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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ's answer to the chief priests' question concerning his authority, ver. 1-8. II. The parable of the vineyard let out to the unjust and rebellious husbandmen, ver. 9-19. III. Christ's answer to the question proposed to him concerning the lawfulness of paying tribute to Cæsar, ver. 20-26. IV. His vindication of that great fundamental doctrine of the Jewish and Christian institutes--the resurrection of the dead and the future state, from the foolish cavils of the Sadducees, ver. 27-38. V. His puzzling the scribes with a question concerning the Messiah's being the Son of David, ver. 39-44. VI. The caution he gave his disciples to take heed of the scribes, ver. 45-47. All which passages we had before in Matthew and Mark, and therefore need not enlarge upon them here, unless on those particulars which we had not there.
Adam Clarke: Commentary on the Bible - 1831
The question concerning the authority of Christ, and the baptism of John, Luk 20:1-8. The parable of the vine-yard let out to wicked husbandmen, Luk 20:9-18. The chief priests and scribes are offended, and lay snares for him, Luk 20:19, Luk 20:20. The question about tribute, Luk 20:21-26. The question about the resurrection of the dead, and our Lord's answer, Luk 20:27-40. How Christ is the son of David, Luk 20:41-44. He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out, Luk 20:45-47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 20:1, Christ avouches his authority by a question of John's baptism; Luk 20:9, The parable of the vineyard; Luk 20:19, Of giving tribute to Caesar; Luk 20:27, He convinces the Sadducees, that denied the resurrection; Luk 20:41, How Christ is the Son of David; Luk 20:45, He warns his disciples to beware of the scribes.
20:120:1: Եւ եղեւ ՚ի միո՛ւմ աւուրցն յայնցանէ, մինչ դեռ ուսուցանէ՛ր զժողովուրդն ՚ի տաճարի անդ՝ եւ աւետարանէր, հասի՛ն ՚ի վերայ քահանայապետքն եւ դպիրք ծերո՛վքն հանդերձ[1448], [1448] Ոմանք. ՚Ի տաճարին եւ աւետա՛՛։
1 Եւ այն օրերից մէկում, մինչ տաճարում ուսուցանում էր ժողովրդին եւ աւետարանում, վրայ հասան քահանայապետներն ու օրէնսգէտները՝ ծերերով հանդերձ,
20 Օր մը, երբ տաճարին մէջ ժողովուրդին կը սորվեցնէր եւ աւետարանը կը քարոզէր, քահանայապետներն ու դպիրները ծերերուն հետ մէկտեղ վրայ հասան
Եւ եղեւ ի միում աւուրցն յայնցանէ, մինչդեռ ուսուցանէր զժողովուրդն ի տաճարի անդ եւ աւետարանէր, հասին ի վերայ քահանայապետքն եւ դպիրք ծերովքն հանդերձ:

20:1: Եւ եղեւ ՚ի միո՛ւմ աւուրցն յայնցանէ, մինչ դեռ ուսուցանէ՛ր զժողովուրդն ՚ի տաճարի անդ՝ եւ աւետարանէր, հասի՛ն ՚ի վերայ քահանայապետքն եւ դպիրք ծերո՛վքն հանդերձ[1448],
[1448] Ոմանք. ՚Ի տաճարին եւ աւետա՛՛։
1 Եւ այն օրերից մէկում, մինչ տաճարում ուսուցանում էր ժողովրդին եւ աւետարանում, վրայ հասան քահանայապետներն ու օրէնսգէտները՝ ծերերով հանդերձ,
20 Օր մը, երբ տաճարին մէջ ժողովուրդին կը սորվեցնէր եւ աւետարանը կը քարոզէր, քահանայապետներն ու դպիրները ծերերուն հետ մէկտեղ վրայ հասան
zohrab-1805▾ eastern-1994▾ western am▾
20:11: В один из тех дней, когда Он учил народ в храме и благовествовал, приступили первосвященники и книжники со старейшинами,
20:1  καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν διδάσκοντος αὐτοῦ τὸν λαὸν ἐν τῶ ἱερῶ καὶ εὐαγγελιζομένου ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις,
20:1. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) μιᾷ (unto-one) τῶν (of-the-ones) ἡμερῶν (of-days) διδάσκοντος (of-teaching) αὐτοῦ (of-it) τὸν (to-the-one) λαὸν (to-a-people) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) καὶ (and) εὐαγγελιζομένου ( of-goodly-messaging-to ,"ἐπέστησαν (they-had-stood-upon,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of,"σὺν (together) τοῖς (unto-the-ones) πρεσβυτέροις , ( unto-more-eldered ,"
20:1. et factum est in una dierum docente illo populum in templo et evangelizante convenerunt principes sacerdotum et scribae cum senioribusAnd it came to pass that on one of the days, as he was teaching the people in the temple and preaching the gospel, the chief priests and the scribes, with the ancients, met together,
1. And it came to pass, on one of the days, as he was teaching the people in the temple, and preaching the gospel, there came upon him the chief priests and the scribes with the elders;
And it came to pass, [that] on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon [him] with the elders:

1: В один из тех дней, когда Он учил народ в храме и благовествовал, приступили первосвященники и книжники со старейшинами,
20:1  καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν διδάσκοντος αὐτοῦ τὸν λαὸν ἐν τῶ ἱερῶ καὶ εὐαγγελιζομένου ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις,
20:1. et factum est in una dierum docente illo populum in templo et evangelizante convenerunt principes sacerdotum et scribae cum senioribus
And it came to pass that on one of the days, as he was teaching the people in the temple and preaching the gospel, the chief priests and the scribes, with the ancients, met together,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
1-8: Этот отдел вполне согласен с повествованием ев. Марка (XI, 27-33), которому, очевидно, следует здесь ев. Лука, и с Ев. Матфея (XXI, 23-27). - Народ побьет нас камнями. Обычная у евреев казнь (ср. Исх XVII, 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders, 2 And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority? 3 And he answered and said unto them, I will also ask you one thing; and answer me: 4 The baptism of John, was it from heaven, or of men? 5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not? 6 But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet. 7 And they answered, that they could not tell whence it was. 8 And Jesus said unto them, Neither tell I you by what authority I do these things.

In this passage of story nothing is added here to what we had in the other evangelists; but only in the first verse, where we are told,

I. That he was now teaching the people in the temple, and preaching the gospel. Note, Christ was a preacher of his own gospel. He not only purchased the salvation for us, but published it to us, which is a great confirmation of the truth of the gospel, and gives abundant encouragement to us to receive it, for it is a sign that the heart of Christ was much upon it, to have it received. This likewise puts an honour upon the preachers of the gospel, and upon their office and work, how much soever they are despised by a vain world. It puts an honour upon the popular preachers of the gospel; Christ condescended to the capacities of the people in preaching the gospel, and taught them. And observe, when he was preaching the gospel to the people he had this interruption given him. Note, Satan and his agents do all they can to hinder the preaching of the gospel to the people, for nothing weakens the interest of Satan's kingdom more.

II. That his enemies are here said to come upon him--epestesan. The word is used only here, and it intimates,

1. That they thought to surprise him with this question; they came upon him suddenly, hoping to catch him unprovided with an answer, as if this were not a thing he had himself thought of.

2. That they thought to frighten him with this question. They came upon him in a body, with violence. But how could he be terrified with the wrath of men, when it was in his own power to restrain it, and make it turn to his praise? From this story itself we may learn, (1.) That it is not to be thought strange, if even that which is evident to a demonstration be disputed, and called in question, as a doubtful thing, by those that shut their eyes against the light. Christ's miracles plainly showed by what authority he did these things, and sealed his commission; and yet this is that which is here arraigned. (2.) Those that question Christ's authority, if they be but catechized themselves in the plainest and most evident principles of religion, will have their folly made manifest unto all men. Christ answered these priests and scribes with a question concerning the baptism of John, a plain question, which the meanest of the common people could answer: Was it from heaven or of men? They all knew it was from heaven; there was nothing in it that had an earthly relish or tendency, but it was all heavenly and divine. And this question gravelled them, and ran them aground, and served to shame them before the people. (3.) It is not strange if those that are governed by reputation and secular interest imprison the plainest truths, and smother and stifle the strongest convictions, as these priests and scribes did, who, to save their credit, would not own that John's baptism was from heaven, and had no other reason why they did not say it was of men but because they feared the people. What good can be expected from men of such a spirit? (4.) Those that bury the knowledge they have are justly denied further knowledge. It was just with Christ to refuse to give an account of his authority to them that knew the baptism of John to be from heaven and would not believe in him, nor own their knowledge, v. 7, 8.
Adam Clarke: Commentary on the Bible - 1831
20:1: One of those days - Supposed to have been one of the four last days of his life, mentioned Luk 19:47, probably Tuesday before the passover.
Albert Barnes: Notes on the Bible - 1834
20:1: See this passage explained in the notes at Mat 21:23-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: that: Luk 19:47, Luk 19:48; Mar 11:27; Joh 18:20
the chief: ch1 24:1-31
Geneva 1599
20:1 And (1) it came to pass, [that] on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon [him] with the elders,
(1) The Pharisees, being overcome with the truth of Christ's doctrine, propose a question about his outward calling, and are overcome by the witness of their own conscience.
John Gill
20:1 And it came to pass, that on one of those days,.... According to the account of the Evangelist Mark, it must be the second day, or two days after his public entrance into Jerusalem; for on the evening of the day he made his entry, he went out to Bethany with his disciples; the next morning, as he returned from thence, he cursed the barren fig tree; and when he came to the temple cast out the buyers and sellers; at evening he went out again, either to Bethany, or the Mount of Olives; and the next morning, as he and his disciples returned, the fig tree was observed to be dried up; and when they were come to Jerusalem, as he was walking in the temple, he was attacked by the sanhedrim, and had the following discourse with them:
as he taught the people in the temple, and preached the Gospel; for he taught them by preaching that, and which he did most clearly, faithfully, and publicly, being abundantly anointed and qualified for it, and sent to do it.
The chief priests, and the Scribes, came upon him, with the elders. The whole sanhedrim being purposely convened together, came upon him in a body; and it may be suddenly, and at an unawares, and came open mouthed against him, and attacked him with great warmth and vehemency.
John Wesley
20:1 Mt 21:23; Mk 11:27.
20:220:2: եւ ասեն ցնա. Ասա՛ մեզ՝ որո՞վ իշխանութեամբ գործես դու զայդ, կամ ո՞վ է որ ետ քեզ զա՛յդ իշխանութիւն[1449]։ [1449] Ոմանք. Իշխանութեամբ առնես դու զայդ, կամ ո՞ է որ ետ։
2 եւ ասացին նրան. «Ասա՛ մեզ, ի՞նչ իշխանութեամբ ես դու անում այդ, կամ ո՞վ է, որ քեզ տուեց այդ իշխանութիւնը»:
2 Եւ անոր հետ խօսեցան՝ ըսելով. «Ըսէ մեզի, ի՞նչ իշխանութիւնով կ’ընես այդ բաները. կամ ո՞վ է այդ իշխանութիւնը քեզի տուողը»։
եւ ասեն ցնա. Ասա մեզ, որո՞վ իշխանութեամբ գործես դու զայդ, կամ ո՞վ է որ ետ քեզ զայդ իշխանութիւն:

20:2: եւ ասեն ցնա. Ասա՛ մեզ՝ որո՞վ իշխանութեամբ գործես դու զայդ, կամ ո՞վ է որ ետ քեզ զա՛յդ իշխանութիւն[1449]։
[1449] Ոմանք. Իշխանութեամբ առնես դու զայդ, կամ ո՞ է որ ետ։
2 եւ ասացին նրան. «Ասա՛ մեզ, ի՞նչ իշխանութեամբ ես դու անում այդ, կամ ո՞վ է, որ քեզ տուեց այդ իշխանութիւնը»:
2 Եւ անոր հետ խօսեցան՝ ըսելով. «Ըսէ մեզի, ի՞նչ իշխանութիւնով կ’ընես այդ բաները. կամ ո՞վ է այդ իշխանութիւնը քեզի տուողը»։
zohrab-1805▾ eastern-1994▾ western am▾
20:22: и сказали Ему: скажи нам, какою властью Ты это делаешь, или кто дал Тебе власть сию?
20:2  καὶ εἶπαν λέγοντες πρὸς αὐτόν, εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην.
20:2. καὶ (and) εἶπαν (they-said) λέγοντες ( forthing ) πρὸς (toward) αὐτόν (to-it,"Εἰπὸν (Thou-should-have-said) ἡμῖν (unto-us) ἐν (in) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out) ταῦτα (to-the-ones-these) ποιεῖς, (thou-do-unto,"ἢ (or) τίς (what-one) ἐστιν (it-be) ὁ (the-one) δούς (having-had-given) σοι (unto-thee) τὴν (to-the-one) ἐξουσίαν (to-a-being-unto) ταύτην. (to-the-one-this)
20:2. et aiunt dicentes ad illum dic nobis in qua potestate haec facis aut quis est qui dedit tibi hanc potestatemAnd spoke to him, saying: Tell us, by what authority dost thou these things? Or, who is he that hath given thee this authority?
2. and they spake, saying unto him, Tell us: By what authority doest thou these things? or who is he that gave thee this authority?
And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority:

2: и сказали Ему: скажи нам, какою властью Ты это делаешь, или кто дал Тебе власть сию?
20:2  καὶ εἶπαν λέγοντες πρὸς αὐτόν, εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην.
20:2. et aiunt dicentes ad illum dic nobis in qua potestate haec facis aut quis est qui dedit tibi hanc potestatem
And spoke to him, saying: Tell us, by what authority dost thou these things? Or, who is he that hath given thee this authority?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:2: By what authority, etc. - See the note on Mat 21:23-27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: Tell: Luk 19:35-40, Luk 19:45, Luk 19:46; Mat 21:23-27; Mar 11:28-33
who: Exo 2:14; Joh 2:18, Joh 5:22-27; Act 4:7-10, Act 7:27, Act 7:35-39, Act 7:51
John Gill
20:2 And spoke unto him, saying, tell us by what authority doest thou these things?.... The Arabic and Ethiopic versions read, "this thing"; as if the sanhedrim only referred to his preaching the Gospel, which is mentioned in the preceding verse, and was what he was about when they came to him: but the Persic version reads, "all these things"; not only preaching, but working miracles; and particularly driving the buyers and sellers out of the temple, which especially affected them, they losing their rents thereby:
or who is he that gave thee this authority? God or man? See Gill on Mt 21:23.
Robert Jamieson, A. R. Fausset and David Brown
20:2 THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
these things--particularly the clearing of the temple.
20:320:3: Պատասխանի ետ՝ եւ ասէ ցնոսա. Հարցից եւ ես ցձեզ բա՛ն մի, եւ ասացէ՛ք ինձ[1450]։ [1450] Ոմանք. Եւ ես ձեզ. կամ՝ զձեզ բան մի։
3 Յիսուս պատասխան տուեց նրանց եւ ասաց. «Ես էլ ձեզ մի բան հարցնեմ, եւ դուք ինձ ասացէ՛ք.
3 Պատասխան տուաւ ու ըսաւ անոնց. «Ես ալ ձեզի բան մը հարցնեմ եւ ըսէք ինծի.
Պատասխանի ետ եւ ասէ ցնոսա. Հարցից եւ ես ցձեզ բան մի, եւ ասացէք ինձ:

20:3: Պատասխանի ետ՝ եւ ասէ ցնոսա. Հարցից եւ ես ցձեզ բա՛ն մի, եւ ասացէ՛ք ինձ[1450]։
[1450] Ոմանք. Եւ ես ձեզ. կամ՝ զձեզ բան մի։
3 Յիսուս պատասխան տուեց նրանց եւ ասաց. «Ես էլ ձեզ մի բան հարցնեմ, եւ դուք ինձ ասացէ՛ք.
3 Պատասխան տուաւ ու ըսաւ անոնց. «Ես ալ ձեզի բան մը հարցնեմ եւ ըսէք ինծի.
zohrab-1805▾ eastern-1994▾ western am▾
20:33: Он сказал им в ответ: спрошу и Я вас об одном, и скажите Мне:
20:3  ἀποκριθεὶς δὲ εἶπεν πρὸς αὐτούς, ἐρωτήσω ὑμᾶς κἀγὼ λόγον, καὶ εἴπατέ μοι·
20:3. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Ἐρωτήσω (I-shall-entreat-unto) ὑμᾶς (to-ye) κἀγὼ (and-I) λόγον, (to-a-forthee,"καὶ (and) εἴπατέ (ye-should-have-had-said) μοι (unto-me)
20:3. respondens autem dixit ad illos interrogabo vos et ego verbum respondete mihiAnd Jesus answering, said to them: I will also ask you one thing. Answer me:
3. And he answered and said unto them, I also will ask you a question; and tell me:
And he answered and said unto them, I will also ask you one thing; and answer me:

3: Он сказал им в ответ: спрошу и Я вас об одном, и скажите Мне:
20:3  ἀποκριθεὶς δὲ εἶπεν πρὸς αὐτούς, ἐρωτήσω ὑμᾶς κἀγὼ λόγον, καὶ εἴπατέ μοι·
20:3. respondens autem dixit ad illos interrogabo vos et ego verbum respondete mihi
And Jesus answering, said to them: I will also ask you one thing. Answer me:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: I will: Luk 22:68; Mat 15:2, Mat 15:3; Col 4:6
John Gill
20:3 And he answered and said unto them,.... That is, Jesus replied to them, as the Vulgate Latin, Syriac, and Persic versions express it:
I will also ask you one thing, and answer me; when he also promised, that if they would give him an answer to his question, he would satisfy them in the point they interrogated him about: and as this was a prudent decline to avoid the snare they laid for him, so it was not an impertinent reply to them; since it led on to a proper answer to their question, as appears by the case proposed; See Gill on Mt 21:24.
20:420:4: Մկրտութիւնն Յովհաննու՝ յերկնի՞ց էր՝ եթէ ՚ի մարդկանէ։
4 Յովհաննէսի մկրտութիւնը երկնքի՞ց էր, թէ՞՝ մարդկանցից»:
4 ‘Յովհաննէսին մկրտութիւնը երկնքէ՞ն էր թէ մարդոցմէ’»։
Մկրտութիւնն Յովհաննու յերկնի՞ց էր եթէ ի մարդկանէ:

20:4: Մկրտութիւնն Յովհաննու՝ յերկնի՞ց էր՝ եթէ ՚ի մարդկանէ։
4 Յովհաննէսի մկրտութիւնը երկնքի՞ց էր, թէ՞՝ մարդկանցից»:
4 ‘Յովհաննէսին մկրտութիւնը երկնքէ՞ն էր թէ մարդոցմէ’»։
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20:44: крещение Иоанново с небес было, или от человеков?
20:4  τὸ βάπτισμα ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων;
20:4. Τὸ (The-one) βάπτισμα (an-immersing-to) Ἰωάνου (of-an-Ioanes) ἐξ (out) οὐρανοῦ (of-a-sky) ἦν (it-was) ἢ (or) ἐξ (out) ἀνθρώπων; (of-mankinds?"
20:4. baptismum Iohannis de caelo erat an ex hominibusThe baptism of John, was it from heaven, or of men?
4. The baptism of John, was it from heaven, or from men?
The baptism of John, was it from heaven, or of men:

4: крещение Иоанново с небес было, или от человеков?
20:4  τὸ βάπτισμα ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων;
20:4. baptismum Iohannis de caelo erat an ex hominibus
The baptism of John, was it from heaven, or of men?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: baptism: Luk 7:28-35; Mat 11:7-19, Mat 17:11, Mat 17:12, Mat 21:25-32; Joh 1:6, Joh 1:19-28
from: Luk 15:18; Dan 4:25, Dan 4:26
John Gill
20:4 The baptism of John, was it from heaven, or of men? This was a new ordinance, and John must have his authority for administering it either from God, or from men; and Christ is desirous to know from which he derived it in their opinion; suggesting, that by the same authority John, his forerunner, came baptizing, he himself came preaching and working miracles; See Gill on Mt 21:25.
Robert Jamieson, A. R. Fausset and David Brown
20:4 baptism of John--his whole ministry and mission, of which baptism was the seal.
20:520:5: Եւ նոքա խորհեցա՛ն ՚ի միտս իւրեանց՝ եւ ասեն[1451]. [1451] Ոմանք. Եւ նոքա խորհէին ՚ի միտս իւրեանց՝ եւ ասէին։
5 Եւ նրանք իրենց մտքում խորհեցին եւ ասացին.
5 Անոնք իրենց մէջ խորհեցան ու ըսին.
Եւ նոքա խորհեցան ի միտս իւրեանց եւ ասեն:

20:5: Եւ նոքա խորհեցա՛ն ՚ի միտս իւրեանց՝ եւ ասեն[1451].
[1451] Ոմանք. Եւ նոքա խորհէին ՚ի միտս իւրեանց՝ եւ ասէին։
5 Եւ նրանք իրենց մտքում խորհեցին եւ ասացին.
5 Անոնք իրենց մէջ խորհեցան ու ըսին.
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20:55: Они же, рассуждая между собою, говорили: если скажем: с небес, то скажет: почему же вы не поверили ему?
20:5  οἱ δὲ συνελογίσαντο πρὸς ἑαυτοὺς λέγοντες ὅτι ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὐκ ἐπιστεύσατε αὐτῶ;
20:5. οἱ (The-ones) δὲ (moreover) συνελογίσαντο ( they-fortheed-together-to ) πρὸς (toward) ἑαυτοὺς (to-selves) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἐὰν (If-ever) εἴπωμεν (we-might-have-had-said,"Ἐξ (Out) οὐρανοῦ, (of-a-sky,"ἐρεῖ (it-shall-utter,"Διὰ (Through) τί (to-what-one) οὐκ (not) ἐπιστεύσατε (ye-trusted-of) αὐτῷ; (unto-it?"
20:5. at illi cogitabant inter se dicentes quia si dixerimus de caelo dicet quare ergo non credidistis illiBut they thought within themselves, saying: If we shall say, From heaven: he will say: Why then did you not believe in him?
5. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why did ye not believe him?
And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not:

5: Они же, рассуждая между собою, говорили: если скажем: с небес, то скажет: почему же вы не поверили ему?
20:5  οἱ δὲ συνελογίσαντο πρὸς ἑαυτοὺς λέγοντες ὅτι ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὐκ ἐπιστεύσατε αὐτῶ;
20:5. at illi cogitabant inter se dicentes quia si dixerimus de caelo dicet quare ergo non credidistis illi
But they thought within themselves, saying: If we shall say, From heaven: he will say: Why then did you not believe in him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: Why: Joh 1:15-18, Joh 1:30, Joh 1:34, Joh 3:26, Joh 3:36, Joh 3:26, Joh 3:36, Joh 5:33-35; Act 13:25
John Gill
20:5 And they reasoned with themselves,.... Or "they thought with themselves", as the Syriac version; or "within themselves", as the Vulgate Latin, though they did not express it; or "one with another", as the Arabic version; they took counsel together, and debated the matter among themselves, and reasoned after this manner:
saying, if we shall say from heaven; which was what, in their own consciences, they believed to be true,
he will say, why then believed ye him not? in what he said concerning the Messiah; which if they had, as they should, there would have been no reason for such a question they had put; See Gill on Mt 21:25.
Robert Jamieson, A. R. Fausset and David Brown
20:5 Why then believed ye him not?--that is, in his testimony to Jesus, the sum of his whole witness.
20:620:6: Եթէ ասեմք յերկնից, ասէ. Իսկ ընդէ՞ր ոչ հաւատացէք նմա. եւ եթէ ասեմք ՚ի մարդկանէ, ամենայն ժողովուրդն քարկո՛ծ առնեն զմեզ. զի հաստատեա՛լ է ՚ի միտս զՅովհաննէ թէ մարգարէ՛ է[1452]։ [1452] Ոմանք. Հաստատեալ էր ՚ի։
6 «Եթէ ասենք՝ երկնքից էր, կ’ասի՝ իսկ ինչո՞ւ չհաւատացիք նրան. եւ եթէ ասենք՝ մարդկանցից, ամբողջ ժողովուրդը մեզ կը քարկոծի, որովհետեւ իրենց մտքում Յովհաննէսի մասին հաստատ համոզում կայ, թէ նա մարգարէ է»:
6 «Եթէ ըսենք՝ ‘Երկնքէն’, պիտի ըսէ, ‘Հապա ինչո՞ւ չհաւատացիք անոր’. իսկ եթէ ըսենք՝ ‘Մարդոցմէ’, բոլոր ժողովուրդը մեզ պիտի քարկոծեն, վասն զի հաստատ համոզուած էին թէ՝ Յովհաննէս մարգարէ էր»։
Եթէ ասեմք. Յերկնից, ասէ. Իսկ ընդէ՞ր ոչ հաւատացէք նմա. եւ եթէ ասեմք. Ի մարդկանէ, ամենայն ժողովուրդն քարկոծ առնեն զմեզ. զի հաստատեալ է ի միտս զՅովհաննէ, թէ մարգարէ է:

20:6: Եթէ ասեմք յերկնից, ասէ. Իսկ ընդէ՞ր ոչ հաւատացէք նմա. եւ եթէ ասեմք ՚ի մարդկանէ, ամենայն ժողովուրդն քարկո՛ծ առնեն զմեզ. զի հաստատեա՛լ է ՚ի միտս զՅովհաննէ թէ մարգարէ՛ է[1452]։
[1452] Ոմանք. Հաստատեալ էր ՚ի։
6 «Եթէ ասենք՝ երկնքից էր, կ’ասի՝ իսկ ինչո՞ւ չհաւատացիք նրան. եւ եթէ ասենք՝ մարդկանցից, ամբողջ ժողովուրդը մեզ կը քարկոծի, որովհետեւ իրենց մտքում Յովհաննէսի մասին հաստատ համոզում կայ, թէ նա մարգարէ է»:
6 «Եթէ ըսենք՝ ‘Երկնքէն’, պիտի ըսէ, ‘Հապա ինչո՞ւ չհաւատացիք անոր’. իսկ եթէ ըսենք՝ ‘Մարդոցմէ’, բոլոր ժողովուրդը մեզ պիտի քարկոծեն, վասն զի հաստատ համոզուած էին թէ՝ Յովհաննէս մարգարէ էր»։
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20:66: а если скажем: от человеков, то весь народ побьет нас камнями, ибо он уверен, что Иоанн есть пророк.
20:6  ἐὰν δὲ εἴπωμεν, ἐξ ἀνθρώπων, ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν ἰωάννην προφήτην εἶναι.
20:6. ἐὰν (if-ever) δὲ (moreover) εἴπωμεν (we-might-have-had-said,"Ἐξ (Out) ἀνθρώπων, (of-mankinds) ὁ (the-one) λαὸς (a-people) ἅπας (along-all) καταλιθάσει (it-shall-down-stone-to) ἡμᾶς, (to-us,"πεπεισμένος (having-had-come-to-be-conduced) γάρ (therefore) ἐστιν (it-be) Ἰωάνην (to-an-Ioanes) προφήτην (to-a-declarer-before) εἶναι: (to-be)
20:6. si autem dixerimus ex hominibus plebs universa lapidabit nos certi sunt enim Iohannem prophetam esseBut if we say, of men: the whole people will stone us. For they are persuaded that John was a prophet.
6. But if we shall say, From men; all the people will stone us: for they be persuaded that John was a prophet.
But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet:

6: а если скажем: от человеков, то весь народ побьет нас камнями, ибо он уверен, что Иоанн есть пророк.
20:6  ἐὰν δὲ εἴπωμεν, ἐξ ἀνθρώπων, ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν ἰωάννην προφήτην εἶναι.
20:6. si autem dixerimus ex hominibus plebs universa lapidabit nos certi sunt enim Iohannem prophetam esse
But if we say, of men: the whole people will stone us. For they are persuaded that John was a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: all: Mat 21:26, Mat 21:46, Mat 26:5; Mar 12:12; Act 5:26
for: Luk 1:76, Luk 7:26-29; Mat 14:5, Mat 21:26; Joh 10:41
John Gill
20:6 But and if we say of men,..... Which they had a good will to, against the dictates of their own consciences:
all the people will stone us; meaning the common people, that were then in the temple about Christ, hearing him preach; who would be so enraged at such an answer, that without any regard to their character and office, they would rise and stone them. The Ethiopic version adds, "whom we fear"; see Mt 21:26 for it seems that they had not so behaved as to have the good will and esteem of the people, at least they did not pin their faith on their sleeve:
for they be persuaded that John was a prophet; they were fully assured of it; and the sentiments and authority of the chief priests could have no weight and influence upon them to weaken their faith in this point; the evidence was so strong, and their faith so firm and sure.
20:720:7: Եւ պատասխանի ետուն՝ չգիտե՛լ թէ ուստի իցէ[1453]։ [1453] Ոմանք. Թէ ուստի է։
7 Եւ պատասխան տուեցին, թէ չգիտեն որտեղից է:
7 Պատասխան տուին թէ չեն գիտեր ուրկէ՛ էր։
Եւ պատասխանի ետուն չգիտել թէ ուստի իցէ:

20:7: Եւ պատասխանի ետուն՝ չգիտե՛լ թէ ուստի իցէ[1453]։
[1453] Ոմանք. Թէ ուստի է։
7 Եւ պատասխան տուեցին, թէ չգիտեն որտեղից է:
7 Պատասխան տուին թէ չեն գիտեր ուրկէ՛ էր։
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20:77: И отвечали: не знаем откуда.
20:7  καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
20:7. καὶ (and) ἀπεκρίθησαν (they-were-separated-off) μὴ (lest) εἰδέναι (to-have-had-come-to-see) πόθεν. (whither-from)
20:7. et responderunt se nescire unde essetAnd they answered that they knew not whence it was.
7. And they answered, that they knew not whence .
And they answered, that they could not tell whence:

7: И отвечали: не знаем откуда.
20:7  καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
20:7. et responderunt se nescire unde esset
And they answered that they knew not whence it was.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: that: Isa 6:9, Isa 6:10, Isa 26:11, Isa 29:9-12, Isa 29:14, Isa 41:28, Isa 42:19, Isa 42:20, Isa 44:18; Jer 8:7-9; Zac 11:15, Zac 11:17; Mal 2:7-9; Joh 3:19, Joh 3:20, Joh 9:39; Th2 2:10-12; Ti2 3:8, Ti2 3:9; Pe2 3:3
John Gill
20:7 Whether from heaven, or of men; in this, no doubt, they told an untruth: but they chose rather to sacrifice their consciences than their interest, and pretend ignorance rather than profess the truth, when they saw they should be put to confusion, or be exposed to the resentments of the people.
Robert Jamieson, A. R. Fausset and David Brown
20:7 could not tell--crooked, cringing hypocrites! No wonder Jesus gave you no answer (Mt 7:6). But what dignity and composure does our Lord display as He turns their question upon themselves!
20:820:8: Եւ Յիսուս ասէ ցնոսա. Եւ ո՛չ ե՛ս ասեմ ձեզ, որո՛վ իշխանութեամբ առնեմ զայս։
8 Եւ Յիսուս նրանց ասաց. «Ես էլ ձե՛զ չեմ ասի, թէ ինչ իշխանութեամբ եմ անում այս»:
8 Յիսուս ըսաւ անոնց. «Ես ալ ձեզի չեմ ըսեր թէ ի՞նչ իշխանութիւնով կ’ընեմ այս բաները»։
Եւ Յիսուս ասէ ցնոսա. Եւ ոչ ես ասեմ ձեզ որով իշխանութեամբ առնեմ զայս:

20:8: Եւ Յիսուս ասէ ցնոսա. Եւ ո՛չ ե՛ս ասեմ ձեզ, որո՛վ իշխանութեամբ առնեմ զայս։
8 Եւ Յիսուս նրանց ասաց. «Ես էլ ձե՛զ չեմ ասի, թէ ինչ իշխանութեամբ եմ անում այս»:
8 Յիսուս ըսաւ անոնց. «Ես ալ ձեզի չեմ ըսեր թէ ի՞նչ իշխանութիւնով կ’ընեմ այս բաները»։
zohrab-1805▾ eastern-1994▾ western am▾
20:88: Иисус сказал им: и Я не скажу вам, какою властью это делаю.
20:8  καὶ ὁ ἰησοῦς εἶπεν αὐτοῖς, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
20:8. καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐδὲ (Not-moreover) ἐγὼ (I) λέγω (I-forth) ὑμῖν (unto-ye) ἐν (in) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιῶ. (I-do-unto)
20:8. et Iesus ait illis neque ego dico vobis in qua potestate haec facioAnd Jesus said to them: Neither do I tell you by what authority I do these things.
8. And Jesus said unto them, Neither tell I you by what authority I do these things.
And Jesus said unto them, Neither tell I you by what authority I do these things:

8: Иисус сказал им: и Я не скажу вам, какою властью это делаю.
20:8  καὶ ὁ ἰησοῦς εἶπεν αὐτοῖς, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
20:8. et Iesus ait illis neque ego dico vobis in qua potestate haec facio
And Jesus said to them: Neither do I tell you by what authority I do these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: Luk 22:68; Job 5:12, Job 5:13; Pro 26:4, Pro 26:5; Mat 15:14, Mat 16:4, Mat 21:27; Mar 11:33
John Gill
20:8 And Jesus said unto them,.... Since they would not give him a direct answer to his question:
neither tell I you by what authority I do these things; nor was there any need of it; they might easily perceive by what he had said, from whence he professed to have received his authority, from God, and not men; See Gill on Mt 21:27.
20:920:9: Սկսաւ ասել առ ժողովուրդն՝ զառա՛կս զայս. Ա՛յր ոմն տնկեաց այգի, եւ ե՛տ զնա մշակաց. եւ ինքն գնաց ճանապա՛րհ ժամանա՛կս բազումս։
9 Եւ սկսեց ժողովրդին ասել այս առակը. «Մի մարդ այգի տնկեց եւ այն յանձնեց մշակներին, իսկ ինքը երկար ժամանակով ճանապարհորդութեան գնաց:
9 Յիսուս այս առակը ըսաւ ժողովուրդին. «Մարդ մը այգի տնկեց եւ զանիկա մշակներու յանձնեց ու ինք օտար երկիր երթալով՝ շատ ժամանակ մնաց։
Սկսաւ ասել առ ժողովուրդն զառակս զայս. Այր ոմն տնկեաց այգի, եւ ետ զնա մշակաց. եւ ինքն գնաց ճանապարհ ժամանակս բազումս:

20:9: Սկսաւ ասել առ ժողովուրդն՝ զառա՛կս զայս. Ա՛յր ոմն տնկեաց այգի, եւ ե՛տ զնա մշակաց. եւ ինքն գնաց ճանապա՛րհ ժամանա՛կս բազումս։
9 Եւ սկսեց ժողովրդին ասել այս առակը. «Մի մարդ այգի տնկեց եւ այն յանձնեց մշակներին, իսկ ինքը երկար ժամանակով ճանապարհորդութեան գնաց:
9 Յիսուս այս առակը ըսաւ ժողովուրդին. «Մարդ մը այգի տնկեց եւ զանիկա մշակներու յանձնեց ու ինք օտար երկիր երթալով՝ շատ ժամանակ մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
20:99: И начал Он говорить к народу притчу сию: один человек насадил виноградник и отдал его виноградарям, и отлучился на долгое время;
20:9  ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβολὴν ταύτην· ἄνθρωπός [τις] ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς.
20:9. Ἤρξατο ( It-firsted ) δὲ (moreover) πρὸς (toward) τὸν (to-the-one) λαὸν (to-a-people) λέγειν (to-forth) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην (to-the-one-this) Ἄνθρωπος (A-mankind) ἐφύτευσεν ( it-planted-of ) ἀμπελῶνα , ( to-a-vining ) καὶ (and) ἐξέδετο ( it-had-given-out ) αὐτὸν (to-it) γεωργοῖς , ( unto-soil-worked ,"καὶ (and) ἀπεδήμησεν (it-assembled-off-unto) χρόνους (to-interims) ἱκανούς . ( to-ampled )
20:9. coepit autem dicere ad plebem parabolam hanc homo plantavit vineam et locavit eam colonis et ipse peregre fuit multis temporibusAnd he began to speak to the people this parable: A certain man planted a vineyard and let it out to husbandmen: and he was abroad for a long time.
9. And he began to speak unto the people this parable: A man planted a vineyard, and let it out to husbandmen, and went into another country for a long time.
Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time:

9: И начал Он говорить к народу притчу сию: один человек насадил виноградник и отдал его виноградарям, и отлучился на долгое время;
20:9  ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβολὴν ταύτην· ἄνθρωπός [τις] ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς.
20:9. coepit autem dicere ad plebem parabolam hanc homo plantavit vineam et locavit eam colonis et ipse peregre fuit multis temporibus
And he began to speak to the people this parable: A certain man planted a vineyard and let it out to husbandmen: and he was abroad for a long time.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-19: Притча о винограднике у ев. Луки стоит ближе всего к тому, как она изложена у ев. Марка (XII, 1-12; ср. Мф XXI, 33-46). - Начал говорить народу. По Марку, Господь сказал притчу первосвященникам, книжникам и старейшинам (XII, 1: - им. Ср. XI, 27), а не народу. Но ев. Лука, вероятно, под "народом" разумеет и первосвященников с книжниками и старейшинами. Но крайней мере, и из его Евангелия ясно видно, что при произнесении притчи присутствовали и эти лица (ср. ст. 19). - Слышавшие же сие сказали: да не будет! (16). По-видимому, эта были люди из среды простого народа, которые поняли, что Господь изображает в притче отношение к Нему со стороны представителей иудейства. Они говорят, что им не хочется, чтобы виноградари убили "сына", т. е. им жаль Христа. - Что значит сие... Правильнее: что же в таком случае - если должно сбыться ваше желание: да не будет - должно означать изречение Писания: камень...? т. е. в таком случае не исполнится воля Божия, изреченная о Мне в Писании. - Всякий, кто упадет - см. Мф XXI, 44. - Ибо поняли (19). Кто? Народ или иерархи? По ев. Луке, скорее народ, который понял, что притча сказана об иерархах (ср. ст. 16: и 17). Ев. как бы хочет сказать, что народ, понявший притчу, указывавшую на замыслы иерархов против Христа, был уже настороже, и этого-то боялись иерархи, почему и не посмели наложить на Христа руки.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. 10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. 11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12 And again he sent a third: and they wounded him also, and cast him out. 13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him. 14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. 15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? 16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. 17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? 18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. 19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.

Christ spoke this parable against those who were resolved not to own his authority, though the evidence of it was ever so full and convincing; and it comes very seasonably to show that by questioning his authority they forfeited their own. Their disowning the lord of their vineyard was a defeasance of their lease of the vineyard, and giving up of all their title.

I. The parable has nothing added here to what we had before in Matthew and Mark. The scope of it is to show that the Jewish nation, by persecuting the prophets, and at length Christ himself, had provoked God to take away from them all their church privileges, and to abandon them to ruin. It teaches us, 1. That those who enjoy the privileges of the visible church are as tenants and farmers that have a vineyard to look after, and rent to pay for it. God, by setting up revealed religion and instituted orders in the world, hath planted a vineyard, which he lets out to those people among whom his tabernacle is, v. 9. And they have vineyard-work to do, needful and constant work, but pleasant and profitable. Whereas man was, for sin, condemned to till the ground, they that have a place in the church are restored to that which was Adam's work in innocency, to dress the garden, and to keep it; for the church is a paradise, and Christ the tree of life in it. They have also vineyard-fruits to present to the Lord of the vineyard. There are rents to be paid and services to be done, which, though bearing no proportion to the value of the premises, yet must be done and must be paid. 2. That the work of God's ministers is to call upon those who enjoy the privileges of the church to bring forth fruit accordingly. They are God's rent-gatherers, to put the husbandmen in mind of their arrears, or rather to put them in mind that they have a landlord who expects to hear from them, and to receive some acknowledgment of their dependence on him, and obligations to him, v. 10. The Old-Testament prophets were sent on this errand to the Jewish church, to demand from them the duty and obedience they owed to God. 3. That it has often been the lot of God's faithful servants to be wretchedly abused by his own tenants; they have been beaten and treated shamefully by those that resolved to send them empty away. They that are resolved not to do their duty to God cannot bear to be called upon to do it. Some of the best men in the world have had the hardest usage from it, for their best services. 4. That God sent his Son into the world to carry on the same work that the prophets were employed in, to gather the fruits of the vineyard for God; and one would have thought that he would have been reverenced and received. The prophets spoke as servants, Thus saith the Lord; but Christ as a Son, among his own, Verily, I say unto you. Putting such an honour as this upon them, to send him, one would have thought, should have won upon them. 5. That those who reject Christ's ministers would reject Christ himself if he should come to them; for it has been tried, and found that the persecutors and murderers of his servants the prophets were the persecutors and murderers of himself. They said, This is the heir, come let us kill him. When they slew the servants, there were other servants sent. "But, if we can but be the death of the son, there is never another son to be sent, and then we shall be no longer molested with these demands; we may have a quiet possession of the vineyard for ourselves." The scribes and Pharisees promised themselves that, if they could but get Christ out of the way, they should for ever ride masters in the Jewish church; and therefore they took the bold step, they cast him out of the vineyard, and killed him. 6. That the putting of Christ to death filled up the measure of the Jewish iniquity, and brought upon them ruin without remedy. No other could be expected than that God should destroy those wicked husbandmen. They began in not paying their rent, but then proceeded to beat and kill the servants, and at length their young Master himself. Note, Those that live in the neglect of their duty to God know not what degrees of sin and destruction they are running themselves into.

II. To the application of the parable is added here, which we had not before, their deprecation of the doom included in it (v. 16): When they heart it, they said, God forbid, Me genoito--Let not this be done, so it should be read. Though they could not but own that for such a sin such a punishment was just, and what might be expected, yet they could not bear to hear of it. Note, It is an instance of the folly and stupidity of sinners that they proceed and persevere in their sinful ways though at the same time they have a foresight and dread of the destruction that is at the end of those ways. And see what a cheat they put themselves, to think to avoid it by a cold God forbid, when they do nothing towards the preventing of it; but will this make the threatening of no effect? No, they shall know whose word shall stand, God's or theirs. Now observe what Christ said, in answer to this childish deprecation of their ruin. 1. He beheld them. This is taken notice of only by this evangelist, v. 17. He looked upon them with pity and compassion, grieved to see them cheat themselves thus to their own ruin. He beheld them, to see if they would blush at their own folly, or if he could discern in their countenances any indication of relenting. 2. He referred them to the scripture: "What is this then that is written? How can you escape the judgment of God, when you cannot prevent the exaltation of him whom you despise and reject? The word of God hath said it, that the stone which the builders rejected is become the head of the corner." The Lord Jesus will be exalted to the Father's right hand. He has all judgment and all power committed to him; he is the corner-stone and top-stone of the church, and, if so, his enemies can expect no other than to be destroyed. Even those that slight him, that stumble at him, and are offended in him, shall be broken--it will be their ruin; but as to those that not only reject him, but hate and persecute him, as the Jews did, he will fall upon them and crush them to pieces--will grind them to powder. The condemnation of spiteful persecutors will be much sorer than that of careless unbelievers.

Lastly, We are told how the chief priests and scribes were exasperated by this parable (v. 19): They perceived that he had spoken this parable against them; and so he had. A guilty conscience needs no accuser; but they, instead of yielding to the convictions of conscience, fell into a rage at him who awakened that sleeping lion in their bosoms, and sought to lay hands on him. Their corruptions rebelled against their convictions, and got the victory. And it was not because they had any fear of God or of his wrath before their eyes, but only because they feared the people, that they did not now fly in his face, and take him by the throat. They were just ready to make his words good: This is the heir, come let us kill him. Note, When the hearts of the sons of men are fully set in them to do evil, the fairest warnings both of the sin they are about to commit and of the consequences of it make no impression upon them. Christ tells them that instead of kissing the Son of God they would kill him, upon which they should have said, What, is thy servant a dog? But they do, in effect, say this: "And so we will; have at him now." And, though they deprecate the punishment of the sin, in the next breath they are projecting the commission of it.
Adam Clarke: Commentary on the Bible - 1831
20:9: A certain man planted a vineyard, etc. - See this parable largely explained, Mat 21:33-46 (note). See also on Mar 12:4-9 (note).
Albert Barnes: Notes on the Bible - 1834
20:9: See this parable explained in the notes at Mat 21:33-45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: this: Mat 21:33-46; Mar 12:1-12
planted: Psa 80:8-14; Isa 5:1-7; Jer 2:21; Joh 15:1-8; Co1 3:6-9
and let: Sol 8:11, Sol 8:12
husbandmen: Deu 1:15-18, Deu 16:18, Deu 17:8-15
went: Luk 19:12
Geneva 1599
20:9 (2) Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
(2) It is nothing new for those who are knowledgable of the very sanctuary of God's holy place to be the greatest enemies of Christ, but in due time they will be punished.
John Gill
20:9 Then began he to speak to the people this parable,.... According to the other evangelists it seems to be spoken to the chief priests, Scribes, and elders; and certain it is, that they looked upon themselves as struck at in it; it might be spoken to both. Christ having silenced the sanhedrim, turned himself to the people, and delivered the parable of the vineyard to them, though his principal view was to the priests:
a certain man planted a vineyard; the people of the Jews are designed by the vineyard, and the "certain man", or "householder", as Matthew calls him, Mt 21:28 is the Lord of hosts; and the planting of it is to be understood of his bringing and settling the people Israel in the land of Canaan. Luke omits certain things which the other evangelists relate, as setting an hedge about it, digging a winepress, and building a tower in it; and the Persic version here adds, "and planted trees, and set a wall about it"; all which express the care that was taken to cultivate and protect it; and signify the various blessings and privileges the Jew's enjoyed under the former dispensation; see Gill on Mt 21:33 and See Gill on Mk 12:1.
and let it forth to husbandmen; put the people of the Jews under the care not only of civil magistrates, but of ecclesiastical governors, who were to dress this vine, or instruct these people in matters of religion, that they might be fruitful in good works:
and went into a far country for a long time; for a long time it was, from the times of Moses and Joshua, when the first settlement, both of the civil and ecclesiastical state of the Jews, was made, to the time of Christ; it was fourteen or fifteen hundred years; see the notes, as above.
John Wesley
20:9 A long time - It was a long time from the entrance of the Israelites into Canaan to the birth of Christ. Mt 21:33; Mk 12:1.
Robert Jamieson, A. R. Fausset and David Brown
20:9 vineyard--(See on Lk 13:6). In Mt 21:33 additional points are given, taken literally from Is 5:2, to fix down the application and sustain it by Old Testament authority.
husbandmen--the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded.
went, &c.--leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mk 4:26.)
20:1020:10: Եւ ՚ի ժամու՝ առաքեա՛ց առ մշակսն ծառայ, զի ՚ի պտղո՛յ այգւոյն տացեն նմա. եւ մշակքն գա՛ն հարին զնա՝ եւ արձակեցին ունա՛յն[1454]։ [1454] Ոմանք. Տայցեն նմա։
10 Եւ յարմար ժամանակին մշակների մօտ մի ծառայ ուղարկեց, որպէսզի այգու պտղից իր բաժինը տան նրան. իսկ մշակները ծեծեցին նրան ու ձեռնունայն արձակեցին:
10 Ատենին՝ ծառայ մը ղրկեց մշակներուն, որպէս զի այգիին պտուղէն անոր տան. իսկ մշակները ծեծեցին զանիկա ու պարապ ճամբեցին։
Եւ ի ժամու առաքեաց առ մշակսն ծառայ, զի ի պտղոյ այգւոյն տացեն նմա. եւ մշակքն գան հարին զնա, եւ արձակեցին ունայն:

20:10: Եւ ՚ի ժամու՝ առաքեա՛ց առ մշակսն ծառայ, զի ՚ի պտղո՛յ այգւոյն տացեն նմա. եւ մշակքն գա՛ն հարին զնա՝ եւ արձակեցին ունա՛յն[1454]։
[1454] Ոմանք. Տայցեն նմա։
10 Եւ յարմար ժամանակին մշակների մօտ մի ծառայ ուղարկեց, որպէսզի այգու պտղից իր բաժինը տան նրան. իսկ մշակները ծեծեցին նրան ու ձեռնունայն արձակեցին:
10 Ատենին՝ ծառայ մը ղրկեց մշակներուն, որպէս զի այգիին պտուղէն անոր տան. իսկ մշակները ծեծեցին զանիկա ու պարապ ճամբեցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1010: и в свое время послал к виноградарям раба, чтобы они дали ему плодов из виноградника; но виноградари, прибив его, отослали ни с чем.
20:10  καὶ καιρῶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος δώσουσιν αὐτῶ· οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν δείραντες κενόν.
20:10. καὶ (And) καιρῷ (unto-a-time) ἀπέστειλεν (it-set-off) πρὸς (toward) τοὺς (to-the-ones) γεωργοὺς ( to-soil-worked ) δοῦλον, (to-a-bondee,"ἵνα (so) ἀπὸ (off) τοῦ (of-the-one) καρποῦ (of-a-fruit) τοῦ (of-the-one) ἀμπελῶνος (of-a-vining) δώσουσιν (they-shall-give) αὐτῷ: (unto-it) οἱ (the-ones) δὲ (moreover) γεωργοὶ ( soil-worked ) ἐξαπέστειλαν (they-set-off-out) αὐτὸν (to-it," δείραντες ( having-swiped ,"κενόν. (to-empty)
20:10. et in tempore misit ad cultores servum ut de fructu vineae darent illi qui caesum dimiserunt eum inanemAnd at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. Who, beating him, sent him away empty.
10. And at the season he sent unto the husbandmen a servant, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent [him] away empty:

10: и в свое время послал к виноградарям раба, чтобы они дали ему плодов из виноградника; но виноградари, прибив его, отослали ни с чем.
20:10  καὶ καιρῶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος δώσουσιν αὐτῶ· οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν δείραντες κενόν.
20:10. et in tempore misit ad cultores servum ut de fructu vineae darent illi qui caesum dimiserunt eum inanem
And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. Who, beating him, sent him away empty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
20:10: That they should give him of the fruit - The Hindoo corn-merchants, that have lent money to husbandmen, send persons in harvest-time to collect their share of the produce of the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: the season: Psa 1:3; Jer 5:24; Mat 21:34-36; Mar 12:2-5
sent: Jdg 6:8-10; Kg2 17:13; Ch2 36:15, Ch2 36:16; Neh 9:30; Jer 25:3-7, Jer 26:2-6; Jer 35:15, Jer 44:4, Jer 44:5; Hos 6:4-6; Zac 1:3-6, Zac 7:9-13; Joh 15:16; Rom 7:4
beat: Luk 11:47-50, Luk 13:34; Kg1 22:24; Ch2 16:10, Ch2 24:19-21; Neh 9:26; Jer 2:30; Jer 20:2, Jer 26:20-24, Jer 29:26, Jer 29:27, Jer 37:15, Jer 37:16, Jer 38:4-6
John Gill
20:10 And at the season,.... Or "when it the time of fruit", as the Ethiopic version renders it, agreeably to See Gill on Mt 21:34,
he sent a servant to the husbandmen; or servants, as in Mt 21:34; the prophets of the Lord, his messengers, whom he sent to them, to exhort them to bring forth the fruits of righteousness, as follows:
that they should give him of the fruit of the vineyard; that is, that they, bringing forth good fruit in their lives and conversations, whereby it might appear that they were trees of righteousness, and the planting of the Lord; he, or they observing them, might give an account of them to the Lord, to the glory of his name:
but the husbandmen beat him, and sent him away empty; the Jews not only mocked these messengers of the Lord, and despised their words, but misused them, 2Chron 36:15 they beat them with their fists, smote them on the cheek, and scourged them with scourges; so that they had no account to give of their fruitfulness in good works, but the contrary; See Gill on Mt 21:35 and See Gill on Mk 12:3.
Robert Jamieson, A. R. Fausset and David Brown
20:10 beat, &c.-- (Mt 21:35); that is, the prophets, extraordinary messengers raised up from time to time. (See on Mt 23:37.)
20:1120:11: Եւ յաւե՛լ մեւս եւս ծառայ յղել. նոքա՝ եւ զնա՛ եւս գա՛ն հարին, անարգեցին, եւ առաքեցին ունա՛յն[1455]։ [1455] Ոմանք. Նոքա եւ զայն եւս... եւ անարգեցին։
11 Տէրը դարձեալ մէկ ուրիշ ծառայ եւս ուղարկեց. նրանք սրան եւս ծեծեցին, անարգեցին եւ ձեռնունայն ճամբու դրին:
11 Ուրիշ ծառայ մըն ալ ղրկեց. անոնք զանիկա ալ ծեծեցին, անարգեցին ու պարապ ճամբեցին։
Եւ յաւել մեւս եւս ծառայ յղել. նոքա եւ զնա եւս գան հարին, անարգեցին եւ առաքեցին ունայն:

20:11: Եւ յաւե՛լ մեւս եւս ծառայ յղել. նոքա՝ եւ զնա՛ եւս գա՛ն հարին, անարգեցին, եւ առաքեցին ունա՛յն[1455]։
[1455] Ոմանք. Նոքա եւ զայն եւս... եւ անարգեցին։
11 Տէրը դարձեալ մէկ ուրիշ ծառայ եւս ուղարկեց. նրանք սրան եւս ծեծեցին, անարգեցին եւ ձեռնունայն ճամբու դրին:
11 Ուրիշ ծառայ մըն ալ ղրկեց. անոնք զանիկա ալ ծեծեցին, անարգեցին ու պարապ ճամբեցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: Еще послал другого раба; но они и этого, прибив и обругав, отослали ни с чем.
20:11  καὶ προσέθετο ἕτερον πέμψαι δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν.
20:11. καὶ (And) προσέθετο ( it-had-placed-toward ) ἕτερον (to-different) πέμψαι (to-have-dispatched) δοῦλον: (to-a-bondee) οἱ (the-ones) δὲ (moreover) κἀκεῖνον (to-and-the-one-thither) δείραντες ( having-swiped ) καὶ (and) ἀτιμάσαντες ( having-un-valuated-to ) ἐξαπέστειλαν (they-set-off-out) κενόν. (to-empty)
20:11. et addidit alterum servum mittere illi autem hunc quoque caedentes et adficientes contumelia dimiserunt inanemAnd again he sent another servant. But they beat him also and, treating him reproachfully, sent him away empty.
11. And he sent yet another servant: and him also they beat, and handled him shamefully, and sent him away empty.
And again he sent another servant: and they beat him also, and entreated [him] shamefully, and sent [him] away empty:

11: Еще послал другого раба; но они и этого, прибив и обругав, отослали ни с чем.
20:11  καὶ προσέθετο ἕτερον πέμψαι δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν.
20:11. et addidit alterum servum mittere illi autem hunc quoque caedentes et adficientes contumelia dimiserunt inanem
And again he sent another servant. But they beat him also and, treating him reproachfully, sent him away empty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: entreated: Mat 23:30-37; Act 7:52; Th1 2:2; Heb 11:36, Heb 11:37
and sent: Hos 10:1
John Gill
20:11 And again he sent another servant,.... Or set of prophets in after times, and yet before the Babylonish captivity:
and they beat him also; as they had done the other; they continued in their malpractices, yea increased in them:
and entreated him shamefully; putting him to open shame, using him in a very ignominious and shameful manner, which it was a shame to relate, and which was shameful for them to do:
and sent him away empty; as they had done the other.
20:1220:12: Եւ յաւել՝ զերրո՛րդն առաքել. նոքա՝ եւ զնա՛ վիրաւորեցին, եւ հանին արտաքս։
12 Ապա ուղարկեց նաեւ մի երրորդի. նրանք սրան էլ վիրաւորեցին եւ այգուց դուրս հանեցին:
12 Երրորդ մըն ղրկեց. անոնք զանիկա ալ վիրաւորեցին ու դուրս հանեցին։
Եւ յաւել զերրորդն առաքել. նոքա եւ զնա վիրաւորեցին եւ հանին արտաքս:

20:12: Եւ յաւել՝ զերրո՛րդն առաքել. նոքա՝ եւ զնա՛ վիրաւորեցին, եւ հանին արտաքս։
12 Ապա ուղարկեց նաեւ մի երրորդի. նրանք սրան էլ վիրաւորեցին եւ այգուց դուրս հանեցին:
12 Երրորդ մըն ղրկեց. անոնք զանիկա ալ վիրաւորեցին ու դուրս հանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: И еще послал третьего; но они и того, изранив, выгнали.
20:12  καὶ προσέθετο τρίτον πέμψαι· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον.
20:12. καὶ (And) προσέθετο ( it-had-placed-toward ) τρίτον (to-third) πέμψαι: (to-have-dispatched) οἱ (the-ones) δὲ (moreover) καὶ (and) τοῦτον (to-the-one-this) τραυματίσαντες ( having-wounded-to ) ἐξέβαλον. (they-casted-out)
20:12. et addidit tertium mittere qui et illum vulnerantes eieceruntAnd again he sent the third: and they wounded him also and cast him out.
12. And he sent yet a third: and him also they wounded, and cast him forth.
And again he sent a third: and they wounded him also, and cast [him] out:

12: И еще послал третьего; но они и того, изранив, выгнали.
20:12  καὶ προσέθετο τρίτον πέμψαι· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον.
20:12. et addidit tertium mittere qui et illum vulnerantes eiecerunt
And again he sent the third: and they wounded him also and cast him out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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John Gill
20:12 And again he sent the third,.... Perhaps after the return of the Jews from captivity, and between that time and the coming of Christ, in which interval many good men were used in a very inhuman manner, Heb 11:37
and they wounded him also; by casting stones at him; see Mk 12:4
and cast him out; of the vineyard.
20:1320:13: Ասէ տէր այգւոյն. Զի՞նչ արարից, առաքեցից զորդի իմ սիրելի, թերեւս ՚ի սմանէ պատկառեսցե՛ն։
13 Այգու տէրն ասաց. “Ի՞նչ անեմ. ուղարկեմ իմ սիրելի որդուն, թերեւս նրանից կը պատկառեն”:
13 Այն ատեն այգիին տէրը ըսաւ. ‘Ի՞նչ ընեմ, իմ սիրելի որդիս ղրկեմ, թերեւս զանիկա տեսնելով ամչնան’։
Ասէ տէր այգւոյն. Զի՞նչ արարից. առաքեցից զորդի իմ սիրելի, թերեւս ի սմանէ պատկառեսցեն:

20:13: Ասէ տէր այգւոյն. Զի՞նչ արարից, առաքեցից զորդի իմ սիրելի, թերեւս ՚ի սմանէ պատկառեսցե՛ն։
13 Այգու տէրն ասաց. “Ի՞նչ անեմ. ուղարկեմ իմ սիրելի որդուն, թերեւս նրանից կը պատկառեն”:
13 Այն ատեն այգիին տէրը ըսաւ. ‘Ի՞նչ ընեմ, իմ սիրելի որդիս ղրկեմ, թերեւս զանիկա տեսնելով ամչնան’։
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: Тогда сказал господин виноградника: что мне делать? Пошлю сына моего возлюбленного; может быть, увидев его, постыдятся.
20:13  εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται.
20:13. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) ἀμπελῶνος (of-a-vining,"Τί (To-what-one) ποιήσω; (I-shall-do-unto?"πέμψω (I-shall-dispatch) τὸν (to-the-one) υἱόν (to-a-son) μου (of-me) τὸν (to-the-one) ἀγαπητόν: (to-excessed-off-unto) ἴσως (unto-samed) τοῦτον (to-the-one-this) ἐντραπήσονται. (they-shall-have-been-turned-in)
20:13. dixit autem dominus vineae quid faciam mittam filium meum dilectum forsitan cum hunc viderint verebunturThen the lord of the vineyard said: What shall I do? I will send my beloved son. It may be, when they see him, they will reverence him.
13. And the lord of the vineyard said, What shall I do? I will send my beloved son: it may be they will reverence him.
Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence [him] when they see him:

13: Тогда сказал господин виноградника: что мне делать? Пошлю сына моего возлюбленного; может быть, увидев его, постыдятся.
20:13  εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται.
20:13. dixit autem dominus vineae quid faciam mittam filium meum dilectum forsitan cum hunc viderint verebuntur
Then the lord of the vineyard said: What shall I do? I will send my beloved son. It may be, when they see him, they will reverence him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: What: Isa 5:4; Hos 6:4, Hos 11:8
I will: Luk 9:35; Mat 3:17, Mat 17:5; Joh 1:34, Joh 3:16, Joh 3:17, Joh 3:35, Joh 3:36; Rom 8:3; Gal 4:4; Jo1 4:9-15
it may: Jer 36:3, Jer 36:7
John Gill
20:13 Then said the Lord of the vineyard,.... Who planted it, and let it out to husbandmen, and expected fruit from it, and sent his servants from time to time for it:
what shall I do? or what can be done more than has been done? Is 5:4 who else can be sent that is likely to do any good with such an ungrateful and unfruitful people?
I will send my beloved Son; the Lord Jesus Christ, the Son of God, who lay in his bosom, was the darling of his soul, and the delight of his heart; him he determined to send, and him he did send to the lost sheep of the house of Israel:
Tit may be they will reverence him, when they see him: it might be thought after the manner of men, that considering the greatness of his person, as the Son of God, the nature of his office, as the Redeemer and Saviour of men, the doctrines which he preached, the miracles which he wrought, and the holiness and harmlessness of his conversation, and the great good he did both to the bodies and souls of men, that he would have been had in great esteem and veneration with the men, to whom he was sent, and among whom he conversed: but, alas! when they saw him, they saw no beauty, comeliness, and excellency in him, and nothing on account of which he should be desired by them.
Robert Jamieson, A. R. Fausset and David Brown
20:13 my beloved son--Mark (Mk 12:6) still more affectingly, "Having yet therefore one son, his well-beloved"; our Lord thus severing Himself from all merely human messengers, and claiming Sonship in its loftiest sense. (Compare Heb 3:3-6.)
Tit may be--"surely"; implying the almost unimaginable guilt of not doing so.
20:1420:14: Իբրեւ տեսին զնա մշակքն, խորհեցա՛ն ընդ միմեանս՝ եւ ասեն. Սա՛ է ժառանգն, սպանցո՛ւք զսա, զի մե՛ր լինիցի ժառանգութիւնն[1456]։ [1456] Օրինակ մի. Խորհեցան ընդ միտս իւրեանց եւ ասեն... զի մեր լիցի։
14 Երբ մշակները նրան տեսան, իրար հետ խորհուրդ արին եւ ասացին. “Սա՛ է ժառանգը, սպանենք սրան, որպէսզի ժառանգութիւնը մերը լինի”:
14 Բայց մշակները երբ տեսան զանիկա, իրարու հետ խորհուրդ ըրին՝ ըսելով. ‘Ասիկա է ժառանգորդը, եկէք զանիկա սպաննենք, որպէս զի ժառանգութիւնը մեզի մնայ’։
Իբրեւ տեսին զնա մշակքն, խորհեցան ընդ միմեանս եւ ասեն. Սա է ժառանգն, սպանցուք զսա, զի մեր լինիցի ժառանգութիւնն:

20:14: Իբրեւ տեսին զնա մշակքն, խորհեցա՛ն ընդ միմեանս՝ եւ ասեն. Սա՛ է ժառանգն, սպանցո՛ւք զսա, զի մե՛ր լինիցի ժառանգութիւնն[1456]։
[1456] Օրինակ մի. Խորհեցան ընդ միտս իւրեանց եւ ասեն... զի մեր լիցի։
14 Երբ մշակները նրան տեսան, իրար հետ խորհուրդ արին եւ ասացին. “Սա՛ է ժառանգը, սպանենք սրան, որպէսզի ժառանգութիւնը մերը լինի”:
14 Բայց մշակները երբ տեսան զանիկա, իրարու հետ խորհուրդ ըրին՝ ըսելով. ‘Ասիկա է ժառանգորդը, եկէք զանիկա սպաննենք, որպէս զի ժառանգութիւնը մեզի մնայ’։
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: Но виноградари, увидев его, рассуждали между собою, говоря: это наследник; пойдем, убьем его, и наследство его будет наше.
20:14  ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἀλλήλους λέγοντες, οὖτός ἐστιν ὁ κληρονόμος· ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία.
20:14. ἰδόντες ( Having-had-seen ) δὲ (moreover) αὐτὸν (to-it,"οἱ (the-ones) γεωργοὶ ( soil-worked ," διελογίζοντο ( they-were-fortheeing-through-to ) πρὸς (toward) ἀλλήλους ( to-one-to-other ) λέγοντες ( forthing ,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) κληρονόμος: (lot-parceleed) ἀποκτείνωμεν (we-might-kill-off) αὐτόν, (to-it,"ἵνα (so) ἡμῶν (of-us) γένηται ( it-might-have-had-became ) ἡ (the-one) κληρονομία: (a-lot-parceleeing-unto)
20:14. quem cum vidissent coloni cogitaverunt inter se dicentes hic est heres occidamus illum ut nostra fiat hereditasWhom, when the husbandmen saw, they thought within themselves, saying: This is the heir. Let us kill him, that the inheritance may be ours.
14. But when the husbandmen saw him, they reasoned one with another, saying, This is the heir: let us kill him, that the inheritance may be ours.
But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be our' s:

14: Но виноградари, увидев его, рассуждали между собою, говоря: это наследник; пойдем, убьем его, и наследство его будет наше.
20:14  ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἀλλήλους λέγοντες, οὖτός ἐστιν ὁ κληρονόμος· ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία.
20:14. quem cum vidissent coloni cogitaverunt inter se dicentes hic est heres occidamus illum ut nostra fiat hereditas
Whom, when the husbandmen saw, they thought within themselves, saying: This is the heir. Let us kill him, that the inheritance may be ours.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: reasoned: Luk 20:5; Mat 16:7, Mat 21:25
the heir: Psa 2:1-6, Psa 2:8, Psa 89:27; Mat 2:2-16; Rom 8:17; Heb 1:2
let: Luk 20:19, Luk 19:47, Luk 22:2; Gen 37:18-20; Mat 27:21-25; Joh 11:47-50; Act 2:23; Act 3:15
John Gill
20:14 But when the husbandmen saw him,.... In human nature, heard him preach, and observed the miracles done by him:
they reasoned among themselves; as the Scribes and Pharisees, and elders of the people often did:
saying, this is the heir; the heir of God, being his Son; and so the Ethiopic version; "this Son is his heir", or the heir of the vineyard; being, by appointment, heir of all things, and by his descent from David heir to the kingdom of Israel;
come, let us kill him, that the inheritance may be ours. The Arabic and Persic versions render it, "and his inheritance shall be ours": the nation, city, temple, and all the emoluments and benefits thereof. The word "come" is left out in the Alexandrian copy, and in the Gothic and Vulgate Latin versions.
Robert Jamieson, A. R. Fausset and David Brown
20:14 reasoned among themselves--(Compare Gen 37:18-20; Jn 11:47-53).
the heir--sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature (Heb 1:2).
inheritance . . . ours--and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."
20:1520:15: Եւ հանի՛ն զնա արտաքս քան զայգին՝ եւ սպանին։ Արդ՝ զի՞նչ արասցէ ընդ նոսա տէ՛ր այգւոյն[1457]. [1457] Ոմանք. Արտաքոյ քան զայ՛՛։
15 Եւ նրան այգուց դուրս հանեցին ու սպանեցին: Արդ, այգու տէրը նրանց ի՞նչ կ’անի:
15 Զանիկա այգիէն դուրս հանեցին ու սպաննեցին։ Ուստի այգիին տէրը ի՞նչ պիտի ընէ անոնց։
Եւ հանին զնա արտաքս քան զայգին եւ սպանին. արդ զի՞նչ արասցէ ընդ նոսա տէր այգւոյն:

20:15: Եւ հանի՛ն զնա արտաքս քան զայգին՝ եւ սպանին։ Արդ՝ զի՞նչ արասցէ ընդ նոսա տէ՛ր այգւոյն[1457].
[1457] Ոմանք. Արտաքոյ քան զայ՛՛։
15 Եւ նրան այգուց դուրս հանեցին ու սպանեցին: Արդ, այգու տէրը նրանց ի՞նչ կ’անի:
15 Զանիկա այգիէն դուրս հանեցին ու սպաննեցին։ Ուստի այգիին տէրը ի՞նչ պիտի ընէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: И, выведя его вон из виноградника, убили. Что же сделает с ними господин виноградника?
20:15  καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὗν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος;
20:15. καὶ (and) ἐκβαλόντες ( having-had-casted-out ) αὐτὸν (to-it) ἔξω (out-unto-which) τοῦ (of-the-one) ἀμπελῶνος (of-a-vining) ἀπέκτειναν. (they-killed-off) τί (To-what-one) οὖν (accordingly) ποιήσει (it-shall-do-unto) αὐτοῖς (unto-them,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) ἀμπελῶνος; (of-a-vining?"
20:15. et eiectum illum extra vineam occiderunt quid ergo faciet illis dominus vineaeSo casting him out of the vineyard, they killed him. What therefore will the lord of the vineyard do to them?
15. And they cast him forth out of the vineyard, and killed him. What therefore will the lord of the vineyard do unto them?
So they cast him out of the vineyard, and killed [him]. What therefore shall the lord of the vineyard do unto them:

15: И, выведя его вон из виноградника, убили. Что же сделает с ними господин виноградника?
20:15  καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὗν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος;
20:15. et eiectum illum extra vineam occiderunt quid ergo faciet illis dominus vineae
So casting him out of the vineyard, they killed him. What therefore will the lord of the vineyard do to them?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: they: Heb 13:12
What: Mat 21:37-40; Mar 12:6-9
John Gill
20:15 So they cast him out of the vineyard,.... Rejected him as the Messiah, even denied that he was of the Jewish nation; said he was a Samaritan, and delivered him to the Gentiles that were without, and were aliens from the commonwealth of Israel; and at last had him without their city, and put him to death, as follows:
and killed him; the Prince of life, the Lord of glory, and heir of all things; see Acts 2:23
what therefore shall the Lord of the vineyard do unto them? the husbandmen, the chief priests, elders, Scribes, and Pharisees; at whose solicitations the life of his Son, and heir, was taken away; by which he must be greatly provoked and incensed.
Robert Jamieson, A. R. Fausset and David Brown
20:15 cast him out of the vineyard--(Compare Heb 13:11-13; 3Kings 21:13; Jn 19:17).
20:1620:16: ո՛չ ապաքէն գայցէ եւ կորուսանիցէ զմշակսն զայնոսիկ, եւ տայցէ զայգին՝ այլո՛ց։ Իբրեւ լուան՝ ասեն. Քա՛ւ՝ մի՛ լիցի[1458]։ [1458] Ոմանք. Եւ կորուսցէ... եւ տացէ զայգին։
16 Չէ՞ որ կը գայ ու կորստեան կը մատնի այդ մշակներին եւ այգին ուրիշներին կը տայ»:
16 Պիտի գայ ու կորսնցնէ այն մշակները եւ այգին ուրիշներու պիտի տայ»։
ո՞չ ապաքէն գայցէ եւ կորուսանիցէ զմշակսն զայնոսիկ եւ տացէ զայգին այլոց: Իբրեւ լուան` ասեն. Քաւ, մի՛ լիցի:

20:16: ո՛չ ապաքէն գայցէ եւ կորուսանիցէ զմշակսն զայնոսիկ, եւ տայցէ զայգին՝ այլո՛ց։ Իբրեւ լուան՝ ասեն. Քա՛ւ՝ մի՛ լիցի[1458]։
[1458] Ոմանք. Եւ կորուսցէ... եւ տացէ զայգին։
16 Չէ՞ որ կը գայ ու կորստեան կը մատնի այդ մշակներին եւ այգին ուրիշներին կը տայ»:
16 Պիտի գայ ու կորսնցնէ այն մշակները եւ այգին ուրիշներու պիտի տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: Придет и погубит виноградарей тех, и отдаст виноградник другим. Слышавшие же это сказали: да не будет!
20:16  ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν, μὴ γένοιτο.
20:16. ἐλεύσεται ( It-shall-come ) καὶ (and) ἀπολέσει (it-shall-destruct-off) τοὺς (to-the-ones) γεωργοὺς ( to-soil-worked ) τούτους, (to-the-ones-these) καὶ (and) δώσει (it-shall-give) τὸν (to-the-one) ἀμπελῶνα (to-a-vining) ἄλλοις . ( unto-other ) ἀκούσαντες ( Having-heard ) δὲ (moreover) εἶπαν (they-said,"Μὴ (Lest) γένοιτο . ( it-may-have-had-became )
20:16. veniet et perdet colonos istos et dabit vineam aliis quo audito dixerunt illi absitHe will come and will destroy these husbandmen and will give the vineyard to others. Which they hearing, said to him: God forbid.
16. He will come and destroy these husbandmen, and will give the vineyard unto others. And when they heard it, they said, God forbid.
He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard [it], they said, God forbid:

16: Придет и погубит виноградарей тех, и отдаст виноградник другим. Слышавшие же это сказали: да не будет!
20:16  ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν, μὴ γένοιτο.
20:16. veniet et perdet colonos istos et dabit vineam aliis quo audito dixerunt illi absit
He will come and will destroy these husbandmen and will give the vineyard to others. Which they hearing, said to him: God forbid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:16: God forbid - Or, Let it not be, μη γενοιτο. Our phrase, God forbid, answers pretty well to the meaning of the Greek, but it is no translation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: destroy: Luk 19:27; Psa 2:8, Psa 2:9, Psa 21:8-10; Mat 21:41, Mat 22:7; Act 13:46
shall give: Neh 9:36, Neh 9:37
John Gill
20:16 He shall come and destroy these husbandmen,.... Which had its accomplishment at the destruction of Jerusalem: according to the other evangelists, these words are the answer of the chief priests, Scribes, and elders, to the above questions put to them by Christ, after he had delivered the parable; but here they seem to be the words of Christ, who also said the same, and confirmed what they had observed, and could not but own, that it was just and right, and what might be expected, with what follows:
and shall give the vineyard to others; the land of Judea to the Romans in particular, and the church state, with the Gospel and ordinances of it, to the Gentiles in general, sometimes called "others"; See Gill on Lk 5:29 and See Gill on Lk 18:11.
and when they heard it, they said, God forbid; though they were their own words, yet repeated and confirmed by Christ, and perceiving that they were the persons intended, deprecate the fulfilment of them; at least so far as they understood they related to the killing of the Messiah, and to the destruction of their nation, city, and temple.
John Wesley
20:16 He will destroy these husbandmen - Probably he pointed to the scribes, chief priests, and elders: who allowed, he will miserably destroy those wicked men, Mt 21:41; but could not bear that this should be applied to themselves. They might also mean, God forbid that we should be guilty of such a crime as your parable seems to charge us with, namely, rejecting and killing the heir. Our Saviour answers, But yet will ye do it, as is prophesied of you.
Robert Jamieson, A. R. Fausset and David Brown
20:16 He shall come, &c.--This answer was given by the Pharisees themselves (Mt 21:41), thus pronouncing their own righteous doom. Matthew alone (Mt 21:43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof"--the great evangelical community of the faithful, chiefly Gentiles.
God forbid--His whole meaning now bursting upon them.
20:1720:17: Եւ նա հայեցեալ ընդ նոսա՝ ասէ. Իսկ զի՞նչ իցէ ա՛յն որ գրեա՛լն է՝ եթէ վէմն զոր անարգեցին շինօղքն, նա եղեւ գլո՛ւխ անկեան[1459]։ [1459] Ոմանք. Թէ զվէմն զոր։
17 Երբ այս լսեցին, ասացին. «Քա՛ւ լիցի»: Եւ Յիսուս նրանց նայելով՝ ասաց. «Իսկ ի՞նչ է այն, որ գրուած է, թէ՝ “Այն վէմը, որ անարգեցին շինողները, նա՛ է, որ անկիւնաքար եղաւ”:
17 Երբ այս լսեցին, ըսին. «Քա՛ւ լիցի»։ Ինք անոնց նայելով՝ ըսաւ. «Հապա ի՞նչ է այս գրուածը, թէ ‘Այն քարը որ շինողները մերժեցին, անիկա անկիւնին գլուխը եղաւ’։
Եւ նա հայեցեալ ընդ նոսա` ասէ. Իսկ զի՞նչ իցէ այն որ գրեալն է եթէ` Վէմն զոր անարգեցին շինողքն` նա եղեւ գլուխ անկեան:

20:17: Եւ նա հայեցեալ ընդ նոսա՝ ասէ. Իսկ զի՞նչ իցէ ա՛յն որ գրեա՛լն է՝ եթէ վէմն զոր անարգեցին շինօղքն, նա եղեւ գլո՛ւխ անկեան[1459]։
[1459] Ոմանք. Թէ զվէմն զոր։
17 Երբ այս լսեցին, ասացին. «Քա՛ւ լիցի»: Եւ Յիսուս նրանց նայելով՝ ասաց. «Իսկ ի՞նչ է այն, որ գրուած է, թէ՝ “Այն վէմը, որ անարգեցին շինողները, նա՛ է, որ անկիւնաքար եղաւ”:
17 Երբ այս լսեցին, ըսին. «Քա՛ւ լիցի»։ Ինք անոնց նայելով՝ ըսաւ. «Հապա ի՞նչ է այս գրուածը, թէ ‘Այն քարը որ շինողները մերժեցին, անիկա անկիւնին գլուխը եղաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: Но Он, взглянув на них, сказал: что значит сие написанное: камень, который отвергли строители, тот самый сделался главою угла?
20:17  ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν, τί οὗν ἐστιν τὸ γεγραμμένον τοῦτο· λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας;
20:17. ὁ (The-one) δὲ (moreover) ἐμβλέψας (having-viewed-in) αὐτοῖς (unto-them) εἶπεν (it-had-said,"Τί (What-one) οὖν (accordingly) ἐστὶν (it-be) τὸ (the-one) γεγραμμένον (having-had-come-to-be-scribed,"τοῦτο (the-one-this," Λίθον ( To-a-stone ) ὃν ( to-which ) ἀπεδοκίμασαν ( they-off-assessed-to ," οἱ ( the-ones ) οἰκοδομοῦντες , ( house-building-unto ," οὗτος ( the-one-this ) ἐγενήθη ( it-was-became ) εἰς ( into ) κεφαλὴν ( to-a-head ) γωνίας ; ( of-angling-unto )
20:17. ille autem aspiciens eos ait quid est ergo hoc quod scriptum est lapidem quem reprobaverunt aedificantes hic factus est in caput anguliBut he looking on them, said: What is this then that is written, The stone, which the builders rejected, the same is become the head of the corner?
17. But he looked upon them, and said, What then is this that is written, The stone which the builders rejected, The same was made the head of the corner?
And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner:

17: Но Он, взглянув на них, сказал: что значит сие написанное: камень, который отвергли строители, тот самый сделался главою угла?
20:17  ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν, τί οὗν ἐστιν τὸ γεγραμμένον τοῦτο· λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας;
20:17. ille autem aspiciens eos ait quid est ergo hoc quod scriptum est lapidem quem reprobaverunt aedificantes hic factus est in caput anguli
But he looking on them, said: What is this then that is written, The stone, which the builders rejected, the same is become the head of the corner?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: beheld: Luk 19:41, Luk 22:61; Mar 3:5, Mar 10:23
What: Luk 22:37, Luk 24:44; Joh 15:25
The stone: Psa 118:22; Isa 28:16; Zac 3:9; Mat 21:42; Mar 12:10; Act 4:11; Pe1 2:7, Pe1 2:8
John Gill
20:17 And he beheld them,.... Looked very earnestly and wistly at them, speaking as it were by his looks, signifying, that verily so it would be, as he had said; that they would reject the Messiah, and put him to death, and bring utter ruin upon themselves, and deprive their posterity of many advantages and privileges:
and said, what is this then that is written; that is, what else is the meaning of such a Scripture? is not the sense of that perfectly agreeable to what has been said, that the Messiah shall be rejected by the principal men among the Jews in church and state, and yet he shall be exalted, who will then take vengeance on them?
the stone which the builders rejected, the same is become the head of the corner? The passage is in Ps 118:22. See Gill on Mt 21:42.
John Wesley
20:17 He looked on them - To sharpen their attention. Ps 118:22.
Robert Jamieson, A. R. Fausset and David Brown
20:17 written--(in Ps 118:22-23. See on Lk 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upon them and grind them to powder" (Dan 2:34-35; Zech 12:3) --in their corporate capacity in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.
20:1820:18: Ամենայն՝ որ ընդհարցի ընդ վէ՛մս ընդ այս, խորտակեսցի, եւ յորո՛յ վերայ անկցի՝ հոսեսցէ՛ զնա[1460]։ [1460] Ոմանք. Եւ յոյր վերայ անկցի։
18 Ով որ այս վէմին բախուի, կը խորտակուի, եւ ում վրայ որ այն ընկնի, կը ճզմի նրան»:
18 Ամէն ով որ այն քարին վրայ իյնայ, պիտի կոտրտի եւ որու վրայ որ իյնայ, պիտի փսորէ զանիկա»։
Ամենայն որ ընդհարցի ընդ վէմս ընդ այս` խորտակեսցի, եւ յորոյ վերայ անկցի` հոսեսցէ զնա:

20:18: Ամենայն՝ որ ընդհարցի ընդ վէ՛մս ընդ այս, խորտակեսցի, եւ յորո՛յ վերայ անկցի՝ հոսեսցէ՛ զնա[1460]։
[1460] Ոմանք. Եւ յոյր վերայ անկցի։
18 Ով որ այս վէմին բախուի, կը խորտակուի, եւ ում վրայ որ այն ընկնի, կը ճզմի նրան»:
18 Ամէն ով որ այն քարին վրայ իյնայ, պիտի կոտրտի եւ որու վրայ որ իյնայ, պիտի փսորէ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: Всякий, кто упадет на тот камень, разобьется, а на кого он упадет, того раздавит.
20:18  πᾶς ὁ πεσὼν ἐπ᾽ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφ᾽ ὃν δ᾽ ἂν πέσῃ, λικμήσει αὐτόν.
20:18. πᾶς (All) ὁ (the-one) πεσὼν (having-had-fallen) ἐπ' (upon) ἐκεῖνον (to-the-one-thither) τὸν (to-the-one) λίθον (to-a-stone) συνθλασθήσεται: (it-shall-be-together-dashed-unto) ἐφ' (upon) ὃν (to-which) δ' (moreover) ἂν (ever) πέσῃ, (it-might-have-had-fallen,"λικμήσει (it-shall-winnow-unto) αὐτόν. (to-it)
20:18. omnis qui ceciderit supra illum lapidem conquassabitur supra quem autem ceciderit comminuet illumWhosoever shall fall upon that stone shall be bruised: and upon whomsoever it shall fall, it will grind him to powder.
18. Every one that falleth on that stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust.
Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder:

18: Всякий, кто упадет на тот камень, разобьется, а на кого он упадет, того раздавит.
20:18  πᾶς ὁ πεσὼν ἐπ᾽ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφ᾽ ὃν δ᾽ ἂν πέσῃ, λικμήσει αὐτόν.
20:18. omnis qui ceciderit supra illum lapidem conquassabitur supra quem autem ceciderit comminuet illum
Whosoever shall fall upon that stone shall be bruised: and upon whomsoever it shall fall, it will grind him to powder.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:18: Grind him to powder - See on Mat 21:44 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: shall fall: This is an allusion to the Jewish mode of stoning. "The place of stoning was twice as high as a man. From the top of this one of the witnesses struck the culprit on the loins, and felled him to the ground. if he died of this, well; if not, the other witness threw a stone upon his heart," etc. Our Lord seems to refer not only to the dreadful crushing of the Jews by the Romans, but also to their general dispersion to the present day. Isa 8:14, Isa 8:15; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Zac 12:3; Mat 21:34; Th1 2:16
John Gill
20:18 Whosoever shall fall on that stone, shall be broken,.... Not who shall fall upon Christ by faith, and build upon him as the foundation stone, for such shall be saved; but that stumble at him, and are offended with him, and fall by unbelief and hardness of heart; such do themselves much hurt and mischief and expose themselves to danger and ruin; they bid very fair for destruction:
but on whomsoever it shall fall; as it did with its full weight upon the Jews at their destruction, and as it will upon all Christless sinners at the last day:
Tit will grind him to powder; the ruin of such will be unavoidable, and there will be no recovery; See Gill on Mt 21:44.
John Wesley
20:18 Mt 21:45.
20:1920:19: Եւ խնդրէին դպիրքն եւ քահանայապետք արկանե՛լ ՚ի նա ձեռս ՚ի նմին ժամու, եւ երկեա՛ն ՚ի ժողովրդենէն. զի գիտէին՝ թէ առ նոսա՛ ասաց զառակն զայն[1461]։[1461] Ոմանք. Զի գիտացին թէ առ։
19 Եւ օրէնսգէտներն ու քահանայապետները նոյն պահին ուզում էին նրա վրայ ձեռք դնել, բայց ժողովրդից վախեցան, որովհետեւ հասկացան, թէ այն առակը իրենց մասին ասաց:
19 Քահանայապետներն ու դպիրները կը փնտռէին թէ ի՛նչպէս նոյն ժամուն ձեռք զարնեն անոր, բայց ժողովուրդէն վախցան. քանզի իմացան որ այն առակը իրենց համար ըսաւ։
Եւ խնդրէին դպիրքն եւ քահանայապետք արկանել ի նա ձեռս ի նմին ժամու, եւ երկեան ի ժողովրդենէն, զի գիտացին թէ առ նոսա ասաց զառակն զայն:

20:19: Եւ խնդրէին դպիրքն եւ քահանայապետք արկանե՛լ ՚ի նա ձեռս ՚ի նմին ժամու, եւ երկեա՛ն ՚ի ժողովրդենէն. զի գիտէին՝ թէ առ նոսա՛ ասաց զառակն զայն[1461]։
[1461] Ոմանք. Զի գիտացին թէ առ։
19 Եւ օրէնսգէտներն ու քահանայապետները նոյն պահին ուզում էին նրա վրայ ձեռք դնել, բայց ժողովրդից վախեցան, որովհետեւ հասկացան, թէ այն առակը իրենց մասին ասաց:
19 Քահանայապետներն ու դպիրները կը փնտռէին թէ ի՛նչպէս նոյն ժամուն ձեռք զարնեն անոր, բայց ժողովուրդէն վախցան. քանզի իմացան որ այն առակը իրենց համար ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1919: И искали в это время первосвященники и книжники, чтобы наложить на Него руки, но побоялись народа, ибо поняли, что о них сказал Он эту притчу.
20:19  καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾽ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν· ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην.
20:19. Καὶ (And) ἐζήτησαν (they-sought-unto,"οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of,"ἐπιβαλεῖν (to-have-casted-upon) ἐπ' (upon) αὐτὸν (to-it) τὰς (to-the-ones) χεῖρας (to-hands) ἐν (in) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ, (unto-an-hour,"καὶ (and) ἐφοβήθησαν (they-were-feareed-unto) τὸν (to-the-one) λαόν, (to-a-people,"ἔγνωσαν (they-had-acquainted) γὰρ (therefore) ὅτι (to-which-a-one) πρὸς (toward) αὐτοὺς (to-them) εἶπεν (it-had-said) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην. (to-the-one-this)
20:19. et quaerebant principes sacerdotum et scribae mittere in illum manus illa hora et timuerunt populum cognoverunt enim quod ad ipsos dixerit similitudinem istamAnd the chief priests and the scribes sought to lay hands on him the same hour: but they feared the people, for they knew that he spoke this parable to them.
19. And the scribes and the chief priests sought to lay hands on him in that very hour; and they feared the people: for they perceived that he spake this parable against them.
And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them:

19: И искали в это время первосвященники и книжники, чтобы наложить на Него руки, но побоялись народа, ибо поняли, что о них сказал Он эту притчу.
20:19  καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾽ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν· ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην.
20:19. et quaerebant principes sacerdotum et scribae mittere in illum manus illa hora et timuerunt populum cognoverunt enim quod ad ipsos dixerit similitudinem istam
And the chief priests and the scribes sought to lay hands on him the same hour: but they feared the people, for they knew that he spoke this parable to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: the same: Luk 20:14, Luk 19:47, Luk 19:48; Mat 21:45, Mat 21:46, Mat 26:3, Mat 26:4; Mar 12:12
John Gill
20:19 And the chief priests, and the Scribes, that same hour,.... As soon as he had delivered the above parable, together with that of the two sons:
sought to lay hands on him; they had a good will to it, being exceedingly gravelled with the question he put to them concerning John's baptism, which confounded them, and put them to silence; and with the parables he delivered, in which they were so manifestly pointed at:
and they feared the people; lest they should rise and stone them, as in Lk 20:6 or rescue him out of their hands;
for they perceived that he had spoken this parable against them: and that they were the husbandmen that had used the servants of God so ill, and would put to death the son of God, the Messiah; and who would at length be destroyed themselves, and the kingdom of God be taken from them, though they seem to detest and deprecate it, saying in Lk 20:16 God forbid; that we should kill the heir, or that we should be destroyed, and the vineyard given to others: these things grievously nettled them, and exasperated them against him; but they knew not how to help themselves at present.
Robert Jamieson, A. R. Fausset and David Brown
20:19 the same hour--hardly able to restrain their rage.
20:2020:20: Եւ ապա սպասեցին, եւ առաքեցին դաւաճա՛նս կեղծաւորեալս՝ զանձինս առ արդա՛րս ունել. զի ըմբռնեսցե՛ն զնա բանիւք, առ ՚ի մատնե՛լ զնա պետութեան եւ իշխանութեան դատաւորին։
20 Եւ ապա յարմար առիթի սպասեցին եւ ուղարկեցին խաբեբաներ, որոնք իրենք իրենց, կեղծաւորութեամբ, արդար էին ձեւացնում, որպէսզի նրան խօսքերով բռնեն՝ մատնելու համար պետութեան եւ իշխանութեան կուսակալին:
20 Ետքը յարմար ատենի սպասելով, ղրկեցին քանի մը խաբեբայ մարդիկ, որոնք կեղծաւորութեամբ ինքզինքնին արդար կը ձեւացնէին, որպէս զի զանիկա խօսքով բռնեն՝ տէրութեան եւ կուսակալին իշխանութեանը մատնելու համար։
Եւ ապա սպասեցին, եւ առաքեցին դաւաճանս կեղծաւորեալս զանձինս առ արդարս ունել, զի ըմբռնեսցեն զնա բանիւք, առ ի մատնել զնա պետութեան եւ իշխանութեան դատաւորին:

20:20: Եւ ապա սպասեցին, եւ առաքեցին դաւաճա՛նս կեղծաւորեալս՝ զանձինս առ արդա՛րս ունել. զի ըմբռնեսցե՛ն զնա բանիւք, առ ՚ի մատնե՛լ զնա պետութեան եւ իշխանութեան դատաւորին։
20 Եւ ապա յարմար առիթի սպասեցին եւ ուղարկեցին խաբեբաներ, որոնք իրենք իրենց, կեղծաւորութեամբ, արդար էին ձեւացնում, որպէսզի նրան խօսքերով բռնեն՝ մատնելու համար պետութեան եւ իշխանութեան կուսակալին:
20 Ետքը յարմար ատենի սպասելով, ղրկեցին քանի մը խաբեբայ մարդիկ, որոնք կեղծաւորութեամբ ինքզինքնին արդար կը ձեւացնէին, որպէս զի զանիկա խօսքով բռնեն՝ տէրութեան եւ կուսակալին իշխանութեանը մատնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020: И, наблюдая за Ним, подослали лукавых людей, которые, притворившись благочестивыми, уловили бы Его в каком-либо слове, чтобы предать Его начальству и власти правителя.
20:20  καὶ παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, ὥστε παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος.
20:20. Καὶ (And) παρατηρήσαντες ( having-kept-beside-unto ) ἀπέστειλαν (they-set-off) ἐνκαθέτους ( to-sent-down-in ) ὑποκρινομένους ( to-separating-under ) ἑαυτοὺς (to-selves) δικαίους ( to-course-belonged ) εἶναι, (to-be,"ἵνα (so) ἐπιλάβωνται ( they-might-have-had-taken-upon ) αὐτοῦ (of-it) λόγου, (of-a-forthee,"ὥστε (as-also) παραδοῦναι (to-have-had-given-beside) αὐτὸν (to-it) τῇ (unto-the-one) ἀρχῇ (unto-a-firsting) καὶ (and) τῇ (unto-the-one) ἐξουσίᾳ (unto-a-being-out) τοῦ (of-the-one) ἡγεμόνος. (of-a-leader)
20:20. et observantes miserunt insidiatores qui se iustos simularent ut caperent eum in sermone et traderent illum principatui et potestati praesidisAnd being upon the watch, they sent spies, who should feign themselves just, that they might take hold of him in his words, that they might deliver him up to the authority and power of the governor.
20. And they watched him, and sent forth spies, which feigned themselves to be righteous, that they might take hold of his speech, so as to deliver him up to the rule and to the authority of the governor.
And they watched [him], and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor:

20: И, наблюдая за Ним, подослали лукавых людей, которые, притворившись благочестивыми, уловили бы Его в каком-либо слове, чтобы предать Его начальству и власти правителя.
20:20  καὶ παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, ὥστε παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος.
20:20. et observantes miserunt insidiatores qui se iustos simularent ut caperent eum in sermone et traderent illum principatui et potestati praesidis
And being upon the watch, they sent spies, who should feign themselves just, that they might take hold of him in his words, that they might deliver him up to the authority and power of the governor.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
20-26: Разговор Христа с "лукавыми людьми" о дани кесарю ев. Лука излагает согласно с ев. Марком (XII, 13-17; ср. Мф XXII, 15-22). - Наблюдая за ним... (20) Иерархи все-таки не оставили своих замыслов и, постоянно подстерегая каждое дело и слово Христа, подослали к Нему лукавых, т. е. подговоренных (egkaqetouV) ими людей, которые, притворяясь благочестивыми, т. е., показывая вид, что они действуют по собственной религиозной потребности, поймали бы Христа на каком-нибудь неосторожном слове (впрочем, этот перевод русского текста Евангелия не вполне отвечает греческому; правильнее: послали наученных людей, притворяющихся благочестивыми, чтобы уловить Его...). Они хотели предать Христа начальству и именно (kai - изъясн.) власти прокуратора. - Не смотришь на лице, - т. е. не принадлежишь к какой-либо партии, рассуждаешь беспристрастно (ср. Гал II, 6). - Подать (22) - налог поголовный и поземельный (foron, - в отличие от teloV; - пошлина или налог косвенный).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. 21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly: 22 Is it lawful for us to give tribute unto Cæsar, or no? 23 But he perceived their craftiness, and said unto them, Why tempt ye me? 24 Show me a penny. Whose image and superscription hath it? They answered and said, Cæsar's. 25 And he said unto them, Render therefore unto Cæsar the things which be Cæsar's, and unto God the things which be God's. 26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.

We have here Christ's evading a snare which his enemies laid for him, by proposing a question to him about tribute. We had this passage before, both in Matthew and Mark. Here is,

I. The mischief designed him, and that is more fully related here than before. The plot was to deliver him unto the power and authority of the governor, v. 20. They could not themselves put him to death by course of law, nor otherwise than by a popular tumult, which they could not depend upon; and, since they could not be his judges, they would willingly condescend to be his prosecutors and accusers, and would themselves inform against him. They hoped to gain their point, if they could but incense the governor against him. Note, It has been the common artifice of persecuting church-rulers to make the secular powers the tools of their malice, and oblige the kings of the earth to do their drudgery, who, if they had not been instigated, would have let their neighbours live quietly by them, as Pilate did Christ till the chief priests and the scribes presented Christ to him. But thus Christ's word must be fulfilled by their cursed politics, that he should be delivered into the hands of the Gentiles.

II. The persons they employed. Matthew and Mark told us that they were disciples of the Pharisees, with some Herodians. Here it is added, They were spies, who should feign themselves just men. Note, It is no new thing for bad men to feign themselves just men, and to cover the most wicked projects with the most specious and plausible pretences. The devil can transform himself into an angel of light, and a Pharisee appear in the garb, and speak the language, of a disciple of Christ. A spy must go in disguise. These spies must take on them to have a value for Christ's judgment, and to depend upon it as an oracle, and therefore must desire his advice in a case of conscience. Note, Ministers are concerned to stand upon their guard against some that feign themselves to be just men, and to be wise as serpents when they are in the midst of a generation of vipers and scorpions.

III. The question they proposed, with which they hoped to ensnare him. 1. Their preface is very courtly: Master, we know that thou sayest and teachest rightly, v. 21. Thus they thought to flatter him into an incautious freedom and openness with them, and so to gain their point. They that are proud, and love to be commended, will be brought to do any thing for those that will but flatter them, and speak kindly to them; but they were much mistaken who thought thus to impose upon the humble Jesus. He was not pleased with the testimony of such hypocrites, nor thought himself honoured by it. It is true that he accepts not the person of any, but it is as true that he knows the hearts of all, and knew theirs, and the seven abominations that were there, though they spoke fair. It was certain that he taught the way of God truly; but he knew that they were unworthy to be taught by him, who came to take hold of his words, not to be taken hold of by them. 2. Their case is very nice: "Is it lawful for us" (this is added here in Luke) "to give tribute to Cæsar--for us Jews, us the free-born seed of Abraham, us that pay the Lord's tribute, may give tribute to Cæsar?" Their pride and covetousness made them loth to pay taxes, and then they would have it a question whether it was lawful or no. Now if Christ should say that it was lawful the people would take it ill, for they expected that he who set up to be the Messiah should in the first place free them from the Roman yoke, and stand by them in denying tribute to Cæsar. But if he should say that it was not lawful, as they expected he would (for if he had not been of that mind they thought he could not have been so much the darling of the people as he was), then they should have something to accuse him of to the governor, which was what they wanted.

IV. His evading the snare which they laid for him: He perceived their craftiness, v. 23. Note, Those that are most crafty in their designs against Christ and his gospel cannot with all their art conceal them from his cognizance. He can see through the most politic disguises, and so break through the most dangerous snare; for surely in vain is the net spread in the sight of any bird. He did not give them a direct answer, but reproved them for offering to impose upon him--Why tempt ye me? and called for a piece of money, current money with the merchants--Show me a penny; and asked them whose money it was, whose stamp it bore, who coined it. They owned, "It is Cæsar's money." "Why them," saith Christ, "you should first have asked whether it was lawful to pay and receive Cæsar's money among yourselves, and to admit that to be the instrument of your commerce. But, having granted this by a common consent, you are concluded by your own act, and, no doubt, you ought to give tribute to him who furnished you with this convenience for your trade, protects you in it, and lends you the sanction of his authority for the value of your money. You must therefore render to Cæsar the things that are Cæsar's. In civil things you ought to submit to the civil powers, and so, if Cæsar protects you in your civil rights by laws and the administration of justice, you ought to pay him tribute; but in sacred things God only is your King. You are not bound to be of Cæsar's religion; you must render to God the things that are God's, must worship and adore him only, and not any golden image that Cæsar sets up;" and we must worship and adore him in such way as he had appointed, and not according to the inventions of Cæsar. It is God only that has authority to say My son, give me thy heart.

V. The confusion they were hereby put into, v. 26. 1. The snare is broken; They could not take hold of his words before the people. They could not fasten upon any thing wherewith to incense either the governor or the people against him. 2. Christ is honoured; even the wrath of man is made to praise him. They marvelled at his answer, it was so discreet and unexceptionable, and such an evidence of that wisdom and sincerity which make the face to shine. 3. Their mouths are stopped; they held their peace. They had nothing to object, and durst ask him nothing else, lest he should shame and expose them.
Adam Clarke: Commentary on the Bible - 1831
20:20: They watched him - Παρατηρησαντες, Insidiously watching. See on Luk 14:1 (note).
Spies - Εγκαθετους, from εν, in, and καθιημι, I let down, to set in ambush. One who crouches in some secret place to spy, listen, catch, or hurt. Hesychius explains the word by ενεδρευοντες, those who lie in wait, or in ambush, to surprise and slay. Josephus uses the word to signify a person bribed for a particular purpose. See War, b. ii. c. ii. s. 5, and b. vi. c. v. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were hired by the malicious Pharisees to do what they attempted in vain to perform.
Albert Barnes: Notes on the Bible - 1834
20:20: See this explained in the Mat. 22:15-33 notes, and Mar 12:13-27 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: they watched: Psa 37:32, Psa 37:33, Psa 38:12; Isa 29:20, Isa 29:21; Jer 11:19, Jer 18:18, Jer 20:10; Mat 22:15, Mat 22:18; Mar 12:13, Mar 12:15
feign: Sa2 14:2; Kg1 14:2-6; Psa 66:3, Psa 81:15 *marg. Pe2 2:3
they might deliver: Mat 27:2; Joh 18:28-32
Geneva 1599
20:20 (3) And they (a) watched [him], and sent forth (b) spies, which should feign themselves just men, (c) that they might take hold of his words, that so they might deliver him unto the power and (d) authority of the governor.
(3) The last refuge the false prophets have to destroy the true prophets is to charge them with rebellion and treason against the state.
(a) An appropriate time to take him in.
(b) Whom they had hired deceitfully.
(c) That they might latch on to something he said, and by this forge some false accusation against him.
(d) Put him to death.
John Gill
20:20 And they watched him,.... What he said, and what he did, and where he went, that they might take an advantage against him, or know where he was, to send to him, as they should think fit, and take the best opportunity of so doing. The Syriac and Persic versions leave out this clause:
and sent forth spies which should feign themselves just men: of virtue and religion, conscientious men, that would do nothing but what was just and right, and were desirous of being exactly informed of the truth of things, that they might act right in every punctilio:
that might take hold of his words; improve them, and form a charge upon them, of sedition and treason:
that so they might deliver him unto the power and authority of the governor; the Roman governor, and by him be put to death. These men were some of them the disciples of the Pharisees, and others were Herodians; see Mt 22:16.
John Wesley
20:20 Just men - Men of a tender conscience. To take hold of his discourse - If he answered as they hoped he would. Mt 22:16; Mk 12:12.
Robert Jamieson, A. R. Fausset and David Brown
20:20 ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
sent forth--after consulting (Mt 22:15) on the best plan.
spies--"of the Pharisees and Herodians" (Mk 12:13). See Mk 3:6.
20:2120:21: Հարցի՛ն ցնա՝ եւ ասեն. Վարդապետ՝ գիտեմք եթէ ուղի՛ղ խօսիս եւ ուսուցանես, եւ ո՛չ առնուս ակն. այլ ճշմարտութեամբ զճանապարհն Աստուծոյ ուսուցանես[1462]. [1462] Ոսկան. Գիտեմք զի ուղիղ։
21 Հարցրին նրան եւ ասացին. «Վարդապե՛տ, գիտենք, որ ճիշտ ես խօսում ու ուսուցանում եւ աչառութիւն չես անում, այլ ճշմարտութեամբ Աստծու ճանապարհն ես սովորեցնում:
21 Անոր հարցուցին՝ ըսելով. «Վա՛րդապետ, գիտենք որ ճշմարտախօս ես եւ աչառութիւն չես ըներ, հապա ճշմարտութեամբ Աստուծոյ ճամբան կը սորվեցնես։
Հարցին ցնա եւ ասեն. Վարդապետ, գիտեմք եթէ ուղիղ խօսիս եւ ուսուցանես, եւ ոչ առնուս ակն, այլ ճշմարտութեամբ զճանապարհն Աստուծոյ ուսուցանես:

20:21: Հարցի՛ն ցնա՝ եւ ասեն. Վարդապետ՝ գիտեմք եթէ ուղի՛ղ խօսիս եւ ուսուցանես, եւ ո՛չ առնուս ակն. այլ ճշմարտութեամբ զճանապարհն Աստուծոյ ուսուցանես[1462].
[1462] Ոսկան. Գիտեմք զի ուղիղ։
21 Հարցրին նրան եւ ասացին. «Վարդապե՛տ, գիտենք, որ ճիշտ ես խօսում ու ուսուցանում եւ աչառութիւն չես անում, այլ ճշմարտութեամբ Աստծու ճանապարհն ես սովորեցնում:
21 Անոր հարցուցին՝ ըսելով. «Վա՛րդապետ, գիտենք որ ճշմարտախօս ես եւ աչառութիւն չես ըներ, հապա ճշմարտութեամբ Աստուծոյ ճամբան կը սորվեցնես։
zohrab-1805▾ eastern-1994▾ western am▾
20:2121: И они спросили Его: Учитель! мы знаем, что Ты правдиво говоришь и учишь и не смотришь на лице, но истинно пути Божию учишь;
20:21  καὶ ἐπηρώτησαν αὐτὸν λέγοντες, διδάσκαλε, οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδάσκεις καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ᾽ ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις·
20:21. καὶ (And) ἐπηρώτησαν (they-upon-entreated-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Διδάσκαλε, (Teaching-speaker,"οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ὀρθῶς (unto-straight-jutted) λέγεις (thou-forth) καὶ (and) διδάσκεις (thou-teach) καὶ (and) οὐ (not) λαμβάνεις (thou-take) πρόσωπον, (to-looked-toward,"ἀλλ' (other) ἐπ' (upon) ἀληθείας (of-an-un-secluding-of) τὴν (to-the-one) ὁδὸν (to-a-way) τοῦ (of-the-one) θεοῦ (of-a-Deity) διδάσκεις: (thou-teach)
20:21. et interrogaverunt illum dicentes magister scimus quia recte dicis et doces et non accipis personam sed in veritate viam Dei docesAnd they asked him, saying: Master, we know that thou speakest and teachest rightly: and thou dost not respect any person, but teachest the way of God in truth.
21. And they asked him, saying, Master, we know that thou sayest and teachest rightly, and acceptest not the person , but of a truth teachest the way of God:
And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person [of any], but teachest the way of God truly:

21: И они спросили Его: Учитель! мы знаем, что Ты правдиво говоришь и учишь и не смотришь на лице, но истинно пути Божию учишь;
20:21  καὶ ἐπηρώτησαν αὐτὸν λέγοντες, διδάσκαλε, οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδάσκεις καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ᾽ ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις·
20:21. et interrogaverunt illum dicentes magister scimus quia recte dicis et doces et non accipis personam sed in veritate viam Dei doces
And they asked him, saying: Master, we know that thou speakest and teachest rightly: and thou dost not respect any person, but teachest the way of God in truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: Master: Psa 12:2, Psa 55:21; Jer 42:2, Jer 42:3; Mat 22:16, Mat 26:49, Mat 26:50; Mar 12:14; Joh 3:2
sayest: Co2 2:17; Gal 1:10; Th1 2:4, Th1 2:5
acceptest: Ch2 19:7; Job 34:19; Act 10:34, Act 10:35; Gal 2:6
truly: or, of a truth
Geneva 1599
20:21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the (e) person [of any], but teachest the way of God truly:
(e) You are not moved by favour of any man: and by "person" he means outward circumstances, for if a man judges according to these, there will be those who are truly alike whom he will judge to be different.
John Gill
20:21 And they asked him, saying, master,.... Rabbi, or doctor; hoping, by this flattering title, and the flattering words used by them, to work him up to an openness and freedom of conversation with them:
we know that thou sayest and teachest rightly; rightly dividest the word of God, and deliverest out sound doctrine according to it: and this he certainly did, though they spoke these words hypocritically, not believing what they themselves said; at least, they did not care that others should believe this of him:
neither acceptest thou the person of any. The Persic version very wrongly renders it, "and lookest not upon the countenance, and heart of any one whomsoever"; for though Christ did not look upon the countenances of men, and judge according to the outward appearance, nor regard men on account of outward circumstances, as riches, honours, learning, &c. yet he looked upon the heart, and knew what was in it, and respected sincerity and uprightness wherever he found it, and which were wanting in these men:
but teachest the way of God truly; the way of worshipping God, and of enjoying him, both in this world, and in that to come; See Gill on Mt 22:16.
John Wesley
20:21 Thou speakest - In private, and teachest - In public.
Robert Jamieson, A. R. Fausset and David Brown
20:21 we know, &c.--hoping by flattery to throw Him off His guard.
20:2220:22: արժա՞ն է մեզ՝ կայսեր հա՛րկս տալ՝ թէ ո՛չ։
22 Օրինաւո՞ր է մեզ համար կայսրին հարկ տալ, թէ՝ ոչ»:
22 Օրինաւո՞ր է կայսրին տուրք տալը»։
արժա՞ն է մեզ կայսեր հարկս տալ թէ ոչ:

20:22: արժա՞ն է մեզ՝ կայսեր հա՛րկս տալ՝ թէ ո՛չ։
22 Օրինաւո՞ր է մեզ համար կայսրին հարկ տալ, թէ՝ ոչ»:
22 Օրինաւո՞ր է կայսրին տուրք տալը»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2222: позволительно ли нам давать подать кесарю, или нет?
20:22  ἔξεστιν ἡμᾶς καίσαρι φόρον δοῦναι ἢ οὔ;
20:22. ἔξεστιν (it-be-out) ἡμᾶς (to-us) Καίσαρι (unto-a-Kaisar) φόρον (to-a-bearee) δοῦναι (to-have-had-given) ἢ (or) οὔ; (not?"
20:22. licet nobis dare tributum Caesari an nonIs it lawful for us to give tribute to Caesar, or no?
22. Is it lawful for us to give tribute unto Caesar, or not?
Is it lawful for us to give tribute unto Caesar, or no:

22: позволительно ли нам давать подать кесарю, или нет?
20:22  ἔξεστιν ἡμᾶς καίσαρι φόρον δοῦναι ἢ οὔ;
20:22. licet nobis dare tributum Caesari an non
Is it lawful for us to give tribute to Caesar, or no?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:22: Is it lawful for us to give tribute unto Caesar - See this insidious but important question considered at large on Mat 22:16-22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: Deu 17:15; Ezr 4:13, Ezr 4:19-22, Ezr 9:7; Neh 5:4, Neh 9:37; Mat 22:17-21; Mar 12:14-17; Act 5:37
John Gill
20:22 Is it lawful for us to give tribute unto Caesar, or no? The Syriac and Persic versions here, as in the other evangelists, render it, "head money". The phrase, "for us", is here added, and on it lies the emphasis, and stress of the question; for the doubt pretended, was not whether it was lawful for the Romans to pay tribute to Caesar, but whether it was lawful for them who were Jews, were Abraham's seed, and, as they boasted, were never in bondage, but were the Lord's free people, to pay tribute to an Heathen emperor, or no.
Robert Jamieson, A. R. Fausset and David Brown
20:22 tribute--(See on Mt 17:24).
20:2320:23: Եւ նայեցեալ ընդ խորամանկութիւն նոցա՝ ասէ ցնոսա.
23 Եւ նկատելով նրանց խորամանկութիւնը՝ ասաց նրանց.
23 Յիսուս անոնց խորամանկութիւնը հասկնալով՝ ըսաւ անոնց. «Ինչո՞ւ զիս կը փորձէք։
Եւ նայեցեալ ընդ խորամանկութիւն նոցա` ասէ [116]ցնոսա:

20:23: Եւ նայեցեալ ընդ խորամանկութիւն նոցա՝ ասէ ցնոսա.
23 Եւ նկատելով նրանց խորամանկութիւնը՝ ասաց նրանց.
23 Յիսուս անոնց խորամանկութիւնը հասկնալով՝ ըսաւ անոնց. «Ինչո՞ւ զիս կը փորձէք։
zohrab-1805▾ eastern-1994▾ western am▾
20:2323: Он же, уразумев лукавство их, сказал им: что вы Меня искушаете?
20:23  κατανοήσας δὲ αὐτῶν τὴν πανουργίαν εἶπεν πρὸς αὐτούς,
20:23. κατανοήσας (Having-considered-down-unto) δὲ (moreover) αὐτῶν (of-them) τὴν (to-the-one) πανουργίαν (to-an-all-working-unto) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"
20:23. considerans autem dolum illorum dixit ad eos quid me temptatisBut he, considering their guile, said to them: Why tempt you me?
23. But he perceived their craftiness, and said unto them,
But he perceived their craftiness, and said unto them, Why tempt ye me:

23: Он же, уразумев лукавство их, сказал им: что вы Меня искушаете?
20:23  κατανοήσας δὲ αὐτῶν τὴν πανουργίαν εἶπεν πρὸς αὐτούς,
20:23. considerans autem dolum illorum dixit ad eos quid me temptatis
But he, considering their guile, said to them: Why tempt you me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: he: Luk 5:22, Luk 6:8, Luk 11:17; Joh 2:24, Joh 2:25; Co1 3:19; Heb 4:13
Why: Luk 20:20, Luk 11:16, Luk 11:53, Luk 11:54; Psa 95:9; Mat 16:1, Mat 22:18; Co1 10:9
Geneva 1599
20:23 But he perceived their (f) craftiness, and said unto them, Why tempt ye me?
(f) Craftiness is a certain diligence and subtle knowledge to do evil, which is achieved by much use and great practise in matters.
John Gill
20:23 But he perceived their craftiness,.... Knowing what was in them, and being a discerner of the thoughts and intents of their hearts, he clearly saw that their view was either, that they might have a charge against him to the Roman governor, should he declare against payment of tribute; or that they might expose him to the people of the Jews, should he assert the lawfulness of it:
and said unto them, why tempt ye me? with this ensnaring question.
20:2420:24: Ցուցէ՛ք ինձ զդահեկանն։ Եւ նոքա՝ ցուցի՛ն. եւ ասէ. Զո՞յր պատկեր եւ զգի՛ր ունի։ Պատասխանի ետուն՝ եւ ասեն. ԶԿայսե՛ր[1463]։ [1463] Ոմանք. Զո՞յր զպատկեր։
24 «Ցո՛յց տուէք ինձ դահեկանը»: Եւ նրանք ցոյց տուին:
24 Ցուցուցէք ինծի դահեկան մը։ Որո՞ւն պատկերը ու գիրը կան վրան»։ Պատասխան տուին ու ըսին. «Կայսրին»։
Ցուցէք`` ինձ զդահեկանն: [117]Եւ նոքա ցուցին. եւ ասէ.`` Զո՞յր պատկեր եւ զգիր ունի: Պատասխանի ետուն եւ ասեն. ԶԿայսեր:

20:24: Ցուցէ՛ք ինձ զդահեկանն։ Եւ նոքա՝ ցուցի՛ն. եւ ասէ. Զո՞յր պատկեր եւ զգի՛ր ունի։ Պատասխանի ետուն՝ եւ ասեն. ԶԿայսե՛ր[1463]։
[1463] Ոմանք. Զո՞յր զպատկեր։
24 «Ցո՛յց տուէք ինձ դահեկանը»: Եւ նրանք ցոյց տուին:
24 Ցուցուցէք ինծի դահեկան մը։ Որո՞ւն պատկերը ու գիրը կան վրան»։ Պատասխան տուին ու ըսին. «Կայսրին»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2424: Покажите Мне динарий: чье на нем изображение и надпись? Они отвечали: кесаревы.
20:24  δείξατέ μοι δηνάριον· τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; οἱ δὲ εἶπαν, καίσαρος.
20:24. Δείξατέ (Ye-should-have-showed) μοι (unto-me) δηνάριον: (to-a-denarion) τίνος (Of-what-one) ἔχει (it-holdeth) εἰκόνα (to-a-resemblance) καὶ (and) ἐπιγραφήν; (to-a-scribing-upon?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Καίσαρος. (Of-a-Kaisar)
20:24. ostendite mihi denarium cuius habet imaginem et inscriptionem respondentes dixerunt CaesarisShew me a penny. Whose image and inscription hath it? They answering, said to him: Caesar's.
24. Shew me a penny. Whose image and superscription hath it? And they said, Caesar’s.
Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar' s:

24: Покажите Мне динарий: чье на нем изображение и надпись? Они отвечали: кесаревы.
20:24  δείξατέ μοι δηνάριον· τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; οἱ δὲ εἶπαν, καίσαρος.
20:24. ostendite mihi denarium cuius habet imaginem et inscriptionem respondentes dixerunt Caesaris
Shew me a penny. Whose image and inscription hath it? They answering, said to him: Caesar's.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: a penny: Mat 18:28, Mat 20:2
image: This was the head of the emperor; the superscription his titles. Julius Cesar was the first who caused his image to be struck on the Roman coin; and Tiberius was emperor at this time. This therefore was a denarius of Cesar, דינרא קיסר אנה, as it is termed in the Talmud; and consequently this was respecting the tribute required by the Roman government.
Caesar's: Luk 20:22, Luk 2:1, Luk 3:1, Luk 23:2; Act 11:28, Act 25:8-12, Act 26:32; Phi 4:22
John Gill
20:24 Show me a penny,.... A Roman denarius, value seven pence halfpenny of our money. The Persic version adds, "they showed it, he asked of them"; and the Ethiopic version, "and they brought it, and he said unto them", as follows;
whose image and superscription hath it? for the penny had an head upon it, with something written, as the name of the emperor, whose image it was, his titles, the date of the coin, or some motto on it:
they answered and said, Caesar's; very likely Tiberius Caesar's, who was at that time emperor of Rome; See Gill on Mt 22:20 and See Gill on Mt 22:21.
John Wesley
20:24 Show me a penny - A Roman penny, which was the money that was usually paid on that occasion.
20:2520:25: Եւ նա՝ ասէ ցնոսա. Արդ՝ երթա՛յք տո՛ւք զկայսերն՝ կայսե՛ր, եւ զԱստուծոյն՝ Աստուծոյ։
25 Եւ նա ասաց. «Ո՞ւմ պատկերը եւ գիրը ունի դա»: Պատասխանեցին եւ ասացին՝ կայսրինը: Եւ նա նրանց ասաց. «Արդ, գնացէ՛ք տուէք կայսրինը՝ կայսեր, իսկ Աստծունը՝ Աստծուն»:
25 Ինք ալ ըսաւ անոնց. «Ուրեմն զայն որ Կայսրինն է՝ Կայսրին տուէք եւ զայն որ Աստուծոյն է՝ Աստուծոյ տուէք»։
Եւ նա ասէ ցնոսա. Արդ երթայք տուք զկայսերն կայսեր, եւ զԱստուծոյն` Աստուծոյ:

20:25: Եւ նա՝ ասէ ցնոսա. Արդ՝ երթա՛յք տո՛ւք զկայսերն՝ կայսե՛ր, եւ զԱստուծոյն՝ Աստուծոյ։
25 Եւ նա ասաց. «Ո՞ւմ պատկերը եւ գիրը ունի դա»: Պատասխանեցին եւ ասացին՝ կայսրինը: Եւ նա նրանց ասաց. «Արդ, գնացէ՛ք տուէք կայսրինը՝ կայսեր, իսկ Աստծունը՝ Աստծուն»:
25 Ինք ալ ըսաւ անոնց. «Ուրեմն զայն որ Կայսրինն է՝ Կայսրին տուէք եւ զայն որ Աստուծոյն է՝ Աստուծոյ տուէք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2525: Он сказал им: итак, отдавайте кесарево кесарю, а Божие Богу.
20:25  ὁ δὲ εἶπεν πρὸς αὐτούς, τοίνυν ἀπόδοτε τὰ καίσαρος καίσαρι καὶ τὰ τοῦ θεοῦ τῶ θεῶ.
20:25. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Τοίνυν (Unto-the-one-now) ἀπόδοτε (ye-should-have-had-given-off) τὰ (to-the-ones) Καίσαρος (of-a-Kaisar) Καίσαρι (unto-a-Kaisar) καὶ (and) τὰ (to-the-ones) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
20:25. et ait illis reddite ergo quae Caesaris sunt Caesari et quae Dei sunt DeoAnd he said to them: Render therefore to Caesar the things, that are Caesar's: and to God the things that are God's.
25. And he said unto them, Then render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.
And he said unto them, Render therefore unto Caesar the things which be Caesar' s, and unto God the things which be God' s:

25: Он сказал им: итак, отдавайте кесарево кесарю, а Божие Богу.
20:25  ὁ δὲ εἶπεν πρὸς αὐτούς, τοίνυν ἀπόδοτε τὰ καίσαρος καίσαρι καὶ τὰ τοῦ θεοῦ τῶ θεῶ.
20:25. et ait illis reddite ergo quae Caesaris sunt Caesari et quae Dei sunt Deo
And he said to them: Render therefore to Caesar the things, that are Caesar's: and to God the things that are God's.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: Render: Pro 24:21; Mat 17:27, Mat 22:21; Mar 12:17; Rom 13:6, Rom 13:7; Pe1 2:13-17
unto God: Act 4:19, Act 4:20, Act 5:29; Co1 10:31; Pe1 4:11
John Gill
20:25 And he said unto them, render therefore unto Caesar the things which be Caesar's,.... The Arabic version renders it, "give to the king what is the king's"; the tribute that was due to him; since they were under his government, and were protected by him, and traded with his money; the currency of which among them was an acknowledgment of him as their sovereign:
and unto God the things which be God's; which relate to his worship, honour, interest, and kingdom; See Gill on Mt 22:21.
Robert Jamieson, A. R. Fausset and David Brown
20:25 things which be CÃ&brvbr;sar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.
and unto God--How much there is in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!
20:2620:26: Եւ ո՛չ կարացին զնա ըմբռնել բանիւք առաջի ժողովրդեանն. եւ զարմացեալ ընդ պատասխանին նորա՝ լռեցի՛ն[1464]։[1464] Ոմանք. Ընդ պատասխանիս նորա։
26 Եւ չկարողացան նրան խօսքերով բռնել ժողովրդի առաջ ու զարմանալով նրա պատասխանի վրայ՝ լռեցին:
26 Եւ չկրցան զանիկա խօսքով մը բռնել ժողովուրդին առջեւ ու զարմանալով անոր պատասխանին վրայ՝ լուռ կեցան։
Եւ ոչ կարացին զնա ըմբռնել բանիւք առաջի ժողովրդեանն. եւ զարմացեալ ընդ պատասխանին նորա` լռեցին:

20:26: Եւ ո՛չ կարացին զնա ըմբռնել բանիւք առաջի ժողովրդեանն. եւ զարմացեալ ընդ պատասխանին նորա՝ լռեցի՛ն[1464]։
[1464] Ոմանք. Ընդ պատասխանիս նորա։
26 Եւ չկարողացան նրան խօսքերով բռնել ժողովրդի առաջ ու զարմանալով նրա պատասխանի վրայ՝ լռեցին:
26 Եւ չկրցան զանիկա խօսքով մը բռնել ժողովուրդին առջեւ ու զարմանալով անոր պատասխանին վրայ՝ լուռ կեցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2626: И не могли уловить Его в слове перед народом, и, удивившись ответу Его, замолчали.
20:26  καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι αὐτοῦ ῥήματος ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ ἐσίγησαν.
20:26. καὶ (And) οὐκ (not) ἴσχυσαν (they-force-held) ἐπιλαβέσθαι ( to-have-had-taken-upon ) τοῦ (of-the-one) ῥήματος (of-an-uttering-to) ἐναντίον (to-ever-a-oned-in) τοῦ (of-the-one) λαοῦ, (of-a-people,"καὶ (and) θαυμάσαντες ( having-marvelled-to ) ἐπὶ (upon) τῇ (unto-the-one) ἀποκρίσει (unto-a-separating-off) αὐτοῦ (of-it) ἐσίγησαν. (they-silenced-unto)
20:26. et non potuerunt verbum eius reprehendere coram plebe et mirati in responso eius tacueruntAnd they could not reprehend his word before the people: and wondering at his answer, they held their peace.
26. And they were not able to take hold of the saying before the people: and they marveled at his answer, and held their peace.
And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace:

26: И не могли уловить Его в слове перед народом, и, удивившись ответу Его, замолчали.
20:26  καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι αὐτοῦ ῥήματος ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ ἐσίγησαν.
20:26. et non potuerunt verbum eius reprehendere coram plebe et mirati in responso eius tacuerunt
And they could not reprehend his word before the people: and wondering at his answer, they held their peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: they could: Luk 20:20, Luk 20:39, Luk 20:40; Job 5:12, Job 5:13; Pro 26:4, Pro 26:5; Ti2 3:8, Ti2 3:9
and they marvelled: Luk 13:17; Mat 22:12, Mat 22:22, Mat 22:34; Rom 3:19; Tit 1:10
John Gill
20:26 And they could not take hold of his words before the people,.... Which was what they wanted; that if he had dropped any seditious and treasonable expressions against the government, they might be witnesses against him; or if he had not vindicated the liberties of the people, and the rights of the Jewish nation, these might be exasperated against him, and leave him:
and they marvelled at his answer; which was so formed, as to give them no handle against him either way:
and held their peace; they were silenced, and had nothing to say to him, nor against him, but left him, and went their way.
John Wesley
20:26 They could not take hold of his words before the people - As they did afterward before the sanhedrim, in the absence of the people, Lk 22:67, &c.
20:2720:27: Մատուցեալ ոմանք ՚ի սադուկեցւոցն, որք հակառակէին չլինե՛լ յարութեան, հարցին ցնա[1465]՝ [1465] Ոմանք. Չլինել յարութիւն։
27 Սադուկեցիներից ոմանք, որոնք հակառակում էին, թէ յարութիւն չկայ, մօտենալով հարցրին նրան եւ ասացին.
27 Սադուկեցիներէն ոմանք եկան, որոնք կ’ըսէին թէ յարութիւն չկայ, եւ անոր հարցուցին՝
Մատուցեալ ոմանք ի սադուկեցւոցն, որք հակառակէին չլինել յարութեան, հարցին ցնա:

20:27: Մատուցեալ ոմանք ՚ի սադուկեցւոցն, որք հակառակէին չլինե՛լ յարութեան, հարցին ցնա[1465]՝
[1465] Ոմանք. Չլինել յարութիւն։
27 Սադուկեցիներից ոմանք, որոնք հակառակում էին, թէ յարութիւն չկայ, մօտենալով հարցրին նրան եւ ասացին.
27 Սադուկեցիներէն ոմանք եկան, որոնք կ’ըսէին թէ յարութիւն չկայ, եւ անոր հարցուցին՝
zohrab-1805▾ eastern-1994▾ western am▾
20:2727: Тогда пришли некоторые из саддукеев, отвергающих воскресение, и спросили Его:
20:27  προσελθόντες δέ τινες τῶν σαδδουκαίων, οἱ [ἀντι]λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν
20:27. Προσελθόντες ( Having-had-came-toward ) δέ (moreover,"τινες (ones) τῶν (of-the-ones) Σαδδουκαίων , ( of-Saddouk-belonged ,"οἱ (the-ones) λέγοντες ( forthing ) ἀνάστασιν (to-a-standing-up) μὴ (lest) εἶναι, (to-be,"ἐπηρώτησαν (they-upon-entreated-unto) αὐτὸν (to-it,"
20:27. accesserunt autem quidam Sadducaeorum qui negant esse resurrectionem et interrogaverunt eumAnd there came to him some of the Sadducees, who deny that there is any resurrection: and they asked him,
27. And there came to him certain of the Sadducees, they which say that there is no resurrection; and they asked him,
Then came to [him] certain of the Sadducees, which deny that there is any resurrection; and they asked him:

27: Тогда пришли некоторые из саддукеев, отвергающих воскресение, и спросили Его:
20:27  προσελθόντες δέ τινες τῶν σαδδουκαίων, οἱ [ἀντι]λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν
20:27. accesserunt autem quidam Sadducaeorum qui negant esse resurrectionem et interrogaverunt eum
And there came to him some of the Sadducees, who deny that there is any resurrection: and they asked him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-38: Ответ на вопрос саддукеев ев. Лука передает согласно с Марком (XII, 18-27; ср. Мф XXII, 23-33). - Пришли некоторые из саддукеев, отвергающих воскресение - правильнее: "отвергающее воскресение" (это - определение к слову: некоторые). "Отсюда видно, что только некоторые саддукеи отвергали воскресение мертвых. - Чада века сего (34), т. е. люди до-мессианского периода. - И умереть уже не могут - правильнее: ибо такие они умереть более уже не могут (oute gar apoq. dunantai). Бессмертием воскресших, - их неумиранием, - исключается брак между ними (но не различие в поле), - так как брак необходим только там, где существует смерть (Феофил.). - Ибо они равны Ангелам. Это основание, почему они не будут умирать. Не будут умирать они в силу изменения, которому подвергнется их природа, ибо равенство или сходство c Ангелами состоит в высшей, переставшей быть грубою, плотскою, телесности. Эта телесность не будет подчиняться смерти. - И суть сыны Божии, будучи сынами воскресения. 3десь другое основание бессмертия будущей жизни. Люди станут сынами Божиими - не в нравственном только смысле, как любимы Богом дети, а в высшем, метафизическом, - будут иметь в себе высшую божественную жизнь, божественную славу (Рим VIII, 17), которая (жизнь) вечна по своей природе. - Будучи сынами воскресения, - т. е. через воскресение восставши к новой жизни. - Моисей показал при купине (37: ст.). Слово "показал (emhnhsen, у еп. Михаила ошибочно прочитанное как ermhneusen = истолковал) обозначает возвещение сокрытого (Ин XI, 57; Деян XXIII, 30). Господь упоминает о Моисее прежде всего потому, что на Моисея ссылались Его совопросники (ст. 28). - Ибо у Него все живы (38), т. e. все - которых Он Бог - Ему живы. Если они и умершие, то для людей, по отношению к людям, но не в отношении к Богу. Таким образом, будущее воскресение умерших является естественным и необходимым завершением того жизненного состояния, в котором находятся умершие до страшного суда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, 28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore seven brethren: and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless. 31 And the third took her; and in like manner the seven also: and they left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection whose wife of them is she? for seven had her to wife. 34 And Jesus answering said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. 37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living: for all live unto him.

This discourse with the Sadducees we had before, just as it is here, only that the description Christ gives of the future state is somewhat more full and large here. Observe here,

I. In every age there have been men of corrupt minds, that have endeavoured to subvert the fundamental principles of revealed religion. As there are deists now, who call themselves free-thinkers, but are really false-thinkers; so there were Sadducees in our Saviour's time, who bantered the doctrine of the resurrection of the dead and the life of the world to come, though they were plainly revealed in the Old Testament, and were articles of the Jewish faith. The Sadducees deny that there is any resurrection, any future state, so anastasis may signify; not only no return of the body to life, but no continuance of the soul in life, no world of spirits, no state of recompence and retribution for what was done in the body. Take away this, and all religion falls to the ground.

II. It is common for those that design to undermine any truth of God to perplex it, and load it with difficulties. So these Sadducees did; when they would weaken people's faith in the doctrine of the resurrection, they put a question upon the supposition of it, which they thought could not be answered either way to satisfaction. The case perhaps was matter of fact, at least it might be so, of a woman that had seven husbands. Now in the resurrection whose wife shall she be? whereas it was not at all material whose she was, for when death puts an end to that relation it is not to be resumed.

III. There is a great deal of difference between the state of the children of men on earth and that of the children of God in heaven, a vast unlikeness between this world and that world; and we wrong ourselves, and wrong the truth of Christ, when we form our notions of that world of spirits by our present enjoyments in this world of sense.

1. The children of men in this world marry, and are given in marriage, hyioi tou aionos toutou--the children of this age, this generation, both good and bad, marry themselves and give their children in marriage. Much of our business in this world is to raise and build up families, and to provide for them. Much of our pleasure in this world is in our relations, our wives and children; nature inclines to it. Marriage is instituted for the comfort of human life, here in this state where we carry bodies about with us. It is likewise a remedy against fornication, that natural desires might not become brutal, but be under direction and control. The children of this world are dying and going off the stage, and therefore they marry and give their children in marriage, that they may furnish the world of mankind with needful recruits, that as one generation passeth away another may come, and that they may have some of their own offspring to leave the fruit of their labours to, especially that the chosen of God in future ages may be introduced, for it is a godly seed that is sought by marriage (Mal. ii. 15), a seed to serve the Lord, that shall be a generation to him.

2. The world to come is quite another thing; it is called that world, by way of emphasis and eminency. Note, There are more worlds than one; a present visible world, and a future invisible world; and it is the concern of every one of us to compare worlds, this world and that world, and give the preference in our thoughts and cares to that which deserves them. Now observe,

(1.) Who shall be the inhabitants of that world: They that shall be accounted worthy to obtain it, that is, that are interested in Christ's merit, who purchased it for us, and have a holy meetness for it wrought in them by the Spirit, whose business it is to prepare us for it. They have not a legal worthiness, upon account of any thing in them or done by them, but an evangelical worthiness, upon account of the inestimable price which Christ paid for the redemption of the purchased possession. It is a worthiness imputed by which we are glorified, as well as righteousness imputed by which we are justified; kataxiothentes, they are made agreeable to that world. The disagreeableness that there is in the corrupt nature is taken away, and the dispositions of the soul are by the grace of God conformed to that state. They are by grace made and counted worthy to obtain that world; it intimates some difficulty in reaching after it, and danger of coming short. We must so run as that we may obtain. They shall obtain the resurrection from the dead, that is, the blessed resurrection; for that of condemnation (as Christ calls it, John v. 29), is rather a resurrection to death, a second death, an eternal death, than from death.

(2.) What shall be the happy state of the inhabitants of that world we cannot express or conceive, 1 Cor. ii. 9. See what Christ here says of it. [1.] They neither marry nor are given in marriage. Those that have entered into the joy of their Lord are entirely taken up with that, and need not the joy of the bridegroom in his bride. The love in that world of love is all seraphic, and such as eclipses and loses the purest and most pleasing loves we entertain ourselves with in this world of sense. Where the body itself shall be a spiritual body, the delights of sense will all be banished; and where there is a perfection of holiness there is no occasion for marriage as a preservative from sin. Into the new Jerusalem there enters nothing that defiles. [2.] They cannot die any more; and this comes in as a reason why they do not marry. In this dying world there must be marriage, in order to the filling up of the vacancies made by death; but, where there are no burials, there is no need of weddings. This crowns the comfort of that world that there is no more death there, which sullies all the beauty, and damps all the comforts, of this world. Here death reigns, but thence it is for ever excluded. [3.] They are equal unto the angels. In the other evangelists it was said, They are as the angels--os angeloi, but here they are said to be equal to the angels, isangeloi--angels' peers; they have a glory and bliss no way inferior to that of the holy angels. They shall see the same sight, be employed in the same work, and share in the same joys, with the holy angels. Saints, when they come to heaven, shall be naturalized, and, though by nature strangers, yet, having obtained this freedom with a great sum, which Christ paid for them, they have in all respects equal privileges with them that were free-born, the angels that are the natives and aborigines of that country. They shall be companions with the angels, and converse with those blessed spirits that love them dearly, and with an innumerable company, to whom they are now come in faith, hope, and love. [4.] They are the children of God, and so they are as the angels, who are called the sons of God. In the inheritance of sons, the adoption of sons will be completed. Hence believers are said to wait for the adoption, even the redemption of the body, Rom. viii. 23. For till the body is redeemed from the grave the adoption is not completed. Now are we the sons of God, 1 John iii. 2. We have the nature and disposition of sons, but that will not be perfected till we come to heaven. [5.] They are the children of the resurrection, that is, they are made capable of the employments and enjoyments of the future state; they are born to that world, belong to that family, had their education for it here, and shall there have their inheritance in it. They are the children of God, being the children of the resurrection. Note, God owns those only for his children that are the children of the resurrection, that are born from above, are allied to the world of spirits, and prepared for that world, the children of that family.

IV. It is an undoubted truth that there is another life after this, and there were eminent discoveries made of this truth in the early ages of the church (v. 37, 38): Moses showed this, as it was shown to Moses at the bush, and he hath shown it to us, when he calleth the Lord, as the Lord calleth himself, the God of Abraham, and the God of Isaac, and the God of Jacob. Abraham, Isaac, and Jacob, were then dead as to our world; they had departed out of it many years before, and their bodies were turned into dust in the cave of Machpelah; how then could God say, not I was, but I am the God or Abraham? It is absurd that the living God and Fountain of life should continue related to them as their God, if there were no more of them in being than what lay in that cave, undistinguished from common dust. We must therefore conclude that they were then in being in another world; for God is not the God of the dead, but of the living. Luke here adds, For all live unto him, that is, all who, like them, are true believers; though they are dead, yet they do live; their souls, which return to God who gave them (Eccl. xii. 7), live to him as the Father of spirits: and their bodies shall live again at the end of time by the power of God; for he calleth things that are not as though they were, because he is the God that quickens the dead, Rom. iv. 17. But there is more in it yet; when God called himself the God of these patriarchs, he meant that he was their felicity and portion, a God all-sufficient to them (Gen. xvii. 1), their exceeding great reward, Gen. xv. 1. Now it is plain by their history that he never did that for them in this world which would answer the true intent and full extent of that great undertaking, and therefore there must be another life after this, in which he will do that for them that will amount to a discharge in full of that promise--that he would be to them a God, which he is able to do, for all live to him, and he has wherewithal to make every soul happy that lives to him; enough for all, enough for each.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: the Sadducees: Mat 16:1, Mat 16:6, Mat 16:12, Mat 22:23-33; Mar 12:18-27; Act 4:1, Act 4:2, Act 5:17, Act 23:6-8; Co1 15:12; Ti2 2:17, Ti2 2:18
Geneva 1599
20:27 (4) Then came to [him] certain of the Sadducees, which deny that there is any resurrection; and they asked him,
(4) The resurrection of the flesh is affirmed against the Sadducees.
John Gill
20:27 That is, "to Jesus", as the Persic version expresses it; and it was the same day, as Matthew says, on which the disciples of the Pharisees, and the Herodians, had been with him, putting the question about tribute to him: Mt 22:16
which deny that there is any resurrection; that is, of the dead; that there ever was any instance of it, or ever will be: this was the distinguishing tenet of that sect; see Acts 23:8
and they asked him, the following question, after they had put a case to him.
John Wesley
20:27 Mt 22:23; Mk 12:18.
Robert Jamieson, A. R. Fausset and David Brown
20:27 no resurrection--"nor angel nor spirit" (Acts 23:8); the materialists of the day.
20:2820:28: եւ ասեն. Վարդապե՛տ՝ Մովսէս գրեաց մեզ. Եթէ ուրուք եղբայր մեռանիցի՝ որոյ իցէ կին, եւ նա անորդի՛ իցէ, զի առնուցո՛ւ եղբայր նորա զկինն, եւ յարուսցէ զաւա՛կ եղբօր իւրում[1466]։ [1466] Ոմանք. Որ ունիցի կին, եւ նա։
28 «Վարդապե՛տ, Մովսէսը մեզ համար գրել է. “Եթէ մէկի եղբայրը, որը կին ունի, մեռնի, եւ նա անժառանգ լինի, թող նրա եղբայրը առնի այդ կնոջը եւ իր եղբօր համար զաւակ հասցնի”:
28 Ըսելով. «Վա՛րդապետ, Մովսէս մեզի գրեց. ‘Եթէ մէկուն եղբայրը ամուսնանայ ու մեռնի ու մեռած ատենը զաւակ չունենայ, անոր եղբայրը առնէ այն կինը եւ իր եղբօրը զաւակ տայ’։
եւ ասեն. Վարդապետ, Մովսէս գրեաց մեզ. Եթէ ուրուք եղբայր մեռանիցի, որոյ իցէ կին, եւ նա անորդի [118]իցէ, զի առնուցու եղբայր նորա զկինն, եւ յարուսցէ զաւակ եղբօր իւրում:

20:28: եւ ասեն. Վարդապե՛տ՝ Մովսէս գրեաց մեզ. Եթէ ուրուք եղբայր մեռանիցի՝ որոյ իցէ կին, եւ նա անորդի՛ իցէ, զի առնուցո՛ւ եղբայր նորա զկինն, եւ յարուսցէ զաւա՛կ եղբօր իւրում[1466]։
[1466] Ոմանք. Որ ունիցի կին, եւ նա։
28 «Վարդապե՛տ, Մովսէսը մեզ համար գրել է. “Եթէ մէկի եղբայրը, որը կին ունի, մեռնի, եւ նա անժառանգ լինի, թող նրա եղբայրը առնի այդ կնոջը եւ իր եղբօր համար զաւակ հասցնի”:
28 Ըսելով. «Վա՛րդապետ, Մովսէս մեզի գրեց. ‘Եթէ մէկուն եղբայրը ամուսնանայ ու մեռնի ու մեռած ատենը զաւակ չունենայ, անոր եղբայրը առնէ այն կինը եւ իր եղբօրը զաւակ տայ’։
zohrab-1805▾ eastern-1994▾ western am▾
20:2828: Учитель! Моисей написал нам, что если у кого умрет брат, имевший жену, и умрет бездетным, то брат его должен взять его жену и восставить семя брату своему.
20:28  λέγοντες, διδάσκαλε, μωϊσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὖτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῶ ἀδελφῶ αὐτοῦ.
20:28. λέγοντες ( forthing ,"Διδάσκαλε, (Teaching-speaker,"Μωυσῆς (A-Mouses) ἔγραψεν (it-scribed) ἡμῖν, (unto-us," ἐάν ( if-ever ) τινος ( of-a-one ) ἀδελφὸς ( brethrened ) ἀποθάνῃ ( it-might-have-had-died-off ) ἔχων (holding) γυναῖκα, (to-a-woman," καὶ ( and ) οὗτος ( the-one-this ) ἄτεκνος ( un-produced-of ) ᾖ , ( it-might-be ,"ἵνα (so) λάβῃ ( it-might-have-had-taken ," ὁ ( the-one ) ἀδελφὸς ( brethrened ) αὐτοῦ ( of-it ," τὴν ( to-the-one ) γυναῖκα ( to-a-woman ," καὶ ( and ) ἐξαναστήσῃ ( it-might-have-stood-up-out ) σπέρμα ( to-a-whorling-to ) τῷ ( unto-the-one ) ἀδελφῷ ( unto-brethrened ) αὐτοῦ . ( of-it )
20:28. dicentes magister Moses scripsit nobis si frater alicuius mortuus fuerit habens uxorem et hic sine filiis fuerit ut accipiat eam frater eius uxorem et suscitet semen fratri suoSaying: Master, Moses wrote unto us: If any man's brother die, having a wife, and he leave no children, that his brother should take her to wife and raise up seed unto his brother.
28. saying, Master, Moses wrote unto us, that if a man’s brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother.
Saying, Master, Moses wrote unto us, If any man' s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother:

28: Учитель! Моисей написал нам, что если у кого умрет брат, имевший жену, и умрет бездетным, то брат его должен взять его жену и восставить семя брату своему.
20:28  λέγοντες, διδάσκαλε, μωϊσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὖτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῶ ἀδελφῶ αὐτοῦ.
20:28. dicentes magister Moses scripsit nobis si frater alicuius mortuus fuerit habens uxorem et hic sine filiis fuerit ut accipiat eam frater eius uxorem et suscitet semen fratri suo
Saying: Master, Moses wrote unto us: If any man's brother die, having a wife, and he leave no children, that his brother should take her to wife and raise up seed unto his brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: Gen 38:8, Gen 38:11, Gen 38:26; Deu 25:5-10; Rut 1:11, Rut 1:12
John Gill
20:28 Saying, master, Moses wrote unto us,.... In Deut 25:5 where the substance of what follows is contained, though not in express words:
if any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother; the meaning of which is, that if a man died without issue, and left a wife behind him, his next brother, if unmarried, was to marry his wife, and the first child born of her, was to be reckoned the deceased's, and to inherit his estate; See Gill on Mt 22:24.
John Wesley
20:28 Deut 25:5.
20:2920:29: Արդ՝ եւթն եղբարք էին. եւ առաջնոյն առեալ կին, մեռաւ անորդի՛[1467]։ [1467] Ոմանք. Եւ առաջինն առեալ։
29 Արդ, եօթը եղբայրներ կային. առաջինը կին առաւ եւ անժառանգ մեռաւ:
29 Արդ եօթը եղբայրներ կային։ Առաջինը կին մը առնելով՝ զաւակ չունեցած մեռաւ։
Արդ եւթն եղբարք էին. եւ առաջնոյն առեալ կին` մեռաւ անորդի:

20:29: Արդ՝ եւթն եղբարք էին. եւ առաջնոյն առեալ կին, մեռաւ անորդի՛[1467]։
[1467] Ոմանք. Եւ առաջինն առեալ։
29 Արդ, եօթը եղբայրներ կային. առաջինը կին առաւ եւ անժառանգ մեռաւ:
29 Արդ եօթը եղբայրներ կային։ Առաջինը կին մը առնելով՝ զաւակ չունեցած մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2929: Было семь братьев, первый, взяв жену, умер бездетным;
20:29  ἑπτὰ οὗν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος·
20:29. ἑπτὰ (Seven) οὖν (accordingly) ἀδελφοὶ ( brethrened ) ἦσαν: (they-were) καὶ (and) ὁ (the-one) πρῶτος (most-before) λαβὼν (having-had-taken) γυναῖκα (to-a-woman) ἀπέθανεν (it-had-died-off) ἄτεκνος: (un-produced-of)
20:29. septem ergo fratres erant et primus accepit uxorem et mortuus est sine filiisThere were therefore seven brethren: and the first took a wife and died without children.
29. There were therefore seven brethren: and the first took a wife, and died childless;
There were therefore seven brethren: and the first took a wife, and died without children:

29: Было семь братьев, первый, взяв жену, умер бездетным;
20:29  ἑπτὰ οὗν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος·
20:29. septem ergo fratres erant et primus accepit uxorem et mortuus est sine filiis
There were therefore seven brethren: and the first took a wife and died without children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:29: There were therefore seven brethren - See on Mat 22:23-33 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: and died: Lev 20:20; Jer 22:30
John Gill
20:29 There were therefore seven brethren,.... In the place where these Sadducees dwelt; or, however, that were known by them; at least they supposed such a case, and it might be fact:
and the first took a wife, and died without children; son or daughter, and so had none to keep up his name, and to possess his inheritance.
20:3020:30: Ա՛ռ զնա եւ երկրորդն, մեռաւ եւ նա՛ անորդի[1468]։ [1468] Ոմանք. Ա՛ռ զնոյն եւ երկ՛՛։
30 Նրան առաւ նաեւ երկրորդը. եւ նա էլ անժառանգ մեռաւ:
30 Երկրորդն ալ առաւ այն կինը եւ ինք ալ մեռաւ առանց զաւակի։
Առ զնա եւ երկրորդն, մեռաւ եւ նա անորդի:

20:30: Ա՛ռ զնա եւ երկրորդն, մեռաւ եւ նա՛ անորդի[1468]։
[1468] Ոմանք. Ա՛ռ զնոյն եւ երկ՛՛։
30 Նրան առաւ նաեւ երկրորդը. եւ նա էլ անժառանգ մեռաւ:
30 Երկրորդն ալ առաւ այն կինը եւ ինք ալ մեռաւ առանց զաւակի։
zohrab-1805▾ eastern-1994▾ western am▾
20:3030: взял ту жену второй, и тот умер бездетным;
20:30  καὶ ὁ δεύτερος
20:30. καὶ (and) ὁ (the-one) δεύτερος (second)
20:30. et sequens accepit illam et ipse mortuus est sine filioAnd the next took her to wife: and he also died childless.
30. and the second;
And the second took her to wife, and he died childless:

30: взял ту жену второй, и тот умер бездетным;
20:30  καὶ ὁ δεύτερος
20:30. et sequens accepit illam et ipse mortuus est sine filio
And the next took her to wife: and he also died childless.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
20:30 And the second took her to wife,.... As he was obliged by the above law, or pluck off the shoe:
and he died childless: as his eldest brother before him.
20:3120:31: Ա՛ռ զնա եւ երրո՛րդն, նոյնպէս եւ իւթանեքին, եւ ո՛չ թողին որդիս[1469]։ [1469] Ոմանք. Նոյնպէս եւ եւթանեքին։
31 Նրան առաւ նաեւ երրորդը. եւ նոյն ձեւով՝ եօթն էլ... Եւ ժառանգներ չթողեցին:
31 Երրորդն ալ առաւ զանիկա. նմանապէս եօթն ալ ու զաւակ չձգեցին ու մեռան։
Առ զնա եւ երրորդն, նոյնպէս եւ եւթանեքին, եւ ոչ թողին [119]որդիս:

20:31: Ա՛ռ զնա եւ երրո՛րդն, նոյնպէս եւ իւթանեքին, եւ ո՛չ թողին որդիս[1469]։
[1469] Ոմանք. Նոյնպէս եւ եւթանեքին։
31 Նրան առաւ նաեւ երրորդը. եւ նոյն ձեւով՝ եօթն էլ... Եւ ժառանգներ չթողեցին:
31 Երրորդն ալ առաւ զանիկա. նմանապէս եօթն ալ ու զաւակ չձգեցին ու մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
20:3131: взял ее третий; также и все семеро, и умерли, не оставив детей;
20:31  καὶ ὁ τρίτος ἔλαβεν αὐτήν, ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον.
20:31. καὶ (and) ὁ (the-one) τρίτος (third) ἔλαβεν (it-had-taken) αὐτήν, (to-it,"ὡσαύτως (as-unto-it) δὲ (moreover) καὶ (and) οἱ (the-ones) ἑπτὰ (seven) οὐ (not) κατέλιπον (they-had-remaindered-down) τέκνα (to-producees) καὶ (and) ἀπέθανον: (they-had-died-off)
20:31. et tertius accepit illam similiter et omnes septem et non reliquerunt semen et mortui suntAnd the third took her. And in like manner, all the seven: and they left no children and died.
31. and the third took her; and likewise the seven also left no children, and died.
And the third took her; and in like manner the seven also: and they left no children, and died:

31: взял ее третий; также и все семеро, и умерли, не оставив детей;
20:31  καὶ ὁ τρίτος ἔλαβεν αὐτήν, ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον.
20:31. et tertius accepit illam similiter et omnes septem et non reliquerunt semen et mortui sunt
And the third took her. And in like manner, all the seven: and they left no children and died.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
20:31 And the third took her,.... To wife, by virtue of the same law:
and in like manner the seven also; the other four, one after another, when all seven married her:
and they left no children, and died; or they died, leaving no children behind them.
20:3220:32: Մեռաւ եւ կինն[1470]։ [1470] Ոսկան յաւելու. *Յետ ամենեցուն մեռաւ եւ կինն։
32 Մեռաւ եւ կինը:
32 Ամենէն ետքը կինն ալ մեռաւ։
Մեռաւ`` եւ կինն:

20:32: Մեռաւ եւ կինն[1470]։
[1470] Ոսկան յաւելու. *Յետ ամենեցուն մեռաւ եւ կինն։
32 Մեռաւ եւ կինը:
32 Ամենէն ետքը կինն ալ մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3232: после всех умерла и жена;
20:32  ὕστερον καὶ ἡ γυνὴ ἀπέθανεν.
20:32. ὕστερον (To-latter) καὶ (and) ἡ (the-one) γυνὴ (a-woman) ἀπέθανεν. (it-had-died-off)
20:32. novissima omnium mortua est et mulierLast of all the woman died also.
32. Afterward the woman also died.
Last of all the woman died also:

32: после всех умерла и жена;
20:32  ὕστερον καὶ ἡ γυνὴ ἀπέθανεν.
20:32. novissima omnium mortua est et mulier
Last of all the woman died also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:32: died: Jdg 2:10; Ecc 1:4, Ecc 9:5; Heb 9:27
John Gill
20:32 Last of all the woman died also. Having had no children by either of her seven husbands.
20:3320:33: Արդ՝ ՚ի յարութեանն ո՞ւմ ՚ի նոցանէ լինիցի կին. զի իւթանեքին կալան զնա կին[1471]։ [1471] Ոմանք. Զի եւթնեքին կա՛՛։
33 Արդ, յարութեան ժամանակ նրանցից ո՞ւմ կինը կը լինի, որովհետեւ եօթն էլ նրան կին առան»:
33 Ուրեմն յարութեան ատենը անոնցմէ որո՞ւն կինը պիտի ըլլայ, վասն զի եօթն ալ զանիկա կին ունեցան»։
Արդ ի յարութեան ո՞ւմ ի նոցանէ լինիցի կին. զի եւթանեքին կալան զնա կին:

20:33: Արդ՝ ՚ի յարութեանն ո՞ւմ ՚ի նոցանէ լինիցի կին. զի իւթանեքին կալան զնա կին[1471]։
[1471] Ոմանք. Զի եւթնեքին կա՛՛։
33 Արդ, յարութեան ժամանակ նրանցից ո՞ւմ կինը կը լինի, որովհետեւ եօթն էլ նրան կին առան»:
33 Ուրեմն յարութեան ատենը անոնցմէ որո՞ւն կինը պիտի ըլլայ, վասն զի եօթն ալ զանիկա կին ունեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3333: итак, в воскресение которого из них будет она женою, ибо семеро имели ее женою?
20:33  ἡ γυνὴ οὗν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
20:33. ἡ (The-one) γυνὴ (a-woman) οὖν (accordingly) ἐν (in) τῇ (unto-the-one) ἀναστάσει (unto-a-standing-up) τίνος (of-what-one) αὐτῶν (of-them) γίνεται ( it-becometh ) γυνή; (a-woman?"οἱ (The-ones) γὰρ (therefore) ἑπτὰ (seven) ἔσχον (they-had-held) αὐτὴν (to-it) γυναῖκα. (to-a-woman)
20:33. in resurrectione ergo cuius eorum erit uxor siquidem septem habuerunt eam uxoremIn the resurrection therefore, whose wife of them shall she be? For all the seven had her to wife.
33. In the resurrection therefore whose wife of them shall she be? for the seven had her to wife.
Therefore in the resurrection whose wife of them is she? for seven had her to wife:

33: итак, в воскресение которого из них будет она женою, ибо семеро имели ее женою?
20:33  ἡ γυνὴ οὗν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
20:33. in resurrectione ergo cuius eorum erit uxor siquidem septem habuerunt eam uxorem
In the resurrection therefore, whose wife of them shall she be? For all the seven had her to wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:33: Mat 22:24-28; Mar 12:19-23
John Gill
20:33 Therefore in the resurrection,.... At the time of the resurrection of the dead, in that state, supposing there will be such an one, which they denied;
whose wife of them is she? the first, or the last, or any of the intermediate ones?
for seven had her to wife; and she had no child by either of them; so that their claim seems to be alike; this they thought unanswerable, and sufficient to set aside the notion of a resurrection.
20:3420:34: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Որդիք աշխարհիս այսորիկ կանա՛յս առնեն՝ եւ արանց լինին.
34 Յիսուս պատասխանեց նրանց եւ ասաց. «Այս աշխարհի որդիները կին են առնում եւ մարդու են գնում.
34 Յիսուս պատասխան տալով անոնց՝ ըսաւ. «Այս աշխարհին որդիները կին կ’առնեն ու էրկան կը տրուին։
Պատասխանի ետ նոցա Յիսուս եւ ասէ. Որդիք աշխարհիս այսորիկ կանայս առնեն եւ արանց լինին:

20:34: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Որդիք աշխարհիս այսորիկ կանա՛յս առնեն՝ եւ արանց լինին.
34 Յիսուս պատասխանեց նրանց եւ ասաց. «Այս աշխարհի որդիները կին են առնում եւ մարդու են գնում.
34 Յիսուս պատասխան տալով անոնց՝ ըսաւ. «Այս աշխարհին որդիները կին կ’առնեն ու էրկան կը տրուին։
zohrab-1805▾ eastern-1994▾ western am▾
20:3434: Иисус сказал им в ответ: чада века сего женятся и выходят замуж;
20:34  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται,
20:34. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οἱ (The-ones) υἱοὶ (sons) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου (of-the-one-this) γαμοῦσιν (they-marry-unto) καὶ (and) γαμίσκονται, (they-be-married-to-of,"
20:34. et ait illis Iesus filii saeculi huius nubunt et traduntur ad nuptiasAnd Jesus said to them: The children of this world marry and are given in marriage:
34. And Jesus said unto them, The sons of this world marry, and are given in marriage:
And Jesus answering said unto them, The children of this world marry, and are given in marriage:

34: Иисус сказал им в ответ: чада века сего женятся и выходят замуж;
20:34  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται,
20:34. et ait illis Iesus filii saeculi huius nubunt et traduntur ad nuptias
And Jesus said to them: The children of this world marry and are given in marriage:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:34: The children of this world - Men and women in their present state of mortality and probation; procreation being necessary to restore the waste made by death, and to keep up the population of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:34: The children: Luk 16:8
marry: Luk 17:27; Co1 7:2-16; Eph 5:31; Heb 13:4
Geneva 1599
20:34 And Jesus answering said unto them, The (g) children of this world marry, and are given in marriage:
(g) "The children of this world" refers here to those who live in this world, and not those that are wholly given to the world (and therefore contrary to the children of light), as above in (Lk 16:8).
John Gill
20:34 And Jesus answering, said unto them,.... After he had observed that their error arose from ignorance of the Scriptures, and the power of God:
the children of this world marry, and are given in marriage that is, such who live in this world, in the present mortal and imperfect state, being mortal men, and die, and leave their estates and possessions: these marry, and have wives given them in marriage; and it is very right, and fit, that so it should be, in order to keep up a succession of men, and that they may have heirs to enjoy their substance when they are gone.
John Wesley
20:34 The children of this world - The inhabitants of earth, marry and are given in marriage - As being all subject to the law of mortality; so that the species is in need of being continually repaired.
Robert Jamieson, A. R. Fausset and David Brown
20:34 said unto them--In Mt 22:29, the reply begins with this important statement:--"Ye do err, not knowing the Scriptures," regarding the future state, "nor the power of God," before which a thousand such difficulties vanish (also Mk 12:24).
20:3520:35: իսկ որ արժանի լինիցին ա՛յնմ աշխարհի հասանել, եւ յարութեանն որ ՚ի մեռելոց՝ ո՛չ կանայս առնեն, եւ ո՛չ արա՛նց լինին[1472]։ [1472] Ոմանք. Յարութեանն ՚ի մեռելոց։
35 իսկ նրանք, որոնք արժանի կը լինեն այն աշխարհին հասնելու եւ մեռելներից յարութիւն առնելու, ո՛չ կին են առնում եւ ո՛չ էլ մարդու են գնում,
35 Բայց անոնք որ արժանի պիտի ըլլան մեռելներէն յարութիւն առնելու ու այն աշխարհը հասնելու, ո՛չ կին պիտի առնեն եւ ո՛չ էրկան պիտի տրուին.
իսկ որ արժանի լինիցին այնմ աշխարհի հասանել եւ յարութեանն որ ի մեռելոց` ոչ կանայս առնեն եւ ոչ արանց լինին:

20:35: իսկ որ արժանի լինիցին ա՛յնմ աշխարհի հասանել, եւ յարութեանն որ ՚ի մեռելոց՝ ո՛չ կանայս առնեն, եւ ո՛չ արա՛նց լինին[1472]։
[1472] Ոմանք. Յարութեանն ՚ի մեռելոց։
35 իսկ նրանք, որոնք արժանի կը լինեն այն աշխարհին հասնելու եւ մեռելներից յարութիւն առնելու, ո՛չ կին են առնում եւ ո՛չ էլ մարդու են գնում,
35 Բայց անոնք որ արժանի պիտի ըլլան մեռելներէն յարութիւն առնելու ու այն աշխարհը հասնելու, ո՛չ կին պիտի առնեն եւ ո՛չ էրկան պիտի տրուին.
zohrab-1805▾ eastern-1994▾ western am▾
20:3535: а сподобившиеся достигнуть того века и воскресения из мертвых ни женятся, ни замуж не выходят,
20:35  οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·
20:35. οἱ (the-ones) δὲ (moreover) καταξιωθέντες ( having-been-en-deem-belonged-down ) τοῦ (of-the-one) αἰῶνος (of-an-age) ἐκείνου (of-the-one-thither) τυχεῖν (to-have-had-actuated) καὶ (and) τῆς (of-the-one) ἀναστάσεως (of-a-standing-up) τῆς (of-the-one) ἐκ (out) νεκρῶν ( of-en-deaded ) οὔτε (not-also) γαμοῦσιν (they-marry-unto) οὔτε (not-also) γαμίζονται: (they-be-married-to)
20:35. illi autem qui digni habebuntur saeculo illo et resurrectione ex mortuis neque nubunt neque ducunt uxoresBut they that shall be accounted worthy of that world and of the resurrection from the dead shall neither be married nor take wives.
35. but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage:
But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:

35: а сподобившиеся достигнуть того века и воскресения из мертвых ни женятся, ни замуж не выходят,
20:35  οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·
20:35. illi autem qui digni habebuntur saeculo illo et resurrectione ex mortuis neque nubunt neque ducunt uxores
But they that shall be accounted worthy of that world and of the resurrection from the dead shall neither be married nor take wives.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:35: accounted: Luk 21:36; Act 5:41; Th2 1:5; Rev 3:4
to: Dan 12:2, Dan 12:3; Joh 5:29; Act 24:15; Heb 11:35
neither: Mat 22:29; Mar 12:24
John Gill
20:35 But they which shall be accounted worthy to obtain that world,.... The world to come, eternal life and happiness; not by their own works and merits, but through the blood, sacrifice, and righteousness of the Messiah;
and the resurrection from the dead; that is, the first resurrection, the resurrection unto life, which only the dead in Christ will enjoy; otherwise all will be raised: but some to the resurrection of damnation:
these neither marry, nor are given in marriage; there will be no need of any such practice, for the reasons that follow.
John Wesley
20:35 But they who obtain that world - Which they enter into, before the resurrection of the dead.
20:3620:36: Քանզի եւ ո՛չ մեռանել եւս կարեն, զի հաւասար հրեշտակա՛ց են՝ եւ որդիք Աստուծոյ. քանզի յարութեան որդիք են։
36 քանի որ այլեւս մեռնել անգամ չեն կարող, որովհետեւ հրեշտակների նման են եւ Աստծու որդիներ, քանի որ յարութեան որդիներ են:
36 Որովհետեւ ա՛լ չեն կրնար մեռնիլ. քանզի հրեշտակներուն հաւասար են ու Աստուծոյ որդիներ եւ յարութեան որդիներ են։
Քանզի եւ ոչ մեռանել եւս կարեն, զի հաւասար հրեշտակաց են, եւ որդիք Աստուծոյ, քանզի յարութեան որդիք են:

20:36: Քանզի եւ ո՛չ մեռանել եւս կարեն, զի հաւասար հրեշտակա՛ց են՝ եւ որդիք Աստուծոյ. քանզի յարութեան որդիք են։
36 քանի որ այլեւս մեռնել անգամ չեն կարող, որովհետեւ հրեշտակների նման են եւ Աստծու որդիներ, քանի որ յարութեան որդիներ են:
36 Որովհետեւ ա՛լ չեն կրնար մեռնիլ. քանզի հրեշտակներուն հաւասար են ու Աստուծոյ որդիներ եւ յարութեան որդիներ են։
zohrab-1805▾ eastern-1994▾ western am▾
20:3636: и умереть уже не могут, ибо они равны Ангелам и суть сыны Божии, будучи сынами воскресения.
20:36  οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ, τῆς ἀναστάσεως υἱοὶ ὄντες.
20:36. οὐδὲ (not-moreover) γὰρ (therefore) ἀποθανεῖν (to-have-had-died-off) ἔτι (if-to-a-one) δύνανται , ( they-ableth ) ἰσάγγελοι ( same-messengered ) γάρ (therefore) εἰσιν, (they-be,"καὶ (and) υἱοί (sons) εἰσιν (they-be) θεοῦ (of-a-Deity) τῆς (of-the-one) ἀναστάσεως (of-a-standing-up) υἱοὶ (sons) ὄντες . ( being )
20:36. neque enim ultra mori poterunt aequales enim angelis sunt et filii sunt Dei cum sint filii resurrectionisNeither can they die any more for they are equal to the angels and are the children of God, being the children of the resurrection.
36. for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection.
Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection:

36: и умереть уже не могут, ибо они равны Ангелам и суть сыны Божии, будучи сынами воскресения.
20:36  οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ, τῆς ἀναστάσεως υἱοὶ ὄντες.
20:36. neque enim ultra mori poterunt aequales enim angelis sunt et filii sunt Dei cum sint filii resurrectionis
Neither can they die any more for they are equal to the angels and are the children of God, being the children of the resurrection.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:36: Equal unto the angels - Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body quoted at length on Co1 15:42 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:36: can: Isa 25:8; Hos 13:14; Co1 15:26, Co1 15:42, Co1 15:53, Co1 15:54; Phi 3:21; Th1 4:13-17; Rev 20:6, Rev 21:4, Rev 22:2-5
they are: Zac 3:7; Mat 22:30; Mar 12:25; Co1 15:49, Co1 15:52; Rev 5:6-14, Rev 7:9-12, Rev 22:9
the children of God: Rom 8:17-23; Jo1 3:2
Geneva 1599
20:36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the (h) children of the resurrection.
(h) That is, men who partake in the resurrection: for as we truly say that they will indeed live who will enjoy everlasting bliss, so do those indeed rise who rise to life; though if this word "resurrection" is taken generally, it refers also to the wicked, who will rise to condemnation, which is not properly life, but death.
John Gill
20:36 Neither can they die any more,.... Therefore there will be no need of marrying to procreate children, to keep up a succession of men, any more than there is among the angels:
for they are equal unto the angels; in spirituality, purity and immortality; See Gill on Mt 22:30.
and are the children of God: as they are now by adopting grace; but, as yet, it does not appear as it will then, what they are and will be:
being the children of the resurrection; as Christ was declared to be the son of God by his resurrection, so will they appear to be the children of God by their resurrection to eternal life; for though others will rise, yet not to everlasting life, and thus appearing to be children of God, they will also be heirs of God, and enjoy the inheritance, which they will always live to possess in their persons; and therefore the case being different with them from the children of the world, they will not marry, nor be given in marriage, as they are.
John Wesley
20:36 They are the children of God - In a more eminent sense when they rise again.
Robert Jamieson, A. R. Fausset and David Brown
20:36 neither . . . die any more--Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.
equal--or "like."
unto the angels--that is, in the immortality of their nature.
children of God--not in respect of character but nature; "being the children of the resurrection" to an undecaying existence (Rom 8:21, Rom 8:23). And thus the children of their Father's immortality (Ti1 6:16).
20:3720:37: Այլ զի յառնեն մեռեալք, եւ Մովսէս գուշակեաց ՚ի մորենւոջն, որպէս ասէ զՏեառնէ Աստուծոյ Աբրահամու, եւ զԱստուծոյ Սահակայ, եւ զԱստուծոյ Յակովբայ։
37 Իսկ թէ մեռելները յարութիւն են առնում, Մովսէսն էլ այդ գուշակեց մորենու օրինակի մէջ, ինչպէս որ ասում է Տիրոջ մասին՝ “Աստուած Աբրահամի, Աստուած Իսահակի եւ Աստուած Յակոբի”:
37 Բայց մեռելներուն յարութիւն առնելը Մովսէս ալ իմացուց մորենիին պատմութեանը մէջ, երբ կը կոչէ. ‘Տէրը՝ Աբրահամին Աստուածը ու Իսահակին Աստուածը եւ Յակոբին Աստուածը’։
Այլ զի յառնեն մեռեալք, եւ Մովսէս գուշակեաց ի մորենւոջն, որպէս ասէ զՏեառնէ [120]Աստուծոյ Աբրահամու եւ [121]զԱստուծոյ Իսահակայ եւ [122]զԱստուծոյ Յակովբայ:

20:37: Այլ զի յառնեն մեռեալք, եւ Մովսէս գուշակեաց ՚ի մորենւոջն, որպէս ասէ զՏեառնէ Աստուծոյ Աբրահամու, եւ զԱստուծոյ Սահակայ, եւ զԱստուծոյ Յակովբայ։
37 Իսկ թէ մեռելները յարութիւն են առնում, Մովսէսն էլ այդ գուշակեց մորենու օրինակի մէջ, ինչպէս որ ասում է Տիրոջ մասին՝ “Աստուած Աբրահամի, Աստուած Իսահակի եւ Աստուած Յակոբի”:
37 Բայց մեռելներուն յարութիւն առնելը Մովսէս ալ իմացուց մորենիին պատմութեանը մէջ, երբ կը կոչէ. ‘Տէրը՝ Աբրահամին Աստուածը ու Իսահակին Աստուածը եւ Յակոբին Աստուածը’։
zohrab-1805▾ eastern-1994▾ western am▾
20:3737: А что мертвые воскреснут, и Моисей показал при купине, когда назвал Господа Богом Авраама и Богом Исаака и Богом Иакова.
20:37  ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ μωϊσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν ἀβραὰμ καὶ θεὸν ἰσαὰκ καὶ θεὸν ἰακώβ·
20:37. ὅτι (To-which-a-one) δὲ (moreover) ἐγείρονται (they-be-roused) οἱ (the-ones) νεκροὶ ( en-deaded ) καὶ (and) Μωυσῆς (a-Mouses) ἐμήνυσεν (it-divulged) ἐπὶ (upon) τῆς (of-the-one) βάτου, (of-a-brier) ὡς (as) λέγει (it-fortheth) Κύριον ( to-Authority-belonged ) τὸν ( to-the-one ) θεὸν ( to-a-Deity ) Ἀβραὰμ ( of-an-Abraam ) καὶ ( and ) θεὸν ( to-a-Deity ) Ἰσαὰκ ( of-an-Isaak ) καὶ ( and ) θεὸν ( to-a-Deity ) Ἰακώβ : ( of-an-Iakob )
20:37. quia vero resurgant mortui et Moses ostendit secus rubum sicut dicit Dominum Deum Abraham et Deum Isaac et Deum IacobNow that the dead rise again, Moses also shewed at the bush, when he called the Lord: The God of Abraham and the God of Isaac and the God of Jacob.
37. But that the dead are raised, even Moses shewed, in the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob:

37: А что мертвые воскреснут, и Моисей показал при купине, когда назвал Господа Богом Авраама и Богом Исаака и Богом Иакова.
20:37  ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ μωϊσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν ἀβραὰμ καὶ θεὸν ἰσαὰκ καὶ θεὸν ἰακώβ·
20:37. quia vero resurgant mortui et Moses ostendit secus rubum sicut dicit Dominum Deum Abraham et Deum Isaac et Deum Iacob
Now that the dead rise again, Moses also shewed at the bush, when he called the Lord: The God of Abraham and the God of Isaac and the God of Jacob.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:37: even: Exo 3:2-6; Deu 33:16; Act 7:30-32
when: There is a remarkable passage in Josephus, which proves that the best informed among the Jews believed in the immateriality and immortality of the soul, and that the souls of righteous men were in the presence of God in a state of happiness. "They who lose their lives for the sake of God, live unto God, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs." Not less remarkable is a passage in Shemoth Rabba, "Why doth Moses say (Exo 32:13) Remember Abraham, Isaac, and Jacob? R. Abin saith, The Lord said unto Moses, I look for ten men from thee, as I looked for that number in Sodom. Find me out ten righteous persons among the people, and I will not destroy thy people. Then saith Moses, Behold, here am I, and Aaron, Eleazar, and Ithamar, Phinehas, and Caleb, and Joshua; but, saith God, there are but seven. where are the other three? When Moses knew not what to do, he saith, O Eternal God, חיים הם המתים, do those live who are dead? Yes, saith God. Then saith Moses, If those that are dead do live, remember Abraham, Isaac, and Jacob." Gen 17:7, Gen 28:13, Gen 28:21, Gen 32:9; mat 22:3-33; Mar 12:26, Mar 12:27
John Gill
20:37 Now that the dead are raised,.... Or that there will be a resurrection of the dead, this is a proof of it:
even Moses showed at the bush: when the Lord appeared to him out of it, and he saw it burning with fire, and not consumed; when the Lord called to him out of it by the following name, as he has recorded it in Ex 3:6. Hence it is said,
when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob; for though the Lord called himself so, yet Moses likewise calls him by these names, when he gives an account of this affair, and when he went from him to the children Israel; See Gill on Mt 22:32.
John Wesley
20:37 That the dead are raised, even Moses, as well as the other prophets showed, when he calleth - That is, when he recites the words which God spoke of himself, I am the God of Abraham, Mt 22:32. It cannot properly be said, that God is the God of any who are totally perished. Ex 3:6.
Robert Jamieson, A. R. Fausset and David Brown
20:37 even Moses--whom they had just quoted to entangle Him.
20:3820:38: Եւ Աստուած չէ՛ մեռելոց՝ այլ կենդանեա՛ց. զի ամենեքի՛ն նմա կենդանի են։
38 Իսկ Աստուած մեռելների Աստուածը չէ, այլ՝ ողջերի, որովհետեւ բոլորը նրա համար կենդանի են»:
38 Աստուած մեռելներուն Աստուածը չէ, հապա կենդանիներուն, վասն զի ամէնքը անոր կենդանի են»։
Եւ Աստուած չէ մեռելոց, այլ` կենդանեաց, զի ամենեքին նմա կենդանի են:

20:38: Եւ Աստուած չէ՛ մեռելոց՝ այլ կենդանեա՛ց. զի ամենեքի՛ն նմա կենդանի են։
38 Իսկ Աստուած մեռելների Աստուածը չէ, այլ՝ ողջերի, որովհետեւ բոլորը նրա համար կենդանի են»:
38 Աստուած մեռելներուն Աստուածը չէ, հապա կենդանիներուն, վասն զի ամէնքը անոր կենդանի են»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3838: Бог же не есть [Бог] мертвых, но живых, ибо у Него все живы.
20:38  θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῶ ζῶσιν.
20:38. θεὸς (a-Deity) δὲ (moreover) οὐκ (not) ἔστιν (it-be) νεκρῶν ( of-en-deaded ,"ἀλλὰ (other) ζώντων , ( of-lifing-unto ) πάντες ( all ) γὰρ (therefore) αὐτῷ (unto-it) ζῶσιν. (they-life-unto)
20:38. Deus autem non est mortuorum sed vivorum omnes enim vivunt eiFor he is not the God of the dead, but of the living: for all live to him.
38. Now he is not the God of the dead, but of the living: for all live unto him.
For he is not a God of the dead, but of the living: for all live unto him:

38: Бог же не есть [Бог] мертвых, но живых, ибо у Него все живы.
20:38  θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῶ ζῶσιν.
20:38. Deus autem non est mortuorum sed vivorum omnes enim vivunt ei
For he is not the God of the dead, but of the living: for all live to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:38: All live unto him - There is a remarkable passage in Josephus's account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. "They who lose their lives for the sake of God, Live unto God, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs." And one not less remarkable in Shemoth Rabba, fol. 159. "Rabbi Abbin saith, The Lord said unto Moses, Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am I, Aaron, Eleazar, Ithamar, Phineas, Caleb, and Joshua; but God said, Here are but seven, where are the other three? When Moses knew not what to do, he said, O Eternal God, do those live that are dead! Yes, saith God. Then said Moses, If those that are dead do live, remember Abraham, Isaac, and Jacob." So the resurrection of the dead, and the immortality and immateriality of the soul, were not strange or unknown doctrines among the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:38: a God: Psa 16:5-11, Psa 22:23-26, Psa 145:1, Psa 145:2; Heb 11:16
for all: Joh 6:57, Joh 11:25, Joh 11:26, Joh 14:19; Rom 6:10, Rom 6:11, Rom 6:22, Rom 6:23, Rom 14:7-9; Co2 6:16, Co2 13:4; Col 3:3, Col 3:4; Rev 7:15-17, Rev 22:1
Geneva 1599
20:38 For he is not a God of the dead, but of the living: for all (i) live unto him.
(i) That is, before him: a saying to take note of, for the godly do not die, though they die here on earth.
John Gill
20:38 For he is not a God of the dead, but of the living,.... See Gill on Mt 22:32.
for all live unto him. The Persic version, reads, "all these live unto him"; namely, Abraham, Isaac, and Jacob; for though they are dead to men, they are not to God; their souls live with him, and their bodies will be raised by him: he reckons of them, as if they were now alive, for he quickens the dead, and calls things that are not, as though they were; and this is the case of all the saints that are dead, as well as of those patriarchs. The Ethiopic reads, "all live with him"; as the souls of all departed saints do; the Arabic version reads, all live in him; so all do now, Acts 17:28.
John Wesley
20:38 He is not a God of the dead, or, there is no God of the dead - That is, tho term God implies such a relation, as cannot possibly subsist between him and the dead; who in the Sadducees' sense are extinguished spirits; who could neither worship him, nor receive good from him. So that all live to him - All who have him for their God, live to and enjoy him. This sentence is not an argument for what went before; but the proposition which was to be proved. And the consequence is apparently just. For as all the faithful are the children of Abraham, and the Divine promise of being a God to him and his seed is entailed upon them, it implies their continued existence and happiness in a future state as much as Abraham's. And as the body is an essential part of man, it implies both his resurrection and theirs; and so overthrows the entire scheme of the Sadducean doctrine.
Robert Jamieson, A. R. Fausset and David Brown
20:38 not . . . of the dead, . . . for all, &c.--To God, no human being is dead, or ever will be; but all sustain an abiding conscious relation to Him. But the "all" here meant "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God, which cannot be dissolved. In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (Heb 11:16). How precious are these glimpses of the resurrection state!
20:3920:39: Պատասխանի՛ ետուն նմա ոմանք ՚ի դպրացն՝ եւ ասեն. Վա՛րդապետ՝ բարւո՛ք ասացեր։
39 Օրէնսգէտներից ոմանք նրան պատասխանեցին եւ ասացին. «Վարդապե՛տ, լա՛ւ ասացիր»:
39 Դպիրներէն մէկ քանին պատասխան տուին ու ըսին. «Վա՛րդապետ, աղէկ ըսիր»։
Պատասխանի ետուն ոմանք ի դպրացն եւ ասեն. Վարդապետ, բարւոք ասացեր:

20:39: Պատասխանի՛ ետուն նմա ոմանք ՚ի դպրացն՝ եւ ասեն. Վա՛րդապետ՝ բարւո՛ք ասացեր։
39 Օրէնսգէտներից ոմանք նրան պատասխանեցին եւ ասացին. «Վարդապե՛տ, լա՛ւ ասացիր»:
39 Դպիրներէն մէկ քանին պատասխան տուին ու ըսին. «Վա՛րդապետ, աղէկ ըսիր»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3939: На это некоторые из книжников сказали: Учитель! Ты хорошо сказал.
20:39  ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν, διδάσκαλε, καλῶς εἶπας·
20:39. ἀποκριθέντες ( Having-been-separated-off ) δέ (moreover) τινες (ones) τῶν (of-the-ones) γραμματέων (of-letterers-of) εἶπαν (they-said,"Διδάσκαλε, (Teaching-speaker,"καλῶς (unto-seemly) εἶπας: (thou-said)
20:39. respondentes autem quidam scribarum dixerunt magister bene dixistiAnd some of the scribes answering, said to him: Master, thou hast said well.
39. And certain of the scribes answering said, Master, thou hast well said.
Then certain of the scribes answering said, Master, thou hast well said:

39: На это некоторые из книжников сказали: Учитель! Ты хорошо сказал.
20:39  ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν, διδάσκαλε, καλῶς εἶπας·
20:39. respondentes autem quidam scribarum dixerunt magister bene dixisti
And some of the scribes answering, said to him: Master, thou hast said well.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-47: Некоторые из книжников. По ев. Марку это сказал один книжник, ведший со Христом разговор о наибольшей заповеди (Мк XII, 32). Так как ев. Лука этот разговор уже привел выше (Х, 25: и сл.), то здесь он его опускает, а упоминает только о результате этого разговора - об отзыве книжника или некоторых книжников, как он выразился. - И уже не смели спрашивать Его ни о чем. Здесь также ев. Лука повторяет сообщение ев. Марка (XII, 34). - Как говорят... (ст. 41-44) См. Мк XII, 35-37. - И когда слушал весь народ... (45-47). См. Мк XII, 38-40. Различие между Марком и Лукою здесь состоит в том, что по первому предостережение Господом высказано пред множеством народа и для народа, а по Луке - обращено было к ученикам Христовым. Примирить это различие можно так: Господь говорил в настоящем случае вслух всего народа (Марк), но обращался прямо к ученикам Своим (Лука).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 Then certain of the scribes answering said, Master, thou hast well said. 40 And after that they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's son? 42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, 43 Till I make thine enemies thy footstool. 44 David therefore calleth him Lord, how is he then his son? 45 Then in the audience of all the people he said unto his disciples, 46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; 47 Which devour widows' houses, and for a show make long prayers: the same shall receive greater damnation.

The scribes were students in the law, and expositors of it to the people, men in reputation for wisdom and honour, but the generality of them were enemies to Christ and his gospel. Now here we have some of them attending him, and four things we have in these verses concerning them, which we had before:--

I. We have them here commending the reply which Christ made to the Sadducees concerning the resurrection: Certain of the scribes said, Master, thou hast well said, v. 39. Christ had the testimony of his adversaries that he said well; and therefore the scribes were his enemies because he would not conform to the traditions of the elders, but yet when he vindicated the fundamental practices of religion, and appeared in the defence of them, even the scribes commended his performance, and owned that he said well. Many that call themselves Christians come short even of this spirit.

II. We have them here struck with an awe of Christ, and of his wisdom and authority (v. 40): They durst not ask him any questions at all, because they say that he was too hard for all that contended with him. His own disciples, though weak, yet, being willing to receive his doctrine, durst ask him any question; but the Sadducees, who contradicted and cavilled at his doctrine, durst ask him none.

III. We have them here puzzled and run aground with a question concerning the Messiah, v. 41. It was plain by many scriptures that Christ was to be the Son of David; even the blind man knew this (ch. xviii. 39); and yet it was plain that David called the Messiah his Lord (v. 42, 44), his owner, and ruler, and benefactor: The Lord said to my Lord. God said it to the Messiah, Ps. cx. 1. Now if he be his Son, why doth he call him his Lord? If he be his Lord, why do we call him his Son? This he left them to consider of, but they could not reconcile this seeming contradiction; thanks be to God, we can; that Christ, as God, was David's Lord, but Christ, as man, was David's Son. He was both the root and the offspring of David, Rev. xxii. 16. By his human nature he was the offspring of David, a branch of his family; by his divine nature he was the root of David, from whom he had his being and life, and all the supplies of grace.

IV. We have them here described in their black characters, and a public caution given to the disciples to take heed of them, v. 45-47. This we had, just as it is here, Mark xii. 38, and more largely Matt. xxiii. Christ bids his disciples beware of the scribes, that is,

1. "Take heed of being drawn into sin by them, of learning their way, and going into their measures; beware of such a spirit as they are governed by. Be not you such in the Christian church as they are in the Jewish church."

2. "Take heed of being brought into trouble by them," in the same sense that he had said (Matt. x. 17), "Beware of men, for they will deliver you up to the councils; beware of the scribes, for they will do so. Beware of them, for," (1.) "They are proud and haughty. They desire to walk about the streets in long robes, as those that are above business (for men of business went with their loins girt up), and as those that take state, and take place." Cedant arma togæ--Let arms yield to the gown. They loved in their hearts to have people make their obeisance to them in the markets, that many might see what respect was paid them; and were very proud of the precedency that was given them in all places of concourse. They loved the highest seats in the synagogues and the chief rooms at feasts, and, when they were placed in them, looked upon themselves with great conceit and upon all about them with great contempt. I sit as a queen. (2.) "They are covetous and oppressive, and make their religion a cloak and cover for crime." They devour widows' houses, get their estates into their hands, and then by some trick or other make them their own, or they live upon them, and eat up what they have; and widows are an easy prey to them, because they are apt to be deluded by their specious pretences: for a show they make long prayers, perhaps long prayers with the widows when they are in sorrow, as if they had not only a piteous but a pious concern for them, and thus endeavour to ingratiate themselves with them, and get their money and effects into their hands. Such devout men may surely be trusted with untold gold; but they will give such an account of it as they think fit.

Christ reads them their doom in a few words: These shall receive a more abundant judgment, a double damnation, both for their abuse of the poor widows, whose houses they devoured, and for their abuse of religion, and particularly of prayer, which they had made use of as a pretence for the more plausible and effectual carrying on of their worldly and wicked projects; for dissembled piety is double iniquity.
Albert Barnes: Notes on the Bible - 1834
20:39: See the notes at Mar 12:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:39: thou: Mat 22:34-40; Mar 12:28-34; Act 23:9
John Gill
20:39 Then certain of the Scribes, answering said,.... Who believed the doctrine of the resurrection, which the Sadducees denied, and so were pleased with our Lord's reasoning on this subject:
master, thou hast well said; thou hast spoken in a beautiful manner, reasoned finely upon this head, and set this matter in a fair and clear light; See Gill on Mk 12:28
Robert Jamieson, A. R. Fausset and David Brown
20:39 scribes . . . well said--enjoying His victory over the Sadducees.
they durst not--neither party, both for the time utterly foiled.
20:4020:40: Եւ ո՛չ եւս ոք իշխէր հարցանել զնա՝ եւ ո՛չինչ[1473]։[1473] Ոմանք. Եւ ոչ ոք եւս։
40 Եւ այլեւս ոչ ոք չէր համարձակւում նրան որեւէ բան հարցնել:
40 Ու ա՛լ մէկը չէր համարձակեր անոր բան մը հարցնել։
Եւ ոչ եւս ոք իշխէր հարցանել զնա եւ ոչինչ:

20:40: Եւ ո՛չ եւս ոք իշխէր հարցանել զնա՝ եւ ո՛չինչ[1473]։
[1473] Ոմանք. Եւ ոչ ոք եւս։
40 Եւ այլեւս ոչ ոք չէր համարձակւում նրան որեւէ բան հարցնել:
40 Ու ա՛լ մէկը չէր համարձակեր անոր բան մը հարցնել։
zohrab-1805▾ eastern-1994▾ western am▾
20:4040: И уже не смели спрашивать Его ни о чем. Он же сказал им:
20:40  οὐκέτι γὰρ ἐτόλμων ἐπερωτᾶν αὐτὸν οὐδέν.
20:40. οὐκέτι (Not-if-to-a-one) γὰρ (therefore) ἐτόλμων (they-were-venturing-unto) ἐπερωτᾷν (to-upon-entreat-unto) αὐτὸν (to-it) οὐδέν. (to-not-moreover-one)
20:40. et amplius non audebant eum quicquam interrogareAnd after that they durst not ask him any more questions.
40. For they durst not any more ask him any question.
And after that they durst not ask him any:

40: И уже не смели спрашивать Его ни о чем. Он же сказал им:
20:40  οὐκέτι γὰρ ἐτόλμων ἐπερωτᾶν αὐτὸν οὐδέν.
20:40. et amplius non audebant eum quicquam interrogare
And after that they durst not ask him any more questions.
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Adam Clarke: Commentary on the Bible - 1831
20:40: They durst not ask - Or, did not venture to ask any other question, for fear of being again confounded, as they had already been.
Albert Barnes: Notes on the Bible - 1834
20:40: See the notes at Mat 22:41-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:40: Pro 26:5; Mat 22:46; Mar 12:34
John Gill
20:40 And after that, they durst not ask him any question at all. Neither the Pharisees, Sadducees, Scribes, nor Herodians.
John Wesley
20:40 They durst not ask him any question - The Sadducees durst not. One of the scribes did, presently after.
20:4120:41: Ասէ եւ առ նոսա. Զիա՞րդ ասեն զՔրիստոսէ՝ թէ որդի է Դաւթի.
41 Յիսուս նրանց էլ ասաց. «Քրիստոսի համար ինչպէ՞ս են ասում, թէ Դաւթի որդին է.
41 Բայց ըսաւ անոնց. «Ի՞նչպէս կ’ըսեն թէ Քրիստոս Դաւիթին որդին է։
Ասէ եւ առ նոսա. Զիա՞րդ ասեն զՔրիստոսէ թէ որդի է Դաւթի:

20:41: Ասէ եւ առ նոսա. Զիա՞րդ ասեն զՔրիստոսէ՝ թէ որդի է Դաւթի.
41 Յիսուս նրանց էլ ասաց. «Քրիստոսի համար ինչպէ՞ս են ասում, թէ Դաւթի որդին է.
41 Բայց ըսաւ անոնց. «Ի՞նչպէս կ’ըսեն թէ Քրիստոս Դաւիթին որդին է։
zohrab-1805▾ eastern-1994▾ western am▾
20:4141: как говорят, что Христос есть Сын Давидов,
20:41  εἶπεν δὲ πρὸς αὐτούς, πῶς λέγουσιν τὸν χριστὸν εἶναι δαυὶδ υἱόν;
20:41. Εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Πῶς (Unto-whither) λέγουσιν (they-fortheth) τὸν (to-the-one) χριστὸν (to-Anointed) εἶναι (to-be) Δαυεὶδ (of-a-Daueid) υἱόν; (to-a-son?"
20:41. dixit autem ad illos quomodo dicunt Christum Filium David esseBut he said to them: How say they that Christ is the son of David?
41. And he said unto them, How say they that the Christ is David’s son?
And he said unto them, How say they that Christ is David' s son:

41: как говорят, что Христос есть Сын Давидов,
20:41  εἶπεν δὲ πρὸς αὐτούς, πῶς λέγουσιν τὸν χριστὸν εἶναι δαυὶδ υἱόν;
20:41. dixit autem ad illos quomodo dicunt Christum Filium David esse
But he said to them: How say they that Christ is the son of David?
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Adam Clarke: Commentary on the Bible - 1831
20:41: How say they - See the note on Mat 22:42-46 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:41: How: Mat 22:41, Mat 22:42; Mar 12:35-37
Christ: Luk 18:38, Luk 18:39; Isa 9:6, Isa 9:7, Isa 11:1, Isa 11:2; Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16, Jer 33:21; Mat 1:1; Joh 7:42; Act 2:30; Rom 1:3, Rom 1:4; Rev 22:16
Geneva 1599
20:41 (5) And he said unto them, How say they that Christ is David's son?
(5) Even though Christ is the son of David according to the flesh he is also his Lord (because he is the everlasting Son of God) according to the spirit.
John Gill
20:41 And he said unto them,.... The Ethiopic version reads, "to the Pharisees"; and so it appears, that it was to them he spoke, from Mt 22:41
how say they? The Syriac version reads, "how say the Scribes?" as in Mk 12:35 and the Persic version, how say the wise men, the doctors in Israel,
that Christ is David's son? that which nothing was more common among the Jews.
John Wesley
20:41 Mt 22:41; Mk 12:35.
Robert Jamieson, A. R. Fausset and David Brown
20:41 CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Lk 20:41-47)
said, &c.--"What think ye of Christ [the promised and expected Messiah]? Whose son is He [to be]? They say unto Him, The son of David. He saith unto them, How then doth David in spirit [by the Holy Ghost, Mk 12:36] call Him Lord?" (Mt 22:42-43). The difficulty can only be solved by the higher and lower--the divine and human natures of our Lord (Mt 1:23). Mark the testimony here given to the inspiration of the Old Testament (compare Lk 24:44).
20:4220:42: եւ ինքն Դաւիթ ասէ ՚ի գիրս Սաղմոսաց. Ասաց Տէր ցՏէր իմ. Նի՛ստ ընդ աջմէ իմմէ[1474], [1474] Բազումք. Զի ինքն Դաւիթ ասէ։
42 քանի որ Դաւիթն ինքը Սաղմոսների գրքում ասում է. “Տէրն ասաց իմ Տիրոջը՝ նստի՛ր իմ աջ կողմում,
42 Երբ Դաւիթ սաղմոսներու գրքին մէջ կ’ըսէ. ‘Տէրը իմ Տէրոջս ըսաւ. «Նստէ իմ աջ կողմս,
զի ինքն Դաւիթ ասէ ի գիրս Սաղմոսաց. Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ:

20:42: եւ ինքն Դաւիթ ասէ ՚ի գիրս Սաղմոսաց. Ասաց Տէր ցՏէր իմ. Նի՛ստ ընդ աջմէ իմմէ[1474],
[1474] Բազումք. Զի ինքն Դաւիթ ասէ։
42 քանի որ Դաւիթն ինքը Սաղմոսների գրքում ասում է. “Տէրն ասաց իմ Տիրոջը՝ նստի՛ր իմ աջ կողմում,
42 Երբ Դաւիթ սաղմոսներու գրքին մէջ կ’ըսէ. ‘Տէրը իմ Տէրոջս ըսաւ. «Նստէ իմ աջ կողմս,
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20:4242: а сам Давид говорит в книге псалмов: сказал Господь Господу моему: седи одесную Меня,
20:42  αὐτὸς γὰρ δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν, εἶπεν κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου
20:42. αὐτὸς (it) γὰρ (therefore) Δαυεὶδ (a-Daueid) λέγει (it-fortheth) ἐν (in) Βίβλῳ (unto-a-paper) Ψαλμῶν (of-Psalms," Εἶπεν ( It-had-said ," Κύριος ( Authority-belonged ," τῷ ( unto-the-one ) κυρίῳ ( unto-Authority-belonged ) μου ( of-me ," Κάθου ( Thou-should-sit-down ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) μου ( of-me ,"
20:42. et ipse David dicit in libro Psalmorum dixit Dominus Domino meo sede a dextris meisAnd David himself saith in the book of Psalms: The Lord said to my Lord, sit thou on my right hand,
42. For David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,
And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand:

42: а сам Давид говорит в книге псалмов: сказал Господь Господу моему: седи одесную Меня,
20:42  αὐτὸς γὰρ δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν, εἶπεν κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου
20:42. et ipse David dicit in libro Psalmorum dixit Dominus Domino meo sede a dextris meis
And David himself saith in the book of Psalms: The Lord said to my Lord, sit thou on my right hand,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:42: himself: Luk 24:44; Sa2 23:1, Sa2 23:2; Mat 22:43; Mar 12:36, Mar 12:37; Act 1:20, Act 13:33-35; Heb 3:7
the Lord: Psa 110:1; Mat 22:44, Mat 22:45; Act 2:34, Act 2:35; Co1 15:25; Heb 1:13
John Gill
20:42 And David himself saith in the book Psalms,.... In Ps 110:1
the Lord said to my Lord, sit thou on my right hand; which words were delivered by David, as inspired by the Spirit of God; and contain a speech of God the Father to his son Jesus Christ, upon his ascension to heaven, after his sufferings, death, and resurrection from the dead; when he was bid to sit down in human nature, at the right hand of God, in token of having done his work on earth to full satisfaction; and in the relation of which David calls Christ his Lord; and is the reason of their being mentioned.
John Wesley
20:42 Ps 110:1.
20:4320:43: մինչեւ եդից զթշնամիս քո պատուանդա՛ն ոտից քոց։
43 մինչեւ որ քո թշնամիներին ոտքերիդ պատուանդան դնեմ”:
43 Մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ»’։
մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց:

20:43: մինչեւ եդից զթշնամիս քո պատուանդա՛ն ոտից քոց։
43 մինչեւ որ քո թշնամիներին ոտքերիդ պատուանդան դնեմ”:
43 Մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ»’։
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20:4343: доколе положу врагов Твоих в подножие ног Твоих?
20:43  ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
20:43. ἕως ( unto-if-which ) ἂν ( ever ) θῶ ( I-might-have-had-placed ) τοὺς ( to-the-ones ) ἐχθρούς ( to-en-emnitied ) σου ( of-thee ) ὑποπόδιον ( to-an-under-footlet ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) σου : ( of-thee )
20:43. donec ponam inimicos tuos scabillum pedum tuorumTill I make thy enemies thy footstool.
43. Till I make thine enemies the footstool of thy feet.
Till I make thine enemies thy footstool:

43: доколе положу врагов Твоих в подножие ног Твоих?
20:43  ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
20:43. donec ponam inimicos tuos scabillum pedum tuorum
Till I make thy enemies thy footstool.
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Adam Clarke: Commentary on the Bible - 1831
20:43: Thy footstool - Literally, the footstool of thy feet. They shall not only be so far humbled that the feet may be set on them; but they shall be actually subjected, and put completely under that Christ whom they now despise, and are about to crucify.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:43: Luk 19:27; Psa 2:1-9, Psa 21:8-12, Psa 72:9, Psa 109:4-20, Psa 110:5, Psa 110:6; Rev 19:14-21
John Gill
20:43 Until I make thine enemies thy footstool. Which words are a continuation of the citation out of the above Psalm Ps 110:1; and for the application of these words, with the preceding, to the Messiah; see Gill on Mt 22:44.
20:4420:44: Իսկ արդ՝ եթէ Դաւիթ զնա Տէր կոչէ, զիա՞րդ որդի նորա իցէ։
44 Իսկ արդ, եթէ Դաւիթը նրան Տէր է կոչում, Նա ինչպէ՞ս նրա որդին կը լինի»:
44 Ուրեմն քանի որ Դաւիթ զանիկա Տէր կը կոչէ, ի՞նչպէս անիկա իր որդին կ’ըլլայ»։
Իսկ արդ եթէ Դաւիթ զնա Տէր կոչէ, զիա՞րդ որդի նորա իցէ:

20:44: Իսկ արդ՝ եթէ Դաւիթ զնա Տէր կոչէ, զիա՞րդ որդի նորա իցէ։
44 Իսկ արդ, եթէ Դաւիթը նրան Տէր է կոչում, Նա ինչպէ՞ս նրա որդին կը լինի»:
44 Ուրեմն քանի որ Դաւիթ զանիկա Տէր կը կոչէ, ի՞նչպէս անիկա իր որդին կ’ըլլայ»։
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20:4444: Итак, Давид Господом называет Его; как же Он Сын ему?
20:44  δαυὶδ οὗν κύριον αὐτὸν καλεῖ, καὶ πῶς αὐτοῦ υἱός ἐστιν;
20:44. Δαυεὶδ (a-Daueid) οὖν (accordingly) αὐτὸν (to-it) κύριον (to-Authority-belonged) καλεῖ, (it-calleth-unto,"καὶ (and) πῶς (unto-whither) αὐτοῦ (of-it) υἱός (a-son) ἐστιν; (it-be?"
20:44. David ergo Dominum illum vocat et quomodo filius eius estDavid then calleth him Lord. And how is he his son?
44. David therefore calleth him Lord, and how is he his son?
David therefore calleth him Lord, how is he then his son:

44: Итак, Давид Господом называет Его; как же Он Сын ему?
20:44  δαυὶδ οὗν κύριον αὐτὸν καλεῖ, καὶ πῶς αὐτοῦ υἱός ἐστιν;
20:44. David ergo Dominum illum vocat et quomodo filius eius est
David then calleth him Lord. And how is he his son?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:44: how: Luk 1:31-35, Luk 2:11; Isa 7:14; Mat 1:23; Rom 9:5; Gal 4:4; Ti1 3:16; Rev 22:16
John Gill
20:44 David therefore called him Lord,.... Or, "my Lord", as the Syriac and Ethiopic versions read; or, "his Lord", as the Arabic version. This is the inference from the words before cited Ps 110:1, upon which the following question is asked,
how is he then his son? how can these things be reconciled? in what sense can he be both his Lord and son? See Gill on Mt 22:45.
20:4520:45: Եւ լո՛ւ ՚ի լո՛ւ ամենայն ժողովրդեանն, ասէ ցաշակերտսն.
45 Եւ մինչ ամբողջ ժողովուրդը լսում էր, ասաց իր աշակերտներին.
45 Բոլոր ժողովուրդին առջեւ ըսաւ իր աշակերտներուն.
Եւ լու ի լու ամենայն ժողովրդեանն ասէ ցաշակերտսն:

20:45: Եւ լո՛ւ ՚ի լո՛ւ ամենայն ժողովրդեանն, ասէ ցաշակերտսն.
45 Եւ մինչ ամբողջ ժողովուրդը լսում էր, ասաց իր աշակերտներին.
45 Բոլոր ժողովուրդին առջեւ ըսաւ իր աշակերտներուն.
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20:4545: И когда слушал весь народ, Он сказал ученикам Своим:
20:45  ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς μαθηταῖς [αὐτοῦ],
20:45. Ἀκούοντος (Of-hearing) δὲ (moreover) παντὸς (of-all) τοῦ (of-the-one) λαοῦ (of-a-people) εἶπεν (it-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners,"
20:45. audiente autem omni populo dixit discipulis suisAnd in the hearing of all the people, he said to his disciples:
45. And in the hearing of all the people he said unto his disciples,
Then in the audience of all the people he said unto his disciples:

45: И когда слушал весь народ, Он сказал ученикам Своим:
20:45  ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς μαθηταῖς [αὐτοῦ],
20:45. audiente autem omni populo dixit discipulis suis
And in the hearing of all the people, he said to his disciples:
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Albert Barnes: Notes on the Bible - 1834
20:45: See Mat 23:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:45: Mat 15:10, Mat 23:1; Mar 8:34, Mar 12:38; Ti1 5:20
John Gill
20:45 Then in the audience of all the people,.... Whilst they were about him, and hearing him, and for their sakes too;
he said unto his disciples; yea, he spake to the multitude, as well as to the disciples, as appears from Mt 23:1.
20:4620:46: զգո՛յշ լերուք ՚ի դպրացն, որ կամին պատմուճանօք շրջել, եւ սիրեն ողջո՛յնս ՚ի հրապարակս, եւ զնախաթո՛ռս ՚ի ժողովուրդս, եւ զբարձերէ՛ցս յընթրիս[1475]։ [1475] Ոմանք. Զողջոյնս ՚ի հրա՛՛... եւ զբարձրերէցս յընթրիս։
46 «Զգուշացէ՛ք օրէնսգէտներից, որոնք ուզում են պատմուճաններով շրջել եւ սիրում են ողջոյններ ընդունել հրապարակներում ու առաջին աթոռները գրաւել ժողովարաններում եւ պատուոյ տեղերը նստել ընթրիքների ժամանակ,
46 «Զգուշացէ՛ք դպիրներէն, որոնք կ’ուզեն փառաւոր հանդերձներով պտըտիլ եւ շուկաներուն մէջ բարեւներ կը սիրեն ու ժողովարաններուն մէջ՝ առաջին աթոռները եւ ընթրիքներու մէջ՝ առաջին բազմոցները.
զգոյշ լերուք ի դպրացն, որ կամին պատմուճանօք շրջել, եւ սիրեն ողջոյնս ի հրապարակս, եւ զնախաթոռս ի ժողովուրդս, եւ զբարձերէցս յընթրիս:

20:46: զգո՛յշ լերուք ՚ի դպրացն, որ կամին պատմուճանօք շրջել, եւ սիրեն ողջո՛յնս ՚ի հրապարակս, եւ զնախաթո՛ռս ՚ի ժողովուրդս, եւ զբարձերէ՛ցս յընթրիս[1475]։
[1475] Ոմանք. Զողջոյնս ՚ի հրա՛՛... եւ զբարձրերէցս յընթրիս։
46 «Զգուշացէ՛ք օրէնսգէտներից, որոնք ուզում են պատմուճաններով շրջել եւ սիրում են ողջոյններ ընդունել հրապարակներում ու առաջին աթոռները գրաւել ժողովարաններում եւ պատուոյ տեղերը նստել ընթրիքների ժամանակ,
46 «Զգուշացէ՛ք դպիրներէն, որոնք կ’ուզեն փառաւոր հանդերձներով պտըտիլ եւ շուկաներուն մէջ բարեւներ կը սիրեն ու ժողովարաններուն մէջ՝ առաջին աթոռները եւ ընթրիքներու մէջ՝ առաջին բազմոցները.
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20:4646: остерегайтесь книжников, которые любят ходить в длинных одеждах и любят приветствия в народных собраниях, председания в синагогах и предвозлежания на пиршествах,
20:46  προσέχετε ἀπὸ τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις,
20:46. Προσέχετε (Ye-should-hold-toward) ἀπὸ (off) τῶν (of-the-ones) γραμματέων (of-letterers-of) τῶν (of-the-ones) θελόντων ( of-determining ) περιπατεῖν (to-tread-about-unto) ἐν (in) στολαῖς (unto-settings) καὶ (and) φιλούντων ( of-caring-unto ) ἀσπασμοὺς (to-drawings-along-of) ἐν (in) ταῖς (unto-the-ones) ἀγοραῖς (unto-gatherings) καὶ (and) πρωτοκαθεδρίας (to-most-before-seatings-down-unto) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) καὶ (and) πρωτοκλισίας (to-most-before-reclinings-to) ἐν (in) τοῖς (unto-the-ones) δείπνοις , ( unto-mealed ,"
20:46. adtendite a scribis qui volunt ambulare in stolis et amant salutationes in foro et primas cathedras in synagogis et primos discubitus in conviviisBeware of the scribes, who desire to walk in long robes and love salutations in the market place and the first chairs in the synagogues and the chief rooms at feasts:
46. Beware of the scribes, which desire to walk in long robes, and love salutations in the marketplaces, and chief seats in the synagogues, and chief places at feasts;
Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts:

46: остерегайтесь книжников, которые любят ходить в длинных одеждах и любят приветствия в народных собраниях, председания в синагогах и предвозлежания на пиршествах,
20:46  προσέχετε ἀπὸ τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις,
20:46. adtendite a scribis qui volunt ambulare in stolis et amant salutationes in foro et primas cathedras in synagogis et primos discubitus in conviviis
Beware of the scribes, who desire to walk in long robes and love salutations in the market place and the first chairs in the synagogues and the chief rooms at feasts:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:46: Beware of the scribes - Take heed that ye be not seduced by those who should show you the way of salvation. See on Mat 23:4-14 (note).
1. How it can be supposed that the ancient Jewish Church had no distinct notion of the resurrection of the dead is to me truly surprising. The justice of God, so peculiarly conspicuous under the old covenant, might have led the people to infer that there must be a resurrection of the dead, if even the passage to which our Lord refers had not made a part of their law. As the body makes a part of the man, justice requires that not only they who are martyrs for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The justice of God is as much concerned in the resurrection of the dead, as either his power or mercy. To be freed from earthly incumbrances, earthly passions, bodily infirmities, sickness; and death, to be brought into a state of conscious existence, with a refined body and a sublime soul, both immortal, and both ineffably happy - how glorious the privilege! But of this, who shall be counted worthy in that day? Only those who have washed their robes, and made them white in the blood of the Lamb, and who, by patient continuing in well doing, have sought for glory and honor and immortality.
2. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtle poison, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern. This is a reflection of pious Father Quesnel; and, while we admire its depth, we may justly lament that the evil he refers to should be so prevalent as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons only. They are to be found in the branches as well as in the root: in the different sects and parties as well as in the mother or national Churches, from which the others have separated. On either hand there is little room for glorying. - Professors and ministers may change, but the truth of the Lord abideth for ever!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:46: Beware: Luk 12:1; Mat 16:6; Mar 8:15; Ti2 4:15
which: Luk 11:43, Luk 14:7; Pro 29:23; Mat 23:5-7; Mar 12:38, Mar 12:39; Rom 12:10; Phi 2:3-5; Jo3 1:9
Geneva 1599
20:46 (6) Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
(6) We must avoid the example of the glory-seeking and covetous pastors.
John Gill
20:46 Beware of the Scribes,.... And also of the Pharisees; for they are joined together in Matthew:
which desire to walk in long robes: the rule for the length of a scholar's garment was this (a);
"his flesh must not appear under his garments, as the light linen garments, and the like, they make in Egypt; nor must his garments be drawn upon the ground, as the garments of proud men, but must reach to his heel, and his glove must reach the top of his fingers.''
According to this rule, the garments of the doctors were to be so long as to cover the whole body, even down to their heels, but were not to be any longer; and by this it appears their garments were very long; but they did not always go by this rule; some had their garments so long as to have a train after them; See Gill on Mt 23:5.
and love greetings in the markets; or in courts of judicature; they loved to be saluted with the titles of Rabbi, Master, and the like:
and the highest seats in the synagogues; which were next to the place where the book of the law was read and expounded, and where they might be seen by the people:
and the chief rooms at feasts; the uppermost; See Gill on Mt 23:6 and See Gill on Mt 23:7.
(a) Maimon Hilch. Dayot, c. 5. sect. 9. Vid. T. Bab. Bava Bathra, fol. 57. 2. & Gloss. in ib.
John Wesley
20:46 Mt 23:5.
Robert Jamieson, A. R. Fausset and David Brown
20:46 Beware, &c.--(See on Mt 23:5; and Lk 14:7).
20:4720:47: Որ ուտե՛ն զտունս այրեաց, եւ պատճառանօ՛ք յերկարեն զաղօթս. նոքա՛ ընկալցին աւելի՛ դատաստանս[1476]։[1476] Ոմանք. Աւելի դատաստան։
47 որոնք իւրացնում են այրիների տները եւ ձեւականօրէն երկարում են իրենց աղօթքները: Նրանք աւելի խիստ դատավճիռ պիտի ստանան»:
47 Անոնք որբեւայրիներուն տուները կ’ուտեն ու մարդոց երեւնալու համար աղօթքը կ’երկնցնեն. անոնք աւելի դատապարտութիւն պիտի ընդունին»։
որ ուտեն զտունս այրեաց, եւ պատճառանօք յերկարեն զաղօթս. նոքա ընկալցին աւելի դատաստանս:

20:47: Որ ուտե՛ն զտունս այրեաց, եւ պատճառանօ՛ք յերկարեն զաղօթս. նոքա՛ ընկալցին աւելի՛ դատաստանս[1476]։
[1476] Ոմանք. Աւելի դատաստան։
47 որոնք իւրացնում են այրիների տները եւ ձեւականօրէն երկարում են իրենց աղօթքները: Նրանք աւելի խիստ դատավճիռ պիտի ստանան»:
47 Անոնք որբեւայրիներուն տուները կ’ուտեն ու մարդոց երեւնալու համար աղօթքը կ’երկնցնեն. անոնք աւելի դատապարտութիւն պիտի ընդունին»։
zohrab-1805▾ eastern-1994▾ western am▾
20:4747: которые поедают домы вдов и лицемерно долго молятся; они примут тем большее осуждение.
20:47  οἳ κατεσθίουσιν τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσεύχονται· οὖτοι λήμψονται περισσότερον κρίμα.
20:47. οἳ ( which ) κατεσθίουσιν (they-eat-belong-down) τὰς (to-the-ones) οἰκίας (to-housings-unto) τῶν (of-the-ones) χηρῶν ( of-bereaved ) καὶ (and) προφάσει (unto-a-manifesting-before) μακρὰ ( to-lengthed ) προσεύχονται : ( they-goodly-hold-toward ) οὗτοι (the-ones-these) λήμψονται ( they-shall-take ) περισσότερον (to-more-abouted) κρίμα. (to-a-separating-to)
20:47. qui devorant domos viduarum simulantes longam orationem hii accipient damnationem maioremWho devour the houses of widows, feigning long prayer. These shall receive greater damnation.
47. which devour widows’ houses, and for a pretence make long prayers: these shall receive greater condemnation.
Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation:

47: которые поедают домы вдов и лицемерно долго молятся; они примут тем большее осуждение.
20:47  οἳ κατεσθίουσιν τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσεύχονται· οὖτοι λήμψονται περισσότερον κρίμα.
20:47. qui devorant domos viduarum simulantes longam orationem hii accipient damnationem maiorem
Who devour the houses of widows, feigning long prayer. These shall receive greater damnation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:47: devour: Isa 10:2; Jer 7:6-10; Eze 22:7; Amo 2:7, Amo 8:4-6; Mic 2:2, Mic 2:8, Mic 3:2; Mat 23:14; Mar 12:40; Ti2 3:6
for: Luk 12:1; Eze 33:31; Mat 23:26-28; Th1 2:5; Ti2 3:2-5; Tit 1:16
the same: Luk 10:12-14, Luk 12:47, Luk 12:48; Mat 11:22-24; Jam 3:1
Geneva 1599
20:47 Which devour widows' (k) houses, and for a shew make long prayers: the same shall receive greater damnation.
(k) By the figure of speech metonymy, "houses" is understood to mean the goods and substance.
John Gill
20:47 Which devour widows' houses,.... As the characters of them, in the preceding verse, expose their pride, this shows their avarice; they were very voracious and cruel; they did not spare widows, but devoured their substance:
and for a show make long prayers; to cover their wickedness, pretending great devotion and religion;
the same shall receive greater damnation: than openly profane sinners; doing such wickedness under a cloak of religion, will aggravate their condemnation; See Gill on Mt 23:14.
John Wesley
20:47 Mt 23:14.
Robert Jamieson, A. R. Fausset and David Brown
20:47 devour, &c.--taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of "the scribes!"