիսեցիներ եկան ու ըսին անոր. «Ելիր ու գնա՛ ասկէ, վասն զի Հերովդէս քեզ սպաննել կ’ուզէ»։
Ի նմին աւուր մատեան ոմանք փարիսեցիք եւ ասեն ցնա. Ել եւ գնա աստի, զի Հերովդէս կամի սպանանել զքեզ:

13:31: ՚Ի նմին աւուր մատեան ոմանք փարիսեցիք՝ եւ ասեն ցնա. Ե՛լ եւ գնա՛ աստի, զի Հերովդէս կամի՛ սպանանե՛լ զքեզ[1328]։
[1328] Օրինակ մի. Հերովդէս կամի կորուսանել զքեզ։
31 Նոյն օրը մի քանի փարիսեցիներ մօտեցան եւ ասացին նրան. «Վե՛ր կաց, գնա՛ այստեղից, որովհետեւ Հերովդէսն ուզում է քեզ սպանել»:
31 Նոյն օրը մէկ քանի փարիսեցիներ եկան ու ըսին անոր. «Ելիր ու գնա՛ ասկէ, վասն զի Հերովդէս քեզ սպաննել կ’ուզէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3131: В тот день пришли некоторые из фарисеев и говорили Ему: выйди и удались отсюда, ибо Ирод хочет убить Тебя.
13:31  ἐν αὐτῇ τῇ ὥρᾳ προσῆλθάν τινες φαρισαῖοι λέγοντες αὐτῶ, ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι ἡρῴδης θέλει σε ἀποκτεῖναι.
13:31. Ἐν (In) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) προσῆλθάν (they-came-toward,"τινες (ones) Φαρισαῖοι ( Faris-belonged ," λέγοντες ( forthing ) αὐτῷ (unto-it,"Ἔξελθε (Thou-should-have-had-came-out) καὶ (and) πορεύου ( thou-should-traverse-of ) ἐντεῦθεν, (in-also-from,"ὅτι (to-which-a-one) Ἡρῴδης (a-Herodes) θέλει (it-determineth) σε (to-thee) ἀποκτεῖναι. (to-have-killed-off)
13:31. in ipsa die accesserunt quidam Pharisaeorum dicentes illi exi et vade hinc quia Herodes vult te occidereThe same day, there came some of the Pharisees, saying to him: Depart, and get thee hence, for Herod hath a mind to kill thee.
31. In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee.
13:31. On the same day, some of the Pharisees approached, saying to him: “Depart, and go away from here. For Herod wishes to kill you.”
13:31. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee:

31: В тот день пришли некоторые из фарисеев и говорили Ему: выйди и удались отсюда, ибо Ирод хочет убить Тебя.
13:31  ἐν αὐτῇ τῇ ὥρᾳ προσῆλθάν τινες φαρισαῖοι λέγοντες αὐτῶ, ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι ἡρῴδης θέλει σε ἀποκτεῖναι.
13:31. in ipsa die accesserunt quidam Pharisaeorum dicentes illi exi et vade hinc quia Herodes vult te occidere
The same day, there came some of the Pharisees, saying to him: Depart, and get thee hence, for Herod hath a mind to kill thee.
13:31. On the same day, some of the Pharisees approached, saying to him: “Depart, and go away from here. For Herod wishes to kill you.”
13:31. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
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
31: Фарисеи приходят ко Христу с предостережением относительно замыслов Ирода Антипы, тетрарха Галилейского (ср. 3, 1). Из того, что далее (ст. 32) Господь называете Ирода "лисицею", т. е. существом хитрым, можно с уверенностью сказать, что фарисеи пришли по поручению самого же Ирода, которому было очень неприятно, что Христос так долго находится в его владениях (Перея, где находился в это время Христос, также принадлежала к владениям Ирода). Прибегать к каким-нибудь открытым мерам против Христа Ирод опасался, ввиду уважения, с каким народ встречал Христа. Ирод поэтому поручил фарисеям внушить Христу мысль о том, что Ему в Перее угрожает опасность со стороны тетрарха. Фарисеям же казалось лучшим уговорить Христа поскорее пойти в Иерусалим, где - как им было, конечно, известно - Христа уже не помилуют...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. 32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. 33 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

Here is, I. A suggestion to Christ of his danger from Herod, now that he was in Galilee, within Herod's jurisdiction (v. 31): Certain of the Pharisees (for there were those of that sect dispersed all the nation over) came to Christ, pretending friendship and a concern for his safety, and said, Get thee out of this country, and depart hence, for otherwise Herod will kill thee, as he did John. Some think that these Pharisees had no ground at all for this, that Herod had not given out any words to this purport, but that they framed this lie, to drive him out of Galilee, where he had a great and growing interest, and to drive him into Judea, where they knew there were those that really sought his life. But, Christ's answer being directed to Herod himself, it should seem that the Pharisees had ground for what they said, and that Herod was enraged against Christ, and designed him a mischief, for the honourable testimony he had borne to John Baptist, and to the doctrine of repentance which John preached. Herod was willing to get rid of Christ out of his dominions; and, when he durst not put him to death, he hoped to frighten him away by sending him this threatening message.

II. His defiance of Herod's rage and the Pharisees' too; he fears neither the one nor the other: Go you, and tell that fox so, v. 32. In calling him a fox, he gives him his true character; for he was subtle as a fox, noted for his craft, and treachery, and baseness, and preying (as they say of a fox) furthest from his own den. And, though it is a black and ugly character, yet it did not ill become Christ to give it to him, nor was it in him a violation of that law, Thou shalt not speak evil of the ruler of thy people. For Christ was a prophet, and prophets always had a liberty of speech in reproving princes and great men. Nay, Christ was more than a prophet, he was a king, he was King of kings, and the greatest of men were accountable to him, and therefore it became him to call this proud king by his own name; but it is not to be drawn into an example by us. "Go, and tell that fox, yea, and this fox too" (for so it is in the original, te alopeki taute); "that Pharisee, whoever he is, that whispers this in my ear, let him know that I do not fear him, nor regard his menaces. For," 1. "I know that I must die, and must die shortly; I expect it, and count upon it, the third day," that is, "very shortly; my hour is at hand." Note, It will help us very much above the fear of death, and of them that have the power of death, to make death familiar to us, to expect it, think of it, and converse with it, and see it at the door. "If Herod should kill me, he will not surprise me." 2. "I know that death will be not only no prejudice to me, but that it will be my preferment; and therefore tell him I do not fear him; when I die, I shall be perfected. I shall then have finished the hardest part of my undertaking; I shall have completed my business;" teleioumai--I shall be consecrated. When Christ dies, he is said to have sanctified himself; he consecrated himself to his priestly office with his own blood. 3. "I know that neither he nor any one else can kill me till I have done my work. Go, and tell him that I value not his impotent rage. I will cast out devils, and do cures, to-day and to-morrow," that is, "now and for some little space of time yet to come, in spite of him and all his threats. I must walk, I must go on in my intended journey, and it is not in his power to hinder me. I must go about, as I do, preaching and healing, to-day, and to-morrow, and the day following." Note, It is good for us to look upon the time we have before us as but a little, two or three days perhaps may be the utmost, that we may thereby be quickened to do the work of the day in its day. And it is a comfort to us, in reference to the power and malice of our enemies, that they can have no power to take us off as long as God has any work for us to do. The witnesses were not slain till they had finished their testimony. 4. "I know that Herod can do me no harm, not only because my time is not yet come, but because the place appointed for my death is Jerusalem, which is not within his jurisdiction: It cannot be that a prophet perish out of Jerusalem," that is, "any where but at Jerusalem." If a true prophet was put to death, he was prosecuted as a false prophet. Now none undertook to try prophets, and to judge concerning them, but the great sanhedrim, which always sat at Jerusalem; it was a cause which the inferior courts did not take cognizance of, and therefore, if a prophet be put to death, it must be at Jerusalem.

III. His lamentation for Jerusalem, and his denunciation of wrath against that city, v. 34, 35. This we had Matt. xxiii. 37-39. Perhaps this was not said now in Galilee, but the evangelist, not designing to bring it in in its proper place, inserts it here, upon occasion of Christ's mentioning his being put to death at Jerusalem.

Note, 1. The wickedness of persons and places that more eminently than others profess religion and relation to God is in a particular manner provoking and grieving to the Lord Jesus. How pathetically does he speak of the sin and ruin of that holy city! O Jerusalem! Jerusalem! 2. Those that enjoy great plenty of the means of grace, if they are not profited by them, are often prejudiced against them. They that would not hearken to the prophets, nor welcome those whom God had sent to them, killed them, and stoned them. If men's corruptions are not conquered, they are provoked. 3. Jesus Christ has shown himself willing, freely willing, to receive and entertain poor souls that come to him, and put themselves under his protection: How often would I have gathered thy children together, as a hen gathereth her brood under her wings, with such care and tenderness! 4. The reason why sinners are not protected and provided for by the Lord Jesus, as the chickens are by the hen, is because they will not: I would, I often would, and ye would not. Christ's willingness aggravates sinners' unwillingness, and leaves their blood upon their own heads. 5. The house that Christ leaves is left desolate. The temple, though richly adorned, though greatly frequented, is yet desolate if Christ has deserted it. He leaves it to them; they had made an idol of it, and let them take it to themselves, and make their best of it, Christ will trouble it no more. 6. Christ justly withdraws from those that drive him from them. They would not be gathered by him, and therefore, saith he, "You shall not see me, you shall not hear me, any more," as Moses said to Pharaoh, when he forbade him his presence, Exod. x. 28, 29. 7. The judgment of the great day will effectually convince unbelievers that would not now be convinced: "Then you will say, Blessed is he that cometh," that is, "you will be glad to be among those that say so, and will not see me to be the Messiah till then when it is too late."
Adam Clarke: Commentary on the Bible - 1831
13:31: Depart hence, etc. - It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no jurisdiction. It can scarcely mean Jerusalem, though it appears from Luk 23:7, that Herod Antipas was there at the time of our Lord's crucifixion.
Herod will kill thee - Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarchae instigatione, metuentis ne regno pelleretur, victus est: - fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lact. Inst. Div. lib. iv. c. xviii., and Bishop Pearce on Luk 23:7.
Albert Barnes: Notes on the Bible - 1834
13:31: Came certain of thee Pharisees - Their coming to him in this manner would have the appearance of friendship, as if they had conjectured or secretly learned that it was Herod's intention to kill him. Their suggestion had much appearance of probability. Herod had killed John. He knew that Jesus made many disciples, and was drawing away many of the people. He was a wicked man, and he might be supposed to fear the presence of one who had so strong a resemblance to John, whom he had slain. It might seem probable, therefore, that he intended to take the life of Jesus, and this might appear as a friendly hint to escape him. Yet it is more than possible that Herod might have sent these Pharisees to Jesus. Jesus was eminently popular, and Herod might not dare openly to put him to death; yet he desired his removal, and for this purpose he sent these people, as if in a friendly way, to advise him to retire. This was probably the reason why Jesus called him a fox.
Herod - Herod Antipas, a son of Herod the Great. He ruled over Galilee and Perea, and wished Jesus to retire beyond these regions. See the notes at Luk 3:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: Get: Neh 6:9-11; Psa 11:1, Psa 11:2; Amo 7:12, Amo 7:13
Geneva 1599
13:31 (9) The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
(9) We must go forward in regards to our calling, through the midst of terrors, whether they be real or imagined.
John Gill
13:31 The same day there came certain of the Pharisees,.... Who dwelt in Galilee, for they were in all parts of the country: these being nettled and filled with indignation at Christ, because of the parables he had that day delivered, the miracles he had wrought, and the several awful and striking things which dropped from him, and which they knew respected them; contrived to get rid of him, by frightening him with a design of Herod's, to take away his life, should he continue there: for this seems to be rather a stratagem of theirs, than of Herod's; though it may he, that Herod might take this method, and make use of these men in this way, to terrify him; fearing to lay hold on him, and put him to death; partly because of the people, and partly because of the remaining uneasiness and terror of his mind, for taking off the head of John the Baptist:
saying, get thee out and depart hence; in all haste, as soon as possible:
for Herod will kill thee: he is resolved upon it, he has formed a design, and will quickly take methods to execute it. This was Herod the tetrarch, of Galilee; from whence we learn, that Christ was as yet in Galilee, though he was journeying towards Jerusalem, Lk 13:22 for Herod's jurisdiction reached no further than Galilee: this was either a device of Herod's, or of the Pharisees, or of both, to get rid of Christ in the easiest manner.
John Wesley
13:31 Herod is minded to kill thee - Possibly they gave him the caution out of good will.
Robert Jamieson, A. R. Fausset and David Brown
13:31 MESSAGE TO HEROD. (Lk 13:31-35)
and depart hence--and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (Lk 13:22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mk 6:14), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.
13:3213:32: Եւ ասէ ցնոսա. Երթայք ասացէ՛ք աղուեսո՛ւն այնմիկ. Ահաւասիկ հանեմ դեւ՛ս՝ եւ բժշկութիւնս կատարեմ այսօ՛ր եւ վաղիւ, եւ յերիր աւուր կատարի՛մ[1329]։ [1329] Ոսկան. Եւ նա ասէ ցնոսա։ Ոմանք. Աւասիկ հանեմ։
32 Եւ Յիսուս նրանց ասաց. «Գնացէք ասացէ՛ք այն աղուէսին, թէ ահա դեւեր եմ հանում, բուժումներ եմ կատարում այսօր եւ վաղը, իսկ երրորդ օրը գործս կ’աւարտեմ:
32 Ինք ըսաւ անոնց. «Գացէ՛ք, այն աղուէսին ըսէք, ահա ես դեւեր կը հանեմ ու բժշկութիւններ կը կատարեմ այսօր եւ վաղը ու երրորդ օրը պիտի լրացնեմ։
Եւ ասէ ցնոսա. Երթայք ասացէք աղուեսուն այնմիկ. Ահաւասիկ հանեմ դեւս, եւ բժշկութիւնս կատարեմ այսօր եւ վաղիւ, եւ յերիր աւուր կատարիմ:

13:32: Եւ ասէ ցնոսա. Երթայք ասացէ՛ք աղուեսո՛ւն այնմիկ. Ահաւասիկ հանեմ դեւ՛ս՝ եւ բժշկութիւնս կատարեմ այսօ՛ր եւ վաղիւ, եւ յերիր աւուր կատարի՛մ[1329]։
[1329] Ոսկան. Եւ նա ասէ ցնոսա։ Ոմանք. Աւասիկ հանեմ։
32 Եւ Յիսուս նրանց ասաց. «Գնացէք ասացէ՛ք այն աղուէսին, թէ ահա դեւեր եմ հանում, բուժումներ եմ կատարում այսօր եւ վաղը, իսկ երրորդ օրը գործս կ’աւարտեմ:
32 Ինք ըսաւ անոնց. «Գացէ՛ք, այն աղուէսին ըսէք, ահա ես դեւեր կը հանեմ ու բժշկութիւններ կը կատարեմ այսօր եւ վաղը ու երրորդ օրը պիտի լրացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3232: И сказал им: пойдите, скажите этой лисице: се, изгоняю бесов и совершаю исцеления сегодня и завтра, и в третий [день] кончу;
13:32  καὶ εἶπεν αὐτοῖς, πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ, ἰδοὺ ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι.
13:32. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them," Πορευθέντες ( Having-been-traversed-of ) εἴπατε (ye-should-have-had-said) τῇ (unto-the-one) ἀλώπεκι (unto-a-fox) ταύτῃ (unto-the-one-this," Ἰδοὺ ( Thou-should-have-had-seen ,"ἐκβάλλω (I-casteth-out) δαιμόνια (to-daimonlets) καὶ (and) ἰάσεις (to-curings) ἀποτελῶ (I-finish-off-unto) σήμερον (this-day) καὶ (and) αὔριον, (to-morrow,"καὶ (and) τῇ (unto-the-one) τρίτῃ (unto-third) τελειοῦμαι. (I-be-en-finish-belonged)
13:32. et ait illis ite dicite vulpi illi ecce eicio daemonia et sanitates perficio hodie et cras et tertia consummorAnd he said to them: Go and tell that fox: Behold, I cast out devils and do cures, to-day and to-morrow, and the third day I am consummated.
32. And he said unto them, Go and say to that fox, Behold, I cast out devils and perform cures today and tomorrow, and the third I am perfected.
13:32. And he said to them: “Go and tell that fox: ‘Behold, I cast out demons and accomplish healings, today and tomorrow. And on the third day I reach the end.’
13:32. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third [day] I shall be perfected.
And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third [day] I shall be perfected:

32: И сказал им: пойдите, скажите этой лисице: се, изгоняю бесов и совершаю исцеления сегодня и завтра, и в третий [день] кончу;
13:32  καὶ εἶπεν αὐτοῖς, πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ, ἰδοὺ ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι.
13:32. et ait illis ite dicite vulpi illi ecce eicio daemonia et sanitates perficio hodie et cras et tertia consummor
And he said to them: Go and tell that fox: Behold, I cast out devils and do cures, to-day and to-morrow, and the third day I am consummated.
13:32. And he said to them: “Go and tell that fox: ‘Behold, I cast out demons and accomplish healings, today and tomorrow. And on the third day I reach the end.’
13:32. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third [day] I shall be perfected.
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
32: Господь отвечает фарисеям: пойдите, скажите этой лисице - которая послала вас, т. е. Ироду: - се, изгоняю бесов и совершаю исцеления сегодня и завтра и в третий день кончу. - Сегодня... Это выражение означает определенное, известное Христу время, в течение которого Он пробудет в Перее, вопреки всем замыслам и угрозам Ирода. - Кончу - покончу (teleioumai, которое везде в Новом Завете употребляется как страдательная форма), или - дойду до конца. Но какой конец здесь разумеет Христос? Не смерть ли Свою? Некоторые учители Церкви и церковные писатели (Феофилакт, Зигабен) и многие западные ученые понимали это выражение именно в таком смысле. Но контекст речи явно идет против такого понимания: Господь говорит, несомненно, о том, что окончится Его настоящая деятельность, которая состоит в изгнании бесов и в исцелении болезней и проходит здесь, в Перее. Затем уже начнется другая деятельность - в Иерусалиме...
Adam Clarke: Commentary on the Bible - 1831
13:32: Tell that fox - Herod was a very vicious prince, and lived in public incest with his sister-in-law, Mar 6:17 : if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretense of zeal for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandize himself by spoiling the people. See a quotation in Schoettgen.
The following observation from the judicious Bishop Pearce deserves attention. "It is not certain," says he, "that Jesus meant Herod here; he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him), for it is probable, that the advice was given craftily, and with design to frighten Jesus, and, make him go from that place."
To-day and to-morrow - I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration.
Perfected - Or finished, τελειουμαι. I shall then have accomplished the purpose for which I came into the world, leaving nothing undone which the counsel of God designed me to complete. Hence, in reference to our Lord, the word implies his dying; as the plan of human redemption was not finished, till he bowed his head and gave up the ghost on the cross: see Joh 19:30, where the same word is used. It is used also in reference to Christ's death, Heb 2:10; Heb 5:9; see also Act 20:24, and Heb 12:23. The word finish, etc., is used in the same sense both by the Greeks and Latins. See Kypke.
Albert Barnes: Notes on the Bible - 1834
13:32: Tell that fox - A fox is an emblem of slyness, of cunning, and of artful mischief. The word is also used to denote a dissembler. Herod was a wicked man, but the "particular thing" to which Jesus here alludes is not his "vices," but his "cunning, his artifice," in endeavoring to remove him out of his territory. He had endeavored to do it by stratagem - by sending these people who pretended great friendship for his life.
Behold, I cast out devils ... - Announce to him the fact that I am working miracles in his territory, and that I shall continue to do it. I am not afraid of his art or his enmity. I am engaged in my appropriate work, and shall continue to be as long as is proper, in spite of his arts and his threats.
Today and tomorrow - A little time. The words seem here to be used not strictly, but proverbially - to denote a short space of time. Let not Herod be uneasy. I am doing no evil; I am not violating the laws. I only cure the sick, etc. In a little time this part of my work will be done, and I shall retire from his dominions.
The third day - After a little time. Perhaps, however, he meant "literally" that he would depart on that day for Jerusalem; that for two or three days more he would remain in the villages of Galilee, and then go on his way to Jerusalem.
I shall be perfected - Rather, I shall have ended my course "here;" I shall have "perfected" what I purpose to do in Galilee. It does not refer to his "personal" perfection, for he was always perfect, but it means that he would have "finished or completed" what he purposed to do in the regions of Herod. He would have completed his work, and would be ready then to go.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:32: that fox: This was probably Herod Antipas, tetrarch of Galilee, who is described by Josephus as a crafty and incestuous prince, with which the character given him by our Lord, and the narratives of the evangelists, exactly coincide. Luk 3:19, Luk 3:20, Luk 9:7-9, Luk 23:8-11; Eze 13:4; Mic 3:1-3; Zep 3:3; Mar 6:26-28
I cast: Luk 9:7; Mar 6:14; Joh 10:32, Joh 11:8-10
I shall: Joh 17:4, Joh 17:5, Joh 19:30 *Gr: Heb 2:10, Heb 5:9
Geneva 1599
13:32 And he said unto them, Go ye, and tell that (h) fox, Behold, I cast out devils, and I do cures (i) to day and to morrow, and the third [day] I shall be (k) perfected.
(h) That deceitful and treacherous man.
(i) That is, a small time, and Theophylact says it is a proverb: or else by "to day" we may understand the present time, and by tomorrow the time to come, meaning by this the entire time of his ministry and office.
(k) That is, when the sacrifice for sin is finished.
John Gill
13:32 And he said unto them, go ye and tell that fox,.... Herod, who it may be sent them, of which Christ was not ignorant, nor of his design in it; and who, as Nero, for his cruelty, is compared to a lion, so he for his subtlety in this instance, as well as in the whole of his conduct, to a fox; though some think Christ has a regard to the Pharisees, and their craftiness, in forming this story, pretending good will to him, by acquainting him of Herod's malicious designs, when their view was only to scare him out of their country; so the false prophets and teachers, are for their cunning, subtlety, and flattery, compared to foxes, Song 2:15 as well as for their greediness and voraciousness: the word is used with the Jews, for a vain and empty man, in opposition to a good man; as in that saying (d) of R. Jannai,
"be thou the tail of lions, and not the head of "foxes;"''
or "vain men", as the gloss explains it:
behold, I cast out devils; or "I will cast out devils", as the Ethiopic version reads, in spite of him, let him do his worst:
and I do cures today and tomorrow; and so for some time to come; and which was doing good, and was what Herod and the Pharisees, had they any humanity in them, would have rejoiced at, and have chose that he should have continued with them, and not have threatened him with his life, or have took any methods to send him from them:
and the third day I shall be perfected; that is, in a little time after, I shall be made perfect by sufferings, my course will be finished, and I shall have done all the work completely, I came about; and till that time come, it is not in his power, nor yours, nor all the men on earth, or devils in hell, to take away my life, or hinder me doing what I am about.
(d) Pirke Abot, c. 4. sect. 15. & Jarchi in ib.
John Wesley
13:32 And he said, Go and tell that fox - With great propriety so called, for his subtilty and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I shall for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. Yet not here, but in the bloody city. Behold, I cast out devils - With what majesty does he speak to his enemies! With what tenderness to his friends! The third day I am perfected - On the third day he left Galilee, and set out for Jerusalem, to die there. But let us carefully distinguish between those things wherein Christ is our pattern, and those which were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking of wicked princes, and corrupt teachers, to which we have no call; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than convinced or reformed those whom we so indecently rebuked.
Robert Jamieson, A. R. Fausset and David Brown
13:32 that fox--that crafty, cruel enemy of God's innocent servants.
Behold, I cast out devils and I do cures--that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel--that would have made little impression upon Herod--in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [BENGEL].
to-day, to-morrow, the third day--remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare Lk 22:37).
I shall be perfected--I finish my course, I attain completion.
13:3313:33: Բայց պա՛րտ է այսօր եւ վաղիւ եւ ՚ի միւսո՛ւմ աւուր գնալ. զի ո՛չ է մարթ մարգարէի կորնչել արտաքոյ քան զԵրուսաղէմ։
33 Բայց պէտք է այսօր, վաղը եւ միւս օրը գնալ. որովհետեւ մարգարէն պէտք չէ, որ Երուսաղէմից դուրս կորստեան մատնուի»:
33 Միայն թէ պէտք է որ այսօր ու վաղը եւ միւս օրը պտըտիմ, վասն զի կարելի չէ որ մարգարէ մը Երուսաղէմէն դուրս կորսուի։
Բայց պարտ է այսօր եւ վաղիւ եւ ի միւսում աւուր գնալ. զի ոչ է մարթ մարգարէի կորնչել արտաքոյ քան զԵրուսաղէմ:

13:33: Բայց պա՛րտ է այսօր եւ վաղիւ եւ ՚ի միւսո՛ւմ աւուր գնալ. զի ո՛չ է մարթ մարգարէի կորնչել արտաքոյ քան զԵրուսաղէմ։
33 Բայց պէտք է այսօր, վաղը եւ միւս օրը գնալ. որովհետեւ մարգարէն պէտք չէ, որ Երուսաղէմից դուրս կորստեան մատնուի»:
33 Միայն թէ պէտք է որ այսօր ու վաղը եւ միւս օրը պտըտիմ, վասն զի կարելի չէ որ մարգարէ մը Երուսաղէմէն դուրս կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
13:3333: а впрочем, Мне должно ходить сегодня, завтра и в последующий день, потому что не бывает, чтобы пророк погиб вне Иерусалима.
13:33  πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω ἰερουσαλήμ.
13:33. πλὴν (To-beyond,"δεῖ (it-bindeth) με (to-me) σήμερον (this-day) καὶ (and) αὔριον (to-morrow) καὶ (and) τῇ (unto-the-one) ἐχομένῃ (unto-being-held) πορεύεσθαι , ( to-traverse-of ,"ὅτι (to-which-a-one) οὐκ (not) ἐνδέχεται ( it-receiveth-in ) προφήτην (to-a-declarer-before) ἀπολέσθαι ( to-have-had-destructed-off ) ἔξω (out-unto-which) Ἰερουσαλήμ. (of-an-Herousalem)
13:33. verumtamen oportet me hodie et cras et sequenti ambulare quia non capit prophetam perire extra HierusalemNevertheless, I must walk to-day and to-morrow and the day following, because it cannot be that a prophet perish, out of Jerusalem.
33. Howbeit I must go on my way today and tomorrow and the following: for it cannot be that a prophet perish out of Jerusalem.
13:33. Yet truly, it is necessary for me to walk today and tomorrow and the following day. For it does not fall to a prophet to perish beyond Jerusalem.
13:33. Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem.
Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem:

33: а впрочем, Мне должно ходить сегодня, завтра и в последующий день, потому что не бывает, чтобы пророк погиб вне Иерусалима.
13:33  πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω ἰερουσαλήμ.
13:33. verumtamen oportet me hodie et cras et sequenti ambulare quia non capit prophetam perire extra Hierusalem
Nevertheless, I must walk to-day and to-morrow and the day following, because it cannot be that a prophet perish, out of Jerusalem.
13:33. Yet truly, it is necessary for me to walk today and tomorrow and the following day. For it does not fall to a prophet to perish beyond Jerusalem.
13:33. Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Стих этот очень труден для понимания, потому что неясно, во-первых, какое "хождение" имеет в виду Господь, и, во-вторых, непонятно, какая связь этого "хождения" с тем фактом, что пророки погибали обыкновенно в Иерусалиме. Некоторые из новейших толкователей поэтому считают этот стих неисправным в отношении структуры и предлагают такое чтение: "Мне нужно ходить (т. е. совершать здесь исцеления) сегодня и завтра, но на следующий день Я должен уйти в путешествие дальше, потому что не бывает, чтобы пророк погиб вне Иерусалима" (И. Вейс). Но нет никакого основания в этом тексте находить мысль о решении Христа уйти из Переи: здесь нет ни выражения "отсюда", ни намека на изменение деятельности Христа. Лучше, поэтому, толкует это место Б. Вейс: "конечно, впрочем, Христу нужно продолжать Свой путь дальше, как того хочет Ирод, Но это не зависит нисколько от коварных замыслов Ирода: Христу нужно, как и доселе, переходить с одного места на другое (ст. 22) в течение твердо установленного времени. При этом Он не имеет целью избежать опасности: напротив целью Его путешествия является Иерусалим, потому что Он знает, что, как пророк, Он может и должен умереть только там". - Что касается замечания о погибели всех пророков в Иерусалиме, то это, конечно, гипербола, потому что не все же пророки нашли себе смерть в Иерусалиме (напр., Иоанн Креститель был казнен в Махерусе). Слова эти высказал Господь со скорбью по поводу такого отношения Давидовой столицы к посланникам Божиим [И. Вейс находит в этом выражении Христа признание того, что Он считал Себя только пророком, как и другие, бывшие до Него, а не Мессиею. Но такое узкое понимание рассматриваемого выражения противоречит всем другим заявлениям Христа, где Он говорил о Себе как о совершенно особом Помазанике Божием (см., напр., речь Христа в Назаретской синагоге Лк IV, 18: и сл.). Притом Христос здесь говорит с точки зрения Ирода, который Мессиею его не признавал, а только разве пророком... Затем неудачно также замечание Вейса, что Христос здесь говорит о Своей смерти "только по догадке"; не бывает, чтобы... "Это - не догадка, а - доказательство, разъясняющее причину удаления Христа в Иерусалим...".].
Adam Clarke: Commentary on the Bible - 1831
13:33: I must walk, etc. - I must continue to work miracles and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart, according to the advice given me, (Luk 13:31), nor can a hair of my head fall to the ground till my work be all done.
To-day and to-morrow, etc. - Kypke contends that the proper translation of the original is, I must walk to-day and to-morrow In The Neighboring Coasts: and that εχομενη is often understood in this way: see Mar 1:38, and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from Luk 13:31; that he was on his last journey to Jerusalem, Luk 9:51; that he had just passed through Samaria, Luk 9:52, Luk 9:56; that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he concludes that Christ was at this time in Perea; which agrees with Mat 19:1, and Mar 10:1, and Luk 17:11. He thinks, if the words be not understood in this way, they are contrary to Luk 13:32, which says that on it Christ is to die, while this says he is to live and act.
Perish out of Jerusalem - A man who professes to be a prophet can be tried on that ground only by the grand Sanhedrin, which always resides at Jerusalem; and as the Jews are about to put me to death, under the pretense of my being a false prophet, therefore my sentence must come from this city, and my death take place in it.
Albert Barnes: Notes on the Bible - 1834
13:33: I must walk ... - I must remain here this short time. These three days I must do cures here, and then I shall depart, though not for fear of Herod. It will be because my time will have come, and I shall go up to Jerusalem to die.
For it cannot be that a prophet should perish out of Jerusalem - I have no fear that Herod will put me to death in Galilee. I shall not depart on that account. "Jerusalem" is the place where the prophets die, and where "I" am to die. I am not at all alarmed, therefore, at any threats of "Herod," for my life is safe until I arrive at Jerusalem. Go and tell him, therefore, that I fear him not. I shall work here as long as it is proper, and shall then go up to Jerusalem to die. The reason why he said that a prophet could not perish elsewhere than in Jerusalem might be:
1. That he knew that he would be tried on a charge of blasphemy, and no other court could have cognizance of that crime but the great council or Sanhedrin, and so he was not afraid of any threats of Herod.,
2. It "had been" the fact that the prophets had been chiefly slain there. The meaning is, "It cannot easily be done elsewhere; it is not usually done. Prophets have generally perished there, and there I am to die. I am safe, therefore, from the fear of Herod, and shall not take the advice given and leave his territory."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:33: I must: Joh 4:34, Joh 9:4, Joh 11:54, Joh 12:35; Act 10:38
for: Luk 9:53; Mat 20:18; Act 13:27
Geneva 1599
13:33 (10) Nevertheless I must walk to day, and to morrow, and the [day] following: for it cannot be that a prophet perish out of Jerusalem.
(10) Nowhere else are there more cruel enemies of the godly than within the sanctuary and Church itself: but God sees it and will in his time have an account for it from them.
John Gill
13:33 Nevertheless, I must walk,.... The Syriac version reads, "I must work", and so the Arabic: as going about doing good, casting out devils, and healing diseases:
today and tomorrow, and the day following: a few days more in Galilee, and towards Jerusalem: all the Oriental versions read, "the day following I shall depart"; either out of this world; or out of Galilee, and go to Jerusalem, and there suffer and die:
for it cannot be that a prophet perish out of Jerusalem; because the great sanhedrim only sat at Jerusalem, to whom it belonged to try and judge a prophet; and if found false, to condemn him, and put him to death; the rule is this (e);
"they do not judge, neither a tribe, nor a false prophet, nor an high priest, but by the sanhedrim of seventy and one.''
Not but that prophets sometimes perished elsewhere, as John the Baptist in Galilee; but not according to a judicial process, in which way Christ the prophet was to be cut off, nor was it common; instances of this kind were rare, and always in a violent way; and even such as were sentenced to death by the lesser sanhedrim, were brought to Jerusalem, and publicly executed there, whose crimes were of another sort; for so runs the canon (f);
"they do not put any one to death by the sanhedrim, which is in his city, nor by the sanhedrim in Jabneh; but they bring him to the great, sanhedrim in Jerusalem, and keep him till the feast, and put him to death on a feast day, as it is said Deut 17:13 "and all the people shall hear and fear."''
And since Jerusalem was the place where the prophets were usually put to death, it follows,
(e) Misn. Sanhedrin, c. 1. sect. 5. & T. Bab. Sanhedrin, fol. 18. 2. (f) Misn. Sanhedrin, c. 10. sect. 4.
John Wesley
13:33 It cannot be, that a prophet perish out of Jerusalem - Which claims prescription for murdering the messengers of God. Such cruelty and malice cannot be found elsewhere.
Robert Jamieson, A. R. Fausset and David Brown
13:33 it cannot be that a prophet, &c.--"It would never do that," &c.--awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."
13:3413:34: Երուսաղէմ Երուսաղէմ՝ որ կոտորէիր զմարգարէս, եւ քարկո՛ծ առնէիր զառաքեալսն առ քեզ. քանի՛ցս անգամ կամեցայ ժողովել զորդիս քո, որպէս հա՛ւ զձագս իւր ընդ թեւովք, եւ ո՛չ կամեցարուք։
34 «Երուսաղէ՜մ, Երուսաղէ՜մ, որ կոտորում էիր մարգարէներին եւ քարկոծում էիր քեզ մօտ ուղարկուածներին. քանի՜ քանի՜ անգամ կամեցայ հաւաքել քո որդիներին, ինչպէս հաւը իր ձագերին՝ թեւերի տակ, բայց դու չկամեցար:
34 Ով Երուսաղէ՜մ, Երուսաղէ՜մ, որ մարգարէները կը սպաննէիր ու քեզի ղրկուածները կը քարկոծէիր, քանի՜ անգամ քու տղաքներդ ժողվել ուզեցի, ինչպէս հաւը իր ձագերը թեւերուն տակ կը ժողվէ եւ դուք չուզեցիք։
Երուսաղէ՛մ, Երուսաղէ՛մ, որ կոտորէիր զմարգարէս եւ քարկոծ առնէիր զառաքեալսն առ քեզ. քանի՜ցս անգամ կամեցայ ժողովել զորդիս քո, որպէս հաւ զձագս իւր ընդ թեւովք, եւ ոչ կամեցարուք:

13:34: Երուսաղէմ Երուսաղէմ՝ որ կոտորէիր զմարգարէս, եւ քարկո՛ծ առնէիր զառաքեալսն առ քեզ. քանի՛ցս անգամ կամեցայ ժողովել զորդիս քո, որպէս հա՛ւ զձագս իւր ընդ թեւովք, եւ ո՛չ կամեցարուք։
34 «Երուսաղէ՜մ, Երուսաղէ՜մ, որ կոտորում էիր մարգարէներին եւ քարկոծում էիր քեզ մօտ ուղարկուածներին. քանի՜ քանի՜ անգամ կամեցայ հաւաքել քո որդիներին, ինչպէս հաւը իր ձագերին՝ թեւերի տակ, բայց դու չկամեցար:
34 Ով Երուսաղէ՜մ, Երուսաղէ՜մ, որ մարգարէները կը սպաննէիր ու քեզի ղրկուածները կը քարկոծէիր, քանի՜ անգամ քու տղաքներդ ժողվել ուզեցի, ինչպէս հաւը իր ձագերը թեւերուն տակ կը ժողվէ եւ դուք չուզեցիք։
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13:3434: Иерусалим! Иерусалим! избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать чад твоих, как птица птенцов своих под крылья, и вы не захотели!
13:34  ἰερουσαλὴμ ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.
13:34. Ἰερουσαλήμ (Hierousalem) Ἰερουσαλήμ, (Hierousalem,"ἡ (the-one) ἀποκτείνουσα (killing-off) τοὺς (to-the-ones) προφήτας (to-declarers-before) καὶ (and) λιθοβολοῦσα (stone-casting-unto) τοὺς (to-the-ones) ἀπεσταλμένους ( to-having-had-come-to-be-set-off ) πρὸς (toward) αὐτήν,-- (to-it,"ποσάκις (to-what-which-oft) ἠθέλησα (I-determined) ἐπισυνάξαι (to-have-led-together-upon) τὰ (to-the-ones) τέκνα (to-producees) σου (of-thee) ὃν (to-which) τρόπον (to-a-turn) ὄρνις (a-bird) τὴν (to-the-one) ἑαυτῆς (of-self) νοσσιὰν (to-a-nesting-unto) ὑπὸ (under) τὰς (to-the-ones) πτέρυγας, (to-wings) καὶ (and) οὐκ (not) ἠθελήσατε. (ye-determined)
13:34. Hierusalem Hierusalem quae occidis prophetas et lapidas eos qui mittuntur ad te quotiens volui congregare filios tuos quemadmodum avis nidum suum sub pinnis et noluistiJerusalem, Jerusalem, that killest the prophets; and stonest them that are sent to thee, how often would I have gathered thy children as the bird doth her brood under her wings, and thou wouldest not?
34. O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen her own brood under her wings, and ye would not!
13:34. Jerusalem, Jerusalem! You kill the prophets, and you stone those who are sent to you. Daily, I wanted to gather together your children, in the manner of a bird with her nest under her wings, but you were not willing!
13:34. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings, and ye would not!
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings, and ye would not:

34: Иерусалим! Иерусалим! избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать чад твоих, как птица птенцов своих под крылья, и вы не захотели!
13:34  ἰερουσαλὴμ ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.
13:34. Hierusalem Hierusalem quae occidis prophetas et lapidas eos qui mittuntur ad te quotiens volui congregare filios tuos quemadmodum avis nidum suum sub pinnis et noluisti
Jerusalem, Jerusalem, that killest the prophets; and stonest them that are sent to thee, how often would I have gathered thy children as the bird doth her brood under her wings, and thou wouldest not?
13:34. Jerusalem, Jerusalem! You kill the prophets, and you stone those who are sent to you. Daily, I wanted to gather together your children, in the manner of a bird with her nest under her wings, but you were not willing!
13:34. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings, and ye would not!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: (Объясн. см. в Ев. Матфея гл. XXIII, ст. 37-39). У ев. Матфея это изречение об Иерусалиме представляет собою заключение к обличительной речи против фарисеев, но здесь оно имеет более связи с предыдущею речью Христа, чем в Ев. от Матфея. Впрочем, в Евангелии от Луки Христос обращается к Иерусалиму издали. Он вероятно во время произнесения последних слов 33-го стиха обернулся лицом по направлению к Иерусалиму и произнес это полное скорби обращение к центру теократии. - Сказываю же вам... У ев. Матвея: "ибо сказываю вам...". Различие между тем и другим выражением такое: у Матфея Господь предсказывает опустошение Иерусалиму как последствие того, что Он удаляется от него, а у Луки - Господь говорит, что в том состоянии отвержения, в каком окажется Иерусалим, Он не придет к нему на помощь, как жители Иерусалима, может быть, того ожидали: как бы ни было печально ваше положение, но Я не выступлю на вашу защиту, доколе... и т. д., - т. е. до тех пор, пока весь народ не раскается в своем неверии во Христа и не обратится к Нему, что будет уже пред вторым Его пришествием (ср. Рим XI, 25: и cл.)
Adam Clarke: Commentary on the Bible - 1831
13:34: O Jerusalem, Jerusalem - See the note on Mat 23:37-39 (note), where the metaphor of the hen is illustrated from the Greek Anthology.
Albert Barnes: Notes on the Bible - 1834
13:34: See the notes at Mat 23:37-39.
From the message which Jesus sent to Herod we may learn:
1. That our lives are safe in the hands of God, and that wicked people can do no more to injure us than he shall permit. Compare Joh 19:11.
2. That we "should" go on fearlessly in doing our duty, and especially if we are doing good. We should not regard the threats of people. God is to be obeyed; and even if obedience should involve us in difficulty and trials, still we should not hesitate to commit our cause to God and go forward.
3. We should be on our guard against crafty and unprincipled people. They often "profess" to seek our good when they are only plotting our ruin. Even those professedly coming from our enemies to caution us are often also our enemies, and are secretly plotting our ruin or endeavoring to pRev_ent our doing good.
4. We see here the nature of religion. It shrinks at nothing which is duty. It goes forward trusting in God. It comes out boldly and faces the world. And,
5. How beautiful and consistent is the example of Christ! How "wise" was he to detect the arts of his foes! how "fearless" in going forward, in spite of all their machinations, to do what God had appointed for him to do!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:34: Jerusalem: Luk 19:41, Luk 19:42; Mat 23:37-39
killest: Ch2 24:21, Ch2 24:22, Ch2 36:15, Ch2 36:16; Neh 9:26; Jer 2:30, Jer 26:23; Lam 4:13; Mat 21:35, Mat 21:36, Mat 22:6; Act 7:52, Act 7:59, Act 8:1; Rev 11:8
how: Deu 5:29, Deu 32:29; Psa 81:10, Psa 81:13; Isa 48:17-19, Isa 50:2
thy: Luk 19:44, Luk 23:28; Psa 149:2; Lam 1:16; Joe 2:23; Gal 4:25, Gal 4:26
as: Deu 32:11, Deu 32:12; Rut 2:12; Psa 17:8, Psa 36:7, Psa 57:1, Psa 91:4
and ye: Luk 15:28; Neh 9:30; Psa 81:11; Pro 1:24-30; Isa 30:15; Jer 6:16, Jer 7:23, Jer 7:24; Jer 35:14, Jer 44:4-6; Hos 11:2, Hos 11:7; Zac 1:4; Mat 22:3; Act 3:14, Act 3:15
Geneva 1599
13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen [doth gather] her (l) brood under [her] wings, and ye would not!
(l) Literally, "the nest": now the brood of chickens is the nest.
John Gill
13:34 O Jerusalem, Jerusalem, which killest the prophets,.... These words, with what follow, as they stand in Mt 23:37 were delivered by Christ, when he was in the temple at Jerusalem; but here they were spoken by him when in Galilee, in Herod's jurisdiction; so that it appears, that the same words were spoken by Christ at different times, in different places, and to different persons: unless it can be thought, that Luke transcribed them from Matthew, and inserts them here, on occasion of Christ's having mentioned the perishing of a prophet in Jerusalem; where many had been killed and put to death, in one way or another, and particularly in the following:
and stonest them that are sent unto thee; as Zechariah, 2Chron 24:20
how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not? and therefore ought not to have been condemned as a false prophet by their sanhedrim, as he suggests he should be, and as he afterwards was; See Gill on Mt 23:37.
John Wesley
13:34 How often would I have gathered thy children together - Three solemn visits he had made to Jerusalem since his baptism for this very purpose. Mt 23:37.
Robert Jamieson, A. R. Fausset and David Brown
13:34 O Jerusalem, &c.--(See on Mt 23:37; Mt 23:39).
13:3513:35: Ահա թողեա՛լ լիցի ձեզ տունդ ձեր։ Բայց ասե՛մ ձեզ, եթէ ո՛չ եւս տեսանիցէք զիս, մինչեւ ասիցէք. Օրհնեա՛լ եկեալն յանուն Տեառն[1330]։[1330] Ոմանք. Ոչ եւս տեսանէք զիս... եկեալ անուամբ Տեառն։
35 Ահա ձեր տունը ձեզ պիտի թողնուի աւերակ. բայց ասում եմ ձեզ, որ ինձ այլեւս չէք տեսնի, մինչեւ որ չասէք՝ “Օրհնեա՜լ է նա, որ գալիս է Տիրոջ անունով”»:
35 Ահա ձեր տունը ձեզի աւերակ պիտի մնայ։ Սակայն ձեզի կ’ըսեմ, թէ Ա՛լ զիս պիտի չտեսնէք, մինչեւ գայ այն ժամանակը, որ պիտի ըսէք. ‘Օրհնեալ է ան, որ Տէրոջը անունովը կու գայ’»։
Ահա թողեալ լիցի ձեզ տունդ [97]ձեր. բայց ասեմ ձեզ, եթէ` Ոչ եւս տեսանիցէք զիս, մինչեւ ասիցէք. Օրհնեալ եկեալն յանուն Տեառն:

13:35: Ահա թողեա՛լ լիցի ձեզ տունդ ձեր։ Բայց ասե՛մ ձեզ, եթէ ո՛չ եւս տեսանիցէք զիս, մինչեւ ասիցէք. Օրհնեա՛լ եկեալն յանուն Տեառն[1330]։
[1330] Ոմանք. Ոչ եւս տեսանէք զիս... եկեալ անուամբ Տեառն։
35 Ահա ձեր տունը ձեզ պիտի թողնուի աւերակ. բայց ասում եմ ձեզ, որ ինձ այլեւս չէք տեսնի, մինչեւ որ չասէք՝ “Օրհնեա՜լ է նա, որ գալիս է Տիրոջ անունով”»:
35 Ահա ձեր տունը ձեզի աւերակ պիտի մնայ։ Սակայն ձեզի կ’ըսեմ, թէ Ա՛լ զիս պիտի չտեսնէք, մինչեւ գայ այն ժամանակը, որ պիտի ըսէք. ‘Օրհնեալ է ան, որ Տէրոջը անունովը կու գայ’»։
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13:3535: Се, оставляется вам дом ваш пуст. Сказываю же вам, что вы не увидите Меня, пока не придет время, когда скажете: благословен Грядый во имя Господне!
13:35  ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν, οὐ μὴ ἴδητέ με ἕως [ἥξει ὅτε] εἴπητε, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
13:35. ἰδοὺ ( Thou-should-have-had-seen ," ἀφίεται ( it-be-sent-off ) ὑμῖν ( unto-ye ) ὁ ( the-one ) οἶκος ( a-house ) ὑμῶν . ( of-ye ) λέγω (I-forth) [δὲ] "[moreover]"ὑμῖν, (unto-ye,"οὐ (not) μὴ (lest) ἴδητέ (ye-might-have-had-seen) με (to-me) ἕως (unto-if-which) εἴπητε (ye-might-have-had-said," Εὐλογημένος ( Having-had-come-to-be-goodly-fortheed-unto ) ὁ ( the-one ) ἐρχόμενος ( coming ) ἐν ( in ) ὀνόματι ( unto-a-name ) Κυρίου . ( of-Authority-belonged )
13:35. ecce relinquitur vobis domus vestra dico autem vobis quia non videbitis me donec veniat cum dicetis benedictus qui venit in nomine DominiBehold your house shall be left to you desolate. And I say to you that you shall not see me till the time come when you shall say: Blessed is he that cometh in the name of the Lord.
35. Behold, your house is left unto you : and I say unto you, Ye shall not see me, until ye shall say, Blessed he that cometh in the name of the Lord.
13:35. Behold, your house will be left desolate for you. But I say to you, that you shall not see me, until it happens that you say: ‘Blessed is he who has arrived in the name of the Lord.’ ”
13:35. Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until [the time] come when ye shall say, Blessed [is] he that cometh in the name of the Lord.
Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until [the time] come when ye shall say, Blessed [is] he that cometh in the name of the Lord:

35: Се, оставляется вам дом ваш пуст. Сказываю же вам, что вы не увидите Меня, пока не придет время, когда скажете: благословен Грядый во имя Господне!
13:35  ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν, οὐ μὴ ἴδητέ με ἕως [ἥξει ὅτε] εἴπητε, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
13:35. ecce relinquitur vobis domus vestra dico autem vobis quia non videbitis me donec veniat cum dicetis benedictus qui venit in nomine Domini
Behold your house shall be left to you desolate. And I say to you that you shall not see me till the time come when you shall say: Blessed is he that cometh in the name of the Lord.
13:35. Behold, your house will be left desolate for you. But I say to you, that you shall not see me, until it happens that you say: ‘Blessed is he who has arrived in the name of the Lord.’ ”
13:35. Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until [the time] come when ye shall say, Blessed [is] he that cometh in the name of the Lord.
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Adam Clarke: Commentary on the Bible - 1831
13:35: Your house - Ὁ οικος, the temple - called here your house, not my house - I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, Ch2 36:17, when he delivered the temple into the hands of the Chaldeans - the house of Your sanctuary. A similar form of speech is found, Exo 32:7, where the Lord said to Moses, Thy people, etc., to intimate that he acknowledged them no longer for his followers. See the notes on Mat 23:21, Mat 23:38. But some think that our Lord means, not the temple, but the whole commonwealth of the Jews.
The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on Luk 13:11 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:35: your: Luk 21:5, Luk 21:6, Luk 21:24; Lev 26:31, Lev 26:32; Psa 69:25; Isa 1:7, Isa 1:8, Isa 5:5, Isa 5:6, Isa 64:10, Isa 64:11; Dan 9:26, Dan 9:27; Mic 3:12; Zac 11:1, Zac 11:2, Zac 14:2; Act 6:13, Act 6:14
Ye shall not: Hos 3:4, Hos 3:5; Joh 7:34-36, Joh 8:22-24, Joh 12:35, Joh 12:36, Joh 14:19-23
Blessed: Luk 19:38-40; Psa 118:26; Isa 40:9-11, Isa 52:7; Zac 12:10; Mat 21:9; Mar 11:9; Mar 11:10; Joh 12:13; Rom 10:9-15; Co2 3:15-18
John Gill
13:35 Behold, your house is left unto you desolate,.... That is, would be in a little time, both city and temple; See Gill on Mt 23:38.
and verily I say unto you; affirm in the strongest manner:
ye shall not see me; the Arabic version adds, "from henceforth", and so some copies, as in Mt 23:39 and so the Ethiopic version, "from this time"; that he spoke these words, whether in Galilee, or in the temple:
until the time come; or "until he shall come", meaning himself, and his second coming:
when ye shall say, blessed is he that cometh in the name of the Lord; not they themselves in person, but their posterity, who will be converted in the latter day: and shall acknowledge the Messiah, the blessed of the Lord, who will come in his name, to judge the world in righteousness: or else the meaning is, that when Christ shall come a second time, and every eye shall see him, these Jews, among the rest, shall behold him, whom they have pierced, and mourn; and wish themselves among those, that shall receive him with joyful acclamations; and however, will be obliged to own him as the Messiah, and to confess that he comes in the name, and with the authority of the Lord, and that he is blessed for evermore.
John Wesley
13:35 Your house is left to you desolate - Is now irrecoverably consigned to desolation and destruction: And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your calamities, ye shall be ready and disposed to say, Blessed is he that cometh in the name of the Lord. It does not imply, that they should then see Jesus at all; but only that they would earnestly wish for the Messiah, and in their extremity be ready to entertain any who should assume that character.