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Matthew Henry: Concise Commentary on the Whole Bible - 1706
All the evangelists, whatever they omit, give us a particular account of the death and resurrection of Christ, because he died for our sins and rose for our justification, this evangelist as fully as any, and with many circumstances and passages added which we had not before. In this chapter we have, I. The plot to take Jesus, and Judas's coming into it, ver. 1-6. II. Christ's eating the passover with his disciples, ver. 7-18. III. The instituting of the Lord's supper, ver. 19, 20. IV. Christ's discourse with his disciples after supper, upon several heads, ver. 21-38. V. His agony in the garden, ver. 39-46. VI. The apprehending of him, by the assistance of Judas, ver. 47-53. VII. Peter's denying him, ver. 54-62. VIII. The indignities done to Christ by those that had him in custody, and his trial and condemnation in the ecclesiastical court, ver. 63-71.
Adam Clarke: Commentary on the Bible - 1831
The chief priests and scribes plot our Lord's destruction, Luk 22:1, Luk 22:2. Judas, at the instigation of the devil, betrays him, Luk 22:3-6. He eats his last supper with his disciples, Luk 22:7-18. Institutes the eucharist, Luk 22:19, Luk 22:20. Announces one of his disciples as the traitor, Luk 22:21-23 : The contention which should be greatest, Luk 22:24-30. Warns Peter against Satan's devices, Luk 22:31, Luk 22:32. Peter's resolution, Luk 22:33. His denial foretold, Luk 22:34. Tells his disciples to make prudent provision for their own support, Luk 22:35-37. The two swords, Luk 22:38. He goes to the Mount of Olives, and has his agony in the garden, Luk 22:39-46. Judas comes with a mob, Luk 22:47, Luk 22:48. Peter cuts off the ear of the high priest's servant, which Christ heals by a touch, Luk 22:49-51. He addresses the chief priests and captains of the temple, Luk 22:52, Luk 22:53. They lead him to the high priest's house, and Peter follows and denies his Master, Luk 22:54-60. Christ looks upon him, he is stung with remorse, and weeps bitterly, Luk 22:61, Luk 22:62. Jesus is mocked, and variously insulted, Luk 22:63-65. The next morning he is questioned before the council, Luk 22:66, Luk 22:67. He acknowledges himself to be the Son of God, Luk 22:68-70. They condemn him, Luk 22:71.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 22:1, The Jews conspire against Christ; Luk 22:3, Satan prepares Judas to betray him; Luk 22:7, The apostles prepare the passover; Luk 22:19, Christ institutes his holy supper; Luk 22:21, covertly foretells of the traitor; Luk 22:24, rebukes the rest of his apostles from ambition; Luk 22:31, assures Peter his faith should not fail; Luk 22:34, and yet he should deny him thrice; Luk 22:39, He prays in the mount, and sweats blood; Luk 22:47, is betrayed with a kiss; Luk 22:50, he heals Malchus' ear; Luk 22:54, he is thrice denied of Peter; Luk 22:63, shamefully abused; Luk 22:66, and confesses himself to be the Son of God.
22:122:1: Մերձեցա՛ւ տօն բաղարջակերացն՝ որ կոչէր Պա՛սքա[1498]։ [1498] Ոմանք. Որ կոչէր Պասէք։
1 Մօտեցաւ Բաղարջակերաց տօնը, որը կոչւում էր Պասեք:
22 Բաղարջակերաց տօնը մօտեցաւ, որ զատիկ կը կոչուէր։
Մերձեցաւ տօն բաղարջակերացն որ կոչէր Պասքա:

22:1: Մերձեցա՛ւ տօն բաղարջակերացն՝ որ կոչէր Պա՛սքա[1498]։
[1498] Ոմանք. Որ կոչէր Պասէք։
1 Մօտեցաւ Բաղարջակերաց տօնը, որը կոչւում էր Պասեք:
22 Բաղարջակերաց տօնը մօտեցաւ, որ զատիկ կը կոչուէր։
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22:11: Приближался праздник опресноков, называемый Пасхою,
22:1  ἤγγιζεν δὲ ἡ ἑορτὴ τῶν ἀζύμων ἡ λεγομένη πάσχα.
22:1. ΗΓΓΙΖΕΝ (It-was-nearing-to) δὲ (moreover,"ἡ (the-one) ἑορτὴ (a-festival) τῶν (of-the-ones) ἀζύμων ( of-un-leavened ,"ἡ (the-one) λεγομένη (being-forthed) Πάσχα. (a-Pascha)
22:1. adpropinquabat autem dies festus azymorum qui dicitur paschaNow the feast of unleavened bread, which is called the pasch, was at hand.
1. Now the feast of unleavened bread drew nigh, which is called the Passover.
22:1. Now the days of the Feast of Unleavened Bread, which is called Passover, were approaching.
22:1. Now the feast of unleavened bread drew nigh, which is called the Passover.
Now the feast of unleavened bread drew nigh, which is called the Passover:

1: Приближался праздник опресноков, называемый Пасхою,
22:1  ἤγγιζεν δὲ ἡ ἑορτὴ τῶν ἀζύμων ἡ λεγομένη πάσχα.
22:1. adpropinquabat autem dies festus azymorum qui dicitur pascha
Now the feast of unleavened bread, which is called the pasch, was at hand.
22:1. Now the days of the Feast of Unleavened Bread, which is called Passover, were approaching.
22:1. Now the feast of unleavened bread drew nigh, which is called the Passover.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-13: О путешествии Иуды к первосвященникам и книжникам ев. Лука говорит согласно с Марком, опуская только историю помазания (Мк XIV, 1-16; ср. Мф XXVI, 1-16). - Праздник опресноков, называемый Пасхою (1). Ев. Лука отожествляет оба названия, потому что в самом деле опресноки полагалось вкушать уже в день Пасхи. - Боялись народа (2)- см. XIX, 48; XXI, 38. - Вошел же сатана в Иуду (3). Трудно сказать, что здесь разумеет евангелист: действительное ли вхождение сатаны, или же только влияние его на душу Иуды. За первое предположение говорит то обстоятельство, что словом входить (eisercesqai) обозначается у Луки вхождение бесов в тела (VIII, 30, 32: и сл. ; XI, 26), а за второе - то соображение, что Иуда ничем не показал того, что он одержим сатаною (ср. Ин XIII, 27). - С начальниками (ст. 4; strathgoiV), т. е. с начальником левитской храмовой стражи и подчиненными ему стражами-левитами (начальником или стратегом назывался, собственно, один только глава этих стражей (см. Деян IV, 1; V, 26). - День опресноков (7). Здесь ев. называет днем опресноков один день Пасхи. Раньше же (ст. 1) он разумел приближение всего праздничного времени, почему и употребил там выражение "праздник опресноков", означающее все восемь праздничных дней с 14: по 21-е Нисана. - И послал Иисус (8: и сл.). По Ев. Луки, Господь Сам посылает учеников приготовить пасху, тогда как по Матфею и Марку ученики предложили Ему вопрос, где приготовить пасху. Различие маловажное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now the feast of unleavened bread drew nigh, which is called the Passover. 2 And the chief priests and scribes sought how they might kill him; for they feared the people. 3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. 5 And they were glad, and covenanted to give him money. 6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

The year of the redeemed is now come, which had been from eternity fixed in the divine counsels, and long looked for by them that waited for the consolation of Israel. After the revolutions of many ages, it is at length come, Isa. lxiii. 4. And, it is observable, it is in the very first month of that year that the redemption is wrought out, so much in haste was the Redeemer to perform his undertaking, so was he straitened till it was accomplished. It was in the same month, and at the same time of the month (in the beginning of months, Exod. xii. 2), that God by Moses brought Israel out of Egypt, that the Antitype might answer the type. Christ is here delivered up, when the feast of unleavened bread drew nigh, v. 1. About as long before that feast as they began to make preparation for it, here was preparation making for our Passover's being offered for us. Here we have,

I. His sworn enemies contriving it (v. 2), the chief priests, men of sanctity, and the scribes, men of learning, seeking how they might kill him, either by force of fraud. Could they have had their will, it had been soon done, but they feared the people, and the more for what they now saw of their diligent attendance upon his preaching.

II. A treacherous disciple joining in with them, and coming to their assistance, Judas surnamed Iscariot. He is here said to be of the number of the twelve, that dignified distinguished number. One would wonder that Christ, who knew all men, should take a traitor into that number, and that one of that number, who could not but know Christ, should be so base as to betray him; but Christ had wise and holy ends in taking Judas to be a disciple, and how he who knew Christ so well yet came to betray him we are here told: Satan entered into Judas, v. 3. It was the devil's work, who thought hereby to ruin Christ's undertaking, to have broken his head; but it proved only the bruising of his heel. Whoever betrays Christ, or his truths or ways, it is Satan that puts them upon it. Judas knew how desirous the chief priests were to get Christ into their hands, and that they could not do it safely without the assistance of some that knew his retirements, as he did. He therefore went himself, and made the motion to them, v. 4. Note, It is hard to say whether more mischief is done to Christ's kingdom by the power and policy of its open enemies, or by the treachery and self-seeking of its pretended friends: nay, without the latter its enemies could not gain their point as they do. When you see Judas communing with the chief priests, be sure some mischief is hatching; it is for no good that they are laying their heads together.

III. The issue of the treaty between them. 1. Judas must betray Christ to them, must bring them to a place where they might seize him without danger of tumult, and this they would be glad of. 2. They must give him a sum of money for doing it, and this he would be glad of (v. 5): They covenanted to give him money. When the bargain was made, Judas sought opportunity to betray him. Probably, he slyly enquired of Peter and John, who were more intimate with their Master than he was, where he would be at such a time, and whither he would retire after the passover, and they were not sharp enough to suspect him. Somehow or other, in a little time he gained the advantage he sought, and fixed the time and place where it might be done, in the absence of the multitude, and without tumult.
Adam Clarke: Commentary on the Bible - 1831
22:1: The feast of unleavened bread, etc. - See this largely explained, Exo 23:14 (note); Leviticus 23:2-40 (note), and on Mat 26:2 (note).
Albert Barnes: Notes on the Bible - 1834
22:1: See the notes at Mat 26:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: exo 12:6-23; Lev 23:5, Lev 23:6; Mat 26:2; Mar 14:1, Mar 14:2, Mar 14:12; Joh 11:55-57; Co1 5:7, Co1 5:8
Geneva 1599
22:1 Now the (1) feast of unleavened bread drew nigh, which is called the Passover.
(1) Christ is taken upon the day of the Passover rather by the providence of his Father, than by the will of men.
John Gill
22:1 Now the feast of unleavened bread drew nigh,.... Which lasted seven days; during which the Jews eat their bread without leaven, in commemoration of the haste in which they went out of Egypt; being such, that they had not time to leaven their dough, but took it with their kneadingtroughs along with them, as it was; and as figurative of the unleavened bread of sincerity and truth, with which the Gospel feast is to be kept; see Ex 12:34.
Which is called the passover; because the Lord passed over the houses of the Israelites, when he slew all the firstborn in Egypt; now the time of this feast drew near, when the conspiracy was formed against the life of Christ: Matthew and Mark are more precise, and suggest, that it was two days before the passover; see Mt 26:2.
John Wesley
22:1 Mt 26:1; Mk 14:1.
Robert Jamieson, A. R. Fausset and David Brown
22:1 CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Lk 22:1-6)
(See on Mt 26:1-5.)
22:222:2: Եւ խնդրէին քահանայապետքն եւ դպիրք՝ թէ ո՛րպէս սպանանիցեն զնա. բայց երկնչէին ՚ի ժողովրդենէ անտի։
2 Իսկ քահանայապետներն ու օրէնսգէտները հնար էին փնտռում, թէ ինչպէս սպանեն նրան, բայց վախենում էին ժողովրդից:
2 Քահանայապետներն ու դպիրները կը փնտռէին թէ ի՞նչպէս սպաննեն զանիկա, քանզի ժողովուրդէն կը վախնային։
եւ խնդրէին քահանայապետքն եւ դպիրք թէ ո՛րպէս սպանանիցեն զնա, բայց երկնչէին ի ժողովրդենէ անտի:

22:2: Եւ խնդրէին քահանայապետքն եւ դպիրք՝ թէ ո՛րպէս սպանանիցեն զնա. բայց երկնչէին ՚ի ժողովրդենէ անտի։
2 Իսկ քահանայապետներն ու օրէնսգէտները հնար էին փնտռում, թէ ինչպէս սպանեն նրան, բայց վախենում էին ժողովրդից:
2 Քահանայապետներն ու դպիրները կը փնտռէին թէ ի՞նչպէս սպաննեն զանիկա, քանզի ժողովուրդէն կը վախնային։
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22:22: и искали первосвященники и книжники, как бы погубить Его, потому что боялись народа.
22:2  καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν, ἐφοβοῦντο γὰρ τὸν λαόν.
22:2. Καὶ (And) ἐζήτουν (they-were-seeking,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of,"τὸ (to-the-one) πῶς (unto-whither) ἀνέλωσιν (they-might-have-sectioned-up) αὐτόν, (to-it," ἐφοβοῦντο ( they-were-feareeing-unto ) γὰρ (therefore) τὸν (to-the-one) λαόν. (to-a-people)
22:2. et quaerebant principes sacerdotum et scribae quomodo eum interficerent timebant vero plebemAnd the chief priests and the scribes sought how they might put Jesus to death: but they feared the people.
2. And the chief priests and the scribes sought how they might put him to death; for they feared the people.
22:2. And the leaders of the priests, and the scribes, were seeking a way to execute Jesus. Yet truly, they were afraid of the people.
22:2. And the chief priests and scribes sought how they might kill him; for they feared the people.
And the chief priests and scribes sought how they might kill him; for they feared the people:

2: и искали первосвященники и книжники, как бы погубить Его, потому что боялись народа.
22:2  καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν, ἐφοβοῦντο γὰρ τὸν λαόν.
22:2. et quaerebant principes sacerdotum et scribae quomodo eum interficerent timebant vero plebem
And the chief priests and the scribes sought how they might put Jesus to death: but they feared the people.
22:2. And the leaders of the priests, and the scribes, were seeking a way to execute Jesus. Yet truly, they were afraid of the people.
22:2. And the chief priests and scribes sought how they might kill him; for they feared the people.
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Adam Clarke: Commentary on the Bible - 1831
22:2: They feared the people - The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God; and it is likely they kept steady in their attachment to him. The multitude, who are represented as clamouring for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatures of the chief priests and Pharisees.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: Luk 19:47, Luk 19:48, Luk 20:19; Psa 2:1-5; Mat 21:38, Mat 21:45, Mat 21:46, Mat 26:3-5; Joh 11:47-53, Joh 11:57; Act 4:27
John Gill
22:2 And the chief priests and Scribes,.... Matthew adds, "and the elders of the people"; which made up the great sanhedrim and council of the nation; these met together, not in their usual place the temple, but at the palace of Caiaphas, the high priest; see Mt 24:3.
And sought how they might kill him; that is, "Jesus", as the Vulgate Latin and Ethiopic versions read; they had determined before, upon the advice of Caiaphas, to put him to death, and very likely had fixed what kind of death he should die; see Jn 11:49 and now they consult together, of the manner of bringing it about, and at what time; and the majority were not for doing it on a feast day, when there was a great concourse of people, but with more privacy:
for they feared the people: which were now in great multitudes with him, who came along with him, from Galilee, and other parts; and had hosanna'd him into the city, and still abode with him, and their numbers were increasing; and the sanhedrim were aware, that at the passover there would be still a greater company of people from all parts of the land; and they might conclude, that he would have a large number of his friends come out of Galilee, where he had been for the most part teaching, and working miracles; and they were afraid, should they lay hold on him publicly, the people would rise and stone them; at least would rescue him out of their hands, and disappoint them of their designs.
22:322:3: Ապա եմո՛ւտ Սատանայ՝ ՚ի Յուդա ՚ի կոչեցեալն Իսկարիովտացի, որ է՛ր ՚ի թուոյ երկոտասանիցն։
3 Ապա սատանան մտաւ Իսկարիովտացի կոչուած Յուդայի մէջ, որ Տասներկուսի թւում էր:
3 Սատանան՝ Իսկարիովտացի մականուանեալ Յուդային ներսը մտաւ, որ տասներկուքէն մէկն էր։
Ապա եմուտ Սատանայ ի Յուդա ի կոչեցեալն Իսկարիովտացի, որ էր ի թուոյ երկոտասանիցն:

22:3: Ապա եմո՛ւտ Սատանայ՝ ՚ի Յուդա ՚ի կոչեցեալն Իսկարիովտացի, որ է՛ր ՚ի թուոյ երկոտասանիցն։
3 Ապա սատանան մտաւ Իսկարիովտացի կոչուած Յուդայի մէջ, որ Տասներկուսի թւում էր:
3 Սատանան՝ Իսկարիովտացի մականուանեալ Յուդային ներսը մտաւ, որ տասներկուքէն մէկն էր։
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22:33: Вошел же сатана в Иуду, прозванного Искариотом, одного из числа двенадцати,
22:3  εἰσῆλθεν δὲ σατανᾶς εἰς ἰούδαν τὸν καλούμενον ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα·
22:3. Εἰσῆλθεν (It-had-came-into) δὲ (moreover,"Σατανᾶς (a-satanas,"εἰς (into) Ἰούδαν (to-an-Ioudas) τὸν (to-the-one) καλούμενον (to-being-called-unto) Ἰσκαριώτην, (to-an-Iskariotan,"ὄντα (to-being) ἐκ (out) τοῦ (of-the-one) ἀριθμοῦ (of-a-number) τῶν (of-the-ones) δώδεκα: (of-two-ten)
22:3. intravit autem Satanas in Iudam qui cognominatur Scarioth unum de duodecimAnd Satan entered into Judas, who was surnamed Iscariot, one of the twelve.
3. And Satan entered into Judas who was called Iscariot, being of the number of the twelve.
22:3. Then Satan entered into Judas, who was surnamed Iscariot, one of the twelve.
22:3. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve:

3: Вошел же сатана в Иуду, прозванного Искариотом, одного из числа двенадцати,
22:3  εἰσῆλθεν δὲ σατανᾶς εἰς ἰούδαν τὸν καλούμενον ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα·
22:3. intravit autem Satanas in Iudam qui cognominatur Scarioth unum de duodecim
And Satan entered into Judas, who was surnamed Iscariot, one of the twelve.
22:3. Then Satan entered into Judas, who was surnamed Iscariot, one of the twelve.
22:3. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:3: Then entered Satan into Judas - The devil filled the heart of Judas with avarice; and that infamous passion led him to commit the crime here specified. This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who is possessed by one, could have been guilty of it: - let the living lay this to heart. A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He cannot serve two masters; and while his heart is possessed with the love of self, the love of God and zeal for perishing souls cannot dwell in him. What Satan could not do by the envy and malice of the high priests and Pharisees, he effects by Judas, a false and fallen minister of the Gospel of God. None are so dangerous to the interests of Christianity as persons of this stamp.
Albert Barnes: Notes on the Bible - 1834
22:3: Then entered Satan into Judas - It is not necessary to suppose that Satan entered personally into the body of Judas, but only that he brought him under his influence; he filled his mind with an evil passion, and led him on to betray his Master. The particular passion of which Satan made use was "avarice" - probably the besetting sin of Judas. To show its exceeding evil and baseness, it is only necessary to say that when it produced its "appropriate" effect in this case, it led to the betraying and crucifixion of the Son of God. We may learn, also, that when Satan "tempts" people, he commonly does it by exciting and raising to the highest pitch their native passions. He does not make them act contrary to their nature, but leads them on to "act out" their proper disposition.
Satan - This word properly means an adversary or an accuser. It is the name which in the Scriptures is commonly given to the prince or leader of evil spirits, and is given to him because he is the "accuser or calumniator" of the righteous (see Rev 12:10; compare Job 1:6-9), as well as because he is the "adversary" of God.
Being of the number of the twelve - One of the twelve apostles. This greatly aggravated his crime. He should have been bound by most tender ties to Jesus. He was one of his family - long with him, and, treated by him with every mark of kindness and confidence; and nothing could more enhance his guilt than thus to make use of this confidence for the commission of one of the basest crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: entered: Mat 26:14; Mar 14:10, Mar 14:11; Joh 6:70, Joh 6:71, Joh 12:6, Joh 13:2, Joh 13:27; Act 5:3
being: Luk 22:21, Luk 6:16; Psa 41:9, Psa 55:12-14; Mat 26:23; Mar 14:18-20; Joh 13:18, Joh 13:26
Geneva 1599
22:3 (2) Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
(2) God by his wonderful providence causes him to be the minister of our salvation who was the author of our destruction.
John Gill
22:3 Then entered Satan into Judas,.... At the same time that the sanhedrim were sitting, and consulting about the death of Christ, Satan, or the adversary, as the word signifies, the devil, who is the enemy of the Messiah, the woman's seed, entered into Judas; not corporeally, as he did into those that were possessed by him; but he entered "into his heart", as the Ethiopic version renders it; he put it into his heart to betray him, as it is said in Jn 13:2 he stirred up, and worked upon the corruptions of his heart; suggested evil things to his mind, and baited his temptations agreeable to his malice and covetousness: and this man was
surnamed Iscariot; to distinguish him from another apostle of the same name; concerning this his surname; see Gill on Mt 10:4, See Gill on Jn 13:2.
Being of the number of the twelve; apostles, or disciples of Jesus, as the Persic version reads, and which is an aggravation of his sin: now this being two days before the passover, shows, that the sop which Judas took, after which the devil entered into him, Jn 13:27 could not be the passover sop, but was the sop he ate at the supper in Bethany, in the house of Simon the leper, so long before it.
John Wesley
22:3 Then entered Satan - Who is never wanting to assist those whose heart is bent upon mischief.
Robert Jamieson, A. R. Fausset and David Brown
22:3 Then entered Satan, &c.--but not yet in the full sense. The awful stages of it were these: (1) Covetousness being his master--passion, the Lord let it reveal itself and gather strength by entrusting him with "the bag" (Jn 12:6), as treasurer to Himself and the Twelve. (2) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by it, but cautiously (2Cor 2:11); first merely "putting it into his heart to betray Him" (Jn 13:2), suggesting the thought to him that by this means he might enrich himself. (3) This thought was probably converted into a settled purpose by what took place in Simon's house at Bethany. (See Mt 26:6, and see on Jn 12:4-8.) (4) Starting back, perhaps, or mercifully held back, for some time, the determination to carry it into immediate effect was not consummated till, sitting at the paschal supper, "Satan entered into him" (see on Jn 13:27), and conscience, effectually stifled, only rose again to be his tormentor. What lessons in all this for every one (Eph 4:27; Jas 4:7; 1Pet 5:8-9)!
22:422:4: Չոգա՛ւ եդ բանս ընդ քահանայապետսն՝ եւ ընդ դպիրս, եւ ընդ իշխանս ժողովրդեանն, զի մատնեսցէ՛ զնա նոցա[1499]։ [1499] Ոմանք. Չոգաւ ետ բանս։
4 Սա գնաց բանակցեց քահանայապետների, օրէնսգէտների եւ ժողովրդի իշխանաւորների հետ[17], որ Յիսուսին նրանց մատնի:[17] 17. Այսինքն՝ տաճարի պահակագնդի պետերի հետ:
4 Ան գնաց քահանայապետներուն ու իշխաններուն հետ համաձայնեցաւ որ զանիկա մատնէ անոնց։
Չոգաւ եդ բանս ընդ քահանայապետսն եւ ընդ դպիրս եւ ընդ իշխանս ժողովրդեանն, զի մատնեսցէ զնա նոցա:

22:4: Չոգա՛ւ եդ բանս ընդ քահանայապետսն՝ եւ ընդ դպիրս, եւ ընդ իշխանս ժողովրդեանն, զի մատնեսցէ՛ զնա նոցա[1499]։
[1499] Ոմանք. Չոգաւ ետ բանս։
4 Սա գնաց բանակցեց քահանայապետների, օրէնսգէտների եւ ժողովրդի իշխանաւորների հետ[17], որ Յիսուսին նրանց մատնի:
[17] 17. Այսինքն՝ տաճարի պահակագնդի պետերի հետ:
4 Ան գնաց քահանայապետներուն ու իշխաններուն հետ համաձայնեցաւ որ զանիկա մատնէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: и он пошел, и говорил с первосвященниками и начальниками, как Его предать им.
22:4  καὶ ἀπελθὼν συνελάλησεν τοῖς ἀρχιερεῦσιν καὶ στρατηγοῖς τὸ πῶς αὐτοῖς παραδῶ αὐτόν.
22:4. καὶ (and) ἀπελθὼν (having-had-came-off) συνελάλησεν (it-spoke-together-unto) τοῖς (unto-the-ones) ἀρχιερεῦσιν (unto-first-sacreders-of) καὶ (and) στρατηγοῖς (unto-amass-leaders) τὸ (to-the-one) πῶς (unto-whither) αὐτοῖς (unto-them) παραδῷ (it-might-have-had-given-beside) αὐτόν. (to-it)
22:4. et abiit et locutus est cum principibus sacerdotum et magistratibus quemadmodum illum traderet eisAnd he went and discoursed with the chief priests and the magistrates, how he might betray him to them.
4. And he went away, and communed with the chief priests and captains, how he might deliver him unto them.
22:4. And he went out and was speaking with the leaders of the priests, and the magistrates, as to how he might hand him over to them.
22:4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
And he went his way, and communed with the chief priests and captains, how he might betray him unto them:

4: и он пошел, и говорил с первосвященниками и начальниками, как Его предать им.
22:4  καὶ ἀπελθὼν συνελάλησεν τοῖς ἀρχιερεῦσιν καὶ στρατηγοῖς τὸ πῶς αὐτοῖς παραδῶ αὐτόν.
22:4. et abiit et locutus est cum principibus sacerdotum et magistratibus quemadmodum illum traderet eis
And he went and discoursed with the chief priests and the magistrates, how he might betray him to them.
22:4. And he went out and was speaking with the leaders of the priests, and the magistrates, as to how he might hand him over to them.
22:4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:4: And captains - Among the priests who were in waiting at the temple, some were appointed φυλακες, for a guard to the temple; and over these were Ϛρατηγοι commanding officers: both sorts are mentioned by Josephus, War, b. vi. c. 5. s. 3. Bp. Pearce, See another sense of captains, in the note on Mat 27:65 (note). Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in Beth Abtenes, in Beth Nitsots, and in Beth Mokad. The Levites also in twenty-one places more, Middoth, chap. i. Though these watches consisted of several persons in each, there was one set over them, as the captain or head of that watch. He thinks that Matthew, Mat 27:65, refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the captains. In the same Talmudical tract it is said, The ruler of the mountain of the temple (i.e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This custom casts light on Rev 16:15 : Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. It is easy to distinguish this captain of the mountain of the temple from the ruler of the temple, or sagan: the former presided over the guards; the latter over the whole service of the temple. We have them both distinguished, Act 4:1 : there is the captain of the temple; and Annas, who was the sagan. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
22:4: Chief priests and captains - See the notes at Mat 26:14. See the account of the bargain which Judas made with them explained in the Mat 26:14-16 notes, and Mar 14:10-11 notes.
Absence of the multitude - The multitude, "the people," were then favorable to Jesus. He had preached in the temple, and many of them believed that he was the Messiah. It was a hazardous thing, therefore, to take him by force, and in their presence, as they might rise and rescue him. Hence, they sought to take him when "he" was away from the multitude; and as Judas knew of a place where he could be found "alone," they were glad of the opportunity of so easily securing him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: went: Mat 26:14; Mar 14:10, Mar 14:11
Geneva 1599
22:4 And he went his way, and communed with the chief priests and (a) captains, how he might betray him unto them.
(a) Those that had the charge of keeping the temple, who were not from among the priests and bishops, as is shown below in (Lk 22:52).
John Gill
22:4 And he went his way,.... From Christ, and the rest of the apostles, out of Bethany; and when it was night, about two miles from Jerusalem, whither he went directly:
and communed with the chief priests and captains; that is, of the temple, as in Lk 22:52 and so the Persic version reads, "the militia of the temple"; and the Syriac version renders it, "the captains of the militia of the temple"; instead of captains, the Ethiopic version, reads "Scribes", and so does the Arabic, and which, adds, "and the soldiers"; but these captains were not Roman officers, or soldiers, but ecclesiastical persons, who presided in the temple, and were heads and governors, over bodies of men employed there, of which sort were the following (i):
"there were fifteen, presidents, or governors in the sanctuary, and so they were appointed for ever over each of these fifteen things, one governor; and they are these: one was over the times, or solemn seasons; the second, over the shutting of the gates: the third, over those that kept watch; the fourth, over the singers; the fifth, over the cymbal, with the rest of the singing instruments; the sixth, over the lots; the seventh over the nests (of doves); the eighth, over the seals, or tickets; the ninth, over the drink offerings; the tenth, over the sick (priests); the eleventh, over the waters; the twelfth, over the business of the shewbread; the thirteenth, over the business of the incense; the fourteenth, over the business of the vail; and the fifteenth, over the business of the priests' garments; and every one of these governors had under him "abundance of men", that so they might prepare the business they presided over.''
These seem rather to be meant, than the watch in the temple; which, though kept in several places, there was but one single person that presided over it; as appears from the above account, and from what follows; and who was called the man of the mountain of the house, or the governor of the temple (k):
"in three places the priests kept watch in the sanctuary, in the house of Abtines, and in the house of Nitzotz, and in the house of Moked, and the Levites in twenty and one places--the man of the mountain of the house, went round every ward with torches burning before him, and every one that was not standing, he said unto him, peace be on thee; and if he found he was asleep, he struck him with his staff, and had power to burn his garments.''
Whence it does not appear to me, that there were heads or captains over every ward, as Dr. Lightfoot suggests, but one over them all; perhaps these captains may be the same with the governors of the temple, as in 1 Esdras:
And Helkias, Zacharias, and Syelus, the governors of the temple, gave to the priests for the passover two thousand and six hundred sheep, and three hundred calves. (1 Esdras 1:8)
Did very carefully oversee the holy works, assisting the ancients of the Jews and governors of the temple. (1 Esdras 7:2)
But be these who they will, Judas it seems was informed where, and upon what they were met together, and he went to them, and conversed with them:
how he might betray him unto them; in the most secret manner, and with, the least noise and disturbance.
(i) Maimon. Hilch. Cele Hamikdash, c. 7. sect. 1, 2. Misu. Shekalim, c. 5. sect. 1, 2. (k) Misn. Middot, c. 1. sect. 1, 2.
John Wesley
22:4 Captains - Called captains of the temple, Lk 22:52. They were Jewish officers, who presided over the guards which kept watch every night in the temple.
22:522:5: Եւ խնդացի՛ն, եւ խոստացան տա՛լ նմա արծաթ.
5 Նրանք ուրախացան եւ խոստացան նրան արծաթ տալ:
5 Անոնք ալ ուրախացան եւ խոստացան անոր ստակ տալ։
Եւ խնդացին եւ խոստացան տալ նմա արծաթ:

22:5: Եւ խնդացի՛ն, եւ խոստացան տա՛լ նմա արծաթ.
5 Նրանք ուրախացան եւ խոստացան նրան արծաթ տալ:
5 Անոնք ալ ուրախացան եւ խոստացան անոր ստակ տալ։
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22:55: Они обрадовались и согласились дать ему денег;
22:5  καὶ ἐχάρησαν καὶ συνέθεντο αὐτῶ ἀργύριον δοῦναι.
22:5. καὶ (And) ἐχάρησαν (they-had-been-joyed) καὶ (and) συνέθεντο ( they-had-placed-together ) αὐτῷ (unto-it) ἀργύριον (to-a-silverlet) δοῦναι. (to-have-had-given)
22:5. et gavisi sunt et pacti sunt pecuniam illi dareAnd they were glad and covenanted to give him money.
5. And they were glad, and covenanted to give him money.
22:5. And they were glad, and so they made an agreement to give him money.
22:5. And they were glad, and covenanted to give him money.
And they were glad, and covenanted to give him money:

5: Они обрадовались и согласились дать ему денег;
22:5  καὶ ἐχάρησαν καὶ συνέθεντο αὐτῶ ἀργύριον δοῦναι.
22:5. et gavisi sunt et pacti sunt pecuniam illi dare
And they were glad and covenanted to give him money.
22:5. And they were glad, and so they made an agreement to give him money.
22:5. And they were glad, and covenanted to give him money.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:5: They - covenanted to give him money - Matthew says thirty pieces, or staters, of silver, about 4. 10s. English, the common price of the meanest slave. See the note on Mat 26:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: and covenanted: Zac 11:12, Zac 11:13; Mat 26:15-16, Mat 27:3-5; Act 1:18, Act 8:20; Ti1 6:9, Ti1 6:10; Pe2 2:3, Pe2 2:15; Jde 1:11
John Gill
22:5 And they were glad,.... For nothing could be more opportune and agreeable to them, than that one of his disciples should meet them at this juncture, and offer to put him into their hands in the most private manner;
and covenanted to give him money. The Ethiopic version read, "thirty pieces of silver"; which was the sum they agreed to give him, and he accepted of; see Mt 26:15.
Robert Jamieson, A. R. Fausset and David Brown
22:5 money--"thirty pieces of silver" (Mt 26:15); thirty shekels, the fine payable for man- or maid-servant accidentally killed (Ex 21:32), and equal to between four and five pounds of our money--"a goodly price that I was priced at of them" (Zech 11:13). (See on Jn 19:16.)
22:622:6: եւ յա՛նձն առ՝ եւ խնդրէր պարա՛պ մատնել զնա նոցա՝ մեկուսի՛ յամբոխէն[1500]։ [1500] Ոմանք. Յամբոխէ անտի։
6 Եւ նա յանձն առաւ ու պատեհ առիթ էր փնտռում՝ նրան մատնելու նրանց՝ ամբոխից մեկուսի:
6 Ինք վրան առաւ հարցը եւ պատեհութիւն մը կը փնտռէր, որպէս զի զանիկա մատնէ անոնց՝ դեռ բազմութիւնը չժողվուած։
Եւ յանձն առ եւ խնդրէր պարապ մատնել զնա նոցա` մեկուսի յամբոխէն:

22:6: եւ յա՛նձն առ՝ եւ խնդրէր պարա՛պ մատնել զնա նոցա՝ մեկուսի՛ յամբոխէն[1500]։
[1500] Ոմանք. Յամբոխէ անտի։
6 Եւ նա յանձն առաւ ու պատեհ առիթ էր փնտռում՝ նրան մատնելու նրանց՝ ամբոխից մեկուսի:
6 Ինք վրան առաւ հարցը եւ պատեհութիւն մը կը փնտռէր, որպէս զի զանիկա մատնէ անոնց՝ դեռ բազմութիւնը չժողվուած։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: и он обещал, и искал удобного времени, чтобы предать Его им не при народе.
22:6  καὶ ἐξωμολόγησεν, καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι αὐτὸν ἄτερ ὄχλου αὐτοῖς.
22:6. καὶ (And) ἐξωμολόγησεν, (it-along-fortheed-out-unto) καὶ (and) ἐζήτει (it-was-seeking-unto) εὐκαιρίαν (to-a-goodly-timing-unto) τοῦ (of-the-one) παραδοῦναι (to-have-had-given-beside) αὐτὸν (to-it) ἄτερ (un-kept) ὄχλου (of-a-crowd) αὐτοῖς. (unto-them)
22:6. et spopondit et quaerebat oportunitatem ut traderet illum sine turbisAnd he promised. And he sought opportunity to betray him in the absence of the multitude.
6. And he consented, and sought opportunity to deliver him unto them in the absence of the multitude.
22:6. And he made a promise. And he was seeking an opportunity to hand him over, apart from the crowds.
22:6. And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
And he promised, and sought opportunity to betray him unto them in the absence of the multitude:

6: и он обещал, и искал удобного времени, чтобы предать Его им не при народе.
22:6  καὶ ἐξωμολόγησεν, καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι αὐτὸν ἄτερ ὄχλου αὐτοῖς.
22:6. et spopondit et quaerebat oportunitatem ut traderet illum sine turbis
And he promised. And he sought opportunity to betray him in the absence of the multitude.
22:6. And he made a promise. And he was seeking an opportunity to hand him over, apart from the crowds.
22:6. And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:6: And he promised - That is, to do it - εξωμολογησε: or, He accepted the proposal. See Wakefield.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: in the absence of the multitude: or, without tumult, Mat 26:5; Mar 14:2
Geneva 1599
22:6 And he promised, and sought opportunity to betray him unto them in the (b) absence of the multitude.
(b) Without tumult, doing it without the knowledge of the people who used to follow him: and therefore they indeed waited patiently until they knew he was alone in the garden.
John Gill
22:6 And he promised,.... He undertook to deliver him into their hands; he laid himself under obligation to do it; he faithfully promised he would. The Arabic version renders it, he gave thanks; for the money he received, being well pleased he had made such a bargain; and so the word here used sometimes signifies; and indeed commonly either to confess; or to give thanks, in which latter sense it is used, in Mt 11:25 but here rather it is to be understood in the sense of promising:
and sought opportunity; the two days following before the passover:
to betray him unto them in the absence of the people: when they were gone from him, and he was alone; but found no opportunity of doing it this way, which they had agreed upon with him, and he had promised, until the night of the passover, when he was alone in the garden with his disciples.
Robert Jamieson, A. R. Fausset and David Brown
22:6 in the absence, &c.--(See Mt 26:5).
22:722:7: Ե՛կն օր բաղարջակերացն, յորում օրէ՛ն էր զենուլ զպասեքն։
7 Եկաւ Բաղարջակերաց օրը, երբ օրէնք էր մորթել Պասեքը:
7 Բաղարջակերաց օրը եկաւ, երբ պէտք էր զատիկը մորթել։
Եկն օր բաղարջակերացն, յորում օրէն էր զենուլ զպասեքն:

22:7: Ե՛կն օր բաղարջակերացն, յորում օրէ՛ն էր զենուլ զպասեքն։
7 Եկաւ Բաղարջակերաց օրը, երբ օրէնք էր մորթել Պասեքը:
7 Բաղարջակերաց օրը եկաւ, երբ պէտք էր զատիկը մորթել։
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22:77: Настал же день опресноков, в который надлежало заколать пасхального [агнца],
22:7  ἦλθεν δὲ ἡ ἡμέρα τῶν ἀζύμων, [ἐν] ᾗ ἔδει θύεσθαι τὸ πάσχα.
22:7. Ἦλθεν (It-had-came) δὲ (moreover,"ἡ (the-one) ἡμέρα (a-day) τῶν (of-the-ones) ἀζύμων , ( of-un-leavened ,"ᾗ (unto-which) ἔδει (it-was-binding) θύεσθαι (to-be-surged) τὸ (to-the-one) πάσχα: (to-a-Pascha)
22:7. venit autem dies azymorum in qua necesse erat occidi paschaAnd the day of the unleavened bread came, on which it was necessary that the pasch should be killed.
7. And the day of unleavened bread came, on which the passover must be sacrificed.
22:7. Then the day of Unleavened Bread arrived, on which it was necessary to kill the Pascal lamb.
22:7. Then came the day of unleavened bread, when the passover must be killed.
Then came the day of unleavened bread, when the passover must be killed:

7: Настал же день опресноков, в который надлежало заколать пасхального [агнца],
22:7  ἦλθεν δὲ ἡ ἡμέρα τῶν ἀζύμων, [ἐν] ᾗ ἔδει θύεσθαι τὸ πάσχα.
22:7. venit autem dies azymorum in qua necesse erat occidi pascha
And the day of the unleavened bread came, on which it was necessary that the pasch should be killed.
22:7. Then the day of Unleavened Bread arrived, on which it was necessary to kill the Pascal lamb.
22:7. Then came the day of unleavened bread, when the passover must be killed.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Then came the day of unleavened bread, when the passover must be killed. 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare? 10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? 12 And he shall show you a large upper room furnished: there make ready. 13 And they went, and found as he had said unto them: and they made ready the passover. 14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

What a hopeful prospect had we of Christ's doing a great deal of good by his preaching in the temple during the feast of unleavened bread, which continued seven days, when the people were every morning, and early in the morning, so attentive to hear him! But here is a stop put to it. He must enter upon work of another kind; in this, however, he shall do more good than in the other, for neither Christ's nor his church's suffering days are their idle empty days. Now here we have,

I. The preparation that was made for Christ's eating the passover with his disciples, upon the very day of unleavened bread, when the passover must be killed according to the law, v. 7. Christ was made under the law, and observed the ordinances of it, particularly that of the passover, to teach us in like manner to observe his gospel institutions, particularly that of the Lord's supper, and not to neglect them. It is probable that he went to the temple to preach in the morning, when he sent Peter and John another way into the city to prepare the passover. Those who have attendants about them, to do their secular business for them in a great measure, must not think that this allows them to be idle; it engages them to employ themselves more in spiritual business, or service to the public. He directed those whom he employed whither they should go (v. 9, 10): they must follow a man bearing a pitcher of water, and he must be their guide to the house. Christ could have described the house to them; probably it was a house they knew, and he might have said no more than, Go to such a one's house, or to a house in such a street, with such a sign, &c. But he directed them thus, to teach them to depend upon the conduct of Providence, and to follow that, step by step. They went, not knowing whither they went, nor whom they followed. Being come to the house, they must desire the master of the house to show them a room (v. 11), and he will readily do it, v. 12. Whether it was a friend's house or a public house does not appear; but the disciples found their guide, and the house, and the room, just as he had said to them (v. 13); for they need not fear a disappointment who go upon Christ's word; according to the orders given them, they got every thing in readiness for the passover, v. 11.

II. The solemnizing of the passover, according to the law. When the hour was come that they should go to supper he sat down, probably at the head-end of the table, and the twelve apostles with him, Judas not excepted; for it is possible that those whose hearts are filled with Satan, and all manner of wickedness, may yet continue a plausible profession of religion, and be found in the performance of its external services; and while it is in the heart, and does not break out into anything scandalous, such cannot be denied the external privileges of their external profession. Though Judas has already been guilty of an overt act of treason, yet, it not being publicly known, Christ admits him to sit down with the rest at the passover. Now observe,

1. How Christ bids this passover welcome, to teach us in like manner to welcome his passover, the Lord's supper, and to come to it with an appetite (v. 15): "With desire I have desired, I have most earnestly desired, to eat this passover with you before I suffer." He knew it was to be the prologue to his sufferings, and therefore he desired it, because it was in order to his Father's glory and man's redemption. He delighted to do even this part of the will of God concerning him as Mediator. Shall we be backward to any service for him who was so forward in the work of our salvation? See the love he had to his disciples; he desired to eat it with them, that he and they might have a little time together, themselves, and none besides, for private conversation, which they could not have in Jerusalem but upon this occasion. He was now about to leave them, but was very desirous to eat this passover with them before he suffered, as if the comfort of that would carry him the more cheerfully through his sufferings, and make them the easier to him. Note, Our gospel passover, eaten by faith with Jesus Christ, will be an excellent preparation for sufferings, and trials, and death itself.

2. How Christ in it takes his leave of all passovers, thereby signifying his abrogating all the ordinances of the ceremonial law, of which that of the passover was one of the earliest and one of the most eminent (v. 16): "I will not any more eat thereof, nor shall it by any more celebrated by my disciples, until it be fulfilled in the kingdom of God." (1.) It was fulfilled when Christ our Passover was sacrificed for us, 1 Cor. v. 7. And therefore that type and shadow was laid aside, because now in the kingdom of God the substance was come, which superseded it. (2.) It was fulfilled in the Lord's supper, an ordinance of the gospel kingdom, in which the passover had its accomplishment, and which the disciples, after the pouring out of the Spirit, did frequently celebrate, as we find Acts ii. 42, 46. They ate of it, and Christ might be said to eat with them, because of the spiritual communion they had with him in that ordinance. He is said to sup with them and they with him, Rev. iii. 20. But, (3.) The complete accomplishment of that commemoration of liberty will be in the kingdom of glory, when all God's spiritual Israel shall be released from the bondage of death and sin, and be put in possession of the land of promise. What he had said of his eating of the paschal lamb, he repeats concerning his drinking of the passover wine, the cup of blessing, or of thanksgiving, in which all the company pledged the Master of the feast, at the close of the passover supper. This cup he took, according to the custom, and gave thanks for the deliverance of Israel out of Egypt, and the preservation of their first-born, and then said, Take this, and divide it among yourselves, v. 17. This is not said afterwards of the sacramental cup, which being probably of much more weight and value, being the New Testament in his blood, he might give into every one's hand, to teach them to make a particular application of it to their own souls; but, as for the paschal cup which is to be abolished, it is enough to say, "Take it, and divide it among yourselves, do what you will with it, for we shall have no more occasion for it, v. 18. I will not drink of the fruit of the vine any more, I will not have it any more drank of, till the kingdom of God shall come, till the Spirit be poured out, and then you shall in the Lord's supper commemorate a much more glorious redemption, of which both the deliverance out of Egypt and the passover commemoration of it were types and figures. The kingdom of God is now so near being set up that you will not need to eat or drink any more till it comes." Christ dying next day opened it. As Christ with a great deal of pleasure took leave of all the legal feasts (which fell of course with the passover) for the evangelical ones, both spiritual and sacramental; so may good Christians, when they are called to remove from the church militant to that which is triumphant, cheerfully exchange even their spiritual repasts, much more their sacramental ones, for the eternal feast.

III. The institution of the Lord's supper, v. 19, 20. The passover and the deliverance out of Egypt were typical and prophetic signs of a Christ to come, who should by dying deliver us from sin and death, and the tyranny of Satan; but they shall no more say, The Lord liveth, that brought us up out of the land of Egypt; a much greater deliverance shall eclipse the lustre of that, and therefore the Lord's supper is instituted to be a commemorative sign or memorial of a Christ already come, that has by dying delivered us; and it is his death that is in a special manner set before us in that ordinance.

1. The breaking of Christ's body as a sacrifice for us is here commemorated by the breaking of bread; and the sacrifices under the law were called the bread of our God (Lev. xxi. 6, 8, 17): This is my body which is given for you. And there is a feast upon that sacrifice instituted, in which we are to apply it to ourselves, and to take the benefit and comfort of it. This bread that was given for us is given to us to be food for our souls, for nothing can be more nourishing and satisfying to our souls than the doctrine of Christ's making atonement for sin, and the assurance of our interest in that atonement; this bread that was broken and given for us, to satisfy for the guilt of our sins, is broken and given to us, to satisfy the desire of our souls. And this we do in remembrance of what he did for us, when he died for us, and for a memorial of what we do, in making ourselves partakers of him, and joining ourselves to him in an everlasting covenant; like the stone Joshua set up for a witness, Josh. xxiv. 27.

2. The shedding of Christ's blood, by which the atonement was made (for the blood made atonement for the soul, Lev. xvii. 11), as represented by the wine in the cup; and that cup of wine is a sign and token of the New Testament, or new covenant, made with us. It commemorates the purchase of the covenant by the blood of Christ, and confirms the promises of the covenant, which are all Yea and Amen in him. This will be reviving and refreshing to our souls, as wine that makes glad the heart. In all our commemorations of the shedding of Christ's blood, we must have an eye to it as shed for us; we needed it, we take hold of it, we hope to have benefit by it; who loved me, and gave himself for me. And in all our regards to the New Testament we must have an eye to the blood of Christ, which gave life and being to it, and seals to us all the promises of it. Had it not been for the blood of Christ, we had never had the New Testament; and, had it not been for the New Testament, we had never know the meaning of Christ's blood shed.
Adam Clarke: Commentary on the Bible - 1831
22:7: The passover - Πασχα, Luk 22:1, is the name of the festival; το πασχα here is supposed to be the name of that on which they feasted, viz. the sacrificed paschal lamb. But see the notes on Matthew 26 (note), and especially the observations at the end of that chapter, (Mat 26:75 (note)).
Albert Barnes: Notes on the Bible - 1834
22:7: See this passage explained in the Mat 26:17-19 notes, and Mar 14:12-16 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: Luk 22:1; Exo 12:6, Exo 12:18; Mat 26:17; Mar 14:12
Geneva 1599
22:7 (3) Then came the day of unleavened bread, when the passover (c) must be killed.
(3) Christ teaches his disciples by an obvious miracle that although he is going to be crucified, yet nothing is hidden from him, and therefore that he is going willingly to death.
(c) By the order appointed by the law.
John Gill
22:7 Then came the day of unleavened bread,.... The first of them, the fourteenth day of the month Nisan:
when the passover must be killed; that is, the passover lamb, as the Persic version renders it; and which, according to the law in Ex 12:6 was to be done between the two evenings; See Gill on Mt 26:17.
John Wesley
22:7 Mt 26:17; Mk 14:12.
Robert Jamieson, A. R. Fausset and David Brown
22:7 LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
the day of unleavened bread--strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.
22:822:8: Եւ առաքեա՛ց զՊե՛տրոս, եւ զՅովհա՛ննէս՝ եւ ասէ. Երթայք պատրաստեցէ՛ք մեզ զպասեքն զի կերիցո՛ւք։
8 Եւ նա ուղարկեց Պետրոսին եւ Յովհաննէսին ու ասաց. «Գնացէ՛ք, պատրաստեցէ՛ք մեզ համար Պասեքի ընթրիքը, որ ուտենք»:
8 Յիսուս Պետրոսը եւ Յովհաննէսը ղրկեց ու ըսաւ. «Գացէք պատրաստեցէք մեզի զատիկը որպէս զի ուտենք»։
Եւ առաքեաց զՊետրոս եւ զՅովհաննէս եւ ասէ. Երթայք պատրաստեցէք մեզ զպասեքն զի կերիցուք:

22:8: Եւ առաքեա՛ց զՊե՛տրոս, եւ զՅովհա՛ննէս՝ եւ ասէ. Երթայք պատրաստեցէ՛ք մեզ զպասեքն զի կերիցո՛ւք։
8 Եւ նա ուղարկեց Պետրոսին եւ Յովհաննէսին ու ասաց. «Գնացէ՛ք, պատրաստեցէ՛ք մեզ համար Պասեքի ընթրիքը, որ ուտենք»:
8 Յիսուս Պետրոսը եւ Յովհաննէսը ղրկեց ու ըսաւ. «Գացէք պատրաստեցէք մեզի զատիկը որպէս զի ուտենք»։
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22:88: и послал [Иисус] Петра и Иоанна, сказав: пойдите, приготовьте нам есть пасху.
22:8  καὶ ἀπέστειλεν πέτρον καὶ ἰωάννην εἰπών, πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν.
22:8. καὶ (and) ἀπέστειλεν (it-set-off) Πέτρον (to-a-Petros) καὶ (and) Ἰωάνην (to-an-Ioanes) εἰπών (having-had-said," Πορευθέντες ( Having-been-traversed-of ) ἑτοιμάσατε (ye-should-have-readied-to) ἡμῖν (unto-us) τὸ (to-the-one) πάσχα (to-a-Pascha) ἵνα (so) φάγωμεν. (we-might-have-had-devoured)
22:8. et misit Petrum et Iohannem dicens euntes parate nobis pascha ut manducemusAnd he sent Peter and John, saying: Go, and prepare for us the pasch, that we may eat.
8. And he sent Peter and John, saying, Go and make ready for us the passover, that we may eat.
22:8. And he sent Peter and John, saying, “Go out, and prepare the Passover for us, so that we may eat.”
22:8. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
And he sent Peter and John, saying, Go and prepare us the passover, that we may eat:

8: и послал [Иисус] Петра и Иоанна, сказав: пойдите, приготовьте нам есть пасху.
22:8  καὶ ἀπέστειλεν πέτρον καὶ ἰωάννην εἰπών, πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν.
22:8. et misit Petrum et Iohannem dicens euntes parate nobis pascha ut manducemus
And he sent Peter and John, saying: Go, and prepare for us the pasch, that we may eat.
22:8. And he sent Peter and John, saying, “Go out, and prepare the Passover for us, so that we may eat.”
22:8. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
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Adam Clarke: Commentary on the Bible - 1831
22:8: He sent Peter and John, etc. - See the subject of these verses largely explained on Mat 26:17-19 (note), and Mar 14:13, Mar 14:15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: he: Mar 14:13-16
Go: Luk 1:6; Mat 3:15; Gal 4:4, Gal 4:5
Geneva 1599
22:8 And he sent Peter and John, saying, Go and prepare us the (d) passover, that we may eat.
(d) The lamb which was the symbol of the passover: And this is said using the figure of speech metonymy, which is often used when talking about the sacraments.
John Gill
22:8 And he sent Peter and John,.... That is, Jesus sent them, as the Syriac, Persic, and Ethiopic versions express it; these were two favourite disciples of Christ, and were now sent by him from Bethany to Jerusalem:
saying, go and prepare us the passover, that we may eat; it together; so servants used to be sent, to go and prepare the passover for their masters; See Gill on Mt 26:17.
22:922:9: Եւ նոքա ասեն. Ո՞ւր կամիս զի պատրաստեսցուք։
9 Եւ նրանք ասացին. «Ո՞ւր ես ուզում, որ պատրաստենք»:
9 Անոնք ալ ըսին անոր. «Ո՞ւր կ’ուզես որ պատրաստենք»։
Եւ նոքա ասեն. Ո՞ւր կամիս զի պատրաստեսցուք:

22:9: Եւ նոքա ասեն. Ո՞ւր կամիս զի պատրաստեսցուք։
9 Եւ նրանք ասացին. «Ո՞ւր ես ուզում, որ պատրաստենք»:
9 Անոնք ալ ըսին անոր. «Ո՞ւր կ’ուզես որ պատրաստենք»։
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22:99: Они же сказали Ему: где велишь нам приготовить?
22:9  οἱ δὲ εἶπαν αὐτῶ, ποῦ θέλεις ἑτοιμάσωμεν;
22:9. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it,"Ποῦ (Of-whither) θέλεις (thou-determine) ἑτοιμάσωμεν; (we-might-have-readied-to?"
22:9. at illi dixerunt ubi vis paremusBut they said: Where wilt thou that we prepare?
9. And they said unto him, Where wilt thou that we make ready?
22:9. But they said, “Where do you want us to prepare it?”
22:9. And they said unto him, Where wilt thou that we prepare?
And they said unto him, Where wilt thou that we prepare:

9: Они же сказали Ему: где велишь нам приготовить?
22:9  οἱ δὲ εἶπαν αὐτῶ, ποῦ θέλεις ἑτοιμάσωμεν;
22:9. at illi dixerunt ubi vis paremus
But they said: Where wilt thou that we prepare?
22:9. But they said, “Where do you want us to prepare it?”
22:9. And they said unto him, Where wilt thou that we prepare?
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John Gill
22:9 And they said unto him, where wilt thou that we prepare? Meaning, not in what village, town, or city, for it was a fixed and determined thing, that the passover should be eaten at Jerusalem, and nowhere else; see Deut 16:2, but in what house in Jerusalem?
22:1022:10: Եւ ասէ ցնոսա. Ահա՝ իբրեւ մտանիցէք ՚ի քաղաքն, պատահեսցէ՛ ձեզ ա՛յր մի բարձեալ սափո՛ր ջրոյ. երթիջի՛ք զհետ նորա ՚ի տո՛ւնն յոր մտանիցէ[1501]. [1501] Ոմանք. Իբրեւ մտանէք ՚ի քաղաք... յոր մտանիցեն։
10 Եւ նրանց ասաց. «Ահա՛, երբ քաղաք մտնէք, ձեզ կը հանդիպի մի մարդ՝ ջրի սափորը բարձած. գնացէ՛ք նրա յետեւից այն տունը, ուր նա կը մտնի:
10 Ըսաւ անոնց. «Երբ քաղաքը մտնէք, ձեզի մարդ մը պիտի պատահի, որ ուսին վրայ ջուրի սափոր մը ունի. անոր ետեւէն գացէք այն տունը, ուր ինք կը մտնէ։
Եւ ասէ ցնոսա. Ահա իբրեւ մտանիցէք ի քաղաքն, պատահեսցէ ձեզ այր մի բարձեալ սափոր ջրոյ. երթիջիք զհետ նորա ի տունն յոր մտանիցէ:

22:10: Եւ ասէ ցնոսա. Ահա՝ իբրեւ մտանիցէք ՚ի քաղաքն, պատահեսցէ՛ ձեզ ա՛յր մի բարձեալ սափո՛ր ջրոյ. երթիջի՛ք զհետ նորա ՚ի տո՛ւնն յոր մտանիցէ[1501].
[1501] Ոմանք. Իբրեւ մտանէք ՚ի քաղաք... յոր մտանիցեն։
10 Եւ նրանց ասաց. «Ահա՛, երբ քաղաք մտնէք, ձեզ կը հանդիպի մի մարդ՝ ջրի սափորը բարձած. գնացէ՛ք նրա յետեւից այն տունը, ուր նա կը մտնի:
10 Ըսաւ անոնց. «Երբ քաղաքը մտնէք, ձեզի մարդ մը պիտի պատահի, որ ուսին վրայ ջուրի սափոր մը ունի. անոր ետեւէն գացէք այն տունը, ուր ինք կը մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Он сказал им: вот, при входе вашем в город, встретится с вами человек, несущий кувшин воды; последуйте за ним в дом, в который войдет он,
22:10  ὁ δὲ εἶπεν αὐτοῖς, ἰδοὺ εἰσελθόντων ὑμῶν εἰς τὴν πόλιν συναντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῶ εἰς τὴν οἰκίαν εἰς ἣν εἰσπορεύεται.
22:10. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them," Ἰδοὺ ( Thou-should-have-had-seen ," εἰσελθόντων ( of-having-had-came-into ) ὑμῶν (of-ye) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) συναντήσει (it-shall-together-ever-a-one-unto) ὑμῖν (unto-ye,"ἄνθρωπος (a-mankind,"κεράμιον (to-clay-belonged) ὕδατος (of-a-water) βαστάζων: (carrying-to) ἀκολουθήσατε (ye-should-have-pathed-along-unto) αὐτῷ (unto-it) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) εἰς (into) ἣν (to-which) εἰσπορεύεται . ( it-traverseth-into-of )
22:10. et dixit ad eos ecce introeuntibus vobis in civitatem occurret vobis homo amphoram aquae portans sequimini eum in domum in qua intratAnd he said to them: Behold, as you go into the city, there shall meet you a man carrying a pitcher of water: follow him into the house where he entereth in.
10. And he said unto them, Behold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth.
22:10. And he said to them: “Behold, as you are entering into the city, a certain man will meet you, carrying a pitcher of water. Follow him to the house into which he enters.
22:10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in:

10: Он сказал им: вот, при входе вашем в город, встретится с вами человек, несущий кувшин воды; последуйте за ним в дом, в который войдет он,
22:10  ὁ δὲ εἶπεν αὐτοῖς, ἰδοὺ εἰσελθόντων ὑμῶν εἰς τὴν πόλιν συναντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῶ εἰς τὴν οἰκίαν εἰς ἣν εἰσπορεύεται.
22:10. et dixit ad eos ecce introeuntibus vobis in civitatem occurret vobis homo amphoram aquae portans sequimini eum in domum in qua intrat
And he said to them: Behold, as you go into the city, there shall meet you a man carrying a pitcher of water: follow him into the house where he entereth in.
22:10. And he said to them: “Behold, as you are entering into the city, a certain man will meet you, carrying a pitcher of water. Follow him to the house into which he enters.
22:10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Luk 19:29-40; Sa1 10:2-7; Mat 26:18, Mat 26:19; Joh 16:4; Act 8:26-29
John Gill
22:10 And he said unto them, behold,.... Giving them a sign, whereby they should know the very house, where he would keep the passover:
when ye are entered into the city; that is, the city of Jerusalem; for Christ and his disciples were now at Bethany, from whence he sent Peter and John thither, where only the passover was to be killed and eaten:
there shall a man meet you, bearing a pitcher of water; the Persic version adds, "upon his back"; for which he had been to some well, or fountain in the city, in order to mix with wine at the passover:
follow him into the house where he entereth in; so that it seems they were to return, and go after him into the house, where he went with his pitcher of water; this was a trial of the faith and obedience of the disciples, and, as the sequel shows, a proof of the omniscience and deity of Christ.
Robert Jamieson, A. R. Fausset and David Brown
22:10 when ye are entered the city--He Himself probably stayed at Bethany during the day.
there shall a man, &c.--(See on Lk 19:29-32).
22:1122:11: եւ ասասջի՛ք ցտանուտէ՛ր տանն. Վարդապե՛տ ասէ քեզ. Ո՞ւր են վանքն իմ, յորում զպասե՛քն ուտիցեմ աշակերտօքս հանդերձ։
11 Եւ կ’ասէք տանտիրոջը. “Վարդապետը քեզ ասում է՝ ո՞ւր է այն հիւրասրահը, որտեղ աշակերտներիս հետ պիտի ուտեմ Պասեքի ընթրիքը”:
11 Այն տանտիրոջ ըսէք. ‘Վարդապետը կ’ըսէ՝ «Ո՞ւր է օթեւանը ուր աշակերտներուս հետ մէկտեղ զատիկը կարենամ ուտել»’։
եւ ասասջիք ցտանուտէր տանն. Վարդապետ ասէ քեզ. Ո՞ւր են վանքն [129]իմ, յորում զպասեքն ուտիցեմ աշակերտօքս հանդերձ:

22:11: եւ ասասջի՛ք ցտանուտէ՛ր տանն. Վարդապե՛տ ասէ քեզ. Ո՞ւր են վանքն իմ, յորում զպասե՛քն ուտիցեմ աշակերտօքս հանդերձ։
11 Եւ կ’ասէք տանտիրոջը. “Վարդապետը քեզ ասում է՝ ո՞ւր է այն հիւրասրահը, որտեղ աշակերտներիս հետ պիտի ուտեմ Պասեքի ընթրիքը”:
11 Այն տանտիրոջ ըսէք. ‘Վարդապետը կ’ըսէ՝ «Ո՞ւր է օթեւանը ուր աշակերտներուս հետ մէկտեղ զատիկը կարենամ ուտել»’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: и скажите хозяину дома: Учитель говорит тебе: где комната, в которой бы Мне есть пасху с учениками Моими?
22:11  καὶ ἐρεῖτε τῶ οἰκοδεσπότῃ τῆς οἰκίας, λέγει σοι ὁ διδάσκαλος, ποῦ ἐστιν τὸ κατάλυμα ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω;
22:11. καὶ (And) ἐρεῖτε (ye-should-utter-unto) τῷ (unto-the-one) οἰκοδεσπότῃ (unto-a-house-master) τῆς (of-the-one) οἰκίας (of-a-housing-unto,"Λέγει (It-fortheth) σοι (unto-thee,"ὁ (the-one) διδάσκαλος (a-teaching-speaker,"Ποῦ (Of-whither) ἐστὶν (it-be) τὸ (the-one) κατάλυμα (a-loosing-down-to) ὅπου (to-which-of-whither) τὸ (to-the-one) πάσχα (to-a-Pascha) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) μου (of-me) φάγω; (I-might-have-had-devoured?"
22:11. et dicetis patri familias domus dicit tibi magister ubi est diversorium ubi pascha cum discipulis meis manducemAnd you shall say to the goodman of the house: The master saith to thee: Where is the guest chamber, where I may eat the pasch with my disciples?
11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?
22:11. And you shall say to the father of the household: ‘The Teacher says to you: Where is the guestroom, where I may eat the Passover with my disciples?’
22:11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples:

11: и скажите хозяину дома: Учитель говорит тебе: где комната, в которой бы Мне есть пасху с учениками Моими?
22:11  καὶ ἐρεῖτε τῶ οἰκοδεσπότῃ τῆς οἰκίας, λέγει σοι ὁ διδάσκαλος, ποῦ ἐστιν τὸ κατάλυμα ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω;
22:11. et dicetis patri familias domus dicit tibi magister ubi est diversorium ubi pascha cum discipulis meis manducem
And you shall say to the goodman of the house: The master saith to thee: Where is the guest chamber, where I may eat the pasch with my disciples?
22:11. And you shall say to the father of the household: ‘The Teacher says to you: Where is the guestroom, where I may eat the Passover with my disciples?’
22:11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: The Master: Luk 19:31, Luk 19:34; Mat 21:3; Joh 11:28
Where is: Luk 19:5; Rev 3:20
John Gill
22:11 And ye shall say unto the goodman of the house,.... The master of it; for the man bearing the pitcher of water seems to be a servant only:
the master saith unto thee: by these his two disciples, Peter and John; it looks as if the word "master", as peculiar to Christ, and by way of eminency belonging to him, Mt 23:10 was well known to those who believed, and were followers of him, as the man of this house might be; see Jn 11:28. The Syriac and Persic versions read, "our master saith", and leave out the other phrase, to thee:
where is the guest chamber; or dining room: the word properly signifies an inn, or place to wait at; so called, from travellers unloosing their burdens there, either from themselves, or their beasts; the Arabic version renders it, "the place of my rest": a place for refreshment and feasting:
where I shall eat the passover with my disciples? who were a sufficient number to eat the passover lamb by themselves; See Gill on Mt 26:18.
22:1222:12: Եւ նա ցուցցէ՛ ձեզ վերնատուն մի մեծ զարդարեալ, եւ ա՛նդ պատրաստեսջի՛ք[1502]։ [1502] Ոմանք. Զարդարեալ. անդ։
12 Եւ նա ձեզ ցոյց կը տայ զարդարուած մի մեծ վերնատուն, եւ այնտեղ կը պատրաստէք»:
12 Ան ալ ձեզի յարդարուած մեծ վերնատուն մը պիտի ցուցնէ, հո՛ն պատրաստեցէք»։
Եւ նա ցուցցէ ձեզ վերնատուն մի մեծ զարդարեալ, [130]եւ անդ պատրաստեսջիք:

22:12: Եւ նա ցուցցէ՛ ձեզ վերնատուն մի մեծ զարդարեալ, եւ ա՛նդ պատրաստեսջի՛ք[1502]։
[1502] Ոմանք. Զարդարեալ. անդ։
12 Եւ նա ձեզ ցոյց կը տայ զարդարուած մի մեծ վերնատուն, եւ այնտեղ կը պատրաստէք»:
12 Ան ալ ձեզի յարդարուած մեծ վերնատուն մը պիտի ցուցնէ, հո՛ն պատրաստեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: И он покажет вам горницу большую устланную; там приготовьте.
22:12  κἀκεῖνος ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον· ἐκεῖ ἑτοιμάσατε.
22:12. κἀκεῖνος (And-the-one-thither) ὑμῖν (unto-ye) δείξει (it-shall-show) ἀνάγαιον (to-up-soil-belonged) μέγα (to-great) ἐστρωμένον: (to-having-had-come-to-be-en-strewed) ἐκεῖ (thither) ἑτοιμάσατε. (ye-should-have-readied-to)
22:12. et ipse vobis ostendet cenaculum magnum stratum et ibi parateAnd he will shew you a large dining room, furnished. And there prepare.
12. And he will shew you a large upper room furnished: there make ready.
22:12. And he will show you a large cenacle, fully furnished. And so, prepare it there.”
22:12. And he shall shew you a large upper room furnished: there make ready.
And he shall shew you a large upper room furnished: there make ready:

12: И он покажет вам горницу большую устланную; там приготовьте.
22:12  κἀκεῖνος ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον· ἐκεῖ ἑτοιμάσατε.
22:12. et ipse vobis ostendet cenaculum magnum stratum et ibi parate
And he will shew you a large dining room, furnished. And there prepare.
22:12. And he will show you a large cenacle, fully furnished. And so, prepare it there.”
22:12. And he shall shew you a large upper room furnished: there make ready.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: he: Joh 2:25, Joh 21:17; Act 16:14, Act 16:15
a large: Act 1:13, Act 20:8
John Gill
22:12 And he shall show you a large upper room furnished,.... With all things necessary, to eat and drink out of, at the passover;
there make ready. The Ethiopic version adds, "for us", as in Mk 14:15. The Persic version renders it, "there prepare a place"; but this was prepared already; the words design the preparation of the passover, and every thing proper for it.
22:1322:13: Եւ գնացեալ գտի՛ն որպէս եւ ասացն նոցա եւ պատրաստեցի՛ն զպասեքն։
13 Եւ աշակերտները գնացին գտան, ինչպէս որ իրենց ասել էր. եւ պատրաստեցին Պասեքը:
13 Գացին, գտան ինչպէս իրենց ըսաւ ու զատիկը պատրաստեցին։
Եւ գնացեալ գտին որպէս եւ ասացն նոցա, եւ պատրաստեցին զպասեքն:

22:13: Եւ գնացեալ գտի՛ն որպէս եւ ասացն նոցա եւ պատրաստեցի՛ն զպասեքն։
13 Եւ աշակերտները գնացին գտան, ինչպէս որ իրենց ասել էր. եւ պատրաստեցին Պասեքը:
13 Գացին, գտան ինչպէս իրենց ըսաւ ու զատիկը պատրաստեցին։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: Они пошли, и нашли, как сказал им, и приготовили пасху.
22:13  ἀπελθόντες δὲ εὖρον καθὼς εἰρήκει αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
22:13. ἀπελθόντες ( Having-had-came-off ) δὲ (moreover) εὗρον (they-had-found) καθὼς (down-as) εἰρήκει (it-had-come-to-have-uttered) αὐτοῖς, (unto-them,"καὶ (and) ἡτοίμασαν (they-readied-to) τὸ (to-the-one) πάσχα. (to-a-Pascha)
22:13. euntes autem invenerunt sicut dixit illis et paraverunt paschaAnd they going, found as he had said to them and made ready the pasch.
13. And they went, and found as he had said unto them: and they made ready the passover.
22:13. And going out, they found it to be just as he had told them. And they prepared the Passover.
22:13. And they went, and found as he had said unto them: and they made ready the passover.
And they went, and found as he had said unto them: and they made ready the passover:

13: Они пошли, и нашли, как сказал им, и приготовили пасху.
22:13  ἀπελθόντες δὲ εὖρον καθὼς εἰρήκει αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
22:13. euntes autem invenerunt sicut dixit illis et paraverunt pascha
And they going, found as he had said to them and made ready the pasch.
22:13. And going out, they found it to be just as he had told them. And they prepared the Passover.
22:13. And they went, and found as he had said unto them: and they made ready the passover.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: Luk 21:33; Joh 2:5, Joh 11:40; Heb 11:8
John Gill
22:13 And they went,.... From Bethany to Jerusalem:
and found as he had said unto them; they met the man with the pitcher of water, and by following him, found the house Christ meant to keep the passover at; they told the master of it, what Christ ordered them, who immediately showed them a very convenient room, as he had described to them:
and they made ready the passover; provided a lamb, and got it killed and dressed, and prepared every thing necessary for the keeping of the feast, according to divine appointment; See Gill on Mt 26:19.
22:1422:14: Եւ իբրեւ ժա՛մ եղեւ՝ բազմեցա՛ւ, եւ երկոտասան առաքեալքն ընդ նմա։
14 Եւ երբ ժամը հասաւ, սեղան նստեց, եւ տասներկու առաքեալներն էլ՝ իր հետ:
14 Երբ ժամը հասաւ, սեղան նստաւ տասներկու առաքեալներուն հետ, ըսելով.
Եւ իբրեւ ժամ եղեւ, բազմեցաւ, եւ երկոտասան առաքեալքն ընդ նմա:

22:14: Եւ իբրեւ ժա՛մ եղեւ՝ բազմեցա՛ւ, եւ երկոտասան առաքեալքն ընդ նմա։
14 Եւ երբ ժամը հասաւ, սեղան նստեց, եւ տասներկու առաքեալներն էլ՝ իր հետ:
14 Երբ ժամը հասաւ, սեղան նստաւ տասներկու առաքեալներուն հետ, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: И когда настал час, Он возлег, и двенадцать Апостолов с Ним,
22:14  καὶ ὅτε ἐγένετο ἡ ὥρα, ἀνέπεσεν καὶ οἱ ἀπόστολοι σὺν αὐτῶ.
22:14. Καὶ (And) ὅτε (which-also) ἐγένετο ( it-had-became ) ἡ (the-one) ὥρα, (an-hour,"ἀνέπεσεν (it-had-fallen-up) καὶ (and) οἱ (the-ones) ἀπόστολοι (setees-off) σὺν (together) αὐτῷ. (unto-it)
22:14. et cum facta esset hora discubuit et duodecim apostoli cum eoAnd when the hour was come, he sat down: and the twelve apostles with him.
14. And when the hour was come, he sat down, and the apostles with him.
22:14. And when the hour had arrived, he sat down at table, and the twelve Apostles with him.
22:14. And when the hour was come, he sat down, and the twelve apostles with him.
And when the hour was come, he sat down, and the twelve apostles with him:

14: И когда настал час, Он возлег, и двенадцать Апостолов с Ним,
22:14  καὶ ὅτε ἐγένετο ἡ ὥρα, ἀνέπεσεν καὶ οἱ ἀπόστολοι σὺν αὐτῶ.
22:14. et cum facta esset hora discubuit et duodecim apostoli cum eo
And when the hour was come, he sat down: and the twelve apostles with him.
22:14. And when the hour had arrived, he sat down at table, and the twelve Apostles with him.
22:14. And when the hour was come, he sat down, and the twelve apostles with him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-20: В повествовании об становлении таинства Евхаристии ев. Лука отличается от первых двух евангелистов преимущественно со стороны размещения отдельных моментов этого события и в некоторых подробностях повествования. Можно сказать поэтому, что он в этом случае руководился не Ев. Марка, как обычно, и не Ев. Матфея, а каким-то своим источником. - Возлег (14) - см. Мф XXVI, 20. - Очень желал Я... Господь имел такое желание вкусить эту пасху с Своими учениками потому, что она была последнею пред страданиями и смертью Христа и кроме того потому, что на ней должно было совершиться установление таинства Евхаристии. - Пока она не совершится в Царствии Божием. Выражение очень трудное для понимания и различно объясняемое толкователями. Лучше всего видеть здесь указание на то, что в Царствии Божием начнется теснейшее и совершеннейшее общение с Богом, которое, так сказать, предначинательно совершалось во вкушении пасхального агнца. Идея искупления, содержащаяся в праздновании Пасхи, найдет себе окончательное осуществление только в Царстве Божием, где вместе со Христом будут и апостолы (ср. Мф СIII, 11; Лк ХХII, 30; XIV, 15). - И взяв чашу (17) - точнее: приняв (dexamenoV, а на labwn, как в ст. 19-м). Это была чаша с вином, обычно выпивавшаяся присутствовавшими при совершении пасхальной вечери. - Не буду пить от плода... (18) Это, по Марку, сказано после чаши Евхаристической (Мк ХIV, 25). Точно так же утверждает и ев. Матфей (XXVI, 29). - Господь таким же образом, по сообщению ев. Луки, отстраняет от Себя чашу, не выпив из нее (разделите между собою). Так как это было нарушением предания - отец семейства или хозяин вечери обязан был и сам испить вина из пасхальной чаши, - то этот отказ Христа должен был произвести большое впечатление на апостолов, и они сразу должны были воспрянуть духом в ожидании, что будет делать Христос далее. А далее и последовало установление таинства Евхаристии. - И взяв хлеб (19). - См. Мф ХХVI, 26. Более близок здесь ев. Лука к Ап. Павлу, также повествующему об установлении Евхаристии (1Кор.XI, 24: и сл.). Так отсюда взято выражение "благодарив" (eucaristhsaV) и прибавление к выражению "тело Мое", хотя и с некоторым изменением, ("которое за вас предается", а у Павла: "за вас ломимое"), а также слова: "сие творите в Мое воспоминание". Впрочем, последние слова ев. Лука почему-то пропускает при упоминании о "чаше после вечери", тогда как у Ап. Павла они повторяются. - Которое за вас предается, т. е. которое отдается для того, чтобы могло совершиться ваше искупление (to uper umwn didomenon). Ср. Мф XX, 28. Так как Господь здесь употребляет причастие настоящего времени (didomenon - "предается" - правильнее: "предаваемое"), то из этого можно заключать, что Евхаристия, совершенная Христом, имела жертвенный характер, что уже тут, на вечери, совершалась великая и таинственная жертва предания Самого Себя Христом на смерть. - Сие творите... Что именно? Некоторые толкователи (напр., Б. Вейс) понимают это повеление в том смысле, что Господь устанавливает здесь преломление хлеба и разделение его присутствующим на вечери, а может быть, и произнесение слов "сие есть тело Мое...", которыми определяется символический характер действия. Таким образом, речи о "приобщении" здесь будто бы нет, и это тем более нужно признать, что ев. Лука выпускает слова, имеющиеся у Марка (приимите) и у Матфея (ядите...). Но Кейль против такого узкого понимания справедливо возражает, что в таком случае остается совершенно непонятным: что же было делать апостолам с разломленным хлебом? Оставить его на столе, или унести с собою домой? Нет, очевидно Господь имеет здесь в виду главным образом приобщение Его телом... Ев. же Лука мог пропустить слова "примите, ядите", которые приведены и у Ап. Павла, просто ввиду общеизвестности их и для соблюдения краткости, тем более что мысль, ими выражаемая, отчасти заключена уже в словах "которое за вас предается". - В Мое воспоминание, т. е. для того, чтобы воспоминать обо Мне. В этих словах находится указание на то, что Евхаристия в каждом отдельном случае ее совершения есть действительная жертва Христова, приносимая за всех людей. Видеть здесь намек только на символический характер Евхаристии (как утверждает, напр., тот же Б. Вейс) - совершенно неосновательно и явно противоречит пониманию Ап. Павла (Кор XI, 27; ср. X, 16). - Также и чашу после вечери (20), т. е. так же, как поступил с хлебом: взяв чашу и благодарив, подал им (см. ст. 19). Эти слова ев. Лука заимствует у Ап. Павла буквально (до слов сие творите. 1Кор.СI, 25); он даже сохранил выражение: "после вечери", хотя, по его изображению, вечеря еще продолжалась и после этой "чаши". Впрочем можно понимать и так дело, что Евхаристическая чаша по Ев. Луки была уже четвертою чашею и заключила собою пасхальную вечерю (ср. толк, на Мф ХXVI, 27-29). Прочее, что было по Ев. Луки на вечери, уже не относилось собственно к ней. - Сия чаша есть Новый Завет, т. е. эта чаша есть Новый Завет через Мою кровь, которая содержится в чаше и которая проливается для спасения вас. - Опять и здесь западные толкователи видят только символ крови Христовой, а не действительную кровь, но против такого понимания говорит то же послание к Коринфянам (см. выше) и предание Православной Церкви, всегда утверждавшее, что в таинстве Евхаристии преподаются истинное тело и истинная кровь Христа. - Новый Завет, т. е. противоположный Ветхому, Моисееву, завет благодати и прощения (Рим XI, 27), которые приобретены для людей через смерть Христа. - Которая за вас проливается. По-гречески это выражено в форме причастия (to uper umwn ekcunomenon) и должно быть переведено: "за вас проливаемая". Но к чему относится это определение? К слову "чаша" или к слову "в крови" ("кровь" по греч. aima - сущ. средн. рода, как и слово "чаша" - pothrion)? Одни толкователи понимают так, что здесь дано определение к слову "чаша" (напр., Зигабен). Подобно тому как во время принесения жертвы в Ветхозаветном богослужении из чаши возливалось на жертву вино, так и здесь Христос говорит о Своей крови, которую Он под видом вина выливает на жертвенник. Но такое толкование представляется слишком искусственным и умаляет достоинство "чаши": ведь вино возливалось на алтарь уже в качестве дополнения к жертве, а Господь здесь очевидно придает вину или, иначе, Своей крови такое же значение, как и телу Своему, предполагаемому под видом хлеба. Поэтому более правильным представляется толкование, соединяющее это определение с выражением "в Моей крови". Если это определение грамматически и не согласовано с определяемым (нужно бы сказать: "в крови Моей, проливаемой"- дат., а не имен. падеж), но такое несогласование иногда встречается в новозаветных книгах (ср. Иак III, 8; Откр III, 12; VIII, 8; Мк XII, 40) и допущено ев. Лукою может быть не случайно, а для того, чтобы выдвинуть на вид этот момент - "пролияние (крови) за вас". - Конечно, кровь пролита не за одних апостолов, а за всех людей.
Adam Clarke: Commentary on the Bible - 1831
22:14: And when the hour was come - That is, the evening. See Mat 26:20, and Mar 14:17.
Albert Barnes: Notes on the Bible - 1834
22:14: When the hour was come - The hour of eating the paschal lamb, which was in the evening. See the notes at Mat 26:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Deu 16:6, Deu 16:7; Mat 26:20; Mar 14:17
Geneva 1599
22:14 (4) And when the (e) hour was come, he sat down, and the twelve apostles with him.
(4) Christ, having ended the passover according to the order of the law, forewarns them that this will be his last banquet with them in terms of this earthly life.
(e) The evening and twilight, at which time this supper was to be kept.
John Gill
22:14 And when the hour was come,.... When it was evening, the last of the two evenings, when it was dark, at least after six o'clock; See Gill on Mt 26:20.
he sat down; or lay along on a couch, as was the custom; see the note, as before:
and the twelve apostles with him; for Judas, after he had made his bargain with the chief priests, Scribes, and elders, came and took his place with the rest of the apostles, both to cover his sin, and to watch the best opportunity of betraying his master.
John Wesley
22:14 Mt 26:20; Mk 14:17.
Robert Jamieson, A. R. Fausset and David Brown
22:14 the hour--about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)
22:1522:15: Եւ ասէ ցնոսա. Ցանկալո՛վ ցանկացայ զայս պասեք ուտել ընդ ձեզ՝ մինչչեւ՛ չարչարեալ իցեմ[1503]։ [1503] Ոմանք. Ցանկանալով ցանկա՛՛։
15 Եւ նրանց ասաց. «Յոյժ ցանկացայ այս Պասեքի ընթրիքը ուտել ձեզ հետ, քանի դեռ չեմ չարչարուել:
15 «Փափաքելով փափաքեցայ որ այս զատիկը ձեզի հետ ուտեմ իմ չարչարուելէս առաջ։
Եւ ասէ ցնոսա. Ցանկանալով ցանկացայ զայս պասեք ուտել ընդ ձեզ, մինչչեւ չարչարեալ իցեմ:

22:15: Եւ ասէ ցնոսա. Ցանկալո՛վ ցանկացայ զայս պասեք ուտել ընդ ձեզ՝ մինչչեւ՛ չարչարեալ իցեմ[1503]։
[1503] Ոմանք. Ցանկանալով ցանկա՛՛։
15 Եւ նրանց ասաց. «Յոյժ ցանկացայ այս Պասեքի ընթրիքը ուտել ձեզ հետ, քանի դեռ չեմ չարչարուել:
15 «Փափաքելով փափաքեցայ որ այս զատիկը ձեզի հետ ուտեմ իմ չարչարուելէս առաջ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: и сказал им: очень желал Я есть с вами сию пасху прежде Моего страдания,
22:15  καὶ εἶπεν πρὸς αὐτούς, ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ᾽ ὑμῶν πρὸ τοῦ με παθεῖν·
22:15. καὶ (And) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Ἐπιθυμίᾳ (Unto-a-passioning-upon-unto) ἐπεθύμησα (I-passioned-upon-unto) τοῦτο (to-the-one-this) τὸ (to-the-one) πάσχα (to-a-Pascha) φαγεῖν (to-have-had-devoured) μεθ' (with) ὑμῶν (of-ye) πρὸ (before) τοῦ (of-the-one) με (to-me) παθεῖν: (to-have-had-experienced,"
22:15. et ait illis desiderio desideravi hoc pascha manducare vobiscum antequam patiarAnd he said to them: With desire I have desired to eat this pasch with you, before I suffer.
15. And he said unto them, With desire I have desired to eat this passover with you before I suffer:
22:15. And he said to them: “With longing have I desired to eat this Passover with you, before I suffer.
22:15. And he said unto them, With desire I have desired to eat this passover with you before I suffer:
And he said unto them, With desire I have desired to eat this passover with you before I suffer:

15: и сказал им: очень желал Я есть с вами сию пасху прежде Моего страдания,
22:15  καὶ εἶπεν πρὸς αὐτούς, ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ᾽ ὑμῶν πρὸ τοῦ με παθεῖν·
22:15. et ait illis desiderio desideravi hoc pascha manducare vobiscum antequam patiar
And he said to them: With desire I have desired to eat this pasch with you, before I suffer.
22:15. And he said to them: “With longing have I desired to eat this Passover with you, before I suffer.
22:15. And he said unto them, With desire I have desired to eat this passover with you before I suffer:
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Adam Clarke: Commentary on the Bible - 1831
22:15: With desire I have desired - A Hebraism for, I have desired most earnestly. Our Lord's meaning seems to be, that, having purposed to redeem a lost world by his blood, he ardently longed for the time in which he was to offer himself up. Such love did the holy Jesus bear to the human race. This eucharistic passover was celebrated once, by way of anticipation, before the bloody sacrifice of the victim of salvation, and before the deliverance it was appointed to commemorate; as the figurative passover had been likewise once celebrated before the going out of Egypt, and the deliverance of God's chosen people. Quesnel.
Albert Barnes: Notes on the Bible - 1834
22:15: With desire I have desired - This is a Hebrew form of expression, and means "I have greatly desired." The reasons why he desired this we may suppose to have been:
1. That, as he was about to leave them, he was desirous once of seeing them together, and of partaking with them of one of the religious privileges of the Jewish dispensation. Jesus was "man" as well as God, and he never undervalued the religious rites of his country, or the blessings of social and religious contact; and there is no impropriety in supposing that even he might feel that his human nature might be prepared by the service of religion for his great and terrible sufferings.
2. He doubtless wished to take an opportunity to prepare "them" for his sufferings, and to impress upon them more fully the certainty that he was about to leave them, that they might be prepared for it.
3. We may also suppose that he particularly desired it that he might institute for "their" use, and for the edification of all Christians, the supper which is called by his name - "the Lord's Supper." All his sufferings were the expression of love to his people, and he was desirous of testifying "always" his regard for their comfort and welfare.
Before I suffer - Before I die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: With desire I have desired: or, I have heartily desired, Luk 12:50; Joh 4:34, Joh 13:1, Joh 17:1
Geneva 1599
22:15 And he said unto them, With desire I have desired to eat this passover with you before I (f) suffer:
(f) I am put to death.
John Gill
22:15 And he said unto them,.... The twelve apostles, as they were eating the passover, it being usual to talk and converse much at such a time; See Gill on Mt 26:21.
With desire have I desired to eat this passover with you before I suffer; not for the sake of eating; for though he was traduced as a glutton, and did often eat and drink in a free and familiar way, both at the tables of Pharisees, and of publicans and sinners; yet he was not a man given to appetite; witness his fast of forty days and forty nights, and his great negligence of himself, which sometimes obliged his disciples to pray him to eat; see Jn 4:31. Indeed, according to the Jewish canons, it was not judged proper that a man should eat much on the day before the passover, that he might be hungry, and eat the passover, "with desire" (l), or with an appetite. Our Lord may allude to this; but this was not the thing he meant; nor merely does he say this on account of the passover, as it was God's ordinance; though as he was made under the law, and that was in his heart, he had a great regard to it, and a delight in it, which he had shown in his frequent and constant attendance on it from his youth: but though he had kept many passovers, yet of none of them did he say what he does of this, which was his fourth passover from his entrance on his public ministry, and his last: two reasons are suggested in the text why he so greatly desired to eat this passover; the one is, because he should eat it "with" his disciples; an emphasis lies on the phrase, "with you", to whom, and not so much to the passover, and the eating of that, was his desire; as it is to all his people: it was so from everlasting, when he desired them as his spouse and bride; and in time, when he became incarnate, suffered, died, and gave himself for them: his desire is towards them whilst in unregeneracy, that they may be converted; and to them when converted, notwithstanding all their backslidings and revoltings. His desire is to their persons, and the comeliness and beauty of them, which he himself has put upon them; and to their graces, and the exercise of them, with which he is ravished; and to their company and communion with them, which he chooses and delights in: and his desire is towards their being with him to all eternity, and which he delighted in the fore views of from eternity; and is the joy set before him, and which carried him through his sufferings and death; and is the amount and accomplishment of all his prayers and intercession: and the other reason of this his strong desire in the text is, that this was the last passover, and that his sufferings and death were just at hand, and which he longed to have over; not that he desired these sufferings, for the sake of them, which could not be agreeable to, and desirable by his human nature; but because of the effects of them; since hereby justice would be satisfied, the law would be fulfilled, sin atoned for, and the salvation of his elect obtained; for whom he bore the strongest affection, and whom he loved with a love of complacency, and whose salvation he most earnestly desired, and even sufferings for the sake of it.
(l) Maimon. & Bartenora in Misn. Pesachim, c. 10. sect. 1.
John Wesley
22:15 With desire have I desired - That is, I have earnestly desired it. He desired it, both for the sake of his disciples, to whom he desired to manifest himself farther, at this solemn parting: and for the sake of his whole Church, that he might institute the grand memorial of his death.
Robert Jamieson, A. R. Fausset and David Brown
22:15 With desire . . . desired--"earnestly have I longed" (as Gen 31:30, "sore longedst"). Why? It was to be His last "before He suffered"--and so became "Christ our Passover sacrificed for us" (1Cor 5:7), when it was "fulfilled in the Kingdom of God," the typical ordinance thenceforth disappearing.
22:1622:16: Բայց ասե՛մ ձեզ, թէ ո՛չ եւս կերա՛յց ՚ի սմանէ, մինչեւ լցցի՛ յարքայութեան Աստուծոյ։
16 Բայց ասում եմ ձեզ, թէ այլեւս չեմ ուտելու սրանից, մինչեւ որ Պասեքը կատարուի Աստծու արքայութեան մէջ»:
16 Քանզի կ’ըսեմ ձեզի թէ ալ բնաւ ասկէ պիտի չուտեմ՝ մինչեւ Աստուծոյ թագաւորութեանը մէջ կատարուի»։
Բայց ասեմ ձեզ թէ ոչ եւս կերայց ի սմանէ, մինչեւ լցցի յարքայութեան Աստուծոյ:

22:16: Բայց ասե՛մ ձեզ, թէ ո՛չ եւս կերա՛յց ՚ի սմանէ, մինչեւ լցցի՛ յարքայութեան Աստուծոյ։
16 Բայց ասում եմ ձեզ, թէ այլեւս չեմ ուտելու սրանից, մինչեւ որ Պասեքը կատարուի Աստծու արքայութեան մէջ»:
16 Քանզի կ’ըսեմ ձեզի թէ ալ բնաւ ասկէ պիտի չուտեմ՝ մինչեւ Աստուծոյ թագաւորութեանը մէջ կատարուի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: ибо сказываю вам, что уже не буду есть ее, пока она не совершится в Царствии Божием.
22:16  λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
22:16. λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one,"οὐ (not) μὴ (lest) φάγω (I-might-have-had-devoured) αυτὸ (to-it) ἕως (unto-if-which) ὅτου (of-which-a-one) πληρωθῇ (it-might-have-been-en-filled) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
22:16. dico enim vobis quia ex hoc non manducabo illud donec impleatur in regno DeiFor I say to you that from this time I will not eat it, till it be fulfilled in the kingdom of God.
16. for I say unto you, I will not eat it, until it be fulfilled in the kingdom of God.
22:16. For I say to you, that from this time, I will not eat it, until it is fulfilled in the kingdom of God.”
22:16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God:

16: ибо сказываю вам, что уже не буду есть ее, пока она не совершится в Царствии Божием.
22:16  λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
22:16. dico enim vobis quia ex hoc non manducabo illud donec impleatur in regno Dei
For I say to you that from this time I will not eat it, till it be fulfilled in the kingdom of God.
22:16. For I say to you, that from this time, I will not eat it, until it is fulfilled in the kingdom of God.”
22:16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
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Adam Clarke: Commentary on the Bible - 1831
22:16: Until it be fulfilled in the kingdom of God - That is, until that of which the passover is a type is fulfilled in my death, through which the kingdom of God, or of heaven, (See Mat 3:2), shall be established among men.
Albert Barnes: Notes on the Bible - 1834
22:16: Until it be fulfilled - See the notes at Mat 26:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: I will not: Luk 22:18-20
until: Luk 22:30, Luk 12:37, Luk 14:15; Joh 6:27, Joh 6:50-58; Act 10:41; Co1 5:7, Co1 5:8; Heb 10:1-10; Rev 19:9
John Gill
22:16 For I say unto you, I will not any more eat thereof,.... Of the passover, and which now, with the rest of the ceremonial law, was to be abolished:
until it be fulfilled in the kingdom of God; signifying, not that he should eat of it in the kingdom of God, where it would be fulfilled; seeing the passover was never more to take place, neither in the Gospel dispensation, nor in the heavenly glory; both which may be meant by the kingdom of God; but that he should never eat more of it in this ceremonial way, since it would have its accomplishment in each of those states: and it has been already fulfilled under the Gospel dispensation, which is often meant by the kingdom of God; in himself, who is the passover sacrificed for us, 1Cor 5:7 for the passover lamb was a type of Christ, and he is the sum and substance of that shadow, and the fulfilling end of that type; it had its accomplishment in him; of which See Gill on 1Cor 5:7 and it will also be fulfilled in the kingdom of heaven, or eternal glory, when there will be a perfect deliverance of the saints from sin, Satan, and the world; which the deliverance of the Israelites out of Egypt was typical of, commemorated in the passover; and therefore then will be sung the song of Moses, and the Lamb; and then will Christ, and his true followers, eat and drink together in his Father's kingdom, and spend an endless eternity in never fading joys and pleasures.
John Wesley
22:16 For I will not eat thereof any more - That is, it will be the last I shall eat with you before I die. The kingdom of God did not properly commence till his resurrection. Then was fulfilled what was typified by the passover.
22:1722:17: Եւ ընկալեալ բաժակ՝ գոհացա՛ւ եւ ասէ. Առէ՛ք զայդ՝ եւ բաժանեցէ՛ք ՚ի ձեզ։
17 Եւ, բաժակը վերցնելով, գոհութիւն յայտնեց Աստծուն եւ ասաց. «Առէ՛ք այս եւ բաժանեցէ՛ք ձեր մէջ.
17 Եւ գաւաթը առաւ, գոհացաւ ու ըսաւ. «Առէ՛ք ասիկա ու բաժնեցէք ձեր մէջ.
Եւ ընկալեալ բաժակ` գոհացաւ եւ ասէ. Առէք զայդ եւ բաժանեցէք ի ձեզ:

22:17: Եւ ընկալեալ բաժակ՝ գոհացա՛ւ եւ ասէ. Առէ՛ք զայդ՝ եւ բաժանեցէ՛ք ՚ի ձեզ։
17 Եւ, բաժակը վերցնելով, գոհութիւն յայտնեց Աստծուն եւ ասաց. «Առէ՛ք այս եւ բաժանեցէ՛ք ձեր մէջ.
17 Եւ գաւաթը առաւ, գոհացաւ ու ըսաւ. «Առէ՛ք ասիկա ու բաժնեցէք ձեր մէջ.
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22:1717: И, взяв чашу и благодарив, сказал: приимите ее и разделите между собою,
22:17  καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν, λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς·
22:17. καὶ (And) δεξάμενος ( having-received ) ποτήριον (to-a-drinkerlet,"εὐχαριστήσας (having-goodly-granted-unto,"εἶπεν (it-had-said,"Λάβετε (Ye-should-have-had-taken) τοῦτο (to-the-one-this) καὶ (and) διαμερίσατε (ye-should-have-portioned-through-to) εἰς (into) ἑαυτούς: (to-selves)
22:17. et accepto calice gratias egit et dixit accipite et dividite inter vosAnd having taken the chalice, he gave thanks and said: Take and divide it among you.
17. And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves:
22:17. And having taken the chalice, he gave thanks, and he said: “Take this and share it among yourselves.
22:17. And he took the cup, and gave thanks, and said, Take this, and divide [it] among yourselves:
And he took the cup, and gave thanks, and said, Take this, and divide [it] among yourselves:

17: И, взяв чашу и благодарив, сказал: приимите ее и разделите между собою,
22:17  καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν, λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς·
22:17. et accepto calice gratias egit et dixit accipite et dividite inter vos
And having taken the chalice, he gave thanks and said: Take and divide it among you.
22:17. And having taken the chalice, he gave thanks, and he said: “Take this and share it among yourselves.
22:17. And he took the cup, and gave thanks, and said, Take this, and divide [it] among yourselves:
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Adam Clarke: Commentary on the Bible - 1831
22:17: He took the cup - This was not the sacramental cup, for that was taken after supper, Luk 22:20, but was the cup which was ordinarily taken before supper.
Divide it among yourselves - Pass the cup from one to another; thus the cup which Christ gave to the first person on his right hand continued to be handed from one to another, till it came to the last person on his left.
Albert Barnes: Notes on the Bible - 1834
22:17: And he took the cup and gave thanks - This was not the "sacramental" cup, for that was taken "after" supper, Luk 22:20. This was one of the cups which were usually taken during the celebration of the Passover, and pertained to that observance. "After" he had kept this in the usual manner, he instituted the supper which bears his name, using the bread and wine which had been prepared for the Passover, and thus ingrafted the Lord's Supper on the Passover, or superseded the Passover by another ordinance, which was intended to be perpetual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: took: Psa 23:5, Psa 116:13; Jer 16:7
gave: Luk 22:19, Luk 9:16; Deu 8:10; Sa1 9:13; Rom 14:6; Ti1 4:4, Ti1 4:5
John Gill
22:17 And he took the cup and gave thanks,.... There were four cups of wine drank at the passover, which the poorest man in Israel was obliged to drink; and over each of which a blessing was pronounced (m): and this was one of them, and seems to be the first; for the passover was begun by mixing a cup of wine, and blessing it, or giving thanks over it (n); and which was usually done in the following manner (o):
"blessed art thou, O Lord, our God, the King of the world, who hast created "the fruit of the vine": blessed art thou, O Lord our God, the King of the world, who hath chosen us above all people, and hath exalted us above every tongue, and hath sanctified us by his commandments; and thou hast given unto us, O Lord our God, in love, the stated festivals for joy, and the feasts and seasons for rejoicing; this day of the feast of unleavened bread, this time of our freedom, a holy convocation, in remembrance of the going out of Egypt; for thou hast chosen us, and thou hast sanctified us, above all people; and the feasts of thine holiness with joy and rejoicing thou hast made us to inherit: blessed art thou, O Lord, who hast sanctified Israel, and the seasons: blessed art thou, O Lord our God, who hath kept us alive, and preserved us, and hast brought us to this time.''
After this every one drank of his cup, and put it on the table: accordingly it follows,
and said, take this and divide it among yourselves; that is, every one drink of it.
(m) Maimon. Chametz Umetzah, c. 7. sect. 9, 10. (n) Ib. c. 8. sect. 1. (o) Haggada Shel Pesach. fol. 241. 1, 2. ed. Basil. p. 3, 4. ed. Rittangel.
John Wesley
22:17 And he took the cup - That cup which used to be brought at the beginning of the paschal solemnity, and said, Take this and divide it among yourselves; for I will not drink - As if he had said, Do not expect me to drink of it: I will drink no more before I die.
Robert Jamieson, A. R. Fausset and David Brown
22:17 took the cup--the first of several partaken of in this service.
divide it among, &c.--that is, It is to be your last as well as Mine, "until the Kingdom of God come," or as it is beautifully given in Mt 26:29, "until that day when I shall drink it new with you in my Father's kingdom." It was the point of transition between two economies and their two great festivals, the one about to close for ever, the other immediately to open and run its majestic career until from earth it be transferred to heaven.
22:1822:18: Ասե՛մ ձեզ, թէ յայսմ հետէ՝ ո՛չ արբից ՚ի բերոյ որթոյ, մինչեւ եկեսցէ արքայութիւն Աստուծոյ[1504]։ [1504] Ոմանք. Զի յայսմ հետէ ոչ։
18 ասում եմ ձեզ, թէ այսուհետեւ որթատունկի բերքից չեմ խմելու, մինչեւ որ գայ Աստծու արքայութիւնը»:
18 Վասն զի ձեզի կ’ըսեմ թէ բնաւ որթին բերքէն պիտի չխմեմ՝ մինչեւ Աստուծոյ թագաւորութիւնը գայ»։
Ասեմ ձեզ թէ յայսմ հետէ ոչ արբից ի բերոյ որթոյ, մինչեւ եկեսցէ արքայութիւն Աստուծոյ:

22:18: Ասե՛մ ձեզ, թէ յայսմ հետէ՝ ո՛չ արբից ՚ի բերոյ որթոյ, մինչեւ եկեսցէ արքայութիւն Աստուծոյ[1504]։
[1504] Ոմանք. Զի յայսմ հետէ ոչ։
18 ասում եմ ձեզ, թէ այսուհետեւ որթատունկի բերքից չեմ խմելու, մինչեւ որ գայ Աստծու արքայութիւնը»:
18 Վասն զի ձեզի կ’ըսեմ թէ բնաւ որթին բերքէն պիտի չխմեմ՝ մինչեւ Աստուծոյ թագաւորութիւնը գայ»։
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22:1818: ибо сказываю вам, что не буду пить от плода виноградного, доколе не придет Царствие Божие.
22:18  λέγω γὰρ ὑμῖν [ὅτι] οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὖ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ.
22:18. λέγω (I-forth) γὰρ (therefore) ὑμῖν, (unto-ye,"οὐ (not) μὴ (lest) πίω (I-might-have-had-drank) ἀπὸ (off) τοῦ (of-the-one) νῦν (now) ἀπὸ (off) τοῦ (of-the-one) γενήματος (of-a-generating-to) τῆς (of-the-one) ἀμπέλου (of-a-vine) ἕως (unto-if-which) οὗ (of-which) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἔλθῃ. (it-might-have-had-came)
22:18. dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniatFor I say to you that I will not drink of the fruit of the vine, till the kingdom of God come.
18. for I say unto you, I will not drink from henceforth of the fruit of the vine, until the kingdom of God shall come.
22:18. For I say to you, that I will not drink from the fruit of the vine, until the kingdom of God arrives.”
22:18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come:

18: ибо сказываю вам, что не буду пить от плода виноградного, доколе не придет Царствие Божие.
22:18  λέγω γὰρ ὑμῖν [ὅτι] οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὖ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ.
22:18. dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniat
For I say to you that I will not drink of the fruit of the vine, till the kingdom of God come.
22:18. For I say to you, that I will not drink from the fruit of the vine, until the kingdom of God arrives.”
22:18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
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Adam Clarke: Commentary on the Bible - 1831
22:18: I will not drink of the fruit of the vine - That is, before the time of another passover, the Holy Ghost shall descend, the Gospel of the kingdom be established, and the sacramental supper shall take place of the paschal lamb; for in a few hours his crucifixion was to take place. See on Mat 26:29 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: I will not: Luk 22:16; Mat 26:29; Mar 14:23, Mar 15:23
the fruit: Jdg 9:13; Psa 104:15; Pro 31:6, Pro 31:7; Sol 5:1; Isa 24:9-11, Isa 25:6, Isa 55:1; Zac 9:15, Zac 9:17; Eph 5:18, Eph 5:19
until: Luk 9:27, Luk 21:31; Dan 2:44; Mat 16:18; Mar 9:1; Act 2:30-36; Col 1:13
John Gill
22:18 For I say unto you, I will not drink of the fruit of the vine,.... That is, wine; see the blessing at the passover cup in the notes on the preceding verse:
until the kingdom of God shall come; with power, as in Mk 9:1 in the resurrection of Christ from the dead; in his exaltation and session at God's right hand; in the pouring forth of the Spirit on the apostles; in the conversion of great multitudes, both in Judea, and in the Gentile world; in the destruction of the Jews; in the latter day glory; and in the ultimate state of happiness and bliss in the world to come. The Ethiopic version reads, "until I drink it new in the kingdom of God"; as in Mk 14:25.
22:1922:19: Եւ առեալ հաց, գոհացա՛ւ, եբե՛կ եւ ետ նոցա՝ եւ ասէ. Ա՛յս է մարմին իմ, որ վասն բազմաց տուեալ. զա՛յս արասջի՛ք առ իմոյ յիշատակի[1505]։ [1505] Ոմանք. Եբեկ ետ նոցա։
19 Եւ հաց վերցնելով՝ գոհութիւն յայտնեց Աստծուն, կտրեց, տուեց նրանց եւ ասաց. «Այս է իմ մարմինը, որ շատերի համար[18] է տրուած. այս արէ՛ք իմ յիշատակի համար»:[18] 18. Յունարէնն ունի ձեզ համար:
19 Հաց առաւ, գոհացաւ, կտրեց եւ տուաւ անոնց ու ըսաւ. «Այս է իմ մարմինս, որ ձեզի համար տրուած է. ասիկա ըրէք զիս յիշելու համար»։
Եւ առեալ հաց` գոհացաւ, եբեկ եւ ետ նոցա եւ ասէ. Այս է մարմին իմ, [131]որ վասն բազմաց տուեալ``. զայս արասջիք առ իմոյ յիշատակի:

22:19: Եւ առեալ հաց, գոհացա՛ւ, եբե՛կ եւ ետ նոցա՝ եւ ասէ. Ա՛յս է մարմին իմ, որ վասն բազմաց տուեալ. զա՛յս արասջի՛ք առ իմոյ յիշատակի[1505]։
[1505] Ոմանք. Եբեկ ետ նոցա։
19 Եւ հաց վերցնելով՝ գոհութիւն յայտնեց Աստծուն, կտրեց, տուեց նրանց եւ ասաց. «Այս է իմ մարմինը, որ շատերի համար[18] է տրուած. այս արէ՛ք իմ յիշատակի համար»:
[18] 18. Յունարէնն ունի ձեզ համար:
19 Հաց առաւ, գոհացաւ, կտրեց եւ տուաւ անոնց ու ըսաւ. «Այս է իմ մարմինս, որ ձեզի համար տրուած է. ասիկա ըրէք զիս յիշելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: И, взяв хлеб и благодарив, преломил и подал им, говоря: сие есть тело Мое, которое за вас предается; сие творите в Мое воспоминание.
22:19  καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων, τοῦτό ἐστιν τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
22:19. καὶ (And) λαβὼν (having-had-taken) ἄρτον (to-a-loaf,"εὐχαριστήσας (having-goodly-granted-unto,"ἔκλασεν (it-broke) καὶ (and) ἔδωκεν (it-gave) αὐτοῖς (unto-them) λέγων (forthing,"Τοῦτό (The-one-this) ἐστιν (it-be) τὸ (the-one) σῶμά (a-body) μου (of-me) [[τὸ "[[the-one) ὑπὲρ (over) ὑμῶν (of-ye) διδόμενον: (being-given) τοῦτο (to-the-one-this) ποιεῖτε (ye-should-do-unto) εἰς (into) τὴν (to-the-one) ἐμὴν (to-mine) ἀνάμνησιν. (to-a-memorying-up)
22:19. et accepto pane gratias egit et fregit et dedit eis dicens hoc est corpus meum quod pro vobis datur hoc facite in meam commemorationemAnd taking bread, he gave thanks and brake and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.
19. And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me.
22:19. And taking bread, he gave thanks and broke it and gave it to them, saying: “This is my body, which is given for you. Do this as a commemoration of me.”
22:19. And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me:

19: И, взяв хлеб и благодарив, преломил и подал им, говоря: сие есть тело Мое, которое за вас предается; сие творите в Мое воспоминание.
22:19  καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων, τοῦτό ἐστιν τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
22:19. et accepto pane gratias egit et fregit et dedit eis dicens hoc est corpus meum quod pro vobis datur hoc facite in meam commemorationem
And taking bread, he gave thanks and brake and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.
22:19. And taking bread, he gave thanks and broke it and gave it to them, saying: “This is my body, which is given for you. Do this as a commemoration of me.”
22:19. And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:19: Took bread - See the nature and design of the Lord's Supper explained in the notes on Mat 26:26-29 (note).
This do in remembrance of me - That the Jews, in eating the passover, did it to represent the sufferings of the Messiah, as evident from the tract Pesachim, fol. 119, quoted by Schoettgen.
Why do we call this the great hallel? (i.e. the hymn composed of several psalms, which they sung after the paschal supper). Ans. Because in it these five things are contained:
1. The exodus from Egypt.
2. The dividing of the Red Sea.
3. The promulgation of the law.
4. The resurrection of the dead. And,
5. The sufferings of the Messiah.
The first is referred to, Psa 114:1, When Israel went out of Egypt, etc.
The second in Psa 114:3, The sea saw it and fled.
The third in Psa 114:4, The mountains skipped like rams, etc.
The fourth in Psa 116:9, I will walk before the Lord in the land of the living.
The fifth in Psa 115:1, Not unto us, O Lord, not unto us, but unto thy name give glory; for thy mercy and thy truth's sake. See the note on Mat 26:30.
Albert Barnes: Notes on the Bible - 1834
22:19: See the notes at Mat 26:26-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: he took: Mat 26:26-28; Mar 14:22-24; Co1 10:16, Co1 11:23-29
gave thanks: Luk 22:17, Luk 24:30; Joh 6:23; Th1 5:18
is my: Luk 22:20; Gen 41:26, Gen 41:27; Eze 37:11; Dan 2:38, Dan 4:22-24; Zac 5:7, Zac 5:8; Co1 10:4; Gal 4:25
given: Joh 6:51; Gal 1:4; Eph 5:2; Tit 2:14; Pe1 2:24
this do: Psa 78:4-6, Psa 111:4; Sol 1:4; Co1 11:24
Geneva 1599
22:19 (5) And he took bread, and gave thanks, and brake [it], and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
(5) Christ establishes his new covenant and his communication with us by new symbols.
John Gill
22:19 And he took bread and gave thanks,.... Or blessed it, as in Mt 26:26. Here begins the account of the Lord's supper after the passover was eaten;
and brake it, and gave unto them; the disciples, as is expressed in Mt 26:26
saying, this is my body; See Gill on Mt 26:26.
which is given for you; or will be given for you, as an offering for sin in your room and stead; and accordingly it was given into the hands of men, and of justice, and unto death. The phrase denotes the substitution and sacrifice of Christ in the room of his people, and the voluntariness of it; and is only mentioned by Luke in this account: the Apostle Paul writes, which is broken for you, 1Cor 11:24 alluding to the breaking of the bread in the ordinance, and as expressing the bruises, wounds, sufferings, and death of Christ: the Ethiopic version here adds, "for the redemption of many".
This do in remembrance of me; that is, eat this bread in remembrance of my love to you, and in commemoration of my body being offered up for you. Observe this ordinance in the manner I now institute it, in time to come, in memory of what I am about to do for you; for this direction does not only regard the present time and action, but is intended as a rule to be observed by the churches of Christ in all ages, to his second coming: and it is to be observed, that the Lord's supper is not a reiteration, but a commemoration of the sacrifice of Christ. This phrase is only mentioned by Luke here, and by the Apostle Paul, who adds it also at the drinking of the cup, 1Cor 11:24. The Persic version here reads, "do this perpetually in remembrance of me".
John Wesley
22:19 And he took bread - Namely, some time after, when supper was ended, wherein they had eaten the paschal lamb. This is my body - As he had just now celebrated the paschal supper, which was called the passover, so in like figurative language, he calls this bread his body. And this circumstance of itself was sufficient to prevent any mistake, as if this bread was his real body, any more than the paschal lamb was really the passover.
22:2022:20: Նոյնպէս եւ զբաժակն յետ ընթրեա՛ցն առ՝ եւ ասէ. Ա՛յս բաժակ է նո՛ր ուխտ՝ իմով արեամբ վասն ձեր հեղելոյ[1506]։ [1506] Ոմանք. Բաժակ նոր ուխտ... վասն ձեր հեղլոյ. կամ՝ հեղլով։
20 Նոյնպէս եւ բաժակը վերցրեց ընթրիքից յետոյ եւ ասաց. «Այս բաժակը նոր Ուխտ է իմ արիւնով՝ ձեզ համար թափուած:
20 Նոյնպէս ալ գաւաթը առաւ ընթրիքէն յետոյ ու ըսաւ. «Այս գաւաթը նոր ուխտ է իմ արիւնովս, որ ձեզի համար պիտի թափուի»։
Նոյնպէս եւ զբաժակն յետ ընթրեացն առ եւ ասէ. Այս բաժակ է նոր ուխտ իմով արեամբ վասն ձեր հեղելոյ:

22:20: Նոյնպէս եւ զբաժակն յետ ընթրեա՛ցն առ՝ եւ ասէ. Ա՛յս բաժակ է նո՛ր ուխտ՝ իմով արեամբ վասն ձեր հեղելոյ[1506]։
[1506] Ոմանք. Բաժակ նոր ուխտ... վասն ձեր հեղլոյ. կամ՝ հեղլով։
20 Նոյնպէս եւ բաժակը վերցրեց ընթրիքից յետոյ եւ ասաց. «Այս բաժակը նոր Ուխտ է իմ արիւնով՝ ձեզ համար թափուած:
20 Նոյնպէս ալ գաւաթը առաւ ընթրիքէն յետոյ ու ըսաւ. «Այս գաւաթը նոր ուխտ է իմ արիւնովս, որ ձեզի համար պիտի թափուի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: Также и чашу после вечери, говоря: сия чаша [есть] Новый Завет в Моей крови, которая за вас проливается.
22:20  καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῶ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον.
22:20. καὶ (And) τὸ (the-one) ποτήριον (a-drinkerlet) ὡσαύτως (as-unto-it) μετὰ (with) τὸ (to-the-one) δειπνῆσαι, (to-have-mealed-unto) λέγων (forthing,"Τοῦτο (The-one-this) τὸ (the-one) ποτήριον (a-drinkerlet) ἡ (the-one) καινὴ (fresh) διαθήκη (a-placement-through) ἐν (in) τῷ (unto-the-one) αἵματί (unto-a-blood) μου, (of-me) τὸ (the-one) ὑπὲρ (over) ὑμῶν (of-ye) ἐκχυννόμενον]]. (being-poured-out]]."
22:20. similiter et calicem postquam cenavit dicens hic est calix novum testamentum in sanguine meo quod pro vobis funditurIn like manner, the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.
20. And the cup in like manner after supper, saying, This cup is the new covenant in my blood, that which is poured out for you.
22:20. Similarly also, he took the chalice, after he had eaten the meal, saying: “This chalice is the new covenant in my blood, which will be shed for you.
22:20. Likewise also the cup after supper, saying, This cup [is] the new testament in my blood, which is shed for you.
Likewise also the cup after supper, saying, This cup [is] the new testament in my blood, which is shed for you:

20: Также и чашу после вечери, говоря: сия чаша [есть] Новый Завет в Моей крови, которая за вас проливается.
22:20  καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῶ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον.
22:20. similiter et calicem postquam cenavit dicens hic est calix novum testamentum in sanguine meo quod pro vobis funditur
In like manner, the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.
22:20. Similarly also, he took the chalice, after he had eaten the meal, saying: “This chalice is the new covenant in my blood, which will be shed for you.
22:20. Likewise also the cup after supper, saying, This cup [is] the new testament in my blood, which is shed for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:20: This cup is the new testament in my blood - Perhaps it might be better to paraphrase the passage thus: This cup which is poured out for you, signifies the blood of the new covenant, which is shortly to be ratified in (or by) the shedding of my blood. Or, This cup is the new covenant, poured out for you with my blood: - that is, the paschal sacrifice and my sacrifice happen together. But see Kypke.
It does not appear that our Lord handed either the bread or the cup to each person; he gave it to him who was next to him, and, by handing it from one to another, they shared it among themselves, Luk 22:17. In this respect the present mode of administering the Lord's Supper is not strictly according to the original institution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: This: Exo 24:8; Zac 9:11; Co1 10:16-21, Co1 11:25; Heb 8:6-13, Heb 9:17, Heb 12:24; Heb 13:20
Geneva 1599
22:20 Likewise also the cup after supper, saying, This (g) cup [is] (h) the new testament in my blood, which is shed for you.
(g) Here is a double use of metonymy: for first, the vessel is taken for that which is contained in the vessel, as the cup is spoken of for the wine which is within the cup. Second, the wine is called the covenant or testament, whereas in reality it is but the sign of the testament, or rather of the blood of Christ by which the testament was made: neither is it a vain sign, although it is not the same as the thing that it represents.
(h) This word "the" shows the excellency of the testament, and corresponds to (Jer 31:31) where the new testament is promised.
John Gill
22:20 Likewise also the cup after supper,.... Both after the passover, and the Lord's supper; that is, he took the cup after they had eaten the bread, and gave thanks over it, and gave it to his disciples, bidding them drink of it, as in Mt 26:27, See Gill on Mt 26:27,
saying, this cup is the New Testament in my blood, which is shed for you. The Ethiopic version reads, "for many"; as in Mt 26:28 where it is added, "for the remission of sins"; See Gill on Mt 26:28.
John Wesley
22:20 This cup is the New Testament - Here is an undeniable figure, whereby the cup is put for the wine in the cup. And this is called, The New Testament in Christ's blood, which could not possibly mean, that it was the New Testament itself, but only the seal of it, and the sign of that blood which was shed to confirm it.
22:2122:21: Բայց ա՛ւասիկ՝ ձեռն մատնչի իմոյ ընդ իս ՚ի սեղանս։
21 Բայց ահաւասիկ իմ մատնիչի ձեռքը ինձ հետ այս սեղանի վրայ է:
21 «Բայց ահա զիս մատնողին ձեռքը ինծի հետ այս սեղանին վրայ է։
Բայց աւասիկ ձեռն մատնչի իմոյ ընդ իս ի սեղանս:

22:21: Բայց ա՛ւասիկ՝ ձեռն մատնչի իմոյ ընդ իս ՚ի սեղանս։
21 Բայց ահաւասիկ իմ մատնիչի ձեռքը ինձ հետ այս սեղանի վրայ է:
21 «Բայց ահա զիս մատնողին ձեռքը ինծի հետ այս սեղանին վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: И вот, рука предающего Меня со Мною за столом;
22:21  πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετ᾽ ἐμοῦ ἐπὶ τῆς τραπέζης·
22:21. πλὴν (To-beyond," ἰδοὺ ( thou-should-have-had-seen ,"ἡ (the-one) χεὶρ (a-hand) τοῦ (of-the-one) παραδιδόντος (of-giving-beside) με (to-me) μετ' (with) ἐμοῦ (of-ME) ἐπὶ (upon) τῆς (of-the-one) τραπέζης: (of-a-four-footedness)
22:21. verumtamen ecce manus tradentis me mecum est in mensaBut yet behold: the hand of him that betrayeth me is with me on the table.
21. But behold, the hand of him that betrayeth me is with me on the table.
22:21. But in truth, behold, the hand of my betrayer is with me at table.
22:21. But, behold, the hand of him that betrayeth me [is] with me on the table.
But, behold, the hand of him that betrayeth me [is] with me on the table:

21: И вот, рука предающего Меня со Мною за столом;
22:21  πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετ᾽ ἐμοῦ ἐπὶ τῆς τραπέζης·
22:21. verumtamen ecce manus tradentis me mecum est in mensa
But yet behold: the hand of him that betrayeth me is with me on the table.
22:21. But in truth, behold, the hand of my betrayer is with me at table.
22:21. But, behold, the hand of him that betrayeth me [is] with me on the table.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Ев. Лука, согласно с ев. Иоанном (Ин ХIII гл.), ясно говорит, что открытие предателя и, след., его удаление с тайной вечери последовало уже по установлении таинства Евхаристии. Господь таким образом употребил последнее средство для того, чтобы возвратить к Себе изменника-ученика, именно дал ему вкусить тела и крови Своей. Некоторые толкователи отмечают это как противоречие ев. Луки Евангелиям Матфея и Марка, по которым открытие предателя последовало до установления таинства Евхаристии (Мф XVI, 21-25: и Мк ХVIII, 21). Но если и есть здесь противоречие, то, во-первых, оно могло произойти оттого, что ев. Лука нашел нужным сначала рассказать о самом важном, что произошло на вечере - об установлении Евхаристии, а потом уже передать об открытии предателя и о споре учеников между собою, и затем - и это нам представляется особенно важным - об удалении предателя с вечери не говорит ни один из всех трех синоптиков, и в этом пункте противоречия между ними нет: можно даже сказать, что и первые два евангелиста говорят только об открытии предателя Иоанну и, может быть, Петру, а это ведь не препятствовало Иуде продолжать сидеть за трапезою и дальше, что и изображает ев. Лука... - И вот (plhn idou) - это обычный в Ев. Луки переход к новой мысли (ср. VI, 35): от значения Своей смерти Христос переходит мыслью к тому, как эта смерть наступит для Него, через кого Он ее примет. - Рука за столом - точнее: на столе (epi thV trapezhV). Иуда, след., протягивал по столу свою руку, чтобы принять чашу. - Предающего. Здесь есть некоторое соответствие с выражением 19-го стиха. Предаваемое (тело). Тело предается, - а вот и предающий его. - Впрочем. В древнейших кодексах здесь вместо союза и (kai) стоит союз "потому что" (oti). Если принять такое чтение, то в первых словах 22-го стиха нужно видеть указание на то, что предание Господа Иудою не есть что-то неожиданное, а согласно с определением Божием. - Но горе... Тем не менее оно остается свободным поступком предателя, за который этот последний будет наказан. - Спрашивать - точнее: обсуждать, спорить (suzhtein). Им хотелось доказать друг другу, что никто из них на такое гнусное дело не пойдет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 But, behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! 23 And they began to enquire among themselves, which of them it was that should do this thing. 24 And there was also a strife among them, which of them should be accounted the greatest. 25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. 28 Ye are they which have continued with me in my temptations. 29 And I appoint unto you a kingdom, as my Father hath appointed unto me; 30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. 33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. 34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. 35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. 36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. 37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

We have here Christ's discourse with his disciples after supper, much of which is new here; and in St. John's gospel we shall find other additions. We should take example from him to entertain and edify our family and friends with such discourse at table as is good and to the use of edifying, which may minister grace to the hearers; but especially after we have been at the Lord's table, by Christian conference to keep one another in a suitable frame. The matters Christ here discoursed of were of weight, and to the present purpose.

I. He discoursed with them concerning him that should betray him, who was now present. 1. He signifies to them that the traitor was now among them, and one of them, v. 21. By placing this after the institution of the Lord's supper, though in Matthew and Mark it is placed before it, it seems plain that Judas did receive the Lord's supper, did eat of that bread and drink of that cup; for, after the solemnity was over, Christ said, Behold, the hand of him that betrayeth me is with me on the table. There have been those that have eaten bread with Christ and yet have betrayed him. 2. He foretels that the treason would take effect (v. 22): Truly the Son of man goes as it was determined, goes to the place where he will be betrayed; for he is delivered up by the counsel and foreknowledge of God, else Judas could not have delivered him up. Christ was not driven to his sufferings, but cheerfully went to them. He said, Lo, I come. 3. He threatens the traitor: Woe to that man by whom he is betrayed. Note, Neither the patience of the saints under their sufferings, nor the counsel of God concerning their sufferings, will be any excuse for those that have any hand in their sufferings, or that persecute them. Though God has determined that Christ shall be betrayed and he himself has cheerfully submitted to it, yet Judas's sin or punishment is not at all the less. 4. He frightens the rest of the disciples into a suspicion of themselves, by saying that it was one of them, and not naming which (v. 23): They began to enquire among themselves, to interrogate themselves, to put the question to themselves, who it was that should do this thing, that could be so base to so good a Master. The enquiry was not, Is it you? or, Is it such a one? but, Is it I?

II. Concerning the strife that was among them for precedency or supremacy.

1. See what the dispute was: Which of them should be accounted the greatest. Such and so many contests among the disciples for dignity and dominion, before the Spirit was poured upon them, were a sad presage of the like strifes for, and affections of, supremacy in the churches, after the Spirit should be provoked to depart from them. How inconsistent is this with that in the verse before! There they were enquiring which would be the traitor, and here which should be the prince. Could such an instance of humility, and such an instance of pride and vanity, be found in the same men, so near together? This is like sweet waters and bitter proceeding at the same time out of the same fountain. What a self-contradiction is the deceitful heart of man!

2. See what Christ said to this dispute. He was not sharp upon them, as might have been expected (he having so often reproved them for this very thing), but mildly showed them the sin and folly of it.

(1.) This was to make themselves like the kings of the Gentiles, who affect worldly pomp, and worldly power, v. 25. They exercise lordship over their subjects, and are ever and anon striving to exercise lordship too over the princes that are about them, though as good as themselves, if they think them not so strong as themselves. Note, The exercising of lordship better becomes the kings of the Gentiles than the ministers of Christ. But observe, They that exercise authority, and take upon themselves to bear sway, and give law, they are called Benefactors--Euergetas, they call themselves so, and so their flatterers call them, and those that set themselves to serve their interests. It is pretended that they have been benefactors, and upon that account they should be admitted to have rule; nay, that in exercising authority they are benefactors. However they may really serve themselves, they would be thought to serve their country. One of the Ptolemies was surnamed Euergetes--The Benefactor. Now our Saviour, by taking notice of this, intimates, [1.] That to do good is much more honourable than to look great; for these princes that were the terror of the mighty would not be called so, but rather the benefactors of the needy; so that, by their own confession, a benefactor to his country is much more valued than a ruler of his country. [2.] That to do good is the surest way to be great, else they that aimed to be rulers would not have been so solicitous to be called Benefactors. This therefore he would have his disciples believe, that their greatest honour would be to do all the good they could in the world. They would indeed be benefactors to the world, by bringing the gospel to it. Let them value themselves upon that title, which they would indeed be entitled to, and then they need not strive which should be the greatest, for they would all be greater- treater blessings to mankind than the kings of the earth, that exercise lordship over them. If they have that which is confessedly the greater honour, of being benefactors, let them despise the less, of being rulers.

(2.) It was to make themselves unlike the disciples of Christ, and unlike Christ himself: "You shall not be so," v. 26, 27. "It was never intended that you should rule any otherwise than by the power of truth and grace, but that you should serve." When church-rulers affect external pomp and power, and bear up themselves by secular interests and influences, they debase their office, and it is an instance of degeneracy like that of Israel when they would have a king like the nations that were round about them, whereas the Lord was their King. See here, [1.] What is the rule Christ gave to his disciples: He that is greater among you, that is senior, to whom precedency is due upon the account of his age, let him be as the younger, both in point of lowness of place (let him condescend to sit with the younger, and be free and familiar with them) and in point of labour and work. We say, Juniores ad labores, seniores ad honores--Let the young work, and the aged receive their honours. But let the elder take pains as well as the younger; their age and honour, instead of warranting them to take their ease, bind them to double work. And he that is chief, ho hegoumenos--the president of the college or assembly, let him be as he that serves, hos ho diakonon--as the deacon; let him stoop to the meanest and most toilsome services for the public good, if there be occasion. [2.] What was the example which he himself gave to this rule: Whether is greater, he that sitteth at meat or he that serveth? he that attendeth or he that is attended on? Now Christ was among his disciples just like one that waited at table. He was so far from taking state, or taking his ease, by commanding their attendance upon him, that he was ready to do any office of kindness and service for them; witness his washing their feet. Shall those take upon them the form of princes who call themselves followers of him that took upon him the form of a servant?

(3.) They ought not to strive for worldly honour and grandeur, because he had better honours in reserve for them, of another nature, a kingdom, a feast, a throne, for each of them, wherein they should all share alike, and should have no occasion to strive for precedency, v. 28-30. Where observe,

[1.] Christ's commendation of his disciples for their faithfulness to him; and this was honour enough for them, they needed not to strive for any greater. It is spoken with an air of encomium and applause: "You are they who have continued with me in my temptations, you are they who have stood by me and stuck to me when others have deserted me and turned their backs upon me." Christ had his temptations; he was despised and rejected of men, reproached and reviled, and endured the contradiction of sinners. But his disciples continued with him, and were afflicted in all his afflictions. It was but little help that they could give him, or service that they could do him; nevertheless, he took it kindly that they continued with him, and he here owns their kindness, though it was by the assistance of his own grace that they did continue. Christ's disciples had been very defective in their duty. We find them guilty of many mistakes and weaknesses: they were very dull and very forgetful, and often blundered, yet their Master passes all by and forgets it; he does not upbraid them with their infirmities, but gives them this memorable testimonial, You are they who have continued with me. Thus does he praise at parting, to show how willing he is to make the best of those whose hearts he knows to be upright with him.

[2.] The recompence he designed them for their fidelity: I appoint, diatithemai, I bequeath, unto you a kingdom. Or thus, I appoint to you, as my Father has appointed a kingdom to me, that you may eat and drink at my table. Understand it, First, Of what should be done for them in this world. God gave his Son a kingdom among men, the gospel church, of which he is the living, quickening, ruling, Head. This kingdom he appointed to his apostles and their successors in the ministry of the gospel, that they should enjoy the comforts and privileges of the gospel, help to communicate them to others by gospel ordinances, sit on thrones as officers of the church, not only declaratively, but exhortatively judging the tribes of Israel that persist in their infidelity, and denouncing the wrath of God against them, and ruling the gospel Israel, the spiritual Israel, by the instituted discipline of the church, administered with gentleness and love. This is the honour reserved for you. Or, Secondly, Of what should be done for them in the other world, which I take to be chiefly meant. Let them go on in their services in this world; their preferments shall be in the other world. God will give them the kingdom, in which they shall be sure to have, 1. The richest dainties; for they shall eat and drink at Christ's table in his kingdom, of which he had spoken, v. 16, 18. They shall partake of those joys and pleasures which were the recompence of his services and sufferings. They shall have a full satisfaction of soul in the vision and fruition of God; and herein they shall have the best society, as at a feast, in the perfection of love. 2. The highest dignities: "You shall not only be provided for at the royal table, as Mephibosheth at David's, but you shall be preferred to the royal throne; shall sit down with me on my throne, Rev. iii. 21. In the great day you shall sit on thrones, as assessors with Christ, to approve of and applaud his judgment of the twelve tribes of Israel." If the saints shall judge the world (1 Cor. vi. 2), much more the church.

III. Concerning Peter's denying him. And in this part of the discourse we may observe,

1. The general notice Christ gives to Peter of the devil's design upon him and the rest of the apostles (v. 31): The Lord said, Simon, Simon, observe what I say; Satan hath desired to have you, to have you all in his hands, that he may sift you as wheat. Peter, who used to be the mouth of the rest in speaking to Christ, is here made the ear of the rest; and what is designed for warning to them all (all you shall be offended, because of me) is directed to Peter, because he was principally concerned, being in particular manner struck at by the tempter: Satan has desired to have you. Probably Satan had accused the disciples to God as mercenary in following Christ, and aiming at nothing else therein but enriching and advancing themselves in this world, as he accused Job. "No," saith God, "they are honest men, and men of integrity." "Give me leave to try them," saith Satan, "and Peter particularly." He desired to have them, that he might sift them, that he might show them to be chaff, and not wheat. The troubles that were now coming upon them were sifting, would try what there was in them: but this was not all; Satan desired to sift them by his temptations, and endeavoured by those troubles to draw them into sin, to put them into a loss and hurry, as corn when it is sifted to bring the chaff uppermost, or rather to shake out the wheat and leave nothing but the chaff. Observe, Satan could not sift them unless God gave him leave: He desired to have them, as he begged of God a permission to try and tempt Job. Exetesato--"He has challenged you, has undertaken to prove you a company of hypocrites, and Peter especially, the forwardest of you." Some suggest that Satan demanded leave to sift them as their punishment for striving who should be greatest, in which contest Peter perhaps was very warm: "Leave them to me, to sift them for it."

2. The particular encouragement he gave to Peter, in reference to this trial: "I have prayed for thee, because, though he desires to have them all, he is permitted to make his strongest onset upon thee only: thou wilt be most violently assaulted, but I have prayed for thee, that thy faith fail not, that it may not totally and finally fail." Note, (1.) If faith be kept up in an hour of temptation, though we may fall, yet we shall not be utterly cast down. Faith will quench Satan's fiery darts. (2.) Though there may be many failings in the faith of true believers, yet there shall not be a total and final failure of their faith. It is their seed, their root, remaining in them. (3.) It is owing to the mediation and intercession of Jesus Christ that the faith of his disciples, though sometimes sadly shaken, yet is not sunk. If they were left to themselves, they would fail; but they are kept by the power of God and the prayer of Christ. The intercession of Christ is not only general, for all that believe, but for particular believers (I have prayed for thee), which is an encouragement for us to pray for ourselves, and an engagement upon us to pray for others too.

3. The charge he gives to Peter to help others as he should himself be helped of God: "When thou art converted, strengthen thy brethren; when thou art recovered by the grace of God, and brought to repentance, do what thou canst to recover others; when thou hast found they faith kept from failing, labour to confirm the faith of others, and to establish them; when thou hast found mercy with God thyself, encourage others to hope that they also shall find mercy." Note, (1.) Those that have fallen into sin must be converted from it; those that have turned aside must return; those that have left their first love must do their first works. (2.) Those that through grace are converted from sin must do what they can to strengthen their brethren that stand, and to prevent their falling; see Ps. li. 11-13; 1 Tim. i. 13.

4. Peter's declared resolution to cleave to Christ, whatever it cost him (v. 33): Lord, I am ready to go with thee, both into prison and to death. This was a great word, and yet I believe no more than he meant at this time, and thought he should make good too. Judas never protested thus against denying Christ, though often warned of it; for his heart was as fully set in him to the evil as Peter's was against it. Note, All the true disciples of Christ sincerely desire and design to follow him, whithersoever he goes, and whithersoever he leads them, though into a prison, though out of the world.

5. Christ's express prediction of his denying him thrice (v. 34): "I tell thee, Peter (thou dost not know thine own heart, but must be left to thyself a little, that thou mayest know it, and mayest never trust to it again), the cock shall not crow this day before thou even deny that thou knowest me." Note, Christ knows us better than we know ourselves, and knows the evil that is in us, and will be done by us, which we ourselves do not suspect. It is well for us that Christ knows where we are weak better than we do, and therefore where to come in with grace sufficient; that he knows how far a temptation will prevail, and therefore when to say, Hitherto shall it come, and no further.

IV. Concerning the condition of all the disciples.

1. He appeals to them concerning what had been, v. 35. He had owned that they had been faithful servants to him, v. 28. Now he expects, at parting, that they should acknowledge that he had been a kind and careful Master to them ever since they left all to follow him: When I sent you without purse, lacked you any thing? (1.) He owns that he had sent them out in a very poor and bare condition, barefoot, and with no money in their purses, because they were not to go far, nor be out long; and he would thus teach them to depend upon the providence of God, and, under that, upon the kindness of their friends. If God thus send us out into the world, let us remember that better than we have thus begun low. (2.) Yet ye will have them own that, notwithstanding this, they had lacked nothing; they then lived as plentifully and comfortably as ever; and they readily acknowledged it: "Nothing, Lord; I have all, and abound." Note, [1.] It is good for us often to review the providences of God that have been concerning us all our days, and to observe how we have got through the straits and difficulties we have met with. [2.] Christ is a good Master, and his service a good service; for though his servants may sometimes be brought low, yet he will help them; and though he try them, yet will he not leave them. Jehovah-jireh. [3.] We must reckon ourselves well done by, and must not complain, but be thankful, if we have had the necessary supports of life, though we have had neither dainties nor superfluities, though we have lived from hand to mouth, and lived upon the kindness of our friends. The disciples lived upon contribution, and yet did not complain that their maintenance was precarious, but owned, to their Master's honour, that it was sufficient; they had wanted nothing.

2. He gives them notice of a very great change of their circumstances now approaching. For, (1.) He that was their Master was now entering upon his sufferings, which he had often foretold (v. 37): "Now that which is written must be fulfilled in me, and this among the rest, He was numbered among the transgressors-- he must suffer and die as a malefactor, and in company with some of the vilest of malefactors. This is that which is yet to be accomplished, after all the rest, and then the things concerning me, the things written concerning me, will have an end; then I shall say, It is finished." Note, It may be the comfort of suffering Christians, as it was of a suffering Christ, that their sufferings were foretold, and determined in the counsels of heaven, and will shortly determine in the joys of heaven. They were written concerning them, and they will have an end, and will end well, everlastingly well. (2.) They must therefore expect troubles, and must not think now to have such an easy and comfortable life as they had had; no, the scene will alter. They must now in some degree suffer with their Master; and, when he is gone, they must expect to suffer like him. The servant is not better than his Lord. [1.] They must not now expect that their friends would be so kind and generous to them as they had been; and therefore, He that has a purse, let him take it, for he may have occasion for it, and for all the good husbandry he can use. [2.] They must now expect that their enemies would be more fierce upon them than they had been, and they would need magazines as well as stores: He that has no sword wherewith to defend himself against robbers and assassins (2 Cor. xi. 26) will find a great want of it, and will be ready to wish, some time or other, that he had sold his garment and bought one. This is intended only to show that the times would be very perilous, so that no man would think himself safe if he had not a sword by his side. But the sword of the Spirit is the sword which the disciples of Christ must furnish themselves with. Christ having suffered for us, we must arm ourselves with the same mind (1 Peter iv. 1), arm ourselves with an expectation of trouble, that it may not be a surprise to us, and with a holy resignation to the will of God in it, that there may be no opposition in us to it: and then we are better prepared than if we had sold a coat to buy a sword. The disciples hereupon enquire what strength they had, and find they had among them two swords (v. 38), of which one was Peter's. The Galileans generally travelled with swords. Christ wore none himself, but he was not against his disciples' wearing them. But he intimates how little he would have them depend upon this when he saith, It is enough, which some think is spoken ironically: "Two swords among twelve men! you are bravely armed indeed when our enemies are now coming out against us in great multitudes, and every one with a sword!" Yet two swords are sufficient for those who need none, having God himself to be the shield of their help and the sword of their excellency, Deut. xxxiii. 29.
Adam Clarke: Commentary on the Bible - 1831
22:21: The hand of him that betrayeth me, etc. - What can be desired more, says Dr. Lightfoot, as a demonstration that Judas was present at the eucharist? And, whereas the contrary is endeavored to be proved out of John 13, nothing is made out of nothing; for there is not one syllable throughout that whole chapter of the paschal supper, but of a supper before the feast of the passover.
Albert Barnes: Notes on the Bible - 1834
22:21: See the notes at Mat 26:21-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Job 19:19; Psa 41:9; Mic 7:5, Mic 7:6; Mat 26:21-23; Mar 14:18; Joh 13:18, Joh 13:19, Joh 13:21, Joh 13:26
Geneva 1599
22:21 (6) But, behold, the (i) hand of him that betrayeth me [is] with me on the table.
(6) Christ shows again that he goes willingly to die, although he is not ignorant of Judas' treason.
(i) That is, his practice; the Hebrews used to speak in this way, as in (2Kings 14:19): "Is not the hand of Joab with thee in all this?"
John Gill
22:21 But behold the hand of him that betrayeth me,.... By the "hand" is meant, not figuratively the counsel, contrivance, and conspiracy of Judas to betray him, as the word is used in 2Kings 14:19 but literally the hand of Judas, which was then dipping in the dish with Christ, Mt 26:23 and it follows here, is
with me on the table; and is an aggravation of his sin, that one that sat with him at his table, ate bread with him, and dipped his morsel in the same dish, should be the betrayer of him, according to the prophecy in Ps 41:9 as well as describes and points at the person that should do this action, even one of his disciples; for which disciples, he had just now said, his body is given, and his blood is shed. The phrase, "with me", is left out in the Syriac and Persic versions. From Luke's account it appears most clearly, that Judas was not only at the passover, but at the Lord's supper, since this was said when both were over.
John Wesley
22:21 The hand of him that betrayeth me is with me on the table - It is evident Christ spake these words before he instituted the Lord's Supper: for all the other evangelists mention the sop, immediately after receiving which he went out: Jn 13:30. Nor did he return any more, till he came into the garden to betray his Master. Now this could not be dipped or given, but while the meat was on the table. But this was all removed before that bread and cup were brought.
Robert Jamieson, A. R. Fausset and David Brown
22:21 (See on Jn 13:21, &c.).
22:2222:22: Եւ Որդի մարդոյ ըստ սահմանելոյն երթա՛յ, բայց՝ վա՛յ մարդոյն այնմիկ յոյր ձե՛ռն մատնիցի[1507]։ [1507] Ոմանք. Մատնեսցի։
22 Եւ մարդու Որդին աշխարհից կը գնայ ըստ սահմանուածի, բայց վա՜յ այն մարդուն, ում ձեռքով կը մատնուի»:
22 Յիրաւի Որդին մարդոյ կ’երթայ՝ ինչպէս սահմանուած է, բայց վա՜յ այն մարդուն՝ որուն ձեռքով անիկա պիտի մատնուի»։
Եւ Որդի մարդոյ ըստ սահմանելոյն երթայ, բայց վա՜յ մարդոյն այնմիկ յոյր ձեռն մատնեսցի:

22:22: Եւ Որդի մարդոյ ըստ սահմանելոյն երթա՛յ, բայց՝ վա՛յ մարդոյն այնմիկ յոյր ձե՛ռն մատնիցի[1507]։
[1507] Ոմանք. Մատնեսցի։
22 Եւ մարդու Որդին աշխարհից կը գնայ ըստ սահմանուածի, բայց վա՜յ այն մարդուն, ում ձեռքով կը մատնուի»:
22 Յիրաւի Որդին մարդոյ կ’երթայ՝ ինչպէս սահմանուած է, բայց վա՜յ այն մարդուն՝ որուն ձեռքով անիկա պիտի մատնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: впрочем, Сын Человеческий идет по предназначению, но горе тому человеку, которым Он предается.
22:22  ὅτι ὁ υἱὸς μὲν τοῦ ἀνθρώπου κατὰ τὸ ὡρισμένον πορεύεται, πλὴν οὐαὶ τῶ ἀνθρώπῳ ἐκείνῳ δι᾽ οὖ παραδίδοται.
22:22. ὅτι (to-which-a-one) ὁ (the-one) υἱὸς (a-Son) μὲν (indeed) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) κατὰ (down) τὸ (to-the-one) ὡρισμένον (to-having-had-come-to-be-bounded-to) πορεύεται , ( it-traverseth-of ) πλὴν (to-beyond,"οὐαὶ (a-woe) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) ἐκείνῳ (unto-the-one-thither) δι' (through) οὗ (of-which) παραδίδοται. (it-be-given-beside)
22:22. et quidem Filius hominis secundum quod definitum est vadit verumtamen vae illi homini per quem traditurAnd the Son of man indeed goeth, according to that which is determined: but yet, woe to that man by whom he shall be betrayed.
22. For the Son of man indeed goeth, as it hath been determined: but woe unto that man through whom he is betrayed!
22:22. And indeed, the Son of man goes according to what has been determined. And yet, woe to that man by whom he will be betrayed.”
22:22. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!
And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed:

22: впрочем, Сын Человеческий идет по предназначению, но горе тому человеку, которым Он предается.
22:22  ὅτι ὁ υἱὸς μὲν τοῦ ἀνθρώπου κατὰ τὸ ὡρισμένον πορεύεται, πλὴν οὐαὶ τῶ ἀνθρώπῳ ἐκείνῳ δι᾽ οὖ παραδίδοται.
22:22. et quidem Filius hominis secundum quod definitum est vadit verumtamen vae illi homini per quem traditur
And the Son of man indeed goeth, according to that which is determined: but yet, woe to that man by whom he shall be betrayed.
22:22. And indeed, the Son of man goes according to what has been determined. And yet, woe to that man by whom he will be betrayed.”
22:22. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:22: The Son of man goeth - That is, he is about to die, Απερχεσθαι, οιχεσθαι, abire, going, going away, and departing, are used, by the best Greek and Latin writers, for death and dying. See Rosenmuller.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: truly: Luk 24:25-27, Luk 24:46; Gen 3:15; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:24-26; Zac 13:7; Mat 26:24, Mat 26:53, Mat 26:54; Mar 14:21; Act 2:23, Act 4:25-28, Act 13:27, Act 13:28; Act 26:22, Act 26:23; Co1 15:3, Co1 15:4; Pe1 1:11
but: Psa 55:12-15, Psa 69:22-28, Psa 109:6-15; Mat 27:5; Joh 17:12; Act 1:16-25; Pe2 2:3
Geneva 1599
22:22 (7) And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!
(7) Although the decree of God's providence necessarily comes to pass, yet it does not excuse the fault of those who bring it to pass.
John Gill
22:22 And truly the son of man goeth,.... That is, dies, which is going the way of all the earth, Josh 23:14
as it was determined; in the counsels and purposes of God, and agreed to by Christ in the covenant of grace; see Acts 2:23 the death of Christ, the manner of it, and the means by which it was brought about, were all predetermined by God; yet this did not, in the least, excuse the sin of those concerned in it, nor exempt them from punishment:
but woe unto that man by whom he is betrayed; who not only came to an untimely end, and died an infamous death by his own hands, but went to his own place, the place of everlasting torments allotted him: wherefore in Mt 26:24 it is added, "it had been good for that man if he had not been born"; See Gill on Mt 26:24.
22:2322:23: Եւ նոքա՝ սկսան խնդրել ընդ միմեանս, թէ ո՞վ է ՚ի նոցանէ՝ որ զայն գործելոց իցէ[1508]։ [1508] Ոմանք. Թէ ո՞ է։
23 Եւ նրանք սկսեցին հարցնել իրար մէջ, թէ իրենցից ո՛վ է, որ այդ անելու է:
23 Անոնք սկսան իրենց մէջ հարցուփորձ ընել՝ թէ իրենցմէ ո՞վ է որ այդ բանը պիտի ընէ։
Եւ նոքա սկսան խնդրել ընդ միմեանս, թէ ո՛վ է ի նոցանէ որ զայն գործելոց իցէ:

22:23: Եւ նոքա՝ սկսան խնդրել ընդ միմեանս, թէ ո՞վ է ՚ի նոցանէ՝ որ զայն գործելոց իցէ[1508]։
[1508] Ոմանք. Թէ ո՞ է։
23 Եւ նրանք սկսեցին հարցնել իրար մէջ, թէ իրենցից ո՛վ է, որ այդ անելու է:
23 Անոնք սկսան իրենց մէջ հարցուփորձ ընել՝ թէ իրենցմէ ո՞վ է որ այդ բանը պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: И они начали спрашивать друг друга, кто бы из них был, который это сделает.
22:23  καὶ αὐτοὶ ἤρξαντο συζητεῖν πρὸς ἑαυτοὺς τὸ τίς ἄρα εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν.
22:23. καὶ (And) αὐτοὶ (them) ἤρξαντο ( they-firsted ) συνζητεῖν (to-seek-together-unto) πρὸς (toward) ἑαυτοὺς (to-selves) τὸ (to-the-one) τίς (what-one) ἄρα (thus) εἴη (it-may-be) ἐξ (out) αὐτῶν (of-them) ὁ (the-one) τοῦτο (to-the-one-this) μέλλων (impending) πράσσειν. (to-practice)
22:23. et ipsi coeperunt quaerere inter se quis esset ex eis qui hoc facturus essetAnd they began to inquire among themselves, which of them it was that should do this thing.
23. And they began to question among themselves, which of them it was that should do this thing.
22:23. And they began to inquire among themselves, as to which of them might do this.
22:23. And they began to inquire among themselves, which of them it was that should do this thing.
And they began to enquire among themselves, which of them it was that should do this thing:

23: И они начали спрашивать друг друга, кто бы из них был, который это сделает.
22:23  καὶ αὐτοὶ ἤρξαντο συζητεῖν πρὸς ἑαυτοὺς τὸ τίς ἄρα εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν.
22:23. et ipsi coeperunt quaerere inter se quis esset ex eis qui hoc facturus esset
And they began to inquire among themselves, which of them it was that should do this thing.
22:23. And they began to inquire among themselves, as to which of them might do this.
22:23. And they began to inquire among themselves, which of them it was that should do this thing.
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Adam Clarke: Commentary on the Bible - 1831
22:23: They began to inquire among themselves - See the notes on Mat 26:23, Mat 26:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: Mat 26:22; Mar 14:19; Joh 13:22-25
John Gill
22:23 And they began to inquire among themselves,.... Two days before, at the supper in Bethany, when the same thing was hinted to them, they looked at one another, Jn 13:22 as persons in the utmost surprise and consternation, not being able, for a while, either to speak to Christ, or one another; but now they inquired among themselves, and of Christ likewise, Mt 26:21
which of them it was that should do this thing; so barbarous, shocking, and horrible.
22:2422:24: Եղեւ՝ եւ հակառակութիւն ՚ի մէջ նոցա, թէ ո՞վ ՚ի նոցանէ համարիցի մեծ[1509]։ [1509] Ոմանք. Եւ եղեւ հակառակութիւն. կամ՝ եւ եղեւ եւ հակա՛՛... թէ ո՞ ՚ի նոցանէ։
24 Եւ նրանց մէջ հակաճառութիւն առաջացաւ, թէ իրենցից ո՛վ պիտի մեծ համարուի:
24 Վէճ մըն ալ եղաւ անոնց մէջ՝ թէ իրենցմէ ո՞վ մեծ պիտի սեպուի։
Եւ եղեւ հակառակութիւն ի մէջ նոցա թէ ո՛վ ի նոցանէ համարիցի մեծ:

22:24: Եղեւ՝ եւ հակառակութիւն ՚ի մէջ նոցա, թէ ո՞վ ՚ի նոցանէ համարիցի մեծ[1509]։
[1509] Ոմանք. Եւ եղեւ հակառակութիւն. կամ՝ եւ եղեւ եւ հակա՛՛... թէ ո՞ ՚ի նոցանէ։
24 Եւ նրանց մէջ հակաճառութիւն առաջացաւ, թէ իրենցից ո՛վ պիտի մեծ համարուի:
24 Վէճ մըն ալ եղաւ անոնց մէջ՝ թէ իրենցմէ ո՞վ մեծ պիտի սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: Был же и спор между ними, кто из них должен почитаться большим.
22:24  ἐγένετο δὲ καὶ φιλονεικία ἐν αὐτοῖς, τὸ τίς αὐτῶν δοκεῖ εἶναι μείζων.
22:24. Ἐγένετο ( It-had-became ) δὲ (moreover) καὶ (and) φιλονεικία (a-quarrel-caring-unto) ἐν (in) αὐτοῖς, (unto-them,"τὸ (the-one) τίς (what-one) αὐτῶν (of-them) δοκεῖ (it-thinketh-unto) εἶναι (to-be) μείζων. (greater)
22:24. facta est autem et contentio inter eos quis eorum videretur esse maiorAnd there was also a strife amongst them, which of them should seem to be the greater.
24. And there arose also a contention among them, which of them is accounted to be greatest.
22:24. Now there was also a contention among them, as to which of them seemed to be the greater.
22:24. And there was also a strife among them, which of them should be accounted the greatest.
And there was also a strife among them, which of them should be accounted the greatest:

24: Был же и спор между ними, кто из них должен почитаться большим.
22:24  ἐγένετο δὲ καὶ φιλονεικία ἐν αὐτοῖς, τὸ τίς αὐτῶν δοκεῖ εἶναι μείζων.
22:24. facta est autem et contentio inter eos quis eorum videretur esse maior
And there was also a strife amongst them, which of them should seem to be the greater.
22:24. Now there was also a contention among them, as to which of them seemed to be the greater.
22:24. And there was also a strife among them, which of them should be accounted the greatest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: О споре учеников за первенство передает только ев. Лука. По изъяснению блаж. Феофилакта, апостолы перешли к спору о первенстве вполне естественно, начавши c обсуждения вопроса, кто может явиться предателем Господа. Конечно, апостолы спорили о первенстве в Царстве Небесном (см. Мф XVIII, 1). Впрочем, некоторые толкователи утверждают, что это был спор о том, кому сидеть ближе к Христу за вечерею, и что самый спор происходил пред тем, как садились за стол. Подробнее об этом - см. в толк, на Ев. Иоанна гл. ХIII-я.
Adam Clarke: Commentary on the Bible - 1831
22:24: There was also a strife among them - There are two different instances of this sort of contention or strife mentioned by the evangelists, each of which was accompanied with very different circumstances; one by Matthew, in Mat 18:1, etc., by Mark, Mar 9:33, etc.; and by Luke, in Luk 9:46, etc. That contention cannot have been the same with this which is mentioned here. The other, related in Mat 20:20, etc., and Mar 10:35, etc., must be what Luke intended here to record; and this strife or contention was occasioned by the request which Zebedee's wife made to our Lord in favor of her sons, James and John; but, then, Luke has mentioned this very much out of the order of time, it having happened while our Lord and his disciples were on their way to Jerusalem: Mat 20:17; Mar 10:32. See Bp. Pearce.
Albert Barnes: Notes on the Bible - 1834
22:24: A strife - A contention or debate.
Which of them should be the greatest - The apostles, in common with the Jews generally, had supposed that the Messiah would come as a temporal prince, and in the manner of other princes of the earth - of course, that he would have officers of his government, ministers of state, etc. Their contention was founded on this expectation, and they were disputing which of them should be raised to the highest office. They had before had a similar contention. See Mat 18:1; Mat 20:20-28. Nothing can be more humiliating than that the disciples should have had "such" contentions, and in such a time and place. That just as Jesus was contemplating his own death, and laboring to prepare them for it, they should strive and contend about office and rank, shows how deeply seated is the love of power; how ambition will find its way into the most secret and sacred places; and how even the disciples of the meek and lowly Jesus are sometimes actuated by this most base and wicked feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: Luk 9:46; Mat 20:20-24; Mar 9:34, Mar 10:37-41; Rom 12:10; Co1 13:4; Phi 2:3-5; Jam 4:5, Jam 4:6; Pe1 5:5, Pe1 5:6
Geneva 1599
22:24 (8) And there was also a strife among them, which of them should be accounted the greatest.
(8) The pastors are not called to rule but to serve.
John Gill
22:24 And there was also a strife among them,.... The Persic version reads, "at a certain time there was a contention among the apostles"; and some think, that this refers to the time when the mother of Zebedee's two sons asked the favour of Christ, to set one of them at his right hand, and the other at his left, in his kingdom; which greatly incensed the other disciples, and occasioned a dispute about precedence; when our Lord interposed, and used much the same arguments as here; and which, it is thought, Luke here inserts out of the proper place. The Ethiopic version renders it, "then his disciples disputed among themselves"; pinning it down to this very time: and what might give occasion to the present dispute, may be what Christ had said concerning the kingdom of God, Lk 22:16 which they understanding of the temporal kingdom of the Messiah, and fancying, by his words, that it was near at hand, began to strive among themselves who should be the greatest in it; or it might be brought on by their inquiry among themselves, who should betray him, which might lead them on each one to throw off the imputation from himself, and to commend himself as a steady follower of Jesus, and to express his hopes of being his chief favourite, and principal minister in his kingdom: for the strife was,
which of them should be accounted the greatest; by Christ; or that should be so in his kingdom. Perhaps the contention might be chiefly between Peter, James and John, the two sons of Zebedee, and who were the favourite disciples of Christ; and Peter might urge his seniority, and what Christ had said to him, Mt 16:18 and the rather, since it is certain Satan was now busy about him; wherefore Christ calls him by name, and singles him out among the rest, Lk 22:31.
John Wesley
22:24 There was also a contention among them - It is highly probable, this was the same dispute which is mentioned by St. Matthew and St. Mark: and consequently, though it is related here, it happened some time before.
Robert Jamieson, A. R. Fausset and David Brown
22:24 there was--or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mk 10:42-45.)
22:2522:25: Եւ նա՝ ասէ ցնոսա. Թագաւորք ազգաց տիրե՛ն նոցա, եւ որ իշխենն նոցա՝ բարերա՛րք կոչին.
25 Եւ նա նրանց ասաց. «Ազգերի թագաւորները տիրում են իրենց ժողովուրդների վրայ, եւ նրանք, որ իշխում են նրանց վրայ, բարերարներ են կոչւում:
25 Յիսուս ըսաւ անոնց. «Ազգերու թագաւորները անոնց կը տիրեն եւ անոնք որ կ’իշխեն անոնց՝ բարերար կը կոչուին։
Եւ նա ասէ ցնոսա. Թագաւորք ազգաց տիրեն նոցա, եւ որ իշխենն նոցա` բարերարք կոչին:

22:25: Եւ նա՝ ասէ ցնոսա. Թագաւորք ազգաց տիրե՛ն նոցա, եւ որ իշխենն նոցա՝ բարերա՛րք կոչին.
25 Եւ նա նրանց ասաց. «Ազգերի թագաւորները տիրում են իրենց ժողովուրդների վրայ, եւ նրանք, որ իշխում են նրանց վրայ, բարերարներ են կոչւում:
25 Յիսուս ըսաւ անոնց. «Ազգերու թագաւորները անոնց կը տիրեն եւ անոնք որ կ’իշխեն անոնց՝ բարերար կը կոչուին։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: Он же сказал им: цари господствуют над народами, и владеющие ими благодетелями называются,
22:25  ὁ δὲ εἶπεν αὐτοῖς, οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται.
22:25. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οἱ (The-ones) βασιλεῖς (rulers-of) τῶν (of-the-ones) ἐθνῶν (of-nations) κυριεύουσιν (they-authority-belong-of) αὐτῶν (of-them) καὶ (and) οἱ (the-ones) ἐξουσιάζοντες ( being-out-belonging-to ) αὐτῶν (of-them) εὐεργέται (goodly-workers) καλοῦνται. (they-be-called-unto)
22:25. dixit autem eis reges gentium dominantur eorum et qui potestatem habent super eos benefici vocanturAnd he said to them: The kings of the Gentiles lord it over them; and they that have power over them are called beneficent.
25. And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors.
22:25. And he said to them: “The kings of the Gentiles dominate them; and those who hold authority over them are called beneficent.
22:25. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors:

25: Он же сказал им: цари господствуют над народами, и владеющие ими благодетелями называются,
22:25  ὁ δὲ εἶπεν αὐτοῖς, οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται.
22:25. dixit autem eis reges gentium dominantur eorum et qui potestatem habent super eos benefici vocantur
And he said to them: The kings of the Gentiles lord it over them; and they that have power over them are called beneficent.
22:25. And he said to them: “The kings of the Gentiles dominate them; and those who hold authority over them are called beneficent.
22:25. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Господь говорит, что и самого спора о первенстве между апостолами не должно бы подниматься. Это свойственно царям-язычникам - искать возвышения над другими, а апостолы должны стараться только о том, чтобы услужить друга другу (ср. Мф ХХ, 25: и сл.). - Владеющие ими (oi exousiazonteV) это не цари, а особые поставленные царями правители. - Благодетелями-(euergetai). Евергетами, как известно, назывались египетские цари ближайшей ко времени Христа эпохи. Этим титулом отмечались особые заслуги этих правителей государству. - Кто из вас больше - не: "кто хочет быть большим", а "кто на самом деле больший". - Как меньший не в смысле ничтожный, а как более юный по возрасту (o newteroV): юноша всегда обязан услужить старшим (ср. Деян V, 6, 10).
Adam Clarke: Commentary on the Bible - 1831
22:25: Are called benefactors - The very Greek word used by the evangelist, ευεργεται, was the surname of some of the Ptolemies of Egypt; Ptolemy Euergetes, i.e. the Benefactor. It was a custom among the ancient Romans to distribute part of the lands which they had conquered on the frontiers of the empire to their soldiers; those who enjoyed such lands were called beneficiarii, beneficed persons; and the lands themselves were termed beneficia, benefices, as being held on the beneficence of the sovereign; and it is no wonder that such sovereigns, however tyrannical or oppressive they might have been in other respects, were termed benefactors by those who were thus dependent on their bounty.
Albert Barnes: Notes on the Bible - 1834
22:25: The kings of the Gentiles - The kings of the "nations," or of the earth. They do this, and it is to be expected of them, and it is right. Our Lord does not mean to say that it was wrong that there should be such authority, but that "his" kingdom was to be of a different character, and they were not to expect it there.
Over them - That is, over the "nations."
Are called benefactors - The word "benefactor" is applied to one who bestows "favor" on another. It was applied to kings by way of "compliment or flattery." Some of them might have been truly benefactors of their people, but this was by no means true of "all." Yet it was applied to all, and especially to the Roman emperors. It is found applied to them often in the writings of Josephus and Philo.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: Mat 20:25-28; Mar 10:41-45
Geneva 1599
22:25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called (k) benefactors.
(k) Have great titles, for so it was the custom to honour princes with some great titles.
John Gill
22:25 And he said unto them,.... The disciples; that is, Jesus said to them, as the Syriac and Persic versions express:
the kings of the Gentiles exercise lordship over them; by which our Lord would dissuade his disciples from seeking to introduce a superiority over one another, since this was the practice of the Heathens, of the men of the world, of ignorant Gentiles; whereas Christ's kingdom was a spiritual kingdom, and not of this world, and therefore, not to be managed in such a way.
And they that exercise authority upon them are called benefactors; either by themselves, or by their court flatterers, to cover their ambition, tyranny, and cruelty. Two of the King's of Egypt were called by the name Euergetes (p); the word that is here used, and translated "benefactors"; and it was commonly given to other kings, princes, and men in power: so Cyrus was called by the Armenians; Antigonus by the Greeks; and Phylacus among the Persians: the same name was given to Mithridates king of Pontus, to Titus Aelius Hadrianus, to Menander, to Marcus Aurelius Severus, and to Cato Uticensis, and others (q).
(p) Alex. ab. Alexandro Genial. Dier. l. 1. c. 2. (q) Vid. Cuper. Inscript. & Marmora. p. 283, 284.
John Wesley
22:25 They that exercise the most arbitrary authority over them, have from their flatterers the vain title of benefactors.
Robert Jamieson, A. R. Fausset and David Brown
22:25 benefactors--a title which the vanity of princes eagerly coveted.
22:2622:26: այլ դուք՝ ո՛չ այնպէս. այլ որ մեծն է ՚ի ձեզ՝ եղիցի իբրեւ զկրտսե՛րն, եւ առաջնորդն իբրեւ զսպասաւո՛րն։
26 Բայց դուք այդպէս չլինէք, այլ՝ ով որ մեծ է ձեր մէջ, թող լինի ինչպէս կրտսերը, իսկ առաջնորդը՝ ինչպէս սպասաւորը:
26 Բայց դուք այնպէս պէտք չէ ըլլաք, հապա ան որ ձեր մէջ մեծ է, պզտիկի պէս թող ըլլայ եւ առաջնորդը՝ սպասաւորի պէս։
այլ դուք ոչ այնպէս, այլ որ մեծն է ի ձեզ` եղիցի իբրեւ զկրտսերն, եւ առաջնորդն` իբրեւ զսպասաւորն:

22:26: այլ դուք՝ ո՛չ այնպէս. այլ որ մեծն է ՚ի ձեզ՝ եղիցի իբրեւ զկրտսե՛րն, եւ առաջնորդն իբրեւ զսպասաւո՛րն։
26 Բայց դուք այդպէս չլինէք, այլ՝ ով որ մեծ է ձեր մէջ, թող լինի ինչպէս կրտսերը, իսկ առաջնորդը՝ ինչպէս սպասաւորը:
26 Բայց դուք այնպէս պէտք չէ ըլլաք, հապա ան որ ձեր մէջ մեծ է, պզտիկի պէս թող ըլլայ եւ առաջնորդը՝ սպասաւորի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
22:2626: а вы не так: но кто из вас больше, будь как меньший, и начальствующий--как служащий.
22:26  ὑμεῖς δὲ οὐχ οὕτως, ἀλλ᾽ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν.
22:26. ὑμεῖς (Ye) δὲ (moreover) οὐχ (not) οὕτως, (unto-the-one-this,"ἀλλ' (other) ὁ (the-one) μείζων (greater) ἐν (in) ὑμῖν (unto-ye) γινέσθω ( it-should-become ) ὡς (as) ὁ (the-one) νεώτερος, (more-new,"καὶ (and) ὁ (the-one) ἡγούμενος ( leading-unto ) ὡς (as) ὁ (the-one) διακονῶν: (raising-through-unto)
22:26. vos autem non sic sed qui maior est in vobis fiat sicut iunior et qui praecessor est sicut ministratorBut you not so: but he that is the greater among you, let him become as the younger: and he that is the leader, as he that serveth.
26. But ye not so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve.
22:26. But it must not be so with you. Instead, whoever is greater among you, let him become the lesser. And whoever is the leader, let him become the server.
22:26. But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve:

26: а вы не так: но кто из вас больше, будь как меньший, и начальствующий--как служащий.
22:26  ὑμεῖς δὲ οὐχ οὕτως, ἀλλ᾽ ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν.
22:26. vos autem non sic sed qui maior est in vobis fiat sicut iunior et qui praecessor est sicut ministrator
But you not so: but he that is the greater among you, let him become as the younger: and he that is the leader, as he that serveth.
22:26. But it must not be so with you. Instead, whoever is greater among you, let him become the lesser. And whoever is the leader, let him become the server.
22:26. But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:26: Let him be as the younger - Dr. Lightfoot justly conjectures that Peter was the eldest of all the disciples; and he supposes that the strife was kindled between him and the sons of Zebedee, James and John. These three disciples were those whom Christ had distinguished by peculiar marks of his favor; and therefore it is natural to conclude that the strife lay between these three, the two brothers and Peter. Shall we or Peter be at the head? Neither, says our Lord. Let him, Peter, who is chief (ὁ μειζων, the eldest) among you, be as, John, ὁ νεωτερος, the younger. The younger part of the disciples do not appear to have taken any part in this contention; and our Lord shows Peter, and the sons of Zebedee, that they must be as unambitious as the younger in order to be acknowledged as his disciples. Dr. Lightfoot thinks that Peter was the mover of this strife, and therefore our Lord rebukes him by name.
Albert Barnes: Notes on the Bible - 1834
22:26: But ye shall not be so - Christ here takes occasion to explain the nature of his kingdom. He assures them that it is established on different principles from those of the world; that his subjects were not to expect titles, and power, and offices of pomp in his kingdom. He that would be most advanced in "his" kingdom would be he that was most humble; and in order to show them this, he took a towel and girded himself after the manner of a servant, and washed their feet, to show them what ought to be their feelings toward each other. See Joh 13:4-17.
He that sitteth at meat - The master of the feast, or one of his guests.
But I am among you ... - This was said in connection with his washing their feet. He "showed" them how they ought to feel and act toward each other. "They" ought, therefore, not to aim at office and power, but to be humble, and serve and aid one another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: Luk 9:48; Mat 18:3-5, Mat 23:8-12; Rom 12:2; Pe1 5:3; Jo3 1:9, Jo3 1:10
John Gill
22:26 But ye shall not be so,.... See Gill on Mt 20:26.
but he that is greatest among you; in age or gifts, or would be thought to be the greatest, who is most ambitious of grandeur and authority, which perhaps might be Peter's case, who was the oldest man:
let him be as the younger; as John, the beloved disciple, who was the youngest of them; and be as modest, and as humble as he, and reckon himself as in his place, and condescend to men of low estates, and esteem each other, even the youngest, better than himself. So the phrase, (r), "both greater and lesser", is used of the elder and younger.
And he that is chief; that is, a spiritual ruler and governor in the church of God, as all the disciples were:
as he that doth serve; for the apostles and ministers of the word, though they are over others in the Lord, and have the rule over them, yet they are servants for Jesus' sake, and so ought to reckon themselves; See Gill on Mt 20:27.
(r) Targum in 2 Chron. xxxi. 15.
John Wesley
22:26 But ye are to be benefactors to mankind, not by governing, but by serving.
Robert Jamieson, A. R. Fausset and David Brown
22:26 But ye . . . not--Of how little avail has this condemnation of "lordship" and vain titles been against the vanity of Christian ecclesiastics?
22:2722:27: Ո՞վ է մեծ, բազմեա՞լն՝ եթէ սպասաւորն. ո՞չ ապաքէն՝ բազմեա՛լն. բայց ես եմ ՚ի միջի ձերում իբրեւ զսպասաւո՛ր[1510]։ [1510] Ոմանք. Այլ ես եմ ՚ի միջի... իբրեւ սպասաւոր։
27 Ո՞վ է մեծ. սեղան նստո՞ղը, թէ՞ սպասաւորը: Չէ՞ որ՝ սեղան նստողը: Բայց ես ձեր մէջ եմ իբրեւ սպասաւոր»:
27 Քանզի ո՞վ է մեծը, սեղան նստո՞ղը թէ սպասաւորը։ Չէ՞ որ սեղան նստողը. սակայն ես ձեր մէջ սպասաւորի մը պէս եմ։
Ո՞վ է մեծ, բազմեա՞լն եթէ սպասաւորն. ո՞չ ապաքէն բազմեալն. բայց ես եմ ի միջի ձերում իբրեւ սպասաւոր:

22:27: Ո՞վ է մեծ, բազմեա՞լն՝ եթէ սպասաւորն. ո՞չ ապաքէն՝ բազմեա՛լն. բայց ես եմ ՚ի միջի ձերում իբրեւ զսպասաւո՛ր[1510]։
[1510] Ոմանք. Այլ ես եմ ՚ի միջի... իբրեւ սպասաւոր։
27 Ո՞վ է մեծ. սեղան նստո՞ղը, թէ՞ սպասաւորը: Չէ՞ որ՝ սեղան նստողը: Բայց ես ձեր մէջ եմ իբրեւ սպասաւոր»:
27 Քանզի ո՞վ է մեծը, սեղան նստո՞ղը թէ սպասաւորը։ Չէ՞ որ սեղան նստողը. սակայն ես ձեր մէջ սպասաւորի մը պէս եմ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2727: Ибо кто больше: возлежащий, или служащий? не возлежащий ли? А Я посреди вас, как служащий.
22:27  τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμι ὡς ὁ διακονῶν.
22:27. τίς (what-one) γὰρ (therefore) μείζων, (greater,"ὁ (the-one) ἀνακείμενος ( sitauating-up ) ἢ (or) ὁ (the-one) διακονῶν; (raising-through-unto?"οὐχὶ (Unto-not) ὁ (the-one) ἀνακείμενος; (reclining-up?"ἐγὼ (I) δὲ (moreover) ἐν (in) μέσῳ (unto-middle) ὑμῶν (of-ye) εἰμὶ (I-be) ὡς (as) ὁ (the-one) διακονῶν. (raising-through-unto)
22:27. nam quis maior est qui recumbit an qui ministrat nonne qui recumbit ego autem in medio vestrum sum sicut qui ministratFor which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth.
27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth.
22:27. For who is greater: he who sits at table, or he who serves? Is not he who sits at table? Yet I am in your midst as one who serves.
22:27. For whether [is] greater, he that sitteth at meat, or he that serveth? [is] not he that sitteth at meat? but I am among you as he that serveth.
For whether [is] greater, he that sitteth at meat, or he that serveth? [is] not he that sitteth at meat? but I am among you as he that serveth:

27: Ибо кто больше: возлежащий, или служащий? не возлежащий ли? А Я посреди вас, как служащий.
22:27  τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμι ὡς ὁ διακονῶν.
22:27. nam quis maior est qui recumbit an qui ministrat nonne qui recumbit ego autem in medio vestrum sum sicut qui ministrat
For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth.
22:27. For who is greater: he who sits at table, or he who serves? Is not he who sits at table? Yet I am in your midst as one who serves.
22:27. For whether [is] greater, he that sitteth at meat, or he that serveth? [is] not he that sitteth at meat? but I am among you as he that serveth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Господь в пример самоуничижения указывает на Самого Ceбя, имея, вероятно, при этом в виду совершенное Им пред тем умовение ног ученикам (Ин ХIII гл.). - Я посреди вас, т. е. Я не отделяюсь от вас, не ставлю Себя на пьедестал (ср. Мк X, 45). - Как служащий, т. е. как обыкновенный раб, служащий за столом. Конечно, это выражение только символ самоуничижения Христа в отношении к людям.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: Luk 12:37, Luk 17:7-9; Mat 20:28; Joh 13:5-16; Co2 8:9; Phi 2:7, Phi 2:8
John Gill
22:27 For whether is greater,.... Christ appeals to themselves, and puts a case that is plain and obvious to any one, who is the greater, and more honourable person;
he that sitteth at meat; that sits, or lies down at table, and another waits on him:
or he that serveth? that stands behind, observes orders, and ministers to those that sit down:
is not he that sitteth at meat? you, and every one must own, that he is the greatest, and most honourable person:
but I am among you as he that serveth; Christ took upon him the form of a servant, and instead of being ministered unto, ministered to others; and had very lately, but two days before, gird himself, and took a basin and a towel, and washed and wiped the feet of his disciples: now our Lord, by his own example throughout the whole of his conduct among them, as well as by such a single action, would dissuade from their ambitious views of superiority over each other, and learn of him who was meek and lowly, and by love serve one another.
John Wesley
22:27 For - This he proves by his own example. I am in the midst of you - Just now: see with your eyes. I take no state upon me, but sit in the midst, on a level with the lowest of you.
22:2822:28: Եւ դուք էք՝ որ ցանգ կայի՛ք ընդ իս ՚ի փորձութիւնս իմ.
28 «Եւ դուք էք, որ իմ փորձութիւնների մէջ ինձ հետ էիք մնում մինչեւ այժմ:
28 Եւ դուք անոնք էք՝ որ միշտ ինծի հետ կը կենայիք իմ փորձութիւններուս մէջ.
Եւ դուք էք որ ցանգ կայիք ընդ իս ի փորձութիւնս իմ:

22:28: Եւ դուք էք՝ որ ցանգ կայի՛ք ընդ իս ՚ի փորձութիւնս իմ.
28 «Եւ դուք էք, որ իմ փորձութիւնների մէջ ինձ հետ էիք մնում մինչեւ այժմ:
28 Եւ դուք անոնք էք՝ որ միշտ ինծի հետ կը կենայիք իմ փորձութիւններուս մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
22:2828: Но вы пребыли со Мною в напастях Моих,
22:28  ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετ᾽ ἐμοῦ ἐν τοῖς πειρασμοῖς μου·
22:28. Ὑμεῖς (Ye) δέ (moreover) ἐστε (ye-be) οἱ (the-ones) διαμεμενηκότες ( having-had-come-to-stay-through ) μετ' (with) ἐμοῦ (of-ME) ἐν (in) τοῖς (unto-the-ones) πειρασμοῖς (unto-piercings-of) μου: (of-me)
22:28. vos autem estis qui permansistis mecum in temptationibus meisAnd you are they who have continued with me in my temptations:
28. But ye are they which have continued with me in my temptations;
22:28. But you are those who have remained with me during my trials.
22:28. Ye are they which have continued with me in my temptations.
Ye are they which have continued with me in my temptations:

28: Но вы пребыли со Мною в напастях Моих,
22:28  ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετ᾽ ἐμοῦ ἐν τοῖς πειρασμοῖς μου·
22:28. vos autem estis qui permansistis mecum in temptationibus meis
And you are they who have continued with me in my temptations:
22:28. But you are those who have remained with me during my trials.
22:28. Ye are they which have continued with me in my temptations.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Впрочем, Господь не отрицает, что апостолы имеют действительные заслуги, которыми они стоят выше других людей. Но эти заслуги их состоят только в том, что они переносили вместе со Христом различные испытания, каким Он подвергался во время Своего смиренного служения человечеству (ср. Евр II, 18; IV, 15).
Albert Barnes: Notes on the Bible - 1834
22:28: My temptations - My trials, my humiliations, and my assaults from the power of Satan and a wicked world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: Mat 19:28, Mat 19:29, Mat 24:13; Joh 6:67, Joh 6:68, Joh 8:31; Act 1:25; Heb 2:18, Heb 4:15
Geneva 1599
22:28 (9) Ye are they which have continued with me in my temptations.
(9) Those who are partakers of the affliction of Christ will also be partakers of his kingdom.
John Gill
22:28 Ye are they which have continued with me,.... From the beginning of his ministry, to that very time, they abode by him, and never departed from him, when others withdrew and walked no more with him:
in my temptations: not in the wilderness by Satan; for they were not with him then, not being as yet called to be his disciples and followers: but in his afflictions, by the reproaches, and cavils, and ensnaring questions of the Scribes and Pharisees, and their attempts upon him to take away his life by stoning, &c. which were trials and temptations to him. So the Ethiopic version renders it, "in my affliction": now, since they had stood their ground, and firmly adhered to him in all his trials, he would have them still continue with him, and in his interest, though they should not have that temporal glory and grandeur they expected; but, on the contrary, fresh troubles and exercises, reproach, persecution, and death itself; and, for their encouragement, he promises both pleasure and honour, though of another sort, than what they were seeking after.
John Wesley
22:28 Ye have continued with me in my temptations - And all his life was nothing else, particularly from his entering on his public ministry.
Robert Jamieson, A. R. Fausset and David Brown
22:28 continued, &c.--affecting evidence of Christ's tender susceptibility to human sympathy and support! (See on Jn 6:66-67; see Jn 16:32.)
22:2922:29: եւ ես ուխտե՛մ ձեզ՝ որպէս եւ Հա՛յր իմ ուխտեաց ինձ զարքայութիւն[1511]. [1511] Ոմանք. Ինձ զարքայութիւնն։
29 Եւ ես խոստանում եմ ձեզ, - ինչպէս եւ իմ Հայրը ինձ խոստացաւ տալու արքայութիւնը, -
29 Ես կ’ուխտեմ ձեզի թագաւորութիւն մը, ինչպէս իմ Հայրս ինծի թագաւորութիւն մը տալ ուխտեց.
եւ ես ուխտեմ ձեզ, որպէս եւ Հայր իմ ուխտեաց ինձ, զարքայութիւն:

22:29: եւ ես ուխտե՛մ ձեզ՝ որպէս եւ Հա՛յր իմ ուխտեաց ինձ զարքայութիւն[1511].
[1511] Ոմանք. Ինձ զարքայութիւնն։
29 Եւ ես խոստանում եմ ձեզ, - ինչպէս եւ իմ Հայրը ինձ խոստացաւ տալու արքայութիւնը, -
29 Ես կ’ուխտեմ ձեզի թագաւորութիւն մը, ինչպէս իմ Հայրս ինծի թագաւորութիւն մը տալ ուխտեց.
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: и Я завещаваю вам, как завещал Мне Отец Мой, Царство,
22:29  κἀγὼ διατίθεμαι ὑμῖν καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν
22:29. κἀγὼ (and-I) διατίθεμαι ( I-place-through ) ὑμῖν, (unto-ye,"καθὼς (down-as) διέθετό ( it-had-placed-through ) μοι (unto-me,"ὁ (the-one) πατήρ (a-Father) μου (of-me,"βασιλείαν, (to-a-ruling-of,"
22:29. et ego dispono vobis sicut disposuit mihi Pater meus regnumAnd I dispose to you, as my Father hath disposed to me, a kingdom;
29. and I appoint unto you a kingdom, even as my Father appointed unto me,
22:29. And I dispose to you, just as my Father has disposed to me, a kingdom,
22:29. And I appoint unto you a kingdom, as my Father hath appointed unto me;
And I appoint unto you a kingdom, as my Father hath appointed unto me:

29: и Я завещаваю вам, как завещал Мне Отец Мой, Царство,
22:29  κἀγὼ διατίθεμαι ὑμῖν καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν
22:29. et ego dispono vobis sicut disposuit mihi Pater meus regnum
And I dispose to you, as my Father hath disposed to me, a kingdom;
22:29. And I dispose to you, just as my Father has disposed to me, a kingdom,
22:29. And I appoint unto you a kingdom, as my Father hath appointed unto me;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: И Я завещаваю... т. е. и Я с Своей стороны, в награду за вашу верность завещаваю или назначаю вам (ср. 2Пар. VII, 18; Быт XV, 18) царство или господство, владычествование (basileian без всякого определения), как и Мне Отец Мой предназначил господство. Конечно, то и другое и владычество Христа и владычество апостолов будут иметь место в Мессианском Царстве (ср. 1: Kop IV, 8; 2Тим. II, 12).
Adam Clarke: Commentary on the Bible - 1831
22:29: I appoint unto you a kingdom, as my Father hath appointed unto me - The Codex Alexandrinus, with some other MSS., the later Syriac, and Origen, read in the first clause, διαθηκην, a covenant. I appoint unto you a Covenant, as my Father hath appointed unto me a kingdom: - Ye shall be ministers of the new covenant, as I am king in that spiritual kingdom to which it relates. This is a curious reading: but our Lord is probably to be understood as promising that they should get a kingdom - a state of blessedness, as he should get it - they must go through much tribulation in order to enter into the kingdom of God. So the Son of man suffered that he might enter into his glory: for the joy that was set before him, he endured the cross, and despised the shame, and is set down on the right hand of God.
Albert Barnes: Notes on the Bible - 1834
22:29: And I appoint unto you a kingdom - He assures them here that they should "have" a kingdom - their expectations would be realized. They had continued with him; they had seen how "he" had lived, and to what trials he had been subjected; they had all along expected a kingdom, and he assures them that they should not be disappointed.
As my Father ... - They had seen how God had appointed a kingdom to "him." It was not with pomp, and splendor, and external glory, but it was in poverty, want, persecution, and trial. So would "he" appoint to them a kingdom. They should "surely" possess it; but it would be not with external splendor, but by poverty and toil. The original word "appoint" has the force of a "covenant" or compact, and means that it should be "surely" or certainly done, or that he pledged himself to do it. All Christians must enter into the kingdom of heaven after the manner of their Lord - through much tribulation; but, though it must be, as it was with him, by many tears and sorrows, yet they shall surely reach the place of their rest and the reward of heaven, for it is secured to them by the covenant pledge and faithfulness of their Lord and King.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: Luk 12:32, Luk 19:17; Mat 24:47, Mat 25:34; Co1 9:25; Co2 1:7; Ti2 2:12; Jam 2:5; Pe1 5:4; Rev 21:14
John Gill
22:29 And I appoint unto you a kingdom,.... Not a temporal one, but a spiritual one; and either intends that they should have in the government of the church, peculiar to them, as apostles, they being set in the first, and highest place, and office, in the church; and have the keys of the kingdom of heaven, or the Gospel dispensation, and church state, committed to them, whereby they should open the door of faith to men, both to Jews and Gentiles; and have the power of binding and loosing, or of pronouncing things to be lawful or unlawful to be retained and used, and even of remitting sins in a ministerial and declarative way; and not only of rebuking and reproving for sin with authority, but even of inflicting corporeal punishment on delinquents, and that in a very severe way, as in the cases of Ananias and Sapphira, Elymas the sorcerer, the incestuous person at Corinth, and Hymenaeus and Philetus: or the kingdom of grace, which they had in common with all the saints, which lies not in outward things, but in righteousness, peace, and joy, and which can never be moved, or taken away; by virtue of which Christ reigns in the hearts of his people, and they are kings, and priests to God, and have power, as princes, with God and men, and overcome, and reign over their own lusts, and the world and Satan: or that kingdom, and dominion, and greatness of the kingdom, which shall be given to the saints of the Most High, Dan 7:27 in the latter day glory and kingdom state of Christ on earth, when the saints shall reign with him; or the kingdom of glory prepared from the foundation of the world; a gift of our heavenly Father's, which the saints are called unto, made meet for, and have a right unto, in Christ, and are heirs of, and into which he will introduce them at the last day: and indeed, all these senses may be taken into the account of this text:
as my Father hath appointed unto me; a kingdom, not of nature and providence, which he has in right of nature, being of the same essence, and having the same perfections with his Father; and in right of creation, all being made by him; for this is not given, or appointed to him; nor is he accountable for it to any, since he receives it not from any: but his mediatorial kingdom, which is given him, and which he will deliver up the account of to his Father another day; see Dan 7:14 which took place here on earth in the days of his flesh; though it was not of this world, nor came with observation, or with worldly pomp and splendour; and became more visible upon his resurrection from the dead, his exaltation at the right hand of God, the effusion of the Spirit, the great conversions among men, and the destruction of the Jewish nation. This kingdom takes in the whole Gospel dispensation, reaching from the times of Christ being in the flesh, to his second coming; and comprehends all the elect of God, who are a kingdom of priests, or a royal priesthood, in whose hearts Christ reigns by his Spirit, and grace; it includes the whole visible Gospel church state on earth, which is God's holy hill of Sion, over which he has set Christ, as king, and which he governs by laws of his own enacting, and by governors appointed under him, among whom he will reign; first more spiritually in the latter day, when the Gospel shall be spread all over the world, and the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; and next personally with all his saints together, for the space of a thousand years; and last of all triumphantly to all eternity, in the ultimate glory and kingdom of his Father.
John Wesley
22:29 And I - Will preserve you in all your temptations, till ye enter into the kingdom of glory: appoint to you - By these very words. Not a primacy to one, but a kingdom to every one: on the same terms: as my Father hath appointed to me - Who have fought and conquered.
Robert Jamieson, A. R. Fausset and David Brown
22:29 I appoint, &c.--Who is this that dispenses kingdoms, nay, the Kingdom of kingdoms, within an hour or two of His apprehension, and less than a day of His shameful death? These sublime contrasts, however, perpetually meet and entrance us in this matchless history.
22:3022:30: զի ուտիցէք եւ ըմպիցէք ՚ի սեղան իմ յարքայութեանն իմում. եւ նստիցի՛ք յերկոտասան աթոռ՝ դատե՛լ զերկոտասան ազգ Իսրայէլի[1512]։[1512] Օրինակ մի. ՚Ի սեղան հօր իմ յարքայութեան ի՛՛... եւ նստիջիք։
30 որ ուտէք եւ խմէք իմ սեղանից իմ արքայութեան մէջ եւ նստէք տասներկու գահերի վրայ՝ դատելու Իսրայէլի տասներկու ցեղերը»:
30 Որպէս զի դուք իմ սեղանէս ուտէք ու խմէք իմ թագաւորութեանս մէջ եւ աթոռներու վրայ նստիք Իսրայէլի տասներկու ցեղերը դատելու»։
զի ուտիցէք եւ ըմպիցէք ի սեղան իմ յարքայութեանն իմում. եւ նստիցիք [132]յերկոտասան աթոռ`` դատել զերկոտասան ազգն Իսրայելի:

22:30: զի ուտիցէք եւ ըմպիցէք ՚ի սեղան իմ յարքայութեանն իմում. եւ նստիցի՛ք յերկոտասան աթոռ՝ դատե՛լ զերկոտասան ազգ Իսրայէլի[1512]։
[1512] Օրինակ մի. ՚Ի սեղան հօր իմ յարքայութեան ի՛՛... եւ նստիջիք։
30 որ ուտէք եւ խմէք իմ սեղանից իմ արքայութեան մէջ եւ նստէք տասներկու գահերի վրայ՝ դատելու Իսրայէլի տասներկու ցեղերը»:
30 Որպէս զի դուք իմ սեղանէս ուտէք ու խմէք իմ թագաւորութեանս մէջ եւ աթոռներու վրայ նստիք Իսրայէլի տասներկու ցեղերը դատելու»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: да ядите и пиете за трапезою Моею в Царстве Моем, и сядете на престолах судить двенадцать колен Израилевых.
22:30  ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθήσεσθε ἐπὶ θρόνων τὰς δώδεκα φυλὰς κρίνοντες τοῦ ἰσραήλ.
22:30. ἵνα (so) ἔσθητε (ye-might-eat-belong) καὶ (and) πίνητε (ye-might-drink) ἐπὶ (upon) τῆς (of-the-one) τραπέζης (of-a-four-footedness) μου (of-me) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) μου, (of-me,"καὶ (and) καθῆσθε ( ye-sit-down ) ἐπὶ (upon) θρόνων (of-thrones) τὰς (to-the-ones) δώδεκα (to-two-ten) φυλὰς (to-tribings) κρίνοντες ( separating ) τοῦ (of-the-one) Ἰσραήλ. (of-an-Israel)
22:30. ut edatis et bibatis super mensam meam in regno et sedeatis super thronos iudicantes duodecim tribus IsrahelThat you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.
30. that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel.
22:30. so that you may eat and drink at my table in my kingdom, and so that you may sit upon thrones, judging the twelve tribes of Israel.”
22:30. That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel:

30: да ядите и пиете за трапезою Моею в Царстве Моем, и сядете на престолах судить двенадцать колен Израилевых.
22:30  ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου, καὶ καθήσεσθε ἐπὶ θρόνων τὰς δώδεκα φυλὰς κρίνοντες τοῦ ἰσραήλ.
22:30. ut edatis et bibatis super mensam meam in regno et sedeatis super thronos iudicantes duodecim tribus Israhel
That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.
22:30. so that you may eat and drink at my table in my kingdom, and so that you may sit upon thrones, judging the twelve tribes of Israel.”
22:30. That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Да ядите и пиете... Это цель, с какою дает апостолам Христос их владычественные права. Они должны вкушать на трапезе Христовой, как здесь вкушали с Ним (ср. ст. 21). Это указывает на теснейшее общение их со Христом в Мессианском Царстве (ср. XIII, 29: и Mф VIII, 11). - Омеге... (см. Мф ХIX, 28). Слово "двенадцать" здесь опущено по сравнению с содержащимся с Ев. Матфея изречением, потому что тут уже Христос мыслит не 12, а 11: апостолов (без Иуды).
Adam Clarke: Commentary on the Bible - 1831
22:30: Sit on thrones - See on Mat 19:28 (note). Marcion left the whole of this verse out, according to Epiphanius: probably because he did not understand it.
Albert Barnes: Notes on the Bible - 1834
22:30: See the notes at Mat 19:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: eat: Luk 22:16-18, Luk 12:37, Luk 14:15; Sa2 9:9, Sa2 9:10, Sa2 19:28; Mat 8:11; Rev 19:9
and sit: Psa 49:14; Mat 19:28; Co1 6:2, Co1 6:3; Rev 2:26, Rev 2:27, Rev 3:21, Rev 4:4 *Gr.
John Gill
22:30 That ye may eat, and drink, at my table, in my kingdom,.... In the Gospel dispensation, or Gospel church state, in which Christ has a table, called the table of the Lord, 1Cor 10:21 which is the Lord's supper, and is a table well furnished with the best of provisions, his flesh and blood, of which believers may eat and drink with a hearty welcome; Christ himself being present to sup with them: and in his personal reign on earth, where will be the marriage supper of the Lamb, to which all the saints will be called; and will sit down with Abraham, Isaac, and Jacob, and be regaled with joys and pleasures not to be expressed: and in the ultimate glory, when the Lamb shall feed them, and shall lead them to fountains of water; and they shall never hunger nor thirst more, but shall have fulness of joy, and be satiated with pleasures that will never fade nor end:
and sit on thrones; expressive of the great honour and dignity they were raised to, both in this, and the other world, from a low and mean estate, being before as beggars on the dunghill, now among princes, and on thrones, even on the same throne with Christ; see 1Kings 2:8
judging the twelve tribes of Israel; doctrinally and ministerially; accusing the Jews, and arraigning them for the crucifixion of Christ; passing sentence upon them, and condemning them, and declaring that they should be damned for their disbelief and rejection of him; See Gill on Mt 19:28.
John Wesley
22:30 That ye may eat and drink at my table - That is, that ye may enjoy the highest happiness, as guests, not as servants. These expressions seem to be primarily applicable to the twelve apostles, and secondarily, to all Christ's servants and disciples, whose spiritual powers, honours, and delights, are here represented in figurative terms, with respect to their advancement both in the kingdom of grace and of glory.
Robert Jamieson, A. R. Fausset and David Brown
22:30 eat and drink, &c.--(See Lk 22:16 and see on Lk 18:28, &c.).
22:3122:31: Եւ ասէ Տէր. Սիմովն Սիմո՛վն, ահա՝ Սատանայ խնդրեաց զքեզ խարբալե՛լ իբրեւ զցորեան[1513]. [1513] Ոմանք. Խնդրեաց զձեզ խար՛՛։
31 Եւ Տէրն ասաց. «Սիմո՛ն, Սիմո՛ն, ահա սատանան ուզեց ձեզ ցորենի նման մաղել:
31 Տէրը ըսաւ. «Սի՛մոն, Սի՛մոն, ահա Սատանան ձեզ փնտռեց, որ ցորենի պէս խարբալէ.
Եւ ասէ Տէր. Սիմովն, Սիմովն, ահա Սատանայ խնդրեաց զձեզ խարբալել իբրեւ զցորեան:

22:31: Եւ ասէ Տէր. Սիմովն Սիմո՛վն, ահա՝ Սատանայ խնդրեաց զքեզ խարբալե՛լ իբրեւ զցորեան[1513].
[1513] Ոմանք. Խնդրեաց զձեզ խար՛՛։
31 Եւ Տէրն ասաց. «Սիմո՛ն, Սիմո՛ն, ահա սատանան ուզեց ձեզ ցորենի նման մաղել:
31 Տէրը ըսաւ. «Սի՛մոն, Սի՛մոն, ահա Սատանան ձեզ փնտռեց, որ ցորենի պէս խարբալէ.
zohrab-1805▾ eastern-1994▾ western am▾
22:3131: И сказал Господь: Симон! Симон! се, сатана просил, чтобы сеять вас как пшеницу,
22:31  σίμων σίμων, ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον·
22:31. Σίμων (Simon) Σίμων, (Simon," ἰδοὺ ( thou-should-have-had-seen ,"ὁ (the-one) Σατανᾶς (a-satanas) ἐξῃτήσατο ( it-appealed-out-unto ) ὑμᾶς (to-ye) τοῦ (of-the-one) σινιάσαι (to-have-sifted-to) ὡς (as) τὸν (to-the-one) σῖτον: (to-a-grain)
22:31. ait autem Dominus Simon Simon ecce Satanas expetivit vos ut cribraret sicut triticumAnd the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.
31. Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat:
22:31. And the Lord said: “Simon, Simon! Behold, Satan has asked for you, so that he may sift you like wheat.
22:31. And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may sift [you] as wheat:
And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may sift [you] as wheat:

31: И сказал Господь: Симон! Симон! се, сатана просил, чтобы сеять вас как пшеницу,
22:31  σίμων σίμων, ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον·
22:31. ait autem Dominus Simon Simon ecce Satanas expetivit vos ut cribraret sicut triticum
And the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.
22:31. And the Lord said: “Simon, Simon! Behold, Satan has asked for you, so that he may sift you like wheat.
22:31. And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may sift [you] as wheat:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Предсказание об отречении Ап. Петра ев. Марк излагает в оригинальной форме, не руководясь ни Ев. Марка, ни Ев. Матфея, и затем помещает его не на том месте, какое отведено ему в первых двух Евангелиях, т. е. относит не ко времени по выходе с вечери, а еще до времени пребывания в горнице, где происходила вечеря. Думать (как еп. Михаил), что Господь не раз повторил изречение об отречении Петра, нет никаких оснований, и потому можно сказать, что ев. Лука просто нашел нужным, согласно плану, какой он имел в уме, поместить это предсказание раньше, чем первые два евангелиста. - Сатана просил... Подобно тому, как диавол некогда искушал Иова (Иов гл. I-II), так он просил разрешения у Бога преследовать разными испытаниями и апостолов, чтобы поколебать их верность Христу. Действие сатаны в этом случае Христос уподобляет действию земледельца, который просевает посредством решета пшеницу, чтобы отделить ее от плевел.
Adam Clarke: Commentary on the Bible - 1831
22:31: Simon, Simon - When a name is thus repeated in the sacred writings, it appears to be always intended as an expression of love, manifested by a warning voice. As if he had said, While thou and the others are contending for supremacy, Satan is endeavoring to destroy you all: but I have prayed for thee, as being in most danger.
Satan hath desired - you - That is, all the apostles, but particularly the three contenders: the plural pronoun, ὑμας, sufficiently proves that these words were not addressed to Peter alone. Satan had already got one, Judas; he had nearly got another, Peter; and he wished to have all. But we see by this that the devil cannot even tempt a man unless he receive permission. He desires to do all evil; he is permitted only to do some.
Albert Barnes: Notes on the Bible - 1834
22:31: Simon - Peter. Jesus, foreseeing the danger of Peter, and knowing that he was about to deny him, took occasion to forewarn him and put him on his guard, and also to furnish him with a solace when he should be brought to repentance.
Satan hath desired - Satan is the prince of evil. One of his works is to try the faith of believers to place temptations and trials in their way, that they may be tested. Thus God gave Job into his hands, that it might be seen whether he would be found faithful, or would apostatize. See the notes at Job 1:7-12. So Satan desired to have Peter in his hands, that he might also try him.
May sift you as wheat - Grain was agitated or shaken in a kind of fan or sieve. The grain remained in the fan, and the chaff and dust were thrown off. So Christ says that Satan desired to try Peter; to place trials and temptations before him; "to agitate him" to see whether anything of faith would remain, or whether all would not be found to be chaff - mere natural ordor and false professions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: Simon: Luk 10:41; Act 9:4
Satan: Job 1:8-11, Job 2:3-6; Zac 3:1; Pe1 5:8; Rev 12:10
sift: Amo 9:9
Geneva 1599
22:31 (10) And the Lord said, Simon, Simon, behold, Satan hath desired [to have] you, that he may (l) sift [you] as wheat:
(10) We must always think about the ambush that Satan lays for us.
(l) To toss you and scatter you, and also to cast you out.
John Gill
22:31 And the Lord said, Simon, Simon,.... Peter is particularly, and by name, spoken to, either because he might be a principal person in the debate and contention about superiority, mentioned in the context; or because he was chiefly to suffer in the following temptation of Satan; or because he was generally the mouth of the rest of the apostles; and he is addressed, not by the name of Peter, the name Christ gave him, when he first called him, signifying his future solidity, firmness, and steadfastness; because in this instance, he would not give any proof of it; but by his former name, Simon, and which is repeated, partly to show the earnestness of Christ in the delivery of what follows, and partly to express his affectionate concern for him; so the Jews observe (s) concerning God's calling, "Moses, Moses", Ex 3:4 that , "the doubling of the word", is expressive "of love", and finding grace and favour; even as it is said, "Abraham, Abraham", Gen 22:11 or it may be to excite attention to what Christ was about to say. Though the Syriac, Persic, and Ethiopic versions read the first of these, "to Simon", thus: Jesus said to Simon,
Simon, behold Satan hath desired to have you; not only Peter, but all the apostles; for the word "you", is plural: Satan, the enemy of the woman's seed, the accuser of the brethren, the wicked one, and the tempter, desired, asked leave of God, for he can do nothing without permission; that he might have these disciples under his power, and in his hand; just as he got leave to have the goods, and even the body of Job in his hand, and fain would have had his life, and soul too, could he have obtained it; and he would have the lives and souls of others; for he goes about, seeking to devour whom he may; and he had now an evil eye upon the apostles, and wanted an opportunity to gratify his malice and envy: his end in desiring to have them in his power was,
that he may sift you as wheat; not to separate the chaff from the wheat, but to make them look like all chaff, by covering the wheat of grace with the chaff of sin and corruption; or to destroy the wheat, was it possible; or to toss them to and fro as wheat is in a sieve; that is, to afflict and distress them; see Amos 9:9 by scattering them both from Christ, and one another; by filling them with doubts about Jesus being the Messiah and Redeemer: and by frightening them with the fears of enemies and of death, which end he obtained; see Mt 26:56.
(s) Tzeror Hammor, fol. 38. 4. Jarchi in Gen. xxii. 11. Bemidbar Rabba, sect. 14. fol. 217. 1.
John Wesley
22:31 Satan hath desired to have you - My apostles, that he might sift you as wheat - Try you to the uttermost.
Robert Jamieson, A. R. Fausset and David Brown
22:31 Simon, Simon--(See on Lk 10:41).
desired to have--rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; Job 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Rev_ 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all.
you--not Peter only, but them all.
22:3222:32: այլ ես աղաչեցի վասն քո՝ զի մի՛ պակասեսցեն հաւատք քո. եւ դու երբեմն դարձցիս՝ եւ հաստատեսցես զեղբարս քո[1514]։ [1514] Ոմանք. Աղաչեցից վասն քո։ Ուր օրինակ մի. Վասն քո զՀա՛յր, զի մի՛։
32 Բայց ես աղօթեցի քեզ համար, որպէսզի քո հաւատը չպակասի, եւ դու, երբ վերադառնաս ինձ, հաստատես քո եղբայրներին»:
32 Բայց ես քեզի համար աղօթք ըրի, որպէս զի քու հաւատքդ չպակսի եւ դուն երբ դարձի գաս, քու եղբայրներդ ալ հաստատես»։
այլ ես աղաչեցի վասն քո զի մի՛ պակասեսցեն հաւատք քո. եւ դու երբեմն դարձցիս եւ հաստատեսցես զեղբարս քո:

22:32: այլ ես աղաչեցի վասն քո՝ զի մի՛ պակասեսցեն հաւատք քո. եւ դու երբեմն դարձցիս՝ եւ հաստատեսցես զեղբարս քո[1514]։
[1514] Ոմանք. Աղաչեցից վասն քո։ Ուր օրինակ մի. Վասն քո զՀա՛յր, զի մի՛։
32 Բայց ես աղօթեցի քեզ համար, որպէսզի քո հաւատը չպակասի, եւ դու, երբ վերադառնաս ինձ, հաստատես քո եղբայրներին»:
32 Բայց ես քեզի համար աղօթք ըրի, որպէս զի քու հաւատքդ չպակսի եւ դուն երբ դարձի գաս, քու եղբայրներդ ալ հաստատես»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3232: но Я молился о тебе, чтобы не оскудела вера твоя; и ты некогда, обратившись, утверди братьев твоих.
22:32  ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου.
22:32. ἐγὼ (I) δὲ (moreover) ἐδεήθην (I-was-binded) περὶ (about) σοῦ (of-THEE) ἵνα (so) μὴ (lest) ἐκλίπῃ (it-might-have-had-remaindered-out,"ἡ (the-one) πίστις (a-trust,"σου: (of-thee,"καὶ (and) σύ (thou) ποτε (whither-also) ἐπιστρέψας (having-beturned-upon) στήρισον (thou-should-have-stablished-to) τοὺς (to-the-ones) ἀδελφούς ( to-brethrened ) σου. (of-thee)
22:32. ego autem rogavi pro te ut non deficiat fides tua et tu aliquando conversus confirma fratres tuosBut I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.
32. but I made supplication for thee, that thy faith fail not: and do thou, when once thou hast turned again, stablish thy brethren.
22:32. But I have prayed for you, so that your faith may not fail, and so that you, once converted, may confirm your brothers.”
22:32. But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren:

32: но Я молился о тебе, чтобы не оскудела вера твоя; и ты некогда, обратившись, утверди братьев твоих.
22:32  ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου.
22:32. ego autem rogavi pro te ut non deficiat fides tua et tu aliquando conversus confirma fratres tuos
But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.
22:32. But I have prayed for you, so that your faith may not fail, and so that you, once converted, may confirm your brothers.”
22:32. But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Господь особенно и, прежде всего, молился о Петре, чтобы не оскудела его вера, - конечно, молился потому, что Петру, при его горячем, подвижном характере, более чем другим апостолам грозила опасность падения. При этом Господь объявляет Петру и утешение: он хотя на время и отступит от Христа, но потом обратится снова к нему и станет даже утверждать в вере других братьев своих, т. е. вероятно Иудеев, а не с апостолов, как толкуют преимущественно католические экзегеты, видящие здесь основание для католического учения о непогрешимости папства.
Adam Clarke: Commentary on the Bible - 1831
22:32: I have prayed for thee - From the natural forwardness and impetuosity of thy own spirit, thou wilt be brought into the most imminent danger; but I have supplicated for thee, that thy faith may not utterly fail - εκλειπῃ, from εκ, out, and λειπω, I fail, to fall utterly or entirely off. Peter's faith did fail, but not utterly: he did fall, but he did not fall off, apostatize, or forsake his Master and his cause finally, as Judas did. Every body sees, from Peter's denial of his Lord, that his faith did fail, and his great courage too; and yet they read, in the common translation, that Christ prayed that it might not fail: can they then conceive that our Lord's prayer was heard? The translation which I have given above removes this embarrassment and apparent contradiction. It was certainly Peter's advantage that our Lord did pray for him; but it was not so much for his honor that he should stand in need of such a prayer, beyond all others. Lightfoot.
When thou art converted - Restored to a sense of thy folly and sin, and to me and my cause - establish these thy brethren. All the disciples forsook Jesus and fled, merely through fear of losing their lives; Peter, who continued for a while near him, denied his Master with oaths, and repeated this thrice: our Lord seems to intimate that, after this fall, Peter would become more cautious and circumspect than ever; and that he should become uncommonly strong in the faith, which was the case; and that, notwithstanding the baseness of his past conduct, he should be a proper instrument for strengthening the feeble minded, and supporting the weak. His two epistles to the persecuted Christians show how well he was qualified for this important work.
Albert Barnes: Notes on the Bible - 1834
22:32: That thy faith fail not - The word "faith," here, seems to be used in the sense of religion, or attachment to Christ, and the words "fail not" mean "utterly fail" or fail altogether - that is, apostatize. It is true that the "courage" of Peter failed; it is true that he had not that immediate confidence in Jesus and reliance on him which he had before had; but the prayer of Jesus was that he might not altogether apostatize from the faith. God heard Jesus "always" Joh 11:42; it follows, therefore, that every prayer which he ever offered was answered; and it follows, as he asked here for a specific thing, that that thing was granted; and as he prayed that Peter's faith might not utterly fail, so it follows that there was no time in which Peter was not really a pious man. Far as he wandered, and grievously as he sinned, yet he well knew that Jesus was the Messiah. He "did know" the man; and though his fears overcame him and led him to aggravated sin, yet the prayer of Christ was pRev_alent, and he was brought to true repentance.
When thou art converted - The word "converted" means turned, changed, recovered. The meaning is, when thou art turned from this sin, when thou art recovered from this heinous offence, then use "your" experience to warn and strengthen those who are in danger of like sins. A man may be "converted or turned" from any sin, or any evil course. He is "regenerated" but once - at the beginning of his Christian life; he may be "converted" as often as he falls into sin.
Strengthen thy brethren - Confirm them, warn them, encourage them. They are in continual danger, also, of sinning. Use your experience to warn them of their danger, and to comfort and sustain them in their temptations. And from this we learn:
1. That one design of permitting Christians to fall into sin is to show their own weakness and dependence on God; and,
2. That they who have been overtaken in this manner should make use of their experience to warn and preserve others from the same path.
The two epistles of Peter, and his whole life, show that "he" was attentive to this command of Jesus; and in his death he manifested his deep abhorrence of this act of dreadful guilt in denying his blessed Lord, by requesting to be crucified with his head downward, as unworthy to suffer in the same manner that Christ did. Compare the notes at Joh 21:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:32: I have: Zac 3:2-4; Joh 14:19, Joh 17:9-11, Joh 17:15-21; Rom 5:9, Rom 5:10, Rom 8:32, Rom 8:34; Heb 7:25; Pe1 1:5; Jo1 2:1, Jo1 2:2
thy faith: Luk 8:13; Ti2 2:18; Tit 1:1; Heb 12:15; Pe1 1:1; Jo1 2:19
and when: Luk 22:61, Luk 22:62; Mat 18:3, Mat 26:75; Mar 14:72, Mar 16:7; Act 3:19
strengthen: Psa 32:3-6, Psa 51:12, Psa 51:13; Joh 21:15-17; Co2 1:4-6; Ti1 1:13-16; Heb 12:12, Heb 12:13; Pe1 1:13, Pe1 5:8-10; Pe2 1:10-12, Pe2 3:14, Pe2 3:17, Pe2 3:18
Geneva 1599
22:32 (11) But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
(11) It is through the prayers of Christ that the elect never utterly fall away from the faith: and because of this they should encourage one another on.
John Gill
22:32 But I have prayed for thee,.... Christ prayed for all the apostles; but particularly for Peter, because he was in the greatest danger: whether the prayer Christ refers to was that in Jn 17:1 in which are many passages relating to the preservation, sanctification, final perseverance and glorification of the apostles, as well as of other saints, as in Jn 17:9 and so these words might be spoken a little after that prayer was ended, which was about this same time; or whether it was any other, and only mental, and not vocal, is not certain: however, the petition was,
that thy faith fail not; Satan in his temptations strikes principally at the faith of God's people; that being a grace which gives much glory to God, and in the exercise of which believers have much peace, joy, and comfort; both which he envies and grudges; and it is also a shield which keeps off, and quenches his fiery darts, and is a piece of armour he is sadly harassed with, and therefore endeavours all he can to weaken and destroy it, or wrest it out of their hands: but though, through the power of sin, and the force of temptation, it may fail as to some degree of the steadfastness of it, as to the acting and exercise of it, and as to the sense believers may have of it; yet never as to its principle, it being an irrevocable gift of God's grace; a work of his almighty power; a solid and substantial grace, even the substance of things hoped for; an immortal and incorruptible seed, and of which Christ is the author and finisher; and to nothing more is its security owing, than to the prayers of Christ, which are always heard, and to his powerful mediation, and prevalent intercession; Christ is the advocate of his people; he prays that they might have faith, and then he prays, that it may not fail; and it shall not, notwithstanding all the opposition of hell, and earth, unto it:
and when thou art converted, strengthen thy brethren: Peter was now a converted man, and had been for some years; but whereas he would fall by temptation into a very great sin of denying his Lord, and which was attended with such circumstances as made him look like an unconverted, and an unregenerate man; his recovery by the fresh exercise of faith in Christ, and repentance for his sins, is called conversion: and which was not his own act, but owing to the power and efficacy of divine grace; see Jer 31:18. Some versions render it in the imperative, "in time, convert, turn, or return, and strengthen thy brethren"; as the Syriac, Arabic, and Persic versions: as he afterwards did: for whereas all the disciples forsook Christ, and fled, some one way, and some another, Peter, after his recovery, got them together again, and returned with them to Jerusalem; when they with him assembled together, till the third day Christ was risen: he strengthened their faith in the Messiah, and put them upon filling up the place of Judas, by choosing another apostle; and on the day of "Pentecost" preached a most excellent sermon, which as it was made useful for the conversion of three thousand sinners, was, doubtless, a means of confirming the minds of the disciples; and he has left two exceeding useful epistles for the strengthening of his brethren in all ages of time; the design of which is to establish the saints in faith and holiness, that they may not be drawn aside, and fall from the steadfastness of their faith, either by the lusts of the flesh, or by the persecutions of men, or by the error of the wicked.
John Wesley
22:32 But I have prayed for thee - Who wilt be in the greatest danger of all: that thy faith fail not - Altogether: and when thou art returned - From thy flight, strengthen thy brethren - All that are weak in faith; perhaps scandalized at thy fall.
Robert Jamieson, A. R. Fausset and David Brown
22:32 But I have prayed--have been doing it already.
for thee--as most in danger. (See on Lk 22:61-62.)
fail not--that is, entirely; for partially it did fail.
converted--brought back afresh as a penitent disciple.
strengthen, &c.--that is, make use of thy bitter experience for the fortifying of thy tempted brethren.
22:3322:33: Եւ նա՝ ասէ ցնա. Տէր՝ ընդ քե՛զ պատրա՛ստ եմ եւ ՚ի բանտ եւ ՚ի մահ երթալ։
33 Եւ Պետրոսն ասաց. «Տէ՛ր, պատրաստ եմ քեզ հետ գնալ ե՛ւ բանտ, ե՛ւ դէպի մահ»:
33 Իսկ Պետրոս ըսաւ անոր. «Տէ՛ր, ես պատրաստ եմ քեզի հետ բանտ երթալու ալ, մեռնելու ալ»։
Եւ նա ասէ ցնա. Տէր, ընդ քեզ պատրաստ եմ ե՛ւ ի բանտ ե՛ւ ի մահ երթալ:

22:33: Եւ նա՝ ասէ ցնա. Տէր՝ ընդ քե՛զ պատրա՛ստ եմ եւ ՚ի բանտ եւ ՚ի մահ երթալ։
33 Եւ Պետրոսն ասաց. «Տէ՛ր, պատրաստ եմ քեզ հետ գնալ ե՛ւ բանտ, ե՛ւ դէպի մահ»:
33 Իսկ Պետրոս ըսաւ անոր. «Տէ՛ր, ես պատրաստ եմ քեզի հետ բանտ երթալու ալ, մեռնելու ալ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3333: Он отвечал Ему: Господи! с Тобою я готов и в темницу и на смерть идти.
22:33  ὁ δὲ εἶπεν αὐτῶ, κύριε, μετὰ σοῦ ἕτοιμός εἰμι καὶ εἰς φυλακὴν καὶ εἰς θάνατον πορεύεσθαι.
22:33. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"μετὰ (with) σοῦ (of-THEE) ἕτοιμός (readied-of) εἰμι (I-be) καὶ (and) εἰς (into) φυλακὴν (to-a-guarding) καὶ (and) εἰς (into) θάνατον (to-a-death) πορεύεσθαι . ( to-traverse-of )
22:33. qui dixit ei Domine tecum paratus sum et in carcerem et in mortem ireWho said to him: Lord, I am ready to go with thee, both into prison and to death.
33. And he said unto him, Lord, with thee I am ready to go both to prison and to death.
22:33. And he said to him, “Lord, I am prepared to go with you, even to prison and to death.”
22:33. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
And he said unto him, Lord, I am ready to go with thee, both into prison, and to death:

33: Он отвечал Ему: Господи! с Тобою я готов и в темницу и на смерть идти.
22:33  ὁ δὲ εἶπεν αὐτῶ, κύριε, μετὰ σοῦ ἕτοιμός εἰμι καὶ εἰς φυλακὴν καὶ εἰς θάνατον πορεύεσθαι.
22:33. qui dixit ei Domine tecum paratus sum et in carcerem et in mortem ire
Who said to him: Lord, I am ready to go with thee, both into prison and to death.
22:33. And he said to him, “Lord, I am prepared to go with you, even to prison and to death.”
22:33. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: См. Мф XXVI, 33, 35.
Albert Barnes: Notes on the Bible - 1834
22:33: See the notes at Mat 26:33-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:33: I am: Kg2 8:12, Kg2 8:13; Pro 28:26; Jer 10:23, Jer 17:9; Mat 20:22, Mat 26:33-35, Mat 26:40, Mat 26:41; Mar 14:29, Mar 14:31, Mar 14:37, Mar 14:38; Joh 13:36, Joh 13:37; Act 20:23, Act 20:24, Act 21:13
Geneva 1599
22:33 (12) And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
(12) In setting before us the grievous example of Peter, Christ shows that faith differs much from a vain security.
John Gill
22:33 And he said unto him,.... That is, Simon, or Simeon, said unto him, as the Syriac and Persic versions express it; he made a reply to Jesus, saying, as one fearless of danger, and confident in himself:
I am ready to go with thee, both into prison and to death; he suggests, that he was not afraid of Satan, nor of his temptations, of being sifted, shaken, and tossed by him: he was not to be frightened out of his faith by him, or to be scared with a prison, and death itself; he was ready for both; and they were welcome, come when they would; and rather than part from, or deny his Lord, he was then prepared to go with him, at once, to either of them. The phrase, to go, is not in the Syriac version.
Robert Jamieson, A. R. Fausset and David Brown
22:33 I am ready, &c.--honest-hearted, warmly-attached disciple, thinking thy present feelings immovable as a rock, thou shalt find them in the hour of temptation unstable as water: "I have been praying for thee," therefore thy faith shall not perish; but thinking this superfluous, thou shalt find that "he that trusteth in his own heart is a fool" (Prov 28:26).
22:3422:34: Եւ նա՝ ասէ ցնա. Ասե՛մ քեզ Պետրէ՝ չիցէ՛ այսօր հաւու խօսեալ, մինչեւ երիցս ուրասցիս զիս չգիտել[1515]։ [1515] Ոմանք. Մինչ երիցս ուր՛՛։
34 Եւ նա նրան ասաց. «Ասում եմ քեզ, Պետրո՛ս, այսօր դեռ աքաղաղը կանչած չպիտի լինի, մինչեւ որ դու երեք անգամ ուրանաս՝ ասելով, թէ ինձ չես ճանաչում»:
34 Բայց Յիսուս ըսաւ. «Պետրո՛ս, քեզի կ’ըսեմ թէ այսօր հաւը պիտի չխօսի մինչեւ դուն երեք անգամ ուրանաս՝ ըսելով թէ՝ զիս չես ճանչնար»։
Եւ նա ասէ ցնա. Ասեմ քեզ, Պետրէ, չիցէ այսօր հաւու խօսեալ` մինչեւ երիցս ուրասցիս զիս չգիտել:

22:34: Եւ նա՝ ասէ ցնա. Ասե՛մ քեզ Պետրէ՝ չիցէ՛ այսօր հաւու խօսեալ, մինչեւ երիցս ուրասցիս զիս չգիտել[1515]։
[1515] Ոմանք. Մինչ երիցս ուր՛՛։
34 Եւ նա նրան ասաց. «Ասում եմ քեզ, Պետրո՛ս, այսօր դեռ աքաղաղը կանչած չպիտի լինի, մինչեւ որ դու երեք անգամ ուրանաս՝ ասելով, թէ ինձ չես ճանաչում»:
34 Բայց Յիսուս ըսաւ. «Պետրո՛ս, քեզի կ’ըսեմ թէ այսօր հաւը պիտի չխօսի մինչեւ դուն երեք անգամ ուրանաս՝ ըսելով թէ՝ զիս չես ճանչնար»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3434: Но Он сказал: говорю тебе, Петр, не пропоет петух сегодня, как ты трижды отречешься, что не знаешь Меня.
22:34  ὁ δὲ εἶπεν, λέγω σοι, πέτρε, οὐ φωνήσει σήμερον ἀλέκτωρ ἕως τρίς με ἀπαρνήσῃ εἰδέναι.
22:34. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Λέγω (I-forth) σοι, (unto-thee,"Πέτρε, (Petros,"οὐ (not) φωνήσει (it-shall-sound-unto) σήμερον (this-day,"ἀλέκτωρ (a-cock,"ἕως (unto-if-which) τρίς (to-thrice) με (to-me) ἀπαρνήσῃ ( thou-shall-deny-off-unto ) εἰδέναι. (to-have-had-come-to-see)
22:34. et ille dixit dico tibi Petre non cantabit hodie gallus donec ter abneges nosse meAnd he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them:
34. And he said, I tell thee, Peter, the cock shall not crow this day, until thou shalt thrice deny that thou knowest me.
22:34. And he said, “I say to you, Peter, the rooster will not crow this day, until you have three times denied that you know me.” And he said to them,
22:34. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me:

34: Но Он сказал: говорю тебе, Петр, не пропоет петух сегодня, как ты трижды отречешься, что не знаешь Меня.
22:34  ὁ δὲ εἶπεν, λέγω σοι, πέτρε, οὐ φωνήσει σήμερον ἀλέκτωρ ἕως τρίς με ἀπαρνήσῃ εἰδέναι.
22:34. et ille dixit dico tibi Petre non cantabit hodie gallus donec ter abneges nosse me
And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them:
22:34. And he said, “I say to you, Peter, the rooster will not crow this day, until you have three times denied that you know me.” And he said to them,
22:34. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: См. Мф XXVI, 34.
Adam Clarke: Commentary on the Bible - 1831
22:34: The cock shall not crow this day - Mat 26:34, and Mar 14:30, say, this night; both expressions are right, because the Jewish day, of twenty-four hours, began with the evening, and ended at the evening of the following day. On Peter's denial, see the notes on Mat 26:31-35 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:34: the cock: Mat 26:34, Mat 26:74; Mar 14:30, Mar 14:71, Mar 14:72; Joh 13:38, Joh 18:27
John Gill
22:34 And he said,.... "To him", as all the Oriental versions add; to Peter, as what is said shows; that is, Jesus said to him, as the Syriac and Persic versions express:
I tell thee, Peter; who knew him, and his heart, better than he did himself, as well as knew what was to come, and what would befall him; and therefore declares it, as he does with the greatest assurance and certainty, and which might be depended on, and accordingly came to pass:
the cock shall not crow this day; in this night, as in Mk 14:30 or this night, as in Mt 26:34 for it was now night; a natural day includes both night and day; a like way of speaking, see in Lk 2:8
before that thou shalt thrice deny that thou knowest me; as he did, Lk 22:57. See Gill on Mt 26:34.
John Wesley
22:34 It shall not be the time of cock crowing this day - The common time of cock crowing (which is usually about three in the morning) probably did not come till after the cock which Peter heard had crowed twice, if not oftener.
Robert Jamieson, A. R. Fausset and David Brown
22:34 cock . . . crow--"twice" (Mk 14:30).
22:3522:35: Եւ ասէ ցնոսա. Յորժամ առաքեցի զձեզ առանց քսակի եւ մախաղի եւ կօշկաց, միթէ՝ կարօտացա՞յք իմիք[1516]։ [1516] Ոմանք. Կարօտեցայք իմիք։
35 Եւ նրանց ասաց. «Երբ ուղարկեցի ձեզ առանց քսակի, մախաղի եւ կօշիկների, մի՞թէ որեւէ բանի կարօտ մնացիք»:
35 Ապա ըսաւ անոնց. «Երբ ձեզ ղրկեցի առանց քսակի ու պարկի եւ կօշիկներու, բանի մը կարօտ եղա՞ք»։
Եւ ասէ ցնոսա. Յորժամ առաքեցի զձեզ առանց քսակի եւ մախաղի եւ կօշկաց, միթէ կարօտացա՞յք իմիք:

22:35: Եւ ասէ ցնոսա. Յորժամ առաքեցի զձեզ առանց քսակի եւ մախաղի եւ կօշկաց, միթէ՝ կարօտացա՞յք իմիք[1516]։
[1516] Ոմանք. Կարօտեցայք իմիք։
35 Եւ նրանց ասաց. «Երբ ուղարկեցի ձեզ առանց քսակի, մախաղի եւ կօշիկների, մի՞թէ որեւէ բանի կարօտ մնացիք»:
35 Ապա ըսաւ անոնց. «Երբ ձեզ ղրկեցի առանց քսակի ու պարկի եւ կօշիկներու, բանի մը կարօտ եղա՞ք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3535: И сказал им: когда Я посылал вас без мешка и без сумы и без обуви, имели ли вы в чем недостаток? Они отвечали: ни в чем.
22:35  καὶ εἶπεν αὐτοῖς, ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν, οὐθενός.
22:35. Καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὅτε (Which-also) ἀπέστειλα (I-set-off) ὑμᾶς (to-ye) ἄτερ (un-kept) βαλλαντίου (of-an-ever-a-one-castlet) καὶ (and) πήρας (of-a-sack) καὶ (and) ὑποδημάτων, (of-bindings-under-to,"μή (lest) τινος (of-a-one) ὑστερήσατε; (ye-lattered-unto?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Οὐθενός. (Of-not-also-one)
22:35. et dixit eis quando misi vos sine sacculo et pera et calciamentis numquid aliquid defuit vobis at illi dixerunt nihilWhen I sent you without purse and scrip and shoes, did you want anything?
35. And he said unto them, When I sent you forth without purse, and wallet, and shoes, lacked ye any thing? And they said, Nothing.
22:35. “When I sent you without money or provisions or shoes, did you lack anything?”
22:35. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing:

35: И сказал им: когда Я посылал вас без мешка и без сумы и без обуви, имели ли вы в чем недостаток? Они отвечали: ни в чем.
22:35  καὶ εἶπεν αὐτοῖς, ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν, οὐθενός.
22:35. et dixit eis quando misi vos sine sacculo et pera et calciamentis numquid aliquid defuit vobis at illi dixerunt nihil
When I sent you without purse and scrip and shoes, did you want anything?
22:35. “When I sent you without money or provisions or shoes, did you lack anything?”
22:35. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Слово о "мече" находится только у одного ев. Луки. Господь спрашивает об их первом путешествии, в которое Он послал их (IX, 1-6). Вопрос Его сам собою предполагает отрицательный ответ со стороны апостолов.
Adam Clarke: Commentary on the Bible - 1831
22:35: When I sent you without purse - See the notes on Mat 10:9, Mat 10:10.
Albert Barnes: Notes on the Bible - 1834
22:35: When I sent you ... - See the notes at Mat 10:9-10.
Lacked ye ... - Did you want anything? Did not God fully provide for you? He refers to this to convince them that his words were true; that their past experience should lead them to put confidence in him and in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:35: When: Luk 9:3, Luk 10:4; Mat 10:9, Mat 10:10; Mar 6:8, Mar 6:9
lacked: Luk 12:29-31; Gen 48:15; Deu 8:2, Deu 8:3, Deu 8:16; Psa 23:1, Psa 34:9, Psa 34:10, Psa 37:3; Mat 6:31-33
John Gill
22:35 And he said unto them,.... To the disciples, as the Persic version reads; not to Peter only, but to them all:
when I sent you without purse, and scrip, and shoes; without the necessaries of life, without proper accommodations for a journey, without provisions, or money, to buy any with: so , "without a purse", is, by the Scholiast on Aristophanes (t), interpreted by , "without money and expense": Christ here refers to his mission of them in Mt 10:5
lacked ye any thing? any of the common blessings of life, food to eat, or raiment to wear?
and they said, nothing; they lacked nothing at all; wherever they came, they had friendly accommodations; they were provided with every thing necessary for them; they had both food and raiment, and good lodgings in every place; the houses and hearts of men were opened by Christ to receive them, though they were sent out by him so empty and destitute.
(t) In Avibus, p. 548.
John Wesley
22:35 When I sent you - lacked ye any thing - Were ye not borne above all want and danger?
Robert Jamieson, A. R. Fausset and David Brown
22:35 But now--that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
22:3622:36: Եւ նոքա ասեն. Եւ ո՛չ իմիք։ Ապա՝ ասէ. Այլ այժմ որ ունի քսակ՝ բարձցէ, նոյնպէս եւ մախա՛ղ. եւ որ ոչն ունիցի, վաճառեսցէ զձորձս իւր՝ եւ գնեսցէ իւր սուսե՛ր[1517]։ [1517] Ոմանք. Որ ունիցի քսակ... եւ որ ոչ ունի։
36 Եւ նրանք ասացին՝ եւ ո՛չ մի բանի: Ապա ասաց. «Իսկ այժմ՝ ով որ քսակ ունի, թող վերցնի այն, նոյնպէս եւ՝ մախաղ. իսկ ով որ չունի, թող վաճառի իր վերարկուն եւ իր համար սուր գնի:
36 Անոնք ալ ըսին. «Ոչ մէկ բանի»։ Ետքը ըսաւ. «Բայց հիմա ան որ քսակ ունի, թող իրեն հետ առնէ, նոյնպէս ալ պարկը եւ ան որ թուր չունի, թող իր հանդերձը ծախէ ու իրեն թուր մը ծախու առնէ.
Եւ նոքա ասեն. Եւ ոչ իմիք: Ապա ասէ. Այլ այժմ որ ունիցի քսակ` բարձցէ, նոյնպէս եւ մախաղ. եւ որ ոչն ունիցի` վաճառեսցէ զձորձս իւր եւ գնեսցէ իւր սուսեր:

22:36: Եւ նոքա ասեն. Եւ ո՛չ իմիք։ Ապա՝ ասէ. Այլ այժմ որ ունի քսակ՝ բարձցէ, նոյնպէս եւ մախա՛ղ. եւ որ ոչն ունիցի, վաճառեսցէ զձորձս իւր՝ եւ գնեսցէ իւր սուսե՛ր[1517]։
[1517] Ոմանք. Որ ունիցի քսակ... եւ որ ոչ ունի։
36 Եւ նրանք ասացին՝ եւ ո՛չ մի բանի: Ապա ասաց. «Իսկ այժմ՝ ով որ քսակ ունի, թող վերցնի այն, նոյնպէս եւ՝ մախաղ. իսկ ով որ չունի, թող վաճառի իր վերարկուն եւ իր համար սուր գնի:
36 Անոնք ալ ըսին. «Ոչ մէկ բանի»։ Ետքը ըսաւ. «Բայց հիմա ան որ քսակ ունի, թող իրեն հետ առնէ, նոյնպէս ալ պարկը եւ ան որ թուր չունի, թող իր հանդերձը ծախէ ու իրեն թուր մը ծախու առնէ.
zohrab-1805▾ eastern-1994▾ western am▾
22:3636: Тогда Он сказал им: но теперь, кто имеет мешок, тот возьми его, также и суму; а у кого нет, продай одежду свою и купи меч;
22:36  εἶπεν δὲ αὐτοῖς, ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν.
22:36. εἶπεν (It-had-said) δὲ (moreover) αὐτοῖς (unto-them,"Ἀλλὰ (Other) νῦν (now) ὁ (the-one) ἔχων (holding) βαλλάντιον (to-an-ever-a-one-castlet) ἀράτω, (it-should-have-lifted,"ὁμοίως (unto-along-belonged) καὶ (and) πήραν, (to-a-sack,"καὶ (and) ὁ (the-one) μὴ (lest) ἔχων (holding) πωλησάτω (it-should-have-trafficked-unto) τὸ (to-the-one) ἱμάτιον (to-an-apparelet) αὐτοῦ (of-it) καὶ (and) ἀγορασάτω (it-should-have-gathered-to) μάχαιραν. (to-a-knife)
22:36. dixit ergo eis sed nunc qui habet sacculum tollat similiter et peram et qui non habet vendat tunicam suam et emat gladiumBut they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip: and he that hath not, let him sell his coat and buy a sword.
36. And he said unto them, But now, he that hath a purse, let him take it, and likewise a wallet: and he that hath none, let him sell his cloke, and buy a sword.
22:36. And they said, “Nothing.” Then he said to them: “But now, let whoever has money take it, and likewise with provisions. And whoever does not have these, let him sell his coat and buy a sword.
22:36. Then said he unto them, But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no sword, let him sell his garment, and buy one.
Then said he unto them, But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no sword, let him sell his garment, and buy one:

36: Тогда Он сказал им: но теперь, кто имеет мешок, тот возьми его, также и суму; а у кого нет, продай одежду свою и купи меч;
22:36  εἶπεν δὲ αὐτοῖς, ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν.
22:36. dixit ergo eis sed nunc qui habet sacculum tollat similiter et peram et qui non habet vendat tunicam suam et emat gladium
But they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip: and he that hath not, let him sell his coat and buy a sword.
22:36. And they said, “Nothing.” Then he said to them: “But now, let whoever has money take it, and likewise with provisions. And whoever does not have these, let him sell his coat and buy a sword.
22:36. Then said he unto them, But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no sword, let him sell his garment, and buy one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Теперь наступает иное время. Нужно все иметь самим: нельзя рассчитывать на помощь со сторона мира. - А у кого нет. Чего? Естественнее всего прибавить: мешка с деньгами или просто: денег. Такому человеку, по новым обстоятельствам, нужно непременно приобрести меч, и для этого, не имея денег, он должен продать свою верхнюю одежду. Словом о "мече" Господь не то хочет сказать, что ученики во время своих миссионерских путешествий должны будут прибегать к защите себя оружием: Господь неоднократно внушал им, что Сам Бог их будет, когда нужно, защищать (ср. Лк XXI, 18: и др.). Нет, Господь хочет этим сказать, что отныне для Его учеников наступают времена крайне тяжелые: против них вооружится весь мир, и им нужно быть готовыми ко всему.
Adam Clarke: Commentary on the Bible - 1831
22:36: He that hath no sword - Bishop Pearce supposes that the word μαχαιραν, sword, has been inserted here from what is said in Luk 22:38, as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see Mat 26:52. The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy - a sword. Now it is plain that the verb πωλησατω, let him buy, may be referred to πηραν a scrip, in the former part of the verse: therefore if, according to the bishop's opinion, the word sword be omitted, the passage may be understood thus: "When I sent you out before, Luk 10:1, etc., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your country-men; therefore you had but little need of a staff, purse, or scrip, as your journey was neither long, nor expensive; but now I am about to send you into all the world, to preach the Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, etc., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one." Others, who are for retaining the word sword, think that it was a proverbial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob.
Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to defend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful.
Albert Barnes: Notes on the Bible - 1834
22:36: But now - The Saviour says the times are changed. "Before," he sent them out only for a little time. They were in their own country. Their journeys would be short, and there was no need that they should make preparation for a long absence, or for encountering great dangers. But "now" they were to go into the wide world, among strangers, trials, dangers, and wants. And as the time was near; as he was about to die; as these dangers pressed on, it was proper that they should make provision for what was before them.
A purse - See the notes at Mat 10:9. He intimates that they should "now" take money, as it would be necessary to provide for their wants in traveling.
Scrip - See the notes at Mat 10:10.
And he that hath no sword - There has been much difficulty in understanding why Jesus directed his disciples to arm themselves, as if it was his purpose to make a defense. It is certain that the spirit of his religion is against the use of the sword, and that it was not his purpose to defend himself against Judas. But it should be remembered that these directions about the purse, the scrip, and the sword were not made with reference to his "being taken" in the garden, but with reference "to their future life." The time of the trial in Gethsemane was just at hand; nor was there "time" then, if no other reason existed, to go and make the purchase. It altogether refers to their future life. They were going into the midst of dangers. The country was infested with robbers and wild beasts. It was customary to go armed. He tells them of those dangers - of the necessity of being prepared in the usual way to meet them. This, then, is not to be considered as a specific, positive "command" to procure a sword, but an intimation that great dangers were before them; that their manner of life would be changed, and that they would need the provisions "appropriate to that kind of life." The "common" preparation for that manner of life consisted in money, provisions, and arms; and he foretells them of that manner of life by giving them directions commonly understood to be appropriate to it. It amounts, then, to a "prediction" that they would soon leave the places which they had been accustomed to, and go into scenes of poverty, want, and danger, where they would feel the necessity of money, provisions, and the means of defense. All, therefore, that the passage justifies is:
1. That it is proper for people to provide beforehand for their wants, and for ministers and missionaries as well as any others.
2. That self-defense is lawful.
Men encompassed with danger may lawfully "defend" their lives. It does not prove that it is lawful to make "offensive" war on a nation or an individual.
Let him sell his garment - His "mantle" or his outer garment. See the notes at Mat 5:40. The meaning is, let him procure one at any expense, even if he is obliged to sell his clothes for it intimating that the danger would be very great and pressing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:36: But: Mat 10:22-25; Joh 15:20, Joh 16:33; Th1 2:14, Th1 2:15, Th1 3:4; Pe1 4:1
Geneva 1599
22:36 (m) Then said he unto them, But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no sword, let him sell his garment, and buy one.
(m) He says all this using an allegory, as if he said, "O my friends and fellow soldiers, you have lived until now in relative peace: but now there is at hand a most severe battle to be fought, and you must therefore lay all other things aside and think about dressing yourselves in armour." And what this armour is, is shown by his own example, when he prayed afterward in the garden and reproved Peter for striking with the sword.
John Gill
22:36 Then said he unto them,.... That is, Jesus said unto them, as the Persic version expresses it:
but now he that hath a purse let him take it, and likewise his scrip; signifying hereby, that from this time forward, immediately after his departure from them, after his death, resurrection, and ascension, when they should be sent into all the world to preach the Gospel, it would be otherwise with them than before; that they should be reduced to great penury and distress, should neither have food, nor money to buy any with; and that they should suffer hunger, and thirst, and nakedness, and have no certain dwellingplace, as was their case; see 1Cor 4:11 and that they would not be received, and entertained in the manner they had been; and therefore it would be advisable, if they had any provisions, to take them with them in their scrips; or if they had any money, to carry it with them in their purses; for glad would they be to provide themselves with necessaries at any rate:
and he that hath no sword; the word "sword" is not in this clause, but in the next; it is only in the original, "he that hath not"; which, at first sight; looks as if the sense was, he that hath not a purse, or a scrip, to sell, and buy a sword with, let him sell his garment, and buy one: but, as De Dieu observes, the phrase, "he that hath not", is the same with "he that has nothing"; who is a poor man, and has no money to buy a sword with, let him part with his garment, which rich men, who had money, had no need to do; though the Syriac, Persic, and Arabic versions put the word sword, in both clauses;
he that hath no sword, let him sell his garment and buy a sword; that is, if he could get one no other way. Christ here uses the common dialect of the nation, as Dr. Lightfoot observes. So on the feast of dedication of the temple,
"if a man had not any thing to eat, but what he had by alms, he must beg, or , "sell his garment", and take oil, and lamps, and light them (u).''
These words of Christ are not to be understood literally, that he would have his disciples furnish themselves with swords at any rate, since he would never have said, as he afterwards does, that two were sufficient; which could not be enough for eleven men; or have forbid Peter the use of one, as he did in a very little time after this: but his meaning is, that wherever they came, and a door was opened for the preaching of the Gospel, they would have many adversaries, and these powerful, and would be used with great violence, and be followed with rage and persecution; so that they might seem to stand in need of swords to defend them: the phrase is expressive of the danger they would be exposed to, and of their need of protection; and therefore it was wrong in them to be disputing and quarrelling about superiority, or looking out for, and expecting temporal pomp and grandeur, when this would be their forlorn, destitute, and afflicted condition; and they would quickly see the affliction and distress begin in himself. In "seven" ancient copies of Beza's, it is read in the future tense, "he shall take, he shall sell, he shall buy".
(u) Maimon. Hilch. Megilla Uchanucha, c. 4. sect. 12.
John Wesley
22:36 But now - You will be quite in another situation. You will want every thing. He that hath no sword, let him sell his garment and buy one - It is plain, this is not to be taken literally. It only means, This will be a time of extreme danger.
22:3722:37: Բայց ասե՛մ ձեզ. զի այս եւս որ գրեալ է՝ պա՛րտ է՝ զի կատարեսցի՛ յիս, թէ ընդ անօրէնս համարեցաւ. զի որ վասն իմ ինչ է՝ վճարեա՛լ է[1518]։ [1518] Ոմանք. Զոր գրեալ է։
37 Բայց ասում եմ ձեզ, այս եւս, որ գրուած է, պէտք է, որ կատարուի իմ վրայ, թէ՝ “Անօրէնների հետ դասուեց”. որովհետեւ, ինչ որ ինձ համար է գրուած, կատարուելու վրայ է»:
37 Քանզի կ’ըսեմ ձեզի թէ այս գրուած բանն ալ պէտք է որ իմ վրաս կատարուի՝ ‘Եւ անօրէններու հետ սեպուեցաւ’. քանզի ինչ որ ինծի համար որոշուած է, կատարուելու վրայ է»։
Բայց ասեմ ձեզ, զի այս եւս որ գրեալ է` պարտ է զի կատարեսցի յիս թէ` Ընդ անօրէնս համարեցաւ. զի որ վասն իմ ինչ է` վճարեալ է:

22:37: Բայց ասե՛մ ձեզ. զի այս եւս որ գրեալ է՝ պա՛րտ է՝ զի կատարեսցի՛ յիս, թէ ընդ անօրէնս համարեցաւ. զի որ վասն իմ ինչ է՝ վճարեա՛լ է[1518]։
[1518] Ոմանք. Զոր գրեալ է։
37 Բայց ասում եմ ձեզ, այս եւս, որ գրուած է, պէտք է, որ կատարուի իմ վրայ, թէ՝ “Անօրէնների հետ դասուեց”. որովհետեւ, ինչ որ ինձ համար է գրուած, կատարուելու վրայ է»:
37 Քանզի կ’ըսեմ ձեզի թէ այս գրուած բանն ալ պէտք է որ իմ վրաս կատարուի՝ ‘Եւ անօրէններու հետ սեպուեցաւ’. քանզի ինչ որ ինծի համար որոշուած է, կատարուելու վրայ է»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3737: ибо сказываю вам, что должно исполниться на Мне и сему написанному: и к злодеям причтен. Ибо то, что о Мне, приходит к концу.
22:37  λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τὸ καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει.
22:37. λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) τοῦτο (the-one-this) τὸ (the-one) γεγραμμένον (having-had-come-to-be-scribed) δεῖ (it-bindeth) τελεσθῆναι (to-have-been-finished-unto) ἐν (in) ἐμοί, (unto-ME,"τό (the-one,"Καὶ (And) μετὰ (with) ἀνόμων ( of-un-parceleed ) ἐλογίσθη: (it-was-fortheed-to) καὶ (and) γὰρ (therefore) τὸ (the-one) περὶ (about) ἐμοῦ (of-ME) τέλος (to-a-finish) ἔχει. (it-holdeth)
22:37. dico enim vobis quoniam adhuc hoc quod scriptum est oportet impleri in me et quod cum iniustis deputatus est etenim ea quae sunt de me finem habentFor I say to you that this that is written must yet be fulfilled in me. And with the wicked was he reckoned. For the things concerning me have an end.
37. For I say unto you, that this which is written must be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfillment.
22:37. For I say to you, that what has been written must still be fulfilled in me: ‘And he was esteemed with the wicked.’ Yet even these things about me have an end.”
22:37. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end:

37: ибо сказываю вам, что должно исполниться на Мне и сему написанному: и к злодеям причтен. Ибо то, что о Мне, приходит к концу.
22:37  λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τὸ καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει.
22:37. dico enim vobis quoniam adhuc hoc quod scriptum est oportet impleri in me et quod cum iniustis deputatus est etenim ea quae sunt de me finem habent
For I say to you that this that is written must yet be fulfilled in me. And with the wicked was he reckoned. For the things concerning me have an end.
22:37. For I say to you, that what has been written must still be fulfilled in me: ‘And he was esteemed with the wicked.’ Yet even these things about me have an end.”
22:37. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Почему ученики должны готовиться к преследованиям со стороны мира? Потому, что их Господь и Учитель теперь должен быть "причтен к злодеям" (Ис LIII, 12), т. е. потерпеть участь преступников. Последователи Его, понятно, также не могут ожидать для себя ничего хорошего (ср. Мф X, 24: и сл.). - Должно - указание на Божие предопределение (ср. Мф XXVI, 54). - Ибо то, что о Мне, приходит к концу, - т. е. Мое дело кончено: судьба Моя скоро совершится, - хотя ученики все еще на верят этому.
Adam Clarke: Commentary on the Bible - 1831
22:37: Must yet be accomplished - Probably meaning that, though this prophecy did refer to some particular matter in the time of the prophet, yet it farther (ετι) related to Christ, and could not have its complete accomplishment but in his crucifixion as a criminal.
For the things concerning me have an end - As if he had said, My work is now almost done; yours is only beginning; I am now about to be crucified and numbered with the transgressors; think what will be done to you, and what ought to be done by you; and then think if this be a time for you to be contending with each other. Lightfoot.
Albert Barnes: Notes on the Bible - 1834
22:37: This that is written - See the notes at Isa 53:12.
Was reckoned among the transgressors - Not reckoned as a transgressor, but "among or with" them - that is, he was treated as transgressors are. He was put to death in their company, and as he "would have been" if he had been a transgressor. He was innocent, holy, harmless, and undefiled, Heb 7:26. God knew this always, and could not "think" of him, or make him "to be" otherwise than he was; yet it pleased him to bruise him, and to give him into the hands of people who did reckon him as a transgressor, and who treated him accordingly.
Have an end - This may either mean, "shall be surely accomplished," or "they are about to be fulfilled," or "are now fulfilled." The former is probably the meaning, denoting that "every" prophecy in regard to him would certainly be accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:37: this: Luk 22:22, Luk 18:31, Luk 24:44-46; Mat 26:54-56; Joh 10:35, Joh 19:28-30; Act 13:27-29
And he: Luk 23:32; Isa 53:12; Mar 15:27, Mar 15:28; Co2 5:21; Gal 3:13
John Gill
22:37 For I say unto you, that this that is written,.... In
must yet be accomplished; it having not been as yet; at least not so perfectly fulfilled:
and he was reckoned among the transgressors. The Syriac and Arabic versions read in the first person, "and I shall be reckoned", &c. and so the Persic version, "that I may be numbered", &c. and the Ethiopic renders it, "and the Lord Jesus is numbered with sinners"; neither right: for the words are a proper citation from Is 53:12 which, as the whole prophecy belongs to the Messiah, was fulfilled in Jesus; who, though he was no transgressor, yet being in the likeness of sinful flesh, and dwelling among, and conversing with sinners, was traduced as one, and was joined with Barabbas, a murderer, a thief, and a robber, and put up with him for the people to choose which of the two they would have released; and was at last crucified between two thieves; and more than this, being in the legal place, and stead of his people, and having their sins laid upon him, and imputed to him, he was made and accounted, by imputation, not only a sinner, but sin itself; and as such, was considered in the eye of the law, and by the justice of God, and was treated accordingly; See Gill on Mk 15:28.
for the things concerning me have an end. The Syriac version renders it, "all of them"; or "the whole of it", as the Ethiopic version; all that were concerning him; all the counsels, purposes, and decrees of God, relating to his sufferings and death; to the manner in which his death was brought about, by one of his disciples betraying him; to the several indignities he should be used with, by Herod, Pontius Pilate, the Jews, and Roman soldiers; and to his death itself; all which were by the determinate counsel, and foreknowledge of God, and now were about to have, and quickly had their fulfilling end; as also all his own covenant engagements and agreements he entered into with his Father, to bear the sins of many, to make his soul an offering for sin, to be numbered with transgressors, and pour out his soul unto death; and likewise all the types and shadows of the law, all sacrifices in general, and the daily sacrifice in particular, with the passover, brazen serpent, and other things, even the whole law, both moral and ceremonial, had their full and final accomplishment in him; together with all the prophecies of the Old Testament relating to this matter, particularly Gen 3:15.
John Wesley
22:37 The things which are written concerning me have an end - Are now drawing to a period; are upon the point of being accomplished. Is 53:12.
Robert Jamieson, A. R. Fausset and David Brown
22:37 the things concerning me--decreed and written.
have an end--are rapidly drawing to a close.
22:3822:38: Եւ նոքա ասեն. Տէր՝ ահաւասիկ են աստ երկո՛ւ սուրք։ Եւ նա ասէ ցնոսա. Բաւակա՛ն են։
38 Եւ նրանք ասացին. «Տէ՛ր, ահաւասիկ այստեղ երկու սուր կայ»: Եւ նրանց ասաց. «Բաւական են»:
38 Անոնք ալ ըսին. «Տէ՛ր, ահա հոս երկու թուր կայ»։ Ան ալ ըսաւ անոնց. «Հերիք են»։
Եւ նոքա ասեն. Տէր, ահաւասիկ են աստ երկու սուրք: Եւ նա ասէ ցնոսա. Բաւական են:

22:38: Եւ նոքա ասեն. Տէր՝ ահաւասիկ են աստ երկո՛ւ սուրք։ Եւ նա ասէ ցնոսա. Բաւակա՛ն են։
38 Եւ նրանք ասացին. «Տէ՛ր, ահաւասիկ այստեղ երկու սուր կայ»: Եւ նրանց ասաց. «Բաւական են»:
38 Անոնք ալ ըսին. «Տէ՛ր, ահա հոս երկու թուր կայ»։ Ան ալ ըսաւ անոնց. «Հերիք են»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3838: Они сказали: Господи! вот, здесь два меча. Он сказал им: довольно.
22:38  οἱ δὲ εἶπαν, κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς, ἱκανόν ἐστιν.
22:38. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Κύριε, (Authority-belonged,"ἰδοὺ (thou-should-have-had-seen,"μάχαιραι (knives) ὧδε (unto-which-moreover) δύο. (two) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἱκανόν (Ampled) ἐστιν. (it-be)
22:38. at illi dixerunt Domine ecce gladii duo hic at ille dixit eis satis estBut they said: Lord, behold, here are two swords. And he said to them: It is enough.
38. And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
22:38. So they said, “Lord, behold, there are two swords here.” But he said to them, “It is sufficient.”
22:38. And they said, Lord, behold, here [are] two swords. And he said unto them, It is enough.
And they said, Lord, behold, here [are] two swords. And he said unto them, It is enough:

38: Они сказали: Господи! вот, здесь два меча. Он сказал им: довольно.
22:38  οἱ δὲ εἶπαν, κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς, ἱκανόν ἐστιν.
22:38. at illi dixerunt Domine ecce gladii duo hic at ille dixit eis satis est
But they said: Lord, behold, here are two swords. And he said to them: It is enough.
22:38. So they said, “Lord, behold, there are two swords here.” But he said to them, “It is sufficient.”
22:38. And they said, Lord, behold, here [are] two swords. And he said unto them, It is enough.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Ученики не поняли слова о "меча" и думают, что Христос действительно советует им запастись мечами в виду угрожающей опасности. У них уже было два меча, которыми она запаслись, вероятно, во время путешествия в Иерусалим, так как им приходилось идти небезопасными местами. Господь, видя, что они Его совершенно не понимают, с грустью говорит "довольно", т. е. прекратим об этом разговор!
Adam Clarke: Commentary on the Bible - 1831
22:38: Lord, behold, here are two swords. And he said unto them, It is enough - These words cannot be well understood as being an answer to the supposed command of Christ, for every one who had no sword to go and sell his garment and buy one; for, in this case, they were not enough, or sufficient, as nine of the disciples must be without any instrument of defense; but they may be understood as pointing out the readiness and determination of Peter, and perhaps some others, to defend our Lord: Thou shalt not be treated as a transgressor; here are two swords, and we will fight for thee. In Luk 22:33, Peter had said, he was ready to go with Christ either to prison or death; which showed his strong resolution to stand by and defend his Master, even at the expense of his life. But, alas, he depended too much on himself!
It is enough. The meaning probably is, there is enough said on the subject; as immediately after this he entered into his agony.
I must here confess that the matter about the swords appear to me very obscure. I am afraid I do not understand it, and I know of none who does. Schoettgen and Lightfoot have said much on the subject; others have endeavored to get rid of the difficulty by translating μαχαιραν a knife, which was necessary on long journeys for providing forage and fuel; as they were to depend wholly on their own industry, under God, for all the necessaries of life, while going through the nations of the earth, preaching the Gospel to Jews and Gentiles. I cannot say which sense the reader should prefer.
Albert Barnes: Notes on the Bible - 1834
22:38: Are two swords - The Galileans, it is said, often went armed. The Essenes did so also. The reason was that the country was full of robbers and wild beasts, and it was necessary to carry, in their travels, some means of defense. It seems that the disciples followed the customs of the country, and had with them some means of defense, though they had but two swords among the twelve.
It is enough - It is difficult to understand this. Some suppose that it is spoken "ironically;" as if he had said, "You are bravely armed indeed, with two swords among twelve men, and to meet such a host!" Others, that he meant to reprove them for understanding him "literally," as if he meant that they were then to procure swords for "immediate" battle. As if he had said, "This is absurd, or a perversion of my meaning. I did not intend this, but merely to foretell you of impending dangers after my death." It is to be observed that he did not say "the two swords are enough," but "it is enough;" perhaps meaning simply, enough has been said. Other matters press on, and you will yet understand what I mean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:38: It: Mat 26:52-54; Joh 18:36; Co2 10:3, Co2 10:4; Eph 6:10-18; Th1 5:8; Pe1 5:9
John Gill
22:38 And they said, Lord, behold here are two swords,.... That is, the disciples said so, as the Persic version expresses it; for they understood Christ's words literally; and two swords being among them, and which they might bring with them from Galilee, to defend themselves from thieves, and robbers, which infested the roads between that country and Jerusalem; and one of these, as appears afterwards, belonged to Peter; they mention them with a desire of knowing they were sufficient, or whether they must provide themselves with more:
and he said unto them, it is enough; or, "they are sufficient", as the Syriac, Arabic, and Ethiopic versions render it; which must be understood either ironically; yes, two swords, to be sure, are sufficient for eleven men, and against many and powerful enemies: or his meaning is, they were sufficient to answer his purpose, and be an emblem of what he designed by the sword: or this was a short way of speaking, suggesting their stupidity and ignorance: it is enough, it is very well, I perceive you do not understand my meaning, and I shall say no more at present.
John Wesley
22:38 Here are two swords - Many of Galilee carried them when they travelled, to defend themselves against robbers and assassins, who much infested their roads. But did the apostles need to seek such defence? And he said; It is enough - I did not mean literally, that every one of you must have a sword.
Robert Jamieson, A. R. Fausset and David Brown
22:38 two swords . . . enough--they thinking He referred to present defense, while His answer showed He meant something else.
22:3922:39: Եւ ելեալ գնա՛ց ըստ սովորութեանն ՚ի լեառն Ձիթենեաց. գնացին զհետ նորա եւ աշակերտքն։
39 Եւ Յիսուս ըստ իր սովորութեան ելաւ գնաց Ձիթենեաց լեռը. նրա յետեւից գնացին եւ աշակերտները:
39 Յետոյ իր սովորութեանը պէս Ձիթենեաց լեռը ելաւ։ Աշակերտներն ալ իր ետեւէն գացին։
Եւ ելեալ գնաց ըստ սովորութեանն ի լեառն Ձիթենեաց. գնացին զհետ նորա եւ աշակերտքն:

22:39: Եւ ելեալ գնա՛ց ըստ սովորութեանն ՚ի լեառն Ձիթենեաց. գնացին զհետ նորա եւ աշակերտքն։
39 Եւ Յիսուս ըստ իր սովորութեան ելաւ գնաց Ձիթենեաց լեռը. նրա յետեւից գնացին եւ աշակերտները:
39 Յետոյ իր սովորութեանը պէս Ձիթենեաց լեռը ելաւ։ Աշակերտներն ալ իր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
22:3939: И, выйдя, пошел по обыкновению на гору Елеонскую, за Ним последовали и ученики Его.
22:39  καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν· ἠκολούθησαν δὲ αὐτῶ καὶ οἱ μαθηταί.
22:39. Καὶ (And) ἐξελθὼν (having-had-came-out) ἐπορεύθη (it-was-traversed-of) κατὰ (down) τὸ (to-the-one) ἔθος (to-a-custom) εἰς (into) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν: (of-olivings-unto) ἠκολούθησαν (they-pathed-along-unto) δὲ (moreover) αὐτῷ (unto-it,"[καὶ] "[and]"οἱ (the-ones) μαθηταί. (learners)
22:39. et egressus ibat secundum consuetudinem in montem Olivarum secuti sunt autem illum et discipuliAnd going out, he went, according to his custom, to the Mount of Olives. And his disciples also followed him.
39. And he came out, and went, as his custom was, unto the mount of Olives; and the disciples also followed him.
22:39. And departing, he went out, according to his custom, to the Mount of Olives. And his disciples also followed him.
22:39. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him:

39: И, выйдя, пошел по обыкновению на гору Елеонскую, за Ним последовали и ученики Его.
22:39  καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν· ἠκολούθησαν δὲ αὐτῶ καὶ οἱ μαθηταί.
22:39. et egressus ibat secundum consuetudinem in montem Olivarum secuti sunt autem illum et discipuli
And going out, he went, according to his custom, to the Mount of Olives. And his disciples also followed him.
22:39. And departing, he went out, according to his custom, to the Mount of Olives. And his disciples also followed him.
22:39. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: В описании пребывания Христа в Гефсимании ев. Лука значительно разнится от ев. Марка (ср. Мк XIV, 32-42) и Матфея (Мф XX, 36-46), так нужно думать, что он здесь следовал неизвестному нам источнику. - Пошел по обыкновению - См. Мф XXVI, 32. Об обыкновении Господа проводить ночи на горе Елеон - см. Лк ХХI, 37.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. 40 And when he was at the place, he said unto them, Pray that ye enter not into temptation. 41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. 43 And there appeared an angel unto him from heaven, strengthening him. 44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, 46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

We have here the awful story of Christ's agony in the garden, just before he was betrayed, which was largely related by the other evangelists. In it Christ accommodated himself to that part of his undertaking which he was now entering upon--the making of his soul an offering for sin. He afflicted his own soul with grief for the sin he was to satisfy for, and an apprehension of the wrath of God to which man had by sin made himself obnoxious, which he was pleased as a sacrifice to admit the impressions of, the consuming of a sacrifice with fire from heaven being the surest token of its acceptance. In it Christ entered the lists with the powers of darkness, gave them all the advantages they could desire, and yet conquered them.

I. What we have in this passage which we had before is, 1. That when Christ went out, though it was in the night, and a long walk, his disciples (eleven of them, for Judas had given them the slip) followed him. Having continued with him hitherto in his temptations, they would not leave him now. 2. That he went to the place where he was wont to be private, which intimates that Christ accustomed himself to retirement, was often alone, to teach us to be so, for freedom of converse with God and our own hearts. Though Christ had no conveniency for retirement but a garden, yet he retired. This should particularly be our practice after we have been at the Lord's table; we have then work to do which requires us to be private. 3. That he exhorted his disciples to pray that, though the approaching trial could not be avoided, yet they might not in it enter into temptation to sin; that, when they were in the greatest fright and danger, yet they might not have any inclination to desert Christ, nor take a step towards it: "Pray that you may be kept from sin." 4. That he withdrew from them, and prayed himself; they had their errands at the throne of grace, and he had his, and therefore it was fit that they should pray separately, as sometimes, when they had joint errands, they prayed together. He withdrew about a stone's cast further into the garden, which some reckon about fifty of sixty paces, and there he kneeled down (so it is here) upon the bare ground; but the other evangelists say that afterwards he fell on his face, and there prayed that, if it were the will of God, this cup of suffering, this bitter cup, might be removed from him. This was the language of that innocent dread of suffering which, being really and truly man, he could not but have in his nature. 5. That he, knowing it to be his Father's will that he should suffer and die, and that, as the matter was now settled, it was necessary for our redemption and salvation, presently withdrew that petition, did not insist upon it, but resigned himself to his heavenly Father's will: "Nevertheless not my will be done, not the will of my human nature, but the will of God as it is written concerning me in the volume of the book, which I delight to do, let that be done," Ps. xl. 7, 8. 6. That his disciples were asleep when he was at prayer, and when they should have been themselves praying, v. 45. When he rose from prayer, he found them sleeping, unconcerned in his sorrows; but see what a favourable construction is here put upon it, which we had not in the other evangelists--they were sleeping for sorrow. The great sorrow they were in upon the mournful farewells their Master had been this evening giving them had exhausted their spirits, and made them very dull and heavy, which (it being now late) disposed them to sleep. This teaches us to make the best of our brethren's infirmities, and, if there be one cause better than another, charitably impute them to that. 7. That when he awoke them, then he exhorted them to pray (v. 46): "Why sleep ye? Why do you allow yourselves to sleep? Rise and pray. Shake off your drowsiness, that you may be fit to pray, and pray for grace, that you may be able to shake off your drowsiness." This was like the ship-master's call to Jonah in a storm (Jon. i. 6): Arise, call upon thy God. When we find ourselves either by our outward circumstances or our inward dispositions entering into temptation, it concerns us to rise and pray, Lord, help me in this time of need. But,

II. There are three things in this passage which we had not in the other evangelists:--

1. That, when Christ was in his agony, there appeared to him an angel from heaven, strengthening him, v. 43. (1.) It was an instance of the deep humiliation of our Lord Jesus that he needed the assistance of an angel, and would admit it. The influence of the divine nature withdrew for the present, and then, as to his human nature, he was for a little while lower than the angels, and was capable of receiving help from them. (2.) When he was not delivered from his sufferings, yet he was strengthened and supported under them, and that was equivalent. If God proportion the shoulders to the burden, we shall have no reason to complain, whatever he is pleased to lay upon us. David owns this a sufficient answer to his prayer, in the day of trouble, that God strengthened him with strength in his soul, and so does the son of David, Ps. cxxxviii. 3. (3.) The angels ministered to the Lord Jesus in his sufferings. He could have had legions of them to rescue him; nay, this one could have done it, could have chased and conquered the whole band of men that came to take him; but he made use of his ministration only to strengthen him; and the very visit which this angel made him now in his grief, when his enemies were awake and his friends asleep, was such a seasonable token of the divine favour as would be a very great strengthening to him. Yet this was not all: he probably said something to him to strengthen him; put him in mind that his sufferings were in order to his Father's glory, to his own glory, and to the salvation of those that were given him, represented to him the joy set before him, the seed he should see; with these and the like suggestions he encouraged him to go on cheerfully; and what is comforting is strengthening. Perhaps he did something to strengthen him, wiped away his sweat and tears, perhaps ministered some cordial to him, as after his temptation, or, it may be, took him by the arm, and helped him off the ground, or bore him up when he was ready to faint away; and in these services of the angel the Holy Spirit was enischyon auton--putting strength into him; for so the word signifies. It pleased the Lord to bruise him indeed; yet did he plead against him with his great power? No, but he put strength in him (Job xxiii. 6), as he had promised, Ps. lxxxix. 21; Isa. xlix. 8; l. 7.

2. That, being in an agony, he prayed more earnestly, v. 44. As his sorrow and trouble grew upon him, he grew more importunate in prayer; not that there was before any coldness or indifferency in his prayers, but there was now a greater vehemency in them, which was expressed in his voice and gesture. Note, Prayer, though never out of season, is in a special manner seasonable when we are in an agony; and the stronger our agonies are the more lively and frequent our prayers should be. Now it was that Christ offered up prayers and supplications with strong crying and tears, and was heard in that he feared (Heb. v. 7), and in his fear wrestled, as Jacob with the angel.

3. That, in this agony, his sweat was as it were great drops of blood falling down to the ground. Sweat came in with sin, and was a branch of the curse, Gen. iii. 19. And therefore, when Christ was made sin and a curse for us, he underwent a grievous sweat, that in the sweat of his face we might eat bread, and that he might sanctify and sweeten all our trials to us. There is some dispute among the critics whether this sweat is only compared to drops of blood, being much thicker than drops of sweat commonly are, the pores of the body being more than ordinarily opened, or whether real blood out of the capillary veins mingled with it, so that it was in colour like blood, and might truly be called a bloody sweat; the matter is not great. Some reckon this one of the times when Christ shed his blood for us, for without the shedding of blood there is no remission. Every pore was as it were a bleeding wound, and his blood stained all his raiment. This showed the travail of his soul. He was now abroad in the open air, in a cool season, upon the cold ground, far in the night, which, one would think, had been enough to strike in a sweat; yet now he breaks out into a sweat, which bespeaks the extremity of the agony he was in.
Albert Barnes: Notes on the Bible - 1834
22:39: See the Mat. 26:30-46 notes; Mark 14:26-42 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:39: he came: Mat 26:36-38; Mar 14:32-34; Joh 18:1, Joh 18:2
as: Luk 21:37; Mar 11:11, Mar 11:19, Mar 13:3
John Gill
22:39 And he came out,.... That is, "Christ", as the Persic version; or the "Lord Jesus", as the Ethiopic version expresses; he came out of the guestchamber, or upper room, and out of the house where he had been keeping the passover with his disciples; and he came out of the city of Jerusalem, to begin his sorrows and sufferings without the camp, where he was to end them:
and went, as he was wont, to the Mount of Olives. This had been his practice and custom for several nights past, as appears from Lk 21:37. Hence Judas knew the place he now went to, and could direct the soldiers and officers where to go, and apprehend him; and this shows the willingness of Christ to be taken, in order to suffer and die; otherwise he would have gone to another place, and not this. The Ethiopic version adds, "to pray", as he did; and, as very likely he was used; for he would sometimes continue a whole night in prayer on a mountain; see Lk 6:12
and his disciples also followed him; eleven of them, for Judas was now gone to the chief priests to inform them where Christ was going, that they might seize him: but the other disciples followed him, which was so ordered, that they might be witnesses of his sorrows and agonies in the garden, and of his being betrayed by Judas, and apprehended by the Jews; though upon this they forsook him and fled.
John Wesley
22:39 Mt 26:30.
Robert Jamieson, A. R. Fausset and David Brown
22:39 AGONY IN THE GARDEN. (Lk 22:39-46)
as . . . wont--(See Jn 18:2).
22:4022:40: Իբրեւ եհաս ՚ի տեղին՝ ասէ ցնոսա. Յաղօ՛թս կացէք չմտանե՛լ ՚ի փորձութիւն։
40 Երբ տեղ հասաւ, ասաց նրանց. «Աղօթքի՛ կանգնեցէք, որ փորձութեան մէջ չընկնէք»:
40 Ու երբ տեղը հասաւ ըսաւ անոնց. «Աղօթք ըրէք որպէս զի փորձութեան մէջ չմտնէք»։
Իբրեւ եհաս ի տեղին, ասէ ցնոսա. Յաղօթս կացէք չմտանել ի փորձութիւն:

22:40: Իբրեւ եհաս ՚ի տեղին՝ ասէ ցնոսա. Յաղօ՛թս կացէք չմտանե՛լ ՚ի փորձութիւն։
40 Երբ տեղ հասաւ, ասաց նրանց. «Աղօթքի՛ կանգնեցէք, որ փորձութեան մէջ չընկնէք»:
40 Ու երբ տեղը հասաւ ըսաւ անոնց. «Աղօթք ըրէք որպէս զի փորձութեան մէջ չմտնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4040: Придя же на место, сказал им: молитесь, чтобы не впасть в искушение.
22:40  γενόμενος δὲ ἐπὶ τοῦ τόπου εἶπεν αὐτοῖς, προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν.
22:40. γενόμενος ( Having-had-became ) δὲ (moreover) ἐπὶ (upon) τοῦ (of-the-one) τόπου (of-an-occasion) εἶπεν (it-had-said) αὐτοῖς (unto-them," Προσεύχεσθε ( Ye-should-goodly-hold-toward ) μὴ (lest) εἰσελθεῖν (to-have-had-came-into) εἰς (into) πειρασμόν. (to-a-piercing-of)
22:40. et cum pervenisset ad locum dixit illis orate ne intretis in temptationemAnd when he was come to the place, he said to them: Pray, lest ye enter into temptation.
40. And when he was at the place, he said unto them, Pray that ye enter not into temptation.
22:40. And when he had arrived at the place, he said to them: “Pray, lest you enter into temptation.”
22:40. And when he was at the place, he said unto them, Pray that ye enter not into temptation.
And when he was at the place, he said unto them, Pray that ye enter not into temptation:

40: Придя же на место, сказал им: молитесь, чтобы не впасть в искушение.
22:40  γενόμενος δὲ ἐπὶ τοῦ τόπου εἶπεν αὐτοῖς, προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν.
22:40. et cum pervenisset ad locum dixit illis orate ne intretis in temptationem
And when he was come to the place, he said to them: Pray, lest ye enter into temptation.
22:40. And when he had arrived at the place, he said to them: “Pray, lest you enter into temptation.”
22:40. And when he was at the place, he said unto them, Pray that ye enter not into temptation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Ев. Лука пропускает здесь сказать о выделении троих довереннейших учеников Христа, которых Он, по первым двум Евангелиям, взял с Собою, и замечание Христа, данное этим ученикам (Мк XIV, 38) он относит ко всем ученикам.
Adam Clarke: Commentary on the Bible - 1831
22:40: When he was at the place - Viz. Gethsemane. On this agony of our Lord see the notes on Mat 26:36-46 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:40: Pray: Luk 22:46, Luk 11:4; Ch1 4:10; Psa 17:5, Psa 19:13, Psa 119:116, Psa 119:117, Psa 119:133; Pro 30:8, Pro 30:9; Mat 6:13, Mat 26:41; Mar 14:38; Co2 12:7-10; Eph 6:18, Eph 6:19; Pe1 4:7, Pe1 5:8, Pe1 5:9; Rev 3:10
Geneva 1599
22:40 (13) And when he was at the place, he said unto them, Pray that ye enter not into temptation.
(13) Christ has made death acceptable unto us by overcoming for our sake all the horrors of death, which had the curse of God accompanying them.
John Gill
22:40 And when he was at the place,.... In the garden, at Gethsemane, which was at the foot of the Mount of Olives;
he said unto them; to the disciples, as the Persic version reads;
pray that ye enter not into temptation. This, according to the Evangelists Matthew and Mark, was said to them after he had prayed the first time, and returned to the disciples, and found them sleeping; See Gill on Mt 26:41.
John Wesley
22:40 The place - The garden of Gethsemane.
Robert Jamieson, A. R. Fausset and David Brown
22:40 the place--the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1) He bade nine of the Twelve remain "here" while He went and prayed "yonder." (2) He "took the other three, Peter, James, and John, and began to be sore amazed [appalled], sorrowful, and very heavy [oppressed], and said, My soul is exceeding sorrowful even unto death"--"I feel as if nature would sink under this load, as if life were ebbing out, and death coming before its time"--"tarry ye here, and watch with Me"; not, "Witness for Me," but, "Bear Me company." It did Him good, it seems, to have them beside Him. (3) But soon even they were too much for Him: He must be alone. "He was withdrawn from them about a stone's-cast"--though near enough for them to be competent witnesses and kneeled down, uttering that most affecting prayer (Mk 14:36), that if possible "the cup," of His approaching death, "might pass from Him, but if not, His Father's will be done": implying that in itself it was so purely revolting that only its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it. It is no struggle between a reluctant and a compliant will, but between two views of one event--an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded it in the other light, He reveals His absolute obediential subjection to His Father. (4) On this, having a momentary relief, for it came upon Him, we imagine, by surges, He returns to the three, and finding them sleeping, He addresses them affectingly, particularly Peter, as in Mk 14:37-38. He then (5) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (Mt 26:42) --that is, 'Yes, I understand this mysterious silence (Ps 22:1-6); it may not pass; I am to drink it, and I will'--"Thy will be done!" (6) Again, for a moment relieved, He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7) Once more, returning to His solitary spot, the surges rise higher, beat more tempestuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"--not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature for a yet hotter and fiercer struggle. And now, He is "in an agony, and prays more earnestly"--even Christ's prayer, it seems, admitted of and now demanded such increase--"and His sweat was as it were great drops [literally, 'clots'] of blood falling down to the ground." What was this? Not His proper sacrificial offering, though essential to it. It was just the internal struggle, apparently hushing itself before, but now swelling up again, convulsing His whole inner man, and this so affecting His animal nature that the sweat oozed out from every pore in thick drops of blood, falling to the ground. It was just shuddering nature and indomitable will struggling together. But again the cry, If it must be, Thy will be done, issues from His lips, and all is over. "The bitterness of death is past." He has anticipated and rehearsed His final conflict, and won the victory--now on the theater of an invincible will, as then on the arena of the Cross. "I will suffer," is the grand result of Gethsemane: "It is finished" is the shout that bursts from the Cross. The Will without the Deed had been all in vain; but His work was consummated when He carried the now manifested Will into the palpable Deed, "by the which WILL we are sanctified THROUGH THE OFFERING OF THE BODY OF JESUS CHRIST ONCE FOR ALL" (Heb 10:10). (8) At the close of the whole scene, finding them still sleeping (worn out with continued sorrow and racking anxiety), He bids them, with an irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed into the hands of sinners, rise, let us be going, the traitor is at hand." And while He spoke, Judas approached with his armed band. Thus they proved "miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him."
22:4122:41: Եւ ինքն մեկնեցաւ ՚ի նոցանէ իբրեւ քարընկէց մի, ե՛դ ծունր՝ կայր յաղօ՛թս,
41 Եւ ինքը հեռացաւ նրանցից մօտ մի քարընկեց, ծնրադրեց, աղօթում էր եւ ասում.
41 Եւ ինք անոնցմէ զատուեցաւ քարընկէցի մը չափ ու ծունկի վրայ գալով աղօթք կ’ընէր
Եւ ինքն մեկնեցաւ ի նոցանէ իբրեւ քարընկէց մի, եդ ծունր, կայր յաղօթս:

22:41: Եւ ինքն մեկնեցաւ ՚ի նոցանէ իբրեւ քարընկէց մի, ե՛դ ծունր՝ կայր յաղօ՛թս,
41 Եւ ինքը հեռացաւ նրանցից մօտ մի քարընկեց, ծնրադրեց, աղօթում էր եւ ասում.
41 Եւ ինք անոնցմէ զատուեցաւ քարընկէցի մը չափ ու ծունկի վրայ գալով աղօթք կ’ընէր
zohrab-1805▾ eastern-1994▾ western am▾
22:4141: И Сам отошел от них на вержение камня, и, преклонив колени, молился,
22:41  καὶ αὐτὸς ἀπεσπάσθη ἀπ᾽ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο
22:41. καὶ (And) αὐτὸς (it) ἀπεσπάσθη (it-was-off-drawn-unto) ἀπ' (off) αὐτῶν (of-them) ὡσεὶ (as-if) λίθου (of-a-stone) βολήν, (to-a-casting,"καὶ (and) θεὶς (having-had-placed) τὰ (to-the-ones) γόνατα (to-knees) προσηύχετο ( it-was-goodly-holding-toward )
22:41. et ipse avulsus est ab eis quantum iactus est lapidis et positis genibus orabatAnd he was withdrawn away from them a stone's cast. And kneeling down, he prayed.
41. And he was parted from them about a stone’s cast; and he kneeled down and prayed,
22:41. And he was separated from them by about a stone’s throw. And kneeling down, he prayed,
22:41. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,
And he was withdrawn from them about a stone' s cast, and kneeled down, and prayed:

41: И Сам отошел от них на вержение камня, и, преклонив колени, молился,
22:41  καὶ αὐτὸς ἀπεσπάσθη ἀπ᾽ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο
22:41. et ipse avulsus est ab eis quantum iactus est lapidis et positis genibus orabat
And he was withdrawn away from them a stone's cast. And kneeling down, he prayed.
22:41. And he was separated from them by about a stone’s throw. And kneeling down, he prayed,
22:41. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: По ев. Луке, Господь отошел от учеников на недалекое расстояние (ставши там, где они остались, можно было до Него добросить камень). Поэтому ученикам было видно, как Христос молился и слышны были даже слова Его молитвы. - Отошел - правильнее: был отвлечен от них в силу особого настроения Своего, которое побуждало Его находиться в это время в уединении (глагол apespasqh значит: насильственно был отделен).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:41: and kneeled: Mat 26:39; Mar 14:35
Geneva 1599
22:41 (14) And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,
(14) Prayers are a sure help against the most perilous assaults of our enemies.
John Gill
22:41 And he was withdrawn from them,.... That is, from the three disciples, Peter, James, and John, whom he took along with him, leaving the rest at some further distance; and from these he removed,
about a stone's cast; fifty, or sixty feet from the place where they were:
and kneeled down and prayed; the following prayer.
22:4222:42: եւ ասէր. Հա՛յր՝ եթէ կամիս՝ անցո՛ զբաժակս զայս յինէն. բայց ո՛չ իմ կամք՝ այլ քո՛յդ լիցին[1519]։ [1519] Ոմանք. Այլ քոյդ լիցի։
42 «Հա՛յր, եթէ կամենում ես, այս բաժակը ինձնից հեռացրո՛ւ, բայց ոչ թէ իմ կամքը, այլ քո՛նը թող լինի»:
42 Ու կ’ըսէր. «Հա՛յր, եթէ կ’ուզես, այս գաւաթը ինձմէ անցուր. բայց ոչ թէ իմ կամքս՝ հապա քուկդ թող ըլլայ»։
եւ ասէր. Հայր, եթէ կամիս, անցո զբաժակս զայս յինէն. բայց ոչ իմ կամք, այլ քոյդ լիցին:

22:42: եւ ասէր. Հա՛յր՝ եթէ կամիս՝ անցո՛ զբաժակս զայս յինէն. բայց ո՛չ իմ կամք՝ այլ քո՛յդ լիցին[1519]։
[1519] Ոմանք. Այլ քոյդ լիցի։
42 «Հա՛յր, եթէ կամենում ես, այս բաժակը ինձնից հեռացրո՛ւ, բայց ոչ թէ իմ կամքը, այլ քո՛նը թող լինի»:
42 Ու կ’ըսէր. «Հա՛յր, եթէ կ’ուզես, այս գաւաթը ինձմէ անցուր. բայց ոչ թէ իմ կամքս՝ հապա քուկդ թող ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4242: говоря: Отче! о, если бы Ты благоволил пронести чашу сию мимо Меня! впрочем не Моя воля, но Твоя да будет.
22:42  λέγων, πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾽ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. [[
22:42. λέγων (forthing,"Πάτερ, (Father,"εἰ (if) βούλει ( thou-purpose ) παρένεγκε (thou-should-have-had-beared-beside) τοῦτο (to-the-one-this) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) ἀπ' (off) ἐμοῦ: (of-ME) πλὴν (to-beyond,"μὴ (lest) τὸ (the-one) θέλημά (a-determining-to) μου (of-me,"ἀλλὰ (other) τὸ (the-one) σὸν (thine) γινέσθω . ( it-should-become )
22:42. dicens Pater si vis transfer calicem istum a me verumtamen non mea voluntas sed tua fiatSaying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done.
42. saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
22:42. saying: “Father, if you are willing, take this chalice away from me. Yet truly, let not my will, but yours, be done.”
22:42. Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done:

42: говоря: Отче! о, если бы Ты благоволил пронести чашу сию мимо Меня! впрочем не Моя воля, но Твоя да будет.
22:42  λέγων, πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾽ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. [[
22:42. dicens Pater si vis transfer calicem istum a me verumtamen non mea voluntas sed tua fiat
Saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done.
22:42. saying: “Father, if you are willing, take this chalice away from me. Yet truly, let not my will, but yours, be done.”
22:42. Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42: По первым двум евангелистам, Господь молился трижды. Ев. Лука обобщает эти три молитвы в одну. - О, если бы Ты благоволил... В греческом тексте мы имеем не оконченную мысль - одно только условие: "если хочешь пронести чашу эту мимо Меня..." (ei boulei...). Заключения или главного предложения нет. Некоторые толкователи добавляют здесь: "то пронеси?" Но лучше не прибавлять ничего: ясно, что моментально вспыхнувшее в душе Христа желание спасения сейчас, не успев оформиться, отступило назад пред новым более глубоким чувством преданности Отцу (ср. ХIX, 42): "впрочем, не моя воля..."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:42: Father: Mat 26:42, Mat 26:44; Mar 14:36; Joh 12:27, Joh 12:28
willing, remove: Gr. willing to remove
cup: Luk 22:17-20; Isa 51:17, Isa 51:22; Jer 25:15; Mat 20:22; Joh 18:11
not: Psa 40:8; Joh 4:34, Joh 5:30, Joh 6:38; Heb 10:7-10
John Gill
22:42 Saying, Father, if thou be willing,.... If it be consistent with thy will of saving sinners, and which thou hast declared to me, and I have undertook to perform: the other evangelists say, "if it be possible"; See Gill on Mt 26:39.
remove this cup from me; meaning, either his present sorrows and distress, or his approaching sufferings and death, which he had in view, or both:
nevertheless not my will; as man, for Christ had an human will distinct from, though not contrary to his divine will:
but thine be done; which Christ undertook, and came into this world to do; and it was his meat and drink to do it, and was the same with his own will, as the Son of God; See Gill on Mt 26:39, and See Gill on Mt 26:42.
22:4322:43: Եւ երեւեցաւ նմա հրեշտակ յերկնից՝ եւ զօրացուցանէ՛ր զնա. եւ էր ՚ի տագնապի՛, եւ մտադիւրութեամբ եւս կայր յաղօթս[1520]։ [1520] Ոմանք յօրինակաց ՚ի սպառ զանց առնեն զայս երկու համարս. *Եւ երեւեցաւ նմա հրեշ՛՛... (44) Եւ հոսէին ՚ի նմանէ քր՛՛...։ Եւ այլ ոմանք՝ զառաջին համարն միայն դնեն, եւ զերկրորդիւն զանց առնեն։ Իսկ օրինակ մի այսպէս ունի. Եւ զօրութեամբ եւ մտադիւրութեամբ եւս կայր յա՛՛։ Եւ զանց առնէ՝ ոլոռն ոլոռն հեղեալ ՚ի յերկիր։ Ուր մերս համաձայն բազմաց ունէր զերկոսին եւս ամբողջ. որպէս եւ եդաք։
43[19] Եւ նրան երկնքից երեւաց մի հրեշտակ եւ ուժ էր տալիս նրան. նա տագնապի մէջ էր եւ ամբողջ հոգով էր աղօթում:[19] 19. Յուն. լաւ բն. չունեն այս համարները:
43 Երկնքէն հրեշտակ մը երեւցաւ անոր եւ զօրացուց զանիկա։ Սաստիկ նեղութեան մէջ ըլլալով՝ աւելի ջերմեռանդութեամբ աղօթք ըրաւ։
Եւ երեւեցաւ նմա հրեշտակ յերկնից եւ զօրացուցանէր զնա. եւ էր ի տագնապի, եւ մտադիւրութեամբ եւս կայր յաղօթս:

22:43: Եւ երեւեցաւ նմա հրեշտակ յերկնից՝ եւ զօրացուցանէ՛ր զնա. եւ էր ՚ի տագնապի՛, եւ մտադիւրութեամբ եւս կայր յաղօթս[1520]։
[1520] Ոմանք յօրինակաց ՚ի սպառ զանց առնեն զայս երկու համարս. *Եւ երեւեցաւ նմա հրեշ՛՛... (44) Եւ հոսէին ՚ի նմանէ քր՛՛...։ Եւ այլ ոմանք՝ զառաջին համարն միայն դնեն, եւ զերկրորդիւն զանց առնեն։ Իսկ օրինակ մի այսպէս ունի. Եւ զօրութեամբ եւ մտադիւրութեամբ եւս կայր յա՛՛։ Եւ զանց առնէ՝ ոլոռն ոլոռն հեղեալ ՚ի յերկիր։ Ուր մերս համաձայն բազմաց ունէր զերկոսին եւս ամբողջ. որպէս եւ եդաք։
43[19] Եւ նրան երկնքից երեւաց մի հրեշտակ եւ ուժ էր տալիս նրան. նա տագնապի մէջ էր եւ ամբողջ հոգով էր աղօթում:
[19] 19. Յուն. լաւ բն. չունեն այս համարները:
43 Երկնքէն հրեշտակ մը երեւցաւ անոր եւ զօրացուց զանիկա։ Սաստիկ նեղութեան մէջ ըլլալով՝ աւելի ջերմեռանդութեամբ աղօթք ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:4343: Явился же Ему Ангел с небес и укреплял Его.
22:43  ὤφθη δὲ αὐτῶ ἄγγελος ἀπ᾽ οὐρανοῦ ἐνισχύων αὐτόν.
22:43. [[ὤφθη "[[It-was-beheld) δὲ (moreover) αὐτῷ (unto-it) ἄγγελος (a-messenger) ἀπὸ (off) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἐνισχύων (force-holding-in) αὐτόν.]] (to-it.]]"
22:43. apparuit autem illi angelus de caelo confortans eum et factus in agonia prolixius orabatAnd there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer.
43. And there appeared unto him an angel from heaven, strengthening him.
22:43. Then an Angel appeared to him from heaven, strengthening him. And being in agony, he prayed more intensely;
22:43. And there appeared an angel unto him from heaven, strengthening him.
And there appeared an angel unto him from heaven, strengthening him:

43: Явился же Ему Ангел с небес и укреплял Его.
22:43  ὤφθη δὲ αὐτῶ ἄγγελος ἀπ᾽ οὐρανοῦ ἐνισχύων αὐτόν.
22:43. apparuit autem illi angelus de caelo confortans eum et factus in agonia prolixius orabat
And there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer.
22:43. Then an Angel appeared to him from heaven, strengthening him. And being in agony, he prayed more intensely;
22:43. And there appeared an angel unto him from heaven, strengthening him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: О явлении Ангела, укреплявшего Христа во время молитвы говорит один ев. Лука. [Некоторые критики евангельского текста считают 43-44: стихи вставкою, так как их не имеется во многих древних кодексах и, между прочим, в одной из древнейших рукописей - сирско-син. переводе Евангелия. Но о существовании этого места знает уже Иустин муч. и другие древние Отцы Церкви. В 1901-м г. известный Гарнак, разбирая это место, высказался за подлинность этих стихов. Справки о подлинности этого места см. у Тишендорфа в 8-м изд. Н. Зав. с. 694-696.] Это было, несомненно, внешнее явление, как показывает прибавление: с небес - Ангел укреплял духовные силы Христа, о чем, конечно, и молился Отцу Своему Христос, потому что в самом деле душевные муки Его в эти часы были чрезвычайны. [На вопрос: чем укреплял Христа Ангел, Квандт отвечает: "Прежде всего уже самым своим появлением. Для Спасителя чрезвычайно утешительно было увидеть около Себя вестника с неба в те минуты, когда ему грозили силы ада. Так царь, изгнанный из своего царства, с отрадою смотрит на пришедшего к нему своего подданного. Затем, Ангел мог приводить Христу на память все пророчества Ветхого Завета, в которых указывалось на то, что Мессия должен пострадать, для того чтобы могла исполниться воля Божия о спасении человечества... Наконец, Ангел мог указывать Христу и на Его будущее вознесение, которое должно было иметь место на той же самой горе, где Христос в настоящий момент пребывал в состоянии крайнего душевного удручения...]
Adam Clarke: Commentary on the Bible - 1831
22:43: There appeared an angel - from heaven - It was as necessary that the fullest evidence should be given, not only of our Lord's Divinity, but also of his humanity: his miracles sufficiently attested the former; his hunger, weariness, and agony in the garden, as well as his death and burial, were proofs of the latter. As man, he needs the assistance of an angel to support his body, worn down by fatigue and suffering. See at the end of Luk 22:44 (note).
Albert Barnes: Notes on the Bible - 1834
22:43
Strengthening him - His human nature, to sustain the great burden that was upon his soul. Some have supposed from this that he was not divine as well as human; for if he was "God," how could an angel give any strength or comfort? and why did not the divine nature "alone" sustain the human? But the fact that he was "divine" does not affect the case at all. It might be asked with the same propriety, If he was, as all admit, the friend of God, and beloved of God, and holy, why, if he was a mere man, did not "God" sustain him alone, without an angel's intervening? But the objection in neither case would have any force. The "man, Christ Jesus," was suffering. His human nature was in agony, and it is the "manner" of God to sustain the afflicted by the intervention of others; nor was there any more "unfitness" in sustaining the human nature of his Son in this manner than any other sufferer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:43: an: Luk 4:10, Luk 4:11; Psa 91:11, Psa 91:12; Mat 4:6, Mat 4:11, Mat 26:53; Ti1 3:16; Heb 1:6, Heb 1:14
strengthening: Luk 22:32; Deu 3:28; Job 4:3, Job 4:4; Dan 10:16-19, Dan 11:1; Act 18:23; Heb 2:17
John Gill
22:43 And there appeared an angel unto him from heaven,.... Whether this was Michael the archangel, as some have conjectured, or Gabriel, or what particular angel, is not for us to know, nor is it of any importance: it is certain, it was a good angel: "an angel of God", as the Ethiopic version reads; since he came from heaven, and was one of the angels of heaven, sent by God on this occasion; and it is clear also, that he was in a visible form, and was seen by Christ, since he is said to appear to him:
strengthening him; under his present distress, against the terrors of Satan, and the fears of death, by assuring him of the divine favour, as man, and of the fulfilment of the promises to him to stand by him, assist, strengthen, and carry him through what was before him; and by observing to him the glory and honour he should be crowned with, after his sufferings and death, find the complete salvation of his people, which would be obtained hereby, and which was the joy set before him; and which animated him, as man, to bear the cross, and despise the shame with a brave and heroic Spirit. Now, though God the Father could have strengthened the human nature of Christ, without making use of an angel; and Christ could have strengthened it himself, by his divine nature, to which it was united; but the human nature was to be brought into so low a condition, and to be left to itself, as to stand in need of the assistance of an angel: and this shows not only the ministration of angels to Christ, as man, but that he was at this present time made a little lower than the angels, who was the Creator and Lord of them; as he afterwards more apparently was, through the sufferings of death.
John Wesley
22:43 Strengthening him - Lest his body should sink and die before the time.
22:4422:44: Եւ հոսէին ՚ի նմանէ քրտունք իբրեւ զկայլակս արեան՝ ոլոռն ոլո՛ռն հեղեալ ՚ի յերկիր[1521]։ [1521] Ոմանք. Հեղեալ յերկիր։
44“ Եւ նրանից քրտինքը հոսում էր արեան կաթիլների նման՝ շիթ-շիթ գետին թափուելով:
44 Եւ իր քրտինքը արիւնի մեծ կաթիլներու պէս էր, որ գետինը կը թափուէր։
Եւ հոսէին ի նմանէ քրտունք իբրեւ զկայլակս արեան [133]ոլոռն ոլոռն`` հեղեալ յերկիր:

22:44: Եւ հոսէին ՚ի նմանէ քրտունք իբրեւ զկայլակս արեան՝ ոլոռն ոլո՛ռն հեղեալ ՚ի յերկիր[1521]։
[1521] Ոմանք. Հեղեալ յերկիր։
44“ Եւ նրանից քրտինքը հոսում էր արեան կաթիլների նման՝ շիթ-շիթ գետին թափուելով:
44 Եւ իր քրտինքը արիւնի մեծ կաթիլներու պէս էր, որ գետինը կը թափուէր։
zohrab-1805▾ eastern-1994▾ western am▾
22:4444: И, находясь в борении, прилежнее молился, и был пот Его, как капли крови, падающие на землю.
22:44  καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.]]
22:44. [[καὶ "[[And) γενόμενος ( having-had-became ) ἐν (in) ἀγωνίᾳ (unto-a-struggling-unto,"ἐκτενέστερον (to-more-stretched-out) προσηύχετο : ( it-was-goodly-holding-toward ) καὶ (and) ἐγένετο ( it-had-became ) ὁ (the-one) ἱδρὼς (an-en-sweating) αὐτοῦ (of-it) ὡσεὶ (as-if) θρόμβοι (globs) αἵματος (of-a-blood) καταβαίνοντες ( stepping-down ) ἐπὶ (upon) τὴν (to-the-one) γῆν.]] (to-a-soil.]]"
22:44. et factus est sudor eius sicut guttae sanguinis decurrentis in terramAnd his sweat became as drops of blood, trickling down upon the ground.
44. And being in an agony he prayed more earnestly: and his sweat became as it were great drops of blood falling down upon the ground.
22:44. and so his sweat became like drops of blood, running down to the ground.
22:44. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground:

44: И, находясь в борении, прилежнее молился, и был пот Его, как капли крови, падающие на землю.
22:44  καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.]]
22:44. et factus est sudor eius sicut guttae sanguinis decurrentis in terram
And his sweat became as drops of blood, trickling down upon the ground.
22:44. and so his sweat became like drops of blood, running down to the ground.
22:44. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: Благодаря этому подкреплению, Христос в наступившей тяжкой душевной борьбе (agwnia), молился еще горячее (ср. Eвp V, 7: и сл.). - И был пот Его, как капли крови, падающие на землю. Некоторые толкователи (из древних блаж. Феофилакт, Зигабен и большинство новых) относят это сравнение только к величине и густоте капель пота. Но такое явление едва ли заставило ев. Луку особенно упомянуть о нем: в этом еще нет ничего необычайного. Лучше толкуют те, кто видит здесь указание на действительное выделение с лица Христа капель крови. За правильность такого понимания говорит и греческое слово, переведенное по-русски выражением: капли - qromboi. Оно означает не просто капли (по греч. stagwn, stalagma), но сгусток свернувшейся жидкости молока или чего другого и особенно свернувшейся крови. Поэтому можно сказать, что душевное напряжение Христа, Его душевные страдания были так сильны, что с лица Его катились капли кровавого пота, такие темные и густые, что их можно было издали видеть при ярком сиянии луны, освещавшей лицо Христа.
Adam Clarke: Commentary on the Bible - 1831
22:44: Prayed more earnestly - With greater emphasis and earnestness than usual, with strong crying and tears, Heb 5:7; the reason given for which is, that he was in an agony. Kypke well observes, Vox αγωνια summum animi angorem et dolorem indicat; et idem est, quod αδημονειν, Mat 26:37; Mar 14:34. "The word αγωνια (agony) points out the utmost anguish and grief of soul, and is of the same import with αδημονειν in Matthew and Mark." See the note on Mat 26:37.
Drops of blood - See the note on Mat 26:38. Some have thought that the meaning of the words is, that the sweat was so profuse that every drop was as large as a drop of blood, not that the sweat was blood itself: but this does not appear likely. There have been cases in which persons in a debilitated state of body, or through horror of soul, have had their sweat tinged with blood. Dr. Mead from Galen observes, Contingere interdum, poros ex multo aut fervido spiritu adeo dilatari, ut etiam exeat sanguis per eos, fiatque sudor sanguineus. "Cases sometimes happen in which, through mental pressure, the pores may be so dilated that the blood may issue from them; so that there may be a bloody sweat." And Bishop Pearce gives an instance from Thuanus (De Thou) of an Italian gentleman being so distressed with the fear of death that his body was covered with a bloody sweat. But it is fully evident that the fear of death could have no place in the mind of our blessed Lord. He was in the bloom of life, in perfect health, and had never suffered any thing from disease of any kind; this sweat was most assuredly produced by a preternatural cause. See at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
22:44
In an agony - See this verse explained in the notes at Mat 26:42-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:44: being: Gen 32:24-28; Psa 22:1, Psa 22:2, Psa 22:12-21, Psa 40:1-3, Psa 69:14-18, Psa 88:1-18, Psa 130:1, Psa 130:2; Psa 143:6, Psa 143:7; Lam 1:12, Lam 3:53-56; Jon 2:2, Jon 2:3; Joh 12:27; Heb 5:7
his: Isa 53:10; Lam 1:12; Rom 8:32
Geneva 1599
22:44 And being in an (n) agony he prayed more earnestly: and his sweat was as it were great (o) drops of blood falling down to the ground.
(n) This agony shows that Christ struggled hard and was in great distress: for Christ struggled hard not only with the fears of death as other men do (for in this regard many martyrs might seem more constant then Christ), but also with the fearful judgment of his angry Father, which is the most fearful thing in the world: and this was because he took the burden of all our sins upon himself.
(o) These do not only show that Christ was true man, but also other things which the godly have to consider of, in which the secret of the redemption of all mankind is contained in the Son of God when he debased himself to the state of a servant: such things as these no man can sufficiently declare.
John Gill
22:44 And being in an agony,.... Or in a conflict, and combat; that is, with thee devil, who now appeared visibly to him, in an horrible form: after his temptations in the wilderness Satan left him for a season, till another opportunity should offer; and now it did; now the prince of this world came to him; see Lk 4:13 and attacked him in a garden, where the first onset on human nature was made: and now began the battle between the two combatants, the serpent, and the seed of the woman; which issued in the destruction of Satan, and thee recovery of mankind. The Arabic version leaves out this clause; and the Syriac version renders it, "being in fear"; and to the same purpose are the Persic and Ethiopic versions; that is, of death; and must be understood of a sinless fear of death in his human nature, to which death, being a dissolution of it, must be disagreeable; though not death, barely considered, was the cause of this fear, distress, and agony he was in; but as it was to be inflicted on him for the sins of his people, which he bore, and as it was the curse of the law, and the effect of divine wrath and displeasure:
he prayed more earnestly; repeating the words he had said before with great eagerness and importunity, with intenseness of mind, and fervour of Spirit, with strong crying, and tears to him that was able to save him from death, Heb 5:7
and his sweat was, as it were, great drops of blood falling to the ground. This account of Christ's bloody sweat is only given by Luke, who being a physician, as is thought, more diligently recorded things which belonged to his profession to take cognizance of; nor should it be any objection to the truth and credibility of this fact, that it is not mentioned by the other evangelists, since it is no unusual thing with them for one to record that which is omitted by another; nor that this is wanting in some Greek and Latin copies, as Jerom (w) and Hilary (x) observe; since it was expunged, as is supposed, either by some orthodox persons, who weakly thought it might seem to favour the Arians, who denied that Christ was of the same impassible nature with the Father; or rather by the Armenians, or by a set of men called "Aphthartodocetae", who asserted the human nature of Christ to be incorruptible: but certain it is, that it is in the most ancient and approved copies, and in all the Oriental versions, and therefore to be retained; to which may be added, that it is taken notice of, not to mention others, by those two early writers, Justin Martyr (y), and Irenaeus (z); nor should its being so strange and unusual a sweat at all discredit the history of it, since there have been instances of this kind arising from various causes; and if there had been none, since the case of our Lord was singular, it ought to be credited. This bloody sweat did not arise from a cachexy, or ill state of body, which has sometimes been the cause of it, as Aristotle observes, who says (a), that the blood sometimes becomes sanious, and so serous, insomuch that some have been covered with a "bloody sweat": and in another place he says (b), that through an ill habit of body it has happened to some, that they have sweat a bloody excrement. Bartholinus produces instances in plagues and fevers (c); but nothing of this kind appears in Christ, whose body was hale and robust, free from distempers and diseases, as it was proper it should, in order to do the work, and endure the sufferings he did; nor did it arise from any external heat, or a fatiguing journey. The above writer (d) a relates, from Actuarius, a story of a young man that had little globes of blood upon his skin, by sweat, through the heat of the sun, and a laborious journey. Christ's walk from Jerusalem to the garden was but a short one; and it was in the night when he had this sweat, and a cold night too; see Jn 18:18, it rather arose from the agony in which he was, before related: persons in an agony, or fit of trembling, sweat much, as Aristotle observes (e); but to sweat blood is unusual. This might be occasioned by his vehement striving and wrestling with God in prayer, since the account follows immediately upon that; and might be owing to his strong cries, to the intenseness and fervour of his mind, and the commotion of the animal spirits, which was now very great, as some have thought; or, as others, to the fear of death, as it was set before him in so dreadful a view, and attended with such horrible circumstances. Thuanus (f), a very grave and credible historian, reports of a governor of a certain garrison, who being, by a stratagem, decoyed from thence, and taken captive, and threatened with an ignominious death, was so affected with it, that he sweat a "bloody sweat" all over his body. And the same author (g) relates of a young man of Florence, who being, by the order of Pope Sixtus the Fifth, condemned, as he was led along to be executed, through the vehemence of his grief discharged blood instead of sweat, all over his body: and Maldonate, upon this passage, reports, that he had heard it from some who saw, or knew it, that at Paris, a man, robust, and in good health, hearing that a capital sentence was pronounced upon him, was, at once, all over in a bloody sweat: which instances show, that grief, surprise, and fear, have sometimes had such an effect on men; but it was not mere fear of death, and trouble of mind, concerning that, which thus wrought on our Lord, but the sense he had of the sins of his people, which were imputed to him, and the curse of the righteous law of God, which he endured, and especially the wrath of God, which was let into his soul: though some have thought this was owing to the conflict Christ had with the old serpent the devil; who, as before observed, now appeared to him in a frightful forth: and very remarkable is the passage which Dr. Lightfoot, and others, have cited from Diodorus Siculus, who reports of a certain country, that there are serpents in it, by whose bites are procured very painful deaths; and that grievous pains seize the person bitten, and also "a flow of sweat like blood". And other writers (h) make mention of a kind of asp, or serpent, called "Haemorrhois"; which, when it bites a man, causes him to sweat blood: and such a bloody sweat it should seem was occasioned by the bite of the old serpent Satan, now nibbling at Christ's heel, which was to be bruised by him: but of all the reasons and causes of this uncommon sweat, that of Clotzius is the most strange, that it should arise from the angels comforting and strengthening him, and from the cheerfulness and fortitude of his mind. This writer observes, that as fear and sorrow congeal the blood, alacrity and fortitude move it; and being moved, heat it, and drive it to the outward parts, and open a way for it through the pores: and this he thinks may be confirmed from the fruit and effect of Christ's prayer, which was very earnest, and was heard, as is said in Heb 5:7 when he was delivered from fear; which deliverance produced joy, and this joy issued in the bloody sweat. Some think the words do not necessarily imply, that this sweat was blood, or that there was blood in it; only that his sweat, as it came out of his body, and fell on the ground, was so large, and thick, and viscous, that it looked like drops, or clots of blood; but the case rather seems to be this, that the pores of Christ's body were so opened, that along with sweat came out blood, which flowed from him very largely; and as it fell on the ground, he being fallen on his face to the earth, it was so congealed by the cold in the night season, that it became really, as the word signifies, clots of blood upon the earth. The Persic version, different from all others, reads, "his tears, like blood, fell by drops upon the ground". This agony, and bloody sweat of Christ, prove the truth of his human nature; the sweat shows that he had a true and real body, as other men; the anxiety of his mind, that he had a reasonable soul capable of grief and sorrow, as human souls are; and they also prove his being made sin and a curse for us, and his sustaining our sins, and the wrath of God: nor could it be at all unsuitable to him, and unworthy of him, to sweat in this manner, whose blood was to be shed for the sins of his people, and who came by blood and water, and from whom both were to flow; signifying, that both sanctification and justification are from him.
(w) Advers. Pelag. l. 2. fol. 96. F. (x) De Trinitate, l. 10. p. 155. (y) Dialog. cum Tryph. p. 331. (z) Adv. Haeres. l. 3. c. 32. (a) De Hist. Animal. l. 3. c. 19. (b) De Part. Animal. l. 3. c. 5. (c) De Cruce Hypomnem. 4. p. 185, 186. (d) lb. p. 184. (e) Problem, sect. 2. c. 26, 31. (f) Hist. sui Temporis, par. 1. l. 8. p. 804, 805. (g) lb. par. 4. l. 82. p. 69. (h) Solin, Polyhistor, c. 40, Isidor. Hispalens. Etymolog. l. 12. c. 4.
John Wesley
22:44 And being in an agony - Probably just now grappling with the powers of darkness: feeling the weight of the wrath of God, and at the same time surrounded with a mighty host of devils, who exercised all their force and malice to persecute and distract his wounded spirit. He prayed more earnestly - Even with stronger cries and tars: and his sweat - As cold as the weather was, was as it were great drops of blood - Which, by the vehement distress of his soul, were forced out of the pores, in so great a quantity as afterward united in large, thick, grumous drops, and even fell to the ground.
22:4522:45: Եւ յարուցեալ յաղօթիցն, եկն առ աշակերտսն՝ եգիտ զնոսա ՚ի քո՛ւն ՚ի տրտմութենէն[1522]. [1522] Ոմանք. Եւ եգիտ զնոսա ՚ի։
45 Եւ վեր կենալով աղօթքից՝ եկաւ աշակերտների մօտ, նրանց քնած գտաւ տրտմութիւնից
45 Աղօթքէն ելլելով՝ աշակերտներուն քով եկաւ ու գտաւ զանոնք տրտմութենէն քնացած։
Եւ յարուցեալ յաղօթիցն` եկն առ աշակերտսն, եգիտ զնոսա ի քուն ի տրտմութենէն:

22:45: Եւ յարուցեալ յաղօթիցն, եկն առ աշակերտսն՝ եգիտ զնոսա ՚ի քո՛ւն ՚ի տրտմութենէն[1522].
[1522] Ոմանք. Եւ եգիտ զնոսա ՚ի։
45 Եւ վեր կենալով աղօթքից՝ եկաւ աշակերտների մօտ, նրանց քնած գտաւ տրտմութիւնից
45 Աղօթքէն ելլելով՝ աշակերտներուն քով եկաւ ու գտաւ զանոնք տրտմութենէն քնացած։
zohrab-1805▾ eastern-1994▾ western am▾
22:4545: Встав от молитвы, Он пришел к ученикам, и нашел их спящими от печали
22:45  καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὖρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης,
22:45. καὶ (And) ἀναστὰς (having-had-stood-up) ἀπὸ (off) τῆς (of-the-one) προσευχῆς (of-a-goodly-holding-toward) ἐλθὼν (having-had-came) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) εὗρεν (it-had-found) κοιμωμένους ( to-being-reposed-unto ) αὐτοὺς (to-them) ἀπὸ (off) τῆς (of-the-one) λύπης, (of-a-saddening,"
22:45. et cum surrexisset ab oratione et venisset ad discipulos suos invenit eos dormientes prae tristitiaAnd when he rose up from prayer and was come to the disciples, he found them sleeping for sorrow.
45. And when he rose up from his prayer, he came unto the disciples, and found them sleeping for sorrow,
22:45. And when he had risen up from prayer and had gone to his disciples, he found them sleeping out of sorrow.
22:45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow:

45: Встав от молитвы, Он пришел к ученикам, и нашел их спящими от печали
22:45  καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὖρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης,
22:45. et cum surrexisset ab oratione et venisset ad discipulos suos invenit eos dormientes prae tristitia
And when he rose up from prayer and was come to the disciples, he found them sleeping for sorrow.
22:45. And when he had risen up from prayer and had gone to his disciples, he found them sleeping out of sorrow.
22:45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45-46: Как ев. Лука сократил рассказ первых двух евангелистов о молитве Христа, так естественно Он упоминает теперь о прихождении Христа к спящим ученикам как о единократном, причем увещание, обращенное к ним Христом, представляет собою повторение содержащегося в 40-м стихе. - Спящими от печали. Бывает, что глубокая печаль ввергает человека в сон, это и отмечено у древних классических писателей. Все-таки, несмотря, так сказать, на то, что печаль несколько извиняла учеников, по представлению ев. Луки, однако и у него сохранены слова Христа: "вы спите?" - Слова, в которых нельзя не видеть некоторого упрека ученикам за то, что они поддались сну в такое тяжелое для их Учителя время. Ср. Мк XIV, 37, где уже прямо за это высказан упрек Симону.
Albert Barnes: Notes on the Bible - 1834
22:45
Sleeping for sorrow - On account of the greatness of their sorrow. See the notes at Mat 26:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:45: sleeping: Mat 26:40, Mat 26:43; Mar 14:37, Mar 14:40, Mar 14:41
Geneva 1599
22:45 (15) And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
(15) Men are utterly sluggish, even in their greatest dangers.
John Gill
22:45 And when he rose from prayer,.... The Syriac version reads, "from his prayer", having finished it; and the Persic and Ethiopic versions read, "from the place of prayer", or where he prayed:
and was come to his disciples; to the three, which he had left about the distance of a stone's cast:
he found them sleeping for sorrow; on his account; for he had signified unto them, how exceeding sorrowful he was; and they might perceive by his looks and gestures, the anxiety and distress of mind he was in, which must needs affect them; and besides, he had given them some intimations of his being to be betrayed by one of them, and of his sufferings and death, and speedy departure from them; and because of these things, sorrow had filled their hearts, and this had induced heaviness and sleep upon them; See Gill on Mt 26:40.
22:4622:46: եւ ասէ ցնոսա. Զի՞ ննջէք, արի՛ք կացէ՛ք յաղօթս՝ զի մի՛ մտանիցէք ՚ի փորձութիւն։
46 եւ նրանց ասաց. «Ինչո՞ւ էք քնել. վե՛ր կացէք, աղօթեցէ՛ք, որպէսզի փորձութեան մէջ չընկնէք»:
46 Ըսաւ անոնց. «Ինչո՞ւ կը քնանաք. ելէք աղօթք ըրէք, որպէս զի փորձութեան մէջ չմտնէք»։
եւ ասէ ցնոսա. Զի՞ ննջէք. արիք, կացէք յաղօթս` զի մի՛ մտանիցէք ի փորձութիւն:

22:46: եւ ասէ ցնոսա. Զի՞ ննջէք, արի՛ք կացէ՛ք յաղօթս՝ զի մի՛ մտանիցէք ՚ի փորձութիւն։
46 եւ նրանց ասաց. «Ինչո՞ւ էք քնել. վե՛ր կացէք, աղօթեցէ՛ք, որպէսզի փորձութեան մէջ չընկնէք»:
46 Ըսաւ անոնց. «Ինչո՞ւ կը քնանաք. ելէք աղօթք ըրէք, որպէս զի փորձութեան մէջ չմտնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4646: и сказал им: что вы спите? встаньте и молитесь, чтобы не впасть в искушение.
22:46  καὶ εἶπεν αὐτοῖς, τί καθεύδετε; ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.
22:46. καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) καθεύδετε; (ye-rest-down?" ἀναστάντες ( Having-had-stood-up ) προσεύχεσθε , ( ye-should-goodly-hold-toward ,"ἵνα (so) μὴ (lest) εἰσέλθητε (ye-might-have-had-came-into) εἰς (into) πειρασμόν. (to-a-piercing-of)
22:46. et ait illis quid dormitis surgite orate ne intretis in temptationemAnd he said to them: Why sleep you? Arise: pray: lest you enter into temptation.
46. and said unto them, Why sleep ye? rise and pray, that ye enter not into temptation.
22:46. And he said to them: “Why are you sleeping? Rise up, pray, lest you enter into temptation.”
22:46. And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.
And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation:

46: и сказал им: что вы спите? встаньте и молитесь, чтобы не впасть в искушение.
22:46  καὶ εἶπεν αὐτοῖς, τί καθεύδετε; ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.
22:46. et ait illis quid dormitis surgite orate ne intretis in temptationem
And he said to them: Why sleep you? Arise: pray: lest you enter into temptation.
22:46. And he said to them: “Why are you sleeping? Rise up, pray, lest you enter into temptation.”
22:46. And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:46: Why sleep ye: Luk 22:40, Luk 21:34-36; Pro 6:4-11; Jon 1:6
John Gill
22:46 And said unto them, why sleep ye?.... The Arabic version prefaces this with these words, "and he awaked them"; and then rebuked them for sleeping, adding,
rise and pray, lest ye enter into temptation; together with words recorded in Mt 26:45.
22:4722:47: Եւ մինչ դեռ խօսէր, ահաւասիկ ամբո՛խ. եւ որ կոչէրն Յուդա՝ մի յերկոտասանիցն առաջնորդէ՛ր նոցա։ Իբրեւ մերձեցաւ առ Յիսուս՝ համբուրեա՛ց զնա. քանզի զա՛յն նշան տուեալ էր նոցա. թէ ընդ որում ես համբուրեցից՝ նա՛ է, զնա՛ ունիցիք։
47 Եւ մինչ նա դեռ խօսում էր, ահա երեւաց մի ամբոխ. եւ նա, որ Յուդա էր կոչւում, Տասներկուսից մէկը, առաջնորդում էր նրանց. երբ Յուդան մօտեցաւ Յիսուսին, համբուրեց նրան, որովհետեւ այն նշանն էր տուել նրանց, թէ՝ “Ում հետ ես համբուրուեմ, նա՛ է, նրա՛ն բռնեցէք”:
47 Երբ կը խօսէր, բազմութիւն մը եւ Յուդան, տասներկուքէն մէկը, որ անոնց առջեւէն կու գար, Յիսուսին մօտեցաւ, որպէս զի զանիկա համբուրէ։
Եւ մինչդեռ խօսէր, ահաւասիկ ամբոխ. եւ որ կոչէրն Յուդա, մի յերկոտասանիցն, առաջնորդէր նոցա. [134]իբրեւ մերձեցաւ առ Յիսուս, համբուրեաց զնա``. [135]քանզի զայն նշան տուեալ էր նոցա, թէ` Ընդ որում ես համբուրեցից, նա է, զնա ունիցիք:

22:47: Եւ մինչ դեռ խօսէր, ահաւասիկ ամբո՛խ. եւ որ կոչէրն Յուդա՝ մի յերկոտասանիցն առաջնորդէ՛ր նոցա։ Իբրեւ մերձեցաւ առ Յիսուս՝ համբուրեա՛ց զնա. քանզի զա՛յն նշան տուեալ էր նոցա. թէ ընդ որում ես համբուրեցից՝ նա՛ է, զնա՛ ունիցիք։
47 Եւ մինչ նա դեռ խօսում էր, ահա երեւաց մի ամբոխ. եւ նա, որ Յուդա էր կոչւում, Տասներկուսից մէկը, առաջնորդում էր նրանց. երբ Յուդան մօտեցաւ Յիսուսին, համբուրեց նրան, որովհետեւ այն նշանն էր տուել նրանց, թէ՝ “Ում հետ ես համբուրուեմ, նա՛ է, նրա՛ն բռնեցէք”:
47 Երբ կը խօսէր, բազմութիւն մը եւ Յուդան, տասներկուքէն մէկը, որ անոնց առջեւէն կու գար, Յիսուսին մօտեցաւ, որպէս զի զանիկա համբուրէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:4747: Когда Он еще говорил это, появился народ, а впереди его шел один из двенадцати, называемый Иуда, и он подошел к Иисусу, чтобы поцеловать Его. Ибо он такой им дал знак: Кого я поцелую, Тот и есть.
22:47  ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ὄχλος, καὶ ὁ λεγόμενος ἰούδας εἷς τῶν δώδεκα προήρχετο αὐτούς, καὶ ἤγγισεν τῶ ἰησοῦ φιλῆσαι αὐτόν.
22:47. Ἔτι (If-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto," ἰδοὺ ( thou-should-have-had-seen ,"ὄχλος, (a-crowd,"καὶ (and) ὁ (the-one) λεγόμενος (being-forthed) Ἰούδας (an-Ioudas) εἷς (one) τῶν (of-the-ones) δώδεκα (of-two-ten) προήρχετο ( it-was-coming-before ) αὐτούς, (to-them,"καὶ (and) ἤγγισεν (it-neared-to) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) φιλῆσαι (to-have-cared-unto) αὐτόν. (to-it)
22:47. adhuc eo loquente ecce turba et qui vocabatur Iudas unus de duodecim antecedebat eos et adpropinquavit Iesu ut oscularetur eumAs he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them and drew near to Jesus, for to kiss him.
47. While he yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them; and he drew near unto Jesus to kiss him.
22:47. While he was still speaking, behold, a crowd arrived. And he who is called Judas, one of the twelve, went ahead of them and approached Jesus, in order to kiss him.
22:47. And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him:

47: Когда Он еще говорил это, появился народ, а впереди его шел один из двенадцати, называемый Иуда, и он подошел к Иисусу, чтобы поцеловать Его. Ибо он такой им дал знак: Кого я поцелую, Тот и есть.
22:47  ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ὄχλος, καὶ ὁ λεγόμενος ἰούδας εἷς τῶν δώδεκα προήρχετο αὐτούς, καὶ ἤγγισεν τῶ ἰησοῦ φιλῆσαι αὐτόν.
22:47. adhuc eo loquente ecce turba et qui vocabatur Iudas unus de duodecim antecedebat eos et adpropinquavit Iesu ut oscularetur eum
As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them and drew near to Jesus, for to kiss him.
22:47. While he was still speaking, behold, a crowd arrived. And he who is called Judas, one of the twelve, went ahead of them and approached Jesus, in order to kiss him.
22:47. And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47-53: История взятия Христа воинами в целом примыкает к повествованию об этом ев. Марка (Мк XIV 43-52; ср. Мф XXVI, 47-56). - Иуда! целованием ли... (48) Этот вопрос по существу сходен с вопросом, сохранившимся в Ев. Матфея (XXVI, 50. Ев. Марк совсем опускает обращение Христа к Иуде). Господь указывает Иуде на то ужасное противоречие, какое заключается между его действием внешним - поцелуем, который должен свидетельствовать, кажется, о любви Иуды ко Христу и внутреннею целью прихода Иуды - намерением предать своего Господа... При этом Господь называет Себя Сыном Человеческим, т. е. Мессиею, показывая этим Иуде крайнюю гнусность его поступка, так как, предавая Мессию, он этим самым идет против заветных чаяний своего народа. - Не ударить ли нам мечом? Этот вопрос сохранен только в Ев. Луки (49). Точно так же один ев. Лука говорит и об исцелении уха у раба первосвященникова (51). Это сообщение некоторыми критиками считается позднейшею вставкою на том основании, что, собственно говоря, не было времени для разговора Христа с учениками о том, нужно ли прибегнуть к самозащите, и для исцеления раба. Указывают также на то, что в некоторых древних кодексах Евангелия от Луки это место опущено (напр., у Маркиона). Но против такого возражения можно указать на то, что по Ев. Иоанна взятие Христа воинами совершилось не сразу: воины были сильно испуганы заявлением Христа: "это Я" (Ин XVIII, 6) и, след., могло найтись достаточно времени для упоминаемых в Ев. Луки обстоятельств, случившихся в это время. А что касается отсутствия этого места в некоторых древних кодексах, то это обстоятельство не имеет никакого значения ввиду того, что огромное количество древних кодексов заключают в себе это место (см. Тишендорф 8-е изд.). - Оставьте, довольно! Этими словами Господь отвечает на вопрос "бывших с Ним", т. е. учеников (49) и выражает Свое нежелание, чтобы Его защищали оружием. (Что здесь действительно содержится ответ Господа на вопрос учеников, это видно из греч. текста, где вместо сказал - ст. 51-й - стоит: "отвечая сказал" - apokriqeiV de o I. eipen). - Исцелил его, т. е. ухо, может быть, уже совсем отсеченное, будучи приставлено на свое место, сейчас же приросло. - Первосвященникам же и начальникам храма и старейшинам (52). О присутствии этих лиц говорит один ев. Лука. Критика опять считает и эти слова не подлинными, так как будто бы неестественно было самим представителям иудейской иерархии идти с воинами для взятия преступника и так как в Ев. Иоанна прямо сказано, что Иуда взял только слуг и воинов от первосвященников (Ин XVIII, 3) - след., сами первосвященники в Гефсиманию не ходили... Но все эти соображения не имеют силы. Первосвященники могли стоять сзади, скрываясь за воинами, чтобы в случае нужды ободрить их к действиям. По крайней мере, из дальнейших слов Христа (53) ясно видно, что тут были не одни слепые исполнители воли первосвященников, а и сами эти враги Христа. - Но теперь ваше время и власть тьмы. Этими словами (53) у ев. Луки заменены слова Христа, приводимые ев. Марком: "но да сбудутся Писания" (Мк XIV, 49). Здесь Господь разъясняет, почему они не брали прежде во время Его ежедневного пребывания в храме. Этот ночной час ваш - как бы так говорит Христос - этот час как нельзя лучше благоприятствует вашему намерению, которое боится дневного света, и власть, которою в настоящей час вы действуете, есть власть тьмы, т. е. только благодаря тьме вы осмелились на такой решительный шаг в отношении ко мне. Видеть здесь указание на тьму духовную или на власть диавола - нет оснований...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? 49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? 50 And one of them smote the servant of the high priest, and cut off his right ear. 51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. 52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? 53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

Satan, finding himself baffled in his attempts to terrify our Lord Jesus, and so to put him out of the possession of his own soul, betakes himself (according to his usual method) to force and arms, and brings a party into the field to seize him, and Satan was in them. Here is,

I. The marking of him by Judas. Here a numerous party appears, and Judas at the head of them, for he was guide to them that took Jesus; they knew not where to find him, but he brought them to the place: when they were there, they knew not which was he, but Judas told them that whomsoever he should kiss, that same was he; so he drew near to him to kiss him, according to the wonted freedom and familiarity to which our Lord Jesus admitted his disciples. Luke takes notice of the question Christ asked him, which we have not in the other evangelists: Judas, betrayest thou the Son of man with a kiss? What! Is this the signal? v. 48. Must the Son of man be betrayed, as if any thing could be concealed from him, and a plot carried on against him unknown to him? Must one of his own disciples betray him, as if he had been a hard Master to them, or deserved ill at their hands? Must he be betrayed with a kiss? Must the badge of friendship be the instrument of treachery? Was ever a love-token so desecrated and abused? Note, Nothing can be a greater affront or grief to the Lord Jesus than to be betrayed, and betrayed with a kiss, by those that profess relation to him and an affection for him. Those do so who, under pretence of zeal for his honour, persecute his servants, who, under the cloak of a seeming affection for the honour of free grace, give a blow to the root of holiness and strictness of conversation. Many instances there are of Christ's being betrayed with a kiss, by those who, under the form of godliness, fight against the power of it. It were well if their own consciences would put this question to them, which Christ here puts to Judas, Betrayest thou the Son of man with a kiss? And will he not resent it? Will he not revenge it?

II. The effort which his disciples made for his protection (v. 49): When they saw what would follow, that those armed men were come to seize him, they said, "Lord, shall we smite with the sword? Thou didst allow us to have two swords, shall we now make use of them? Never was there more occasion; and to what purpose should we have them if we do not use them?" They asked the question as if they would not have drawn the sword without commission from their Master, but they were in too much haste and too much heat to stay for an answer. But Peter, aiming at the head of one of the servants of the high priest, missed his blow, and cut off his right ear. As Christ, by throwing them to the ground that came to take him, showed what he could have done, so Peter, by this exploit, showed what he could have done too in so good a cause if he had had leave. The other evangelists tell us what was the check Christ gave to Peter for it. Luke here tells us, 1. How Christ excused the blow: Suffer ye thus far, v. 51. Dr. Whitby thinks he said this to his enemies who came to take him, to pacify them, that they might not be provoked by it to fall upon the disciples, whom he had undertaken the preservation of: "Pass by this injury and affront; it was without warrant from me, and there shall not be another blow struck." Though Christ had power to have struck them down, and struck them dead, yet he speaks them fair, and, as it were, begs their pardon for an assault made upon them by one of his followers, to teach us to give good words even to our enemies. 2. How he cured the wound, which was more than amends sufficient for the injury: He touched his ear, and healed him; fastened his ear on again, that he might not so much as go away stigmatized, though he well deserved it. Christ hereby gave them a proof, (1.) Of his power. He that could heal could destroy if he pleased, which should have obliged them in interest to submit to him. Had they returned the blow upon Peter, he would immediately have healed him; and what could not a small regiment do that had such a surgeon to it, immediately to help the sick and wounded? (2.) Of his mercy and goodness. Christ here gave an illustrious example to his own rule of doing good to them that hate us, as afterwards he did of praying for them that despitefully use us. Those who render good for evil do as Christ did. One would have thought that this generous piece of kindness should have overcome them, that such coals, heaped on their heads, should have melted them, that they could not have bound him as a malefactor who had approved himself such a benefactor; but their hearts were hardened.

III. Christ's expostulation with the officers of the detachment that came to apprehend him, to show what an absurd thing it was for them to make all this rout and noise, v. 52, 53. Matthew relates it as said to the multitude. Luke tells us that it was said to the chief priests and captains of the temple the latter commanded the several orders of the priests, and therefore are here put between the chief priests and the elders, so that they were all ecclesiastics, retainers to the temple, who were employed in this odious piece of service; and some of the first rank too disparaged themselves so far as to be seen in it. Now see here,

1. How Christ reasons with them concerning their proceedings. What occasion was there for them to come out in the dead of the night, and with swords and staves? (1.) They knew that he was one that would not resist, nor raise the mob against them; he never had done any thing like this. Why then are ye come out as against a thief? (2.) They knew he was one that would not abscond, for he was daily with them in the temple, in the midst of them, and never sought to conceal himself, nor did they offer to lay hands on him. Before his hour was come, it was folly for them to think to take him; and when his hour was come it was folly for them to make all this ado to take him.

2. How he reconciles himself to their proceedings; and this we had not before: "But this is your hour, and the power of darkness. How hard soever it may seem that I should be thus exposed, I submit, for so it is determined. This is the hour allowed you to have your will against me. There is an hour appointed me to reckon for it. Now the power of darkness, Satan, the ruler of the darkness of this world, is permitted to do his worst, to bruise the heel of the seed of the woman, and I resolve to acquiesce; let him do his worst. The Lord shall laugh at him, for he sees that his day, his hour, is coming." Ps. xxxvii. 13. Let this quiet us under the prevalency of the church's enemies; let it quiet us in a dying hour, that, (1.) It is but an hour that is permitted for the triumph of our adversary, a short time, a limited time. (2.) It is their hour, which is appointed them, and in which they are permitted to try their strength, that omnipotence may be the more glorified in their fall. (3.) It is the power of darkness that rides master, and darkness must give way to light, and the power of darkness be made to truckle to the prince of light. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too.
Albert Barnes: Notes on the Bible - 1834
22:47: See this explained in Mat 26:48-56.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:47: while: Mat 26:45-47; Mar 14:41-43; Joh 18:2-9
Judas: Luk 22:3-6; Mat 26:14-16, Mat 26:47; Mar 14:10, Mar 14:43; Act 1:16-18
Geneva 1599
22:47 (16) And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
(16) Christ is willingly betrayed and taken so that by his obedience he might deliver us who were guilty of betraying God's glory.
John Gill
22:47 And while he yet spake,.... The above words to his disciples,
behold a multitude. The Persic version adds, "of Jews, with arrows, swords, and spears"; but the multitude consisted partly of Roman soldiers, and partly of the officers of the chief priests:
and he that was called Judas: and sometimes Iscariot, to distinguish him from another Judas, who also was of the number of the apostles:
one of the twelve; disciples of Christ, whom he had chosen, called, and ordained:
went before them; as their guide, to show them where Jesus was, and to point him out unto them; see Acts 1:16
and drew near unto Jesus to kiss him; that being the signal he had given them, by which they should know him. The Syriac version here adds, "for this sign he had given to them, whomsoever I shall kiss, the same is he": and so likewise the Persic and Ethiopic versions, adding also this, "lay hold upon him"; but the whole seems to be transcribed from Mt 26:48.
22:4822:48: Ասէ ցնա Յիսուս. Յո՛ւդա՝ համբուրելո՞վ մատնես զՈրդի Աստուծոյ[1523]։ [1523] Միայն օրինակս մեր ընդ այլ միում ունի՝ Մատնես զՈրդի Աստուծոյ. ուր այլք ամենեքին դնեն զՈրդի մարդոյ. ըստ որում եւ ՚ի լուսանց մերումս նշանակի։
48 Յիսուս նրան ասաց. «Յուդա՛, համբուրելո՞վ ես մատնում մարդու Որդուն»:
48 Բայց Յիսուս ըսաւ անոր. «Յո՛ւդա, համբուրելո՞վ կը մատնես Որդին մարդոյ»։
Ասէ ցնա Յիսուս. Յուդա, համբուրելո՞վ մատնես զՈրդի մարդոյ:

22:48: Ասէ ցնա Յիսուս. Յո՛ւդա՝ համբուրելո՞վ մատնես զՈրդի Աստուծոյ[1523]։
[1523] Միայն օրինակս մեր ընդ այլ միում ունի՝ Մատնես զՈրդի Աստուծոյ. ուր այլք ամենեքին դնեն զՈրդի մարդոյ. ըստ որում եւ ՚ի լուսանց մերումս նշանակի։
48 Յիսուս նրան ասաց. «Յուդա՛, համբուրելո՞վ ես մատնում մարդու Որդուն»:
48 Բայց Յիսուս ըսաւ անոր. «Յո՛ւդա, համբուրելո՞վ կը մատնես Որդին մարդոյ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:4848: Иисус же сказал ему: Иуда! целованием ли предаешь Сына Человеческого?
22:48  ἰησοῦς δὲ εἶπεν αὐτῶ, ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως;
22:48. Ἰησοῦς (An-Iesous) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἰούδα, (Ioudas,"φιλήματι (unto-a-caring-to) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδίδως; (thou-give-beside?"
22:48. Iesus autem dixit ei Iuda osculo Filium hominis tradisAnd Jesus said to him: Judas, dost thou betray the Son of man with a kiss?
48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
22:48. And Jesus said to him, “Judas, do you betray the Son of man with a kiss?”
22:48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss:

48: Иисус же сказал ему: Иуда! целованием ли предаешь Сына Человеческого?
22:48  ἰησοῦς δὲ εἶπεν αὐτῶ, ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως;
22:48. Iesus autem dixit ei Iuda osculo Filium hominis tradis
And Jesus said to him: Judas, dost thou betray the Son of man with a kiss?
22:48. And Jesus said to him, “Judas, do you betray the Son of man with a kiss?”
22:48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
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Adam Clarke: Commentary on the Bible - 1831
22:48: Betrayest thou the Son of man with a kiss? - Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see Luk 22:3; consequently we can expect nothing from him but what is fell, deceitful, and cruel.
Albert Barnes: Notes on the Bible - 1834
22:48
Betrayest thou the Son of man with a kiss? - By the "Son of man" was evidently meant "the Messiah." Judas had had the most satisfactory evidence of that, and did not doubt it. A kiss was the sign of affection. By that slight artifice Judas thought to conceal his base purpose. Jesus with severity reproaches him for it. Every word is emphatic. "Betrayest" thou - dost thou violate all thy obligations of fidelity, and deliver thy Master up to death? Betrayest "thou" - thou, so long with him, so much favored, so sure that this is the Messiah? Betrayest thou "the Son of man" - the Messiah, the hope of the nations, the desire of all people, the world's Redeemer? Betrayest thou the Son of man "with a kiss" - the sign of friendship and affection employed in a base and wicked purpose, intending to add deceit, disguise, and the prostitution of a mark of affection to the "crime of treason?" Every word of this must have gone to the very soul of Judas. Perhaps few reproofs of crime more resemble the awful searchings of the souls of the wicked in the day of judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:48: betrayest: Sa2 20:9, Sa2 20:10; Psa 55:21; Pro 27:6; Mat 26:48-50; Mar 14:44-46
John Gill
22:48 But Jesus said unto him, Judas,.... Calling him by his name, that he might know he knew him, and to aggravate his sin; what, Judas, my apostle, my friend, my familiar friend, in whom I trusted, or with whom I trusted all my worldly affairs,
betrayest thou the son of man with a kiss! who assumed human nature for the good of mankind, who is the Messiah spoken of by the prophets, under the character of the son of man, and who is holy, harmless, and never did any mortal man any hurt or injury; and what, betray such an one into the hands of his most implacable adversaries, and in such an hypocritical and deceitful way! all which Christ said, to show he was no stranger to what he was about to do.
John Wesley
22:48 Betrayest thou the Son of man - He whom thou knowest to be the Son of man, the Christ?
22:4922:49: Իբրեւ տեսին որ զնովաւն էին՝ որ ինչ եղեւն, ասեն ցնա. Տէր՝ հարցո՛ւք զնոսա սրով[1524]։ [1524] Ոմանք. Հարցուք զսոսա սրով։
49 Երբ նրա շուրջը գտնուողները տեսան եղածը, նրան ասացին. «Տէ՛ր, սրով նրանց հարուածե՞նք»:
49 Երբ անոր բոլորտիքը եղողները տեսան ինչ որ պիտի ըլլար, ըսին անոր. «Տէր, թուրով զարնե՞նք»։
Իբրեւ տեսին որ զնովաւն էին որ ինչ եղեւն, ասեն ցնա. Տէր, հարցո՞ւք զնոսա սրով:

22:49: Իբրեւ տեսին որ զնովաւն էին՝ որ ինչ եղեւն, ասեն ցնա. Տէր՝ հարցո՛ւք զնոսա սրով[1524]։
[1524] Ոմանք. Հարցուք զսոսա սրով։
49 Երբ նրա շուրջը գտնուողները տեսան եղածը, նրան ասացին. «Տէ՛ր, սրով նրանց հարուածե՞նք»:
49 Երբ անոր բոլորտիքը եղողները տեսան ինչ որ պիտի ըլլար, ըսին անոր. «Տէր, թուրով զարնե՞նք»։
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22:4949: Бывшие же с Ним, видя, к чему идет дело, сказали Ему: Господи! не ударить ли нам мечом?
22:49  ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπαν, κύριε, εἰ πατάξομεν ἐν μαχαίρῃ;
22:49. ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) περὶ (about) αὐτὸν (to-it,"τὸ (to-the-one) ἐσόμενον ( to-shall-having-been ,"εἶπαν (they-said,"Κύριε, (Authority-belonged,"εἰ (if) πατάξομεν (we-shall-smite) ἐν (in) μαχαίρῃ; (unto-a-knife?"
22:49. videntes autem hii qui circa ipsum erant quod futurum erat dixerunt ei Domine si percutimus in gladioAnd they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?
49. And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword?
22:49. Then those who were around him, realizing what was about to happen, said to him: “Lord, shall we strike with the sword?”
22:49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword:

49: Бывшие же с Ним, видя, к чему идет дело, сказали Ему: Господи! не ударить ли нам мечом?
22:49  ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπαν, κύριε, εἰ πατάξομεν ἐν μαχαίρῃ;
22:49. videntes autem hii qui circa ipsum erant quod futurum erat dixerunt ei Domine si percutimus in gladio
And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?
22:49. Then those who were around him, realizing what was about to happen, said to him: “Lord, shall we strike with the sword?”
22:49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
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Geneva 1599
22:49 (17) When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
(17) That zeal which carries us out of the bounds of our God-given position does not please Christ.
John Gill
22:49 When they which were about him,.... That is, the eleven disciples that were about Christ, and with him in the garden:
saw what would follow; that their Lord and master was about to be betrayed by Judas, and would be seized, and carried away by the multitude, that were with him:
they said unto him, Lord, shall we smite with the sword? or "swords", as the Syriac and Persic versions read; with the two swords which they had along with them. This they said, not being thoroughly acquainted with the mind of Christ in this matter, whether they should use the temporal sword or not; and might choose to show this forwardness to stand by him, and defend him, remembering how lately they had said, that though they died with him, they would not deny him: and might, no doubt, be thoroughly exasperated and provoked to see Judas at the head of such a mob, with swords and staves, and burned with true zeal for their Lord and master; and might be the more spirited up to this, by observing, that the men fell backwards to the ground, upon Christ's saying that he was the person they sought; at least their dependence was upon the exertion of his almighty power; for they could never otherwise imagine that eleven men, with two swords only, would be able to defend him, and rescue him out of the hands of such a multitude.
John Wesley
22:49 Seeing what would follow - That they were just going to seize him. Mt 26:51; Mk 14:47.
22:5022:50: Եւ եհար մի ոմն ՚ի նոցանէ զքահանայապետին ծառայ, եւ ՚ի բա՛ց եհան զաջոյ ունկն նորա։
50 Եւ աշակերտներից մէկը հարուածեց քահանայապետի ծառային եւ կտրեց դէն գցեց նրա աջ ականջը:
50 Անոնցմէ մէկը քահանայապետին ծառային զարկաւ ու մէկդի հանեց անոր աջ ականջը։
Եւ եհար մի ոմն ի նոցանէ զքահանայապետին ծառայ, եւ ի բաց եհան զաջոյ ունկն նորա:

22:50: Եւ եհար մի ոմն ՚ի նոցանէ զքահանայապետին ծառայ, եւ ՚ի բա՛ց եհան զաջոյ ունկն նորա։
50 Եւ աշակերտներից մէկը հարուածեց քահանայապետի ծառային եւ կտրեց դէն գցեց նրա աջ ականջը:
50 Անոնցմէ մէկը քահանայապետին ծառային զարկաւ ու մէկդի հանեց անոր աջ ականջը։
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22:5050: И один из них ударил раба первосвященникова, и отсек ему правое ухо.
22:50  καὶ ἐπάταξεν εἷς τις ἐξ αὐτῶν τοῦ ἀρχιερέως τὸν δοῦλον καὶ ἀφεῖλεν τὸ οὗς αὐτοῦ τὸ δεξιόν.
22:50. καὶ (And) ἐπάταξεν (it-smote,"εἷς (one) τις (a-one) ἐξ (out) αὐτῶν (of-them,"τοῦ (of-the-one) ἀρχιερέως (of-a-first-sacreder-of) τὸν (to-the-one) δοῦλον (to-a-bondee,"καὶ (and) ἀφεῖλεν (it-had-sectioned-off) τὸ (to-the-one) οὖς (to-an-ear) αὐτοῦ (of-it) τὸ (to-the-one) δεξιόν. (to-right-belonged)
22:50. et percussit unus ex illis servum principis sacerdotum et amputavit auriculam eius dextramAnd one of them struck the servant of the high priest and cut off his right ear.
50. And a certain one of them smote the servant of the high priest, and struck off his right ear.
22:50. And one of them struck the servant of the high priest and cut off his right ear.
22:50. And one of them smote the servant of the high priest, and cut off his right ear.
And one of them smote the servant of the high priest, and cut off his right ear:

50: И один из них ударил раба первосвященникова, и отсек ему правое ухо.
22:50  καὶ ἐπάταξεν εἷς τις ἐξ αὐτῶν τοῦ ἀρχιερέως τὸν δοῦλον καὶ ἀφεῖλεν τὸ οὗς αὐτοῦ τὸ δεξιόν.
22:50. et percussit unus ex illis servum principis sacerdotum et amputavit auriculam eius dextram
And one of them struck the servant of the high priest and cut off his right ear.
22:50. And one of them struck the servant of the high priest and cut off his right ear.
22:50. And one of them smote the servant of the high priest, and cut off his right ear.
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Adam Clarke: Commentary on the Bible - 1831
22:50: Cut off his right ear - See the note on Mat 26:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:50: Mat 26:51-54; Mar 14:47; Joh 18:10, Joh 18:11; Rom 12:19; Co2 10:4
John Gill
22:50 And one of them smote the servant of the high priest,.... The person that drew his sword, and performed this daring action, not waiting for an answer from Christ, was Peter, and the high priest's servant, that he smote, was Malchus; both which we learn from Jn 18:10
and cut off his right ear; he aimed, no doubt, at his head, but missing his blow, took off his right ear. It is very likely, that this servant was very busy and forward to lay hold on Christ, and showed much virulence, and great malignity; and therefore Peter singled him out, and levelled his blow at him.
22:5122:51: Պատասխանի ետ Յիսուս՝ եւ ասէ. Թո՛յլ տուր մինչեւ ցայդ վայր։ Եւ մատուցեալ յունկն՝ բժշկեաց զնա[1525]։ [1525] Բազումք. Թոյլ տուք մինչեւ։ Օրինակ մի. Եւ մատեաւ ա՛ռ զունկն նորա. եւ եդ անդէն ՚ի տեղւոջ իւրում։ Եւ մատուցեալ յունկն բժշկ՛՛։
51 Յիսուս պատասխանեց եւ ասաց. «Թո՛յլ տուէք, բաւ է եղածը»: Եւ դիպչելով ականջին՝ այն բժշկեց:
51 պատասխան տուաւ Յիսուս ու ըսաւ. «Կը բաւէ»։ Եւ դպաւ անոր ականջին ու բժշկեց զանիկա։
Պատասխանի ետ Յիսուս եւ ասէ. Թոյլ տուք մինչեւ ցայդ վայր: Եւ մատուցեալ յունկն` բժշկեաց զնա:

22:51: Պատասխանի ետ Յիսուս՝ եւ ասէ. Թո՛յլ տուր մինչեւ ցայդ վայր։ Եւ մատուցեալ յունկն՝ բժշկեաց զնա[1525]։
[1525] Բազումք. Թոյլ տուք մինչեւ։ Օրինակ մի. Եւ մատեաւ ա՛ռ զունկն նորա. եւ եդ անդէն ՚ի տեղւոջ իւրում։ Եւ մատուցեալ յունկն բժշկ՛՛։
51 Յիսուս պատասխանեց եւ ասաց. «Թո՛յլ տուէք, բաւ է եղածը»: Եւ դիպչելով ականջին՝ այն բժշկեց:
51 պատասխան տուաւ Յիսուս ու ըսաւ. «Կը բաւէ»։ Եւ դպաւ անոր ականջին ու բժշկեց զանիկա։
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22:5151: Тогда Иисус сказал: оставьте, довольно. И, коснувшись уха его, исцелил его.
22:51  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν.
22:51. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ἐᾶτε (Ye-should-let-unto) ἕως (unto-if-which) τούτου: (of-the-one-this) καὶ (and) ἁψάμενος ( having-fastened ) τοῦ (of-the-one) ὠτίου (of-an-earlet) ἰάσατο ( it-cured-unto ) αὐτόν. (to-it)
22:51. respondens autem Iesus ait sinite usque huc et cum tetigisset auriculam eius sanavit eumBut Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.
51. But Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
22:51. But in response, Jesus said, “Permit even this.” And when he had touched his ear, he healed him.
22:51. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him:

51: Тогда Иисус сказал: оставьте, довольно. И, коснувшись уха его, исцелил его.
22:51  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν.
22:51. respondens autem Iesus ait sinite usque huc et cum tetigisset auriculam eius sanavit eum
But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.
22:51. But in response, Jesus said, “Permit even this.” And when he had touched his ear, he healed him.
22:51. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
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Adam Clarke: Commentary on the Bible - 1831
22:51: Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, Mat 26:50, he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. See the objections brought against this interpretation answered by Kypke; and see the examples he produces. However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:51: Suffer: Joh 17:12, Joh 18:8, Joh 18:9
And he: Rom 12:21; Co2 10:1; Pe1 2:21-23
John Gill
22:51 And Jesus answered and said,.... Not to the question of the disciples, but either to Peter, who had done this rash action; and so the Persic and Ethiopic versions add, "to him"; or else to the multitude,
suffer ye thus far; or to them both, to Peter to stop his hand, to proceed no further, but put up his sword; and so the Arabic version reads, "refrain thyself"; and to the multitude to be easy, and not revenge the affront that was given them: and in order to pacify them, "he went to the wounded man", as the Persic version inserts,
and he touched his ear and healed him; which shows, that though the human nature of Christ was in a very low condition, yet he still retained the power of doing miracles; and also his great humanity, by which example be confirmed his precept of doing good to enemies; and likewise hereby gave full proof of his willingness to be apprehended by them; for otherwise, he that wrought such a miracle as this, could easily have delivered himself out of their hands; and one would have thought this would have put a stop to them, and have convinced them of the truth of his being a divine person, and the Messiah.
John Wesley
22:51 Suffer me at least to have my hands at liberty thus far, while I do one more act of mercy.
22:5222:52: Եւ ասէ ցեկեալսն ՚ի վերայ նորա ցքահանայապետսն, եւ ցիշխանս տաճարին եւ ցծերսն. Իբրեւ ՚ի վերայ աւազակի՞ ելէք սուսերօք եւ բրօք[1526]։ [1526] Ոմանք. Եւ ցծերս։
52 Եւ իր վրայ եկած քահանայապետներին, տաճարի իշխանաւորներին եւ ծերերին ասաց. «Ինչպէս աւազակի՞ վրայ էք գալիս սրերով ու մահակներով.
52 Յիսուս իր վրայ եկող քահանայապետներուն ու տաճարին իշխաններուն ու ծերերուն ըսաւ. «Իբր թէ աւազակի՞ վրայ ելաք սուրերով ու բիրերով։
Եւ ասէ ցեկեալսն ի վերայ նորա, ցքահանայապետսն եւ ցիշխանս տաճարին եւ ցծերսն. Իբրեւ ի վերայ աւազակի՞ ելէք սուսերօք եւ բրօք:

22:52: Եւ ասէ ցեկեալսն ՚ի վերայ նորա ցքահանայապետսն, եւ ցիշխանս տաճարին եւ ցծերսն. Իբրեւ ՚ի վերայ աւազակի՞ ելէք սուսերօք եւ բրօք[1526]։
[1526] Ոմանք. Եւ ցծերս։
52 Եւ իր վրայ եկած քահանայապետներին, տաճարի իշխանաւորներին եւ ծերերին ասաց. «Ինչպէս աւազակի՞ վրայ էք գալիս սրերով ու մահակներով.
52 Յիսուս իր վրայ եկող քահանայապետներուն ու տաճարին իշխաններուն ու ծերերուն ըսաւ. «Իբր թէ աւազակի՞ վրայ ելաք սուրերով ու բիրերով։
zohrab-1805▾ eastern-1994▾ western am▾
22:5252: Первосвященникам же и начальникам храма и старейшинам, собравшимся против Него, сказал Иисус: как будто на разбойника вышли вы с мечами и кольями, чтобы взять Меня?
22:52  εἶπεν δὲ ἰησοῦς πρὸς τοὺς παραγενομένους ἐπ᾽ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων;
22:52. εἶπεν (It-had-said) δὲ (moreover,"Ἰησοῦς (an-Iesous,"πρὸς (toward) τοὺς (to-the-ones) παραγενομένους ( to-having-had-became-beside ) ἐπ' (upon) αὐτὸν (to-it,"ἀρχιερεῖς (to-first-sacreders-of) καὶ (and) στρατηγοὺς (to-amass-leaders) τοῦ (of-the-one) ἱεροῦ (of-sacred) καὶ (and) πρεσβυτέρους ( to-more-eldered ,"Ὡς (As) ἐπὶ (upon) λῃστὴν (to-a-robber) ἐξήλθατε (ye-had-came-out) μετὰ (with) μαχαιρῶν (of-knives) καὶ (and) ξύλων; (of-woods?"
22:52. dixit autem Iesus ad eos qui venerant ad se principes sacerdotum et magistratus templi et seniores quasi ad latronem existis cum gladiis et fustibusAnd Jesus said to the chief priests and magistrates of the temple and the ancients, that were come unto him: Are ye come out, as it were against a thief, with swords and clubs?
52. And Jesus said unto the chief priests, and captains of the temple, and elders, which were come against him, Are ye come out, as against a robber, with swords and staves?
22:52. Then Jesus said to the leaders of the priests, and the magistrates of the temple, and the elders, who had come to him: “Have you gone out, as if against a thief, with swords and clubs?
22:52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves:

52: Первосвященникам же и начальникам храма и старейшинам, собравшимся против Него, сказал Иисус: как будто на разбойника вышли вы с мечами и кольями, чтобы взять Меня?
22:52  εἶπεν δὲ ἰησοῦς πρὸς τοὺς παραγενομένους ἐπ᾽ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων;
22:52. dixit autem Iesus ad eos qui venerant ad se principes sacerdotum et magistratus templi et seniores quasi ad latronem existis cum gladiis et fustibus
And Jesus said to the chief priests and magistrates of the temple and the ancients, that were come unto him: Are ye come out, as it were against a thief, with swords and clubs?
22:52. Then Jesus said to the leaders of the priests, and the magistrates of the temple, and the elders, who had come to him: “Have you gone out, as if against a thief, with swords and clubs?
22:52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:52: Jesus: Mat 26:55; Mar 14:48, Mar 14:49
captains: Luk 22:4; Kg2 11:15; Joh 17:12; Act 5:26
Geneva 1599
22:52 (18) Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
(18) Even the very fear of those who took Christ partly proves their evil conscience, and partly also that all these things were done by God's providence.
John Gill
22:52 Then Jesus said unto the chief priests,.... After he had wrought this miracle, and had quieted the mob, and restrained them from falling upon the apostles, and cutting them to pieces, which in all likelihood they would otherwise have done; he addressed himself to "the chief priests", who were members of the Jewish sanhedrim, and
the captains of the temple; See Gill on Lk 22:4.
And the elders which were come to him; which came along with Judas and the multitude, in order to see things done to their mind, and to animate both Judas and the soldiers and their officers, by their presence, lest they should come without him, as they had before done, Jn 7:45.
Be ye come out as against a thief, with swords and staves? See Gill on Mt 26:55.
John Wesley
22:52 Jesus said to the chief priests, and captains, and the elders who were come - And all these came of their own accord: the soldiers and servants were sent.
22:5322:53: Հանապազ ընդ ձե՛զ էի ՚ի տաճարին, եւ ո՛չ ձգեցէք ձեռս յիս. այլ ա՛յս է ձեր ժամ, եւ իշխանութիւն խաւարի[1527]։ [1527] Ոմանք. Յիս ձեռս։
53 միշտ ձեզ հետ էի տաճարում, եւ դուք ինձ վրայ ձեռք չերկարեցիք. սակայն ա՛յս է ձեր ժամը եւ խաւարի իշխանութեան զօրութիւնը»:
53 Ամէն օր ձեզի հետ էի տաճարին մէջ եւ ինծի ձեռք չզարկիք, բայց այս է ձեր ժամանակը ու խաւարին իշխանութիւնը»։
Հանապազ ընդ ձեզ էի ի տաճարին, եւ ոչ ձգեցէք ձեռս յիս. այլ այս է ձեր ժամ եւ իշխանութիւն խաւարի:

22:53: Հանապազ ընդ ձե՛զ էի ՚ի տաճարին, եւ ո՛չ ձգեցէք ձեռս յիս. այլ ա՛յս է ձեր ժամ, եւ իշխանութիւն խաւարի[1527]։
[1527] Ոմանք. Յիս ձեռս։
53 միշտ ձեզ հետ էի տաճարում, եւ դուք ինձ վրայ ձեռք չերկարեցիք. սակայն ա՛յս է ձեր ժամը եւ խաւարի իշխանութեան զօրութիւնը»:
53 Ամէն օր ձեզի հետ էի տաճարին մէջ եւ ինծի ձեռք չզարկիք, բայց այս է ձեր ժամանակը ու խաւարին իշխանութիւնը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:5353: Каждый день бывал Я с вами в храме, и вы не поднимали на Меня рук, но теперь ваше время и власть тьмы.
22:53  καθ᾽ ἡμέραν ὄντος μου μεθ᾽ ὑμῶν ἐν τῶ ἱερῶ οὐκ ἐξετείνατε τὰς χεῖρας ἐπ᾽ ἐμέ· ἀλλ᾽ αὕτη ἐστὶν ὑμῶν ἡ ὥρα καὶ ἡ ἐξουσία τοῦ σκότους.
22:53. καθ' (Down) ἡμέραν (to-a-day) ὄντος (of-being) μου (of-me) μεθ' (with) ὑμῶν (of-ye) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) οὐκ (not) ἐξετείνατε (ye-stretched-out) τὰς (to-the-ones) χεῖρας (to-hands) ἐπ' (upon) ἐμέ: (to-ME) ἀλλ' (other) αὕτη (the-one-this) ἐστὶν (it-be) ὑμῶν (of-ye) ἡ (the-one) ὥρα (an-hour) καὶ (and) ἡ (the-one) ἐξουσία (a-being-out-unto) τοῦ (of-the-one) σκότους. (of-an-obscurity)
22:53. cum cotidie vobiscum fuerim in templo non extendistis manus in me sed haec est hora vestra et potestas tenebrarumWhen I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour and the power of darkness.
53. When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness.
22:53. When I was with you each day in the temple, you did not extend your hands against me. But this is your hour and that of the power of darkness.”
22:53. When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness:

53: Каждый день бывал Я с вами в храме, и вы не поднимали на Меня рук, но теперь ваше время и власть тьмы.
22:53  καθ᾽ ἡμέραν ὄντος μου μεθ᾽ ὑμῶν ἐν τῶ ἱερῶ οὐκ ἐξετείνατε τὰς χεῖρας ἐπ᾽ ἐμέ· ἀλλ᾽ αὕτη ἐστὶν ὑμῶν ἡ ὥρα καὶ ἡ ἐξουσία τοῦ σκότους.
22:53. cum cotidie vobiscum fuerim in templo non extendistis manus in me sed haec est hora vestra et potestas tenebrarum
When I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour and the power of darkness.
22:53. When I was with you each day in the temple, you did not extend your hands against me. But this is your hour and that of the power of darkness.”
22:53. When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:53: I was daily with you in the temple - Alluding to the four preceding days, during the whole of which he taught in the temple, see Luk 21:37, and Mat 21:17.
This is your hour, and the power of darkness - That is, the time in which you are permitted to unrein your malice; which ye could not do before, because God did not permit you; and so perfectly are ye under his control that neither you nor the prince of darkness can proceed a hair's breadth against me but through this permission: see at the end of the chapter. What a comfortable thought is it to the followers of Christ, that neither men nor demons can act against them but by the permission of their heavenly Father, and that he will not suffer any of those who trust in him to be tried above what they are able to bear, and will make the trial issue in their greater salvation, and in his glory!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:53: I was: Luk 21:37, Luk 21:38; Mat 21:12-15, Mat 21:23, Mat 21:45, Mat 21:46; Joh 7:25, Joh 7:26, Joh 7:30, Joh 7:45
but: Jdg 16:21-30; Job 20:5; Joh 12:27, Joh 16:20-22
the power: Joh 14:30; Act 26:18; Co2 4:3-6; Eph 6:12; Col 1:13; Rev 12:9-12
Geneva 1599
22:53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the (p) power of darkness.
(p) The power that was given to darkness to oppress the light for a time.
John Gill
22:53 When I was daily with you in the temple,.... As he had been for some days past, teaching the people, and disputing with them, the chief priests, &c.
ye stretched forth no hands against me; to lay hold upon him, and kill him; the reason was, because his time was not come, and they had no licence or permission to hurt him, or any power given them against him from above:
but this is your hour; the time was now come for the betraying of him by Judas; for the seizing and apprehending him by the Roman soldiers and officers; and for the delivery of him into the hands of the "chief" priests and elders; and for them to insult, mock, buffet, scourge him, and spit upon him: and for the crucifixion of him, and putting him to death: the hour fixed for this was now come; it was now, and not before, and therefore they could not lay hold on him, and do to him what they listed, but now they might; yet this was but an hour, a short time that they had to triumph over him, in Caiaphas's palace, and Pilate's hall, upon the cross, and in the grave; for on the third day he arose again, notwithstanding all the precautions they took, and is ascended to heaven, and is received there, and is out of their reach: and since then, it has been his hour to take vengeance on them; on their nation, city, and temple, for their disbelief, rejection, and ill usage of him; and it will be likewise his hour at the day of judgment, when they shall look on him whom they have pierced, and mourn; and hide their faces from him, and call to the mountains to cover them, and when they will be punished with everlasting destruction from his presence: he adds,
and the power of darkness. The Persic version reads, "the power of your darkness"; that is, either the power granted to them, who were darkness itself, born and brought up in darkness; were walking in darkness, and in the ignorance of their minds; and did works of darkness, and shunned the light, because their deeds were evil; and for which reason they now chose the night, to execute their black designs upon Christ: or rather, the power of the prince of darkness is here meant; that power which he usurped, and was now permitted him to exercise against Christ: and so the Ethiopic version renders it, "the power of the lord of darkness"; who was, once an angel of light, but now full of darkness, and who darkens the minds of men, and for whom blackness of darkness is reserved: the Jews were used to call the evil angels by this name; for so they say (i),
"the destroying angels are called, , "darkness, and thick darkness".''
The sense of the whole passage is, that now was the time come, that Christ should be delivered up into the hands of wicked men and devils; that the former should have him in their power, and triumph over him for a season; and that hell was now let loose, and all the infernal powers were about him, throwing their poisoned arrows and fiery darts at him; all which Christ endured, to deliver his people from the present evil world, from the wrath of God, the curses of the law, and from the power of darkness.
(i) Raya Mehimna in Zohar in Lev. fol. 37. 2.
John Wesley
22:53 This is your hour - Before which ye could not take me: and the power of darkness - The time when Satan has power.
22:5422:54: Եւ կալեալ զնա՝ ածին եւ մուծի՛ն ՚ի տուն քահանայապետին. եւ Պե՛տրոս երթա՛յր զկնի նորա հեռագոյն։
54 Եւ բռնելով նրան՝ տարան եւ մտցրին քահանայապետի տունը. իսկ Պետրոսը հեռուից գնում էր նրա յետեւից:
54 Զանիկա բռնելով տարին ու քահանայապետին տունը մտցուցին. Պետրոս ալ հեռուէն անոր ետեւէն կ’երթար։
Եւ կալեալ զնա` ածին եւ մուծին ի տուն քահանայապետին. եւ Պետրոս երթայր զկնի նորա հեռագոյն:

22:54: Եւ կալեալ զնա՝ ածին եւ մուծի՛ն ՚ի տուն քահանայապետին. եւ Պե՛տրոս երթա՛յր զկնի նորա հեռագոյն։
54 Եւ բռնելով նրան՝ տարան եւ մտցրին քահանայապետի տունը. իսկ Պետրոսը հեռուից գնում էր նրա յետեւից:
54 Զանիկա բռնելով տարին ու քահանայապետին տունը մտցուցին. Պետրոս ալ հեռուէն անոր ետեւէն կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
22:5454: Взяв Его, повели и привели в дом первосвященника. Петр же следовал издали.
22:54  συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ πέτρος ἠκολούθει μακρόθεν.
22:54. Συλλαβόντες ( Having-had-taken-together ) δὲ (moreover) αὐτὸν (to-it) ἤγαγον (they-had-led) καὶ (and) εἰσήγαγον (they-had-led-into) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) τοῦ (of-the-one) ἀρχιερέως: (of-a-first-sacreder-of) ὁ (the-one) δὲ (moreover) Πέτρος (a-Petros) ἠκολούθει (it-was-pathing-along-unto) μακρόθεν. (from-long)
22:54. conprehendentes autem eum duxerunt ad domum principis sacerdotum Petrus vero sequebatur a longeAnd apprehending him, they led him to the high priest's house. But Peter followed afar off.
54. And they seized him, and led him , and brought him into the high priest’s house. But Peter followed afar off.
22:54. And apprehending him, they led him to the house of the high priest. Yet truly, Peter followed at a distance.
22:54. Then took they him, and led [him], and brought him into the high priest’s house. And Peter followed afar off.
Then took they him, and led [him], and brought him into the high priest' s house. And Peter followed afar off:

54: Взяв Его, повели и привели в дом первосвященника. Петр же следовал издали.
22:54  συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ πέτρος ἠκολούθει μακρόθεν.
22:54. conprehendentes autem eum duxerunt ad domum principis sacerdotum Petrus vero sequebatur a longe
And apprehending him, they led him to the high priest's house. But Peter followed afar off.
22:54. And apprehending him, they led him to the house of the high priest. Yet truly, Peter followed at a distance.
22:54. Then took they him, and led [him], and brought him into the high priest’s house. And Peter followed afar off.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54-62: Об отречении Ап. Петра ев. Лука передает согласно с ев. Марком (Мк XIV, 54, 66-72; ср. Мф XXVI, 58, 69-75). Только ев. Лука передает это как происходившее пред осуждением Христа на суде у первосвященника, тогда как по ев. Марку оно случилось после осуждения. Вероятнее кажется здесь сообщение ев. Луки. Вероятно, что сначала последовало отречение Петра, а потом уже осуждение Христа, так как едва ли такое осуждение могло быть произнесено ранее утра: членам Синедриона нужно было некоторое время для того, чтобы собраться в достаточном числе и чтобы как следует обсудить такое важное дело. - Тогда Господь, обратившись, взглянул на Петра. (61). По Ев. Луки, Господь находился на дворе первосвященника вместе с Петром: Он ожидал, когда Его поведут в Синедрион. Он, по-видимому, сидел спиною к тому месту, где находился Петр, но, конечно, слышал разговор Петра с слугами, и, после того, как пропел петух, Он обратил Свой грустный взор на Петра. - И этот был с Ним (56). У ев. Марка сказано: и ты был с Иисусом Назарянином. Различие только в употреблении лица - здесь у Луки - третье лицо, у Марка - второе. Наоборот, второе обращение (58) ев. Лука передает как прямое, а ев. Марк (69) - как косвенное, причем различно обозначены у обоих евангелистов и спрашивавшие лица: у Луки - мужчина, у Марка женщина.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
54 Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off. 55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. 57 And he denied him, saying, Woman, I know him not. 58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not. 59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan. 60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. 61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. 62 And Peter went out, and wept bitterly.

We have here the melancholy story of Peter's denying his Master, at the time when he was arraigned before the high priest, and those that were of the cabal, that were ready to receive the prey, and to prepare the evidence for his arraignment, as soon as it was day, before the great sanhedrim, v. 66. But notice is not taken here, as was in the other evangelists, of Christ's being now upon his examination before the high priest, only of his being brought into the high priest's house, v. 54. But the manner of expression is observable. They took him, and led him, and brought him, which methinks is like that concerning Saul (1 Sam. xv. 12): He is gone about, and passed on, and gone down; and intimates that, even when they had seized their prey, they were in confusion, and, for fear of the people, or rather struck with inward terror upon what they had seen and heard, they took him the furthest way about, or, rather, knew not which way they hurried him, such a hurry were they in in their own bosoms. Now observe,

I. Peter's falling. 1. It began in sneaking. He followed Christ when he was had away prisoner; this was well, and showed a concern for his Master. But he followed afar off, that he might be out of danger. He thought to trim the matter, to follow Christ, and so to satisfy his conscience, but to follow afar off, and so to save his reputation, and sleep in a whole skin. 2. It proceeded in keeping his distance still, and associating himself with the high priest's servants, when he should have been at his master's elbow. The servants kindled a fire in the midst of the hall and sat down together, to talk over their night-expedition. Probably Malchus was among them, and Peter sat down among them, as if he had been one of them, at least would be thought to be so. His fall itself was disclaiming all acquaintance with Christ, and relation to him, disowning him because he was now in distress and danger. He was charged by a sorry simple maid, that belonged to the house, with being a retainer to this Jesus, about whom there was now so much noise. She looked wistfully upon him as he at by the fire, only because he was a stranger, and one whom she had not seen before; and concluding that at this time of night there were no neuters there, and knowing him not to be any of the retinue of the high priest, she concludes him to be one of the retinue of this Jesus, or perhaps she had been some time or other looking about her in the temple, and had seen Jesus there and Peter with him, officious about him, and remembered him; and this man was with him, saith she. And Peter, as he had not the courage to own the charge, so he had not the wit and presence of mind to turn it off, as he might have done many ways, and therefore flatly and plainly denies it: Woman, I know him not. 4. His fall was repeated a second time (v. 58): After a little while, before he had time to recollect himself, another saw him, and said, "Even thou art one of them, as slyly as thou sittest here among the high priest's servants." Not I, saith Peter; Man, I am not. And a third time, about the space of an hour after (for, saith the tempter, "When he is down, down with him; let us follow the blow, till we get him past recovery"), another confidently affirms, strenuously asserts it, "Of a truth this fellow also was with him, let him deny it if he can, for you may all perceive he is a Galilean." But he that has once told a lie is strongly tempted to persist in it; the beginning of that sin is as the letting forth of water. Peter now not only denies that he is a disciple of Christ, but that he knows any thing of him (v. 60): "Man, I know not what thou sayest; I never heard of this Jesus."

II. Peter's getting up again. See how happily he recovered himself, or, rather, the grace of God recovered him. See how it was brought about:--

1. The cock crew just as he was the third time denying that he knew Christ, and this startled him and put him upon thinking. Note, Small accidents may involve great consequences.

2. The Lord turned and looked upon him. This circumstance we had not in the other evangelists, but it is a very remarkable one. Christ is here called the Lord, for there was much of divine knowledge, power, and grace, appearing in this. Observe, Though Christ had now his back upon Peter, and was upon his trial (when, one would think, he had something else to mind), yet he knew all that Peter said. Note, Christ takes more notice of what we say and do than we think he does. When Peter disowned Christ, yet Christ did not disown him, though he might justly have cast him off, and never looked upon him more, but have denied him before his Father. It is well for us that Christ does not deal with us as we deal with him. Christ looked upon Peter, not doubting but that Peter would soon be aware of it; for he knew that, though he had denied him with his lips, yet his eye would still be towards him. Observe, Though Peter had now been guilty of a very great offence, and which was very provoking, yet Christ would not call to him, lest he should shame him or expose him; he only gave him a look which none but Peter would understand the meaning of, and it had a great deal in it. (1.) It was a convincing look. Peter said that he did not know Christ. Christ turned, and looked upon him, as if he should say, "Dost thou not know me, Peter? Look me in the face, and tell me so." (2.) It was a chiding look. We may suppose that he looked upon him and frowned, or some way signified his displeasure. Let us think with what an angry countenance Christ justly looks upon us when we have sinned. (3.) It was an expostulating upbraiding look: "What, Peter, art thou he that disownest me now, when thou shouldest come and witness for me? What thou a disciple? Thou that wast the most forward to confess me to be the Son of God, and didst solemnly promise thou wouldest never disown me?" (4.) It was a compassionate look; he looked upon him with tenderness. "Poor Peter, how weak is thine heart! How art thou fallen and undone if I do not help thee!" (5.) It was a directing look. Christ guided him with his eye, gave him a wink to go out from that sorry company, to retire, and bethink himself a little, and then he would soon see what he had to do. (6.) It was a significant look: it signified the conveying of grace to Peter's heart, to enable him to repent; the crowing of the cock would not have brought him to repentance without this look, nor will the external means without special efficacious grace. Power went along with this look, to change the heart of Peter, and to bring him to himself, to his right mind.

3. Peter remembered the words of the Lord. Note, The grace of God works in and by the word of God, brings that to mind, and sets that home upon the conscience, and so gives the soul a happy turn. Tolle et lege--Take it up, and read.

4. Then Peter went out, and wept bitterly. One look from Christ melted him into tears of godly sorrow for sin. The candle was newly put out, and then a little thing lighted it again. Christ looked upon the chief priests, and made no impression upon them as he did on Peter, who had the divine seed remaining in him to work upon. It was not the look from Christ, but the grace of God with it, that recovered Peter, and brought him to-rights.
Albert Barnes: Notes on the Bible - 1834
22:54: See the notes at Mat. 26:57-75.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:54: took: Our blessed Lord before his death passed another examination. One was before the Jewish Sanhedrim, whose proper province it was to try such as were accused as false prophets or blasphemers. This was a kind of ecclesiastical court. The other, with which the next chapter opens, was before Pilate, the Roman governor of Judea at that time; he principally took cognizance of criminal things, such especially as concerned the peace of the country, considered as part of the Roman empire. Mat 26:57, Mat 26:58; Mar 14:53, Mar 14:54; Joh 18:12-17, Joh 18:24
And Peter: Luk 22:33, Luk 22:34; Ch2 32:31
Geneva 1599
22:54 Then took they him, and led [him], and brought him into the high priest's house. (19) And Peter followed afar off.
(19) We have to behold in Peter an example both of the fragility of man's nature, and the singular goodness of God towards his elect.
John Gill
22:54 Then took they him, and led him,.... The band of soldiers, the captain, and the officers of the Jews, laid hold on Jesus, and bound him, Jn 18:12 and led him out of the garden; notwithstanding the miracle he had wrought, and the humanity he had shown in healing the servant's ear; and notwithstanding his moving address to the chiefs of them; and indeed, this was a confirmation of his last words; for by this it appeared, that now was their time, and power was given to them, as the emissaries of Satan, to act against him:
and brought him into the high priest's house; where the sanhedrim were assembled; but this was not in the temple where they used to sit: it is true, indeed, that the chamber in the temple, called the chamber "Parhedrin", or "Palhedrin", was, , "the dwelling house" of the high priest, seven days before the day of atonement (k); and this was also called the "chamber of the counsellors" (l); so that had the time of year agreed, it might have been thought that this was the place that Jesus was led to; but here the high priest did not usually dwell, and it is manifestly distinguished from his own house: for it is said (m),
"seven days before the day of atonement, they separate, or remove the high priest, "from his house", to the chamber of "Palhedrin";''
See Gill on Mt 26:3.
And Peter followed afar off; See Gill on Mt 26:58.
(k) T. Bab. Yoma, fol. 10. 1. Maimon. Hilch, Mezuza, c. 6. sect. 6. (l) T. Bab, Yoma, fol. 8. 2. (m) Misna Yoma, c. 1. sect. 1.
John Wesley
22:54 Mt 26:57; Mk 14:53; Jn 18:12.
22:5522:55: Իբրեւ լուցին կրա՛կ ՚ի մէջ գաւթին՝ եւ նստան շուրջ, նստաւ եւ Պե՛տրոս ՚ի մէջ նոցա[1528]։ [1528] Ոմանք. Եւ իբրեւ լուցին։
55 Երբ գաւթի մէջ կրակ վառեցին եւ նստեցին շուրջը, Պետրոսն էլ նստեց նրանց մէջ:
55 Երբ կրակ վառեցին գաւիթին մէջ ու մէկտեղ նստան, Պետրոս ալ նստաւ անոնց մէջ։
Իբրեւ լուցին կրակ ի մէջ գաւթին եւ նստան շուրջ, նստաւ եւ Պետրոս ի մէջ նոցա:

22:55: Իբրեւ լուցին կրա՛կ ՚ի մէջ գաւթին՝ եւ նստան շուրջ, նստաւ եւ Պե՛տրոս ՚ի մէջ նոցա[1528]։
[1528] Ոմանք. Եւ իբրեւ լուցին։
55 Երբ գաւթի մէջ կրակ վառեցին եւ նստեցին շուրջը, Պետրոսն էլ նստեց նրանց մէջ:
55 Երբ կրակ վառեցին գաւիթին մէջ ու մէկտեղ նստան, Պետրոս ալ նստաւ անոնց մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
22:5555: Когда они развели огонь среди двора и сели вместе, сел и Петр между ними.
22:55  περιαψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς καὶ συγκαθισάντων ἐκάθητο ὁ πέτρος μέσος αὐτῶν.
22:55. περιαψάντων ( Of-having-fastened-about ) δὲ (moreover) πῦρ (to-a-fire) ἐν (in) μέσῳ (unto-middle) τῆς (of-the-one) αὐλῆς (of-a-channeling) καὶ (and) συνκαθισάντων ( of-having-sat-down-together-to ," ἐκάθητο ( it-was-sitting-down ,"ὁ (the-one) Πέτρος (a-Petros,"μέσος (middle) αὐτῶν. (of-them)
22:55. accenso autem igni in medio atrio et circumsedentibus illis erat Petrus in medio eorumAnd when they had kindled a fire in the midst of the hall and were sitting about it, Peter was in the midst of them.
55. And when they had kindled a fire in the midst of the court, and had sat down together, Peter sat in the midst of them.
22:55. Now as they were sitting around a fire, which had been kindled in the middle of the atrium, Peter was in their midst.
22:55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.
And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them:

55: Когда они развели огонь среди двора и сели вместе, сел и Петр между ними.
22:55  περιαψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς καὶ συγκαθισάντων ἐκάθητο ὁ πέτρος μέσος αὐτῶν.
22:55. accenso autem igni in medio atrio et circumsedentibus illis erat Petrus in medio eorum
And when they had kindled a fire in the midst of the hall and were sitting about it, Peter was in the midst of them.
22:55. Now as they were sitting around a fire, which had been kindled in the middle of the atrium, Peter was in their midst.
22:55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:55: had: Luk 22:44; Mat 26:69; Mar 14:66; Joh 18:17, Joh 18:18
Peter: Psa 1:1, Psa 26:4, Psa 26:5, Psa 28:3; Pro 9:6, Pro 13:20; Co1 15:33; Co2 6:15-17
John Gill
22:55 And when they had kindled a fire in the midst of the hall,.... It being cold in the night time, though it was at the passover, and the beginning of harvest, the servants and officers of the high priest made a fire in the middle of the hall, whilst Jesus was examining before the sanhedrim, at the other end of it:
and were sat down together; about it, as the Syriac version adds, to warm themselves:
Peter sat down among them; for the same purpose, and as if he was one of them; and which he might do, not only to warm himself, but to prevent his being taken notice of, and suspected; as he might have been, had he been loitering about.
22:5622:56: Ետես զնա աղախի՛ն ոմն՝ զի նստէ՛ր առ լոյսն. հայեցա՛ւ ընդ նա՝ եւ ասէ. Եւ սա՛ ընդ նոսա էր որ ընդ նմայն էին։
56 Մի աղախին տեսաւ նրան կրակի լոյսի մօտ նստած, հայեացքը սեւեռեց նրան եւ ասաց. «Սա էլ էր նրանցից, որ նրա հետ էին»»
56 Աղախին մը տեսնելով զանիկա որ կրակին քով նստեր էր, նայեցաւ անոր ու ըսաւ. «Ասիկա ալ անոր հետ էր»։
Ետես զնա աղախին ոմն զի նստէր առ լոյսն, հայեցաւ ընդ նա եւ ասէ. Եւ սա ընդ նոսա էր որ ընդ նմայն էին:

22:56: Ետես զնա աղախի՛ն ոմն՝ զի նստէ՛ր առ լոյսն. հայեցա՛ւ ընդ նա՝ եւ ասէ. Եւ սա՛ ընդ նոսա էր որ ընդ նմայն էին։
56 Մի աղախին տեսաւ նրան կրակի լոյսի մօտ նստած, հայեացքը սեւեռեց նրան եւ ասաց. «Սա էլ էր նրանցից, որ նրա հետ էին»»
56 Աղախին մը տեսնելով զանիկա որ կրակին քով նստեր էր, նայեցաւ անոր ու ըսաւ. «Ասիկա ալ անոր հետ էր»։
zohrab-1805▾ eastern-1994▾ western am▾
22:5656: Одна служанка, увидев его сидящего у огня и всмотревшись в него, сказала: и этот был с Ним.
22:56  ἰδοῦσα δὲ αὐτὸν παιδίσκη τις καθήμενον πρὸς τὸ φῶς καὶ ἀτενίσασα αὐτῶ εἶπεν, καὶ οὖτος σὺν αὐτῶ ἦν·
22:56. ἰδοῦσα (Having-had-seen) δὲ (moreover) αὐτὸν (to-it,"παιδίσκη (childed-of) τις (a-one," καθήμενον ( to-sitting-down ) πρὸς (toward) τὸ (to-the-one) φῶς (to-a-light) καὶ (and) ἀτενίσασα (having-stetched-along-to) αὐτῷ (unto-it) εἶπεν (it-had-said,"Καὶ (And) οὗτος (the-one-this) σὺν (together) αὐτῷ (unto-it) ἦν: (it-was)
22:56. quem cum vidisset ancilla quaedam sedentem ad lumen et eum fuisset intuita dixit et hic cum illo eratWhom when a certain servant maid had seen sitting at the light and had earnestly beheld him, she said: This man also was with him.
56. And a certain maid seeing him as he sat in the light , and looking stedfastly upon him, said, This man also was with him.
22:56. And when a certain woman servant had seen him sitting in its light, and had looked at him intently, she said, “This one was also with him.”
22:56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him:

56: Одна служанка, увидев его сидящего у огня и всмотревшись в него, сказала: и этот был с Ним.
22:56  ἰδοῦσα δὲ αὐτὸν παιδίσκη τις καθήμενον πρὸς τὸ φῶς καὶ ἀτενίσασα αὐτῶ εἶπεν, καὶ οὖτος σὺν αὐτῶ ἦν·
22:56. quem cum vidisset ancilla quaedam sedentem ad lumen et eum fuisset intuita dixit et hic cum illo erat
Whom when a certain servant maid had seen sitting at the light and had earnestly beheld him, she said: This man also was with him.
22:56. And when a certain woman servant had seen him sitting in its light, and had looked at him intently, she said, “This one was also with him.”
22:56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
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Adam Clarke: Commentary on the Bible - 1831
22:56: A certain maid beheld him - Or, Attentively beholding him, ατενισασα. And this she did by the help of the light of the fire at which Peter sat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:56: a certain maid: Mat 26:69; Mar 14:6, Mar 14:17, Mar 14:66-68; Joh 18:17
John Gill
22:56 But a certain maid beheld him,.... Looked upon him, and took notice of him, and observed his countenance and gesture: as he sat by the fire; or light; See Gill on Mk 14:54. And both by the light of the fire, and other lights, which were doubtless in the hall, she discovered something in him, which made her look at him again with some earnestness;
and earnestly looked upon him, and said, this man was also with him; that fellow, that vile and contemptible wretch, now examining before the high priest; thus in a contemptuous manner, as was the custom and style of that nation, she disdained to mention the name of Jesus; though the Persic version here expresses it; and her sense was, that Peter was one of that clan, a disciple of his, and was only come hither as a spy.
22:5722:57: Իսկ Պե՛տրոս ուրացա՛ւ եւ ասէ. Ո՛չ գիտեմ զնա կի՛ն դու։
57 Իսկ Պետրոսն ուրացաւ ու ասաց. «Ես նրան չեմ ճանաչում, ո՛վ կին»:
57 Բայց Պետրոս ուրացաւ զանիկա ու ըսաւ. «Ո՛վ կին, ես զանիկա չեմ ճանչնար»։
Իսկ Պետրոս ուրացաւ եւ ասէ. Ոչ գիտեմ զնա, կին դու:

22:57: Իսկ Պե՛տրոս ուրացա՛ւ եւ ասէ. Ո՛չ գիտեմ զնա կի՛ն դու։
57 Իսկ Պետրոսն ուրացաւ ու ասաց. «Ես նրան չեմ ճանաչում, ո՛վ կին»:
57 Բայց Պետրոս ուրացաւ զանիկա ու ըսաւ. «Ո՛վ կին, ես զանիկա չեմ ճանչնար»։
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22:5757: Но он отрекся от Него, сказав женщине: я не знаю Его.
22:57  ὁ δὲ ἠρνήσατο λέγων, οὐκ οἶδα αὐτόν, γύναι.
22:57. ὁ (the-one) δὲ (moreover) ἠρνήσατο ( it-denied-unto ) λέγων (forthing,"Οὐκ (Not) οἶδα (I-had-come-to-see) αὐτόν, (to-it,"γύναι. (Woman)
22:57. at ille negavit eum dicens mulier non novi illumBut he denied him, saying: Woman, I know him not.
57. But he denied, saying, Woman, I know him not.
22:57. But he denied him by saying, “Woman, I do not know him.”
22:57. And he denied him, saying, Woman, I know him not.
And he denied him, saying, Woman, I know him not:

57: Но он отрекся от Него, сказав женщине: я не знаю Его.
22:57  ὁ δὲ ἠρνήσατο λέγων, οὐκ οἶδα αὐτόν, γύναι.
22:57. at ille negavit eum dicens mulier non novi illum
But he denied him, saying: Woman, I know him not.
22:57. But he denied him by saying, “Woman, I do not know him.”
22:57. And he denied him, saying, Woman, I know him not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:57: And he denied him - See the notes on Mat 26:58, Mat 26:69, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:57: he denied: Luk 22:33, Luk 22:34, Luk 12:9; Mat 10:33, Mat 26:70; Joh 18:25, Joh 18:27; Act 3:13, Act 3:14, Act 3:19; Ti2 2:10-12; Jo1 1:9
John Gill
22:57 And he denied him, saying, woman, I know him not. Startled at the maid's positive assertion, and knowing not how to clear himself any other way, roundly, and at once, denied that Jesus was his master; or that he was a disciple of his; or that he knew any thing of him, or had any acquaintance with him: and thus he that had said he would die with him, rather than deny him, is frighten at a servant maid, and denies him upon the first attack upon him.
22:5822:58: Եւ յետ սակաւ միոյ՝ ա՛յլ ոմն ետես զնա՝ եւ ասէ. Եւ դո՛ւ ՚ի նոցանէ ես։ Եւ Պետրոս ասէ. Ա՛յր դու՝ չե՛մ ՚ի նոցանէ։
58 Եւ քիչ յետոյ մէկ ուրիշը տեսաւ նրան եւ ասաց. «Դո՛ւ էլ նրանցից ես»: Պետրոսն ասաց. «Ո՛վ մարդ, ես նրանցից չեմ»:
58 Քիչ մը ետքը ուրիշ մը տեսաւ զանիկա ու ըսաւ. «Դո՛ւն ալ անոնցմէ ես»։ Պետրոս ըսաւ. «Ո՛վ մարդ, ես անոնցմէ չեմ»։
Եւ յետ սակաւ միոյ այլ ոմն ետես զնա եւ ասէ. Եւ դու ի նոցանէ ես: Եւ Պետրոս ասէ. Այր դու, չեմ ի նոցանէ:

22:58: Եւ յետ սակաւ միոյ՝ ա՛յլ ոմն ետես զնա՝ եւ ասէ. Եւ դո՛ւ ՚ի նոցանէ ես։ Եւ Պետրոս ասէ. Ա՛յր դու՝ չե՛մ ՚ի նոցանէ։
58 Եւ քիչ յետոյ մէկ ուրիշը տեսաւ նրան եւ ասաց. «Դո՛ւ էլ նրանցից ես»: Պետրոսն ասաց. «Ո՛վ մարդ, ես նրանցից չեմ»:
58 Քիչ մը ետքը ուրիշ մը տեսաւ զանիկա ու ըսաւ. «Դո՛ւն ալ անոնցմէ ես»։ Պետրոս ըսաւ. «Ո՛վ մարդ, ես անոնցմէ չեմ»։
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22:5858: Вскоре потом другой, увидев его, сказал: и ты из них. Но Петр сказал этому человеку: нет!
22:58  καὶ μετὰ βραχὺ ἕτερος ἰδὼν αὐτὸν ἔφη, καὶ σὺ ἐξ αὐτῶν εἶ· ὁ δὲ πέτρος ἔφη, ἄνθρωπε, οὐκ εἰμί.
22:58. καὶ (And) μετὰ (with) βραχὺ (to-short) ἕτερος (different) ἰδὼν (having-had-seen) αὐτὸν (to-it) ἔφη (it-was-declaring,"Καὶ (And) σὺ (thou) ἐξ (out) αὐτῶν (of-them) εἶ: (thou-be) ὁ (the-one) δὲ (moreover) Πέτρος (a-Petros) ἔφη (it-was-declaring,"Ἄνθρωπε, (Mankind,"οὐκ (not) εἰμί. (I-be)
22:58. et post pusillum alius videns eum dixit et tu de illis es Petrus vero ait o homo non sumAnd after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.
58. And after a little while another saw him, and said, Thou also art of them. But Peter said, Man, I am not.
22:58. And after a little while, another one, seeing him, said, “You also are one of them.” Yet Peter said, “O man, I am not.”
22:58. And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not:

58: Вскоре потом другой, увидев его, сказал: и ты из них. Но Петр сказал этому человеку: нет!
22:58  καὶ μετὰ βραχὺ ἕτερος ἰδὼν αὐτὸν ἔφη, καὶ σὺ ἐξ αὐτῶν εἶ· ὁ δὲ πέτρος ἔφη, ἄνθρωπε, οὐκ εἰμί.
22:58. et post pusillum alius videns eum dixit et tu de illis es Petrus vero ait o homo non sum
And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.
22:58. And after a little while, another one, seeing him, said, “You also are one of them.” Yet Peter said, “O man, I am not.”
22:58. And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:58: another: A maid challenged Peter in the second instance, according to Matthew and Mark; yet here it is said ετερος [Strong's G2087], another (man) and he also answers to a man. But ετερος [Strong's G2087], as Wetstein shows, may be, and is in innumerable instances applied to a female; and Matthew says, "she said to them that were there," and Mark, "she began to say to them that stood by." So that the maid gave the information to those around her, and some man charged Peter with it. Probably several joined in the accusation, though he answered to an individual, for John says, "They said unto him," etc. Mat 26:71, Mat 26:72; Mar 14:69, Mar 14:70; Joh 18:25
John Gill
22:58 And after a little while,.... A quarter, or half an hour after, within an hour at least:
another saw him; not another maid, but another man, as appears from the answer; though the Syriac and Persic versions leave out the word man, it may be because Matthew and Mark represent the person, on account of whose words Peter denied Christ a second time, to be another maid; but then it is to be observed, that that maid did not speak directly to Peter, as this person did, but to those that were present, or that stood by: and one of these taking the hint from her, looked at him, and said,
thou art also of them; of the disciples of Jesus of Nazareth; thou belongest to that company; thou art certainly one of his followers;
and Peter said, man, I am not. This was after he had been out into the porch, and had mused upon it, and was come in again, but had not courage enough to withstand the temptation, and especially now, being attacked by a man; and so a second time denies that Christ was his master, or that he was a disciple of his.
John Wesley
22:58 Another man saw him and said - Observe here, in order to reconcile the four evangelists, that divers persons concurred in charging Peter with belonging to Christ. The maid that led him in, afterward seeing him at the fire, first put the question to him, and then positively affirmed, that he was with Christ. Another maid accused him to the standers by, and gave occasion to the man here mentioned, to renew the charge against him, which caused the second denial. Others of the company took notice of his being a Galilean, and were seconded by the kinsman of Malchus, who affirmed he had seen him in the garden. And this drew on the third denial.
22:5922:59: Եւ իբրեւ ժամ մի ա՛նց ՚ի վերայ, ա՛յլ ոմն վիճէր եւ ասէր. Ստո՛յգ եւ սա ընդ նմա էր, քանզի Գալիլեացի՛ է։
59 Եւ երբ մի ժամ էլ անցաւ, մէկ ուրիշը վիճում էր եւ ասում. «Ճիշտ որ սա էլ նրա հետ էր, որովհետեւ գալիլիացի է»:
59 Եւ ժամու մը չափ անցնելէն յետոյ՝ ուրիշ մըն ալ կը պնդէր ու կ’ըսէր. «Յիրաւի ասիկա ալ անոր հետ էր, վասն զի Գալիլիացի է»։
Եւ իբրեւ ժամ մի անց ի վերայ, այլ ոմն վիճէր եւ ասէր. Ստոյգ եւ սա ընդ նմա էր, քանզի Գալիլեացի է:

22:59: Եւ իբրեւ ժամ մի ա՛նց ՚ի վերայ, ա՛յլ ոմն վիճէր եւ ասէր. Ստո՛յգ եւ սա ընդ նմա էր, քանզի Գալիլեացի՛ է։
59 Եւ երբ մի ժամ էլ անցաւ, մէկ ուրիշը վիճում էր եւ ասում. «Ճիշտ որ սա էլ նրա հետ էր, որովհետեւ գալիլիացի է»:
59 Եւ ժամու մը չափ անցնելէն յետոյ՝ ուրիշ մըն ալ կը պնդէր ու կ’ըսէր. «Յիրաւի ասիկա ալ անոր հետ էր, վասն զի Գալիլիացի է»։
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22:5959: Прошло с час времени, еще некто настоятельно говорил: точно и этот был с Ним, ибо он Галилеянин.
22:59  καὶ διαστάσης ὡσεὶ ὥρας μιᾶς ἄλλος τις διϊσχυρίζετο λέγων, ἐπ᾽ ἀληθείας καὶ οὖτος μετ᾽ αὐτοῦ ἦν, καὶ γὰρ γαλιλαῖός ἐστιν·
22:59. καὶ (And) διαστάσης (of-having-had-stood-through) ὡσεὶ (as-if) ὥρας (of-an-hour) μιᾶς (of-one) ἄλλος (other) τις (a-one) διισχυρίζετο ( it-was-force-holding-through-to ) λέγων (forthing,"Ἐπ' (Upon) ἀληθείας (of-an-un-secluding-of) καὶ (and) οὗτος (the-one-this) μετ' (with) αὐτοῦ (of-it) ἦν, (it-was,"καὶ (and) γὰρ (therefore) Γαλιλαῖός (Galilaia-belonged) ἐστιν: (it-be)
22:59. et intervallo facto quasi horae unius alius quidam adfirmabat dicens vere et hic cum illo erat nam et Galilaeus estAnd after the space, as it were of one hour, another certain man affirmed, saying: Of a truth, this man was also with him: for he is also a Galilean.
59. And after the space of about one hour another confidently affirmed, saying, Of a truth this man also was with him: for he is a Galilaean.
22:59. And after the interval of about one hour had passed, someone else affirmed it, saying: “Truly, this one also was with him. For he is also a Galilean.”
22:59. And about the space of one hour after another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilaean.
And about the space of one hour after another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilaean:

59: Прошло с час времени, еще некто настоятельно говорил: точно и этот был с Ним, ибо он Галилеянин.
22:59  καὶ διαστάσης ὡσεὶ ὥρας μιᾶς ἄλλος τις διϊσχυρίζετο λέγων, ἐπ᾽ ἀληθείας καὶ οὖτος μετ᾽ αὐτοῦ ἦν, καὶ γὰρ γαλιλαῖός ἐστιν·
22:59. et intervallo facto quasi horae unius alius quidam adfirmabat dicens vere et hic cum illo erat nam et Galilaeus est
And after the space, as it were of one hour, another certain man affirmed, saying: Of a truth, this man was also with him: for he is also a Galilean.
22:59. And after the interval of about one hour had passed, someone else affirmed it, saying: “Truly, this one also was with him. For he is also a Galilean.”
22:59. And about the space of one hour after another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilaean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:59: confidently: Mat 26:73, Mat 26:74; Mar 14:69, Mar 14:70; Joh 18:26, Joh 18:27
John Gill
22:59 And about the space of one hour after,.... After the first assault, or rather after the second:
another confidently affirmed; who was one of them that stood by the fireside, and heard what had passed; and not only so, but was a kinsman to him, whose ear Peter had cut off, and who had seen him in the garden with Christ, and therefore with all assurance asserted it, as a matter of fact, as an unquestionable truth, and beyond all doubt:
saying of a truth, this fellow also was with him; a disciple and follower of Jesus, and was with him when he was apprehended; I saw him there, and it may be depended on as a truth; and then added this reason,
for he is a Galilean; you may be assured of this yourselves, his speech betrays him; you may know him by his language, and which confirms my assertion.
John Wesley
22:59 And about one hour after - So he did not recollect himself in all that time.
22:6022:60: Ասէ Պետրոս. Ա՛յր դու՝ չգիտե՛մ զի՛նչ խօսիսդ։ Եւ առժամայն մինչդեռ նա զայն ասէր, խօսեցա՛ւ հա՛ւ։
60 Պետրոսն ասաց. «Ո՛վ մարդ, չգիտեմ այդ ի՛նչ ես խօսում»: Եւ նոյն պահին, մինչ նա այս ասում էր, աքաղաղը կանչեց:
60 Բայց Պետրոս ըսաւ. «Ո՛վ մարդ, չեմ գիտեր ի՞նչ կը խօսիս դուն»։ Իր խօսքը դեռ բերանն էր, երբ հաւը խօսեցաւ։
Ասէ Պետրոս. Այր դու, չգիտեմ զինչ խօսիսդ: Եւ առժամայն մինչդեռ նա զայն ասէր, խօսեցաւ հաւ:

22:60: Ասէ Պետրոս. Ա՛յր դու՝ չգիտե՛մ զի՛նչ խօսիսդ։ Եւ առժամայն մինչդեռ նա զայն ասէր, խօսեցա՛ւ հա՛ւ։
60 Պետրոսն ասաց. «Ո՛վ մարդ, չգիտեմ այդ ի՛նչ ես խօսում»: Եւ նոյն պահին, մինչ նա այս ասում էր, աքաղաղը կանչեց:
60 Բայց Պետրոս ըսաւ. «Ո՛վ մարդ, չեմ գիտեր ի՞նչ կը խօսիս դուն»։ Իր խօսքը դեռ բերանն էր, երբ հաւը խօսեցաւ։
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22:6060: Но Петр сказал тому человеку: не знаю, что ты говоришь. И тотчас, когда еще говорил он, запел петух.
22:60  εἶπεν δὲ ὁ πέτρος, ἄνθρωπε, οὐκ οἶδα ὃ λέγεις. καὶ παραχρῆμα ἔτι λαλοῦντος αὐτοῦ ἐφώνησεν ἀλέκτωρ.
22:60. εἶπεν (it-had-said) δὲ (moreover,"ὁ (the-one) Πέτρος (a-Petros,"Ἄνθρωπε, (Mankind,"οὐκ (not) οἶδα (I-had-come-to-see) ὃ (to-which) λέγεις. (thou-forth) καὶ (And) παραχρῆμα (beside-to-an-affording-to) ἔτι (if-to-a-one) λαλοῦντος (of-speaking-unto) αὐτοῦ (of-it) ἐφώνησεν (it-sounded-unto,"ἀλέκτωρ. (a-cock)
22:60. et ait Petrus homo nescio quod dicis et continuo adhuc illo loquente cantavit gallusAnd Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.
60. But Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
22:60. And Peter said: “Man, I do not know what you are saying.” And at once, while he was still speaking, the rooster crowed.
22:60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew:

60: Но Петр сказал тому человеку: не знаю, что ты говоришь. И тотчас, когда еще говорил он, запел петух.
22:60  εἶπεν δὲ ὁ πέτρος, ἄνθρωπε, οὐκ οἶδα ὃ λέγεις. καὶ παραχρῆμα ἔτι λαλοῦντος αὐτοῦ ἐφώνησεν ἀλέκτωρ.
22:60. et ait Petrus homo nescio quod dicis et continuo adhuc illo loquente cantavit gallus
And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.
22:60. And Peter said: “Man, I do not know what you are saying.” And at once, while he was still speaking, the rooster crowed.
22:60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:60: the cock: Luk 22:34; Mat 26:74, Mat 26:75; Mar 14:71, Mar 14:72; Joh 18:27
John Gill
22:60 And Peter said, man, I know not what thou sayest,.... Suggesting, that he was so far from being a follower of Jesus, or a disciple of his, and from having any personal acquaintance with him, that he did not know what he was talking of, or at least could not understand what he meant by this harangue, or by talking after this manner about him; and then began to curse and swear, and wish the most dreadful things to befall him, if he knew any thing of Jesus of Nazareth:
and immediately while he yet spake: in this shocking manner, with his mouth full of oaths, curses, and imprecations:
the cock crew; the second time, Mk 14:72.
22:6122:61: Դարձա՛ւ Տէր՝ եւ հայեցա՛ւ ՚ի Պետրոս. եւ յիշեա՛ց Պե՛տրոս զբանն Տեառն՝ զոր ասաց ցնա. Մինչչեւ՛ հաւու խօսեալ իցէ, երիցս ուրասցիս՝ չգիտել զիս։
61 Տէրը դարձաւ եւ նայեց Պետրոսին. եւ Պետրոսը յիշեց Տիրոջ խօսքը, որ ասել էր իրեն. «Դեռ աքաղաղը չկանչած՝ երեք անգամ պիտի ուրանաս, թէ ինձ չես ճանաչում»:
61 Տէրը դարձաւ ու Պետրոսին նայեցաւ։ Պետրոս ալ միտքը բերաւ Տէրոջը խօսքը, որ իրեն ըսեր էր թէ՝ «Դեռ հաւը չխօսած՝ երեք անգամ պիտի ուրանաս զիս»։
Դարձաւ Տէր եւ հայեցաւ ի Պետրոս. եւ յիշեաց Պետրոս զբանն Տեառն զոր ասաց ցնա. Մինչչեւ հաւու խօսեալ իցէ, [136]երիցս ուրասցիս [137]չգիտել զիս:

22:61: Դարձա՛ւ Տէր՝ եւ հայեցա՛ւ ՚ի Պետրոս. եւ յիշեա՛ց Պե՛տրոս զբանն Տեառն՝ զոր ասաց ցնա. Մինչչեւ՛ հաւու խօսեալ իցէ, երիցս ուրասցիս՝ չգիտել զիս։
61 Տէրը դարձաւ եւ նայեց Պետրոսին. եւ Պետրոսը յիշեց Տիրոջ խօսքը, որ ասել էր իրեն. «Դեռ աքաղաղը չկանչած՝ երեք անգամ պիտի ուրանաս, թէ ինձ չես ճանաչում»:
61 Տէրը դարձաւ ու Պետրոսին նայեցաւ։ Պետրոս ալ միտքը բերաւ Տէրոջը խօսքը, որ իրեն ըսեր էր թէ՝ «Դեռ հաւը չխօսած՝ երեք անգամ պիտի ուրանաս զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
22:6161: Тогда Господь, обратившись, взглянул на Петра, и Петр вспомнил слово Господа, как Он сказал ему: прежде нежели пропоет петух, отречешься от Меня трижды.
22:61  καὶ στραφεὶς ὁ κύριος ἐνέβλεψεν τῶ πέτρῳ, καὶ ὑπεμνήσθη ὁ πέτρος τοῦ ῥήματος τοῦ κυρίου ὡς εἶπεν αὐτῶ ὅτι πρὶν ἀλέκτορα φωνῆσαι σήμερον ἀπαρνήσῃ με τρίς·
22:61. καὶ (And) στραφεὶς (having-had-been-beturned) ὁ (the-one) κύριος (Authority-belonged,"ἐνέβλεψεν (it-viewed-in) τῷ (unto-the-one) Πέτρῳ, (unto-a-Petros,"καὶ (and) ὑπεμνήσθη (it-was-reminded-under) ὁ (the-one) Πέτρος (a-Petros) τοῦ (of-the-one) ῥήματος (of-an-uttering-to) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ὡς (as) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὅτι (to-which-a-one,"Πρὶν (Ere) ἀλέκτορα (to-a-cock) φωνῆσαι (to-have-sounded-unto) σήμερον (this-day) ἀπαρνήσῃ ( thou-shall-deny-unto ) με (to-me) τρίς. (to-thrice)
22:61. et conversus Dominus respexit Petrum et recordatus est Petrus verbi Domini sicut dixit quia priusquam gallus cantet ter me negabisAnd the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny thrice.
61. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, Before the cock crow this day, thou shalt deny me thrice.
22:61. And the Lord turned around and looked at Peter. And Peter remembered the word of the Lord that he had said: “For before the rooster crows, you will deny me three times.”
22:61. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice:

61: Тогда Господь, обратившись, взглянул на Петра, и Петр вспомнил слово Господа, как Он сказал ему: прежде нежели пропоет петух, отречешься от Меня трижды.
22:61  καὶ στραφεὶς ὁ κύριος ἐνέβλεψεν τῶ πέτρῳ, καὶ ὑπεμνήσθη ὁ πέτρος τοῦ ῥήματος τοῦ κυρίου ὡς εἶπεν αὐτῶ ὅτι πρὶν ἀλέκτορα φωνῆσαι σήμερον ἀπαρνήσῃ με τρίς·
22:61. et conversus Dominus respexit Petrum et recordatus est Petrus verbi Domini sicut dixit quia priusquam gallus cantet ter me negabis
And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny thrice.
22:61. And the Lord turned around and looked at Peter. And Peter remembered the word of the Lord that he had said: “For before the rooster crows, you will deny me three times.”
22:61. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
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Adam Clarke: Commentary on the Bible - 1831
22:61: The Lord turned, and looked upon Peter - See the note on Mat 26:75, where this delicate reproof is particularly noted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:61: turned: Luk 10:41; Mar 5:30
looked: Job 33:27; Isa 57:15-18; Jer 31:18-20; Hos 11:8; Act 5:31
And Peter: Eze 16:63, Eze 36:31, Eze 36:32; Eph 2:11; Rev 2:5
Before: Luk 22:34; Mat 26:34, Mat 26:75; Joh 13:38
John Gill
22:61 And the Lord turned,.... Himself, his back being to Peter, whilst he was examining before the high priest; but he knew full well what was doing, what had been said to Peter, and how often he had denied him:
and looked upon Peter; with his bodily eyes, with great earnestness, expressing in his looks concern and pity for him; for it was a look, not of wrath and resentment, but of love and mercy, and power went along with it; it was not only a signal to Peter, to put him in remembrance of what he had said, but it was a melting look to him, and a means of convincing and humbling him, and of bringing him to repentance:
and Peter remembered the word of the Lord, how he had said unto him, before the cock crow, thou shall deny me thrice; See Gill on Mt 26:75.
Robert Jamieson, A. R. Fausset and David Brown
22:61 JESUS BEFORE CAIAPHAS--FALL OF PETER. (Lk 22:55-62)
And the Lord turned, and looked upon Peter--(Also see on Mk 14:72.)
22:6222:62: Եւ ելեալ արտաքս՝ ելա՛ց դառնապէս։
62 Եւ Պետրոսը դուրս ելնելով՝ դառնօրէն լաց եղաւ:
62 Պետրոս դուրս ելլելով դառնապէս լացաւ։
Եւ ելեալ արտաքս` ելաց դառնապէս:

22:62: Եւ ելեալ արտաքս՝ ելա՛ց դառնապէս։
62 Եւ Պետրոսը դուրս ելնելով՝ դառնօրէն լաց եղաւ:
62 Պետրոս դուրս ելլելով դառնապէս լացաւ։
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22:6262: И, выйдя вон, горько заплакал.
22:62  καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
22:62. [καὶ "[And) ἐξελθὼν (having-had-came-out) ἔξω (out-unto-which) ἔκλαυσεν (it-sobbed) πικρῶς.] (unto-bittered.]"
22:62. et egressus foras Petrus flevit amareAnd Peter going out, wept bitterly.
62. And he went out, and wept bitterly.
22:62. And going out, Peter wept bitterly.
22:62. And Peter went out, and wept bitterly.
And Peter went out, and wept bitterly:

62: И, выйдя вон, горько заплакал.
22:62  καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
22:62. et egressus foras Petrus flevit amare
And Peter going out, wept bitterly.
22:62. And going out, Peter wept bitterly.
22:62. And Peter went out, and wept bitterly.
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Adam Clarke: Commentary on the Bible - 1831
22:62: And Peter went out - The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:62: and wept: Psa 38:18, Psa 126:5, Psa 126:6, Psa 130:1-4, Psa 143:1-4; Jer 31:18; Eze 7:16; Zac 12:10; Mat 5:4, Mat 26:75; Mar 14:72; Co1 10:12; Co2 7:9-11
John Gill
22:62 And Peter went out and wept bitterly. See Gill on Mt 26:75.
Robert Jamieson, A. R. Fausset and David Brown
22:62 And Peter went out, and wept bitterly--(Also see on Mk 14:72.)
22:6322:63: Եւ արքն, որ պահէին զնա. ա՛յպն առնէին զնովաւ, եւ հարկանէին։
63 Եւ այն մարդիկ, որ նրան պահպանում էին, ծիծաղում էին նրա վրայ եւ խփում,
63 Այն մարդիկը, որոնք Յիսուսը կը պահէին, կը ծաղրէին զանիկա ու կը ծեծէին.
Եւ արքն, որ պահէին զնա, այպն առնէին զնովաւ եւ հարկանէին:

22:63: Եւ արքն, որ պահէին զնա. ա՛յպն առնէին զնովաւ, եւ հարկանէին։
63 Եւ այն մարդիկ, որ նրան պահպանում էին, ծիծաղում էին նրա վրայ եւ խփում,
63 Այն մարդիկը, որոնք Յիսուսը կը պահէին, կը ծաղրէին զանիկա ու կը ծեծէին.
zohrab-1805▾ eastern-1994▾ western am▾
22:6363: Люди, державшие Иисуса, ругались над Ним и били Его;
22:63  καὶ οἱ ἄνδρες οἱ συνέχοντες αὐτὸν ἐνέπαιζον αὐτῶ δέροντες,
22:63. Καὶ (And) οἱ (the-ones) ἄνδρες (men) οἱ (the-ones) συνέχοντες ( holding-together ) αὐτὸν (to-it) ἐνέπαιζον (they-were-childing-in-to) αὐτῷ (unto-it) δέροντες , ( swiping ,"
22:63. et viri qui tenebant illum inludebant ei caedentesAnd the men that held him mocked him and struck him.
63. And the men that held mocked him, and beat him.
22:63. And the men who were holding him ridiculed him and beat him.
22:63. And the men that held Jesus mocked him, and smote [him].
And the men that held Jesus mocked him, and smote:

63: Люди, державшие Иисуса, ругались над Ним и били Его;
22:63  καὶ οἱ ἄνδρες οἱ συνέχοντες αὐτὸν ἐνέπαιζον αὐτῶ δέροντες,
22:63. et viri qui tenebant illum inludebant ei caedentes
And the men that held him mocked him and struck him.
22:63. And the men who were holding him ridiculed him and beat him.
22:63. And the men that held Jesus mocked him, and smote [him].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63-65: Посмеяние над Христом по Марку совершалось на суде у первосвященника, после произнесения приговора, а здесь оно изображено как дело стражей, которые издевались над Христом, чтобы чем-нибудь занять время свое (ср. Мк XIV, 65), и происходило еще на дворе. По всей вероятности, ев. Марк и Матфей (XXVI, 67) говорят о том поругании над Христом, какое действительно имело место уже после произнесения приговора, а ев. Лука - о предварительном, бывшем на дворе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
63 And the men that held Jesus mocked him, and smote him. 64 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? 65 And many other things blasphemously spake they against him. 66 And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, 67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: 68 And if I also ask you, ye will not answer me, nor let me go. 69 Hereafter shall the Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. 71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

We are here told, as before in the other gospels,

I. How our Lord Jesus was abused by the servants of the high priest. The abjects, the rude and barbarous servants, gathered themselves together against him. They that held Jesus, that had him in custody till the court sat, they mocked him, and smote him (v. 63), they would not allow him to repose himself one minute, though he had had no sleep all night, nor to compose himself, though he was hurried to his trial, and no time given him to prepare for it. They made sport with him: this sorrowful night to him shall be a merry night to them; and the blessed Jesus, like Samson, is made the fool in the play. They hood-winked him, and then, according to the common play that young people have among them, they struck him on the face, and continued to do so till he named the person that smote him (v. 64), intending hereby an affront to his prophetical office, and that knowledge of secret things which he was said to have. We are not told that he said any thing, but bore every thing; hell was let loose, and he suffered it to do its worst. A greater indignity could not be done to the blessed Jesus, yet this was but one instance of many; for many other things blasphemously spoke they against him, v. 65. They that condemned him for a blasphemer were themselves the vilest blasphemers that ever were.

II. How he was accused and condemned by the great sanhedrim, consisting of the elders of the people, the chief priests, and the scribes, who were all up betimes, and got together as soon as it was day, about five of the clock in the morning, to prosecute this matter. They were working this evil upon their beds, and, as soon as ever the morning was light, practised it, Mic. ii. 1. They would not have been up so early for any good work. It is but a short account that we have here of his trial in the ecclesiastical court.

1. They ask him, Art thou the Christ? He was generally believed by his followers to be the Christ, but they could not prove it upon him that he had ever said so totidem verbis--in so many words, and therefore urge him to own it to them, v. 67. If they had asked him this question with a willingness to admit that he was the Christ, and to receive him accordingly if he could give sufficient proof of his being so, it had been well, and might have been for ever well with them; but they asked it with a resolution not to believe him, but a design to ensnare him.

2. He justly complained of their unfair and unjust usage of him, v. 67, 68. They all, as Jews, professed to expect the Messiah, and to expect him at this time. No other appeared, or had appeared, that pretended to be the Messiah. He had no competitor, nor was he likely to have any. He had given amazing proofs of a divine power going along with him, which made his claims very well worthy of a free and impartial enquiry. It had been but just for these leaders of the people to have taken him into their council, and examined him there as a candidate for the messiahship, not at the bar as a criminal. "But," saith he, (1.) "If I tell you that I am the Christ, and give you ever such convincing proofs of it, you are resolved that you will not believe. Why should the cause be brought on before you who have already prejudged it, and are resolved, right or wrong, to run it down, and to condemn it?" (2.) "If I ask you what you have to object against the proofs I produce, you will not answer me." Here he refers to their silence when he put a question to them, which would have led them to own his authority, ch. xx. 5-7. They were neither fair judges, nor fair disputants; but, when they were pinched with an argument, would rather be silent than own their conviction: "You will neither answer me nor let me go; if I be not the Christ, you ought to answer the arguments with which I prove that I am; if I be, you ought to let me go; but you will do neither."

3. He referred them to his second coming, for the full proof of his being the Christ, to their confusion, since they would not now admit the proof of it, to their conviction (v. 69): "Hereafter shall the Son of man sit, and be seen to sit, on the right hand of the power of God, and then you will not need to ask whether he be the Christ or no."

4. Hence they inferred that he set up himself as the Son of God, and asked him whether he were so or no (v. 70): Art thou then the Son of God? He called himself the Son of man, referring to Daniel's vision of the Son of man that came near before the Ancient of days, Dan. vii. 13, 14. But they understood so much as to know that if he was that Son of man, he was also the Son of God. And art thou so? By this it appears to have been the faith of the Jewish church that the Messiah should be both Son of man and Son of God.

5. He owns himself to be the Son of God: Ye say that I am; that is, "I am, as ye say." Compare Mark xiv. 62. Jesus said, I am. This confirms Christ's testimony concerning himself, that he was the Son of God, that he stood to it, when he knew he should suffer for standing to it.

6. Upon this they ground his condemnation (v. 71): What need we any further witness? It was true, they needed not any further witness to prove that he said he was the Son of God, they had it from his own mouth; but did they not need proof that he was not so, before they condemned him as a blasphemer for saying that he was so? Had they no apprehension that it was possible he might be so, and then what horrid guilt they should bring upon themselves in putting him to death? No, they know not, neither will they understand. They cannot think it possible that he should be the Messiah, though ever so evidently clothed with divine power and grace, if he appear not, as they expect, in worldly pomp and grandeur. Their eyes being blinded with the admiration of that, they rush on in this dangerous prosecution, as the horse into the battle.
Adam Clarke: Commentary on the Bible - 1831
22:63: Mocked him, and smote him - This and the following verses are placed by Matthew and Mark before the relation of Peter's denial. For their explanation, see on Mat 26:67, Mat 26:68 (note).
Albert Barnes: Notes on the Bible - 1834
22:63: See the notes at Mat 26:57-68.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:63: the men: Mat 26:59-68; Mar 14:55-65; Joh 18:22
mocked: Job 16:9, Job 16:10, Job 30:9-14; Psa 22:6, Psa 22:7, Psa 22:13, Psa 35:15, Psa 35:16, Psa 35:25, Psa 69:7-12; Isa 49:7; Isa 50:6, Isa 50:7, Isa 52:14, Isa 53:3; Mic 5:1; Mat 27:28-31, Mat 27:39-44; Mar 15:16-20; Mar 15:27-32; Heb 12:2; Pe1 2:23
Geneva 1599
22:63 (20) And the men that held Jesus mocked him, and smote [him].
(20) Christ bore the shame that was due for our sins.
John Gill
22:63 And the men that held Jesus,.... Whilst he was before the sanhedrim; and were either the Roman soldiers, or the servants of the high priest, who kept hold of him all the while, lest he should get away; though there was no reason for it; his time was come, nor would he escape out of their hands, though he could easily have rescued himself:
mocked him; insulted him, and gave him very opprobrious language, and used him in a very scurrilous way, and even spit upon him;
and smote him. This clause is left out in the Syriac, Arabic, and Persic versions; the word used, signifies plucking off the skin; they pinched him, and tore off his flesh with their nails; they plucked the hairs of his beard, and the skin of his cheeks along with them, and so fulfilled Is 50:6.
John Wesley
22:63 Mt 26:67; Mk 14:65.
22:6422:64: Ծածկէին զերեսս նորա՝ եւ տանջէի՛ն. եւ հարցանէին ցնա՝ եւ ասէին. Մարգարեա՛ց՝ ո՞վ է որ եհարն զքեզ[1529]։ [1529] Ոմանք. Եւ հարցանէին զնա։
64 ծածկում էին նրա երեսը եւ տանջում, հարցնում էին նրան եւ ասում. «Մարգարէացի՛ր՝ ո՞վ է, որ քեզ խփեց»:
64 Եւ անոր աչքերը ծածկելով՝ անոր երեսին կը զարնէին ու կը հարցնէին իրեն՝ ըսելով. «Մարգարէացի՛ր։ Ո՞վ է ան, որ քեզի զարկաւ»։
Ծածկէին զերեսս նորա [138]եւ տանջէին``, եւ հարցանէին ցնա եւ ասէին. Մարգարեաց, ո՞վ է որ եհարն զքեզ:

22:64: Ծածկէին զերեսս նորա՝ եւ տանջէի՛ն. եւ հարցանէին ցնա՝ եւ ասէին. Մարգարեա՛ց՝ ո՞վ է որ եհարն զքեզ[1529]։
[1529] Ոմանք. Եւ հարցանէին զնա։
64 ծածկում էին նրա երեսը եւ տանջում, հարցնում էին նրան եւ ասում. «Մարգարէացի՛ր՝ ո՞վ է, որ քեզ խփեց»:
64 Եւ անոր աչքերը ծածկելով՝ անոր երեսին կը զարնէին ու կը հարցնէին իրեն՝ ըսելով. «Մարգարէացի՛ր։ Ո՞վ է ան, որ քեզի զարկաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:6464: и, закрыв Его, ударяли Его по лицу и спрашивали Его: прореки, кто ударил Тебя?
22:64  καὶ περικαλύψαντες αὐτὸν ἐπηρώτων λέγοντες, προφήτευσον, τίς ἐστιν ὁ παίσας σε;
22:64. καὶ (and) περικαλύψαντες ( having-shrouded-about ) αὐτὸν (to-it) ἐπηρώτων (they-were-upon-entreating-unto) λέγοντες ( forthing ,"Προφήτευσον, (Thou-should-have-declared-before-of,"τίς (what-one) ἐστιν (it-be) ὁ (the-one) παίσας (having-struck) σε; (to-thee?"
22:64. et velaverunt eum et percutiebant faciem eius et interrogabant eum dicentes prophetiza quis est qui te percussitAnd they blindfolded him and smote his face. And they asked him saying: Prophesy: Who is it that struck thee?
64. And they blindfolded him, and asked him, saying, Prophesy: who is he that struck thee?
22:64. And they blindfolded him and repeatedly struck his face. And they questioned him, saying: “Prophesy! Who is it that struck you?”
22:64. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee:

64: и, закрыв Его, ударяли Его по лицу и спрашивали Его: прореки, кто ударил Тебя?
22:64  καὶ περικαλύψαντες αὐτὸν ἐπηρώτων λέγοντες, προφήτευσον, τίς ἐστιν ὁ παίσας σε;
22:64. et velaverunt eum et percutiebant faciem eius et interrogabant eum dicentes prophetiza quis est qui te percussit
And they blindfolded him and smote his face. And they asked him saying: Prophesy: Who is it that struck thee?
22:64. And they blindfolded him and repeatedly struck his face. And they questioned him, saying: “Prophesy! Who is it that struck you?”
22:64. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:64: blindfolded: Jdg 16:21, Jdg 16:25
John Gill
22:64 And when they had blindfolded him,.... Or put a veil, or linen cloth over his eyes, as children do at play, to make themselves some sport with him:
they struck him on the face; on that part of it which was not covered, either with their hands, or with rods:
and asked him, saying, prophesy, who is it that smote thee? hereby deriding his prophetic office, and using such language as children do at blindman's buff; See Gill on Mt 26:68.
John Wesley
22:64 And having blindfolded him, they struck him on the face - This is placed by St. Matthew and Mark, after the council's condemning him. Probably he was abused in the same manner, both before and after his condemnation.
22:6522:65: Եւ ա՛յլ բազում ինչ հայհոյութեամբ խօսէին ՚ի նա[1530]։ [1530] Ոմանք. Եւ այլ ինչ բազում։
65 Եւ հայհոյելով՝ ուրիշ շատ բաներ էլ էին ասում նրա երեսին:
65 Ուրիշ շատ բաներ ալ կ’ըսէին անոր հայհոյելով։
Եւ այլ բազում ինչ հայհոյութեամբ խօսէին ի նա:

22:65: Եւ ա՛յլ բազում ինչ հայհոյութեամբ խօսէին ՚ի նա[1530]։
[1530] Ոմանք. Եւ այլ ինչ բազում։
65 Եւ հայհոյելով՝ ուրիշ շատ բաներ էլ էին ասում նրա երեսին:
65 Ուրիշ շատ բաներ ալ կ’ըսէին անոր հայհոյելով։
zohrab-1805▾ eastern-1994▾ western am▾
22:6565: И много иных хулений произносили против Него.
22:65  καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον εἰς αὐτόν.
22:65. καὶ (And) ἕτερα ( to-different ) πολλὰ ( to-much ) βλασφημοῦντες ( harmfully-declaring-unto ) ἔλεγον (they-were-forthing) εἰς (into) αὐτόν. (to-it)
22:65. et alia multa blasphemantes dicebant in eumAnd blaspheming, many other things they said against him.
65. And many other things spake they against him, reviling him.
22:65. And blaspheming in many other ways, they spoke against him.
22:65. And many other things blasphemously spake they against him.
And many other things blasphemously spake they against him:

65: И много иных хулений произносили против Него.
22:65  καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον εἰς αὐτόν.
22:65. et alia multa blasphemantes dicebant in eum
And blaspheming, many other things they said against him.
22:65. And blaspheming in many other ways, they spoke against him.
22:65. And many other things blasphemously spake they against him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:65: blasphemously: Luk 12:10; Mat 12:31, Mat 12:32; Act 26:11; Ti1 1:13, Ti1 1:14
John Gill
22:65 And many other things blasphemously spake they,.... As denying and ridiculing his deity, and divine sonship; mocking at, and burlesquing his offices, of prophet, priest, and king; asserting him to be a mere man, and a very wicked one; a profane sinner, a glutton, and a winebibber; a sabbath breaker, a blasphemer, and a seditious person; and one that had a devil, or dealt with familiar spirits: and thus spake they
against him; his person, office, and character.
John Wesley
22:65 Many other things blasphemously spake they against him - The expression is remarkable. They charged him with blasphemy, because he said he was the Son of God: but the evangelist fixes that charge on them, because he really was so.
22:6622:66: Եւ իբրեւ ա՛յգ եղեւ, ժողովեցաւ ծերակոյտ ժողովրդեանն՝ քահանայապետքն եւ դպիրք, եւ հանին ածին զնա յատեանն իւրեանց՝ եւ ասեն. Եթէ դու ես Քրիստոսն, ասա՛ մեզ[1531]։ [1531] Ոմանք. Ժողովեցան ծերա՛՛... եւ ասէին եթէ դու ես։
66 Եւ երբ լոյսը բացուեց, հաւաքուեց ժողովրդի ծերակոյտը՝ քահանայապետներ եւ օրէնսգէտներ, եւ Յիսուսին քաշեցին բերին իրենց ատեանի առաջ եւ ասացին. «Եթէ դու ես Քրիստոսը, ասա՛ մեզ»:
66 Առտուն, ժողովուրդին ծերակոյտը, քահանայապետները եւ դպիրները ժողվուեցան ու տարին զանիկա իրենց ատեանը եւ ըսին. «Եթէ Քրիստոսը դուն ես, ըսէ մեզի»։
Եւ իբրեւ այգ եղեւ, ժողովեցաւ ծերակոյտ ժողովրդեանն, քահանայապետքն եւ դպիրք, եւ հանին ածին զնա յատեանն իւրեանց եւ ասեն. Եթէ դու ես Քրիստոսն, ասա մեզ:

22:66: Եւ իբրեւ ա՛յգ եղեւ, ժողովեցաւ ծերակոյտ ժողովրդեանն՝ քահանայապետքն եւ դպիրք, եւ հանին ածին զնա յատեանն իւրեանց՝ եւ ասեն. Եթէ դու ես Քրիստոսն, ասա՛ մեզ[1531]։
[1531] Ոմանք. Ժողովեցան ծերա՛՛... եւ ասէին եթէ դու ես։
66 Եւ երբ լոյսը բացուեց, հաւաքուեց ժողովրդի ծերակոյտը՝ քահանայապետներ եւ օրէնսգէտներ, եւ Յիսուսին քաշեցին բերին իրենց ատեանի առաջ եւ ասացին. «Եթէ դու ես Քրիստոսը, ասա՛ մեզ»:
66 Առտուն, ժողովուրդին ծերակոյտը, քահանայապետները եւ դպիրները ժողվուեցան ու տարին զանիկա իրենց ատեանը եւ ըսին. «Եթէ Քրիստոսը դուն ես, ըսէ մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
22:6666: И как настал день, собрались старейшины народа, первосвященники и книжники, и ввели Его в свой синедрион
22:66  καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν,
22:66. Καὶ (And) ὡς (as) ἐγένετο ( it-had-became ) ἡμέρα, (a-day,"συνήχθη (it-was-led-together,"τὸ (the-one) πρεσβυτέριον (an-elderlet) τοῦ (of-the-one) λαοῦ, (of-a-people,"ἀρχιερεῖς (first-sacreders-of) τε (also) καὶ (and) γραμματεῖς, (letterers-of,"καὶ (and) ἀπήγαγον (they-had-led-off) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) συνέδριον (to-a-seatlet-together) αὐτῶν, (of-them," λέγοντες ( forthing ,"
22:66. et ut factus est dies convenerunt seniores plebis et principes sacerdotum et scribae et duxerunt illum in concilium suum dicentes si tu es Christus dic nobisAnd as soon as it was day, the ancients of the people and the chief priests and scribes came together. And they brought him into their council saying: If thou be the Christ, tell us.
66. And as soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, saying,
22:66. And when it was daytime, the elders of the people, and the leaders of the priests, and the scribes convened. And they led him into their council, saying, “If you are the Christ, tell us.”
22:66. And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying:

66: И как настал день, собрались старейшины народа, первосвященники и книжники, и ввели Его в свой синедрион
22:66  καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν,
22:66. et ut factus est dies convenerunt seniores plebis et principes sacerdotum et scribae et duxerunt illum in concilium suum dicentes si tu es Christus dic nobis
And as soon as it was day, the ancients of the people and the chief priests and scribes came together. And they brought him into their council saying: If thou be the Christ, tell us.
22:66. And when it was daytime, the elders of the people, and the leaders of the priests, and the scribes convened. And they led him into their council, saying, “If you are the Christ, tell us.”
22:66. And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
66: По Ев Луки, только по наступлении утра собирается Синедрион, туда приводят и Христа. Где Синедрион собрался - ев. Лука не говорит. - Старейшины народа (to presbuterion), первосвященники и книжники - это три составные части Синедриона, представляемые, впрочем, как одно целое (член, поставленный при слове presbuterion, относится и к обоим следующим существительным, объединяя их в одно целое). То обстоятельство, что это - существительные различных родов и поставлены в разных числах, не служит препятствием для такого объединения ввиду имеющихся у классических писателей параллелей. - Ввели - правильнее: возвели (anhgagon). Синедрион, очевидно, собрался в помещении, которое находилось во втором этаже.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:66: as soon: Mat 27:1; Mar 15:1
elders: Psa 2:1-3; Act 4:25-28, Act 22:5
Geneva 1599
22:66 (21) And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
(21) Christ is wrongly condemned of blasphemy before the high priest's judgment seat in order that we might be acquitted before God from the blasphemy which we deserved.
John Gill
22:66 And as soon as it was day,.... See Gill on Mt 27:1.
The elders of the people; or "the presbytery of the people", that were chosen from among the people to sit in the sanhedrim; the Israelites, as distinct from priests and Levites, and the doctors:
and the chief priests and the Scribes came together; which made up the great sanhedrim, or council of the nation:
and led him into their council; or sanhedrim, the place where the sanhedrim sat, which was in the temple, and in the chamber called , "the paved stone chamber" (n); here they usually met, and so the Persic version renders it, "where their congregation was daily there".
(n) Misna Saobedrin, c. 10. sect. 2. & Middot, c. 5. sect. 3.
John Wesley
22:66 Mt 26:63; Mk 14:61.
22:6722:67: Ասէ ցնոսա. Թէ ասացից ձեզ, սակայն ո՛չ հաւատայք.
67 Նրանց ասաց. «Եթէ ձեզ ասեմ իսկ, չէք հաւատայ:
67 Ըսաւ անոնց. «Եթէ ձեզի ըսեմ ալ՝ պիտի չհաւատաք.
Ասէ ցնոսա. Եթէ ասացից ձեզ, սակայն ոչ հաւատայք:

22:67: Ասէ ցնոսա. Թէ ասացից ձեզ, սակայն ո՛չ հաւատայք.
67 Նրանց ասաց. «Եթէ ձեզ ասեմ իսկ, չէք հաւատայ:
67 Ըսաւ անոնց. «Եթէ ձեզի ըսեմ ալ՝ պիտի չհաւատաք.
zohrab-1805▾ eastern-1994▾ western am▾
22:6767: и сказали: Ты ли Христос? скажи нам. Он сказал им: если скажу вам, вы не поверите;
22:67  λέγοντες, εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν. εἶπεν δὲ αὐτοῖς, ἐὰν ὑμῖν εἴπω οὐ μὴ πιστεύσητε·
22:67. Εἰ (If) σὺ (thou) εἶ (thou-be) ὁ (the-one) χριστός, (Anointed,"εἰπὸν (thou-should-have-said) ἡμῖν. (unto-us) εἶπεν (It-had-said) δὲ (moreover) αὐτοῖς (unto-them,"Ἐὰν (If-ever) ὑμῖν (unto-ye) εἴπω (I-might-have-had-said) οὐ (not) μὴ (lest) πιστεύσητε: (ye-might-have-trusted-of)
22:67. et ait illis si vobis dixero non creditis mihiAnd he saith to them: If I shall tell you, you will not believe me.
67. If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe:
22:67. And he said to them: “If I tell you, you will not believe me.
22:67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:

67: и сказали: Ты ли Христос? скажи нам. Он сказал им: если скажу вам, вы не поверите;
22:67  λέγοντες, εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν. εἶπεν δὲ αὐτοῖς, ἐὰν ὑμῖν εἴπω οὐ μὴ πιστεύσητε·
22:67. et ait illis si vobis dixero non creditis mihi
And he saith to them: If I shall tell you, you will not believe me.
22:67. And he said to them: “If I tell you, you will not believe me.
22:67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
67-71: Ты ли Христос... правильнее: "если Ты - Мессия, то скажи нам это" (так передает мысль текста слав. и лат. перевод). Первосвященник, очевидно, предполагает, что Христос выдает Себя за Мессию и желает открыто заявить о Своем достоинстве. - Если скажу... Христос отвечает, что ему нет повода выступать с какими-либо заявлениями или вопросами. Если Он объявит Себя Мессиею, они не поверят Ему, а если Он спросит их, за что они Его задержали или почему не признают Его Мессиею, то они, без сомнения, не захотят дать Ему отчет о причинах своего враждебного к Нему отношения. Тем более у них не могло бы появиться желания отпустить Христа - судьбу Его они уже предрешили... - Отныне Сын Человеческий... Все-таки Христос не оставляет без ответа. В этих словах Он ясно заявляет о Своем высоком достоинстве Сына Божия (ср. Мф XXVI, 64). - И сказали все: итак Ты Сын Божий? Ответ Христа в таком именно смысле поняли и судьи и потому прямо поставили Ему вопрос: признает ли Он Себя Сыном Божиим? - Вы говорите, что Я. Некоторые толкователи (напр., Меркс) полагают, что этим ответом Христос не высказал ничего, что Он показал только, что Он не обязан давать судьям отчета о тайне своей жизни. Но с таким мнением согласиться нельзя. Ответ этот несомненно имеет характер подтверждения. Ср. Мф XXVI, 64: и Мк XIV, 72: (прибавление). - Какое еще нужно свидетельство? (ср. Мф ХХVI, 65). - Об осуждении Христа за богохульство после обращения к Нему первосвященника, заклинавшего Его, ев. Лука не сообщает: ему было важно показать, что Христос был осужден только за то, что исповедал Себя Мессиею, Сыном Божиим.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:67: Art: Mat 11:3-5, Mat 26:63-68; Mar 14:61-66; Joh 10:24
If: Luk 16:31; Joh 5:39-47, Joh 8:43-45, Joh 9:27, Joh 9:28, Joh 10:25, Joh 10:26, Joh 12:37-43
John Gill
22:67 Saying, art thou the Christ,.... The Messiah, promised and prophesied of by Moses, and all the prophets, and long expected by us: "tell us". The Ethiopic version adds, openly; tell us frankly, freely, plainly, as in Jn 10:24.
And he said unto them, if I tell you, you will not believe. The Vulgate Latin and Syriac versions read, "will not believe me"; neither what he said, nor that he was the Messiah; they were determined not to believe in him, and receive him as such; their unbelief was wilful, obstinate, and invincible: they were proof against all arguments, evidence, and demonstration itself.
22:6822:68: եւ եթէ հարցից ինչ զձեզ՝ չտա՛յք ինձ պատասխանի՝ կամ արձակիցէք[1532]։ [1532] Ոմանք. Ինչ ցձեզ, չտայք։
68 Եւ եթէ ես ձեզ հարցնեմ, ինձ պատասխան չէք տայ կամ չէք արձակի ինձ[20]:[20] 20. Յուն. լաւ բն. չունեն կամ չէք արձակի ինձ բառերը:
68 Եթէ ձեզի բան մը հարցնեմ, ինծի պատասխան պիտի չտաք, ո՛չ ալ զիս պիտի արձակէք։
եւ եթէ հարցից ինչ զձեզ, չտայք ինձ պատասխանի կամ արձակիցէք:

22:68: եւ եթէ հարցից ինչ զձեզ՝ չտա՛յք ինձ պատասխանի՝ կամ արձակիցէք[1532]։
[1532] Ոմանք. Ինչ ցձեզ, չտայք։
68 Եւ եթէ ես ձեզ հարցնեմ, ինձ պատասխան չէք տայ կամ չէք արձակի ինձ[20]:
[20] 20. Յուն. լաւ բն. չունեն կամ չէք արձակի ինձ բառերը:
68 Եթէ ձեզի բան մը հարցնեմ, ինծի պատասխան պիտի չտաք, ո՛չ ալ զիս պիտի արձակէք։
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22:6868: если же и спрошу вас, не будете отвечать Мне и не отпустите [Меня];
22:68  ἐὰν δὲ ἐρωτήσω οὐ μὴ ἀποκριθῆτε.
22:68. ἐὰν (if-ever) δὲ (moreover) ἐρωτήσω (I-might-have-entreated-unto) οὐ (not) μὴ (lest) ἀποκριθῆτε. (ye-might-have-been-separated-off)
22:68. si autem et interrogavero non respondebitis mihi neque dimittetisAnd if I shall also ask you, you will not answer me, nor let me go.
68. and if I ask , ye will not answer.
22:68. And if I also question you, you will not answer me. Neither will you release me.
22:68. And if I also ask [you], ye will not answer me, nor let [me] go.
And if I also ask [you], ye will not answer me, nor let [me] go:

68: если же и спрошу вас, не будете отвечать Мне и не отпустите [Меня];
22:68  ἐὰν δὲ ἐρωτήσω οὐ μὴ ἀποκριθῆτε.
22:68. si autem et interrogavero non respondebitis mihi neque dimittetis
And if I shall also ask you, you will not answer me, nor let me go.
22:68. And if I also question you, you will not answer me. Neither will you release me.
22:68. And if I also ask [you], ye will not answer me, nor let [me] go.
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Adam Clarke: Commentary on the Bible - 1831
22:68: And if I also ask you - Concerning the Christ, in case ye cannot give me such an answer as may prove I am not the Christ, ye will not let me go; for I know ye are determined to put me to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:68: Luk 20:3-7, Luk 20:41-44
John Gill
22:68 And if I also ask you,.... Or enter into a discourse on this subject, and require an answer to the arguments, proving me to be the Messiah, or desire to know what objections can be made thereunto:
you will not answer me: fairly and directly, or go into a serious and sober conversation on this head: nor let me "go"; or dismiss me, though I should appear to be the Messiah, or ever so free from the charge of blasphemy and sedition; you are resolved, right or wrong, to detain me in bonds, and take away my life; so that it signifies nothing saying any thing to you.
22:6922:69: Բայց յայսմ հետէ նստցի՛ Որդի մարդոյ ընդ աջմէ զօրութեանն Աստուծոյ։
69 Բայց սրանից յետոյ մարդու Որդին պիտի նստի Աստծու զօրութեան աջին»:
69 Ասկէ յետոյ Որդին մարդոյ Աստուծոյ զօրութեանը աջ կողմը պիտի նստի»։
Բայց յայսմ հետէ նստցի Որդի մարդոյ ընդ աջմէ զօրութեանն Աստուծոյ:

22:69: Բայց յայսմ հետէ նստցի՛ Որդի մարդոյ ընդ աջմէ զօրութեանն Աստուծոյ։
69 Բայց սրանից յետոյ մարդու Որդին պիտի նստի Աստծու զօրութեան աջին»:
69 Ասկէ յետոյ Որդին մարդոյ Աստուծոյ զօրութեանը աջ կողմը պիտի նստի»։
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22:6969: отныне Сын Человеческий воссядет одесную силы Божией.
22:69  ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ.
22:69. ἀπὸ (Off) τοῦ (of-the-one) νῦν (now) δὲ (moreover) ἔσται ( it-shall-be ) ὁ ( the-one ) υἱὸς ( a-Son ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) καθήμενος ( sitting-down ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) τῆς ( of-the-one ) δυνάμεως ( of-an-ability ) τοῦ ( of-the-one ) θεοῦ . ( of-a-Deity )
22:69. ex hoc autem erit Filius hominis sedens a dextris virtutis DeiBut hereafter the Son of man shall be sitting on the right hand of the power of God.
69. But from henceforth shall the Son of man be seated at the right hand of the power of God.
22:69. But from this time, the Son of man will be sitting at the right hand of the power of God.”
22:69. Hereafter shall the Son of man sit on the right hand of the power of God.
Hereafter shall the Son of man sit on the right hand of the power of God:

69: отныне Сын Человеческий воссядет одесную силы Божией.
22:69  ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ.
22:69. ex hoc autem erit Filius hominis sedens a dextris virtutis Dei
But hereafter the Son of man shall be sitting on the right hand of the power of God.
22:69. But from this time, the Son of man will be sitting at the right hand of the power of God.”
22:69. Hereafter shall the Son of man sit on the right hand of the power of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:69: Hereafter - From this very time, απο του νυν. The kingdom of God is now going to be set up. See the note on Mat 16:27, Mat 16:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:69: shall: Mat 26:64; Mar 14:62
on: Psa 110:1; Dan 7:13, Dan 7:14; Mat 22:44; Mar 16:19; Act 2:34-36, Act 7:55, Act 7:56; Rom 8:34; Eph 1:20-23, Eph 4:8-10; Col 3:1; Heb 1:3, Heb 8:1, Heb 12:2; Pe1 3:22; Rev 3:21, Rev 22:1
John Gill
22:69 Hereafter shall the son of man,.... Meaning himself, who was truly man, and then in a low and mean form, and thought by the Jews to be a mere man; though this character was known by them to belong to the Messiah, especially what follows; as that he should
sit on the right hand of the power of God: as he did after his resurrection, and ascension, and which was manifest by the destruction of their nation, city, and temple; See Gill on Mt 27:64.
22:7022:70: Եւ ասեն ամենեքեան. Ուրեմն դո՛ւ ես Որդին Աստուծոյ։ Եւ նա՝ ասէ ցնոսա. Դո՛ւք ասէք թէ ես եմ[1533]։ [1533] Ոմանք. Դուք ասացէք թէ ես։
70 Եւ ամէնքը միասին ասացին. «Ուրեմն դու Աստծու Որդի՞ն ես»: Եւ նա նրանց ասաց. «Դուք ասում էք, թէ ես եմ»:
70 Ամէնքը ըսին. «Ուրեմն դուն Աստուծոյ Որդի՞ն ես»։ Ինք ալ ըսաւ անոնց. «Դուք կ’ըսէք թէ ես եմ»։
Եւ ասեն ամենեքեան. Ուրեմն դու ես Որդի՞ն Աստուծոյ: Եւ նա ասէ ցնոսա. Դուք ասէք թէ ես եմ:

22:70: Եւ ասեն ամենեքեան. Ուրեմն դո՛ւ ես Որդին Աստուծոյ։ Եւ նա՝ ասէ ցնոսա. Դո՛ւք ասէք թէ ես եմ[1533]։
[1533] Ոմանք. Դուք ասացէք թէ ես։
70 Եւ ամէնքը միասին ասացին. «Ուրեմն դու Աստծու Որդի՞ն ես»: Եւ նա նրանց ասաց. «Դուք ասում էք, թէ ես եմ»:
70 Ամէնքը ըսին. «Ուրեմն դուն Աստուծոյ Որդի՞ն ես»։ Ինք ալ ըսաւ անոնց. «Դուք կ’ըսէք թէ ես եմ»։
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22:7070: И сказали все: итак, Ты Сын Божий? Он отвечал им: вы говорите, что Я.
22:70  εἶπαν δὲ πάντες, σὺ οὗν εἶ ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ πρὸς αὐτοὺς ἔφη, ὑμεῖς λέγετε ὅτι ἐγώ εἰμι.
22:70. εἶπαν (They-said) δὲ (moreover," πάντες ( all ,"Σὺ (Thou) οὖν (accordingly) εἶ (thou-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"ὁ (The-one) δὲ (moreover) πρὸς (toward) αὐτοὺς (to-them) ἔφη (it-was-declaring,"Ὑμεῖς (Ye) λέγετε (ye-forth) ὅτι (to-which-a-one) ἐγώ (I) εἰμι. (I-be)
22:70. dixerunt autem omnes tu ergo es Filius Dei qui ait vos dicitis quia ego sumThen said they all: Art thou then the Son of God? Who said: You say that I am.
70. And they all said, Art thou then the Son of God? And he said unto them, Ye say that I am.
22:70. Then they all said, “So you are the Son of God?” And he said. “You are saying that I am.”
22:70. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am:

70: И сказали все: итак, Ты Сын Божий? Он отвечал им: вы говорите, что Я.
22:70  εἶπαν δὲ πάντες, σὺ οὗν εἶ ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ πρὸς αὐτοὺς ἔφη, ὑμεῖς λέγετε ὅτι ἐγώ εἰμι.
22:70. dixerunt autem omnes tu ergo es Filius Dei qui ait vos dicitis quia ego sum
Then said they all: Art thou then the Son of God? Who said: You say that I am.
22:70. Then they all said, “So you are the Son of God?” And he said. “You are saying that I am.”
22:70. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:70: Art thou then the Son of God? - They all insisted on an answer to this question, and the high priest particularly put it to him, Mat 26:63.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:70: the Son: Luk 4:41; Psa 2:7, Psa 2:12; Mat 3:17, Mat 27:43, Mat 27:54; Joh 1:34, Joh 1:49, Joh 10:30, Joh 10:36, Joh 19:7
Ye say: Luk 23:3; Mat 26:64; Mar 14:62, Mar 15:2; Joh 18:37
John Gill
22:70 Then said they all,.... The whole sanhedrim, with one voice, being greedy to lay hold on, and improve these words, that they might have something to lay to his charge:
art thou the Son of God? for they knew that the Messiah, or the son of man, that was to sit at the right hand of God, and come in the clouds of heaven, was the Son of God:
and he said unto them, ye say that I am; or rather the words may be rendered, "ye say it", and ye say right; it is the very truth: "for I am"; that is, "the Son of God", as the Ethiopic version here adds; which sense agrees with Mk 14:62 and the following words seem to require this sense and version.
John Wesley
22:70 They all said, Art thou then the Son of God? - Both these, the Son of God, and the Son of man, were known titles of the Messiah; the one taken from his Divine, and the other from his human nature.
22:7122:71: Եւ նոքա ասեն. Զի՞նչ եւս պիտոյ է մեզ վկայութիւն, զի մեզէ՛ն իսկ լուաք ՚ի բերանոյ դորա[1534]։[1534] Ոմանք. Պիտոյ են մեզ վկայութիւն։
71 Եւ նրանք ասացին. «Էլ ի՞նչ վկայութիւն է պէտք մեզ, որովհետեւ մենք ինքներս լսեցինք նրա բերանից»:
71 Եւ անոնք ալ ըսին. «Ալ ի՞նչ պէտք է մեզի վկայութիւն, վասն զի մենք անձամբ անոր բերնէն լսեցինք»։
Եւ նոքա ասեն. Զի՞նչ եւս պիտոյ է մեզ վկայութիւն, զի մեզէն իսկ լուաք ի բերանոյ դորա:

22:71: Եւ նոքա ասեն. Զի՞նչ եւս պիտոյ է մեզ վկայութիւն, զի մեզէ՛ն իսկ լուաք ՚ի բերանոյ դորա[1534]։
[1534] Ոմանք. Պիտոյ են մեզ վկայութիւն։
71 Եւ նրանք ասացին. «Էլ ի՞նչ վկայութիւն է պէտք մեզ, որովհետեւ մենք ինքներս լսեցինք նրա բերանից»:
71 Եւ անոնք ալ ըսին. «Ալ ի՞նչ պէտք է մեզի վկայութիւն, վասն զի մենք անձամբ անոր բերնէն լսեցինք»։
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22:7171: Они же сказали: какое еще нужно нам свидетельство? ибо мы сами слышали из уст Его.
22:71  οἱ δὲ εἶπαν, τί ἔτι ἔχομεν μαρτυρίας χρείαν; αὐτοὶ γὰρ ἠκούσαμεν ἀπὸ τοῦ στόματος αὐτοῦ.
22:71. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Τί (To-what-one) ἔτι (if-to-a-one) ἔχομεν (we-hold) μαρτυρίας (of-a-witnessing-unto) χρείαν; (to-an-affording-of?"αὐτοὶ (Them) γὰρ (therefore) ἠκούσαμεν (we-heard) ἀπὸ (off) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ. (of-it)
22:71. at illi dixerunt quid adhuc desideramus testimonium ipsi enim audivimus de ore eiusAnd they said: What need we any further testimony? For we ourselves have heard it from his own mouth.
71. And they said, What further need have we of witness? for we ourselves have heard from his own mouth.
22:71. And they said: “Why do we still require testimony? For we have heard it ourselves, from his own mouth.”
22:71. And they said, What need we any further witness? for we ourselves have heard of his own mouth.
And they said, What need we any further witness? for we ourselves have heard of his own mouth:

71: Они же сказали: какое еще нужно нам свидетельство? ибо мы сами слышали из уст Его.
22:71  οἱ δὲ εἶπαν, τί ἔτι ἔχομεν μαρτυρίας χρείαν; αὐτοὶ γὰρ ἠκούσαμεν ἀπὸ τοῦ στόματος αὐτοῦ.
22:71. at illi dixerunt quid adhuc desideramus testimonium ipsi enim audivimus de ore eius
And they said: What need we any further testimony? For we ourselves have heard it from his own mouth.
22:71. And they said: “Why do we still require testimony? For we have heard it ourselves, from his own mouth.”
22:71. And they said, What need we any further witness? for we ourselves have heard of his own mouth.
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Adam Clarke: Commentary on the Bible - 1831
22:71: We ourselves have heard - We have heard him profess himself the Son of God; he is therefore guilty of blasphemy, and, as an impious pretender to a Divine mission, we must proceed against and condemn him to death. See the note on Mat 26:66. Thus they proceeded as far as they could; he must now be brought before Pilate, as the Jews had no power to put him to death. His trial before Pilate is related in the subsequent chapter.
On our Lord's agony in the garden, related in the 43d and 44th verses, much has been written, but to little purpose. The cause of this agony seems not to have been well understood; and there have been many wild conjectures concerning it. Some think it was occasioned by "the Divine wrath pressing in upon him; for, as he was bearing the sin of the world, God looked on and treated him as if he were a sinner." There is something very shocking in this supposition; and yet it is truly astonishing how general it is. The ministry of the angel, in this case, is a sufficient refutation of this opinion; for what sort of strength could an angel give Christ against God's indignation? Angelic strength could not enable him to bear either the sin of the world or God's wrath. If an angel could have succoured him in this, an angel might have made the whole atonement. Indeed, the ministry of the angel, who must have been sent from God, and sent in love too, is a full proof that God's wrath was not poured out on our blessed Redeemer at this time. Dr. Lightfoot conjectures that his conflict in the garden was with a devil, who appeared to him in a bodily shape, most horrible; and that it was through this apparition that he began to be sore amazed, and very heavy, Mar 14:33; for, as Satan assaulted the first Adam in a garden in a bodily shape, it is not unreasonable to conclude that in the same way he assaulted the second Adam in a garden. St. Luke tells us, Luk 4:13, that when the devil had finished all his temptations, he departed from him for a season: this season in the garden, probably, was the season, or fit opportunity, for him to return - the prince of this world came and found nothing in him, Joh 14:30. But, though there was nothing in the immaculate Jesus on which Satan could work, yet he might, as the doctor supposes, assume some horrible shape, in order to appal his mind, and shake his firmness; and the evangelist seems to intimate that he had desired to be permitted to try or sift the disciples in this way, see Luk 22:31; and it is probable that it is to some personal, horrid appearance, that the apostle alludes when he speaks of the messenger of Satan that buffeted him, Co2 12:7. The angel, therefore, from heaven, may be supposed to come against this angel from hell; and, as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the Divine power to crush this devil, and therefore an angel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot's reasonings upon this very difficult subject.
Others suppose that, while our Lord was praying intensely in the garden, the extreme fervor of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support; that he, in consequence, fell into a swoon, in which he had a Vision of an angel coming from heaven to strengthen him. Let these sentiments stand on their respective merits.
What renders this circumstance more difficult is, that there is no mention of it in any of the other evangelists: and it is worthy of remark that, among many of the ancients, the authenticity of these two verses, the 43d and 44th, has been doubted, and in consequence they are omitted in several MSS., and in some versions and fathers. The Codex Alexandrinus and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubiousness; and they are both wanting in the Coptic Fragments published by Dr. Ford. They are however extant in such a vast number of MSS., versions, and fathers, as to leave no doubt with most critics of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain mysteries which only the bright light of the eternal world can sufficiently illustrate. That Christ was now suffering, the just for the unjust, that he might bring us to God, and that he was bearing in his body the punishment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited without supposing him to be at all under the displeasure of his heavenly Father; for, as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every act, Jesus was that beloved Son in whom the Father was ever well pleased.
As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings with their Lord in distress: this circumstance is the most difficult in the whole relation; but, understood thus, the difficulty is removed; for what strength could the highest angel in heaven afford to our blessed Lord in his atoning acts? Surely, none. The bare supposition is insupportable. But, if we allow that the angel came to sympathize with him during his passions the whole account will appear plain and consistent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:71: Mat 26:65, Mat 26:66; Mar 14:63, Mar 14:64
John Gill
22:71 And they said,.... That is, the council, as the Persic version reads; some of the members of the sanhedrim, or the whole body of them:
what need we any further witness? or give any further trouble in getting witnesses, and hearing them:
for we ourselves have heard of his own mouth: his blasphemy, and what amounts to a sufficient charge of that kind; upon which they all pronounced him worthy of death, and determined to deliver him into the hands of Pilate the Roman governor, in order to pass sentence on him, and put him to death.