Ղուկաս / Luke - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer, ver. 1-8. II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer, ver. 9-14. III. Christ's favour to little children that were brought to him, ver. 15-17. IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion, ver. 18-30. V. Christ's foretelling his own death and sufferings, ver. 31-34. VI. His restoring sight to a blind man, ver. 35-43. And these four passages we had before in Matthew and Mark.
Adam Clarke: Commentary on the Bible - 1831
The parable of the importunate widow, Luk 18:1-8. Of the Pharisee and the publican, Luk 18:9-14. Infants brought to Christ, Luk 18:15-17. The ruler who wished to know how he might inherit eternal life, Luk 18:18-23. Our Lord's reflections on his case, Luk 18:24-27. What they shall receive who follow Christ, Luk 18:28-30. He foretells his approaching passion and death, Luk 18:31-34. He restores a blind man to sight at Jericho, Luk 18:35-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 18:1, Of the importunate widow; Luk 18:9, Of the Pharisee and the publican; Luk 18:15, Of Children brought to Christ; Luk 18:18, A ruler would follow Christ, but is hindered by his riches; Luk 18:28, The reward of them that leave all for his sake; Luk 18:31, He foretells his death; Luk 18:35, and restores a blind man to his sight.
18:118:1: Ասաց եւ առա՛կ մի նոցա, առ այն՝ թէ պա՛րտ է յամենայն ժամ կա՛լ նոցա յաղօթս՝ եւ մի՛ ձանձրանալ։
18 Մի առակ էլ ասաց նրանց այն մասին, թէ նրանք ամէն ժամ պէտք է աղօթեն ու չձանձրանան:
18 Անոնց առակ մըն ալ ըսաւ այս բանին վրայով՝ թէ պէտք է ամէն ատեն աղօթք ընել ու չձանձրանալ։
Ասաց եւ առակ մի նոցա առ այն թէ պարտ է յամենայն ժամ կալ նոցա յաղօթս եւ մի՛ ձանձրանալ:

18:1: Ասաց եւ առա՛կ մի նոցա, առ այն՝ թէ պա՛րտ է յամենայն ժամ կա՛լ նոցա յաղօթս՝ եւ մի՛ ձանձրանալ։
18 Մի առակ էլ ասաց նրանց այն մասին, թէ նրանք ամէն ժամ պէտք է աղօթեն ու չձանձրանան:
18 Անոնց առակ մըն ալ ըսաւ այս բանին վրայով՝ թէ պէտք է ամէն ատեն աղօթք ընել ու չձանձրանալ։
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18:11: Сказал также им притчу о том, что должно всегда молиться и не унывать,
18:1  ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐγκακεῖν,
18:1. Ἔλεγεν (It-was-forthing) δὲ (moreover) παραβολὴν (to-a-casting-beside) αὐτοῖς (unto-them) πρὸς (toward) τὸ (to-the-one) δεῖν (to-bind) πάντοτε (all-to-the-one-which-also) προσεύχεσθαι ( to-goodly-hold-toward ) αὐτοὺς (to-them) καὶ (and) μὴ (lest) ἐνκακεῖν, (to-disrupt-in-unto)
18:1. dicebat autem et parabolam ad illos quoniam oportet semper orare et non deficereAnd he spoke also a parable to them, that we ought always to pray and not to faint,
1. And he spake a parable unto them to the end that they ought always to pray, and not to faint;
18:1. Now he also told them a parable, that we should continually pray and not cease,
18:1. And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;
And he spake a parable unto them [to this end], that men ought always to pray, and not to faint:

1: Сказал также им притчу о том, что должно всегда молиться и не унывать,
18:1  ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐγκακεῖν,
18:1. dicebat autem et parabolam ad illos quoniam oportet semper orare et non deficere
And he spoke also a parable to them, that we ought always to pray and not to faint,
18:1. Now he also told them a parable, that we should continually pray and not cease,
18:1. And he spake a parable unto them [to this end], that men ought always to pray, and not to faint;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Слова Христа о том, что ученики не увидят "дня Сына человеческого", не найдут себе подкрепления в наступлении дня суда (XVII, 22), произвели, конечно, на них тяжелое впечатление. Чтобы показать, что они все же не должны унывать, Господь говорит им притчу, которая вразумляет их, что Бог все-таки слышит и услышит просьбы Своих избранных (т. е. их, учеников Христа) и исполнит их. - Всегда молиться. Некоторые толкователи разумеют здесь "постоянное стремление души к Богу", которое должно продолжаться в течение жизни, хотя для молитвы бывают часы более сильной и сосредоточенной теплоты (Тренч с. 408). Но употребленный здесь глагол "молиться" (proseucesqai) означает действительную молитву, в прямом значении этого слова. Что же касается выражения "всегда" (pantote), то оно несомненно имеет смысл гиперболический. Так это слово часто употребляется в Св. Писании (напр., скорбь моя всегда предо мною. - Пс XXXVII, 18. - Пребывали всегда в храме. - Лк XXIV, 53). - Не унывать - по связи речи, не унывать во время молитвы, когда видят, что она не исполняется. - Содержание и цель притчи здесь указывает сам евангелист, а не Христос (как почему-то утверждает Тренч. С. 408).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; 2 Saying, There was in a city a judge, which feared not God, neither regarded man: 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, v. 1. It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors.

I. Christ shows, by a parable, the power of importunity among men, who will be swayed by that, when nothing else will influence, to do what is just and right. He gives you an instance of an honest cause that succeeded before an unjust judge, not by the equity or compassionableness of it, but purely by dint of importunity. Observe here, 1. The bad character of the judge that was in a certain city. He neither feared God nor regarded man; he had no manner of concern either for his conscience or for his reputation; he stood in no awe either of the wrath of God against him or of the censures of men concerning him: or, he took no care to do his duty either to God or man; he was a perfect stranger both to godliness and honour, and had no notion of either. It is not strange if those that have cast off the fear of their Creator be altogether regardless of their fellow-creatures; where no fear of God is no good is to be expected. Such a prevalency of irreligion and inhumanity is bad in any, but very bad in a judge, who has power in his hand, in the use of which he ought to be guided by the principles of religion and justice, and, if he be not, instead of doing good with his power he will be in danger of doing hurt. Wickedness in the place of judgment was one of the sorest evils Solomon saw under the sun, Eccl. iii. 16. 2. The distressed case of a poor widow that was necessitated to make her appeal to him, being wronged by some one that thought to bear her down with power and terror. She had manifestly right on her side; but, it should seem, in soliciting to have right done her, she tied not herself to the formalities of the law, but made personal application to the judge from day to day at his own house, still crying, Avenge me of mine adversary; that is, Do me justice against mine adversary; not that she desired to be revenged on him for any thing he had done against her, but that he might be obliged to restore what effects he had of hers in his hands, and might be disabled any more to oppress her. Note, Poor widows have often many adversaries, who barbarously take advantage of their weak and helpless state to invade their rights, and defraud them of what little they have; and magistrates are particularly charged, not only not to do violence to the widow (Jer. xxi. 3), but to judge the fatherless, and plead for the widow (Isa. i. 17), to be their patrons and protectors; then they are as gods, for God is so, Ps. lxviii. 5. 3. The difficulty and discouragement she met with in her cause: He would not for awhile. According to his usual practice, he frowned upon her, took no notice of her cause, but connived at all the wrong her adversary did her; for she had no bribe to give him, no great man whom he stood in any awe of to speak for her, so that he did not at all incline to redress her grievances; and he himself was conscience of the reason of his dilatoriness, and could not but own within himself that he neither feared God nor regarded man. It is sad that a man should know so much amiss of himself, and be in no care to amend it. 4. The gaining of her point by continually dunning this unjust judge (v. 5): "Because this widow troubleth me, gives me a continual toil, I will hear her cause, and do her justice; not so much lest by her clamour against me she bring me into an ill name, as lest by her clamour to me she weary me; for she is resolved that she will give me no rest till it is done, and therefore I will do it, to save myself further trouble; as good at first as at last." Thus she got justice done her by continual craving; she begged it at his door, followed him in the streets, solicited him in open court, and still her cry was, Avenge me of mine adversary, which he was forced to do, to get rid of her; for his conscience, bad as he was, would not suffer him to send her to prison for an affront upon the court.

II. He applies this for the encouragement of God's praying people to pray with faith and fervency, and to persevere therein.

1. He assures them that God will at length be gracious to them (v. 6): Hear what the unjust judge saith, how he owns himself quite overcome by a constant importunity, and shall not God avenge his own elect? Observe,

(1.) What it is that they desire and expect: that God would avenge his own elect. Note, [1.] There are a people in the world that are God's people, his elect, his own elect, a choice people, a chosen people. And this he has an eye to in all he does for them; it is because they are his chosen, and in pursuance of the choice he has made of them. [2.] God's own elect meet with a great deal of trouble and opposition in this world; there are many adversaries that fight against them; Satan is their great adversary. [3.] That which is wanted and waited for is God's preserving and protecting them, and the work of his hands in them; his securing the interest of the church in the world and his grace in the heart.

(2.) What it is that is required of God's people in order to the obtaining of this: they must cry day and night to him; not that he needs their remonstrances, or can be moved by their pleadings, but this he has made their duty, and to this he has promised mercy. We ought to be particular in praying against our spiritual enemies, as St. Paul was: For this thing I besought the Lord thrice, that it might depart from me; like this importunate widow. Lord, mortify this corruption. Lord, arm me against this temptation. We ought to concern ourselves for the persecuted and oppressed churches, and to pray that God would do them justice, and set them in safety. And herein we must be very urgent; we must cry with earnestness: we must cry day and night, as those that believe prayer will be heard at last; we must wrestle with God, as those that know how to value the blessing, and will have no nay. God's praying people are told to give him no rest, Isa. lxii. 6, 7.

(3.) What discouragements they may perhaps meet with in their prayers and expectations. He may bear long with them, and may not presently appear for them, in answer to their prayers. He is makrothymon ep autois--he exercises patience towards the adversaries of his people, and does not take vengeance on them; and he exercises the patience of his people, and does not plead for them. He bore long with the cry of the sin of the Egyptians that oppressed Israel, and with the cry of the sorrows of those that were oppressed.

(4.) What assurance they have that mercy will come at last, though it be delayed, and how it is supported by what the unjust judge saith: If this widow prevail by being importunate, much more shall God's elect prevail. For, [1.] This widow was a stranger, nothing related to the judge; but God's praying people are his own elect, whom he knows, and loves, and delights in, and has always concerned himself for. [2.] She was but one, but the praying people of God are many, all of whom come to him on the same errand, and agree to ask what they need, Matt. xviii. 19. As the saints of heaven surround the throne of glory with their united praises, so saints on earth besiege the throne of grace with their united prayers. [3.] She came to a judge that bade her keep her distance; we come to a Father that bids us come boldly to him, and teaches us to cry, Abba, Father. [4.] She came to an unjust judge; we come to a righteous Father (John xvii. 25), one that regards his own glory and the comforts of his poor creatures, especially those in distress, as widows and fatherless. [5.] She came to this judge purely upon her own account; but God is himself engaged in the cause which we are soliciting; and we can say, Arise, O Lord, plead thine own cause; and what wilt thou do to thy great name? [6.] She had no friend to speak for her, to add force to her petition, and to use interest for her more than her own; but we have an Advocate with the Father, his own Son, who ever lives to make intercession for us, and has a powerful prevailing interest in heaven. [7.] She had no promise off speeding, no, nor any encouragement given her to ask; but we have the golden sceptre held out to us, are told to ask, with a promise that it shall be given to us. [8.] She could have access to the judge only at some certain times; but we may cry to God day and night, at all hours, and therefore may the rather hope to prevail by importunity. [9.] Her importunity was provoking to the judge, and she might fear lest it should set him more against her; but our importunity is pleasing to God; the prayer of the upright is his delight, and therefore, we may hope, shall avail much, if it be an effectual fervent prayer.

2. He intimates to them that, notwithstanding this, they will begin to be weary of waiting for him (v. 8): "Nevertheless, though such assurances are given that God will avenge his own elect, yet, when the Son of man cometh, shall he find faith on the earth?" The Son of man will come to avenge his own elect, to plead the cause of persecuted Christians against the persecuting Jews; he will come in his providence to plead the cause of his injured people in every age, and at the great day he will come finally to determine the controversies of Zion. Now, when he comes, will he find faith on the earth? The question implies a strong negation: No, he will not; he himself foresees it.

(1.) This supposes that it is on earth only that there is occasion for faith; for sinners in hell are feeling that which they would not believe, and saints in heaven are enjoying that which they did believe.

(2.) It supposes that faith is the great thing that Jesus Christ looks for. He looks down upon the children of men, and does not ask, Is there innocency? but, Is there faith? He enquired concerning the faith of those who applied themselves to him for cures.

(3.) It supposes that if there were faith, though ever so little, he would discover it, and find it out. His eye is upon the weakest and most obscure believer.

(4.) It is foretold that, when Christ comes to plead his people's cause, he will find but little faith in comparison with what one might expect. That is, [1.] In general, he will find but few good people, few that are really and truly good. Many that have the form and fashion of godliness, but few that have faith, that are sincere and honest: nay, he will find little fidelity among men; the faithful fail, Ps. xii. 1, 2. Even to the end of time there will still be occasion for the same complaint. The world will grow no better, no, not when it is drawing towards its period. Bad it is, and bad it will be, and worst of all just before Christ's coming; the last times will be the most perilous. [2.] In particular, he will find few that have faith concerning his coming. When he comes to avenge his own elect he looks if there be any faith to help and to uphold, and wonders that there is none, Isa. lix. 16; lxiii. 5. It intimates that Christ, both in his particular comings for the relief of his people, and in his general coming at the end of time, may, and will, delay his coming so long as that, First, Wicked people will begin to defy it, and to say, Where is the promise of his coming? 2 Pet. iii. 4. They will challenge him to come (Isa. v. 10; Amos v. 19); and his delay will harden them in their wickedness, Matt. xxiv. 48. Secondly, Even his own people will begin to despair of it, and to conclude he will never come, because he has passed their reckoning. God's time to appear for his people is when things are brought to the last extremity, and when Zion begins to say, The Lord has forsaken me. See Isa. xlix. 14; xl. 27. But this is our comfort, that, when the time appointed comes, it will appear that the unbelief of man has not made the promise of God of no effect.
Adam Clarke: Commentary on the Bible - 1831
18:1: Men ought always to pray - Therefore the plain meaning and moral of the parable are evident; viz. that as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master's meaning, has explained it as above.
Albert Barnes: Notes on the Bible - 1834
18:1: A parable - See the notes at Mat 13:3.
To this end - To show this.
Always - At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences as afflictions or signal blessings to seek God in prayer; we must "always" maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered.
Not to faint - Not to grow weary or give over. The parable is designed to teach us that, though our prayers should long appear to be unanswered, we should persevere, and not grow weary in supplication to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: that: Luk 11:5-8, Luk 21:36; Gen 32:9-12, Gen 32:24-26; Job 27:8-10; Psa 55:16, Psa 55:17, Psa 65:2; Psa 86:3 *marg. Psa 102:17, Psa 142:5-7; Jer 29:12; Rom 12:12; Eph 6:18; Phi 4:6; Col 4:2, Col 4:12; Th1 5:17
and not: Psa 27:13; Jon 2:7; Gal 6:9; Heb 12:3-5
Geneva 1599
18:1 And (1) he spake a parable unto them [to this end], that men ought always to pray, and not to (a) faint;
(1) God will have us to continue in prayer, not to weary us, but to exercise us; therefore we must fight against impatience so that a long delay does not cause us to quit our praying.
(a) Yield to afflictions and adversities as those do who have lost heart.
John Gill
18:1 And he spoke a parable unto them,.... To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see Ps 50:15
to this end, that men ought always to pray. This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer:
and not to faint; by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences: it is with the Jews an affirmative precept that a man should pray, , "every day" (k); it was usual with them to pray three times a day; see Ps 55:17 there is no set time fixed by Christ; men should be always praying. This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case.
(k) Maimon. Hilch. Tephilla, c. 1. sect. 1.
John Wesley
18:1 He spake a parable to them - This and the following parable warn us against two fatal extremes, with regard to prayer: the former against faintness and weariness, the latter against self confidence.
Robert Jamieson, A. R. Fausset and David Brown
18:1 PARABLE OF THE IMPORTUNATE WIDOW. (Lk 18:1-8)
always--Compare Lk 18:7, "night and day."
faint--lose heart, or slacken.
18:218:2: Ասէ. Դատաւո՛ր մի էր ՚ի քաղաքի ուրեմն, յԱստուծոյ ո՛չ երկնչէր՝ եւ ՚ի մարդկանէ ո՛չ ամաչէր։
2 Ասաց. «Մի քաղաքում մի դատաւոր կար. Աստծուց չէր վախենում եւ մարդկանցից չէր ամաչում:
2 Ըսաւ. «Դատաւոր մը կար քաղաքի մը մէջ, որ Աստուծմէ չէր վախնար ու մարդէ չէր ամչնար։
Ասէ. Դատաւոր մի էր ի քաղաքի ուրեմն, յԱստուծոյ ոչ երկնչէր եւ ի մարդկանէ ոչ ամաչէր:

18:2: Ասէ. Դատաւո՛ր մի էր ՚ի քաղաքի ուրեմն, յԱստուծոյ ո՛չ երկնչէր՝ եւ ՚ի մարդկանէ ո՛չ ամաչէր։
2 Ասաց. «Մի քաղաքում մի դատաւոր կար. Աստծուց չէր վախենում եւ մարդկանցից չէր ամաչում:
2 Ըսաւ. «Դատաւոր մը կար քաղաքի մը մէջ, որ Աստուծմէ չէր վախնար ու մարդէ չէր ամչնար։
zohrab-1805▾ eastern-1994▾ western am▾
18:22: говоря: в одном городе был судья, который Бога не боялся и людей не стыдился.
18:2  λέγων, κριτής τις ἦν ἔν τινι πόλει τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος.
18:2. λέγων (forthing,"Κριτής (A-separator) τις (a-one) ἦν (it-was) ἔν (in) τινι (unto-a-one) πόλει (unto-a-city) τὸν (to-the-one) θεὸν (to-a-Deity) μὴ (lest) φοβούμενος ( feareeing-unto ) καὶ (and) ἄνθρωπον (to-a-mankind) μὴ (lest) ἐντρεπόμενος . ( turning-in )
18:2. dicens iudex quidam erat in quadam civitate qui Deum non timebat et hominem non verebaturSaying: There was a judge in a certain city, who feared not God nor regarded man.
2. saying, There was in a city a judge, which feared not God, and regarded not man:
18:2. saying: “There was a certain judge in a certain city, who did not fear God and did not respect man.
18:2. Saying, There was in a city a judge, which feared not God, neither regarded man:
Saying, There was in a city a judge, which feared not God, neither regarded man:

2: говоря: в одном городе был судья, который Бога не боялся и людей не стыдился.
18:2  λέγων, κριτής τις ἦν ἔν τινι πόλει τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος.
18:2. dicens iudex quidam erat in quadam civitate qui Deum non timebat et hominem non verebatur
Saying: There was a judge in a certain city, who feared not God nor regarded man.
18:2. saying: “There was a certain judge in a certain city, who did not fear God and did not respect man.
18:2. Saying, There was in a city a judge, which feared not God, neither regarded man:
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
2-5: Судья (см. Mф V, 25). - Притча эта очень напоминает собою притчу о друге, пришедшем в полночь с просьбою к другу (Лк XII, 5: и сл.). Как там, так и здесь удовлетворение просьбы получается в силу особой настойчивости, с какою там друг выпрашивает хлеба у друга, а здесь вдова просит неправедного судью разобрать ее дело. - Чтобы она не приходила больше докучать мне - точнее: "подставлять мне синяки под глаза". Судья шутя говорит, что, пожалуй, женщина дойдет в своем отчаянии до того, что станет бить его (upopiaxhme) по лицу...
Adam Clarke: Commentary on the Bible - 1831
18:2: A judge, which feared not God, neither regarded man - It is no wonder that our Lord calls this person an unrighteous judge, Luk 18:6. No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men - ουτε των ανθρωπων, ουτε των θεων εφροντιζεν.
Albert Barnes: Notes on the Bible - 1834
18:2: A judge which feared not God - One appointed by law to determine causes brought before him. This judge had no Rev_erence for God, and consequently no regard for the rights of man. These two things go together. He that has no regard for God can be expected to have none for man; and our Lord has here indirectly taught us what ought to be the character of a judge that he "should" fear God and regard the rights of man. Compare Deu 1:16-17.
Regarded man - cared not for man. Had no respect for the opinions or the rights of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: city: Gr. certain city
which: Luk 18:4; Exo 18:21, Exo 18:22; Ch2 19:3-9; Job 29:7-17; Psa 8:1-4; Jer 22:16, Jer 22:17; Eze 22:6-8; Mic 3:1-3; Rom 3:14-18
regarded: Pro 29:7; Isa 33:8
Geneva 1599
18:2 (b) Saying, There was in a city a judge, which feared not God, neither regarded man:
(b) He does not compare things that are of equal stature, but the less with the greater: If a man receives what is rightfully his at the hands of a most unrighteous judge, much more will the prayers of the godly prevail before God.
John Gill
18:2 Saying, there was in a city a judge,.... In every city in the land of Israel, there was a sanhedrim, or court of judicature; in Jerusalem was the great sanhedrim, consisting of seventy one; and in every city where there were an hundred and twenty men, or more, there was a lesser sanhedrim, consisting of twenty three; and in a city in which there were not an hundred and twenty men, were three judges; for there was no sanhedrim, or court of judicature, that consisted of less than three (l): but
"although there is no judicature less than three, "it is lawful for one to judge", according to the law, as it is said, Lev 19:15 "In righteousness shalt thou judge thy neighbour"; but according to the words of the Scribes, (only,) when there are three, and two that judge, their judgment is no judgment: one who is publicly approved or authorized, or who has taken a licence from the sanhedrim, it is lawful for him to judge alone, but it is not accounted a judicature; and though it is lawful, it is the command of the wise men, that he set others with him; for lo, they say, do not judge alone, for there is none that judgeth alone, but one (m).''
Tit may be, this judge was, an authorized and approved one; however, we have instances of single judges, or of persons that have judged alone, at least by the consent of parties.
"R. Abhu was sitting judge, in a synagogue in Caesarea, by himself, his disciples said to him, did not Rabbi so teach us, do not judge alone? he replied to them, when ye see me sit judge by myself, and ye come to me, as those that have taken upon themselves (or agreed to be judged by me); for the tradition is, of things in which they do not take upon them; but if they take upon them, (or agree to be judged,) one may judge, though alone (n).''
And again, elsewhere (o);
"if he is publicly authorized or approved, he judges, though alone; says R. Nachman, as I judge pecuniary causes alone; and so says R. Chijah, as I judge pecuniary judgments alone. --Mar Zutra, the son of R. Nachman, judged a cause, and erred; he came to R. Joseph, who said to him, if they have received thee upon them (agreed to be judged by thee) thou needst not finish; but if not, go and finish.''
The qualifications of one to be a judge, even of the bench of three, were these (p);
"wisdom, meekness (or modesty), and fear, (i.e. of God,) and hatred of mammon, (or money,) love of truth, and to have the love of men, and to be masters of a good name (or to be of good report).''
But the judge in the text, came greatly short of these qualifications: his character follows,
which feared not God, neither regarded man; and therefore, according to the canon, was disqualified from being a judge, since he was destitute of the fear of God; and seeing he regarded not men, he could neither have any love to men, nor any share in the affections of men, and such an one is very unfit to be a judge, for he cannot be thought to have any regard to his conscience, or his credit, and so not to justice and equity. The former of these characters, is what belongs to every man in a state of unregeneracy; there is no true fear of God before the eyes, or in the heart of any unconverted man; wherever it is, it is put there by the grace of God: this is one of the first things which appears in conversion, and shows itself in an hatred of sin, and in the performance of duties; and is increased by the discoveries of the grace and goodness of God; but the want of this is more visible in some than in others: some, though they have not the grace of fear, yet are under some awe of the Divine Being, and pay a regard to the word of God; and what through the force of education, and the dictates of a natural conscience, dare not go such lengths in sin, as some do: but there are others, who even say there is no God, and at least live as if there was none; they endeavour to work themselves, and others, into a disbelief of the being of God; and set their mouths against heaven, deny his providence, and despise his word; stretch out their hands, and strengthen themselves against the Almighty; and in a fearless manner, run upon the thick bosses of his bucklers; they declare their sin as Sodom, and hide it not, yea, glory in it; they promise themselves impunity, and laugh at a future judgment; and of such a cast was this judge, and therefore a very improper person for such an office; for civil magistrates, and rulers of every sort, ought to be just, ruling in the fear of God: and as for the other part of his character, it is not to be wondered at; for such that fear not God, will have little regard to men; no otherwise, or further, than they are obliged to it: indeed, judges ought not to regard men in judgment; that is, to respect the persons of men, and through affection, or flattery, or bribes, wrest judgment: but this is not the sense of the phrase here, since this agrees not with the other part of the character, and since he is called an unjust judge; but the meaning is, that he had no regard to the laws of men, any more than the laws of God; but made his own will the rule of his actions, and had no regard to doing justice between man and man; nor did he care what any man said of him; he had no concern about his reputation and character, having none to lose.
(l) Maimon. Hilch. Sanhedrin, c. 1. sect. 3, 4. (m) lb. c. 2. sect. 10, 11. (n) T. Hieros, Sanhedrin, fol. 18. 1. (o) T. Bab. Sanhedrin, fol. 5. 1. (p) Maimon. Hilch. Sanhedrin, c. 2. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
18:2 feared not . . . neither regarded--defying the vengeance of God and despising the opinion of men.
widow--weak, desolate, defenseless (Ti1 5:5, which is taken from this).
18:318:3: Եւ այրի՛ մի էր ՚ի նմին քաղաքի, գա՛յր առ նա եւ ասէր. Դա՛տ արա ինձ յոսոխէ իմմէ։
3 Եւ նոյն քաղաքում մի այրի կար, որ գալիս էր նրա մօտ եւ ասում. “Իմ ոսոխի դէմ իմ դատը տես”:
3 Եւ նոյն քաղաքին մէջ որբեւայրի մըն ալ կար, որ անոր կու գար ու կ’ըսէր. ‘Իրաւունք ըրէ ինծի ու ազատէ զիս իմ ոսոխէս’։
Եւ այրի մի էր ի նմին քաղաքի, գայր առ նա եւ ասէր. Դատ արա ինձ յոսոխէ իմմէ:

18:3: Եւ այրի՛ մի էր ՚ի նմին քաղաքի, գա՛յր առ նա եւ ասէր. Դա՛տ արա ինձ յոսոխէ իմմէ։
3 Եւ նոյն քաղաքում մի այրի կար, որ գալիս էր նրա մօտ եւ ասում. “Իմ ոսոխի դէմ իմ դատը տես”:
3 Եւ նոյն քաղաքին մէջ որբեւայրի մըն ալ կար, որ անոր կու գար ու կ’ըսէր. ‘Իրաւունք ըրէ ինծի ու ազատէ զիս իմ ոսոխէս’։
zohrab-1805▾ eastern-1994▾ western am▾
18:33: В том же городе была одна вдова, и она, приходя к нему, говорила: защити меня от соперника моего.
18:3  χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ καὶ ἤρχετο πρὸς αὐτὸν λέγουσα, ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου.
18:3. χήρα (Bereaved) δὲ (moreover) ἦν (it-was) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ἐκείνῃ (unto-the-one-thither) καὶ (and) ἤρχετο ( it-was-coming ) πρὸς (toward) αὐτὸν (to-it) λέγουσα (forthing,"Ἐκδίκησόν (Thou-should-have-coursed-out-unto) με (to-me) ἀπὸ (off) τοῦ (of-the-one) ἀντιδίκου (of-ever-a-one-coursed) μου. (of-me)
18:3. vidua autem quaedam erat in civitate illa et veniebat ad eum dicens vindica me de adversario meoAnd there was a certain widow in that city; and she came to him, saying: Avenge me of my adversary.
3. and there was a widow in that city; and she came oft unto him, saying, Avenge me of mine adversary.
18:3. But there was a certain widow in that city, and she went to him, saying, ‘Vindicate me from my adversary.’
18:3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary:

3: В том же городе была одна вдова, и она, приходя к нему, говорила: защити меня от соперника моего.
18:3  χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ καὶ ἤρχετο πρὸς αὐτὸν λέγουσα, ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου.
18:3. vidua autem quaedam erat in civitate illa et veniebat ad eum dicens vindica me de adversario meo
And there was a certain widow in that city; and she came to him, saying: Avenge me of my adversary.
18:3. But there was a certain widow in that city, and she went to him, saying, ‘Vindicate me from my adversary.’
18:3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:3: Avenge me of mine adversary - The original, εκδικησον με απο του αντιδικου μου, had better be translated, Do me justice against, or vindicate me from, my adversary. If the woman had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honor of a place in the sacred records. She desired to have justice, and that only; and by her importunity she got that which the unrighteous judge had no inclination to give, but merely for his own ease.
Albert Barnes: Notes on the Bible - 1834
18:3: A widow - This is a circumstance that gives increasing interest to the parable. Judges were bound to show special attention to widows, Isa 1:17; Jer 22:3. The reason of this was that they were defenseless, were commonly poor, and were liable to be oppressed by those in power.
Avenge me - This would have been better translated, "Do me justice against my adversary, or vindicate me from him." It does not denote vengeance or Rev_enge, but simply that she wished to have "justice" done her - a thing which this judge was "bound" to do, but which it seems he had no disposition to do.
Adversary - One opposed in law. In this case it seems that the judge was unwilling to do justice, and probably took advantage of her condition to oppress her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: a widow: Deu 27:19; 2Sam. 14:5-24; Job 22:9, Job 29:13; Isa 1:17, Isa 1:21-23; Jer 5:28
Avenge: Luk 18:7, Luk 18:8; Rom 13:3, Rom 13:4
John Gill
18:3 And there was a widow in that city,.... Poor and helpless, and none among men to counsel, direct, and assist her, and take her part: now as in the accommodation of this parable, the elect of God answer to this widow; such an one is rather pitched upon to represent the helpless, desolate, and forlorn condition they are in among men in this world, though they are espoused to one husband, Christ; and especially to signify the state and condition of God's elect among the Jews in those sad times, before the destruction of Jerusalem, this parable has respect unto. Christ is the bridegroom of his church and people; he is their husband, the Lord of hosts is his name; and they are espoused as a chaste virgin to him; and whilst he was here on earth, his disciples, who were the children of the bridegroom, could not fast and mourn, for which they had no reason; but upon the death of Christ, when he was removed from them, they had great sorrow of heart; they were left like widows and orphans; hence those words of Christ, Jn 14:18 and were persecuted by the Jews in their own land; and wherever they went, they stirred up the Gentiles against them; and so things continued till near the destruction of Jerusalem; during which time many a request was made to God, the judge of the widows and fatherless, to the following purport:
and she came unto him, saying, avenge me of my adversary; or do me justice in the cause depending between me, and him that has wronged me; hear the cause, and do right; vindicate, and deliver me. Many are the adversaries of God's people, as the sins and corruptions of their own hearts, Satan, and his angels, wicked oppressors, and persecutors; the last seem, in the mystical sense, to be designed here: it is lawful to pray for vengeance on them; it is right to apply to God, and leave it with him, to whom it belongs; and it has been the suit and cry of the best of men; see Rev_ 6:9. It does not become the people of God to avenge themselves, even when it is in the power of their hands; nor should they desire it for their own sakes, so much as for the glory of God; they should ask it, not to gratify a revengeful spirit in them, but for the honour or divine justice; and this should be always with submission to the will of God, leaving it to his own time and way, to whom vengeance belongs, and who has said it is mine, and I will repay it; as he certainly will sooner or later: the purity of his nature, his abhorrence of sin, and sinful men, and his love to his own people engage him to it.
Robert Jamieson, A. R. Fausset and David Brown
18:3 came--kept coming. See Lk 18:5, "her continual coming."
Avenge me--that is, rid me of the oppression of.
18:418:4: Եւ ո՛չ կամէր ՚ի բազում ժամանակս. յետ այնորիկ ասէ՛ ՚ի մտի իւրում, թէ եւ յԱստուծոյ ո՛չ երկնչիմ, եւ ՚ի մարդկանէ ո՛չ ամաչեմ[1407], [1407] Ոմանք. Յետ այսորիկ ասէ ՚ի։
4 Եւ դատաւորը երկար ժամանակ չէր ուզում. դրանից յետոյ իր մտքում ասաց. “Թէեւ Աստծուց չեմ վախենում եւ մարդկանցից չեմ ամաչում,
4 Ժամանակ մը դատաւորը չէր ուզեր անոր մտիկ ընել. բայց ետքը ըսաւ իր մտքին մէջ. ‘Թէեւ Աստուծմէ չեմ վախնար ու մարդէ չեմ ամչնար,
Եւ ոչ կամէր ի բազում ժամանակս. յետ այնորիկ ասէ ի մտի իւրում. Եթէ եւ յԱստուծոյ ոչ երկնչիմ, եւ ի մարդկանէ ոչ ամաչեմ:

18:4: Եւ ո՛չ կամէր ՚ի բազում ժամանակս. յետ այնորիկ ասէ՛ ՚ի մտի իւրում, թէ եւ յԱստուծոյ ո՛չ երկնչիմ, եւ ՚ի մարդկանէ ո՛չ ամաչեմ[1407],
[1407] Ոմանք. Յետ այսորիկ ասէ ՚ի։
4 Եւ դատաւորը երկար ժամանակ չէր ուզում. դրանից յետոյ իր մտքում ասաց. “Թէեւ Աստծուց չեմ վախենում եւ մարդկանցից չեմ ամաչում,
4 Ժամանակ մը դատաւորը չէր ուզեր անոր մտիկ ընել. բայց ետքը ըսաւ իր մտքին մէջ. ‘Թէեւ Աստուծմէ չեմ վախնար ու մարդէ չեմ ամչնար,
zohrab-1805▾ eastern-1994▾ western am▾
18:44: Но он долгое время не хотел. А после сказал сам в себе: хотя я и Бога не боюсь и людей не стыжусь,
18:4  καὶ οὐκ ἤθελεν ἐπὶ χρόνον, μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῶ, εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι οὐδὲ ἄνθρωπον ἐντρέπομαι,
18:4. καὶ (And) οὐκ (not) ἤθελεν (it-was-determining) ἐπὶ (upon) χρόνον, (to-an-interim) μετὰ (With) ταῦτα (to-the-ones-these) δὲ (moreover) εἶπεν (it-had-said) ἐν (in) ἑαυτῷ (unto-self,"Εἰ (If) καὶ (and) τὸν (to-the-one) θεὸν (to-a-Deity) οὐ (not) φοβοῦμαι ( I-fearee-unto ) οὐδὲ (not-moreover) ἄνθρωπον (to-a-mankind) ἐντρέπομαι , ( I-turn-in ,"
18:4. et nolebat per multum tempus post haec autem dixit intra se et si Deum non timeo nec hominem revereorAnd he would not for a long time. But afterwards he said within himself: Although I fear not God nor regard man,
4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
18:4. And he refused to do so for a long time. But afterwards, he said within himself: ‘Even though I do not fear God, nor respect man,
18:4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man:

4: Но он долгое время не хотел. А после сказал сам в себе: хотя я и Бога не боюсь и людей не стыжусь,
18:4  καὶ οὐκ ἤθελεν ἐπὶ χρόνον, μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῶ, εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι οὐδὲ ἄνθρωπον ἐντρέπομαι,
18:4. et nolebat per multum tempus post haec autem dixit intra se et si Deum non timeo nec hominem revereor
And he would not for a long time. But afterwards he said within himself: Although I fear not God nor regard man,
18:4. And he refused to do so for a long time. But afterwards, he said within himself: ‘Even though I do not fear God, nor respect man,
18:4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:4: He said within himself - How many actions which appear good have neither the love of God, nor that of our neighbor, but only self-love of the basest kind, for their principle and motive!
Albert Barnes: Notes on the Bible - 1834
18:4: For a while - Probably this means for a "considerable" time. It was his duty to attend to the claims of justice, but this was long delayed.
Within himself - He thought, or came to a conclusion.
Though I fear not ... - This contains the reason why he attended to the case at all. It was not from any regard to justice, or to the duties of his office. It was simply to avoid "trouble." And yet his conduct in this case might have appeared very upright, and possibly might have been strictly according to law and to justice. How many actions are performed that "appear well," when the doers of those actions know that they are mere hypocrisy! and how many actions are performed from the basest and lowest motives of "selfishness," that have the appearance of external propriety and even of goodness!
She weary me - The word used here, in the original, is that which was employed to denote the wounds and bruises caused by "boxers," who beat each other, and blacken their eyes, and disable them. See the notes at Co1 9:27. Hence, it means any vexatious and troublesome importunity that takes the time, and disables from other employment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: he said: Luk 12:17, Luk 16:3; Heb 4:12, Heb 4:13
John Gill
18:4 And he would not for a while,.... He would give no ear to her cries, nor take her cause in hand, nor right her wrongs, and clear her of her adversary:
but afterward he said within himself; as he was considering the matter in his own mind, and reflecting on this woman's case and the frequent application she had made to him:
though I fear not God, nor regard man; a monster in iniquity he was, to say so of himself; for though the character belongs to many, there are few that are so impudent in sin, as to take it to themselves, and glory in it.
18:518:5: գոնէ՝ վասն աշխա՛տ առնելոյ զիս այրւոյն՝ արարի՛ց նմա դատ, զի մի՛ ՚ի սպառ եկեալ թախանձիցէ՛ զիս[1408]։ [1408] Ոմանք. Գոնեա վասն աշխատ... արարից նմա դատաստան զի... թախանձեսցէ զիս։
5 բայց այն բանի համար, որ այրի կինը ինձ յոգնեցնում է, նրա դատը տեսնեմ, որպէսզի անընդհատ չգայ եւ ինձ չանհանգստացնի”»:
5 Գոնէ այս որբեւայրիին՝ զիս ձանձրացնելուն համար՝ իրեն իրաւունք ընեմ, որպէս զի չգայ ամէն ատեն ինծի թախանձէ’»։
գոնէ վասն աշխատ առնելոյ զիս այրւոյն` արարից նմա դատ զի մի՛ ի սպառ եկեալ թախանձիցէ զիս:

18:5: գոնէ՝ վասն աշխա՛տ առնելոյ զիս այրւոյն՝ արարի՛ց նմա դատ, զի մի՛ ՚ի սպառ եկեալ թախանձիցէ՛ զիս[1408]։
[1408] Ոմանք. Գոնեա վասն աշխատ... արարից նմա դատաստան զի... թախանձեսցէ զիս։
5 բայց այն բանի համար, որ այրի կինը ինձ յոգնեցնում է, նրա դատը տեսնեմ, որպէսզի անընդհատ չգայ եւ ինձ չանհանգստացնի”»:
5 Գոնէ այս որբեւայրիին՝ զիս ձանձրացնելուն համար՝ իրեն իրաւունք ընեմ, որպէս զի չգայ ամէն ատեն ինծի թախանձէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: но, как эта вдова не дает мне покоя, защищу ее, чтобы она не приходила больше докучать мне.
18:5  διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην ἐκδικήσω αὐτήν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με.
18:5. διά (through) γε (too) τὸ (to-the-one) παρέχειν (to-hold-beside) μοι (unto-me) κόπον (to-a-fell) τὴν (to-the-one) χήραν (to-bereaved) ταύτην (to-the-one-this,"ἐκδικήσω (I-shall-course-out-unto) αὐτήν, (to-it,"ἵνα (so) μὴ (lest) εἰς (into) τέλος (to-a-finish) ἐρχομένη ( coming ) ὑπωπιάζῃ (it-might-under-squeeze-to) με. (to-me)
18:5. tamen quia molesta est mihi haec vidua vindicabo illam ne in novissimo veniens suggillet meYet because this widow is troublesome to me, I will avenge her, lest continually coming she weary me.
5. yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming.
18:5. yet because this widow is pestering me, I will vindicate her, lest by returning, she may, in the end, wear me out.’ ”
18:5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me:

5: но, как эта вдова не дает мне покоя, защищу ее, чтобы она не приходила больше докучать мне.
18:5  διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην ἐκδικήσω αὐτήν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με.
18:5. tamen quia molesta est mihi haec vidua vindicabo illam ne in novissimo veniens suggillet me
Yet because this widow is troublesome to me, I will avenge her, lest continually coming she weary me.
18:5. yet because this widow is pestering me, I will vindicate her, lest by returning, she may, in the end, wear me out.’ ”
18:5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:5: She weary me - Ὑπωπιαζῃ με, Stun me. A metaphor taken from boxers, who bruise each other, and by beating each other about the face blacken the eyes. See Co1 9:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: because: Luk 11:8; Jdg 16:16; Sa2 13:24-27
weary: Luk 18:39; Mat 15:23; Mar 10:47, Mar 10:48
Geneva 1599
18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she (c) weary me.
(c) Literally, "beat me down with her blows", and it is a metaphor taken of wrestlers who beat their adversaries with their fists or clubs: in the same way those that are persistent beat the judge's ears with their crying out, even as it were with blows.
John Gill
18:5 Yet because this widow troubleth me,.... By often knocking at his door, by loud cries and earnest entreaties, with strong arguments, and floods of tears, and could not easily be removed from his presence, or got out of his house:
I will avenge her; I will hear her cause, do her justice, and deliver her from her troublesome adversary:
lest by her continual coming she weary me: so that it was not from a conscience of duty in him, as a judge, or from a commiseration of the poor widow's case; but from a selfish end, for his own ease, in perfect agreement to his character, that his house might not be disturbed, and his ears stunned with her noise and cry, and he was pestered with her company day after day. The character of this judge, his reasoning with himself upon it, his principles from which he acted, and the ends he had in view, are wholly to be left out in the accommodation of this parable; and no farther to be considered than as the argument from the lesser to the greater may be strengthened by them; the intention of the parable being only to show the force, efficacy, and usefulness of importunity in prayer, as appears by the application of it, by our Lord, in the verses following.
Robert Jamieson, A. R. Fausset and David Brown
18:5 continual coming--coming for ever.
18:618:6: Եւ ասէ Տէր. Լուարո՞ւք զինչ դատաւո՛րն անիրաւութեան ասէր[1409]։ [1409] Բազումք հրամայականին շեշտիւ ունին. Լուարո՛ւք զինչ։
6 Եւ Տէրն ասաց. «Լսեցէ՛ք, թէ ինչ էր ասում անիրաւ դատաւորը:
6 Տէրը ըսաւ. «Լսեցէ՛ք, անիրաւ դատաւորը ի՞նչ կ’ըսէ։
Եւ ասէ Տէր. Լուարուք զինչ դատաւորն անիրաւութեան ասէր:

18:6: Եւ ասէ Տէր. Լուարո՞ւք զինչ դատաւո՛րն անիրաւութեան ասէր[1409]։
[1409] Բազումք հրամայականին շեշտիւ ունին. Լուարո՛ւք զինչ։
6 Եւ Տէրն ասաց. «Լսեցէ՛ք, թէ ինչ էր ասում անիրաւ դատաւորը:
6 Տէրը ըսաւ. «Լսեցէ՛ք, անիրաւ դատաւորը ի՞նչ կ’ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:66: И сказал Господь: слышите, что говорит судья неправедный?
18:6  εἶπεν δὲ ὁ κύριος, ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει·
18:6. Εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) κύριος (Authority-belonged,"Ἀκούσατε (Ye-should-have-heard) τί (to-what-one) ὁ (the-one) κριτὴς (a-separater) τῆς (of-the-one) ἀδικίας (of-an-un-coursing-unto) λέγει: (it-fortheth)
18:6. ait autem Dominus audite quid iudex iniquitatis dicitAnd the Lord said: Hear what the unjust judge saith.
6. And the Lord said, Hear what the unrighteous judge saith.
18:6. Then the Lord said: “Listen to what the unjust judge said.
18:6. And the Lord said, Hear what the unjust judge saith.
And the Lord said, Hear what the unjust judge saith:

6: И сказал Господь: слышите, что говорит судья неправедный?
18:6  εἶπεν δὲ ὁ κύριος, ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει·
18:6. ait autem Dominus audite quid iudex iniquitatis dicit
And the Lord said: Hear what the unjust judge saith.
18:6. Then the Lord said: “Listen to what the unjust judge said.
18:6. And the Lord said, Hear what the unjust judge saith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Смысл нравоучения, выводимого из притчи Христом, следующий. Христос как бы учит: Слушайте, что говорит судья неправедный! Но Бог - Он ли не защитить избранных Своих, вопиющих к Нему день и ночь? Ужели можно сказать, что Он медлителен в отношении к ним? (по принятому у нас греч. тексту здесь стоит прич. makroqumwn, а по более проверенному тексту нужно читать makroqumei - 3-е лицо наст. врем.) Разве может Он не прийти к ним на помощь? - Тем не менее, если Христос здесь отрицает действительно замедление со стороны Бога, то Он не говорит, чтобы дело не представлялось иначе и избранным Божиим. Им может казаться, что такое замедление существует, потому что Бог, по Своей премудрости, не всегда исполняет просьбы и людей благочестивых, отлагая это до известного времени. После этого Христос с особою силою высказывает такое положение: "Бог сотворит отмщение, о котором вопиют Его избранники, вскоре", т. е. быстро, когда это нужно будет, освободит Своих избранников от их врагов, которые понесут наказание при втором пришествии Христа, и прославит этих избранников в Царстве Мессии (ср. 21, 22). Хотя идея этого отмщения в Евангелии от Луки и не имеет той резкой формы, какую она получила у других новозаветных писателей, напр., в Апокалипсисе, тем не менее, все-таки, и она вообще не чужда ев. Луке (ср. I, 51: и сл. 71: и сл.). - Но Сын человеческий пришед найдет ли веру на земле? Эти слова несомненно стоят в связи с предыдущею идеею о последнем суде. Христос как бы говорит: Это уже несомненно, что Сын Человеческий придет, чтобы помочь верующим и наказать неверующих. Но вопрос в том, много ли больше веры найдет Он в Себе, приходя во второй раз, чем нашел при первом Своем пришествии на землю? Здесь Господь повторяет мысль, высказанную Им при изображении времени второго пришествия в гл. XVII - ст. 26: и сл. По Тренчу (с. 415) и еп. Михаилу, здесь речь идет об умалении веры в верующих, о некотором ее ослаблении. Но Христос не говорит, что мало найдет веры в среде христианства, а вообще изображает состояние человечества: веру на земле (epi thV ghV). Грусть слышится в этих словах Христа: Ему больно, что придется к большинству людей применить строгое осуждение, вместо того, чтобы их помиловать и сделать участниками Своего славного Царства.
Adam Clarke: Commentary on the Bible - 1831
18:6: Hear what the unjust judge saith - Our blessed Lord intimates that we should reason thus with ourselves: "If a person of such an infamous character as this judge was could yield to the pressing and continual solicitations of a poor widow, for whom he felt nothing but contempt, how much more ready must God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it!"
Albert Barnes: Notes on the Bible - 1834
18:6: Hear ... - Give attention to this, and derive from it practical instruction.
John Gill
18:6 And the Lord said,.... The Lord Jesus Christ, who delivered out this parable to his disciples:
hear what the unjust judge saith; and take encouragement from hence to be frequent and importunate in prayer with God; for if such a cruel, merciless, and unjust judge is to be wrought upon by importunity to do justice, who has no principle to influence him, how much more will not God, who is a just judge, the judge of widows, and of the oppressed, a God of great mercy and compassion, who delights in the prayers of his people, knows their cases, and is able to help them, and who has an interest in them, and they in him? how much more will not he regard their importunate requests, and arise, and save them much such like reasoning this is used by the Jews:
"says R. Simeon ben Chelphetha, an impudent man overcomes a good man, or a modest man, (by his importunity,) how much more the goodness of the world itself (q)?''
that is, how much more will a man, by his continual prayer, prevail with God, who is goodness itself? And they have another saying (r), that agrees with this:
"says R. Nachman, impudence (i.e. importunity) even against God is profitable.''
The application of this parable follows:
(q) T. Hieros. Taaniot, fol. 65. 2. (r) T. Bab. Sanhedrin, fol. 105. 1.
Robert Jamieson, A. R. Fausset and David Brown
18:6 the Lord--a name expressive of the authoritative style in which He interprets His own parable.
18:718:7: Իսկ Աստուած՝ ո՞չ առնիցէ վրէժխնդրութիւն ծառայի՛ց իւրոց, որ աղաղակե՛ն առ նա ՚ի տուէ՛ եւ ՚ի գիշերի, եւ երկայնամիտ միա՛յն լինիցի առ նոսա[1410]։ [1410] Ոմանք. Ո՞չ արասցէ վրէժխնդ՛՛։
7 Իսկ Աստուած արդարութիւն չի՞ անի իր այն ծառաներին, որոնք գիշեր եւ ցերեկ աղաղակում են. եւ նրանց հանդէպ միայն համբերատա՞ր կը լինի:
7 Հապա Աստուած իր ընտրեալներուն իրաւունք պիտի չընէ՞, որոնք ցորեկ ու գիշեր իրեն կ’աղաղակեն, թէեւ երկայնամիտ ալ ըլլայ։
Իսկ Աստուած ո՞չ առնիցէ վրէժխնդրութիւն [107]ծառայից իւրոց, որ աղաղակեն առ նա ի տուէ եւ ի գիշերի, եւ երկայնամիտ միայն լինիցի առ նոսա:

18:7: Իսկ Աստուած՝ ո՞չ առնիցէ վրէժխնդրութիւն ծառայի՛ց իւրոց, որ աղաղակե՛ն առ նա ՚ի տուէ՛ եւ ՚ի գիշերի, եւ երկայնամիտ միա՛յն լինիցի առ նոսա[1410]։
[1410] Ոմանք. Ո՞չ արասցէ վրէժխնդ՛՛։
7 Իսկ Աստուած արդարութիւն չի՞ անի իր այն ծառաներին, որոնք գիշեր եւ ցերեկ աղաղակում են. եւ նրանց հանդէպ միայն համբերատա՞ր կը լինի:
7 Հապա Աստուած իր ընտրեալներուն իրաւունք պիտի չընէ՞, որոնք ցորեկ ու գիշեր իրեն կ’աղաղակեն, թէեւ երկայնամիտ ալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:77: Бог ли не защитит избранных Своих, вопиющих к Нему день и ночь, хотя и медлит защищать их?
18:7  ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῶ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπ᾽ αὐτοῖς;
18:7. ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) οὐ (not) μὴ (lest) ποιήσῃ (it-might-have-done-unto) τὴν (to-the-one) ἐκδίκησιν (to-a-coursing-out) τῶν (of-the-ones) ἐκλεκτῶν ( of-forthed-out ) αὐτοῦ (of-it) τῶν (of-the-ones) βοώντων ( of-hollering-unto ) αὐτῷ (unto-it) ἡμέρας (of-a-day) καὶ (and) νυκτός, (of-a-night,"καὶ (and) μακροθυμεῖ (it-long-passioneth-unto) ἐπ' (upon) αὐτοῖς; (unto-them?"
18:7. Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte et patientiam habebit in illisAnd will not God revenge his elect who cry to him day and night? And will he have patience in their regard?
7. And shall not God avenge his elect, which cry to him day and night, and he is longsuffering over them?
18:7. So then, will not God grant the vindication of his elect, who cry out to him day and night? Or will he continue to endure them?
18:7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them:

7: Бог ли не защитит избранных Своих, вопиющих к Нему день и ночь, хотя и медлит защищать их?
18:7  ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῶ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπ᾽ αὐτοῖς;
18:7. Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte et patientiam habebit in illis
And will not God revenge his elect who cry to him day and night? And will he have patience in their regard?
18:7. So then, will not God grant the vindication of his elect, who cry out to him day and night? Or will he continue to endure them?
18:7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:7: And shall not God avenge his own elect - And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request.
Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him.
Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is,
1. They cry unto him day and night.
2. He is compassionate towards Them.
In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge.
1. Because he was unrighteous; and
2. Because he had no respect for man: no, not even for a poor desolate widow.
But there is all the reason under heaven to expect mercy from God:
1. Because he is righteous, and he has promised it; and
2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him.
Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God.
Albert Barnes: Notes on the Bible - 1834
18:7: Shall not God avenge ... - We are not to suppose that the character of God is at all represented by this judge, or that "his" principles of conduct are at all like those of the judge. This parable shows us conclusively that many "circumstances" of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour "designed" to teach is what we ought to endeavor to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that "men ought always to pray and not to faint." This he teaches by the example in the parable; and the argument which it implies is this:
1. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would "not" have obtained.
2. God is not unjust. He is good, and disposed to do justice and to bestow mercy.
If, therefore, this "wicked man" by persevering prayer was induced to do justice, how much more shall "God," who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him!
Avenge - Do justice to or vindicate them. This may have a twofold reference.
1. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, "as if" God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God "would" hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance.
2. It may have a more "general" meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be "in this life," yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them foRev_er to himself.
His own elect - People of God, saints, Christians; so called because God has "chosen" them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and special love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. See Th1 1:4; Col 3:12; Pe1 1:2; Eph 1:4. It signifies here that they are especially dear to him; that he feels a deep interest in their welfare, and that he will, therefore, be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and, therefore, he will hear and save.
Which cry day and night - This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they "will" cry unto him; and it affirms that if they do, he will hear their cries and answer their requests.
Though he bear long with them - This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost "appears" as if he would not interpose. Yet he will do it, and will save them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: shall: Luk 11:13; Mat 7:11
avenge: Sa1 24:12-15, Sa1 26:10, Sa1 26:11; Psa 9:8, Psa 10:15-18, Psa 54:1-7; Jer 20:11-13; Th2 1:6; Rev 6:10, Rev 18:20
which: Luk 2:37; Psa 88:1; Th1 3:10; Ti1 5:5; Ti2 1:3; Rev 7:15
though: Psa 13:1, Psa 13:2; Hab 2:3; Heb 10:35-37
Geneva 1599
18:7 And shall not God avenge his own elect, which cry day and night unto him, though (d) he bear long with them?
(d) Though he seems slow in avenging the harm done to his own.
John Gill
18:7 And shall not God avenge his own elect,.... Who are a select number, a special people, whom he has loved with an everlasting love, so as of his own sovereign good will and pleasure to choose in his Son Jesus Christ unto everlasting life and salvation, through certain ways and means of his own appointing, hence they are peculiarly his: and these he will avenge and vindicate, right their wrongs, do them justice, and deliver them from their adversaries, and take vengeance on them; as may be concluded from his hatred of sin, his justice, and his holiness, from his promises, and from his power, and from the efficacy of prayer, and the regard he has to it: for it follows,
which cry unto him day and night; whose prayers he always hears; whose tears he puts up in his bottle; and whose importunity must surely be thought to have more regard with him, than that of the poor widow with the unjust judge:
though he bear long with them? either with their adversaries, their oppressors, and persecutors, who are vessels of wrath, fitted for destruction, whom he endures with much longsuffering, till the sufferings of his people are accomplished, and the iniquities of these men are full; or rather with the elect, for the words may be rendered, "and is longsuffering towards them": delays his coming, and the execution of vengeance, as on the Jewish nation, so upon the whole world of the ungodly, till his elect are gathered in from among them; see 2Pet 3:9.
John Wesley
18:7 And shall not God - The most just Judge, vindicate his own elect - Preserve the Christians from all their adversaries, and in particular save them out of the general destruction, and avenge them of the Jews? Though he bear long with them - Though he does not immediately put an end, either to the wrongs of the wicked, or the sufferings of good men.
Robert Jamieson, A. R. Fausset and David Brown
18:7 shall not God--not unjust, but the infinitely righteous Judge.
avenge--redeem from oppression.
his own elect--not like this widow, the object of indifference and contempt, but dear to Him as the apple of the eye (Zech 2:8).
cry day and night--whose every cry enters into the ears of the Lord of Sabaoth (Jas 5:4), and how much more their incessant and persevering cries!
bear long with them--rather, "in their case," or "on their account" (as) Jas 5:7, "for it"), [GROTIUS, DE WETTE, &c.].
18:818:8: Այո՝ ասե՛մ ձեզ. զի արասցէ վրէժխնդրութիւն նոցա վաղվաղակի. իսկ Որդի մարդոյ եկեալ, գտանիցէ՛ արդեւք հաւա՛տս յերկրի։
8 Այո՛, ասում եմ ձեզ, նրանց իսկոյն արդարութիւն կ’անի. իսկ երբ մարդու Որդին գայ, արդեօք երկրի վրայ հաւատ կը գտնի՞»:
8 Ձեզի կ’ըսեմ թէ շուտով անոնց իրաւունք պիտի ընէ. բայց Որդին մարդոյ երբ գայ, արդեօք հաւատք պիտի գտնէ՞ երկրի վրայ»։
Այո, ասեմ ձեզ զի արասցէ վրէժխնդրութիւն նոցա վաղվաղակի. իսկ Որդի մարդոյ եկեալ` գտանիցէ՞ արդեւք հաւատս յերկրի:

18:8: Այո՝ ասե՛մ ձեզ. զի արասցէ վրէժխնդրութիւն նոցա վաղվաղակի. իսկ Որդի մարդոյ եկեալ, գտանիցէ՛ արդեւք հաւա՛տս յերկրի։
8 Այո՛, ասում եմ ձեզ, նրանց իսկոյն արդարութիւն կ’անի. իսկ երբ մարդու Որդին գայ, արդեօք երկրի վրայ հաւատ կը գտնի՞»:
8 Ձեզի կ’ըսեմ թէ շուտով անոնց իրաւունք պիտի ընէ. բայց Որդին մարդոյ երբ գայ, արդեօք հաւատք պիտի գտնէ՞ երկրի վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:88: сказываю вам, что подаст им защиту вскоре. Но Сын Человеческий, придя, найдет ли веру на земле?
18:8  λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;
18:8. λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ποιήσει (it-shall-do-unto) τὴν (to-the-one) ἐκδίκησιν (to-a-coursing-out) αὐτῶν (of-them) ἐν (in) τάχει. (unto-a-quickness) πλὴν (To-beyond,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐλθὼν (having-had-came) ἆρα (thus) εὑρήσει (it-shall-find) τὴν (to-the-one) πίστιν (to-a-trust) ἐπὶ (upon) τῆς (of-the-one) γῆς; (of-a-soil?"
18:8. dico vobis quia cito faciet vindictam illorum verumtamen Filius hominis veniens putas inveniet fidem in terraI say to you that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth?
8. I say unto you, that he will avenge them speedily. Howbeit when the Son of man cometh, shall he find faith on the earth?
18:8. I tell you that he will quickly bring vindication to them. Yet truly, when the Son of man returns, do you think that he will find faith on earth?”
18:8. I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth:

8: сказываю вам, что подаст им защиту вскоре. Но Сын Человеческий, придя, найдет ли веру на земле?
18:8  λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;
18:8. dico vobis quia cito faciet vindictam illorum verumtamen Filius hominis veniens putas inveniet fidem in terra
I say to you that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth?
18:8. I tell you that he will quickly bring vindication to them. Yet truly, when the Son of man returns, do you think that he will find faith on earth?”
18:8. I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:8: He will avenge them speedily - Or, He will do them justice speedily - εν ταχει, instantly, in a trice.
1. Because he has promised it; and
2. Because he is inclined to do it.
When the Son of man cometh - To require the produce of the seed of the kingdom sown among this people.
Shall he find faith on the earth? - Or rather, Shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land.
Albert Barnes: Notes on the Bible - 1834
18:8: Speedily - Suddenly, unexpectedly. He will surely vindicate them, and that at a time, perhaps, when they were nearly ready to give over and to sink into despair. This may refer to the deliverance of the disciples from their approaching trials and persecutions among the Jews; or, in general, to the fact that God will interpose and aid his people.
Nevertheless - But. Notwithstanding this. Though this is true that God will avenge his elect, yet will he find his elect "faithful?" The danger is not that "God" will be unfaithful - he will surely be true to his promises; but the danger is that his elect - his afflicted people - will be discouraged; will not persevere in prayer; will not continue to have confidence in him; and will, under heavy trials, sink into despondency. The sole meaning of this phrase, therefore, is, that "there is more danger that his people would grow weary, than that God would be found unfaithful and fail to avenge his elect." For this cause Christ spoke the parable, and by the "design" of the parable this passage is to be interpreted.
Son of man cometh - This probably refers to the approaching destruction of Jerusalem - the coming of the Messiah, by his mighty power, to abolish the ancient dispensation and to set up the new.
Faith - The word "faith" is sometimes taken to denote the "whole" of religion, and it has been understood in this sense here; but there is a close connection in what Christ says, and it should be understood as referring to what he said before. The truth that he had been teaching was, that God would deliver his people from their calamities and save them, though he suffered them to be long tried. He asks them here whether, when he came, he should find "this faith," or a belief of "this truth," among his followers? Would they be found persevering in prayer, and "believing" that God would yet avenge them; or would they cease to pray "always, and faint?" This is not to be understood, therefore, as affirming that when Christ comes to judgment there will be few Christians on the earth, and that the world will be overrun with wickedness. That "may be" true, but it is not the truth taught here.
The earth - The land referring particularly to the land of Judea. The discussion had particular reference to their trials and persecutions in that land. This question implies that "in" those trials many professed disciples might faint and turn back, and many of his "real" followers almost lose sight of this great truth, and begin to inquire whether God would interpose to save them. The same question may be asked respecting any other remarkable visitation of the Son of God in affliction. When tried and persecuted, do "we" believe that God will avenge us? Do "we" pray always and not faint? Have "we" faith to believe that, though clouds and darkness are round about him, yet righteousness and judgment are the habitation of his throne? And when storms of persecution assail us, can "we" go to God and confidently commit our cause to him, and believe that he will bring forth our righteousness as the light, and our judgment as the noon-day?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: he will: Psa 46:5, Psa 143:7-9; Pe2 2:3, Pe2 3:8, Pe2 3:9
when: Mat 24:9-13, Mat 24:24; Th1 5:1-3; Heb 10:23-26; Jam 5:1-8
John Gill
18:8 I tell you that he will avenge them speedily,.... As he did in a few years after the death of Christ, when God's elect among the Jews were singled out, and gathered in from them, and were delivered from their persecutors, and saved from temporal ruin and destruction, whilst the Roman army made sad havoc of their enemies; and so will he do in the end of the world.
Nevertheless, when the son of man cometh; either to destroy Jerusalem, or to judge the world:
shall he find faith on the earth? either in the land of Judea, the believers being removed from thence, and scattered among the Gentiles, and not a man, at least in Jerusalem, that had any faith in Jesus, as the Messiah; or in the world at the last day: there will then be little of the doctrine of faith, and less of the grace of faith, and still less of the exercise of faith, particularly in prayer, and especially about the coming of Christ; it will be little thought of, and expected, or faith little exercised about it. With this agree some expressions in the Jewish writings (s):
"Says R. Jose, the holy, blessed God, will not be revealed to Israel, but in the time, , "that faith is not found among them."''
And elsewhere (t), speaking of the times of the Messiah, and of a star that shall then appear, it is said
"when that star shall be seen in the world at that time mighty wars shall be stirred up in the world, on all the four sides, , "and faith will not be found" among them.''
They seem to regard the first coming of the Messiah: and which was true with respect to the majority of their nation; and the same holds good with regard to his second coming; in the apocrypha it says:
"Nevertheless as coming the tokens, behold, the days shall come, that they which dwell upon earth shall be taken in a great number, and the way of truth shall be hidden, and the land shall be barren of faith.'' (2 Esdras 5:1)
(s) Zohar in Gen. fol. 118. 1. (t) Ib. in Num. fol. 86. 1.
John Wesley
18:8 Yet when the Son of man cometh, will he find faith upon earth - Yet notwithstanding all the instances both of his long suffering and of his justice, whenever he shall remarkably appear, against their enemies in this age or in after ages, how few true believers will be found upon earth!
Robert Jamieson, A. R. Fausset and David Brown
18:8 speedily--as if pained at the long delay, impatient for the destined moment to interpose. (Compare Prov 29:1.)
Nevertheless, &c.--that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens; (2) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise; (3) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable to prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation.
18:918:9: Ասա՛ց եւ առ ոմա՛նս պանծացեալս յանձինս թէ արդարք իցեն՝ եւ խոտիցեն զբազումս, զառա՛կս զայս։
9 Այս առակն էլ ասաց ոմանց, որոնք իրենք իրենցով պարծենում էին, թէ արդար են, եւ արհամարհում էին ուրիշ շատերին:
9 Մէկ քանիներուն՝ որոնք իրենց անձերուն վրայ կը վստահէին՝ թէ արդար են եւ ուրիշները կ’անարգէին՝ այս առակը ըսաւ.
Ասաց եւ առ ոմանս պանծացեալս յանձինս թէ արդարք իցեն եւ խոտիցեն զբազումս, զառակս զայս:

18:9: Ասա՛ց եւ առ ոմա՛նս պանծացեալս յանձինս թէ արդարք իցեն՝ եւ խոտիցեն զբազումս, զառա՛կս զայս։
9 Այս առակն էլ ասաց ոմանց, որոնք իրենք իրենցով պարծենում էին, թէ արդար են, եւ արհամարհում էին ուրիշ շատերին:
9 Մէկ քանիներուն՝ որոնք իրենց անձերուն վրայ կը վստահէին՝ թէ արդար են եւ ուրիշները կ’անարգէին՝ այս առակը ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
18:99: Сказал также к некоторым, которые уверены были о себе, что они праведны, и уничижали других, следующую притчу:
18:9  εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην·
18:9. Εἶπεν (It-had-said) δὲ (moreover,"καὶ (and) πρός (toward) τινας (to-ones) τοὺς (to-the-ones) πεποιθότας ( to-having-hath-had-come-to-conduce ) ἐφ' (upon) ἑαυτοῖς (unto-selves) ὅτι (to-which-a-one) εἰσὶν (they-be) δίκαιοι ( course-belonged ) καὶ (and) ἐξουθενοῦντας ( to-not-from-oning-out-unto ) τοὺς (to-the-ones) λοιποὺς ( to-remaindered ,"τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην. (to-the-one-this)
18:9. dixit autem et ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istamAnd to some who trusted in themselves as just and despised others, he spoke also this parable:
9. And he spake also this parable unto certain which trusted in themselves that they were righteous, and set all others at nought:
18:9. Now about certain persons who consider themselves to be just, while disdaining others, he told also this parable:
18:9. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

9: Сказал также к некоторым, которые уверены были о себе, что они праведны, и уничижали других, следующую притчу:
18:9  εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην·
18:9. dixit autem et ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istam
And to some who trusted in themselves as just and despised others, he spoke also this parable:
18:9. Now about certain persons who consider themselves to be just, while disdaining others, he told also this parable:
18:9. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
9: Притча о мытаре и фарисее находится только у одного ев. Луки. Целью притчи, несомненно, было - несколько понизить сознание собственного достоинства среди учеников Христа (избранные - ст. 7-й) и научить их смирению. Их и нужно разуметь под теми, которые слишком высоко ставили свою праведность и унижали других. К фарисеям же Христос не мог обратиться с притчею, в которой прямо выводится фарисей. Притом фарисей, выведенный в притче, вовсе не показался бы фарисеям заслужившим осуждение от Бога: его молитва должна была им казаться совершенно правильною.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

The scope of this parable likewise is prefixed to it, and we are told (v. 9) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had, 1. A great conceit of themselves, and of their own goodness; they thought themselves as holy as they needed to be, and holier than all their neighbours, and such as might serve for examples to them all. But that was not all; 2. They had a confidence in themselves before God, and not only had a high opinion of their own righteousness, but depended upon the merit of it, whenever they addressed God, as their plea: They trusted in themselves as being righteous; they thought they had made God their debtor, and might demand any thing from him; and, 3. They despised others, and looked upon them with contempt, as not worthy to be compared with them. Now Christ by this parable would show such their folly, and that thereby they shut themselves out from acceptance with God. This is called a parable, though there be nothing of similitude in it; but it is rather a description of the different temper and language of those that proudly justify themselves, and those that humbly condemn themselves; and their different standing before God. It is matter of fact every day.

I. Here are both these addressing themselves to the duty of prayer at the same place and time (v. 10): Two men went up into the temple (for the temple stood upon a hill) to pray. It was not the hour of public prayer, but they went thither to offer up their personal devotions, as was usual with good people at that time, when the temple was not only the place, but the medium of worship, and God had promised, in answer to Solomon's request, that, whatever prayer was made in a right manner in or towards that house, it should therefore the rather be accepted. Christ is our temple, and to him we must have an eye in all our approaches to God. The Pharisees and the publican both went to the temple to pray. Note, Among the worshippers of God, in the visible church, there is a mixture of good and bad, of some that are accepted of God, and some that are not; and so it has been ever since Cain and Abel brought their offering to the same altar. The Pharisee, proud as he was, could not think himself above prayer; nor could the publican, humble as he was, think himself shut out from the benefit of it; but we have reason to think that these went with different views. 1. The Pharisee went to the temple to pray because it was a public place, more public than the corners of the streets, and therefore he should have many eyes upon him, who would applaud his devotion, which perhaps was more than was expected. The character Christ gave of the Pharisees, that all their works they did to be seen of men, gives us occasion for this suspicion. Note, Hypocrites keep up the external performances of religion only to save or gain credit. There are many whom we see every day at the temple, whom, it is to be feared, we shall not see in the great day at Christ's right hand. 2. The publican went to the temple because it was appointed to be a house of prayer for all people, Isa. lvi. 7. The Pharisee came to the temple upon a compliment, the publican upon business; the Pharisee to make his appearance, the publican to make his request. Now God sees with what disposition and design we come to wait upon him in holy ordinances, and will judge of us accordingly.

II. Here is the Pharisee's address to God (for a prayer I cannot call it): He stood and prayed thus with himself (v. 11, 12): standing by himself, he prayed thus, so some read it; he was wholly intent upon himself, had nothing in his eye but self, his own praise, and not God's glory; or, standing in some conspicuous place, where he distinguished himself; or, setting himself with a great deal of state and formality, he prayed thus. Now that which he is here supposed to say is that which shows,

1. That he trusted to himself that he was righteous. A great many good things he said of himself, which we will suppose to be true. He was free from gross and scandalous sins; he was not an extortioner, not a usurer, not oppressive to debtors or tenants, but fair and kind to all that had dependence upon him. He was not unjust in any of his dealings; he did no man any wrong; he could say, as Samuel, Whose ox or whose ass have I taken? He was no adulterer, but had possessed his vessel in sanctification and honour. Yet this was not all; he fasted twice in the week, as an act partly of temperature, partly of devotion. The Pharisees and their disciples fasted twice a week, Monday and Thursday. Thus he glorified God with his body: yet that was not all; he gave tithes of all that he possessed, according to the law, and so glorified God with his worldly estate. Now all this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee: yet he was not accepted; and why was he not? (1.) His giving God thanks for this, though in itself a good thing, yet seems to be a mere formality. He does not say, By the grace of God I am what I am, as Paul did, but turns it off with a slight, God, I thank thee, which is intended but for a plausible introduction to a proud vainglorious ostentation of himself. (2.) He makes his boast of this, and dwells with delight upon this subject, as if all his business to the temple was to tell God Almighty how very good he was; and he is ready to say, with those hypocrites that we read of (Isa. lviii. 3), Wherefore have we fasted, and thou seest not? (3.) He trusted to it as a righteousness, and not only mentioned it, but pleaded it, as if hereby he had merited at the hands of God, and made him his debtor. (4.) Here is not one word of prayer in all he saith. He went up to the temple to pray, but forgot his errand, was so full of himself and his own goodness that he thought he had need of nothing, no, not of the favour and grace of God, which, it would seem, he did not think worth asking.

2. That he despised others. (1.) He thought meanly of all mankind but himself: I thank thee that I am not as other men are. He speaks indefinitely, as if he were better than any. We may have reason to thank God that we are not as some men are, that are notoriously wicked and vile; but to speak at random thus, as if we only were good, and all besides us were reprobates, is to judge by wholesale. (2.) He thought meanly in a particular manner of this publican, whom he had left behind, it is probable, in the court of the Gentiles, and whose company he had fallen into as he came to the temple. He knew that he was a publican, and therefore very uncharitably concluded that he was an extortioner, unjust, and all that is naught. Suppose it had been so, and he had known it, what business had he to take notice of it? Could not he say his prayers (and that was all that the Pharisees did) without reproaching his neighbours? Or was this a part of his God, I thank thee? And was he as much pleased with the publican's badness as with his own goodness? There could not be a plainer evidence, not only of the want of humility and charity, but of reigning pride and malice, than this was.

III. Here is the publican's address to God, which was the reverse of the Pharisee's, as full of humility and humiliation as his was of pride and ostentation; as full of repentance for sin, and desire towards God, as his was of confidence in himself and his own righteousness and sufficiency.

1. He expressed his repentance and humility in what he did; and his gesture, when he addressed himself to his devotions, was expressive of great seriousness and humility, and the proper clothing of a broken, penitent, and obedient heart. (1.) He stood afar off. The Pharisee stood, but crowded up as high as he could, to the upper end of the court; the publican kept at a distance under a sense of his unworthiness to draw near to God, and perhaps for fear of offending the Pharisee, whom he observed to look scornfully upon him, and of disturbing his devotions. Hereby he owned that God might justly behold him afar off, and send him into a state of eternal distance from him, and that it was a great favour that God was pleased to admit him thus nigh. (2.) He would not lift up so much as his eyes to heaven, much less his hands, as was usual in prayer. He did lift up his heart to God in the heavens, in holy desires, but, through prevailing shame and humiliation, he did not lift up his eyes in holy confidence and courage. His iniquities are gone over his head, as a heavy burden, so that he is not able to look up, Ps. xl. 12. The dejection of his looks is an indication of the dejection of his mind at the thought of sin. (3.) He smote upon his breast, in a holy indignation at himself for sin: "Thus would I smite this wicked heart of mine, the poisoned fountain out of which flow all the streams of sin, if I could come at it." The sinner's heart first smites him in a penitent rebuke, 2 Sam. xxiv. 10. David's heart smote him. Sinner, what hast thou done? And then he smites his heart with penitent remorse: O wretched man that I am? Ephraim is said to smite upon his thigh, Jer. xxxi. 19. Great mourners are represented tabouring upon their breasts, Nah. ii. 7.

2. He expressed it in what he said. His prayer was short. Fear and shame hindered him from saying much; sighs and groans swallowed up his words; but what he said was to the purpose: God, be merciful to me a sinner. And blessed be God that we have this prayer upon record as an answered prayer, and that we are sure that he who prayed it went to his house justified; and so shall we, if we pray it, as he did, through Jesus Christ: "God, be merciful to me a sinner; the God of infinite mercy be merciful to me, for, if he be not, I am for ever undone, for ever miserable. God be merciful to me, for I have been cruel to myself." (1.) He owns himself a sinner by nature, by practice, guilty before God. Behold, I am vile, what shall I answer thee? The Pharisee denies himself to be a sinner; none of his neighbours can charge him, and he sees no reason to charge himself, with any thing amiss; he is clean, he is pure from sin. But the publican gives himself no other character than that of a sinner, a convicted criminal at God's bar. (2.) He has no dependence but upon the mercy of God, that, and that only, he relies upon. The Pharisee had insisted upon the merit of his fastings and tithes; but the poor publican disclaims all thought of merit, and flies to mercy as his city of refuge, and takes hold of the horn of that altar. "Justice condemns me; nothing will save me but mercy, mercy." (3.) He earnestly prays for the benefit of that mercy: "O God, be merciful, be propitious, to me; forgive my sins; be reconciled to me; take me into thy favour; receive me graciously; love me freely." He comes as a beggar for an alms, when he is ready to perish for hunger. Probably he repeated this prayer with renewed affections, and perhaps said more to the same purport, made a particular confession of his sins, and mentioned the particular mercies he wanted, and waited upon God for; but still this was the burden of the song: God, be merciful to me a sinner.

IV. Here is the publican's acceptance with God. We have seen how differently these two addressed themselves to God; it is now worth while to enquire how they sped. There were those who would cry up the Pharisee, by whom he would go to his house applauded, and who would look with contempt upon this sneaking whining publican. But our Lord Jesus, to whom all hearts are open, all desires known, and from whom no secret is hid, who is perfectly acquainted with all proceedings in the court of heaven, assures us that this poor, penitent, broken-hearted publican went to his house justified, rather than the other. The Pharisee thought that if one of them must be justified, and not the other, certainly it must be he rather than the publican. "No," saith Christ, "I tell you, I affirm it with the utmost assurance, and declare it to you with the utmost concern, I tell you, it is the publican rather than the Pharisee." The proud Pharisee goes away, rejected of God; his thanksgivings are so far from being accepted that they are an abomination; he is not justified, his sins are not pardoned, nor is he delivered from condemnation: he is not accepted as righteous in God's sight, because he is so righteous in his own sight; but the publican, upon this humble address to Heaven, obtains the remission of his sins, and he whom the Pharisee would not set with the dogs of his flock God sets with the children of his family. The reason given for this is because God's glory is to resist the proud, and give grace to the humble. 1. Proud men, who exalt themselves, are rivals with God, and therefore they shall certainly be abased. God, in his discourse with Job, appeals to this proof that he is God, that he looks upon every one that is proud, and brings him low, Job xl. 12. 2. Humble men, who abase themselves, are subject to God, and they shall be exalted. God has preferment in store for those that will take it as a favour, not for those that demand it as a debt. He shall be exalted into the love of God, and communion with him, shall be exalted into a satisfaction in himself, and exalted at last as high as heaven. See how the punishment answers the sin: He that exalteth himself shall be abased. See how the recompence answers the duty: He that humbles himself shall be exalted. See also the power of God's grace in bringing good out of evil; the publican had been a great sinner, and out of the greatness of his sin was brought the greatness of his repentance; out of the eater came forth meat. See, on the contrary, the power of Satan's malice in bringing evil out of good. It was good that the Pharisee was no extortioner, nor unjust; but the devil made him proud of this, to his ruin.
Adam Clarke: Commentary on the Bible - 1831
18:9: Despised - Εξουθενουντας, Disdained, made nothing of others, treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within!
Albert Barnes: Notes on the Bible - 1834
18:9: Unto certain - Unto some.
Which trusted in themselves - Who confided in themselves, or who supposed that they were righteous. They did not trust to God or the Messiah for righteousness, but to their own works. They vainly supposed they had themselves complied with the demands of the law of God.
Despised others - Others who were not as externally righteous as themselves. This was the character of the Pharisees. They trusted in their outward conformity to the ceremonies of the law. They considered all who did not do that as sinners. This, moreover, is the true character of self-righteousness. Men of that stamp always despise all others. They think they are far above them in holiness, and are disposed to say to them, Stand by thyself, for I am holier than thou, Isa 65:5. True religion, on the contrary, is humble. Those who trust in Christ for righteousness feel that "they" are, in themselves, poor, and miserable, and guilty, and they are willing to admit that others may be much better than themselves. Certain it is, they "despise" no one. They love all people; they regard them, however vile, as the creatures of God and as going to eternity, and are disposed to treat them well, and to aid them in their journey toward another world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: which: Luk 10:29, Luk 15:29, Luk 16:15; Pro 30:12; Isa 65:5, Isa 66:5; Joh 9:28, Joh 9:34; Rom 7:9; Rom 9:31, Rom 9:32, Rom 10:3; Phi 3:4-6
that they were righteous: or, as being righteous
and despised: Luk 18:11, Luk 7:39, Luk 15:2, Luk 15:30, Luk 19:7; Joh 7:47-49, Joh 8:48; Act 22:21; Rom 14:10
Geneva 1599
18:9 (2) And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
(2) Two things especially make our prayers void and of no effect: confidence of our own righteousness, and our contempt of others; but a humble heart is contrary to both of these.
John Gill
18:9 And he spake this parable unto certain,.... Or with respect to certain men; having a view to them, in order to expose their pride, vanity, arrogance, and self confidence:
which trusted in themselves that they were righteous; or, as if they were righteous; or because they were so in their own eyes, and in the esteem of others: the ground of their trust and confidence were themselves, their hearts, and the supposed goodness of them, their outward holiness, their moral behaviour, their duties, and good works, their almsdeeds, and religious exercises, their ceremonial observances, and fleshly privileges; on account of which they thought themselves very righteous persons, such as could not fail of being accepted with God, and justified in his sight; whereas there are none righteous in, and of themselves, no, not one. All the descendants of Adam, as such, are sinners, destitute of a righteousness, and filled with all unrighteousness, and are enemies to true righteousness: no man is naturally righteous, nor is he capable of making himself so, by any thing he can do: none are righteous by their obedience to the law of works, for that is imperfect, and cannot justify before God, in whose sight no flesh living can be justified on this account, however righteous they may appear before men, or may be in their own eyes: for this is contrary to God's way of making men righteous, and would disannul the death of Christ, and encourage boasting in men. Such trust and confidence must be very vain, and arise from ignorance; from ignorance of God, of the perfection of his justice, and of the nature of his righteous law; and of themselves, of the impurity of their hearts, and the imperfection of their obedience. These were of the "pharisaical" sort, and of which complexion were the generality of the Jews; and many of these were now standing by Christ, and within the hearing of this parable, and for whose sake it was delivered:
and despised others; or, "every man", as the Syriac and Persic versions read; all the rest of mankind, all but themselves; they made nothing of them, had them in no account; treated them as persons unworthy of the regard of God, and not fit to stand near them, or to be named with them.
John Wesley
18:9 He spake this parable - Not to hypocrites; the Pharisee here mentioned was no hypocrite, no more than an outward adulterer: but he sincerely trusted in himself that he was righteous, and accordingly told God so, in the prayer which none but God heard.
18:1018:10: Ա՛րք երկո՛ւ ելին ՚ի տաճարն կալ յաղօ՛թս, մին փարիսեցի՝ եւ մեւսն մաքսաւո՛ր։
10 «Երկու մարդ տաճար ելան աղօթքի կանգնելու. մէկը՝ փարիսեցի, միւսը՝ մաքսաւոր:
10 «Երկու մարդ գացին տաճարը՝ աղօթք ընելու։ Մէկը փարիսեցի ու միւսը՝ մաքսաւոր։
Արք երկու ելին ի տաճարն կալ յաղօթս, մին փարիսեցի եւ մեւսն մաքսաւոր:

18:10: Ա՛րք երկո՛ւ ելին ՚ի տաճարն կալ յաղօ՛թս, մին փարիսեցի՝ եւ մեւսն մաքսաւո՛ր։
10 «Երկու մարդ տաճար ելան աղօթքի կանգնելու. մէկը՝ փարիսեցի, միւսը՝ մաքսաւոր:
10 «Երկու մարդ գացին տաճարը՝ աղօթք ընելու։ Մէկը փարիսեցի ու միւսը՝ մաքսաւոր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: два человека вошли в храм помолиться: один фарисей, а другой мытарь.
18:10  ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, ὁ εἷς φαρισαῖος καὶ ὁ ἕτερος τελώνης.
18:10. Ἄνθρωποι (Mankinds) δύο (two) ἀνέβησαν (they-had-stepped-up) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) προσεύξασθαι , ( to-have-goodly-held-toward ,"εἷς (one) Φαρισαῖος (Faris-belonged) καὶ (and) ὁ (the-one) ἕτερος (different) τελώνης. (a-finish-purchaser)
18:10. duo homines ascenderunt in templum ut orarent unus Pharisaeus et alter publicanusTwo men went up into the temple to pray: the one a Pharisee and the other a publican.
10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
18:10. “Two men ascended to the temple, in order to pray. One was a Pharisee, and the other was a tax collector.
18:10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
Two men went up into the temple to pray; the one a Pharisee, and the other a publican:

10: два человека вошли в храм помолиться: один фарисей, а другой мытарь.
18:10  ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, ὁ εἷς φαρισαῖος καὶ ὁ ἕτερος τελώνης.
18:10. duo homines ascenderunt in templum ut orarent unus Pharisaeus et alter publicanus
Two men went up into the temple to pray: the one a Pharisee and the other a publican.
18:10. “Two men ascended to the temple, in order to pray. One was a Pharisee, and the other was a tax collector.
18:10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Вошли - точнее: поднялись (anebhsan). Храм стоял на горе. - Фарисей - см. Мф III, 7. - Мытарь - см. Мф V, 46.
Adam Clarke: Commentary on the Bible - 1831
18:10: A Pharisee - For a description of the Pharisees and their tenets, see on Mat 16:1 (note).
Publican - See an account of these on Mat 5:46 (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.
Albert Barnes: Notes on the Bible - 1834
18:10: The temple - Into one of the courts of the temple - the court where prayer was commonly offered. See the notes at Mat 21:12.
A Pharisee - See the notes at Mat 3:7.
Publican - See the notes at Mat 5:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: into: Luk 1:9, Luk 1:10, Luk 19:46; Kg1 8:30; Act 3:1
a Pharisee: Luk 7:29, Luk 7:30; Mat 21:31, Mat 21:32; Act 23:6-8, Act 26:5; Phi 3:5
John Gill
18:10 Two men went up into the temple to pray, Which is called an house of prayer, Is 56:7 the Jews had a mighty notion of praying in a place of religious worship, as in the temple, or in a synagogue; imagining that their prayers were more acceptable to God, and sooner heard by him in such a place than in private:
"the prayers of the congregation, they say (u), are heard always; and though there are sinners among them, the holy; blessed God, does not despise the prayer of many; wherefore, a man ought to join himself with the congregation, and not pray alone, whenever he can pray with that: and let a man go always, morning and evening, to the synagogue; for there is no prayer heard at all times but in the synagogue; and whoever has a synagogue in his city, and does not pray in it with the congregation, is called an ill neighbour. ---A divinity school is greater than a synagogue; and the great wise men, though they had many synagogues in their cities, did not pray but where they studied in the law.''
And they say (w), that
"he that prays (in the synagogue) is as if he offered a pure offering. ---Says R. Abhu, in the name of R. Abhu, "seek the Lard where he may be found"; where is he to be found? in the synagogues, and in the schools.''
These two men had, doubtless, both of them a notion of the sanctity of the place, and acted according to the prevailing sense of the people. They went up hither, not by consultation, agreement, and appointment; for they were of a different cast from each other; but so it happened. Had they went by consent, there was a rule for them (x):
"two men that go to a synagogue to pray, and one has finished his prayer before his neighbour, if he stays for him, his reward is double; and if he does not stay for him, his prayer is not heard.''
And they had rules also for the manner of their going to, and from the place of prayer: when they went thither, they were to go nimbly, in haste, and even run; but when they came back, they were to go very slowly and gently (y).
"The commandment (they say (z)) is to run to a synagogue; for it is said, Hos 6:3 "we shall know, we shall follow on to know the Lord": but when a man comes out of the synagogue, let him not take large steps; but let him walk, little by little, or take short steps.''
How far these rules were complied with by these men, is of no great moment to know; who they were follows:
the one a Pharisee; one of those that trusted in themselves, as righteous, and despised all others, especially publicans and sinners; of these See Gill on Mt 3:7. This was the strictest sect among the Jews; they were men that prayed, and fasted much, and were great sticklers for the ceremonies of the law, and the traditions of the elders, and did all they did to be seen of men:
and the other a publican; a gatherer of the Roman tax, though by nation a Jew; and therefore such were had in great contempt by the Jews in general; nor would they eat and drink and converse with them; See Gill on Mt 9:10 and See Gill on Mt 9:11.
(u) Maimon. Hilch. Tephilla, c. 8. sect. 1, 3. Piske Harosh Beracot, c. 1. art. 7. (w) T. Hieros. Beracot, fol. 8. 4. (x) Piske Harosh, ib. (y) Piske Harosh, & T. Hieros. Beracot, fol. 9. 1. (z) Maimon. ib. sect. 2.
18:1118:11: Փարիսեցին կա՛յր մեկուսի, եւ զա՛յս առանձին աղօթս մատուցանէր. Աստուա՛ծ իմ՝ գոհանա՛մ զքէն. զի ո՛չ եմ իբրեւ զայլս ՚ի մարդկանէ, զյափշտակօ՛ղս՝ եւ զանիրա՛ւս՝ եւ զշո՛ւնս, կամ իբրեւ զայս մաքսաւոր[1411]։ [1411] Ոմանք. Եւ զայս առանձինն։
11 Փարիսեցին կանգնած էր մեկուսի եւ, ինքն իրեն, այս աղօթքն էր ասում. “Աստուած իմ, շնորհակալ եմ քեզնից, որ ես նման չեմ ուրիշ մարդկանց, ինչպէս՝ յափշտակողները, անիրաւներն ու շնացողները, եւ կամ ինչպէս այս մաքսաւորը.
11 Փարիսեցին կայներ էր ու առանձին այսպէս աղօթք կ’ընէր. ‘Ով Աստուած, շնորհակալ եմ քեզմէ, որ ուրիշ մարդոց պէս չեմ, յափշտակող, անիրաւ, շնացող եւ կամ այս մաքսաւորին պէս,
Փարիսեցին կայր [108]մեկուսի եւ զայս առանձինն աղօթս մատուցանէր. Աստուած [109]իմ, գոհանամ զքէն, զի ոչ եմ իբրեւ զայլս ի մարդկանէ, զյափշտակողս եւ զանիրաւս եւ զշունս կամ իբրեւ զայս մաքսաւոր:

18:11: Փարիսեցին կա՛յր մեկուսի, եւ զա՛յս առանձին աղօթս մատուցանէր. Աստուա՛ծ իմ՝ գոհանա՛մ զքէն. զի ո՛չ եմ իբրեւ զայլս ՚ի մարդկանէ, զյափշտակօ՛ղս՝ եւ զանիրա՛ւս՝ եւ զշո՛ւնս, կամ իբրեւ զայս մաքսաւոր[1411]։
[1411] Ոմանք. Եւ զայս առանձինն։
11 Փարիսեցին կանգնած էր մեկուսի եւ, ինքն իրեն, այս աղօթքն էր ասում. “Աստուած իմ, շնորհակալ եմ քեզնից, որ ես նման չեմ ուրիշ մարդկանց, ինչպէս՝ յափշտակողները, անիրաւներն ու շնացողները, եւ կամ ինչպէս այս մաքսաւորը.
11 Փարիսեցին կայներ էր ու առանձին այսպէս աղօթք կ’ընէր. ‘Ով Աստուած, շնորհակալ եմ քեզմէ, որ ուրիշ մարդոց պէս չեմ, յափշտակող, անիրաւ, շնացող եւ կամ այս մաքսաւորին պէս,
zohrab-1805▾ eastern-1994▾ western am▾
18:1111: Фарисей, став, молился сам в себе так: Боже! благодарю Тебя, что я не таков, как прочие люди, грабители, обидчики, прелюбодеи, или как этот мытарь:
18:11  ὁ φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο, ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὖτος ὁ τελώνης·
18:11. ὁ (The-one) Φαρισαῖος (Faris-belonged) σταθεὶς (having-been-stood,"ταῦτα (to-the-ones-these) πρὸς (toward) ἑαυτὸν (to-self) προσηύχετο ( it-was-goodly-holding-toward ,"Ὁ (The-one) θεός, (a-Deity) εὐχαριστῶ (I-goodly-grant-unto) σοι (unto-thee) ὅτι (to-which-a-one) οὐκ (not) εἰμὶ (I-be) ὥσπερ (as-very) οἱ (the-ones) λοιποὶ ( remaindered ) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"ἅρπαγες, (snatchers," ἄδικοι , ( un-coursed ,"μοιχοί, (adulterers,"ἢ (or) καὶ (and) ὡς (as) οὗτος (the-one-this) ὁ (the-one) τελώνης: (a-finish-purchaser)
18:11. Pharisaeus stans haec apud se orabat Deus gratias ago tibi quia non sum sicut ceteri hominum raptores iniusti adulteri vel ut etiam hic publicanusThe Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.
11. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
18:11. Standing, the Pharisee prayed within himself in this way: ‘O God, I give thanks to you that I am not like the rest of men: robbers, unjust, adulterers, even as this tax collector chooses to be.
18:11. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.
The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican:

11: Фарисей, став, молился сам в себе так: Боже! благодарю Тебя, что я не таков, как прочие люди, грабители, обидчики, прелюбодеи, или как этот мытарь:
18:11  ὁ φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο, ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὖτος ὁ τελώνης·
18:11. Pharisaeus stans haec apud se orabat Deus gratias ago tibi quia non sum sicut ceteri hominum raptores iniusti adulteri vel ut etiam hic publicanus
The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.
18:11. Standing, the Pharisee prayed within himself in this way: ‘O God, I give thanks to you that I am not like the rest of men: robbers, unjust, adulterers, even as this tax collector chooses to be.
18:11. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.
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
11: Став. Молились иудеи обыкновенно стоя (Мф VI, 5). - Сам в себе. Эти слова по русск. тексту, согласному с Т. Вес., относятся к слову "молился" и обозначают молитву "про себя", не выраженную громко. По другому чтению, слово это относится к слову став (И. Вейс) и будет указывать на то, что фарисей не хотел приходить в соприкосновение с такими людьми, как мытарь. Последнее мнение, впрочем, едва ли можно принять, потому что этого не допускает смысл греческого выражения (поставлено здесь не kaq eauton, а proV eanton). - Боже! благодарю Тебя. Фарисей начинает молитву как должно, но сейчас же переходить к осуждению ближних и к возвеличению себя самого. Это не Бог дал ему силы совершать добрые дела, а он им все сделал. - Сей мытарь - правильнее: вон тот, мытарь! - выражение презрения.
Adam Clarke: Commentary on the Bible - 1831
18:11: Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor.
God, I thank thee, etc. - In Mat 5:20, our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold:
1. It consisted in doing no harm to others.
2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them.
That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Mat 16:1 (note).
1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God.
2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week.
Albert Barnes: Notes on the Bible - 1834
18:11: Stood and prayed thus with himself - Some have proposed to render this, "stood by himself" and prayed. In this way it would be characteristic of the sect of the Pharisees, who dreaded the contact of others as polluting, and who were disposed to say to all, Stand by yourselves. The Syraic so renders it, but it is doubtful whether the Greek will allow this construction. If not, it means, he said over to himself what he had done, and what was the ground on which he expected the favour of God.
God, I thank thee - There was still in the prayer of the Pharisee an "appearance" of real religion. He did not profess to claim that he had made himself better than others. He was willing to acknowledge that God had done it for him, and that he had a right to his gratitude for it. Hypocrites are often the most orthodox in opinion of any class of people. They know the truth, and admit it. They use it frequently in their prayers and conversation. They will even persecute those who happen to differ from them in opinion, and who may be really wrong. We are not to judge of the "piety" of people by the fact that they admit the truth, or even that they use it often in their prayers. It is, however, not wrong to thank God that he has kept us from the gross sins which other people commit; but it should not be done in an ostentatious manner, nor should it be done forgetting still that we are great sinners and need pardon. These were the faults of the Pharisees.
Extortioners - Rapacious; avaricious; who take away the goods of others by force and violence. It means, also, those who take advantage of the necessities of others, the poor and the oppressed, and extort their property.
Unjust - They who are not fair and honest in their dealings; who get the property of others by "fraud." They are distinguished from "extortioners" because they who are unjust may have the "appearance" of honesty; in the other case there is not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: stood: Psa 134:1, Psa 135:2; Mat 6:5; Mar 11:25
God: Isa 1:15, Isa 58:2; Jer 2:28, Jer 2:35; Eze 33:31; Mic 3:11; Co1 4:7, Co1 4:8, Co1 15:9, Co1 15:10; Ti1 1:12-16; Rev 3:17
as: Luk 20:47; Isa 65:5; Mat 3:7-10, Mat 19:18-20; Gal 3:10; Phi 3:6; Jam 2:9-12
Geneva 1599
18:11 (3) The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.
(3) Although we confess that whatever we have, we have it from God, yet we are despised by God as proud and arrogant if we put even the least trust in our own works before God.
John Gill
18:11 The Pharisee stood,.... Standing was a praying posture; See Gill on Mt 6:5 nor is this observed, as if it was something amiss: but the sense is, either that he stood in some place of eminence, that he might be seen of others; or he stood in a set, fixed posture, in a very grave and solemn manner, showing great devotion and seriousness; or he stood with great boldness and confidence:
and prayed thus with himself; the phrase, "with himself", may be read either with the word "stood", as it is in the Syriac version; and then the sense is that he stood alone, apart from the publican, at a distance from him, as despising him; and lest he should be polluted by him; see Is 65:4 or with the word "prayed", and does not design internal prayer, which was what the Pharisees did not use; for all they did was to be seen, and heard of men: but the meaning is, that he prayed only with respect to himself; he was wholly intent upon himself; his own self, and the commendation of himself, were the subject of his prayer: his whole dependence in it was on himself; and he was only seeking by it his own glory: he had no regard to the people of God, to aid the saints, nor did he put up one petition for them; nor had he any respect to Christ, the mediator, through whom access is had to God, and acceptance with him; nor to the Holy Spirit for his assistance; and though he addressed himself to God, yet in praise of himself, saying,
God I thank thee: there is no petition in this prayer of his for pardoning grace and mercy; nor larger measures of grace; nor for strength to perform duties, and to hold on to the end; nor for any favour whatever; nor is there any confession of sin in it. So that it scarce deserves the name of a prayer, for in it is only a thanksgiving: indeed, thanksgiving in prayer is right; and had he been a man that had received the grace of God, it would have been right in him to have given thanks to God for it, by which he was made to differ from others: nor would he have been blameworthy, had he thanked God for the good things which he had received from him, or which by his assistance he had done; but nothing of this kind is said by him: he thanks God, in order to exalt himself, and places his righteousness in his own works, and treats all other men in a censorious and disdainful manner; thanking God, or rather blessing himself, saying,
that I am not as other men are; and yet he was as other men, and no better: he was a sinner in Adam, as other men; and a sinner by nature, as others are; and had the same iniquities and corruptions in his heart, as others; and had no more goodness in him than other men, and as far from true real righteousness. Perhaps he means the Gentiles, whom the Jews looked upon as sinners, and the worst of men; and yet they were in no wise better than the Gentiles, as to their state and condition by nature: it was usual to call the Gentiles "other men"; which phrase is sometimes explained by "the nations of the world" (a); and sometimes by the "Cuthites", or "Samaritans" (b); See Gill on Lk 5:29. ---He goes on,
extortioners, unjust, adulterers; and yet all these characters belonged to the men of sect: the Pharisees were oppressors of the poor, devoured widows' houses, and extorted money from them, under a pretence of long prayers: they are aptly represented by the unjust steward, in Lk 16:1 and they were au unclean, unchaste, and an adulterous generation of men, Mt 12:39
or even as this publican; pointing to him at some distance, with great scorn and disdain. This was his prayer, or thanksgiving. It may gratify the curiosity of some to have some other prayers of the Pharisees; and it may be worth while to compare them with this, between which there will appear a pretty deal of likeness.
"R. Nechunia ben Hakkana used to pray, when he went into the school, and when he came out, a short prayer: they said unto him, what is the goodness (or the excellency) of this prayer? he replied to them, when I go in, I pray, that no offence might come by means of me; and when I go out, "I give thanks" for my portion: when I go in, this is what I say, let it be thy good pleasure before thee, O Lord, my God, the God of my fathers, that I may not be angry with my colleagues, nor my colleagues be angry with me; that I may not pronounce that which is pure defiled, and that which is defiled, pure; that I may not forbid that which is lawful, nor pronounce lawful that which is forbidden; and that I may not be found ashamed in this world, and in the world to come: and when I come out, this is what I say; I confess before thee, (or I thank thee) O Lord God, and the God of my fathers, that thou hast given me my portion among those that sit in the schools, and synagogues, and hast not given me my portion in the theatres and shows: for I labour, and they labour; I watch, and they watch; I labour to inherit paradise, and they labour for the pit of corruption (c).''
And these two prayers the Jews were obliged to recite at their going in, and coming out of the synagogue.
"It is a tradition of R. Juda, saying, three things a man ought to say every day; blessed be thou, , "that thou hast not made me a Gentile"; blessed art thou, that thou hast not made me an unlearned man (or one that is vain and foolish, uncivil and uncultivated); blessed art thou, that hast not made me a woman (d).''
In their prayer books (e), these thanksgivings stand thus:
"blessed art thou, O Lord our God, the King of the world, that thou hast made me an Israelite; (in some books it is, as before, that thou hast not made me a Gentile;) blessed art thou, O Lord our God, the King of the world, that thou hast not made me a servant; blessed art thou, O Lord our God, the King of the world, that thou hast not made me a woman:''
when the women, instead of this last, say:
"blessed art thou, O Lord our God, the King of the world, who has made me as he pleases.''
And very agreeable to one of these benedictions does the Ethiopic version render the prayer of the Pharisee here; "I thank thee, O Lord that thou hast not made me as other men".
(a) Gloss. in T. Bab. Bava Metzia, fol. 111. 2. (b) Gloss. in T. Bab. Sanhedrin, fol. 52. 2. (c) T. Hieros. Beracot, fol. 7. 4. Vid. Misna Beracot, c. 4. sect. 2. & Maimon. & Bartenora in ib. (d) T. Hieros. Beracot, fol. 13. 2. (e) Seder Tephillot, ed. Basil. fol. 2. 2. ed. Amst. fol. 4. 1.
Robert Jamieson, A. R. Fausset and David Brown
18:11 PARABLE OF THE PHARISEE AND THE PUBLICAN. (Lk 18:9-14)
stood--as the Jews in prayer (Mk 11:25).
God, &c.--To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Lev 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
18:1218:12: Այլ պահեմ երկի՛ցս ՚ի շաբաթու, եւ տամ տասանո՛րդս յամենայն ստացուածոց իմոց։
12 այլ շաբաթը երկու անգամ ծոմ եմ պահում եւ տասանորդ եմ տալիս իմ ամբողջ եկամտից”:
12 Հապա շաբաթը երկու անգամ ծոմ կը պահեմ ու բոլոր ստացուածքիս տասանորդը կու տամ’։
Այլ պահեմ երկիցս ի շաբաթու, եւ տամ տասանորդս յամենայն ստացուածոց իմոց:

18:12: Այլ պահեմ երկի՛ցս ՚ի շաբաթու, եւ տամ տասանո՛րդս յամենայն ստացուածոց իմոց։
12 այլ շաբաթը երկու անգամ ծոմ եմ պահում եւ տասանորդ եմ տալիս իմ ամբողջ եկամտից”:
12 Հապա շաբաթը երկու անգամ ծոմ կը պահեմ ու բոլոր ստացուածքիս տասանորդը կու տամ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1212: пощусь два раза в неделю, даю десятую часть из всего, что приобретаю.
18:12  νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ πάντα ὅσα κτῶμαι.
18:12. νηστεύω (I-non-eat-of) δὶς (to-twice) τοῦ (of-the-one) σαββάτου, (of-a-sabbath,"ἀποδεκατεύω (I-tenth-off-of) πάντα ( to-all ) ὅσα ( to-which-a-which ) κτῶμαι . ( I-possess-unto )
18:12. ieiuno bis in sabbato decimas do omnium quae possideoI fast twice in a week: I give tithes of all that I possess.
12. I fast twice in the week; I give tithes of all that I get.
18:12. I fast twice between Sabbaths. I give tithes from all that I possess.’
18:12. I fast twice in the week, I give tithes of all that I possess.
I fast twice in the week, I give tithes of all that I possess:

12: пощусь два раза в неделю, даю десятую часть из всего, что приобретаю.
18:12  νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ πάντα ὅσα κτῶμαι.
18:12. ieiuno bis in sabbato decimas do omnium quae possideo
I fast twice in a week: I give tithes of all that I possess.
18:12. I fast twice between Sabbaths. I give tithes from all that I possess.’
18:12. I fast twice in the week, I give tithes of all that I possess.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Кроме отрицательных качеств, какие приписал себе фарисей выше (он - не грабитель, не обидчик, не прелюбодей), он говорит теперь о своих положительных заслугах пред Богом. Вместо того чтобы поститься один раз в году - в праздник очищения (Лев XVI, 29), он, подобно другим набожным иудеям, постится еще два дня в неделю - во второй и пятый (ср. Мф VI, 16). Вместо того чтобы давать на нужды храма только десятину от прибыли, получаемой ежегодно в стаде, или от плодов (Чис XVIII, 25), он дает десятину от "всего", что получает - с самых, напр., мелких трав (Мф XXIII, 23).
Adam Clarke: Commentary on the Bible - 1831
18:12: I give tithes of all that I possess - Or, of all I acquire, κτωμαι.
Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor." Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: -
"Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness.
Albert Barnes: Notes on the Bible - 1834
18:12: I fast twice ... - This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was "in addition" to the public days of fasting required in the law of Moses, and they, therefore, made more a matter of "merit" of it because it was voluntary.
I give tithes - A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Num 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed even the smallest matters - as mint, anise, cummin, etc., Luk 11:42. It was "this," probably, on which he so particularly prided himself. As this could not be proved to be strictly "required" in the law, it had more the "appearance" of great piety, and, therefore, he particularly dwelt on it.
I possess - This may mean either all which I "have," or all which I "gain" or acquire. It is not material which meaning be considered the true one.
The religion of the Pharisee, therefore, consisted in:
1. abstaining from injustice to others; in pretending to live a harmless, innocent, and upright life; and,
2. a regular observance of all the external duties of religion.
His "fault" consisted in relying on this kind of righteousness; in not feeling and acknowledging that he was a sinner; in not seeking a religion that should dwell in the "heart" and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who "looks into the heart," and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee:
1. That it is not the man who has the most orthodox belief that has, of course, the most piety;
2. That people may be externally moral, and not be righteous in the sight of God;
3. That they may be very exact in the external duties of religion, and even go beyond the strict letter of the law; that they may assume a great appearance of sanctity, and still be strangers to true piety; and,
4. That ostentation in religion, or a "boasting" before God of what we are and of what we have done, is abominable in his sight. This spoils everything, even if the life "should be" tolerably blameless, and if there should be real piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: fast: Luk 17:10; Num 23:4; Sa1 15:13; Kg2 10:16; Isa 1:15, Isa 58:2, Isa 58:3; Zac 7:5, Zac 7:6; Mat 6:1, Mat 6:5, Mat 6:16, Mat 9:14, Mat 15:7-9; Rom 3:27, Rom 10:1-3; Co1 1:29; Gal 1:14; Eph 2:9; Ti1 4:8
I give: Luk 11:42; Lev 27:30-33; Num 18:24; Mal 3:8; Mat 23:23, Mat 23:24
John Gill
18:12 I fast twice in the week,.... Not "on the sabbath", as the words may be literally rendered, and as they are in the Vulgate Latin and Ethiopic versions; for the sabbath was not a fasting, but a feasting day with the Jews; for they were obliged to eat three meals, or feasts, on a sabbath day, one in the morning, another at evening, and another at the time of the meat offering: even the poorest man in Israel, who was maintained by alms, was obliged to keep these three feasts (f). It was forbidden a man to fast, until the sixth hour, on a sabbath day; that is, till noon (g): wherefore, it is a great mistake in Justin (h) and Suetonius (i), that the sabbath was kept by the Jews as a fast. But the word is rightly rendered, "in the week"; the whole seven days, or week, were by the Jews commonly called the sabbath; hence, , "the first of the sabbath", and the second of the sabbath, and the third of the sabbath (k); that is, the first, second, and third days of the week. Now the two days in the week on which they fasted were Monday and Thursday, the second and fifth days; on which days the law of Moses, and the book of Esther were read, by the order of Ezra (l); and fasts for the congregation were appointed on those days (m); and so a private person, or a single man, as in this instance, took upon him, or chose to fast on the same (n): the reason of this is, by some, said to be, because Moses went up to Mount Sinai on a Thursday, and came down on a Monday (o). But though these men fasted so often, they took care not to hurt themselves; for they allowed themselves to eat in the night till break of day. It is asked (p),
"how long may a man eat and drink, i.e. on a fast day? until the pillar of the morning ascends (day breaks); these are the words of Rabbi (Judah): R. Eliezer ben Simeon says, until cock crowing.''
So that they had not so much reason to boast of these performances: he adds,
I give tithes of all that I possess; not only of what was tithable by the law of Moses, as the produce of his ground; and by the traditions of the elders, as the herbs in his garden, Mt 23:23 but of every thing he had, which was not required by either of them; upon which he thought himself a very righteous person, and more than a common man: it is asked (q),
"who is a plebeian? (one of the people of the earth, or the common people) whoever does not eat his common food with purity with hands washed; these are the words of R. Meir; but the wise men say, whoever does not tithe his fruit.''
This man would not be thought to be such an one.
(f) Maimon. Hilch. Sabbat, c. 30. sect. 9. (g) T. Hieros. Nedarim, fol. 40. 4. (h) L. 36. c. 2. (i) Octav. Aug. c. 76. (k) Maimon. Hilch. Mechosre Caphara, c. 2. sect, 8. (l) T. Bab. Bava Kama, fol. 82. 1. Megilla, 31. 1, 2. (m) Maimon. Hilchot Taaniot, c. 1. sect. 5. (n) T. Bab. Taanith, fol. 12. 1. (o) Godwin Moses & Aaron, l. 1. c. 10. Vid. T. Bab. Sabbat, fol. 88. 1. (p) T. Bab. Taanith, fol. 12. 1. (q) T. Bab. Gittin, fol. 61. 1.
John Wesley
18:12 I fast twice in the week - So did all the strict Pharisees: every Monday and Thursday. I give tithes of all that I possess - Many of them gave one full tenth of their income in tithes, and another tenth in alms. the sum of this plea is, I do no harm: I use all the means of grace: I do all the good I can.
18:1318:13: Եւ մաքսաւորն կայր մեկուսի, եւ ո՛չ կամէր՝ եւ ո՛չ զաչս ընդ երկինս ամբառնալ. այլ կոծէր զկո՛ւրծս իւր՝ եւ ասէր. Աստուա՛ծ՝ քաւեա՛ զիս զմեղաւորս[1412]։ [1412] Ոմանք. Եւ չկամէր եւ ոչ զաչսն։
13 Իսկ մաքսաւորը կանգնած էր մեկուսի եւ չէր իսկ կամենում իր աչքերը երկինք բարձրացնել, այլ ծեծում էր կուրծքը եւ ասում. “Աստուա՛ծ, ների՛ր ինձ՝ մեղաւորիս”:
13 Իսկ մաքսաւորը հեռուն կայներ էր ու չէր ուզեր աչքն ալ երկինք վերցնել, հապա իր կուրծքը ծեծելով կ’ըսէր. ‘Ա՛ստուած, ողորմէ ինծի՝ մեղաւորիս’։
Եւ մաքսաւորն կայր մեկուսի, եւ ոչ կամէր եւ ոչ զաչսն ընդ երկինս ամբառնալ, այլ կոծէր զկուրծս իւր եւ ասէր. Աստուած, քաւեա զիս զմեղաւորս:

18:13: Եւ մաքսաւորն կայր մեկուսի, եւ ո՛չ կամէր՝ եւ ո՛չ զաչս ընդ երկինս ամբառնալ. այլ կոծէր զկո՛ւրծս իւր՝ եւ ասէր. Աստուա՛ծ՝ քաւեա՛ զիս զմեղաւորս[1412]։
[1412] Ոմանք. Եւ չկամէր եւ ոչ զաչսն։
13 Իսկ մաքսաւորը կանգնած էր մեկուսի եւ չէր իսկ կամենում իր աչքերը երկինք բարձրացնել, այլ ծեծում էր կուրծքը եւ ասում. “Աստուա՛ծ, ների՛ր ինձ՝ մեղաւորիս”:
13 Իսկ մաքսաւորը հեռուն կայներ էր ու չէր ուզեր աչքն ալ երկինք վերցնել, հապա իր կուրծքը ծեծելով կ’ըսէր. ‘Ա՛ստուած, ողորմէ ինծի՝ մեղաւորիս’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: Мытарь же, стоя вдали, не смел даже поднять глаз на небо; но, ударяя себя в грудь, говорил: Боже! будь милостив ко мне грешнику!
18:13  ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλ᾽ ἔτυπτεν τὸ στῆθος αὐτοῦ λέγων, ὁ θεός, ἱλάσθητί μοι τῶ ἁμαρτωλῶ.
18:13. ὁ (The-one) δὲ (moreover) τελώνης (a-finish-purchaser) μακρόθεν (from-long) ἑστὼς (having-had-come-to-stand) οὐκ (not) ἤθελεν (it-determined) οὐδὲ (not-moreover) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) ἐπᾶραι (to-have-lifted-upon) εἰς (into) τὸν (to-the-one) οὐρανόν, (to-a-sky,"ἀλλ' (other) ἔτυπτε (it-was-battering) τὸ (to-the-one) στῆθος (to-a-chest) ἑαυτοῦ (of-self) λέγων (forthing,"Ὁ (The-one) θεός, (a-Deity) ἱλάσθητί (thou-should-have-been-conciliated) μοι (unto-me) τῷ (unto-the-one) ἁμαρτωλῷ. (unto-un-adjusted-along)
18:13. et publicanus a longe stans nolebat nec oculos ad caelum levare sed percutiebat pectus suum dicens Deus propitius esto mihi peccatoriAnd the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner.
13. But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be merciful to me a sinner.
18:13. And the tax collector, standing at a distance, was not willing to even lift up his eyes to heaven. But he struck his chest, saying: ‘O God, be merciful to me, a sinner.’
18:13. And the publican, standing afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
And the publican, standing afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner:

13: Мытарь же, стоя вдали, не смел даже поднять глаз на небо; но, ударяя себя в грудь, говорил: Боже! будь милостив ко мне грешнику!
18:13  ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλ᾽ ἔτυπτεν τὸ στῆθος αὐτοῦ λέγων, ὁ θεός, ἱλάσθητί μοι τῶ ἁμαρτωλῶ.
18:13. et publicanus a longe stans nolebat nec oculos ad caelum levare sed percutiebat pectus suum dicens Deus propitius esto mihi peccatori
And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner.
18:13. And the tax collector, standing at a distance, was not willing to even lift up his eyes to heaven. But he struck his chest, saying: ‘O God, be merciful to me, a sinner.’
18:13. And the publican, standing afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
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
13: Мытарь в это время стоял вдалеке от фарисея (доселе речь шла только о фарисее - значит и расстояние указывается по направлению от него). Он не смел выступить на видное место, где, без сомнения, смело стал фарисей, и молился Богу только о том, чтобы Бог был милостив к нему, грешнику. При этом он ударял себя в грудь - в знак печали (ср. VIII, 52). Он думал только о себе, ни с кем себя не сравнивал и ничем себя не оправдывал, хотя, конечно, и мог бы сказать что-нибудь в свое оправдание.
Adam Clarke: Commentary on the Bible - 1831
18:13: The publican, standing afar off - Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew); but because he was a true penitent, and felt himself utterly unworthy to appear before God.
Would not lift up - his eyes - Holding down the head, with the eyes fixed upon the earth, was,
1. A sign of deep distress.
2. Of a consciousness and confession of guilt. And,
3. It was the very posture that the Jewish rabbins required in those who prayed to God.
See Ezr 9:6; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts.
But smote upon his breast - Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions.
God be merciful to me - Ἱλασθητι μοι - Be propitious toward me through sacrifice - or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ἱλασκω, or ἱλασκομαι, often signifies to make expiation for sin; and is used by the Septuagint, Psa 65:4; Psa 78:38; Psa 79:9, for כפר kipper, he made an atonement. So ἱλασμος a propitiation, is used by the same, for חטאה chataah, a sacrifice for sin, Eze 44:27; and ἱλαστηριον, the mercy seat, is, in the above version, the translation of כפרת kapporeth, the lid of the ark of the covenant, on and before which the blood of the expiatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. Θυσιῃσι μεγαλῃσι τον εν Δελφοισι θεον ἹΛΑΣΚΕΤΟ, Croesus appeased, or made an atonement to, the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-gatherer went down to his house justified rather than the other: - he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, according to the economy of grace and justice, he must be rejected: for as all had sinned and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided must be excluded from the kingdom of heaven. This was no new doctrine: it was the doctrine publicly and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pharisees. We must humble ourselves before God, which they did not: we must take refuge in the blood of the cross, which they would not; and be meek and humble of heart, which they were not.
Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power: but let us not make them worse than they were - for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others - it is thou who hast made me to differ. But this was not sufficient: restraining grace must not be put in the place of the great atonement. Guilt he had contracted - and this guilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on Mat 5:20.
Albert Barnes: Notes on the Bible - 1834
18:13: Standing afar off - Afar off from the "temple." The place where prayer was offered in the temple was the court of women. The Pharisee advanced to the side of the court nearest to the temple, or near as he could; the publican stood on the other side of the same court if he was a Jew, or in the court of the Gentiles if he was a pagan, as far as possible from the temple, being conscious of his unworthiness to approach the sacred place where God had his holy habitation.
So much as his eyes ... - Conscious of his guilt. He felt that he was a sinner, and shame and sorrow pRev_ented his looking up. Men who are conscious of guilt always fix their eyes on the ground.
Smote upon his breast - An expression of grief and anguish in view of his sins. It is a sign of grief among almost all nations.
God be merciful ... - The prayer of the publican was totally different from that of the Pharisee. He made no boast of his own righteousness toward God or man. He felt that he was a sinner, and, feeling it, was willing to acknowledge it. This is the kind of prayer that will be acceptable to God. When we are willing to confess and forsake our sins, we shall find mercy, Pro 28:13. The publican was willing to do this in any place; in the presence of any persons; amid the multitudes of the temple, or alone. He felt most that "God" was a witness of his actions, and he was willing, therefore, to confess his sins before him. While we should not "seek" to do this "publicly," yet we should be willing at all times to confess our manifold transgressions, to the end that we may obtain forgiveness of the same by God's infinite goodness and mercy." It is not dishonorable to make acknowledgment when we have done wrong. No man is so much dishonored as he who is a sinner and is not willing to confess it; as he who has done wrong and yet attempts to "conceal" the fault, thus adding hypocrisy to his other crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: standing: Luk 5:8, Luk 7:6, Luk 7:7, Luk 17:12; Ezr 9:6; Job 42:6; Psa 40:12; Isa 6:5; Eze 16:63; Dan 9:7-9; Act 2:37
but: Luk 23:48; Jer 31:18, Jer 31:19; Co2 7:11
God: Psa 25:7, Psa 25:11, Psa 41:4, Psa 51:1-3, Psa 86:15, Psa 86:16, Psa 119:41, Psa 130:3, Psa 130:4, Psa 130:7; Dan 9:5, Dan 9:9-11; Dan 9:18, Dan 9:19; Heb 4:16, Heb 8:12
a sinner: Luk 15:18-21, Luk 23:40-43; Ch2 33:12, Ch2 33:13, Ch2 33:19, Ch2 33:23; Psa 106:6; Isa 1:18, Isa 64:5, Isa 64:6; Mat 9:13; Rom 5:8, Rom 5:20, Rom 5:21; Ti1 1:15; Jo1 1:8-10
Geneva 1599
18:13 And the publican, standing (e) afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
(e) Far from the Pharisee in a lower place.
John Gill
18:13 And the publican standing afar off,.... Not at the outermost porch, or at the door: for
"a man might not fix his place at the door of the synagogue, but, "he must go afar off", the space of two doors, and then pray (r);''
Tit may be in the court of the Gentiles, when the Pharisee was in the court of the Israelites; at least he was afar off from him: and indeed, those who came to humble themselves before the Lord, and confess their sins, were obliged to stand at the distance of four cubits one from another, that one might not hear the prayers and confessions of the other (s): and it might be, that this poor man might stand at a greater distance than was required, that he might not displease the Pharisee, who, he knew, would resent it, should he stand near him; or rather this was done, to testify the sense he had of his state and condition, and of his unworthiness; as that he was afar off from God, and unworthy to draw nigh unto him, and deserved to be kept at a distance from him for ever. So it is said (t) of the Israelites, that they trembled at Mount Sinai, and "stood afar off", , "to show their humility": and under a work of the law, and under such a like dispensation was this publican; and therefore
would not so much as lift up his eyes unto heaven: and which, as it was an humble posture he stood in, agrees with the rules the Jews give (u);
"the order (or posture) of the body, how is it? when a man stands in prayer he ought to set his feet one by the side of the other, and fix his eyes, "below", as if he looked to the earth; and his heart must be open above, as if he stood in the heavens; and lay his hands upon his heart, putting the right hand over the left; and must stand as a servant before his master, with trembling, and fear, and dread, and may not put his hands upon his loins.''
And agreeably to this, it is elsewhere (w) said,
"he that prays, ought to fix his eyes below, and his heart above.''
And the Jews used to look downward, or shut their eyes, for the sake of attention in prayer; and it was even forbidden them to open their eyes to look upon the wall (x). This showed in the publican, that the guilt of his sins lay heavy on him; that he could not look up; that shame filled him with blushing; that sorrow caused his countenance to fall; and that fear of divine wrath, and displeasure, possessed him; and that he looked upon himself as unworthy of the smiles of heaven,
but smote upon his breast: pointing at the fountain of his sin; expressing by this action, his sorrow, and repentance for it; and an aversion and abhorrence of himself on account of it, joined with indignation and revenge; and he did this to arouse and stir up all the powers and faculties of his soul, to call upon God. The Persic version renders it, "he fell on his knees, and beat the earth with his head"; taking a sort of revenge on himself for sin:
saying, God be merciful to me a sinner. This is his prayer; a short, but a very full one, and greatly different from that of the Pharisee: in which is a confession that he was a sinner; a sinner in Adam, who had derived a sinful nature from him, being conceived and born in sin; and a sinner by practice, having committed many actual transgressions, attended with aggravating circumstances; a guilty and filthy sinner, a notorious one, deserving of the wrath of God, and the lowest hell: he speaks of himself, as if he was the only sinner in the world; at least, as if there was none like him: and there is in this prayer also a petition; and the object it is put up to, is "God", against whom he had sinned; with whom there is mercy and forgiveness; and who only can forgive sin; and who has promised that he will: and has proclaimed his name, a God, pardoning iniquity, transgression, and sin; and has given instances of his forgiving grace and mercy; and therefore the publican was right in addressing him by confession: the petition he makes to him is, to be "merciful", or "propitious" to him; that is, to show mercy to him, through the propitiary sacrifice of the Messiah, which was typified by the sacrifices under the law: the first thing a sensible sinner wants, is an application of pardoning grace and mercy; and forgiveness springs from mercy; and because the mercy of God is free and abundant, therefore pardon is so: but this is not to be expected from an absolute God, or God out of Christ. God is only propitious in Christ: hence it may be observed, that God pardons none but those to whom he is propitious in his Son; and that he forgives sin upon the foot of a reconciliation, and satisfaction made to his law, and justice, and so pardon is an act of justice, as well as of mercy; and that there is no pardoning mercy but through Christ. The Arabic version renders it, "spare me, because I am a sinner"; see Ps 25:11.
(r) Piske Harosh Beracot, c. 1. art. 7. Vid. T. Hieros. Beracot, fol. 9. 1. (s) Jarchi & Bartenora in Pirke Abot. c. 5. sect. 5. (t) Tzeror Hammor, fol. 80. 1. (u) Maimon. Hilch. Tephilla, c. 5. sect. 4. & Moses Kotsensis Mitzvot Tora, pr. affirm. 19. (w) T. Bab. Yebamot, fol. 105. 2. (x) Tzeror Hammor, fol. 25. 3.
John Wesley
18:13 The publican standing afar off - From the holy of holies, would not so much as lift up his eyes to heaven - Touched with shame, which is more ingenuous than fear.
Robert Jamieson, A. R. Fausset and David Brown
18:13 standing afar off--as unworthy to draw near; but that was the way to get near (Ps 34:18; Is 57:15).
would not lift up--blushing and ashamed to do so (Ezra 9:6).
smote, &c.--kept smiting; for anguish (Lk 23:48), and self-reproach (Jer 31:19).
be merciful--"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (Heb 2:17). There may therefore, be some allusion to this here, though not likely.
a sinner--literally, "the sinner"; that is, "If ever there was one, I am he."
18:1418:14: Ասե՛մ ձեզ. էջ սա արդարացեա՛լ ՚ի տո՛ւն իւր քան զնա։ Զի ամենայն որ բարձրացուցանէ զանձն իւր՝ խոնարհեսցի՛. եւ որ խոնարհեցուցանէ՛ զանձն՝ բարձրասցի՛։ զզ
14 Ասում եմ ձեզ, սա՛ իջաւ իր տունը արդարացած, ոչ թէ միւսը. որովհետեւ, ով որ բարձրացնում է իր անձը, կը խոնարհուի, եւ ով որ խոնարհեցնում է իր անձը, կը բարձրացուի»:
14 Ձեզի կ’ըսեմ թէ ասիկա այն միւսէն աւելի արդարացած իր տունը գնաց, վասն զի ով որ իր անձը կը բարձրացնէ՝ պիտի խոնարհի եւ ով որ իր անձը կը խոնարհեցնէ՝ պիտի բարձրանայ»։
Ասեմ ձեզ. էջ սա արդարացեալ ի տուն իւր քան զնա. զի ամենայն որ բարձրացուցանէ զանձն իւր` խոնարհեսցի. եւ որ խոնարհեցուցանէ զանձն` բարձրասցի:

18:14: Ասե՛մ ձեզ. էջ սա արդարացեա՛լ ՚ի տո՛ւն իւր քան զնա։ Զի ամենայն որ բարձրացուցանէ զանձն իւր՝ խոնարհեսցի՛. եւ որ խոնարհեցուցանէ՛ զանձն՝ բարձրասցի՛։ զզ
14 Ասում եմ ձեզ, սա՛ իջաւ իր տունը արդարացած, ոչ թէ միւսը. որովհետեւ, ով որ բարձրացնում է իր անձը, կը խոնարհուի, եւ ով որ խոնարհեցնում է իր անձը, կը բարձրացուի»:
14 Ձեզի կ’ըսեմ թէ ասիկա այն միւսէն աւելի արդարացած իր տունը գնաց, վասն զի ով որ իր անձը կը բարձրացնէ՝ պիտի խոնարհի եւ ով որ իր անձը կը խոնարհեցնէ՝ պիտի բարձրանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: Сказываю вам, что сей пошел оправданным в дом свой более, нежели тот: ибо всякий, возвышающий сам себя, унижен будет, а унижающий себя возвысится.
18:14  λέγω ὑμῖν, κατέβη οὖτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρ᾽ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
18:14. λέγω (I-forth) ὑμῖν, (unto-ye,"κατέβη (it-had-stepped-down,"οὗτος (the-one-this,"δεδικαιωμένος (having-had-come-to-be-en-course-belonged,"εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ (of-it,"παρ' (beside) ἐκεῖνον: (to-the-one-thither) ὅτι (to-which-a-one) πᾶς (all) ὁ (the-one) ὑψῶν (en-overing) ἑαυτὸν (to-self) ταπεινωθήσεται, (it-shall-be-en-lowed,"ὁ (the-one) δὲ (moreover) ταπεινῶν (en-lowing) ἑαυτὸν (to-self) ὑψωθήσεται. (it-shall-be-en-overed)
18:14. dico vobis descendit hic iustificatus in domum suam ab illo quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabiturI say to you, this man went down into his house justified rather than the other: because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
14. I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.
18:14. I say to you, this one descended to his house justified, but not the other. For everyone who exalts himself will be humbled; and whoever humbles himself will be exalted.”
18:14. I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted:

14: Сказываю вам, что сей пошел оправданным в дом свой более, нежели тот: ибо всякий, возвышающий сам себя, унижен будет, а унижающий себя возвысится.
18:14  λέγω ὑμῖν, κατέβη οὖτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρ᾽ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
18:14. dico vobis descendit hic iustificatus in domum suam ab illo quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur
I say to you, this man went down into his house justified rather than the other: because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.
18:14. I say to you, this one descended to his house justified, but not the other. For everyone who exalts himself will be humbled; and whoever humbles himself will be exalted.”
18:14. I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: После такой молитвы мытарь пошел (точнее: сошел, ср. 10: ст.) домой оправданным, т. е. Бог признал его праведным и дал ему это почувствовать особою радостью сердца, особым чувством умиления и успокоения (Тренч с. 423), потому что оправдание не есть только акт, совершающийся в Боге, но и переходит на оправданного человека. Мысль об этом оправдании, как совмещающем в себе и признание человека праведным и усвоение человеком праведности Божией, раскрыта была еще ранее написания Ев. Луки Апостолом Павлом в его посланиях, и, без сомнения, ев. Лука, употребляя выражение "оправданный", понимал его так, как его учитель, Ап. Павел. - Более, нежели тот. Это не значит, что и фарисей был оправдан, хотя и не в такой степени, как мытарь: фарисей ушел, как об этом говорит контекст речи, прямо осужденным. - Ибо всякий - мысль вполне подходящая в притче. Смысл изречения см. в XIV, 11.
Adam Clarke: Commentary on the Bible - 1831
18:14: Went down to his house justified - His sin blotted out; and himself accepted.
Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind - if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice.
Albert Barnes: Notes on the Bible - 1834
18:14: I tell you - The Pharisees would have said that the first man here was approved. Jesus assures them that they judged erroneously. God judges of this differently from people.
Justified - Accepted or approved of God. The word "justify" means to declare or treat as righteous. In this case it means that in their prayers the one was approved and the other not; the one went down with the favor of God in answer to his petitions, the other not.
For every one ... - See the notes at Luk 14:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: went: Luk 5:24, Luk 5:25, Luk 7:47-50; Sa1 1:18; Ecc 9:7
justified: Luk 10:29, Luk 16:15; Job 9:20, Job 25:4; Psa 143:2; Isa 45:25, Isa 53:11; Rom 3:20; Rom 4:5, Rom 5:1, Rom 8:33; Gal 2:16; Jam 2:21-25
every: Luk 1:52, Luk 14:11; Exo 18:11; Job 22:29, Job 40:9-13; Psa 138:6; Pro 3:34, Pro 15:33; Pro 16:18, Pro 16:19, Pro 18:12, Pro 29:23; Isa 2:11-17, Isa 57:15; Dan 4:37; Hab 2:4; Mat 5:3, Mat 23:12; Jam 4:6, Jam 4:10; Pe1 5:5, Pe1 5:6
John Gill
18:14 I tell you that this man,.... The publican that so freely owned himself to be a sinner, and by his carriage acknowledged he was unworthy of any favour; and who was treated with so much contempt by the Pharisee:
went down to his house; from the temple which was built on a mountain,
justified, rather than the other: accounted as a righteous person in the sight of God; justified from all his sins, and accepted by him, when the other was abhorred and neglected. The Syriac and Persic versions, and so Beza's most ancient copy, read, "than the Pharisee", who had such an high opinion of himself, and despised others: not that the Pharisee was justified at all, when the publican really was; but the sense is, that if judgment had been to have been made, and sentence passed according to the then conduct and behaviour of both parties, the publican had greatly the advantage, in the sight of God; an humble demeanour being well pleasing and acceptable to him, when pride, and arrogance, boasting of, and trusting in a man's own righteousness, are abhorred by him;
for every one that exalteth himself, shall be abased, and he that humbleth himself, shall be exalted. This was a proverbial expression, often mentioned by Christ on different occasions, and frequently used by the Jews; See Gill on Mt 23:12 to which may be added the following passages;
"whoever is of a haughty spirit, at last shall be made low (y).''
And again,
"whosoever humbleth himself, the holy blessed God will lift him up (z).''
(y) T. Bab. Sota, fol. 5. 1. (z) Zohar in Lev. fol. 39. 1.
John Wesley
18:14 This man went down - From the hill on which the temple stood, justified rather than the other - That is, and not the other.
Robert Jamieson, A. R. Fausset and David Brown
18:14 rather than the other--The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (Ps 138:6; Ps 147:6; Lk 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (Job 33:27-28; Ps 34:18; Is 57:15).
18:1518:15: Մատուցանէին առ նա եւ մանկտի՝ զի մերձենայցէ՛ ՚ի նոսա. իբրեւ տեսին աշակերտքն՝ սաստէին նոցա[1413]։ [1413] Ոմանք. Առ նա մանկտի՝ զի մերձանայցէ։
15 Մանուկներին էլ մօտեցնում էին նրան, որպէսզի նրանց դիպչի. երբ աշակերտները այդ տեսան, սաստեցին բերողներին:
15 Մանր տղաք ալ բերին իրեն, որպէս զի անոնց դպչի։ Աշակերտները տեսնելով՝ կը յանդիմանէին զանոնք։
Մատուցանէին առ նա եւ մանկտի զի մերձենայցէ ի նոսա. իբրեւ տեսին աշակերտքն, սաստէին նոցա:

18:15: Մատուցանէին առ նա եւ մանկտի՝ զի մերձենայցէ՛ ՚ի նոսա. իբրեւ տեսին աշակերտքն՝ սաստէին նոցա[1413]։
[1413] Ոմանք. Առ նա մանկտի՝ զի մերձանայցէ։
15 Մանուկներին էլ մօտեցնում էին նրան, որպէսզի նրանց դիպչի. երբ աշակերտները այդ տեսան, սաստեցին բերողներին:
15 Մանր տղաք ալ բերին իրեն, որպէս զի անոնց դպչի։ Աշակերտները տեսնելով՝ կը յանդիմանէին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: Приносили к Нему и младенцев, чтобы Он прикоснулся к ним; ученики же, видя то, возбраняли им.
18:15  προσέφερον δὲ αὐτῶ καὶ τὰ βρέφη ἵνα αὐτῶν ἅπτηται· ἰδόντες δὲ οἱ μαθηταὶ ἐπετίμων αὐτοῖς.
18:15. Προσέφερον (They-were-bearing-toward) δὲ (moreover) αὐτῷ (unto-it) καὶ (and) τὰ (to-the-ones) βρέφη (to-babes) ἵνα (so) αὐτῶν (of-them) ἅπτηται : ( it-might-fasteneth ) ἰδόντες ( having-had-seen ) δὲ (moreover,"οἱ (the-ones) μαθηταὶ (learners,"ἐπετίμων (they-were-upon-valuating-unto) αὐτοῖς. (unto-them)
18:15. adferebant autem ad illum et infantes ut eos tangeret quod cum viderent discipuli increpabant illosAnd they brought unto him also infants, that he might touch them. Which when the disciples saw, they rebuked them.
15. And they brought unto him also their babes, that he should touch them: but when the disciples saw it, they rebuked them.
18:15. And they were bringing little children to him, so that he might touch them. And when the disciples saw this, they rebuked them.
18:15. And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them.
And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them:

15: Приносили к Нему и младенцев, чтобы Он прикоснулся к ним; ученики же, видя то, возбраняли им.
18:15  προσέφερον δὲ αὐτῶ καὶ τὰ βρέφη ἵνα αὐτῶν ἅπτηται· ἰδόντες δὲ οἱ μαθηταὶ ἐπετίμων αὐτοῖς.
18:15. adferebant autem ad illum et infantes ut eos tangeret quod cum viderent discipuli increpabant illos
And they brought unto him also infants, that he might touch them. Which when the disciples saw, they rebuked them.
18:15. And they were bringing little children to him, so that he might touch them. And when the disciples saw this, they rebuked them.
18:15. And they brought unto him also infants, that he would touch them: but when [his] disciples saw [it], they rebuked them.
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
15-17: После заимствований из известного ему источника, ев. Лука снова начинает повествовать о событиях путешествия Христа в Иерусалим, следуя главным образом ев. Марку (см. Мк X, 13-16; ср. Мф ХIX, 13-14). - Приносили к Нему и младенцев (ta brefh - детей самого раннего возраста). - Подозвав их, сказал... В русск. переводе, по-видимому, речь об учениках, но, как видно из греческ. текста, зов Христа был обращен к самим малюткам (proskal. auta), а речь (сказал) - к ученикам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

This passage of story we had both in Matthew and Mark; it very fitly follows here after the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God, and honoured, who humble themselves, and for them Christ has blessings in store, the choicest and best of blessings. Observe here, 1. Those who are themselves blessed in Christ should desire to have their children also blessed in him, and should hereby testify the true honour they have for Christ, by their making use of him, and the true love they have for their children, by their concern about their souls. They brought to him infants, very young, not able to go, sucking children, as some think. None are too little, too young, to bring to Christ, who knows how to show kindness to them that are not capable of doing service to him. 2. One gracious touch of Christ's will make our children happy. They brought infants to him, that he might touch them in token of the application of his grace and Spirit to them, for that always makes way for his blessing, which likewise they expected: see Isa. xliv. 3. I will first pour my Spirit upon thy seed, and then my blessing upon thine offspring. 3. It is no strange thing for those who make their application to Jesus Christ, for themselves or for their children, to meet with discouragement, even from those who should countenance and encourage them: When the disciples saw it, they thought, if this were admitted, it would bring endless trouble upon their Master, and therefore they rebuked them, and frowned upon them. The spouse complained of the watchmen, Cant. iii. 3; v. 7. 4. Many whom the disciples rebuke the Master invites: Jesus called them unto him, when, upon the disciples' check, they were retiring. They did not appeal from the disciples to the Master, but the Master took cognizance of their despised cause. 5. It is the mind of Christ that little children should be brought to him, and presented as living sacrifices to his honour: "Suffer little children to come to me, and forbid them not; let nothing be done to hinder them, for they shall be as welcome as any." The promise is to us, and to our seed; and therefore he that has the dispensing of promised blessings will bid them welcome to him with us. 6. The children of those who belong to the kingdom of God do likewise belong to that kingdom, as the children of freemen are freemen. If the parents be members of the visible church, the children are so too; for, if the root be holy, the branches are so. 7. So welcome are children to Christ that those grown people are most welcome to him who have in them most of the disposition of children (v. 17): Whosoever shall not receive the kingdom of God as a little child, that is, receive the benefits of it with humility and thankfulness, not pretending to merit them as the Pharisee did, but gladly owning himself indebted to free grace for them, as the publican did; unless a man be brought to this self-denying frame he shall in no wise enter into that kingdom. They must receive the kingdom of God as children, receive their estates by descent and inheritance, not by purchase, and call it their Father's gift.
Adam Clarke: Commentary on the Bible - 1831
18:15: They brought unto him also infants - On these verses the reader is requested to consult the notes on Mat 19:13 (note), Mat 19:14 (note), and on Mar 10:16 (note).
When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing the head of the child down to the gooroo's feet, who gives what is called his blessing in some such words as these, Live long! - Be learned! - Be rich!
Albert Barnes: Notes on the Bible - 1834
18:15: See the notes at Mat. 19:13-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: they brought: Sa1 1:24; Mat 19:13-15; Mar 10:13-16
they rebuked: Luk 9:49, Luk 9:50, Luk 9:54
Geneva 1599
18:15 (f) And they brought unto him also infants, that he would touch them: (4) but when [his] disciples saw [it], they rebuked them.
(f) The children were tender and young in that they were brought, which appears more evidently in that they were infants. (Ed.) (4) To judge or think of Christ after the reason of the flesh is the cause of infinite corruptions.
John Gill
18:15 And they brought unto him also infants,.... As well as grown persons, that were sick, to be healed by him:
that he would touch them; in order, as some learned men think, to cure them of diseases that attended them; for one of the ways by which Christ healed persons, was by touching them; nor do we read of his touching in common for any other purpose, or of persons desiring him to touch them, or theirs, but for this end; in Mt 19:13 it is read, "that he should put his hands on them"; and so the Arabic and Persic versions here read, in order to pray over them, and bless them: but neither in one place, nor the other, is any mention of their baptism, or of their being brought for such a purpose; nor can it be concluded from hence;
but when his disciples saw it, they rebuked them; the persons that brought the infants; See Gill on Mt 19:13.
John Wesley
18:15 Mt 19:13; Mk 10:13.
Robert Jamieson, A. R. Fausset and David Brown
18:15 LITTLE CHILDREN BROUGHT TO CHRIST. (Lk 18:15-17)
infants--showing that some, at least, of those called in Matthew (Mt 19:13) and Mark (Mk 10:13) simply "little" or "young children," were literally "babes."
touch them--or, as more fully in Matthew (Mt 19:13), "put His hands on them and pray," or invoke a "blessing" on them (Mk 10:16), according to venerable custom (Gen 48:14-15).
rebuked them--Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ (Mt 15:23; Lk 18:39-40). Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.
18:1618:16: Իսկ Յիսուս կոչեցեա՛լ զնոսա առ ինքն՝ ասէ. Թո՛յլ տուք մանկտւոյդ գա՛լ առ իս, եւ մի՛ արգելուք զդոսա. զի այդպիսեա՛ցդ է արքայութիւն Աստուծոյ[1414]։ [1414] Ոմանք. Կոչեաց զնոսա։
16 Իսկ Յիսուս կանչելով մանուկներին իր մօտ՝ ասաց. «Թո՛յլ տուէք այդ մանուկներին, որ ինձ մօտ գան, եւ մի՛ արգելէք նրանց, որովհետեւ այդպիսիներինն է Աստծու արքայութիւնը:
16 Բայց Յիսուս զանոնք իրեն կանչելով՝ ըսաւ. «Թող տուէք այդ մանր տղոցը որ ինծի գան եւ մի՛ արգիլէք ատոնք, վասն զի Աստուծոյ թագաւորութիւնը այդպիսիներունն է։
Իսկ Յիսուս կոչեցեալ զնոսա առ ինքն` ասէ. Թոյլ տուք մանկտւոյդ գալ առ իս, եւ մի՛ արգելուք զդոսա, զի այդպիսեացդ է արքայութիւն Աստուծոյ:

18:16: Իսկ Յիսուս կոչեցեա՛լ զնոսա առ ինքն՝ ասէ. Թո՛յլ տուք մանկտւոյդ գա՛լ առ իս, եւ մի՛ արգելուք զդոսա. զի այդպիսեա՛ցդ է արքայութիւն Աստուծոյ[1414]։
[1414] Ոմանք. Կոչեաց զնոսա։
16 Իսկ Յիսուս կանչելով մանուկներին իր մօտ՝ ասաց. «Թո՛յլ տուէք այդ մանուկներին, որ ինձ մօտ գան, եւ մի՛ արգելէք նրանց, որովհետեւ այդպիսիներինն է Աստծու արքայութիւնը:
16 Բայց Յիսուս զանոնք իրեն կանչելով՝ ըսաւ. «Թող տուէք այդ մանր տղոցը որ ինծի գան եւ մի՛ արգիլէք ատոնք, վասն զի Աստուծոյ թագաւորութիւնը այդպիսիներունն է։
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: Но Иисус, подозвав их, сказал: пустите детей приходить ко Мне и не возбраняйте им, ибо таковых есть Царствие Божие.
18:16  ὁ δὲ ἰησοῦς προσεκαλέσατο αὐτὰ λέγων, ἄφετε τὰ παιδία ἔρχεσθαι πρός με καὶ μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
18:16. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) προσεκαλέσατο ( it-called-toward-unto ) [αὐτὰ] "[to-them],"λέγων (forthing,"Ἄφετε (Ye-should-have-had-sent-off) τὰ (to-the-ones) παιδία (to-childlets) ἔρχεσθαι ( to-come ) πρός (toward) με (to-me) καὶ (and) μὴ (lest) κωλύετε (ye-should-prevent) αὐτά, (to-them,"τῶν (of-the-ones) γὰρ (therefore) τοιούτων (of-the-ones-unto-the-ones-these) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
18:16. Iesus autem convocans illos dixit sinite pueros venire ad me et nolite eos vetare talium est enim regnum DeiBut Jesus, calling them together, said: Suffer children to come to me and forbid them not: for of such is the kingdom of God.
16. But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.
18:16. But Jesus, calling them together, said: “Allow the children to come to me, and do not be an obstacle to them. For of such is the kingdom of God.
18:16. But Jesus called them [unto him], and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.
But Jesus called them [unto him], and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God:

16: Но Иисус, подозвав их, сказал: пустите детей приходить ко Мне и не возбраняйте им, ибо таковых есть Царствие Божие.
18:16  ὁ δὲ ἰησοῦς προσεκαλέσατο αὐτὰ λέγων, ἄφετε τὰ παιδία ἔρχεσθαι πρός με καὶ μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
18:16. Iesus autem convocans illos dixit sinite pueros venire ad me et nolite eos vetare talium est enim regnum Dei
But Jesus, calling them together, said: Suffer children to come to me and forbid them not: for of such is the kingdom of God.
18:16. But Jesus, calling them together, said: “Allow the children to come to me, and do not be an obstacle to them. For of such is the kingdom of God.
18:16. But Jesus called them [unto him], and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: Suffer: Gen 47:10-14, Gen 21:4; Deu 29:11, Deu 31:12; Ch2 20:13; Jer 32:39; Act 2:39; Co1 7:14
for: Mat 18:3, Mat 18:4; Co1 14:20; Pe1 2:2
Geneva 1599
18:16 (5) But Jesus (g) called them [unto him], and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.
(5) The elect children of the faithful are included in the free covenant of God. (Ed.)
(g) Those that carried the children, whom the disciples drove away.
John Gill
18:16 But Jesus called them unto him,.... Not the disciples, as the Ethiopic version reads, nor the persons that brought the children, but the children themselves; for the antecedent to the relative "them", can be no other; which shows, that these infants were not new born babes, or children at the breast, but such as were more grown up, since they were capable of being called to, and of coming to Christ:
and said; that is, to the disciples; so the Persic version expresses it:
suffer little children to come unto me, and forbid them not; See Gill on Mt 19:14.
for of such is the kingdom of God; or "of heaven", as the Syriac version reads, and as in Mt 19:14 that is, the kingdom of God belongs to such, "who are as these"; or, "like to these": as the Syriac, Arabic, and Persic versions render the words; (, Mt 19:14.)
John Wesley
18:16 Calling them - Those that brought the children: of such is the kingdom of God - Such are subjects of the Messiah's kingdom. And such as these it properly belongs to.
Robert Jamieson, A. R. Fausset and David Brown
18:16 But Jesus--"much displeased," says Mark (Mk 10:14); and invaluable addition.
said--"SUFFER THE LITTLE CHILDREN TO COME UNTO ME"--"AND FORBID THEM NOT," is the important addition of Matthew (Mt 19:14) and Mark (Mk 10:14). What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "FOR OF SUCH IS THE KINGDOM OF GOD," or "of heaven," as in Mt 19:14, completes the previous information here conveyed; especially as interpreted by what immediately follows: "AND HE TOOK THEM UP IN HIS ARMS, PUT HIS HANDS UPON THEM, AND BLESSED THEM" (Mk 10:16). It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, "instead of the children first becoming like them, they must themselves become like the children" [RICHTER in STIER], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so, then "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?" (Acts 10:47). But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction.
18:1718:17: Ամէն ասե՛մ ձեզ. Որ ո՛չ ընդունիցի զարքայութիւն Աստուծոյ իբրեւ զմանուկ, ո՛չ մտցէ ՚ի նա[1415]։[1415] Ոմանք. Որ ոչ ընկալցի զար՛՛։
17 Ճշմարիտ եմ ասում ձեզ, ով որ Աստծու արքայութիւնը չընդունի ինչպէս մի մանուկ, այնտեղ չի մտնի»:
17 Ճշմարիտ կ’ըսեմ ձեզի, Ով որ Աստուծոյ թագաւորութիւնը պզտիկ տղու մը պէս չընդունի, բնաւ պիտի չմտնէ անոր մէջ»։
Ամէն ասեմ ձեզ. Որ ոչ ընդունիցի զարքայութիւն Աստուծոյ իբրեւ զմանուկ, ոչ մտցէ ի նա:

18:17: Ամէն ասե՛մ ձեզ. Որ ո՛չ ընդունիցի զարքայութիւն Աստուծոյ իբրեւ զմանուկ, ո՛չ մտցէ ՚ի նա[1415]։
[1415] Ոմանք. Որ ոչ ընկալցի զար՛՛։
17 Ճշմարիտ եմ ասում ձեզ, ով որ Աստծու արքայութիւնը չընդունի ինչպէս մի մանուկ, այնտեղ չի մտնի»:
17 Ճշմարիտ կ’ըսեմ ձեզի, Ով որ Աստուծոյ թագաւորութիւնը պզտիկ տղու մը պէս չընդունի, բնաւ պիտի չմտնէ անոր մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1717: Истинно говорю вам: кто не примет Царствия Божия, как дитя, тот не войдет в него.
18:17  ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
18:17. ἀμὴν (Amen,"λέγω (I-forth) ὑμῖν, (unto-ye,"ὃς (which) ἂν (ever) μὴ (lest) δέξηται ( it-might-have-received ) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὡς (as) παιδίον, (a-childlet,"οὐ (not) μὴ (lest) εἰσέλθῃ (it-might-have-had-came-into) εἰς (into) αὐτήν. (to-it)
18:17. amen dico vobis quicumque non acceperit regnum Dei sicut puer non intrabit in illudAmen, I say to you: Whosoever shall not receive the kingdom of God as a child shall not enter into it.
17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.
18:17. Amen, I say to you, whoever will not accept the kingdom of God like a child, will not enter into it.”
18:17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein:

17: Истинно говорю вам: кто не примет Царствия Божия, как дитя, тот не войдет в него.
18:17  ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
18:17. amen dico vobis quicumque non acceperit regnum Dei sicut puer non intrabit in illud
Amen, I say to you: Whosoever shall not receive the kingdom of God as a child shall not enter into it.
18:17. Amen, I say to you, whoever will not accept the kingdom of God like a child, will not enter into it.”
18:17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: Psa 131:1, Psa 131:2; Mar 10:15; Pe1 1:14
Geneva 1599
18:17 (6) Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
(6) Childlike innocence is an ornament of Christians.
John Gill
18:17 Verily I say unto you,...., Christ takes an occasion from hence to teach his disciples humility, and guard them against pride and vanity:
whosoever shall not receive the kingdom of God; the King Messiah, the doctrines of the Gospel, and the ordinances of it, even the whole Gospel dispensation;
as a little child; without prejudice, pride, ambition, and vanity, with meekness, and humility:
shall in no wise enter therein; a very unfit and improper person to be a professor of the Gospel; or to be admitted to Gospel ordinances: or be a member of a Gospel church; or be reckoned a subject of the Messiah's kingdom, which is of a spiritual nature; and as he has not a meetness for, and a right unto the kingdom of glory, he shall never see it, and enjoy it.
18:1818:18: Եւ եհա՛րց զնա ո՛մն իշխան՝ եւ ասէ. Վարդապե՛տ բարի՝ զի՞նչ գործեցից, զի զկեանսն յաւիտենականս ժառանգեցից[1416]։ [1416] Ոմանք. Եւ եհարց ցնա ոմն իշ՛՛։
18 Մի իշխանաւոր նրան հարցրեց եւ ասաց. «Բարի՛ Վարդապետ, ի՞նչ պիտի անեմ, որ յաւիտենական կեանքը ժառանգեմ»:
18 Իշխան մը հարցուց անոր ու ըսաւ. «Բարի՛ վարդապետ, ի՞նչ գործ գործեմ, որպէս զի յաւիտենական կեանքը ժառանգեմ»։
Եւ եհարց զնա ոմն իշխան եւ ասէ. Վարդապետ բարի, զի՞նչ գործեցից, զի զկեանսն յաւիտենականս ժառանգեցից:

18:18: Եւ եհա՛րց զնա ո՛մն իշխան՝ եւ ասէ. Վարդապե՛տ բարի՝ զի՞նչ գործեցից, զի զկեանսն յաւիտենականս ժառանգեցից[1416]։
[1416] Ոմանք. Եւ եհարց ցնա ոմն իշ՛՛։
18 Մի իշխանաւոր նրան հարցրեց եւ ասաց. «Բարի՛ Վարդապետ, ի՞նչ պիտի անեմ, որ յաւիտենական կեանքը ժառանգեմ»:
18 Իշխան մը հարցուց անոր ու ըսաւ. «Բարի՛ վարդապետ, ի՞նչ գործ գործեմ, որպէս զի յաւիտենական կեանքը ժառանգեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818: И спросил Его некто из начальствующих: Учитель благий! что мне делать, чтобы наследовать жизнь вечную?
18:18  καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων λέγων, διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
18:18. Καὶ (And) ἐπηρώτησέν (it-upon-entreated-unto,"τις (a-one,"αὐτὸν (to-it,"ἄρχων (a-firsting,"λέγων (forthing,"Διδάσκαλε (Teaching-speaker) ἀγαθέ, (Good,"τί (to-what-one) ποιήσας (having-done-unto,"ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) κληρονομήσω; (I-shall-lot-parcelee-unto?"
18:18. et interrogavit eum quidam princeps dicens magister bone quid faciens vitam aeternam possideboAnd a certain ruler asked him, saying: Good master, what shall I do to possess everlasting life?
18. And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
18:18. And a certain leader questioned him, saying: “Good teacher, what should I do to possess eternal life?”
18:18. And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life:

18: И спросил Его некто из начальствующих: Учитель благий! что мне делать, чтобы наследовать жизнь вечную?
18:18  καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων λέγων, διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
18:18. et interrogavit eum quidam princeps dicens magister bone quid faciens vitam aeternam possidebo
And a certain ruler asked him, saying: Good master, what shall I do to possess everlasting life?
18:18. And a certain leader questioned him, saying: “Good teacher, what should I do to possess eternal life?”
18:18. And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-30: Беседа об опасности от богатства приведена у ев. Луки согласно с ев. Марком (см. Мк Х, 17-31). Ев. Матфей приводит эту беседу с некоторым пополнением ответа Петру (см. Мф ХIX, 16-30). - Некто из начальствующих (arcwn tiV) - может быть, предстоятель синагоги. Это определение собеседнику Христа сообщает только один ев. Лука.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. 20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. 21 And he said, All these have I kept from my youth up. 22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it said, Who then can be saved? 27 And he said, The things which are impossible with men are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30 Who shall not receive manifold more in this present time, and in the world to come life everlasting.

In these verses we have,

I. Christ's discourse with a ruler, that had a good mind to be directed by him in the way to heaven. In which we may observe,

1. It is a blessed sight to see persons of distinction in the world distinguish themselves from others of their rank by their concern about their souls and another life. Luke takes notice of it that he was a ruler. Few of the rulers had any esteem for Christ, but here was one that had; whether a church or state ruler does not appear, but he was one in authority.

2. The great thing we are every one of us concerned to enquire after is what we shall do to get to heaven, what we shall do to inherit eternal life. This implies such a belief of an eternal life after this as atheists and infidels have not, such a concern to make it sure as a careless unthinking world have not, and such a willingness to comply with any terms that it may be made sure as those have not who are resolvedly devoted to the world and the flesh.

3. Those who would inherit eternal life must apply themselves to Jesus Christ as their Master, their teaching Master, so it signifies here (didaskale), and their ruling Master, and so they shall certainly find him. There is no learning the way to heaven but in the school of Christ, by those that enter themselves into it, and continue in it.

4. Those who come to Christ as their Master must believe him to have not only a divine mission, but a divine goodness. Christ would have this ruler know that if he understood himself aright in calling him good he did, in effect, call him God and indeed he was so (v. 19): "Why callest thou me good? Thou knowest there is none good but one, that is, God; and dost thou then take me for God? If so, thou art in the right."

5. Our Master, Christ himself, has not altered the way to heaven from what it was before his coming, but has only made it more plain, and easy, and comfortable, and provided for our relief, in case we take any false step. Thou knowest the commandments. Christ came not to destroy the law and the prophets, but to establish them. Wouldest thou inherit eternal life? Govern thyself by the commandments.

6. The duties of the second table must be conscientiously observed, in order to our happiness, and we must not think that any acts of devotion, how plausible soever, will atone for the neglect of them. Nor is it enough to keep ourselves free from the gross violations of these commandments, but we must know these commandments, as Christ has explained them in his sermon upon the mount, in their extent and spiritual nature, and so observe them.

7. Men think themselves innocent because they are ignorant; so this ruler did. He said, All these have I kept from my youth up, v. 21. He knows no more evil of himself than the Pharisee did, v. 11. He boasts that he began early in a course of virtue, that he had continued in it to this day, and that he had not in any instance transgressed. Had he been acquainted with the extent and spiritual nature of the divine law, and with the workings of his own heart,--had he been but Christ's disciples awhile, and learned of him, he would have said quite the contrary: "All these have I broken from my youth up, in thought, word, and deed."

8. The great things by which we are to try our spiritual state are how we stand affected to Christ and to our brethren, to this world and to the other; by these this man was tried. For, (1.) If we have a true affection to Christ, he will come and follow him, will attend to his doctrine, and submit to his discipline, whatever it cost him. None shall inherit eternal life who are not willing to take their lot with the Lord Jesus, to follow the Lamb whithersoever he goes. (2.) If he have a true affection to his brethren, he will, as there is occasion, distribute to the poor, who are God's receivers of his dues out of our estates. (3.) If he think meanly of this world, as he ought, he will not stick at selling what he has, if there be a necessity for it, for the relief of God's poor. (4.) If he think highly of the other world, as he ought, he will desire no more than to have treasure in heaven, and will reckon that a sufficient abundant recompence for all that he has left, or lost, or laid out for God in this world.

9. There are many that have a great deal in them that is very commendable, and yet they perish for the lack of some one thing; so this ruler here; he broke with Christ upon this, he liked all his terms very well but this which would part between him and his estate: "In this, I pray thee, have me excused." If this be the bargain, it is no bargain.

10. Many that are loth to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day at last; they are very sorry that they cannot serve God and mammon both; but, if one must be quitted, it shall be their God, not their worldly gain.

II. Christ's discourse with his disciples upon this occasion, in which we may observe, 1. Riches are a great hindrance to many in the way to heaven. Christ took notice of the reluctancy and regret with which the rich man broke off from him. He saw that he was very sorrowful, and was sorry for him; but thence he infers, How hardly shall they that have riches enter into the kingdom of God! v. 24. If this ruler had had but as little of the world as Peter, and James, and John had, in all probability he would have left it, to follow Christ, as they did; but, having a great estate, it had a great influence upon him, and he chose rather to take his leave of Christ than to lay himself under an obligation to dispose of his estate in charitable uses. Christ asserts the difficulty of the salvation of rich people very emphatically: It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God, v. 25. It is a proverbial expression, that denotes the thing to be extremely difficult. 2. There is in the hearts of all people such a general affection to this world, and the things of it, that, since Christ has required it as necessary to salvation that we should sit loose to this world, it is really very hard for any to get to heaven. If we must sell all, or break with Christ, who then can be saved? v. 26. They do not find fault with what Christ required as hard and unreasonable. No, it is very fit that they who expect an eternal happiness in the other world should be willing to forego all that is dear to them in this world, in expectation of it. But they know how closely the hearts of most men cleave to this world, and are ready to despair of their being ever brought to this. 3. There are such difficulties in the way of our salvation: as could never be got over but by pure omnipotence, by that grace of God which is almighty, and to which that is possible which exceeds all created power and wisdom. The things which are impossible with men (and utterly impossible it is that men should work such a change upon their own spirits as to turn them from the world to God, it is like dividing the sea, and driving Jordan back), these things are possible with God. His grace can work upon the soul, so as to alter the bent and bias of it, and give it a contrary ply; and it is he that works in us both to will and to do. 4. There is an aptness in us to speak too much of what we have left and lost, of what we have done and suffered, for Christ. This appears in Peter: Lo, we have left all, and followed thee, v. 28. When it came in his way, he could not forbear magnifying his own and his brethren's affection to Christ, in quitting all to follow him. But this we should be so far from boasting of, that we should rather acknowledge it not worth taking notice of, and be ashamed of ourselves that there should have been any regret and difficulty in the doing of it, and any hankerings towards those things afterwards. 5. Whatever we have left, or laid out, for Christ, it shall without fail be abundantly made up to us in this world and that to come, notwithstanding our weaknesses and infirmities (v. 29, 30): No man has left the comfort of his estate or relations for the kingdom of God's sake, rather than they should hinder either his services to that kingdom or his enjoyments of it, who shall not receive manifold more in this present time, in the graces and comforts of God's Spirit, in the pleasures of communion with God and of a good conscience, advantages which, to those that know how to value and improve them, will abundantly countervail all their loses. Yet that is not all; in the world to come they shall receive life everlasting, which is the thing that the ruler seemed to have his eye and heart upon.
Adam Clarke: Commentary on the Bible - 1831
18:18: A certain ruler - See the case of this person largely explained on Mat 19:16-22 (note), and Mar 10:21, Mar 10:22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: a certain: Mat 19:16-30; Mar 10:17-31
Good: Luk 6:46; Eze 33:31; Mal 1:6; Joh 13:13-15
what: Luk 10:25; Act 2:37, Act 16:30
John Gill
18:18 And a certain ruler asked him,.... A young man, Mt 19:20 a ruler among the Jews, a civil magistrate, and a very rich man; he ran after Jesus, and overtook him in the way, as he was going towards Jericho, Mk 10:17
saying, good master; "Rabbi"; or doctor,
what shall I do to inherit eternal life? See Gill on Mt 19:16.
John Wesley
18:18 Mt 19:16; Mk 10:17.
18:1918:19: Ասէ ցնա Յիսուս. Զի՞ ասես զիս բարի. չի՛ք ոք բարի, բայց մի Աստուա՛ծ, Հա՛յր[1417]։ [1417] Սակաւ օրինակք յաւելուն եւ աստանօր համաձայն մերումս. Մի Աստուած, Հայր։ Որպէս ՚ի Մարկ. Ժ 18։
19 Յիսուս նրան ասաց. «Ինչո՞ւ ինձ բարի ես կոչում. ոչ ոք բարի չէ, այլ միայն՝ Աստուած:
19 Յիսուս ըսաւ անոր. «Ինչո՞ւ զիս բարի կ’անուանես. մէկէն զատ բարի չկայ, որ է Աստուած։
Ասէ ցնա Յիսուս. Զի՞ ասես զիս բարի. չիք ոք բարի, բայց մի Աստուած:

18:19: Ասէ ցնա Յիսուս. Զի՞ ասես զիս բարի. չի՛ք ոք բարի, բայց մի Աստուա՛ծ, Հա՛յր[1417]։
[1417] Սակաւ օրինակք յաւելուն եւ աստանօր համաձայն մերումս. Մի Աստուած, Հայր։ Որպէս ՚ի Մարկ. Ժ 18։
19 Յիսուս նրան ասաց. «Ինչո՞ւ ինձ բարի ես կոչում. ոչ ոք բարի չէ, այլ միայն՝ Աստուած:
19 Յիսուս ըսաւ անոր. «Ինչո՞ւ զիս բարի կ’անուանես. մէկէն զատ բարի չկայ, որ է Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
18:1919: Иисус сказал ему: что ты называешь Меня благим? никто не благ, как только один Бог;
18:19  εἶπεν δὲ αὐτῶ ὁ ἰησοῦς, τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
18:19. εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Τί (To-what-one) με (to-me) λέγεις (thou-forth) ἀγαθόν; (to-good?"οὐδεὶς (Not-moreover-one) ἀγαθὸς (good) εἰ (if) μὴ (lest) εἷς (one) [ὁ] "[the-one]"θεός. (a-Deity)
18:19. dixit autem ei Iesus quid me dicis bonum nemo bonus nisi solus DeusAnd Jesus said to him: Why dost thou call me good? None is good but God alone.
19. And Jesus said unto him, Why callest thou me good? none is good, save one, God.
18:19. Then Jesus said to him: “Why do you call me good? No one is good except God alone.
18:19. And Jesus said unto him, Why callest thou me good? none [is] good, save one, [that is], God.
And Jesus said unto him, Why callest thou me good? none [is] good, save one, [that is], God:

19: Иисус сказал ему: что ты называешь Меня благим? никто не благ, как только один Бог;
18:19  εἶπεν δὲ αὐτῶ ὁ ἰησοῦς, τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
18:19. dixit autem ei Iesus quid me dicis bonum nemo bonus nisi solus Deus
And Jesus said to him: Why dost thou call me good? None is good but God alone.
18:19. Then Jesus said to him: “Why do you call me good? No one is good except God alone.
18:19. And Jesus said unto him, Why callest thou me good? none [is] good, save one, [that is], God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Luk 1:35, Luk 11:13; Job 14:4, Job 15:14-16, Job 25:4; Ti1 3:16; Heb 7:26; Jam 1:17
John Gill
18:19 And Jesus said unto him,.... In answer to his question, beginning with the character he gave him:
why callest thou me good? it being unusual to address men, even their Rabbins, under such a title:
none is good, save one, that is, God: or "but God alone"; as the Vulgate Latin and Arabic versions render it; or, "but the one God", as read the Syriac, Persic, and Ethiopic versions; See Gill on Mt 19:17.
Robert Jamieson, A. R. Fausset and David Brown
18:19 THE RICH YOUNG RULER AND DISCOURSE THEREON. (Lk 18:18-30)
Why, &c.--Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too (Ps 112:5; Mt 25:21; Tit 1:8). Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object--to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title apart from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen in the background of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it).
18:2018:20: Զպատուիրանս գիտես. Մի՛ շնար, Մի՛ սպանաներ, Մի՛ գողանար, Մի՛ սուտ վկայեր, Պատուեա՛ զհայր քո եւ զմայր։
20 Պատուիրանները գիտես՝ մի՛ շնացիր, մի՛ սպանիր, մի՛ գողացիր, սուտ մի՛ վկայիր, մեծարի՛ր քո հօրը եւ մօրը»:
20 Պատուիրանքները գիտես. Շնութիւն մի՛ ըներ, Սպանութիւն մի՛ ըներ, Գողութիւն մի՛ ըներ, Սուտ վկայութիւն մի՛ ըներ, Քու հայրդ ու մայրդ պատուէ»։
Զպատուիրանս գիտես. Մի՛ շնար, Մի՛ սպանաներ, Մի՛ գողանար, Մի՛ սուտ վկայեր, Պատուեա՛ զհայր քո եւ զմայր:

18:20: Զպատուիրանս գիտես. Մի՛ շնար, Մի՛ սպանաներ, Մի՛ գողանար, Մի՛ սուտ վկայեր, Պատուեա՛ զհայր քո եւ զմայր։
20 Պատուիրանները գիտես՝ մի՛ շնացիր, մի՛ սպանիր, մի՛ գողացիր, սուտ մի՛ վկայիր, մեծարի՛ր քո հօրը եւ մօրը»:
20 Պատուիրանքները գիտես. Շնութիւն մի՛ ըներ, Սպանութիւն մի՛ ըներ, Գողութիւն մի՛ ըներ, Սուտ վկայութիւն մի՛ ըներ, Քու հայրդ ու մայրդ պատուէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: знаешь заповеди: не прелюбодействуй, не убивай, не кради, не лжесвидетельствуй, почитай отца твоего и матерь твою.
18:20  τὰς ἐντολὰς οἶδας· μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
18:20. τὰς (To-the-ones) ἐντολὰς (to-finishings-in) οἶδας (thou-had-come-to-see," Μὴ ( lest ) μοιχεύσῃς , ( thou-might-have-adultered-of ," Μὴ ( lest ) φονεύσης , ( thou-might-have-slayed-of ," Μὴ ( lest ) κλέψῃς , ( thou-might-have-stolen ," Μὴ ( lest ) ψευδομαρτυρήσῃς , ( thou-might-have-false-witnessed-unto ," Τίμα ( thou-should-valuate-unto ) τὸν ( to-the-one ) πατέρα ( to-a-father ) σου ( of-thee ) καὶ ( and ) τὴν ( to-the-one ) μητέρα . ( to-a-mother )
18:20. mandata nosti non occides non moechaberis non furtum facies non falsum testimonium dices honora patrem tuum et matremThou knowest the commandments: Thou shalt not kill. Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother.
20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and mother.
18:20. You know the commandments: You shall not kill. You shall not commit adultery. You shall not steal. You shall not give false testimony. Honor your father and mother.”
18:20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother:

20: знаешь заповеди: не прелюбодействуй, не убивай, не кради, не лжесвидетельствуй, почитай отца твоего и матерь твою.
18:20  τὰς ἐντολὰς οἶδας· μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
18:20. mandata nosti non occides non moechaberis non furtum facies non falsum testimonium dices honora patrem tuum et matrem
Thou knowest the commandments: Thou shalt not kill. Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother.
18:20. You know the commandments: You shall not kill. You shall not commit adultery. You shall not steal. You shall not give false testimony. Honor your father and mother.”
18:20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: knowest: Luk 10:26-28; Isa 8:20; Mat 19:17-19; Mar 10:18, Mar 10:19; Rom 3:20, Rom 7:7-11
Do not commit: Exo 20:12-17; Deu 5:16-21; Rom 13:9; Gal 3:10-13; Eph 6:2; Col 3:20; Jam 2:8-11
John Gill
18:20 Thou knowest the commandments,.... The ten commandments given to Moses, and delivered to people; and which they were careful to teach their children; though five are only here mentioned, and not in the order in which they stand: suggesting hereby that these must be kept, or the law must he fulfilled, and satisfaction made for the violation of it, or there can be no inheriting eternal life. The five commandments mentioned are, the seventh, sixth, eighth, ninth, and fifth:
do not commit adultery; do not kill; do not steal; do not bear false witness; honour father and thy mother; See Gill on Mt 19:17 and See Gill on Mk 10:19.
John Wesley
18:20 Ex 20:12, &c.
Robert Jamieson, A. R. Fausset and David Brown
18:20 Thou knowest, &c.--Matthew (Mt 19:17) is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which--as if he had said, Point me out one of them which I have not kept?--"Jesus said, Thou shalt," &c. (Mt 19:17-18). Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all--for in Mark (Mk 10:19), "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew (Mt 19:19) the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that.
18:2118:21: Եւ նա՝ ասէ. Զա՛յդ ամենայն պահեցի՛ ՚ի մանկութենէ իմմէ։
21 Եւ նա ասաց. «Այդ բոլորը պահել եմ իմ մանկութիւնից»:
21 Ան ալ ըսաւ. «Ատոնք մանկութենէս ի վեր պահեր եմ»։
Եւ նա ասէ. Զայդ ամենայն պահեցի ի մանկութենէ իմմէ:

18:21: Եւ նա՝ ասէ. Զա՛յդ ամենայն պահեցի՛ ՚ի մանկութենէ իմմէ։
21 Եւ նա ասաց. «Այդ բոլորը պահել եմ իմ մանկութիւնից»:
21 Ան ալ ըսաւ. «Ատոնք մանկութենէս ի վեր պահեր եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2121: Он же сказал: все это сохранил я от юности моей.
18:21  ὁ δὲ εἶπεν, ταῦτα πάντα ἐφύλαξα ἐκ νεότητος.
18:21. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ταῦτα (To-the-ones-these) πάντα ( to-all ) ἐφύλαξα (I-guarded) ἐκ (out) νεότητος. (of-a-newness)
18:21. qui ait haec omnia custodivi a iuventute meaWho said: All these things have I kept from my youth.
21. And he said, All these things have I observed from my youth up.
18:21. And he said, “I have kept all these things from my youth.”
18:21. And he said, All these have I kept from my youth up.
And he said, All these have I kept from my youth up:

21: Он же сказал: все это сохранил я от юности моей.
18:21  ὁ δὲ εἶπεν, ταῦτα πάντα ἐφύλαξα ἐκ νεότητος.
18:21. qui ait haec omnia custodivi a iuventute mea
Who said: All these things have I kept from my youth.
18:21. And he said, “I have kept all these things from my youth.”
18:21. And he said, All these have I kept from my youth up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: Luk 18:11, Luk 18:12, Luk 15:7, Luk 15:29; Mat 19:20, Mat 19:21; Mar 10:20, Mar 10:21; Rom 10:2, Rom 10:3; Phi 3:6
Geneva 1599
18:21 (7) And he said, All these have I kept from my youth up.
(7) The enticement of riches carries many away from the right way.
John Gill
18:21 And he said,.... That is, the ruler said to him, as the Syriac and Ethiopic versions add; "to Jesus", as the Persic version expresses it;
all these have I kept from my youth up; See Gill on Mt 19:20 where it is added, what lack I yet?
Robert Jamieson, A. R. Fausset and David Brown
18:21 All these, &c.--"what lack I yet?" adds Matthew (Mt 19:20). Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark (Mk 10:21), "Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him--a lesson to those who can see nothing lovable save in the regenerate.
18:2218:22: Իբրեւ լուա՛ւ զայն Յիսուս, ասէ ցնա. Մեւս եւս պակա՛ս է քեզ. զամենայն ինչ զոր ունիս վաճառեա՛ եւ տո՛ւր աղքատաց, եւ ունիցիս գա՛նձ յերկինս. եւ ե՛կ զկնի իմ[1418]։ [1418] Ոմանք. Լուաւ զայս Յիսուս... մի եւս պակաս։ Բազումք. Գանձս յերկինս։
22 Երբ Յիսուս այս լսեց, ասաց նրան. «Դեռ մի բան պակաս է քեզ. ինչ որ ունես, վաճառի՛ր եւ տո՛ւր աղքատներին եւ երկնքում գանձեր կ’ունենաս, եւ արի՛ իմ յետեւից»:
22 Այս լսելով Յիսուս ըսաւ անոր. «Բան մը պակաս է քեզի. քու բոլոր ունեցածդ ծախէ եւ աղքատներուն բաշխէ ու երկինքը գանձ պիտի ունենաս եւ եկուր իմ ետեւէս»։
Իբրեւ լուաւ զայն Յիսուս, ասէ ցնա. Մեւս եւս պակաս է քեզ. զամենայն ինչ զոր ունիս վաճառեա եւ տուր աղքատաց, եւ ունիցիս գանձս յերկինս, եւ եկ զկնի իմ:

18:22: Իբրեւ լուա՛ւ զայն Յիսուս, ասէ ցնա. Մեւս եւս պակա՛ս է քեզ. զամենայն ինչ զոր ունիս վաճառեա՛ եւ տո՛ւր աղքատաց, եւ ունիցիս գա՛նձ յերկինս. եւ ե՛կ զկնի իմ[1418]։
[1418] Ոմանք. Լուաւ զայս Յիսուս... մի եւս պակաս։ Բազումք. Գանձս յերկինս։
22 Երբ Յիսուս այս լսեց, ասաց նրան. «Դեռ մի բան պակաս է քեզ. ինչ որ ունես, վաճառի՛ր եւ տո՛ւր աղքատներին եւ երկնքում գանձեր կ’ունենաս, եւ արի՛ իմ յետեւից»:
22 Այս լսելով Յիսուս ըսաւ անոր. «Բան մը պակաս է քեզի. քու բոլոր ունեցածդ ծախէ եւ աղքատներուն բաշխէ ու երկինքը գանձ պիտի ունենաս եւ եկուր իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: Услышав это, Иисус сказал ему: еще одного недостает тебе: все, что имеешь, продай и раздай нищим, и будешь иметь сокровище на небесах, и приходи, следуй за Мною.
18:22  ἀκούσας δὲ ὁ ἰησοῦς εἶπεν αὐτῶ, ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
18:22. ἀκούσας (Having-heard) δὲ (moreoever,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἔτι (If-to-a-one) ἕν (one) σοι (unto-thee) λείπει: (it-remaindereth) πάντα ( to-all ) ὅσα ( to-which-a-which ) ἔχεις (thou-hold) πώλησον (thou-should-have-trafficked-unto) καὶ (and) διάδος (thou-should-have-had-given-through) πτωχοῖς , ( unto-beggared ,"καὶ (and) ἕξεις (thou-shall-hold) θησαυρὸν (to-an-en-placing) ἐν (in) [τοῖς] "[unto-the-ones]"οὐρανοῖς, (unto-skies,"καὶ (and) δεῦρο (hitherto) ἀκολούθει (thou-should-path-along-unto) μοι. (unto-me)
18:22. quo audito Iesus ait ei adhuc unum tibi deest omnia quaecumque habes vende et da pauperibus et habebis thesaurum in caelo et veni sequere meWhich when Jesus had heard, he said to him: Yet one thing is wanting to thee. Sell all whatever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.
22. And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
18:22. And when Jesus heard this, he said to him: “One thing is still lacking for you. Sell all the things that you have, and give to the poor. And then you will have treasure in heaven. And come, follow me.”
18:22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me:

22: Услышав это, Иисус сказал ему: еще одного недостает тебе: все, что имеешь, продай и раздай нищим, и будешь иметь сокровище на небесах, и приходи, следуй за Мною.
18:22  ἀκούσας δὲ ὁ ἰησοῦς εἶπεν αὐτῶ, ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
18:22. quo audito Iesus ait ei adhuc unum tibi deest omnia quaecumque habes vende et da pauperibus et habebis thesaurum in caelo et veni sequere me
Which when Jesus had heard, he said to him: Yet one thing is wanting to thee. Sell all whatever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.
18:22. And when Jesus heard this, he said to him: “One thing is still lacking for you. Sell all the things that you have, and give to the poor. And then you will have treasure in heaven. And come, follow me.”
18:22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: one: Luk 10:42; Psa 27:4; Phi 3:13; Pe2 3:8
sell: Luk 12:33, Luk 16:9; Mat 6:19, Mat 6:20; Act 2:44, Act 2:45, Act 4:34-37; Ti1 6:18, Ti1 6:19
and come: Luk 9:23, Luk 9:57-62; Mat 19:21, Mat 19:27, Mat 19:28
John Gill
18:22 Now when Jesus heard these things,.... That he had kept all these commandments, and that ever since he was a child, and to that very time:
he said unto him, yet lackest thou one thing; not but that he lacked many other things, and even every thing: for he had performed no one thing as it should be: but Christ said, partly in answer to his pert question, "what lack I yet?" and partly by an ironical concession, granting he had kept them all, as he had said, yet one thing was wanting; and chiefly with a view to mortify his pride and vanity:
sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven, and come and follow me; See Gill on Mt 19:21.
John Wesley
18:22 Yet lackest thou one thing - Namely, to love God more than mammon. Our Saviour knew his heart, and presently put him upon a trial which laid it open to the ruler himself. And to cure his love of the world, which could not in him be cured otherwise, Christ commanded him to sell all that he had. But he does not command us to do this; but to use all to the glory of God.
Robert Jamieson, A. R. Fausset and David Brown
18:22 lackest . . . one thing--Ah! but that a fundamental, fatal lack.
sell, &c.--As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.
18:2318:23: Նա՝ իբրեւ լուաւ զայս, տրտմեցա՛ւ. քանզի էր մեծատո՛ւն յոյժ[1419]։ [1419] Ոմանք. Զի էր մեծատուն։
23 Երբ նա այս լսեց, տրտմեց, որովհետեւ չափազանց հարուստ էր:
23 Անիկա երբ այս բանը լսեց, տրտմեցաւ, վասն զի շատ հարուստ էր։
Նա իբրեւ լուաւ զայս, տրտմեցաւ, քանզի էր մեծատուն յոյժ:

18:23: Նա՝ իբրեւ լուաւ զայս, տրտմեցա՛ւ. քանզի էր մեծատո՛ւն յոյժ[1419]։
[1419] Ոմանք. Զի էր մեծատուն։
23 Երբ նա այս լսեց, տրտմեց, որովհետեւ չափազանց հարուստ էր:
23 Անիկա երբ այս բանը լսեց, տրտմեցաւ, վասն զի շատ հարուստ էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: Он же, услышав сие, опечалился, потому что был очень богат.
18:23  ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενήθη, ἦν γὰρ πλούσιος σφόδρα.
18:23. ὁ (The-one) δὲ (moreover) ἀκούσας (having-heard) ταῦτα (to-the-ones-these,"περίλυπος (saddened-about) ἐγενήθη, (it-was-became,"ἦν (it-was) γὰρ (therefore) πλούσιος (wealth-belonged) σφόδρα . ( to-vehemented )
18:23. his ille auditis contristatus est quia dives erat valdeHe having heard these things, became sorrowful: for he was very rich.
23. But when he heard these things, he became exceeding sorrowful; for he was very rich.
18:23. When he heard this, he became very sorrowful. For he was very rich.
18:23. And when he heard this, he was very sorrowful: for he was very rich.
And when he heard this, he was very sorrowful: for he was very rich:

23: Он же, услышав сие, опечалился, потому что был очень богат.
18:23  ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενήθη, ἦν γὰρ πλούσιος σφόδρα.
18:23. his ille auditis contristatus est quia dives erat valde
He having heard these things, became sorrowful: for he was very rich.
18:23. When he heard this, he became very sorrowful. For he was very rich.
18:23. And when he heard this, he was very sorrowful: for he was very rich.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: he was very sorrowful: Luk 8:14, Luk 12:15, Luk 19:8, Luk 21:34; Jdg 18:23, Jdg 18:24; Job 31:24, Job 31:25; Eze 33:31; Mat 19:22; Mar 10:22; Eph 5:5; Phi 3:8; Col 3:5; Jo1 2:15
John Gill
18:23 And when he heard this,.... That one thing was wanting, and what that was, which was to part with all his worldly substance, and follow Christ;
he was very sorrowful, for he was very rich; See Gill on Mt 19:22.
Robert Jamieson, A. R. Fausset and David Brown
18:23 was very sorrowful--Matthew (Mt 19:22) more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law--the absolute subjection of the heart to God, and this want vitiated all his other obediences.
18:2418:24: Իբրեւ ետես զնա Յիսուս տրտմեալ, ասէ. Ո՞րպէս դժուարաւ որ ինչս ունիցին՝ մտանիցեն յարքայութիւն Աստուծոյ[1420]։ [1420] Ոսկան. Ո՞րպէս դժուարին է որք ինչս։
24 Երբ Յիսուս նրան տեսաւ տրտմած, ասաց. «Ինչքա՜ն դժուարութեամբ Աստծու արքայութիւնը կը մտնեն նրանք, որոնք հարստութիւն ունեն:
24 Յիսուս, երբ զանիկա տրտմած տեսաւ, ըսաւ. «Որչա՜փ դժուար է Աստուծոյ թագաւորութիւնը մտնել անոնց, որ հարստութիւն ունին։
Իբրեւ ետես զնա Յիսուս տրտմեալ, ասէ. Ո՛րպէս դժուարաւ, որ ինչս ունիցին, մտանիցեն յարքայութիւն Աստուծոյ:

18:24: Իբրեւ ետես զնա Յիսուս տրտմեալ, ասէ. Ո՞րպէս դժուարաւ որ ինչս ունիցին՝ մտանիցեն յարքայութիւն Աստուծոյ[1420]։
[1420] Ոսկան. Ո՞րպէս դժուարին է որք ինչս։
24 Երբ Յիսուս նրան տեսաւ տրտմած, ասաց. «Ինչքա՜ն դժուարութեամբ Աստծու արքայութիւնը կը մտնեն նրանք, որոնք հարստութիւն ունեն:
24 Յիսուս, երբ զանիկա տրտմած տեսաւ, ըսաւ. «Որչա՜փ դժուար է Աստուծոյ թագաւորութիւնը մտնել անոնց, որ հարստութիւն ունին։
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18:2424: Иисус, видя, что он опечалился, сказал: как трудно имеющим богатство войти в Царствие Божие!
18:24  ἰδὼν δὲ αὐτὸν ὁ ἰησοῦς [περίλυπον γενόμενον] εἶπεν, πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται·
18:24. Ἰδὼν (Having-had-seen) δὲ (moreover) αὐτὸν (to-it,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Πῶς (Unto-whither) δυσκόλως (unto-onerously-fooded) οἱ (the-ones) τὰ (to-the-ones) χρήματα (to-affordings-to) ἔχοντες ( holding ) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσπορεύονται : ( they-traverseth-into-of ?"
18:24. videns autem illum Iesus tristem factum dixit quam difficile qui pecunias habent in regnum Dei intrabuntAnd Jesus seeing him become sorrowful, said: How hardly shall they that have riches enter into the kingdom of God
24. And Jesus seeing him said, How hardly shall they that have riches enter into the kingdom of God!
18:24. Then Jesus, seeing him brought to sorrow, said: “How difficult it is for those who have money to enter into the kingdom of God!
18:24. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God:

24: Иисус, видя, что он опечалился, сказал: как трудно имеющим богатство войти в Царствие Божие!
18:24  ἰδὼν δὲ αὐτὸν ὁ ἰησοῦς [περίλυπον γενόμενον] εἶπεν, πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται·
18:24. videns autem illum Iesus tristem factum dixit quam difficile qui pecunias habent in regnum Dei intrabunt
And Jesus seeing him become sorrowful, said: How hardly shall they that have riches enter into the kingdom of God
18:24. Then Jesus, seeing him brought to sorrow, said: “How difficult it is for those who have money to enter into the kingdom of God!
18:24. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:24: How hardly shall they that have riches, etc. - See the notes on this discourse of our Lord, on Mat 19:21-30 (note), and Mar 10:30 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: he was: Mar 6:26; Co2 7:9, Co2 7:10
How: Deu 6:10-12, Deu 8:11-17; Psa 10:3, Psa 73:5-12; Pro 11:28, Pro 18:11, Pro 30:9; Jer 2:31, Jer 5:5; Mat 19:23-25; Mar 10:23-27; Co1 1:26, Co1 1:27; Ti1 6:9, Ti1 6:10; Jam 2:5-7, Jam 5:1-6
Geneva 1599
18:24 (8) And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
(8) To be both rich and godly is a singular gift of God.
John Gill
18:24 And when Jesus saw that he was very sorrowful,.... As he might, by his looks and gestures; and perceived that he was determined not to part with his possessions, and follow him:
he said to his disciples, how hardly shall they that have riches enter into the kingdom of God! embrace the Gospel, and submit to the ordinances of it; deny themselves, part with their worldly substance for the cause of Christ, and interest of religion. Riches, which should be a reason for, are often a bar unto a profession of Christ, and his Gospel. This is delivered as an affirmation, or by way of assertion; see Gill on Mt 19:23.
Robert Jamieson, A. R. Fausset and David Brown
18:24 when Jesus saw--Mark says (Mk 3:34), He "looked round about"--as if first following the departing youth with His eye--"and saith unto His disciples."
How hardly, &c.--with what difficulty. In Mark (Mk 10:24) an explanation is added, "How hard is it for them that trust in riches," &c.--that is, with what difficulty is this idolatrous trust conquered, without which they cannot enter; and this is introduced by the word "children"--sweet diminutive of affection and pity (Jn 21:5).
18:2518:25: Դիւրագո՛յն իցէ մալխոյ ընդ ծա՛կ ասղան անցանել, քան մեծատան յարքայութիւն Աստուծոյ մտանել։
25 Աւելի հեշտ է, որ պարանը ասեղի ծակից անցնի, քան թէ մի մեծահարուստ Աստծու արքայութիւնը մտնի»:
25 Քանզի աւելի դիւրին է, որ ուղտը ասեղին ծակէն անցնի, քան թէ հարուստը Աստուծոյ թագաւորութիւնը մտնէ»։
Դիւրագոյն իցէ մալխոյ ընդ ծակ ասղան անցանել, քան մեծատան յարքայութիւն Աստուծոյ մտանել:

18:25: Դիւրագո՛յն իցէ մալխոյ ընդ ծա՛կ ասղան անցանել, քան մեծատան յարքայութիւն Աստուծոյ մտանել։
25 Աւելի հեշտ է, որ պարանը ասեղի ծակից անցնի, քան թէ մի մեծահարուստ Աստծու արքայութիւնը մտնի»:
25 Քանզի աւելի դիւրին է, որ ուղտը ասեղին ծակէն անցնի, քան թէ հարուստը Աստուծոյ թագաւորութիւնը մտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2525: ибо удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в Царствие Божие.
18:25  εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
18:25. εὐκοπώτερον (More-goodly-felled) γάρ (therefore) ἐστιν (it-be) κάμηλον (to-a-camel) διὰ (through) τρήματος (of-an-orifice) βελόνης (of-a-needle) εἰσελθεῖν (to-have-had-came-into) ἢ (or) πλούσιον (to-wealth-belonged) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσελθεῖν. (to-have-had-came-into)
18:25. facilius est enim camelum per foramen acus transire quam divitem intrare in regnum DeiFor it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.
25. For it is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the kingdom of God.
18:25. For it is easier for a camel to pass through the eye of a needle, than for a wealthy man to enter into the kingdom of God.”
18:25. For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
For it is easier for a camel to go through a needle' s eye, than for a rich man to enter into the kingdom of God:

25: ибо удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в Царствие Божие.
18:25  εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
18:25. facilius est enim camelum per foramen acus transire quam divitem intrare in regnum Dei
For it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.
18:25. For it is easier for a camel to pass through the eye of a needle, than for a wealthy man to enter into the kingdom of God.”
18:25. For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
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Adam Clarke: Commentary on the Bible - 1831
18:25: It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, Mat 19:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: a camel: Some render a cable; but it may justly be doubted whether καμηλος [Strong's G2574] ever was so translated before, for the word for a cable, as the scholiast on Aristophanes expressly affirms, is written καμιλος, not with an "e" η, but with an "i" ι. Some few manuscripts, it is true, have got the word καμιλος into the text, but it is evidently an attempted improvement. Mat 23:24
John Gill
18:25 For it is easier for a camel,.... These words were spoken to the disciples again, and were a second address to them, after they had shown astonishment at the former; See Gill on Mt 19:24 and See Gill on Mk 10:24.
Robert Jamieson, A. R. Fausset and David Brown
18:25 easier for a camel, &c.--a proverbial expression denoting literally a thing impossible, but figuratively, very difficult.
18:2618:26: Եւ որ լուանն՝ ասէին. Եւ ո՞ կարիցէ ապրել։
26 Եւ նրանք, որ լսեցին, ասացին. «Իսկ ո՞վ կարող է փրկուել»:
26 Անոնք, որ լսեցին, ըսին. «Ալ ո՞վ կրնայ փրկուիլ»։
Եւ որ լուանն` ասէին. Եւ ո՞ կարիցէ ապրել:

18:26: Եւ որ լուանն՝ ասէին. Եւ ո՞ կարիցէ ապրել։
26 Եւ նրանք, որ լսեցին, ասացին. «Իսկ ո՞վ կարող է փրկուել»:
26 Անոնք, որ լսեցին, ըսին. «Ալ ո՞վ կրնայ փրկուիլ»։
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18:2626: Слышавшие сие сказали: кто же может спастись?
18:26  εἶπαν δὲ οἱ ἀκούσαντες, καὶ τίς δύναται σωθῆναι;
18:26. εἶπαν (They-said) δὲ (moreover,"οἱ (the-ones) ἀκούσαντες ( having-heard ,"Καὶ (And) τίς (what-one) δύναται ( it-ableth ) σωθῆναι; (to-have-been-saved?"
18:26. et dixerunt qui audiebant et quis potest salvus fieriAnd they that heard it said: Who then can be saved?
26. And they that heard it said, Then who can be saved?
18:26. And those who were listening to this said, “Then who is able to be saved?”
18:26. And they that heard [it] said, Who then can be saved?
And they that heard [it] said, Who then can be saved:

26: Слышавшие сие сказали: кто же может спастись?
18:26  εἶπαν δὲ οἱ ἀκούσαντες, καὶ τίς δύναται σωθῆναι;
18:26. et dixerunt qui audiebant et quis potest salvus fieri
And they that heard it said: Who then can be saved?
18:26. And those who were listening to this said, “Then who is able to be saved?”
18:26. And they that heard [it] said, Who then can be saved?
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
18:26: Who: Luk 13:23
John Gill
18:26 And they that heard it, said, who then can be saved? These were the disciples of Christ, who so said; see Mt 19:25.
Robert Jamieson, A. R. Fausset and David Brown
18:26 For, &c.--"At that rate none can be saved": "Well, it does pass human power, but not divine."
18:2718:27: Եւ նա ասէ. Անհնարի՛նք առ ՚ի մարդկանէ, հնարաւո՛րք են յԱստուծոյ[1421]։ [1421] Ոմանք. Անհնարինք ՚ի մարդկա՛՛... են Աստուծոյ։
27 Եւ նա ասաց. «Ինչ որ անհնար է մարդկանց համար, Աստծու համար հնարաւոր է»:
27 Ինք ըսաւ. «Մարդոց կողմէ անկարելի եղած բաները Աստուծոյ կողմէ կարելի են»։
Եւ նա ասէ. Անհնարինք առ ի մարդկանէ հնարաւորք են յԱստուծոյ:

18:27: Եւ նա ասէ. Անհնարի՛նք առ ՚ի մարդկանէ, հնարաւո՛րք են յԱստուծոյ[1421]։
[1421] Ոմանք. Անհնարինք ՚ի մարդկա՛՛... են Աստուծոյ։
27 Եւ նա ասաց. «Ինչ որ անհնար է մարդկանց համար, Աստծու համար հնարաւոր է»:
27 Ինք ըսաւ. «Մարդոց կողմէ անկարելի եղած բաները Աստուծոյ կողմէ կարելի են»։
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18:2727: Но Он сказал: невозможное человекам возможно Богу.
18:27  ὁ δὲ εἶπεν, τὰ ἀδύνατα παρὰ ἀνθρώποις δυνατὰ παρὰ τῶ θεῶ ἐστιν.
18:27. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Τὰ (The-ones) ἀδύνατα ( un-able ) παρὰ (beside) ἀνθρώποις (unto-mankinds) δυνατὰ ( able ) παρὰ (beside) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐστίν. (it-be)
18:27. ait illis quae inpossibilia sunt apud homines possibilia sunt apud DeumHe said to them: The things that are impossible with men are possible with God.
27. But he said, The things which are impossible with men are possible with God.
18:27. He said to them, “Things that are impossible with men are possible with God.”
18:27. And he said, The things which are impossible with men are possible with God.
And he said, The things which are impossible with men are possible with God:

27: Но Он сказал: невозможное человекам возможно Богу.
18:27  ὁ δὲ εἶπεν, τὰ ἀδύνατα παρὰ ἀνθρώποις δυνατὰ παρὰ τῶ θεῶ ἐστιν.
18:27. ait illis quae inpossibilia sunt apud homines possibilia sunt apud Deum
He said to them: The things that are impossible with men are possible with God.
18:27. He said to them, “Things that are impossible with men are possible with God.”
18:27. And he said, The things which are impossible with men are possible with God.
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
18:27: Luk 1:37; Gen 18:14; Job 42:2; Jer 32:17; Dan 4:35; Zac 8:6; Mat 19:26; Eph 1:19, Eph 1:20, Eph 2:4-10
John Gill
18:27 And he said,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it:
the things which are impossible with men, are possible with God; See Gill on Mt 19:26.
18:2818:28: Եւ ասէ Պե՛տրոս. Ահաւասիկ մեք թողաք զամենայն ինչ զմեր, եւ եկա՛ք զկնի քո։
28 Եւ Պետրոսն ասաց. «Ահա մենք մեր ամէն ինչը թողեցինք եւ եկանք քո յետեւից»:
28 Պետրոս ըսաւ. «Ահա մենք ամէն բան թողուցինք եւ քու ետեւէդ եկանք»։
Եւ ասէ Պետրոս. Ահաւասիկ մեք թողաք զամենայն ինչ զմեր, եւ եկաք զկնի քո:

18:28: Եւ ասէ Պե՛տրոս. Ահաւասիկ մեք թողաք զամենայն ինչ զմեր, եւ եկա՛ք զկնի քո։
28 Եւ Պետրոսն ասաց. «Ահա մենք մեր ամէն ինչը թողեցինք եւ եկանք քո յետեւից»:
28 Պետրոս ըսաւ. «Ահա մենք ամէն բան թողուցինք եւ քու ետեւէդ եկանք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2828: Петр же сказал: вот, мы оставили все и последовали за Тобою.
18:28  εἶπεν δὲ ὁ πέτρος, ἰδοὺ ἡμεῖς ἀφέντες τὰ ἴδια ἠκολουθήσαμέν σοι.
18:28. Εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) Πέτρος (a-Petros," Ἰδοὺ ( Thou-should-have-had-seen ,"ἡμεῖς (we) ἀφέντες ( having-had-sent-off ) τὰ (to-the-ones) ἴδια ( to-private-belonged ) ἠκολουθήσαμέν (we-pathed-along-unto) σοι. (unto-thee)
18:28. ait autem Petrus ecce nos dimisimus omnia et secuti sumus teThen Peter said: Behold, we have left all things and have followed thee.
28. And Peter said, Lo, we have left our own, and followed thee.
18:28. And Peter said, “Behold, we have left everything, and we have followed you.”
18:28. Then Peter said, Lo, we have left all, and followed thee.
Then Peter said, Lo, we have left all, and followed thee:

28: Петр же сказал: вот, мы оставили все и последовали за Тобою.
18:28  εἶπεν δὲ ὁ πέτρος, ἰδοὺ ἡμεῖς ἀφέντες τὰ ἴδια ἠκολουθήσαμέν σοι.
18:28. ait autem Petrus ecce nos dimisimus omnia et secuti sumus te
Then Peter said: Behold, we have left all things and have followed thee.
28. And Peter said, Lo, we have left our own, and followed thee.
18:28. And Peter said, “Behold, we have left everything, and we have followed you.”
18:28. Then Peter said, Lo, we have left all, and followed thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:28: We have left all - Our trades, our houses, and families. The reader is desired to consult the notes on Mat 4:20 (note); Mat 19:27 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: Luk 5:11; Mat 4:19-22, Mat 9:9, Mat 19:27; Mar 10:28; Phi 3:7
John Gill
18:28 Then Peter said,.... "To him", as the Syriac and Arabic versions add; that is, to the Lord Jesus, as the Ethiopic version expresses it; who was always the most forward to speak on any occasion: he observing what was required of the young man, and how unwilling he was to comply with it, and the difficulty in every rich man's way of entrance into the kingdom of God, spoke as follows;
lo, we have left all: the Arabic version reads, "all ours"; all we had, our friends, trades, and worldly substance;
and followed thee: in Mt 19:27 it is added, "what shall we have therefore"; referring to the promise of Christ, to the young man, that should he sell all he had, and give it to the poor, he should have treasure in heaven; See Gill on Mt 19:27.
Robert Jamieson, A. R. Fausset and David Brown
18:28 Lo, &c.--in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"
left all--"The workmen's little is as much his "all" as the prince's much" [BENGEL]. In Matthew (Mt 19:27) he adds, "What shall we have therefore?" How shall it fare with us?
18:2918:29: Եւ նա՝ ասէ ցնոսա. Ամէն ասե՛մ ձեզ. եթէ ո՛չ ոք է՝ որ եթող զտունս, կամ զծնօղս, կամ զեղբարս, կամ զկին, կամ զորդիս՝ վասն արքայութեան Աստուծոյ[1422], [1422] Ոմանք. Եթող զտուն։
29 Եւ Յիսուս ասաց նրանց. «Ճշմարիտ եմ ասում ձեզ, չկայ մէկը, որ թողած լինի տունը, կամ ծնողներին, կամ եղբայրներին, կամ կնոջը, կամ զաւակներին՝ Աստծու արքայութեան համար,
29 Անիկա ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Մարդ մը չկայ որ թողու տուն, կամ ծնողք, կամ եղբայրներ, կամ կին, կամ որդիներ Աստուծոյ թագաւորութեանը համար,
Եւ նա ասէ ցնոսա. Ամէն ասեմ ձեզ եթէ Ոչ ոք է որ եթող զտուն, կամ զծնողս, կամ զեղբարս, կամ զկին, կամ զորդիս վասն արքայութեան Աստուծոյ:

18:29: Եւ նա՝ ասէ ցնոսա. Ամէն ասե՛մ ձեզ. եթէ ո՛չ ոք է՝ որ եթող զտունս, կամ զծնօղս, կամ զեղբարս, կամ զկին, կամ զորդիս՝ վասն արքայութեան Աստուծոյ[1422],
[1422] Ոմանք. Եթող զտուն։
29 Եւ Յիսուս ասաց նրանց. «Ճշմարիտ եմ ասում ձեզ, չկայ մէկը, որ թողած լինի տունը, կամ ծնողներին, կամ եղբայրներին, կամ կնոջը, կամ զաւակներին՝ Աստծու արքայութեան համար,
29 Անիկա ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի թէ՝ ‘Մարդ մը չկայ որ թողու տուն, կամ ծնողք, կամ եղբայրներ, կամ կին, կամ որդիներ Աստուծոյ թագաւորութեանը համար,
zohrab-1805▾ eastern-1994▾ western am▾
18:2929: Он сказал им: истинно говорю вам: нет никого, кто оставил бы дом, или родителей, или братьев, или сестер, или жену, или детей для Царствия Божия,
18:29  ὁ δὲ εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ γυναῖκα ἢ ἀδελφοὺς ἢ γονεῖς ἢ τέκνα ἕνεκεν τῆς βασιλείας τοῦ θεοῦ,
18:29. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) ἔστιν (it-be) ὃς (which) ἀφῆκεν (it-sent-off) οἰκίαν (to-a-housing-unto) ἢ (or) γυναῖκα (to-a-woman) ἢ (or) ἀδελφοὺς ( to-brethrened ) ἢ (or) γονεῖς (to-generators-of) ἢ (or) τέκνα (to-producees) εἵνεκεν (if-in-out-in) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
18:29. qui dixit eis amen dico vobis nemo est qui reliquit domum aut parentes aut fratres aut uxorem aut filios propter regnum DeiWho said to them: Amen, I say to you, there is no man that hath left home or parents or brethren or wife or children, for the kingdom of God's sake,
29. And he said unto them, Verily I say unto you, There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God’s sake,
18:29. And he said to them: “Amen, I say to you, there is no one who has left behind home, or parents, or brothers, or a wife, or children, for the sake of the kingdom of God,
18:29. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,
And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God' s sake:

29: Он сказал им: истинно говорю вам: нет никого, кто оставил бы дом, или родителей, или братьев, или сестер, или жену, или детей для Царствия Божия,
18:29  ὁ δὲ εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ γυναῖκα ἢ ἀδελφοὺς ἢ γονεῖς ἢ τέκνα ἕνεκεν τῆς βασιλείας τοῦ θεοῦ,
18:29. qui dixit eis amen dico vobis nemo est qui reliquit domum aut parentes aut fratres aut uxorem aut filios propter regnum Dei
Who said to them: Amen, I say to you, there is no man that hath left home or parents or brethren or wife or children, for the kingdom of God's sake,
18:29. And he said to them: “Amen, I say to you, there is no one who has left behind home, or parents, or brothers, or a wife, or children, for the sake of the kingdom of God,
18:29. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:29: That hath left house, or parents, etc. - See on Mat 19:28, Mat 19:29 (note), and Mar 10:29, Mar 10:30 (note).
Or brethren - Η αδελφας, Or Sisters, is added by the Cod. Bezae, and some others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: There: Luk 14:26-28; Deu 33:9; Mat 10:37-39, Mat 19:28-30; Mar 10:29-31
Geneva 1599
18:29 (9) And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,
(9) They become the richest of all who do not refuse to be poor for Christ's sake.
John Gill
18:29 And he said unto them,.... To his disciples, as the Ethiopic version reads; though the Syriac and Persic versions read, "and Jesus said to him"; that is, to Peter; he particularly replied to him:
verily I say unto you, there is no man: not only you shall have peculiar honour done you, as to sit on thrones, and judge the twelve tribes of Israel; but there is not a single person of a more private character,
that hath left house, or "houses", as read the Syriac and Persic versions;
or parents, or brethren, or wife, or children, for the kingdom of God's sake: that is, for Christ's sake, and for the sake of his Gospel, as the other evangelists have it; and which teaches us how to understand the kingdom of God here, and elsewhere.
Robert Jamieson, A. R. Fausset and David Brown
18:29 There is no man, &c.--graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.
house, &c.--The specification is still more minute in Matthew and Mark, (Mt 19:27; Mk 10:29) to take in every form of self-sacrifice.
for the kingdom of God's sake--in Mark (Mk 10:29), "for MY sake and the Gospel's." See on Lk 6:22.
18:3018:30: եթէ ո՛չ առնուցո՛ւ բազմապատիկ ՚ի ժամանակի յայսմիկ. եւ յաշխարհին որ գալոցն է՝ զկեանսն յաւիտենականս ժառանգեսցէ[1423]։ [1423] Ոմանք. Բազմապատիկ եւ ՚ի ժամանակի։
30 եւ այս ներկայ ժամանակում բազմապատիկ չստանայ ու յաւիտենական կեանքը չժառանգի այն աշխարհում, որ գալու է»:
30 Եւ բազմապատիկը չառնէ այս աշխարհին մէջ եւ գալիք աշխարհին մէջ՝ յաւիտենական կեանքը’»։
եթէ ոչ առնուցու բազմապատիկ ի ժամանակի յայսմիկ, եւ յաշխարհին որ գալոցն է` զկեանսն յաւիտենականս ժառանգեսցէ:

18:30: եթէ ո՛չ առնուցո՛ւ բազմապատիկ ՚ի ժամանակի յայսմիկ. եւ յաշխարհին որ գալոցն է՝ զկեանսն յաւիտենականս ժառանգեսցէ[1423]։
[1423] Ոմանք. Բազմապատիկ եւ ՚ի ժամանակի։
30 եւ այս ներկայ ժամանակում բազմապատիկ չստանայ ու յաւիտենական կեանքը չժառանգի այն աշխարհում, որ գալու է»:
30 Եւ բազմապատիկը չառնէ այս աշխարհին մէջ եւ գալիք աշխարհին մէջ՝ յաւիտենական կեանքը’»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3030: и не получил бы гораздо более в сие время, и в век будущий жизни вечной.
18:30  ὃς οὐχὶ μὴ [ἀπο]λάβῃ πολλαπλασίονα ἐν τῶ καιρῶ τούτῳ καὶ ἐν τῶ αἰῶνι τῶ ἐρχομένῳ ζωὴν αἰώνιον.
18:30. ὃς (which) οὐχὶ (unto-not) μὴ (lest) λάβῃ (it-might-have-had-taken) πολλαπλασίονα ( to-much-fold-belonged ) ἐν (in) τῷ (unto-the-one) καιρῷ (unto-a-time) τούτῳ (unto-the-one-this) καὶ (and) ἐν (in) τῷ (unto-the-one) αἰῶνι (unto-an-age) τῷ (unto-the-one) ἐρχομένῳ ( unto-coming ) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
18:30. et non recipiat multo plura in hoc tempore et in saeculo venturo vitam aeternamWho shall not receive much more in this present time, and in the world to come life everlasting.
30. who shall not receive manifold more in this time, and in the world to come eternal life.
18:30. who will not receive much more in this time, and in the age to come eternal life.”
18:30. Who shall not receive manifold more in this present time, and in the world to come life everlasting.
Who shall not receive manifold more in this present time, and in the world to come life everlasting:

30: и не получил бы гораздо более в сие время, и в век будущий жизни вечной.
18:30  ὃς οὐχὶ μὴ [ἀπο]λάβῃ πολλαπλασίονα ἐν τῶ καιρῶ τούτῳ καὶ ἐν τῶ αἰῶνι τῶ ἐρχομένῳ ζωὴν αἰώνιον.
18:30. et non recipiat multo plura in hoc tempore et in saeculo venturo vitam aeternam
Who shall not receive much more in this present time, and in the world to come life everlasting.
18:30. who will not receive much more in this time, and in the age to come eternal life.”
18:30. Who shall not receive manifold more in this present time, and in the world to come life everlasting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: manifold more: Luk 12:31, Luk 12:32; Job 42:10; Psa 37:16, Psa 63:4, Psa 63:5, Psa 84:10-12, Psa 119:72, Psa 119:103, Psa 119:111, Psa 119:127; Psa 119:162; Rom 6:21-23; Ti1 4:8, Ti1 6:6; Heb 13:5, Heb 13:6; Rev 2:10, Rev 2:17, Rev 3:21
John Gill
18:30 Who shall not receive manifold more in this present time,.... Not more houses, parents, brethren, &c. but that which is abundantly preferable to them; such comfort, peace, satisfaction, and pleasure, as are not to be found in such enjoyments:
and in the world to come life everlasting; which was what the young man was desirous of inheriting, Lk 18:18.
Robert Jamieson, A. R. Fausset and David Brown
18:30 manifold more in this present time--in Matthew (Mt 19:29) "an hundredfold," to which Mark (Mk 10:30) gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"--"an hundredfold more"--than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on Mt 12:49-50; and 2Cor 6:14-18.) But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And
When the shore is won at last
Who will count the billows past?
KEBLE
These promises are for every one who forsakes his all for Christ. But in Matthew (Mt 19:28) this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from Lk 22:28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.
18:3118:31: Եւ առեալ զերկոտասանսն առանձինն՝ ասէ՛ ցնոսա. Ահաւասիկ ելանեմք յԵրուսաղէմ. եւ կատարեսցին ամենայն գրեա՛լքն մարգարէիւք վասն Որդւոյ մարդոյ։
31 Եւ Տասներկուսին, առանձին, մի կողմ տանելով՝ նրանց ասաց. «Ահաւասիկ ելնում ենք դէպի Երուսաղէմ, եւ մարգարէների միջոցով մարդու Որդու մասին բոլոր գրուածները պիտի կատարուեն.
31 Տասներկուքը իր քով առնելով՝ ըսաւ անոնց. «Ահա մենք Երուսաղէմ կ’ելլենք եւ մարգարէներուն ձեռքով Որդի մարդոյ համար բոլոր գրուածները պիտի կատարուին։
Եւ առեալ զերկոտասանսն առանձինն` ասէ ցնոսա. Ահաւասիկ ելանեմք յԵրուսաղէմ, եւ կատարեսցին ամենայն գրեալքն մարգարէիւք վասն Որդւոյ մարդոյ:

18:31: Եւ առեալ զերկոտասանսն առանձինն՝ ասէ՛ ցնոսա. Ահաւասիկ ելանեմք յԵրուսաղէմ. եւ կատարեսցին ամենայն գրեա՛լքն մարգարէիւք վասն Որդւոյ մարդոյ։
31 Եւ Տասներկուսին, առանձին, մի կողմ տանելով՝ նրանց ասաց. «Ահաւասիկ ելնում ենք դէպի Երուսաղէմ, եւ մարգարէների միջոցով մարդու Որդու մասին բոլոր գրուածները պիտի կատարուեն.
31 Տասներկուքը իր քով առնելով՝ ըսաւ անոնց. «Ահա մենք Երուսաղէմ կ’ելլենք եւ մարգարէներուն ձեռքով Որդի մարդոյ համար բոլոր գրուածները պիտի կատարուին։
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18:3131: Отозвав же двенадцать учеников Своих, сказал им: вот, мы восходим в Иерусалим, и совершится все, написанное через пророков о Сыне Человеческом,
18:31  παραλαβὼν δὲ τοὺς δώδεκα εἶπεν πρὸς αὐτούς, ἰδοὺ ἀναβαίνομεν εἰς ἰερουσαλήμ, καὶ τελεσθήσεται πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν τῶ υἱῶ τοῦ ἀνθρώπου·
18:31. Παραλαβὼν (Having-had-taken-beside) δὲ (moreover) τοὺς (to-the-ones) δώδεκα (to-two-ten,"εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them," Ἰδοὺ ( Thou-should-have-had-seen ,"ἀναβαίνομεν (we-step-up) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem,"καὶ (and) τελεσθήσεται (it-shall-be-finished-unto) πάντα ( all ) τὰ (the-ones) γεγραμμένα ( having-had-come-to-be-scribed ) διὰ (through) τῶν (of-the-ones) προφητῶν (of-declarers-before) τῷ (unto-the-one) υἱῷ (unto-a-Son) τοῦ (of-the-one) ἀνθρώπου: (of-a-mankind)
18:31. adsumpsit autem Iesus duodecim et ait illis ecce ascendimus Hierosolyma et consummabuntur omnia quae scripta sunt per prophetas de Filio hominisThen Jesus took unto him the twelve and said to them: Behold, we go up to Jerusalem; and all things shall be accomplished which were written by the prophets concerning the Son of man.
31. And he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all the things that are written by the prophets shall be accomplished unto the Son of man.
18:31. Then Jesus took the twelve aside, and he said to them: “Behold, we are ascending to Jerusalem, and everything shall be completed which was written by the prophets about the Son of man.
18:31. Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished:

31: Отозвав же двенадцать учеников Своих, сказал им: вот, мы восходим в Иерусалим, и совершится все, написанное через пророков о Сыне Человеческом,
18:31  παραλαβὼν δὲ τοὺς δώδεκα εἶπεν πρὸς αὐτούς, ἰδοὺ ἀναβαίνομεν εἰς ἰερουσαλήμ, καὶ τελεσθήσεται πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν τῶ υἱῶ τοῦ ἀνθρώπου·
18:31. adsumpsit autem Iesus duodecim et ait illis ecce ascendimus Hierosolyma et consummabuntur omnia quae scripta sunt per prophetas de Filio hominis
Then Jesus took unto him the twelve and said to them: Behold, we go up to Jerusalem; and all things shall be accomplished which were written by the prophets concerning the Son of man.
18:31. Then Jesus took the twelve aside, and he said to them: “Behold, we are ascending to Jerusalem, and everything shall be completed which was written by the prophets about the Son of man.
18:31. Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
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
31-43: Предсказание Христа о Своей смерти и исцеление слепца близ Иерихона ев. Лука передает, следуя ев. Марку (см. Мк Х, 32-34, 46-52). - Совершится все написанное чрез пророков - это прибавление ев. Луки, т. е. ближе всего пророчества Захарии (XI, 12: и сл. ; XII, 10; ср. Иc LIII). - Они ничего не поняли, - т. е. не могли представить себе, как может быть умерщвлен Мессия (ср. IХ, 45). - Когда же Он подходил к Иерихону. Исцеление слепца, таким образом, по Ев. Луки совершилось пред входом Господа в город, а по Марку и Матфею по выходе из города. Это противоречие можно объяснить тем, что в то время Господь исцелил двух слепцов, как и сообщает ев. Матфей (XX, 30) - одного пред входом в Иерихон, а другого - по выходе из этого города. О первом и сообщает ев. Лука.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33 And they shall scourge him, and put him to death: and the third day he shall rise again. 34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.

Here is, I. The notice Christ gave to his disciples of his sufferings and death approaching, and of the glorious issue of them, which he himself had a perfect sight and foreknowledge of, and thought it necessary to give them warning of, that it might be the less surprise and terror to them. Two things here are which we had not in the other evangelists:-- 1. The sufferings of Christ are here spoken of as the fulfilling of the scriptures, with which consideration Christ reconciled himself to them, and would reconcile them: All things that are written by the prophets concerning the Son of man, especially the hardships he should undergo, shall be accomplished. Note, The Spirit of Christ, in the Old-Testament prophets, testified beforehand his sufferings, and the glory that should follow, 1 Pet. i. 11. This proves that the scriptures are the word of God, for they had their exact and full accomplishment; and that Jesus Christ was sent of God, for they had their accomplishment in him; this was he that should come, for whatever was foretold concerning the Messiah was verified in him; and he would submit to any thing for the fulfilling of scripture, that not one jot or tittle of that should fall to the ground. This makes the offence of the cross to cease, and puts an honour upon it. Thus it was written, and thus it behoved Christ to suffer, thus it became him. 2. The ignominy and disgrace done to Christ in his sufferings are here most insisted upon. The other evangelists had said that he should be mocked; but here it is added, He shall be spitefully treated, hybristhesetai--he shall be loaded with contumely and contempt, shall have all possible reproach put upon him. This was that part of his sufferings by which in a spiritual manner he satisfied God's justice for the injury we had done him in his honour by sin. Here is one particular instance of disgrace done him, that he was spit upon, which had been particularly foretold, Isa. l. 6. But here, as always, when Christ spoke of his sufferings and death, he foretold his resurrection as that which took off both the terror and reproach of his sufferings: The third day he shall rise again.

II. The confusion that the disciples were hereby put into. This was so contrary to the notions they had had of the Messiah and his kingdom, such a balk to their expectations from their Master, and such a breaking of all their measures, that they understood none of these things, v. 34. Their prejudices were so strong that they would not understand them literally, and they could not understand them otherwise, so that they did not understand them at all. It was a mystery, it was a riddle to them, it must be so; but they think it impossible to be reconciled with the glory and honour of the Messiah, and the design of setting up his kingdom. This saying was hidden from them, kekrymmenon ap auton, it was apocrypha to them, they could not receive it: for their parts, they had read the Old Testament many a time, but they could never see any thing in it that would be accomplished in the disgrace and death of this Messiah. They were so intent upon those prophecies that spoke of his glory that they overlooked those that spoke of his sufferings, which the scribes and doctors of the law should have directed them to take notice of, and should have brought into their creeds and catechisms, as well as the other; but they did not suit their scheme, and therefore were laid aside. Note, Therefore it is that people run into mistakes, because they read their Bibles by the halves, and are as partial in the prophets as they are in the law. They are only for the smooth things, Isa. xxx. 10. Thus now we are too apt, in reading the prophecies that are yet to be fulfilled, to have our expectations raised of the glorious state of the church in the latter days. But we overlook its wilderness sackcloth state, and are willing to fancy that is over, and nothing is reserved for us but the halcyon days; and then, when tribulation and persecution arise, we do not understand it, neither know we the things that are done, though we are told as plainly as can be that through many tribulations we must enter into the kingdom of God.
Adam Clarke: Commentary on the Bible - 1831
18:31: Behold, we go up to Jerusalem - See the notes on this discourse, Mat 20:17-19 (note), and Mar 10:32 (note).
Albert Barnes: Notes on the Bible - 1834
18:31: See the notes at Mat 20:17-19.
By the prophets - Those who foretold the coming of the Messiah, and whose predictions are recorded in the Old Testament.
Son of man - The Messiah. They predicted that certain things would take place respecting the Messiah that was to come. See the Dan 9:25-27 notes; isa 53 notes. "These things," Jesus said, would be accomplished "in him," he being the Son of man, or the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Behold: Luk 9:22, Luk 24:6, Luk 24:7; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:17-19; Mar 8:31, Mar 8:9, Mar 8:30, Mar 8:31; Mar 10:32-34
and: Luk 24:44-46; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:26; Zac 13:7
Geneva 1599
18:31 (10) Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
(10) As sure and certain as persecution is, so sure is the glory which remains for the conquerors.
John Gill
18:31 Then he took unto him the twelve,.... His twelve disciples, as the Ethiopic version expresses it; he took them aside from the rest of the company, as they were travelling on the road, and privately delivered to them, what follows; see Mt 20:17
and said unto them, behold, we go up to Jerusalem; to the feast of the passover, which was drawing near, and the last Christ was to eat with his disciples, the time of his sufferings, and death, being now at hand; and of which he thought fit to give his disciples notice: and therefore he called them aside, and in a private manner, told them,
that all things that are written by the prophets, concerning the son of man, shall be accomplished; particularly, Ps 2:1 Ps 22:6 for to these the following things have respect.
John Wesley
18:31 Mt 20:17; Mk 10:32.
Robert Jamieson, A. R. Fausset and David Brown
18:31 FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Lk 18:31-34)
all written by the prophets concerning the Son of man . . . be accomplished--showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.
18:3218:32: Զի մատնեսցի հեթանոսա՛ց, եւ կատակեսցի՛[1424]. [1424] Ոսկան յաւելու. Եւ կատակեսցի, եւ հարկանիցի եւ թքանիցի։ *Եւ իբրեւ (33) հարկանիցեն։
32 որովհետեւ նա պիտի մատնուի հեթանոսներին եւ պիտի ծաղրուի.
32 Վասն զի հեթանոսներուն պիտի մատնուի ու ծաղր պիտի ըլլայ եւ պիտի նախատուի ու պիտի թքնեն անոր վրայ
Զի մատնեսցի հեթանոսաց, եւ [110]կատակեսցի:

18:32: Զի մատնեսցի հեթանոսա՛ց, եւ կատակեսցի՛[1424].
[1424] Ոսկան յաւելու. Եւ կատակեսցի, եւ հարկանիցի եւ թքանիցի։ *Եւ իբրեւ (33) հարկանիցեն։
32 որովհետեւ նա պիտի մատնուի հեթանոսներին եւ պիտի ծաղրուի.
32 Վասն զի հեթանոսներուն պիտի մատնուի ու ծաղր պիտի ըլլայ եւ պիտի նախատուի ու պիտի թքնեն անոր վրայ
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18:3232: ибо предадут Его язычникам, и поругаются над Ним, и оскорбят Его, и оплюют Его,
18:32  παραδοθήσεται γὰρ τοῖς ἔθνεσιν καὶ ἐμπαιχθήσεται καὶ ὑβρισθήσεται καὶ ἐμπτυσθήσεται,
18:32. παραδοθήσεται (It-shall-be-given-beside) γὰρ (therefore) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) καὶ (and) ἐμπαιχθήσεται (it-shall-be-childed-in-to) καὶ (and) ὑβρισθήσεται (it-shall-be-abused-to) καὶ (and) ἐμπτυσθήσεται, (it-shall-be-spewed-in,"
18:32. tradetur enim gentibus et inludetur et flagellabitur et conspueturFor he shall be delivered to the Gentiles and shall be mocked and scourged and spit upon.
32. For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully entreated, and spit upon:
18:32. For he will be handed over to the Gentiles, and he will be mocked and scourged and spit upon.
18:32. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:

32: ибо предадут Его язычникам, и поругаются над Ним, и оскорбят Его, и оплюют Его,
18:32  παραδοθήσεται γὰρ τοῖς ἔθνεσιν καὶ ἐμπαιχθήσεται καὶ ὑβρισθήσεται καὶ ἐμπτυσθήσεται,
18:32. tradetur enim gentibus et inludetur et flagellabitur et conspuetur
For he shall be delivered to the Gentiles and shall be mocked and scourged and spit upon.
18:32. For he will be handed over to the Gentiles, and he will be mocked and scourged and spit upon.
18:32. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: delivered: Luk 23:1, Luk 23:11; Mat 27:2; Mar 15:1; Joh 18:28, Joh 18:30, Joh 18:35; Act 3:13
mocked: Luk 22:63-65, Luk 23:11, Luk 23:35; Isa 50:6, Isa 52:14, Isa 53:3; Mic 5:1; Mat 26:67; Mat 27:28-30; Mar 14:65, Mar 15:17-20; Joh 18:22, Joh 19:1-5
John Gill
18:32 For he shall be delivered unto the Gentiles,.... As he was by the chief priests, Scribes, and elders, to Pilate, the Roman governor, and by him to the soldiers:
and shall be mocked; as he was by the latter, when they crowned him with thorns, arrayed him in a purple robe, and put a reed into his hand, and bowed the knee to him, saying, hail king of the Jews; and likewise by the Jews when he hung upon the cross:
and spitefully entreated. The Syriac and Persic versions leave out this clause here, and read it the next verse. It may regard the injuries done him, the abuses and affronts he received, both by words and blows:
and spitted on; as he was both by officers in the high priest's palace, and by the Roman soldiers in Pilate's hall; see Is 50:6.
18:3318:33: եւ հարկանիցե՛ն, եւ սպանանիցե՛ն զնա. եւ յերիր աւուր յարիցէ՛։
33 նրան պիտի ձաղկեն ու սպանեն, եւ երրորդ օրը յարութիւն պիտի առնի»:
33 Եւ պիտի ծեծեն ու սպաննեն զանիկա, բայց երրորդ օրը յարութիւն պիտի առնէ»։
եւ հարկանիցեն եւ սպանանիցեն զնա, եւ յերիր աւուր յարիցէ:

18:33: եւ հարկանիցե՛ն, եւ սպանանիցե՛ն զնա. եւ յերիր աւուր յարիցէ՛։
33 նրան պիտի ձաղկեն ու սպանեն, եւ երրորդ օրը յարութիւն պիտի առնի»:
33 Եւ պիտի ծեծեն ու սպաննեն զանիկա, բայց երրորդ օրը յարութիւն պիտի առնէ»։
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18:3333: и будут бить, и убьют Его: и в третий день воскреснет.
18:33  καὶ μαστιγώσαντες ἀποκτενοῦσιν αὐτόν, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται.
18:33. καὶ (and) μαστιγώσαντες ( having-en-whipped ) ἀποκτενοῦσιν (they-shall-kill-off) αὐτόν, (to-it,"καὶ (and) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῇ (unto-the-one) τρίτῃ (unto-third) ἀναστήσεται . ( it-shall-stand-up )
18:33. et postquam flagellaverint occident eum et die tertia resurgetAnd after they have scourged him, they will put him to death. And the third day he shall rise again.
33. and they shall scourge and kill him: and the third day he shall rise again.
18:33. And after they have scourged him, they will kill him. And on the third day, he will rise again.”
18:33. And they shall scourge [him], and put him to death: and the third day he shall rise again.
And they shall scourge [him], and put him to death: and the third day he shall rise again:

33: и будут бить, и убьют Его: и в третий день воскреснет.
18:33  καὶ μαστιγώσαντες ἀποκτενοῦσιν αὐτόν, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται.
18:33. et postquam flagellaverint occident eum et die tertia resurget
And after they have scourged him, they will put him to death. And the third day he shall rise again.
18:33. And after they have scourged him, they will kill him. And on the third day, he will rise again.”
18:33. And they shall scourge [him], and put him to death: and the third day he shall rise again.
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Adam Clarke: Commentary on the Bible - 1831
18:33: And the third day he shall rise again - See Hos 6:2; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: and the: Luk 24:7, Luk 24:21; Mat 27:63; Co1 15:3, Co1 15:4
John Gill
18:33 And they shall scourge him,.... As he was by Pilate's order, before he was crucified:
and put him to death; a shameful, and a painful one, the death of the cross:
and the third day he shall rise again; as he accordingly did.
18:3418:34: Եւ նոքա՝ ո՛չինչ իմացան յայնցանէ, այլ էր բանն ծածկեա՛լ ՚ի նոցանէ, եւ ո՛չ գիտէին զասացեալն[1425]։[1425] Ոմանք. Զասացեալսն։
34 Եւ առաքեալները այս բոլորից ոչինչ չիմացան, այլ խօսքը նրանցից ծածկուած էր, եւ ասուածները չէին ըմբռնում:
34 Անոնք այս բաներէն մէկն ալ չհասկցան։ Ու այս խօսքը անոնցմէ ծածկուած էր եւ ըսած բաները չէին իմանար։
Եւ նոքա ոչինչ իմացան յայնցանէ, այլ էր բանն ծածկեալ ի նոցանէ, եւ ոչ գիտէին զասացեալսն:

18:34: Եւ նոքա՝ ո՛չինչ իմացան յայնցանէ, այլ էր բանն ծածկեա՛լ ՚ի նոցանէ, եւ ո՛չ գիտէին զասացեալն[1425]։
[1425] Ոմանք. Զասացեալսն։
34 Եւ առաքեալները այս բոլորից ոչինչ չիմացան, այլ խօսքը նրանցից ծածկուած էր, եւ ասուածները չէին ըմբռնում:
34 Անոնք այս բաներէն մէկն ալ չհասկցան։ Ու այս խօսքը անոնցմէ ծածկուած էր եւ ըսած բաները չէին իմանար։
zohrab-1805▾ eastern-1994▾ western am▾
18:3434: Но они ничего из этого не поняли; слова сии были для них сокровенны, и они не разумели сказанного.
18:34  καὶ αὐτοὶ οὐδὲν τούτων συνῆκαν, καὶ ἦν τὸ ῥῆμα τοῦτο κεκρυμμένον ἀπ᾽ αὐτῶν, καὶ οὐκ ἐγίνωσκον τὰ λεγόμενα.
18:34. Καὶ (And) αὐτοὶ (them) οὐδὲν (to-not-moreover-one) τούτων (of-the-ones-these) συνῆκαν, (they-sent-together,"καὶ (and) ἦν (it-was) τὸ (the-one) ῥῆμα (an-uttering-to) τοῦτο (the-one-this) κεκρυμμένον (having-had-come-to-be-concealed) ἀπ' (off) αὐτῶν, (of-them,"καὶ (and) οὐκ (not) ἐγίνωσκον (they-were-acquainting) τὰ (to-the-ones) λεγόμενα . ( to-being-forthed )
18:34. et ipsi nihil horum intellexerunt et erat verbum istud absconditum ab eis et non intellegebant quae dicebanturAnd they understood none of these things, and this word was hid from them: and they understood not the things that were said.
34. And they understood none of these things; and this saying was hid from them, and they perceived not the things that were said.
18:34. But they understood none of these things. For this word was concealed from them, and they did not understand the things that were said.
18:34. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken:

34: Но они ничего из этого не поняли; слова сии были для них сокровенны, и они не разумели сказанного.
18:34  καὶ αὐτοὶ οὐδὲν τούτων συνῆκαν, καὶ ἦν τὸ ῥῆμα τοῦτο κεκρυμμένον ἀπ᾽ αὐτῶν, καὶ οὐκ ἐγίνωσκον τὰ λεγόμενα.
18:34. et ipsi nihil horum intellexerunt et erat verbum istud absconditum ab eis et non intellegebant quae dicebantur
And they understood none of these things, and this word was hid from them: and they understood not the things that were said.
18:34. But they understood none of these things. For this word was concealed from them, and they did not understand the things that were said.
18:34. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:34: They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would.
Albert Barnes: Notes on the Bible - 1834
18:34: Understood none of these things - Though they were "plainly" Rev_ealed, yet such were their prejudices and their unwillingness to believe them that they did not understand them. They expected that he would be a temporal prince and a conqueror, and they were not "willing" to believe that he would be delivered into the hands of his enemies. They did not see how that could be consistent with the prophecies. To us now these things appear plain, and we may, hence, learn that those things which to us appear most mysterious may yet appear perfectly plain; and we should learn to trust in God, and "believe" just what he has spoken. See Mat 16:21; Mat 17:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:34: Luk 2:50, Luk 9:45, Luk 24:25, Luk 24:45; Mar 9:32; Joh 10:6, Joh 12:16, Joh 16:1-19
Geneva 1599
18:34 And they understood (h) none of these things: and this saying was hid from them, neither knew they the things which were spoken.
(h) By this we see how ignorant the disciples were.
John Gill
18:34 And they understood none of these things,.... "Not one of them", as the Syriac and Persic versions render it; every article of his sufferings and death were unintelligible by them; they knew not how to understand him in any one point: or how to reconcile these things to the notions they had entertained of the temporal grandeur, and glory, of the Messiah, and his kingdom; and which shows their great ignorance of the prophecies of the Old Testament concerning these things.
And this saying, or "thing"; for it answers to the Hebrew word which signifies any affair, or matter, as well as a word, or saying: and so here, the whole of this affair
was hid from them; unless it should have a peculiar regard to that part of it, which expresses his resurrection from the dead; see Mk 9:10 or the delivery of him to the Gentiles, Lk 9:44
neither knew they the things which were spoken; the meaning of them. The Ethiopic version leaves out this, and puts the former clause, by way of question, "and he said unto them, and is this saying hid from you?"
John Wesley
18:34 They understood none of these things - The literal meaning they could not but understand. But as they could not reconcile this to their preconceived opinion of the Messiah, they were utterly at a loss in what parabolical or figurative sense to take what he said concerning his sufferings; having their thoughts still taken up with the temporal kingdom.
Robert Jamieson, A. R. Fausset and David Brown
18:34 understood none, &c.--The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.
18:3518:35: Եւ եղեւ ՚ի մօտելն նորա յԵրիքով, կո՛յր ոմն նստէր առ ճանապարհաւն մուրացիկ։
35 Եւ երբ նա մօտենում էր Երիքովին, ճանապարհի վրայ նստել էր մի կոյր մուրացկան:
35 Օր մը երբ ինք Երիքովի կը մօտենար, կոյր մը ճամբուն քով նստեր էր մուրալու։
Եւ եղեւ ի մօտելն նորա յԵրիքով, կոյր ոմն նստէր առ ճանապարհաւն մուրացիկ:

18:35: Եւ եղեւ ՚ի մօտելն նորա յԵրիքով, կո՛յր ոմն նստէր առ ճանապարհաւն մուրացիկ։
35 Եւ երբ նա մօտենում էր Երիքովին, ճանապարհի վրայ նստել էր մի կոյր մուրացկան:
35 Օր մը երբ ինք Երիքովի կը մօտենար, կոյր մը ճամբուն քով նստեր էր մուրալու։
zohrab-1805▾ eastern-1994▾ western am▾
18:3535: Когда же подходил Он к Иерихону, один слепой сидел у дороги, прося милостыни,
18:35  ἐγένετο δὲ ἐν τῶ ἐγγίζειν αὐτὸν εἰς ἰεριχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ἐπαιτῶν.
18:35. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) ἐγγίζειν (to-near-to) αὐτὸν (to-it) εἰς (into) Ἰερειχὼ (to-a-Hiereicho) τυφλός (blind) τις (a-one) ἐκάθητο ( it-was-sitting-down ) παρὰ (beside) τὴν (to-the-one) ὁδὸν (to-a-way) ἐπαιτῶν. (appealing-upon-unto)
18:35. factum est autem cum adpropinquaret Hiericho caecus quidam sedebat secus viam mendicansNow it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging.
35. And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the way side begging:
18:35. Now it happened that, as he was approaching Jericho, a certain blind man was sitting beside the way, begging.
18:35. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:

35: Когда же подходил Он к Иерихону, один слепой сидел у дороги, прося милостыни,
18:35  ἐγένετο δὲ ἐν τῶ ἐγγίζειν αὐτὸν εἰς ἰεριχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ἐπαιτῶν.
18:35. factum est autem cum adpropinquaret Hiericho caecus quidam sedebat secus viam mendicans
Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging.
18:35. Now it happened that, as he was approaching Jericho, a certain blind man was sitting beside the way, begging.
18:35. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36 And hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou Son of David, have mercy on me. 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Christ came not only to bring light to a dark world, and so to set before us the objects we are to have in view, but also to give sight to blind souls, and by healing the organ to enable them to view those objects. As a token of this, he cured many of their bodily blindness: we have now an account of one to whom he gave sight near Jericho. Mark gives us an account of one, and names him, whom he cured as he went out of Jericho, Mark x. 46. Matthew speaks of two whom he cured as they departed from Jericho, Matt. xx. 30. Luke says it was en to eggizein auton--when he was near to Jericho, which might be when he was going out of it as well as when he was coming into it. Observe,

I. This poor blind man sat by the wayside, begging, v. 35. It seems, he was not only blind, but poor, had nothing to subsist on, nor any relations to maintain him; the fitter emblem of the world of mankind which Christ came to heal and save; they are therefore wretched and miserable, for they are both poor and blind, Rev. iii. 17. He sat begging, for he was blind, and could not work for his living. Note, Those ought to be relieved by charity whom the providence of God has any way disabled to get their own bread. Such objects of charity by the way-side ought not to be overlooked by us. Christ here cast a favourable eye upon a common beggar, and, though there are cheats among such, yet they must not therefore be all thought such.

II. Hearing the noise of a multitude passing by, he asked what it meant, v. 36. This we had not before. It teaches us that it is good to be inquisitive, and that those who are so some time or other find the benefit of it. Those who want their sight should make so much the better use of their hearing, and, when they cannot see with their own eyes, should, by asking questions, make use of other people's eyes. So this blind man did, and by that means came to understand that Jesus of Nazareth passed by, v. 37. It is good being in Christ's way; and, when we have an opportunity of applying ourselves to him, not to let it slip.

III. His prayer has in it a great deal both of faith and fervency: Jesus, thou Son of David, have mercy on me, v. 38. He owns Christ to be the Son of David, the Messiah promised; he believes him to be Jesus, a Saviour; he believes he is able to help and succour him, and earnestly begs his favour: "Have mercy on me, pardon my sin, pity my misery." Christ is a merciful king; those that apply themselves to him as the Son of David shall find him so, and ask enough for themselves when they pray, Have mercy on us; for Christ's mercy includes all.

IV. Those who are in good earnest for Christ's favours and blessings will not be put by from the pursuit of them, though they meet with opposition and rebuke. They who went along chid him as troublesome to the Master, noisy and impertinent, and bade him hold his peace; but he went on with his petition, nay, the check given him was but as a dam to a full stream, which makes it swell so much the more; he cried the louder, Thou Son of David, have mercy on me. Those who would speed in prayer must be importunate in prayer. This history, in the close of the chapter, intimates the same thing with the parable in the beginning of the chapter, that men ought always to pray, and not to faint.

V. Christ encourages poor beggars, whom men frown upon, and invites them to come to him, and is ready to entertain them, and bid them welcome: He commanded him to be brought to him. Note, Christ has more tenderness and compassion for distressed supplicants than any of his followers have. Though Christ was upon his journey, yet he stopped and stood, and commanded him to be brought to him. Those who had checked him must now lend him their hands to lead him to Christ.

VI. Though Christ knows all our wants, he will know them from us (v. 41): What wilt thou that I shall do unto thee? By spreading our case before God, with a particular representation of our wants and burdens, we teach ourselves to value the mercy we are in pursuit of; and it is necessary that we should, else we are not fit to receive it. This man poured out his soul before Christ, when he said, Lord, that I may receive my sight. Thus particular should we be in prayer, upon particular occasions.

VII. The prayer of faith, guided by Christ's encouraging promises, and grounded on them, shall not be in vain; nay, it shall not only receive an answer of peace, but of honour (v. 42); Christ said, Receive thy sight, thy faith hath saved thee. True faith will produce fervency in prayer, and both together will fetch in abundance of the fruits of Christ's favour; and they are then doubly comfortable when they come in that way, when we are saved by faith.

VIII. The grace of Christ ought to be thankfully acknowledged, to the glory of God, v. 43. 1. The poor beggar himself, that had his sight restored, followed Christ, glorifying God. Christ made it his business to glorify his Father; and those whom he healed pleased him best when they praised God, as those shall please God best who praise Christ and do him honour; for, in confessing that he is Lord, we give glory to God the Father. It is for the glory of God if we follow Christ, as those will do whose eyes are opened. 2. The people that saw it could not forbear giving praise to God, who had given such power to the Son of Man, and by him had conferred such favours on the sons of men. Note, We must give praise to God for his mercies to others as well as for mercies to
Adam Clarke: Commentary on the Bible - 1831
18:35: A certain blind man - Bartimeus. See this transaction explained at large, on Mat 20:29-34 (note), and Mar 10:46 (note), etc.
Albert Barnes: Notes on the Bible - 1834
18:35: See this passage explained in the notes at Mat 20:29-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:35: as: Mat 20:29, Mat 20:30; Mar 10:46, Mar 10:47
begging: Luk 16:20, Luk 16:21; Sa1 2:8; Joh 9:8; Act 3:2
Geneva 1599
18:35 (11) And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
(11) Christ shows by a visible miracle that he is the light of the world.
John Gill
18:35 And it came to pass that as he was come nigh unto Jericho,.... Which lay in his way to Jerusalem;
a certain blind man sat by the way side begging: this was not blind Bartimaeus, nor his companion, for they were cured by Christ as he went out of Jericho; but this man before he came to it; for we afterwards read of his entrance into, and passing through Jericho, Lk 19:1 though much the same things are related in this account, as in that of the other two blind men; See Gill on Mt 20:30.
John Wesley
18:35 Mt 20:29; Mk 10:46.
18:3618:36: Իբրեւ լուաւ զանցանել ժողովրդեանն, հարցանէր՝ թէ զի՞նչ իցէ այն։
36 Երբ սա լսեց, որ ժողովուրդը անցնում է, հարցրեց, թէ՝ այդ ի՞նչ է:
36 Երբ լսեց բազմութեանը անցնիլը, հարցուց թէ ‘Ի՞նչ է այն’։
Իբրեւ լուաւ զանցանել ժողովրդեանն, հարցանէր թէ` Զի՞նչ իցէ այն:

18:36: Իբրեւ լուաւ զանցանել ժողովրդեանն, հարցանէր՝ թէ զի՞նչ իցէ այն։
36 Երբ սա լսեց, որ ժողովուրդը անցնում է, հարցրեց, թէ՝ այդ ի՞նչ է:
36 Երբ լսեց բազմութեանը անցնիլը, հարցուց թէ ‘Ի՞նչ է այն’։
zohrab-1805▾ eastern-1994▾ western am▾
18:3636: и, услышав, что мимо него проходит народ, спросил: что это такое?
18:36  ἀκούσας δὲ ὄχλου διαπορευομένου ἐπυνθάνετο τί εἴη τοῦτο·
18:36. ἀκούσας (Having-heard) δὲ (moreover) ὄχλου (of-a-crowd) διαπορευομένου ( of-traversing-through-of ) ἐπυνθάνετο ( it-was-ascertaining ) τί (what-one) εἴη (it-may-be) τοῦτο: (the-one-this)
18:36. et cum audiret turbam praetereuntem interrogabat quid hoc essetAnd when he heard the multitude passing by, he asked what this meant.
36. and hearing a multitude going by, he inquired what this meant.
18:36. And when he heard the multitude passing by, he asked what this was.
18:36. And hearing the multitude pass by, he asked what it meant.
And hearing the multitude pass by, he asked what it meant:

36: и, услышав, что мимо него проходит народ, спросил: что это такое?
18:36  ἀκούσας δὲ ὄχλου διαπορευομένου ἐπυνθάνετο τί εἴη τοῦτο·
18:36. et cum audiret turbam praetereuntem interrogabat quid hoc esset
And when he heard the multitude passing by, he asked what this meant.
18:36. And when he heard the multitude passing by, he asked what this was.
18:36. And hearing the multitude pass by, he asked what it meant.
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
18:36: he: Luk 15:26; Mat 21:10, Mat 21:11
John Gill
18:36 And hearing the multitude pass by,.... Their "voice", as the Syriac version expresses it; the noise of their feet, and especially of their tongues;
he asked what it meant? what was the meaning of this concourse of people, and of this clamorous noise; or, as the Syriac version reads, "who it should be?" what person of note was passing by, that there was such a multitude after him? to which the answer best agrees.
18:3718:37: Եւ պատմեցին նմա՝ թէ Յիսո՛ւս Նազովրեցի անցանէ։
37 Եւ նրան պատմեցին, թէ անցնում է Յիսուս Նազովրեցին:
37 Իրեն ըսին թէ ‘Յիսուս Նազովրեցին կ’անցնի’։
Եւ պատմեցին նմա թէ Յիսուս Նազովրեցի անցանէ:

18:37: Եւ պատմեցին նմա՝ թէ Յիսո՛ւս Նազովրեցի անցանէ։
37 Եւ նրան պատմեցին, թէ անցնում է Յիսուս Նազովրեցին:
37 Իրեն ըսին թէ ‘Յիսուս Նազովրեցին կ’անցնի’։
zohrab-1805▾ eastern-1994▾ western am▾
18:3737: Ему сказали, что Иисус Назорей идет.
18:37  ἀπήγγειλαν δὲ αὐτῶ ὅτι ἰησοῦς ὁ ναζωραῖος παρέρχεται.
18:37. ἀπήγγειλαν (they-messaged-off) δὲ (moreover) αὐτῷ (unto-it) ὅτι (to-which-a-one,"Ἰησοῦς (An-Iesous) ὁ (the-one) Ναζωραῖος (Nazora-belonged) παρέρχεται . ( it-cometh-beside )
18:37. dixerunt autem ei quod Iesus Nazarenus transiretAnd they told him that Jesus of Nazareth was passing by.
37. And they told him, that Jesus of Nazareth passeth by.
18:37. And they told him that Jesus of Nazareth was passing by.
18:37. And they told him, that Jesus of Nazareth passeth by.
And they told him, that Jesus of Nazareth passeth by:

37: Ему сказали, что Иисус Назорей идет.
18:37  ἀπήγγειλαν δὲ αὐτῶ ὅτι ἰησοῦς ὁ ναζωραῖος παρέρχεται.
18:37. dixerunt autem ei quod Iesus Nazarenus transiret
And they told him that Jesus of Nazareth was passing by.
18:37. And they told him that Jesus of Nazareth was passing by.
18:37. And they told him, that Jesus of Nazareth passeth by.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:37: they: Mar 2:1-3; Joh 12:35, Joh 12:36; Co2 6:2
Jesus: Luk 2:51; Mat 2:23; Joh 1:45, Joh 19:19; Act 2:22, Act 4:10
John Gill
18:37 And they told him, that Jesus of Nazareth passeth by. Some of the company answered him, that Jesus, the prophet of Nazareth, so much talked of, and said to be the Messiah, who was become so famous for his doctrines and miracles, for healing diseases, and dispossessing devils, was just "then" passing by; and this occasioned the noise and clamour.
18:3818:38: Աղաղակեա՛ց եւ ասէ. Յիսուս որդի՛ Դաւթի՝ ողորմեա՛ց ինձ[1426]։ [1426] Ոմանք. Աղաղակէր եւ ասէր. Յիսուս։
38 Նա աղաղակեց եւ ասաց. «Յիսո՛ւս, Դաւթի՛ Որդի, ողորմի՛ր ինձ»:
38 Ան ալ աղաղակեց ու ըսաւ. «Յիսո՛ւս, Որդի՛ Դաւթի, ողորմէ ինծի»։
Աղաղակեաց եւ ասէ. Յիսուս, Որդի Դաւթի, ողորմեաց ինձ:

18:38: Աղաղակեա՛ց եւ ասէ. Յիսուս որդի՛ Դաւթի՝ ողորմեա՛ց ինձ[1426]։
[1426] Ոմանք. Աղաղակէր եւ ասէր. Յիսուս։
38 Նա աղաղակեց եւ ասաց. «Յիսո՛ւս, Դաւթի՛ Որդի, ողորմի՛ր ինձ»:
38 Ան ալ աղաղակեց ու ըսաւ. «Յիսո՛ւս, Որդի՛ Դաւթի, ողորմէ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3838: Тогда он закричал: Иисус, Сын Давидов! помилуй меня.
18:38  καὶ ἐβόησεν λέγων, ἰησοῦ, υἱὲ δαυίδ, ἐλέησόν με.
18:38. καὶ (And) ἐβόησεν (it-hollered-unto) λέγων (forthing,"Ἰησοῦ (Iesous) υἱὲ (Son) Δαυείδ, (of-a-Daueid,"ἐλέησόν (thou-should-have-compassioned-unto) με. (to-me)
18:38. et clamavit dicens Iesu Fili David miserere meiAnd he cried out, saying: Jesus, Son of David, have mercy on me.
38. And he cried, saying, Jesus, thou son of David, have mercy on me.
18:38. And he cried out, saying, “Jesus, Son of David, take pity on me!”
18:38. And he cried, saying, Jesus, [thou] Son of David, have mercy on me.
And he cried, saying, Jesus, [thou] Son of David, have mercy on me:

38: Тогда он закричал: Иисус, Сын Давидов! помилуй меня.
18:38  καὶ ἐβόησεν λέγων, ἰησοῦ, υἱὲ δαυίδ, ἐλέησόν με.
18:38. et clamavit dicens Iesu Fili David miserere mei
And he cried out, saying: Jesus, Son of David, have mercy on me.
18:38. And he cried out, saying, “Jesus, Son of David, take pity on me!”
18:38. And he cried, saying, Jesus, [thou] Son of David, have mercy on me.
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
18:38: Jesus: Psa 62:12; Isa 9:6, Isa 9:7, Isa 11:1; Jer 23:5; Mat 9:27, Mat 12:23, Mat 15:22, Mat 21:9, Mat 21:15; Mat 22:42-45; Rom 1:3; Rev 22:16
John Gill
18:38 And he cried, saying, Jesus thou son of David,.... Believing him, at once, to be the Messiah; whence he calls him the son of David, which was a character and title of the Messiah, well known to the Jews; See Gill on Mt 1:1 and therefore immediately called out unto him, being willing to take that opportunity as he passed, and whilst he was within hearing, to make his suit to him for his sight:
saying, have mercy on me: a poor, blind, and miserable creature, and restore me to my sight, which will be an act of singular mercy, and goodness, and will always be gratefully owned as such.
Robert Jamieson, A. R. Fausset and David Brown
18:38 BLIND MAN HEALED. (Lk 18:35-43)
son of David, &c.--(See on Mt 12:23).
18:3918:39: Եւ որ առաջին երթային՝ սաստէին նմա զի լռեսցէ՛. եւ նա՝ եւ՛ս առաւել աղաղակէր. Որդի՛ Դաւթի՝ ողորմեա՛ց ինձ։
39 Եւ առջեւից գնացողները սաստեցին նրան, որ լռի: Իսկ նա առաւել եւս աղաղակում էր. «Դաւթի՛ Որդի, ողորմի՛ր ինձ»:
39 Անոնք որ առջեւէն կ’երթային, կը յանդիմանէին զանիկա, որպէս զի լռէ, բայց անիկա ա՛լ աւելի կ’աղաղակէր. «Որդի՛ Դաւթի, ողորմէ՛ ինծի»։
Եւ որ առաջին երթային` սաստէին նմա զի լռեսցէ. եւ նա եւս առաւել աղաղակէր. Որդի Դաւթի, ողորմեաց ինձ:

18:39: Եւ որ առաջին երթային՝ սաստէին նմա զի լռեսցէ՛. եւ նա՝ եւ՛ս առաւել աղաղակէր. Որդի՛ Դաւթի՝ ողորմեա՛ց ինձ։
39 Եւ առջեւից գնացողները սաստեցին նրան, որ լռի: Իսկ նա առաւել եւս աղաղակում էր. «Դաւթի՛ Որդի, ողորմի՛ր ինձ»:
39 Անոնք որ առջեւէն կ’երթային, կը յանդիմանէին զանիկա, որպէս զի լռէ, բայց անիկա ա՛լ աւելի կ’աղաղակէր. «Որդի՛ Դաւթի, ողորմէ՛ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3939: Шедшие впереди заставляли его молчать; но он еще громче кричал: Сын Давидов! помилуй меня.
18:39  καὶ οἱ προάγοντες ἐπετίμων αὐτῶ ἵνα σιγήσῃ· αὐτὸς δὲ πολλῶ μᾶλλον ἔκραζεν, υἱὲ δαυίδ, ἐλέησόν με.
18:39. καὶ (And) οἱ (the-ones) προάγοντες ( leading-before ) ἐπετίμων (they-were-upon-valuating-unto) αὐτῷ (unto-it,"ἵνα (so) σιγήσῃ: (it-might-have-silenced-unto) αὐτὸς (it) δὲ (moreover) πολλῷ (unto-much) μᾶλλον (more-such) ἔκραζεν (it-was-clamoring-to,"Υἱὲ (Son) Δαυείδ, (of-a-Daueid,"ἐλέησόν (thou-should-have-compassioned-unto) με. (to-me)
18:39. et qui praeibant increpabant eum ut taceret ipse vero multo magis clamabat Fili David miserere meiAnd they that went before rebuked him, that he should hold his peace: but he cried out much more: Son of David, have mercy on me.
39. And they that went before rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me.
18:39. And those who were passing by rebuked him, so that he would be silent. Yet truly, he cried out all the more, “Son of David, take pity on me!”
18:39. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.
And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me:

39: Шедшие впереди заставляли его молчать; но он еще громче кричал: Сын Давидов! помилуй меня.
18:39  καὶ οἱ προάγοντες ἐπετίμων αὐτῶ ἵνα σιγήσῃ· αὐτὸς δὲ πολλῶ μᾶλλον ἔκραζεν, υἱὲ δαυίδ, ἐλέησόν με.
18:39. et qui praeibant increpabant eum ut taceret ipse vero multo magis clamabat Fili David miserere mei
And they that went before rebuked him, that he should hold his peace: but he cried out much more: Son of David, have mercy on me.
18:39. And those who were passing by rebuked him, so that he would be silent. Yet truly, he cried out all the more, “Son of David, take pity on me!”
18:39. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.
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
18:39: rebuked: Luk 18:15, Luk 8:49, Luk 11:52, Luk 19:39
but: Luk 11:8-10, Luk 18:1; Gen 32:26-28; Psa 141:1; Jer 29:12, Jer 29:13; Mat 7:7, Mat 26:40-44; Co2 12:8
Geneva 1599
18:39 (12) And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.
(12) The more snares and hindrances that Satan lays in our way, even by those who profess Christ's name, so much the more ought we to go forward.
John Gill
18:39 And they that went before,.... In the company that preceded Christ; for he, as yet, was not come right over against the blind man:
rebuked him that he should hold his peace; being not well pleased that he should call him the son of David, which was acknowledging him to be the Messiah; or that he might not be troublesome to Christ, and retard his journey:
but he cried so much the more, thou son of David, have mercy on me; he neither dropped the character of Christ, nor his request to him; but called out more loudly, and with greater vehemence, earnestness, and importunity: so persons sensible of their need of Christ, and of his worth, excellency, and ability, are not to be discouraged from an application to him, by whatsoever they meet with from men, or devils.
Robert Jamieson, A. R. Fausset and David Brown
18:39 rebuked, &c.--(See on Lk 18:15).
so much the more--that importunity so commended in the Syrophenician woman, and so often enjoined (Lk 11:5-13; Lk 18:1-8).
18:4018:40: Զտեղի՛ առ Յիսուս, եւ հրամայեաց ածե՛լ զնա առ իւր. եւ իբրեւ մե՛րձ եղեւ առ նա, եհա՛րց զնա եւ ասէ.
40 Յիսուս տեղում կանգնեց եւ հրամայեց իր մօտ բերել նրան. եւ երբ կոյրը մօտեցաւ, նրան հարցրեց եւ ասաց.
40 Յիսուս կանգ առնելով՝ հրաման ըրաւ որ զանիկա իրեն բերեն ու երբ անիկա մօտեցաւ, հարցուց անոր ու ըսաւ.
Զտեղի առ Յիսուս, եւ հրամայեաց ածել զնա առ իւր. եւ իբրեւ մերձ եղեւ առ նա, եհարց զնա եւ ասէ:

18:40: Զտեղի՛ առ Յիսուս, եւ հրամայեաց ածե՛լ զնա առ իւր. եւ իբրեւ մե՛րձ եղեւ առ նա, եհա՛րց զնա եւ ասէ.
40 Յիսուս տեղում կանգնեց եւ հրամայեց իր մօտ բերել նրան. եւ երբ կոյրը մօտեցաւ, նրան հարցրեց եւ ասաց.
40 Յիսուս կանգ առնելով՝ հրաման ըրաւ որ զանիկա իրեն բերեն ու երբ անիկա մօտեցաւ, հարցուց անոր ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
18:4040: Иисус, остановившись, велел привести его к Себе: и, когда тот подошел к Нему, спросил его:
18:40  σταθεὶς δὲ ὁ ἰησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι πρὸς αὐτόν. ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτόν,
18:40. σταθεὶς (Having-been-stood) δὲ (moreover) Ἰησοῦς (an-Iesous) ἐκέλευσεν (it-bade-of) αὐτὸν (to-it) ἀχθῆναι (to-have-been-led) πρὸς (toward) αὐτόν. (to-it) ἐγγίσαντος (Of-having-neared-to) δὲ (moreover) αὐτοῦ (of-it) ἐπηρώτησεν (it-upon-entreated-unto) αὐτόν (to-it,"
18:40. stans autem Iesus iussit illum adduci ad se et cum adpropinquasset interrogavit illumAnd Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him,
40. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
18:40. Then Jesus, standing still, ordered him to be brought to him. And when he had drawn near, he questioned him,
18:40. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him:

40: Иисус, остановившись, велел привести его к Себе: и, когда тот подошел к Нему, спросил его:
18:40  σταθεὶς δὲ ὁ ἰησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι πρὸς αὐτόν. ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτόν,
18:40. stans autem Iesus iussit illum adduci ad se et cum adpropinquasset interrogavit illum
And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him,
18:40. Then Jesus, standing still, ordered him to be brought to him. And when he had drawn near, he questioned him,
18:40. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
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Adam Clarke: Commentary on the Bible - 1831
18:40: And when he was come near - See the remarkable account of the negro and white man, related on Mar 10:50 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:40: Mat 20:31-34; Mar 10:48-52
John Gill
18:40 And Jesus stood,.... He stood still; he made a full stop, and went no further, when, it is very likely, he was just over against him:
and commanded him to be brought unto him; either by the disciples, or by some of the multitude:
and when he was come near he asked him; the following question.
Robert Jamieson, A. R. Fausset and David Brown
18:40 commanded, &c.--Mark (Mk 10:49) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted--he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus" (Mk 10:49-50).
18:4118:41: Զի՞նչ կամիս դու՝ զի արարից քեզ։ Եւ նա ասէ. Տէր զի բացցի՛ն աչք իմ՝ եւ տեսի՛ց։
41 «Ի՞նչ ես կամենում դու, որ ես քեզ համար անեմ»: Եւ սա ասաց. «Որ բացուեն աչքերս, եւ տեսնեմ, Տէ՛ր»:
41 «Ի՞նչ կ’ուզես որ քեզի ընեմ»։ Անիկա ալ ըսաւ. «Տէր, կ’ուզեմ որ աչքերս բացուին»։
Զի՞նչ կամիս դու զի արարից քեզ: Եւ նա ասէ. Տէր զի բացցին աչք իմ եւ տեսից:

18:41: Զի՞նչ կամիս դու՝ զի արարից քեզ։ Եւ նա ասէ. Տէր զի բացցի՛ն աչք իմ՝ եւ տեսի՛ց։
41 «Ի՞նչ ես կամենում դու, որ ես քեզ համար անեմ»: Եւ սա ասաց. «Որ բացուեն աչքերս, եւ տեսնեմ, Տէ՛ր»:
41 «Ի՞նչ կ’ուզես որ քեզի ընեմ»։ Անիկա ալ ըսաւ. «Տէր, կ’ուզեմ որ աչքերս բացուին»։
zohrab-1805▾ eastern-1994▾ western am▾
18:4141: чего ты хочешь от Меня? Он сказал: Господи! чтобы мне прозреть.
18:41  τί σοι θέλεις ποιήσω; ὁ δὲ εἶπεν, κύριε, ἵνα ἀναβλέψω.
18:41. Τί (To-what-one) σοι (unto-thee) θέλεις (thou-determine) ποιήσω; (I-might-have-done-unto?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Κύριε, (Authority-belonged,"ἵνα (so) ἀναβλέψω. (I-might-have-viewed-up)
18:41. dicens quid tibi vis faciam at ille dixit Domine ut videamSaying; What wilt thou that I do to thee? But he said: Lord, that I may see.
41. What wilt thou that I should do unto thee? And he said, Lord, that I may receive my sight.
18:41. saying, “What do you want, that I might do for you?” So he said, “Lord, that I may see.”
18:41. Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight:

41: чего ты хочешь от Меня? Он сказал: Господи! чтобы мне прозреть.
18:41  τί σοι θέλεις ποιήσω; ὁ δὲ εἶπεν, κύριε, ἵνα ἀναβλέψω.
18:41. dicens quid tibi vis faciam at ille dixit Domine ut videam
Saying; What wilt thou that I do to thee? But he said: Lord, that I may see.
18:41. saying, “What do you want, that I might do for you?” So he said, “Lord, that I may see.”
18:41. Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:41: What: Kg1 3:5-15; Mat 20:21, Mat 20:22; Rom 8:25; Phi 4:6
John Gill
18:41 Saying, what wilt thou that I shall do unto thee?.... Is it alms thou askest? or is it thy sight thou wouldst have restored?
and he said, Lord, that I may receive my sight; this he chose, this was his request, and what he cried so vehemently for; and which he believed Christ, the son of David, was able to do for him.
Robert Jamieson, A. R. Fausset and David Brown
18:41 What wilt thou, &c.--to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (Mk 10:51); an emphatic and confiding exclamation. (See on Jn 20:16.)
18:4218:42: Եւ Յիսուս՝ ասէ ցնա. Հայեա՛ց, հաւատք քո կեցուցի՛ն զքեզ։
42 Եւ Յիսուս նրան ասաց. «Նայի՛ր. քո հաւատը քեզ փրկեց»:
42 Յիսուս ըսաւ անոր. «Թող բացուին. քու հաւատքդ քեզ բժշկեց»։
Եւ Յիսուս ասէ ցնա. Հայեաց, հաւատք քո կեցուցին զքեզ:

18:42: Եւ Յիսուս՝ ասէ ցնա. Հայեա՛ց, հաւատք քո կեցուցի՛ն զքեզ։
42 Եւ Յիսուս նրան ասաց. «Նայի՛ր. քո հաւատը քեզ փրկեց»:
42 Յիսուս ըսաւ անոր. «Թող բացուին. քու հաւատքդ քեզ բժշկեց»։
zohrab-1805▾ eastern-1994▾ western am▾
18:4242: Иисус сказал ему: прозри! вера твоя спасла тебя.
18:42  καὶ ὁ ἰησοῦς εἶπεν αὐτῶ, ἀνάβλεψον· ἡ πίστις σου σέσωκέν σε.
18:42. καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἀνάβλεψον: (Thou-should-have-viewed-up) ἡ (the-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε. (to-thee)
18:42. et Iesus dixit illi respice fides tua te salvum fecitAnd Jesus said to him: Receive thy sight: thy faith hath made thee whole.
42. And Jesus said unto him, Receive thy sight: thy faith hath made thee whole.
18:42. And Jesus said to him: “Look around. Your faith has saved you.”
18:42. And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
And Jesus said unto him, Receive thy sight: thy faith hath saved thee:

42: Иисус сказал ему: прозри! вера твоя спасла тебя.
18:42  καὶ ὁ ἰησοῦς εἶπεν αὐτῶ, ἀνάβλεψον· ἡ πίστις σου σέσωκέν σε.
18:42. et Iesus dixit illi respice fides tua te salvum fecit
And Jesus said to him: Receive thy sight: thy faith hath made thee whole.
18:42. And Jesus said to him: “Look around. Your faith has saved you.”
18:42. And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:42: Receive: Psa 33:9, Psa 107:20; Mat 8:3, Mat 15:28
thy faith: Luk 7:50, Luk 8:48, Luk 17:19
John Gill
18:42 And Jesus said unto him, receive thy sight,.... Be it to thee as thou desirest, look up and see: thus by a word speaking, and power going along with it, without making use of any means, he fulfilled his desire.
Thy faith hath saved thee; or has obtained salvation for thee, a temporal salvation; and it may be also a spiritual and an eternal one: for that is the concern faith has in salvation; it is the means of obtaining and enjoying it: Christ, the object of faith, is the author of it.
18:4318:43: Եւ առժամայն ետես, եւ երթայր զհե՛տ նորա՝ եւ փառաւո՛ր առնէր զԱստուած. եւ ամենայն ժողովրդեանն տեսեալ, տայր օրհնութի՛ւն Աստուծոյ։
43 Եւ իսկոյն կոյրը տեսաւ. գնում էր Յիսուսի յետեւից եւ փառք էր տալիս Աստծուն: Եւ ամբողջ ժողովուրդը տեսնելով այս՝ Աստծուն գոհութիւն էր տալիս:
43 Եւ իսկոյն անոր աչքերը բացուեցան ու անոր ետեւէն կ’երթար եւ փառք կու տար Աստուծոյ։ Բոլոր ժողովուրդն ալ տեսնելով՝ Աստուած կը գովաբանէին։
Եւ առժամայն ետես եւ երթայր զհետ նորա եւ փառաւոր առնէր զԱստուած. եւ ամենայն ժողովրդեանն տեսեալ` տայր օրհնութիւն Աստուծոյ:

18:43: Եւ առժամայն ետես, եւ երթայր զհե՛տ նորա՝ եւ փառաւո՛ր առնէր զԱստուած. եւ ամենայն ժողովրդեանն տեսեալ, տայր օրհնութի՛ւն Աստուծոյ։
43 Եւ իսկոյն կոյրը տեսաւ. գնում էր Յիսուսի յետեւից եւ փառք էր տալիս Աստծուն: Եւ ամբողջ ժողովուրդը տեսնելով այս՝ Աստծուն գոհութիւն էր տալիս:
43 Եւ իսկոյն անոր աչքերը բացուեցան ու անոր ետեւէն կ’երթար եւ փառք կու տար Աստուծոյ։ Բոլոր ժողովուրդն ալ տեսնելով՝ Աստուած կը գովաբանէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:4343: И он тотчас прозрел и пошел за Ним, славя Бога; и весь народ, видя это, воздал хвалу Богу.
18:43  καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῶ δοξάζων τὸν θεόν. καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῶ θεῶ.
18:43. καὶ (And) παραχρῆμα (beside-to-an-affording-to) ἀνέβλεψεν, (it-viewed-up,"καὶ (and) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ (unto-it) δοξάζων (reckoning-to) τὸν (to-the-one) θεόν. (to-a-Deity) Καὶ (And) πᾶς (all) ὁ (the-one) λαὸς (a-people) ἰδὼν (having-had-seen) ἔδωκεν (it-gave) αἶνον (to-a-laudation) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
18:43. et confestim vidit et sequebatur illum magnificans Deum et omnis plebs ut vidit dedit laudem DeoAnd immediately he saw and followed him, glorifying God. And all the people, when they saw it, gave praise to God.
43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
18:43. And immediately he saw. And he followed him, magnifying God. And all the people, when they saw this, gave praise to God.
18:43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God:

43: И он тотчас прозрел и пошел за Ним, славя Бога; и весь народ, видя это, воздал хвалу Богу.
18:43  καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῶ δοξάζων τὸν θεόν. καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῶ θεῶ.
18:43. et confestim vidit et sequebatur illum magnificans Deum et omnis plebs ut vidit dedit laudem Deo
And immediately he saw and followed him, glorifying God. And all the people, when they saw it, gave praise to God.
18:43. And immediately he saw. And he followed him, magnifying God. And all the people, when they saw this, gave praise to God.
18:43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw [it], gave praise unto God.
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Adam Clarke: Commentary on the Bible - 1831
18:43: And all the people - gave: praise unto God - They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spiritually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel.
For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are accepted. Blessed news for penitent sinners! - for though they cannot boast of a righteousness equal to that of the scribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so Great a Salvation!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:43: he: Psa 30:2, Psa 146:8; Isa 29:18, Isa 29:19, Isa 35:5, Isa 42:16, Isa 43:8; Mat 9:28-30, Mat 11:5; Mat 21:14; Joh 9:5-7, Joh 9:39, Joh 9:40; Act 26:18
followed: Luk 4:39, Luk 5:26, Luk 17:15-18; Psa 103:1-3, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:22, Psa 107:31, Psa 107:32; Isa 43:7, Isa 43:8; Isa 43:21; Act 4:21, Act 11:18; Gal 1:24; Th2 1:10-12; Pe1 2:9
John Gill
18:43 And immediately he received his sight,.... As soon as ever the word was gone out of Christ's mouth, virtue went forth from him, and cured the man of his blindness; his eyes were at once opened, and he saw as other men;
and followed him; his kind benefactor, with a grateful sense of his goodness, with strong affection for him, and faith in him;
glorifying God, who had sent such a Saviour to him; who had wrought such a wonderful miracle for him: for he was sensible that none but God could do this.
And all the people, when they saw it; what was done, how that the man they just before saw was blind, and begging by the way side, now had his sight restored to him, in an instant, and was following Jesus, in the crowd, along with them:
gave praise unto God; or, as Beza's most ancient copy reads, "glory"; they ascribed the glory to God, and praised his name, that he had raised up the Messiah among them; of which this was a clear proof, inasmuch as the eyes of the blind were opened, according to Is 35:5.