Ղուկաս / Luke - 23 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter carries on and concludes the history of Christ's sufferings and death. We have here, I. His arraignment before Pilate the Roman governor, ver. 1-5. II. His examination before Herod, who was tetrarch of Galilee, under the Romans likewise, ver. 6-12. III. Pilate's struggle with the people to release Jesus, his repeated testimonies concerning his innocency, but his yielding at length to their importunity and condemning him to be crucified, ver. 13-25. IV. An account of what passed as they led him to be crucified, and his discourse to the people that followed, ver. 26-31. V. An account of what passed at the place of execution, and the indignities done him there, ver. 32-38. VI. The conversion of one of the thieves, as Christ was hanging on the cross, ver. 39-43. VII. The death of Christ, and the prodigies that attended it, ver. 44-49. VIII. His burial, ver. 50-56.
Adam Clarke: Commentary on the Bible - 1831
Christ is led to Pilate, and accused by the Jews, Luk 23:1, Luk 23:2. Pilate examines, and pronounces him innocent, Luk 23:3, Luk 23:4. The Jews virulently accuse him, Luk 23:5. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luk 23:6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luk 23:10, Luk 23:11. Pilate and Herod become friends, Luk 23:12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luk 23:13-20. The Jews clamor for his condemnation, and Pilate gives him up to their will, Luk 23:21-25. Simon bears his cross, Luk 23:26. The people bewail him, and he foretells the destruction of the Jewish state, Luk 23:27-31. He and two malefactors are brought to Calvary, and are crucified, Luk 23:32, Luk 23:33. He prays for his crucifiers, Luk 23:34. He is derided, mocked, and insulted by the rulers, and by the soldiers, Luk 23:35-37. The superscription on the cross, Luk 23:38. The conduct of the two malefactors, to one of whom he promises paradise, Luk 23:39-43. The great darkness, Luk 23:44, Luk 23:45. He gives up the ghost, Luk 23:46. The centurion and many others are greatly affected at his death, Luk 23:47-49. Joseph of Arimathea begs the body, and puts it in his own new tomb, Luk 23:50-53. The women prepare spices and ointments to embalm him, Luk 23:54-56.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 23:1, Jesus is accused before Pilate, and sent to Herod; Luk 23:8, Herod mocks him; Luk 23:12, Herod and Pilate are made friends; Luk 23:13, Barabbas is desired of the people, and is loosed by Pilate, and Jesus is given to be crucified; Luk 23:26, He tells the women, that lament him, the destruction of Jerusalem; Luk 23:34, prays for his enemies; Luk 23:39, Two evildoers are crucified with him; Luk 23:46, His death; Luk 23:50, His burial.
23:123:1: Եւ յարուցեալ ամենայն բազմութիւնն նոցա, ածի՛ն զնա առ Պեղատոս։
1 Եւ նրանց ամբողջ բազմութիւնը, վեր կենալով, նրան տարաւ Պիղատոսի մօտ:
23 Բոլոր բազմութիւնը ոտքի ելլելով, տարին զանիկա Պիղատոսին
Եւ յարուցեալ ամենայն բազմութիւնն նոցա, ածին զնա առ Պիղատոս:

23:1: Եւ յարուցեալ ամենայն բազմութիւնն նոցա, ածի՛ն զնա առ Պեղատոս։
1 Եւ նրանց ամբողջ բազմութիւնը, վեր կենալով, նրան տարաւ Պիղատոսի մօտ:
23 Բոլոր բազմութիւնը ոտքի ելլելով, տարին զանիկա Պիղատոսին
zohrab-1805▾ eastern-1994▾ western am▾
23:11: И поднялось все множество их, и повели Его к Пилату,
23:1  καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν πιλᾶτον.
23:1. Καὶ (And) ἀναστὰν (having-had-stood-up,"ἅπαν (along-all) τὸ (the-one) πλῆθος (a-repletion) αὐτῶν (of-them,"ἤγαγον (they-had-led) αὐτὸν (to-it) ἐπὶ (upon) τὸν (to-the-one) Πειλᾶτον. (to-a-Peilatos)
23:1. et surgens omnis multitudo eorum duxerunt illum ad PilatumAnd the whole multitude of them, rising up, led him to Pilate.
1. And the whole company of them rose up, and brought him before Pilate.
And the whole multitude of them arose, and led him unto Pilate:

1: И поднялось все множество их, и повели Его к Пилату,
23:1  καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν πιλᾶτον.
23:1. et surgens omnis multitudo eorum duxerunt illum ad Pilatum
And the whole multitude of them, rising up, led him to Pilate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Следующая далее история суда над Христом у Пилата и Ирода почти всецело составлена самостоятельно ев. Лукою: только 3-й стих представляет собою повторение 2-го стиха ХV-й гл. Ев. Марка. - Поднялось все множество их, т. е. все члены Синедриона, только что покончившие с допросом Христа; и повели Его к Пилату (см. Мф XXVII, 2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And the whole multitude of them arose, and led him unto Pilate. 2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King. 3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. 4 Then said Pilate to the chief priests and to the people, I find no fault in this man. 5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6 When Pilate heard of Galilee, he asked whether the man were a Galilæan. 7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. 8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 9 Then he questioned with him in many words; but he answered him nothing. 10 And the chief priests and scribes stood and vehemently accused him. 11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

Our Lord Jesus was condemned as a blasphemer in the spiritual court, but it was the most impotent malice that could be that this court was actuated by; for, when they had condemned him, they knew they could not put him to death, and therefore took another course.

I. They accused him before Pilate. The whole multitude of them arose, when they saw they could go no further with him in their court, and led him unto Pilate, though it was no judgment day, no assizes or sessions; and they demanded justice against him, not as a blasphemer (that was no crime that he took cognizance of), but as one disaffected to the Roman government, which they in their hearts did not look upon as any crime at all, or, if it was one, they themselves were much more chargeable with it than he was; only it would serve the turn and answer the purpose of their malice: and it is observable that that which was the pretended crime, for which they employed the Roman powers to destroy Christ, was the real crime for which the Roman powers not long after destroyed them.

1. Here is the indictment drawn up against him (v. 2), in which they pretended a zeal for Cæsar, only to ingratiate themselves with Pilate, but it was all malice against Christ, and nothing else. They misrepresented him, (1.) As making the people rebel against Cæsar. It was true, and Pilate knew it, that there was a general uneasiness in the people under the Roman yoke, and they wanted nothing but an opportunity to shake it off; now they would have Pilate believe that this Jesus was active to foment that general discontent, which, if the truth was known, they themselves were the aiders and abettors of: We have found him perverting the nation; as if converting them to God's government were perverting them from the civil government; whereas nothing tends more to make men good subjects than making them Christ's faithful followers. Christ had particularly taught that they ought to give tribute to Cæsar, though he knew there were those that would be offended at him for it; and yet he is here falsely accused as forbidding to give tribute to Cæsar. Innocency is no fence against calumny. (2.) As making himself a rival with Cæsar, though the very reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and did not set up for a temporal prince, nor offer to do any thing against Cæsar; yet this is what they charged him with, that he said, he himself is Christ a king. He did say that he was Christ, and, if so, then a king, but not such a king as was ever likely to give disturbance to Cæsar. When his followers would have made him a king (John vi. 15), he declined it, though by the many miracles he wrought he made it appear that if he would have set up in competition with Cæsar he would have been too hard for him.

2. His pleading to the indictment: Pilate asked him, Art thou the king of the Jews? v. 3. To which he answered, Thou sayest it; that is, "It is as thou sayest, that I am entitled to the government of the Jewish nation; but in rivalship with the scribes and Pharisees, who tyrannize over them in matters of religion, not in rivalship with Cæsar, whose government relates only to their civil interests." Christ's kingdom is wholly spiritual, and will not interfere with Cæsar's jurisdiction. Or, "Thou sayest it; but canst thou prove it? What evidence hast thou for it?" All that knew him knew the contrary, that he never pretended to be the king of the Jews, in opposition to Cæsar as supreme, or to the governors that were sent by him, but the contrary.

3. Pilate's declaration of his innocency (v. 4): He said to the chief priests, and the people that seemed to join with them in the prosecution, "I find no fault in this man. What breaches of your law he may have been guilty of I am not concerned to enquire, but I find nothing proved upon him that makes him obnoxious to our court."

4. The continued fury and outrage of the prosecutors, v. 5. Instead of being moderated by Pilate's declaration of his innocency, and considering, as they ought to have done, whether they were not bringing the guilt of innocent blood upon themselves, they were the more exasperated, more exceedingly fierce. We do not find that they have any particular fact to produce, much less any evidence to prove it; but they resolve to carry it with noise and confidence, and say it, though they cannot prove it: He stirs up the people to rebel against Cæsar, teaching throughout all Judea, beginning from Galilee to this place. He did stir up the people, but it was not to any thing factious or seditious, but to every thing that was virtuous and praiseworthy. He did teach, but they could not charge him with teaching any doctrine that tended to disturb the public peace, or make the government uneasy or jealous.

II. They accused him before Herod. 1. Pilate removed him and his cause to Herod's court. The accusers mentioned Galilee, the northern part of Canaan. "Why," saith Pilate, "is he of that country? Is he a Galilean?" v. 6. "Yes," said they, "that is his head-quarters; there he was spent most of his time." "Let us send him to Herod then," saith Pilate, "for Herod is now in town, and it is but fit he should have cognizance of his cause, since he belongs to Herod's jurisdiction." Pilate was already sick of the cause, and desirous to rid his hands of it, which seems to have been the true reason for sending him to Herod. But God ordered it so for the more evident fulfilling of the scripture, as appears Acts iv. 26, 27, where that of David (Ps. ii. 2), The kings of the earth and the rulers set themselves against the Lord and his Anointed, is expressly said to be fulfilled in Herod and Pontius Pilate. 2. Herod was very willing to have the examining of him (v. 8): When he saw Jesus he was exceedingly glad, and perhaps the more glad because he saw him a prisoner, saw him in bonds. He had heard many things of him in Galilee, where his miracles had for a great while been all the talk of the country; and he longed to see him, not for any affection he had for him or his doctrine, but purely out of curiosity; and it was only to gratify this that he hoped to have seen some miracle done by him, which would serve him to talk of as long as he lived. In order to this, he questioned with him in many things, that at length he might bring him to something in which he might show his power. Perhaps he pumped him concerning things secret, or things to come, or concerning his curing diseases. But Jesus answered him nothing; nor would he gratify him so much as with the performance of one miracle. The poorest beggar, that asked a miracle for the relief of his necessity, was never denied; but this proud prince, that asked a miracle merely for the gratifying of his curiosity, is denied. He might have seen Christ and his wondrous works many a time in Galilee, and would not, and therefore it is justly said, Now he would see them, and shall not; they are hidden from his eyes, because he knew not the day of his visitation. Herod thought, now that he had him in bonds, he might command a miracle, but miracles must not be made cheap, nor Omnipotence be at the beck of the greatest potentate. 3. His prosecutors appeared against him before Herod, for they were restless in the prosecution: They stood, and vehemently accused him (v. 10), impudently and boldly, so the word signifies. They would make Herod believe that he had poisoned Galilee too with his seditious notions. Note, It is no new thing for good men and good ministers, that are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to government. 4. Herod was very abusive to him: He, with his men of war, his attendants, and officers, and great men, set him at nought. They made nothing of him; so the word is. Horrid wickedness! To make nothing of him who made all things. They laughed at him as a fool; for they knew he had wrought many miracles to befriend others, and why would he not now work one to befriend himself? Or, they laughed at him as one that had lost his power, and was become weak as other men. Herod, who had been acquainted with John Baptist, and had more knowledge of Christ too than Pilate had, was more abusive to Christ than Pilate was; for knowledge without grace does but make men the more ingeniously wicked. Herod arrayed Christ in a gorgeous robe, some gaudy painted clothes, as a mock-king; and so he taught Pilate's soldiers afterwards to do him the same indignity. He was ringleader in that abuse. 5. Herod sent him back to Pilate, and it proved an occasion of the making of them friends, they having been for some time before at variance. Herod could not get sight of a miracle, but would not condemn him neither as a malefactor, and therefore sent him again to Pilate (v. 11), and so returned Pilate's civility and respect in sending the prisoner to him; and this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another than there had been of late between them, v. 12. They had been at enmity between themselves, probably upon Pilate's killing of the Galileans, who were Herod's subjects (Luke xiii. 1), or some other such matter of controversy as usually occurs among princes and great men. Observe how those that quarrelled with one another yet could unite against Christ; as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Ps. lxxxiii. 7. Christ is the great peace-maker; both Pilate and Herod owned his innocency, and their agreeing in this cured their disagreeing in other things.
Adam Clarke: Commentary on the Bible - 1831
23:1: The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, Luk 22:6, and it was now but just the break of day, Luk 22:66.
Albert Barnes: Notes on the Bible - 1834
23:1: See the notes at Mat 27:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: Luk 22:66; Mat 27:1, Mat 27:2, Mat 27:11-14; Mar 15:1-5; Joh 18:28-38
Geneva 1599
23:1 And (1) the whole multitude of them arose, and led him unto Pilate.
(1) Christ, who is now ready to suffer for the rebellion which we raised in this world, is first of all pronounced guiltless, so that it might appear that he suffered not for his own sins (which were none) but for ours.
John Gill
23:1 And the whole multitude of them,.... Of the chief priests, Scribes, and elders; the whole of the sanhedrim, excepting Nicodemus, and Joseph of Arimathea, having in their court condemned Christ to death:
arose; from the council chamber, where they sat in judgment upon him:
and led him unto Pilate, the Roman governor, and into the praetorium, or judgment hall, where causes were tried by him; hither they brought Jesus, having bound him as a prisoner and a malefactor, that their sentence might be confirmed by civil authority, and that he might be put to the death of the cross, which was a Roman punishment.
John Wesley
23:1 Mt 27:1; Mk 15:1; Jn 18:28.
23:223:2: Եւ սկսան չարախօ՛ս լինել զնմանէ՝ եւ ասել. Գտաք զսա զի թիւրէ՛ր զազգս մեր, եւ արգելո՛յր ՚ի տալոյ հարկս կայսեր, եւ ասէր զանձնէ՝ թէ Քրիստոսն իցէ թագաւոր[1535]։ [1535] Ոմանք. Չարախօսել զնմանէ՝ եւ։
2 Եւ սկսեցին ամբաստանել նրան եւ ասել. «Գտանք սրան, որ մոլորեցնում էր մեր ազգը, արգելում էր կայսրին հարկեր տալ եւ ինքն իր մասին ասում էր, թէ՝ Քրիստոսն է, թագաւոր»:
2 Ու սկսան անոր վրայով ամբաստանութիւն ընել եւ ըսել. «Ասիկա գտանք, որ մեր ազգը կը մոլորեցնէր ու Կայսրին հարկ տալէ կ’արգիլէր եւ իրեն համար կ’ըսէր թէ ինք Քրիստոս ու թագաւոր է»։
Եւ սկսան չարախօս լինել զնմանէ եւ ասել. Գտաք զսա զի թիւրէր զազգս մեր, եւ արգելոյր ի տալոյ հարկս կայսեր, եւ ասէր զանձնէ եթէ Քրիստոսն իցէ թագաւոր:

23:2: Եւ սկսան չարախօ՛ս լինել զնմանէ՝ եւ ասել. Գտաք զսա զի թիւրէ՛ր զազգս մեր, եւ արգելո՛յր ՚ի տալոյ հարկս կայսեր, եւ ասէր զանձնէ՝ թէ Քրիստոսն իցէ թագաւոր[1535]։
[1535] Ոմանք. Չարախօսել զնմանէ՝ եւ։
2 Եւ սկսեցին ամբաստանել նրան եւ ասել. «Գտանք սրան, որ մոլորեցնում էր մեր ազգը, արգելում էր կայսրին հարկեր տալ եւ ինքն իր մասին ասում էր, թէ՝ Քրիստոսն է, թագաւոր»:
2 Ու սկսան անոր վրայով ամբաստանութիւն ընել եւ ըսել. «Ասիկա գտանք, որ մեր ազգը կը մոլորեցնէր ու Կայսրին հարկ տալէ կ’արգիլէր եւ իրեն համար կ’ըսէր թէ ինք Քրիստոս ու թագաւոր է»։
zohrab-1805▾ eastern-1994▾ western am▾
23:22: и начали обвинять Его, говоря: мы нашли, что Он развращает народ наш и запрещает давать подать кесарю, называя Себя Христом Царем.
23:2  ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες, τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος ἡμῶν καὶ κωλύοντα φόρους καίσαρι διδόναι καὶ λέγοντα ἑαυτὸν χριστὸν βασιλέα εἶναι.
23:2. ἤρξαντο ( They-firsted ) δὲ (moreover) κατηγορεῖν (to-gather-down-unto) αὐτοῦ (of-it) λέγοντες ( forthing ,"Τοῦτον (To-the-one-this) εὕραμεν (we-had-found) διαστρέφοντα (to-beturning-through) τὸ (to-the-one) ἔθνος (to-a-nation) ἡμῶν (of-us,"καὶ (and) κωλύοντα (to-preventing) φόρους (to-bearees) Καίσαρι (unto-a-Kaisar) διδόναι (to-give,"καὶ (and) λέγοντα (to-forthing) ἑαυτὸν (to-self) χριστὸν (to-Anointed) βασιλέα (to-a-ruler-of) εἶναι. (to-be)
23:2. coeperunt autem accusare illum dicentes hunc invenimus subvertentem gentem nostram et prohibentem tributa dari Caesari et dicentem se Christum regem esseAnd they began to accuse him, saying: We have found this man perverting our nation and forbidding to give tribute to Caesar and saying that he is Christ the king.
2. And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king.
And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King:

2: и начали обвинять Его, говоря: мы нашли, что Он развращает народ наш и запрещает давать подать кесарю, называя Себя Христом Царем.
23:2  ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες, τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος ἡμῶν καὶ κωλύοντα φόρους καίσαρι διδόναι καὶ λέγοντα ἑαυτὸν χριστὸν βασιλέα εἶναι.
23:2. coeperunt autem accusare illum dicentes hunc invenimus subvertentem gentem nostram et prohibentem tributa dari Caesari et dicentem se Christum regem esse
And they began to accuse him, saying: We have found this man perverting our nation and forbidding to give tribute to Caesar and saying that he is Christ the king.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Синедристы обвиняют Христа пред Пилатом в притязаниях на достоинство Мессии, которого они представляют, чтобы быть понятными Пилату, как царя. - Развращает народ наш, т. е. прежде всего, сбивает его с истинного пути, отдаляя народ от нашего духовного водительства, и в то же время отклоняет народ от подчинения римской власти. Это обвинение в первой его половине, конечно, было справедливо, потому что Господь действительно учил народ не слушать фарисеев и вообще своих вождей (Mф XV, 14). - Запрещает давать подать Кесарю. Это была уже совершенная ложь (ср. XX, 25). - Называя Себя Христом Царем - точнее: "называя Себя Мессиею, царем". Второе слово должно было объяснить Пилату, что такое Мессия. Этим враги Христа думали заставить Пилата тотчас же поступить со Христом как с опасным политическим преступником.
Adam Clarke: Commentary on the Bible - 1831
23:2: Perverting the nation - The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS. and versions add ἡμων, Our nation. They intimated that he not only preached corrupt doctrine, but that he endeavored to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection!
Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas.
Forbidding to give tribute to Caesar - These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, Mat 22:21, was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.
Albert Barnes: Notes on the Bible - 1834
23:2: This fellow - The word "fellow" is not in the original. It conveys a notion of "contempt," which no doubt they "felt," but which is not expressed in the "Greek," and which it is not proper should be expressed in the translation. It might be translated, "We found this man."
Perverting the nation - That is, exciting them to sedition and tumults. This was a mere wanton accusation, but it was plausible before a Roman magistrate; for,
1. The Galileans, as Josephus testifies, were prone to seditions and tumults.
2. Jesus drew multitudes after him, and they thought it was easy to show that this was itself promoting tumults and seditions.
Forbidding ... - About their charges they were very cautious and cunning. They did not say that he "taught" that people should not give tribute - that would have been too gross a charge, and would have been easily refuted; but it was an "inference" which they drew. They said it "followed" from his doctrine. He professed to be a king. They "inferred," therefore, if "he" was "a king," that he must hold that it was not right to acknowledge allegiance to any foreign prince; and if they could make "this" out, they supposed that Pilate "must" condemn him of course.
Tribute - Taxes.
Caesar - The Roman emperor, called also Tiberius. The name "Caesar" was common to the Roman emperors, as "Pharaoh" was to the Egyptian kings. "All" the kings of Egypt were called Pharaoh, or "the" Pharaoh; so all the Roman emperors were called "Caesar."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: they: Zac 11:8; Mar 15:3-5; Joh 18:30
perverting: Luk 23:5; Kg1 18:17; Jer 38:4; Amo 7:10; Act 16:20, Act 16:21, Act 17:6, Act 17:7, Act 24:5
forbidding: Luk 20:20-25; Kg1 21:10-13; Psa 35:11, Psa 62:4, Psa 64:3-6; Jer 20:10, Jer 37:13-15; Mat 17:27, Mat 22:21, Mat 26:59, Mat 26:60; Mar 12:17, Mar 14:55, Mar 14:56; Act 24:13; Pe1 3:16-18
that: Luk 22:69, Luk 22:70; Mar 14:61, Mar 14:62; Joh 18:36, Joh 19:12
Geneva 1599
23:2 And they began to accuse him, saying, We found this [fellow] (a) perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
(a) Corrupting the people, and leading them into errors.
John Gill
23:2 And they began to accuse him,.... After they found that Pilate would not receive him as a malefactor upon their word, and delivery of him to him as such; but insisted on knowing what they had to charge him with, and what accusation they had to bring against him:
saying, we have found this fellow perverting the nation; the nation of the Jews. Three of Beza's copies read, "our nation"; and so do the Vulgate Latin, and all the Oriental versions; and it is to be understood, either of his perverting the nation from the true doctrine of Moses and the prophets; by spreading among them new notions, and false principles of religion; whereby he was a troubler of God's Israel, as Ahab charged Elijah, 3Kings 18:17 where the Septuagint use the same word as here; and so is a charge of heresy, or innovation in religion against Christ: and thus Jesus stands charged in their writings (o); on those words in Ps 91:10. "Neither shall any plague come nigh thy dwelling", they have this note;
"that thou mayest not have a son, or a disciple, that corrupts his food publicly (i.e. his doctrine, who departs from the true doctrine and worship, to heresy and idolatry, and propagates the same), , "as Jesus the Nazarene".''
Which last clause, in some later editions of the Talmud, is left out: or it may be understood of his perverting the nation in their politics, and so is a charge of sedition against him, as follows;
forbidding to give tribute to Caesar; than which, nothing was more false; see Mt 22:21 nor does what is after alleged, support this charge:
saying, that he himself is Christ, a King; or Christ the King, or the King Christ; that is, he whom the Jews so frequently in their writings call , "the King Messiah", for so he might be, and was, without any hurt to Caesar's dignity, or revenue; for though he was a king, yet not an earthly one; and though he had a kingdom, yet not of this world: indeed they would insinuate by this, that he set himself up as an earthly king, in opposition to Caesar, to draw off the people from him, and their allegiance and duty to him; and so the Jews say of Jesus of Nazareth, that he was put to death, and had no mercy shown him, because he was , "near to the kingdom" (p). The whole of this charge was untrue; he was so far from perverting the nation with false doctrine and worship, that he taught the true doctrine, and right way of worship, and refuted the false glosses of the Pharisees, and opposed the vain traditions of the elders, by which both were corrupted; and so far was he from any seditious principles and practices, or doing any injury to Tiberius Caesar, the then reigning emperor, that he taught the people to give Caesar the things that were Caesar's, and he himself paid the tribute money; and when the people would have took him by force, and have made him a king, he avoided it by getting out of the way, Jn 6:15.
(o) T. Bab. Sanhedrin, fol. 103. 1. & Beracot, fol, 17. 2. (p) T. Bab. Sanhedrin, fol. 43. 1.
23:323:3: Իսկ Պեղատոս եհարց զնա՝ եւ ասէ. Դո՞ւ ես թագաւորն Հրէից։ Նա՝ պատասխանի՛ ետ նմա եւ ասէ. Դո՛ւ ասացեր[1536]։ [1536] Ոմանք. Թագաւոր Հրէից։
3 Իսկ Պիղատոսը հարցրեց նրան եւ ասաց. «Հրեաների թագաւորը դո՞ւ ես»: Նա պատասխանեց նրան եւ ասաց. «Դու ասացիր»:
3 Պիղատոս հարցուց անոր ու ըսաւ. «Հրէից թագաւորը դո՞ւն ես»։ Անիկա ալ պատասխան տուաւ ու ըսաւ անոր. «Դուն կ’ըսես»։
Իսկ Պիղատոս եհարց զնա եւ ասէ. Դո՞ւ ես թագաւորն Հրէից: Նա պատասխանի ետ նմա եւ ասէ. Դու ասացեր:

23:3: Իսկ Պեղատոս եհարց զնա՝ եւ ասէ. Դո՞ւ ես թագաւորն Հրէից։ Նա՝ պատասխանի՛ ետ նմա եւ ասէ. Դո՛ւ ասացեր[1536]։
[1536] Ոմանք. Թագաւոր Հրէից։
3 Իսկ Պիղատոսը հարցրեց նրան եւ ասաց. «Հրեաների թագաւորը դո՞ւ ես»: Նա պատասխանեց նրան եւ ասաց. «Դու ասացիր»:
3 Պիղատոս հարցուց անոր ու ըսաւ. «Հրէից թագաւորը դո՞ւն ես»։ Անիկա ալ պատասխան տուաւ ու ըսաւ անոր. «Դուն կ’ըսես»։
zohrab-1805▾ eastern-1994▾ western am▾
23:33: Пилат спросил Его: Ты Царь Иудейский? Он сказал ему в ответ: ты говоришь.
23:3  ὁ δὲ πιλᾶτος ἠρώτησεν αὐτὸν λέγων, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῶ ἔφη, σὺ λέγεις.
23:3. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) ἠρώτησεν (it-entreated-unto) αὐτὸν (to-it) λέγων (forthing,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) αὐτῷ (unto-it) ἔφη (it-was-declaring,"Σὺ (Thou) λέγεις. (thou-forth)
23:3. Pilatus autem interrogavit eum dicens tu es rex Iudaeorum at ille respondens ait tu dicisAnd Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it.
3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest.
And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest:

3: Пилат спросил Его: Ты Царь Иудейский? Он сказал ему в ответ: ты говоришь.
23:3  ὁ δὲ πιλᾶτος ἠρώτησεν αὐτὸν λέγων, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῶ ἔφη, σὺ λέγεις.
23:3. Pilatus autem interrogavit eum dicens tu es rex Iudaeorum at ille respondens ait tu dicis
And Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Пилат, однако, по внешнему виду и вообще по первому впечатлению, какое произвел на него Христос, понял, что Он вовсе не то, за что Его выдают обвинители. На вопрос Пилата: "ты царь иудейский?" Христос отвечает неопределенным выражением: "ты говоришь". Это выражение Пилат, очевидно, понял не как утвердительный ответ, а скорее как отрицательный, - он понял, что Христос вовсе не претендует на царский престол в Иудее. Если бы Пилат принял ответ Христа за согласие с обвинением, то он, конечно, тотчас же должен был начать следствие и суд над Ним, а между тем этого не сделал. Таким образом, выражение: "ты говоришь" равносильно нашим выражением: "ты видишь? Суди же сам, царь ли Я...?" [Некоторые критики (напр., Меркс с. 479) стараются здесь найти доказательство той мысли, что Христос и вообще не претендовал на достоинство Мессии, которое Ему было приписано уже в более позднее время. (Ев. Мк и Лк с. 481). Но они не обращают внимания на то, что Господь не хочет признать Себя в ответе Пилату только царем, а о Мессианстве Его Пилат и не спрашивал. Притом и о царском-то достоинстве Пилат предлагает Христу вопрос, понимая "царство" чисто в политическом смысле, так что, собственно, Христос здесь не отрицает Своего Царственною достоинства в особом высшем смысле, какое утверждено было за ним еще Ангелом при возвещении о Его рождении (Лк I, 32, 33). ].
Albert Barnes: Notes on the Bible - 1834
23:3: See the notes at Mat 27:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Pilate: Mat 27:11; Mar 15:2; Joh 18:33-37; Ti1 6:13
the King: Luk 23:38, Luk 1:32, Luk 1:33, Luk 19:38-40; Mar 15:18, Mar 15:32; Joh 1:49, Joh 19:3, Joh 19:19-21
he answered: Ti1 6:13
Thou sayest it: This was the most solemn mode of affirmation used by the Jews. When the inhabitants of Zippor, inquired whether Rabbi Judah were dead, the son of Kaphra answered, אתון אמריתון, Ye say.
John Gill
23:3 And Pilate asked him, saying,.... Observing that it was said, he had given himself out to be a king; for as for what regarded religion, he took no notice of it; he put this question to him,
art thou the King of the Jews? that their prophecies speak of, and they have expected;
and he answered him and said, thou sayest it; that is, thou sayest well; it is as thou sayest, I am the King of the Jews; See Gill on Mt 27:11 though he did not leave this without an explanation; without informing him what sort of a king he was, and what kind of a kingdom he had; see Jn 18:36 which made Pilate perfectly easy, and desirous to release him, as appears by what follows.
23:423:4: Ասէ Պեղատոս ցքահանայապետսն եւ ցժողովուրդսն. Չգտանե՛մ ինչ վնաս յառնս յայսմիկ։
4 Պիղատոսը քահանայապետներին եւ ժողովրդին ասաց. «Այս մարդու մէջ ես որեւէ յանցանք չեմ գտնում»:
4 Այն ատեն Պիղատոս քահանայապետներուն ու ժողովուրդին ըսաւ. «Ես այս մարդուն վրայ յանցանք մը չեմ գտներ»։
Ասէ Պիղատոս ցքահանայապետսն եւ ցժողովուրդսն. չգտանեմ ինչ վնաս յառնս յայսմիկ:

23:4: Ասէ Պեղատոս ցքահանայապետսն եւ ցժողովուրդսն. Չգտանե՛մ ինչ վնաս յառնս յայսմիկ։
4 Պիղատոսը քահանայապետներին եւ ժողովրդին ասաց. «Այս մարդու մէջ ես որեւէ յանցանք չեմ գտնում»:
4 Այն ատեն Պիղատոս քահանայապետներուն ու ժողովուրդին ըսաւ. «Ես այս մարդուն վրայ յանցանք մը չեմ գտներ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:44: Пилат сказал первосвященникам и народу: я не нахожу никакой вины в этом человеке.
23:4  ὁ δὲ πιλᾶτος εἶπεν πρὸς τοὺς ἀρχιερεῖς καὶ τοὺς ὄχλους, οὐδὲν εὑρίσκω αἴτιον ἐν τῶ ἀνθρώπῳ τούτῳ.
23:4. ὁ (The-one) δὲ (moreover) Πειλᾶτος (a-Peilatos) εἶπεν (it-had-said) πρὸς (toward) τοὺς (to-the-ones) ἀρχιερεῖς (to-first-sacreders-of) καὶ (and) τοὺς (to-the-ones) ὄχλους (to-crowds,"Οὐδὲν (To-not-moreover-one) εὑρίσκω (I-find) αἴτιον (to-appeal-belonged) ἐν (in) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) τούτῳ. (unto-the-one-this)
23:4. ait autem Pilatus ad principes sacerdotum et turbas nihil invenio causae in hoc homineAnd Pilate said to the chief priests and to the multitudes: I find no cause in this man.
4. And Pilate said unto the chief priests and the multitudes, I find no fault in this man.
Then said Pilate to the chief priests and [to] the people, I find no fault in this man:

4: Пилат сказал первосвященникам и народу: я не нахожу никакой вины в этом человеке.
23:4  ὁ δὲ πιλᾶτος εἶπεν πρὸς τοὺς ἀρχιερεῖς καὶ τοὺς ὄχλους, οὐδὲν εὑρίσκω αἴτιον ἐν τῶ ἀνθρώπῳ τούτῳ.
23:4. ait autem Pilatus ad principes sacerdotum et turbas nihil invenio causae in hoc homine
And Pilate said to the chief priests and to the multitudes: I find no cause in this man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
4: Пилат, поняв в указанном смысле слова Христа, объявляет первосвященникам и народу, что он вовсе не находит никакой вины за Христом. Ев. Лука здесь замечает уже и о присутствии пред дворцом Пилата народа.
Adam Clarke: Commentary on the Bible - 1831
23:4: I find no fault in this man - According to Joh 18:36, Joh 18:38, Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, (Luk 23:14), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
23:4: I find no fault - I see no evidence that he is guilty of what you charge him with. This was after Pilate had taken Jesus into the judgment-hall by himself and examined him "privately," and had been satisfied in regard to the nature of his kingdom. See Joh 18:33-38. He was "then" satisfied that though he claimed to be "a king," yet his kingdom was not of this world, and that "his" claims did not interfere with those of Caesar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: I find: Luk 23:14, Luk 23:15; Mat 27:19, Mat 27:24; Mar 15:14; Joh 18:38, Joh 19:4-6; Heb 7:26; Pe1 1:19; Pe1 2:22, Pe1 3:18
John Gill
23:4 Then said Pilate to the Chief priests, and to the people,.... Both to the sanhedrim, and to the mob that were gathered together about the governor's palace on this occasion; and who were standing without the judgment hall, into which they would not enter, lest they should be defiled, and be unfit to eat the passover: wherefore Pilate came out to them; and this was the second time of his coming out to them, when he said the following words, Jn 18:28.
I find no fault in this man; no cause, or reason, why any punishment should be inflicted on him, and especially he be put to death; no crime that can be fastened on him, or accusation proved against him, or any thing that amounts to a charge of sedition: the man is an harmless and innocent man, that has done nothing against Caesar, or the government, and good of the nation; and therefore is not worthy of death, or of stripes, but should be discharged. This was Pilate's sense.
John Wesley
23:4 Then said Pilate - After having heard his defence - I find no fault in this man - I do not find that he either asserts or attempts any thing seditious or injurious to Cesar.
23:523:5: Եւ նոքա պնդէին, եւ ասէին, թէ խռովէ՛ զժողովուրդս, ուսուցանէ՛ ընդ ամենայն Հրէաստան՝ սկսեալ ՚ի Գալիլեէ մինչեւ ցայսր։
5 Իսկ նրանք պնդում էին եւ ասում, թէ ըմբոստութեան է մղում ժողովրդին, քարոզում է ամբողջ Հրէաստանում՝ Գալիլիայից սկսած մինչեւ այստեղ:
5 Բայց անոնք ոտք կը կոխէին ու կ’ըսէին թէ՝ «Ժողովուրդը իրար կ’անցընէ ու բոլոր Հրէաստանի մէջ կը սորվեցնէ՝ Գալիլիայէն սկսած մինչեւ այստեղ»։
Եւ նոքա պնդէին եւ ասէին եթէ` Խռովէ զժողովուրդս, ուսուցանէ ընդ ամենայն Հրէաստան` սկսեալ ի Գալիլէէ մինչեւ ցայսր:

23:5: Եւ նոքա պնդէին, եւ ասէին, թէ խռովէ՛ զժողովուրդս, ուսուցանէ՛ ընդ ամենայն Հրէաստան՝ սկսեալ ՚ի Գալիլեէ մինչեւ ցայսր։
5 Իսկ նրանք պնդում էին եւ ասում, թէ ըմբոստութեան է մղում ժողովրդին, քարոզում է ամբողջ Հրէաստանում՝ Գալիլիայից սկսած մինչեւ այստեղ:
5 Բայց անոնք ոտք կը կոխէին ու կ’ըսէին թէ՝ «Ժողովուրդը իրար կ’անցընէ ու բոլոր Հրէաստանի մէջ կը սորվեցնէ՝ Գալիլիայէն սկսած մինչեւ այստեղ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:55: Но они настаивали, говоря, что Он возмущает народ, уча по всей Иудее, начиная от Галилеи до сего места.
23:5  οἱ δὲ ἐπίσχυον λέγοντες ὅτι ἀνασείει τὸν λαὸν διδάσκων καθ᾽ ὅλης τῆς ἰουδαίας, καὶ ἀρξάμενος ἀπὸ τῆς γαλιλαίας ἕως ὧδε.
23:5. οἱ (The-ones) δὲ (moreover) ἐπίσχυον (they-were-force-holding-upon) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἀνασείει (It-shaketh-up) τὸν (to-the-one) λαὸν (to-a-people) διδάσκων (teaching) καθ' (down) ὅλης (of-whole) τῆς (of-the-one) Ἰουδαίας, (of-an-Ioudaia) καὶ (and) ἀρξάμενος ( having-firsted ) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) ἕως (unto-if-which) ὧδε. (unto-which-moreover)
23:5. at illi invalescebant dicentes commovet populum docens per universam Iudaeam et incipiens a Galilaea usque hucBut they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place.
5. But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place.
And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place:

5: Но они настаивали, говоря, что Он возмущает народ, уча по всей Иудее, начиная от Галилеи до сего места.
23:5  οἱ δὲ ἐπίσχυον λέγοντες ὅτι ἀνασείει τὸν λαὸν διδάσκων καθ᾽ ὅλης τῆς ἰουδαίας, καὶ ἀρξάμενος ἀπὸ τῆς γαλιλαίας ἕως ὧδε.
23:5. at illi invalescebant dicentes commovet populum docens per universam Iudaeam et incipiens a Galilaea usque huc
But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
5: Но иудеи все сильнее настаивали или, правильнее, все больше горячились (episcuon). Теперь они уже прямо говорят, что Христос возмущает народ, уча по всей Иудее, начиная от Галилеи и до Иерусалима. Очень может быть, что словом "Иудея" они обозначают всю иудейскую страну, а не одну только Иудейскую область (ср. I, 5, 7, 17).
Adam Clarke: Commentary on the Bible - 1831
23:5: Saying, He stirreth up the people, etc. - In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.
Albert Barnes: Notes on the Bible - 1834
23:5: The more fierce - The more urgent and pressing. They saw that there was a prospect of losing their cause, and they attempted to press on Pilate the point that would be most likely now to affect him. Pilate had, in fact, acquitted him of the charge of being an enemy to Caesar, and they, therefore, urged the other point more vehemently.
Stirreth up the people - Excites them to tumult and sedition.
All Jewry - All Judea.
From Galilee to this place - To Jerusalem - that is, throughout the whole country. It is not merely in one place, but from one end of the land to the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: they: Luk 23:23, Luk 11:53; Psa 22:12, Psa 22:13, Psa 22:16, Psa 57:4, Psa 69:4; Mat 27:24; Joh 19:15; Act 5:33; Act 7:54, Act 7:57, Act 23:10
beginning: Luk 4:14, Luk 4:15; Mat 4:12-16, Mat 4:23; Mar 1:14; Joh 1:43, Joh 2:11, Joh 7:41, Joh 7:52; Act 10:37
John Gill
23:5 And they were the more fierce,.... Or urgent to have him put to death; so the Hebrew word is rendered in Ex 12:33 which answers to that here used. "They cried out", as the Syriac, Persic, and Ethiopic versions read; they were more clamorous and noisy; they cried out louder, and exerted themselves with great fury and violence, and added strength to their clamour, and increased their charges:
saying, he stirreth up the people; to sedition and rebellion:
teaching throughout all Jewry; or "Judea"; not in one, or a few places only, but every where:
beginning from Galilee; where indeed our Lord did begin his ministry, and where he chiefly taught; see Mt 4:12 and which they rather chose to mention, because that the Galilaeans were reckoned a seditious people, and had been drawn into rebellion, and had suffered for it; see Acts 5:37
to this place; the city of Jerusalem, the metropolis of the nation; suggesting, that he taught seditious principles not only in Galilee, but all the way from thence throughout Judea, and even in their chief city, and had drawn many disciples after him every where; so that it was a notorious case, as well as of great consequence, and much danger, and ought not to be trifled with.
John Wesley
23:5 He stirreth up the people, beginning from Galilee - Probably they mentioned Galilee to alarm Pilate, because the Galileans were notorious for sedition and rebellion.
23:623:6: Իսկ Պեղատոս իբրեւ լուաւ զԳալիլեէ, եհա՛րց եթէ Գալիլեացի՛ է այրն[1537]։ [1537] Ոմանք. Գալիլեացի իցէ այրն։
6 Իսկ Պիղատոսը, երբ լսեց Գալիլիայի մասին, հարցրեց, թէ այդ մարդը գալիլիացի՞ է:
6 Պիղատոս երբ լսեց Գալիլիայի համար, հարցուց թէ այդ մարդը Գալիլիացի՞ է։
Իսկ Պիղատոս իբրեւ լուաւ զԳալիլէէ, եհարց եթէ Գալիլեացի՞ է այրն:

23:6: Իսկ Պեղատոս իբրեւ լուաւ զԳալիլեէ, եհա՛րց եթէ Գալիլեացի՛ է այրն[1537]։
[1537] Ոմանք. Գալիլեացի իցէ այրն։
6 Իսկ Պիղատոսը, երբ լսեց Գալիլիայի մասին, հարցրեց, թէ այդ մարդը գալիլիացի՞ է:
6 Պիղատոս երբ լսեց Գալիլիայի համար, հարցուց թէ այդ մարդը Գալիլիացի՞ է։
zohrab-1805▾ eastern-1994▾ western am▾
23:66: Пилат, услышав о Галилее, спросил: разве Он Галилеянин?
23:6  πιλᾶτος δὲ ἀκούσας ἐπηρώτησεν εἰ ὁ ἄνθρωπος γαλιλαῖός ἐστιν·
23:6. Πειλᾶτος (A-Peilatos) δὲ (moveover) ἀκούσας (having-heard) ἐπηρώτησεν (it-upon-entreated-unto) εἰ (if) [ὁ] "[the-one]"ἄνθρωπος (a-mankind) Γαλιλαῖός (Galilaia-belonged) ἐστιν, (it-be,"
23:6. Pilatus autem audiens Galilaeam interrogavit si homo Galilaeus essetBut Pilate hearing Galilee, asked if the man were of Galilee?
6. But when Pilate heard it, he asked whether the man were a Galilaean.
When Pilate heard of Galilee, he asked whether the man were a Galilaean:

6: Пилат, услышав о Галилее, спросил: разве Он Галилеянин?
23:6  πιλᾶτος δὲ ἀκούσας ἐπηρώτησεν εἰ ὁ ἄνθρωπος γαλιλαῖός ἐστιν·
23:6. Pilatus autem audiens Galilaeam interrogavit si homo Galilaeus esset
But Pilate hearing Galilee, asked if the man were of Galilee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Услышав о Галилее, - т. е. услышав, что Христос начал Свою деятельность в Галилее.
Albert Barnes: Notes on the Bible - 1834
23:6: Whether he were a Galilean - He asked this because, if he was, he properly belonged to Herod's jurisdiction, who reigned over Galilee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: a Galilaean: Luk 13:1; Act 5:37
Geneva 1599
23:6 (2) When Pilate heard of Galilee, he asked whether the man were a Galilaean.
(2) Christ is a laughing stock to princes, but to their great pain.
John Gill
23:6 When Pilate heard of Galilee,.... "The name of Galilee", as the Syriac and Persic versions read when that was mentioned,
he asked; the Ethiopic version says, the "Galilaeans"; some of which might be present, being come to the feast of the passover, and were very proper persons to inquire of:
whether the man were a Galilean; so Jesus was reputed to be: for though he was born at Bethlehem of Judah, he was brought up at Nazareth in Galilee, where he spent the greater part of his private life, and his public ministry was chiefly exercised in those parts; hence the Jews thought, that he came out of Galilee, and was a Galilean, Jn 7:41 and so he used to be called by Julian the apostate; and it seems, that the answer returned to Pilate was, that he was a Galilean; and so the Persic version adds, and they said, yes; for it follows,
23:723:7: Եւ իբրեւ գիտաց թէ յիշխանութենէ Հերովդի է, ետ տանե՛լ զնա առ Հերովդէս. քանզի եւ նա՛ յԵրուսաղէմ էր յաւուրսն յայնոսիկ[1538]։ [1538] Ոմանք. Զի եւ նա յԵրուսաղէմ։
7 Եւ երբ իմացաւ, թէ Հերովդէսի իշխանութիւնից է, յանձնեց, որ նրան տանեն Հերովդէսի մօտ, որովհետեւ այդ օրերին նա էլ Երուսաղէմում էր:
7 Երբ իմացաւ թէ Հերովդէսին իշխանութեան տակէն է, զանիկա Հերովդէսին ղրկեց, քանզի ան ալ այն օրերը Երուսաղէմ էր։
Եւ իբրեւ գիտաց թէ յիշխանութենէ Հերովդի է, ետ տանել զնա առ Հերովդէս. քանզի եւ նա յԵրուսաղէմ էր յաւուրսն յայնոսիկ:

23:7: Եւ իբրեւ գիտաց թէ յիշխանութենէ Հերովդի է, ետ տանե՛լ զնա առ Հերովդէս. քանզի եւ նա՛ յԵրուսաղէմ էր յաւուրսն յայնոսիկ[1538]։
[1538] Ոմանք. Զի եւ նա յԵրուսաղէմ։
7 Եւ երբ իմացաւ, թէ Հերովդէսի իշխանութիւնից է, յանձնեց, որ նրան տանեն Հերովդէսի մօտ, որովհետեւ այդ օրերին նա էլ Երուսաղէմում էր:
7 Երբ իմացաւ թէ Հերովդէսին իշխանութեան տակէն է, զանիկա Հերովդէսին ղրկեց, քանզի ան ալ այն օրերը Երուսաղէմ էր։
zohrab-1805▾ eastern-1994▾ western am▾
23:77: И, узнав, что Он из области Иродовой, послал Его к Ироду, который в эти дни был также в Иерусалиме.
23:7  καὶ ἐπιγνοὺς ὅτι ἐκ τῆς ἐξουσίας ἡρῴδου ἐστὶν ἀνέπεμψεν αὐτὸν πρὸς ἡρῴδην, ὄντα καὶ αὐτὸν ἐν ἱεροσολύμοις ἐν ταύταις ταῖς ἡμέραις.
23:7. καὶ (and) ἐπιγνοὺς (having-had-acquainted-upon) ὅτι (to-which-a-one) ἐκ (out) τῆς (of-the-one) ἐξουσίας (of-a-being-out-unto) Ἡρῴδου (of-a-Herodes) ἐστὶν (it-be) ἀνέπεμψεν (it-dispatched-up) αὐτὸν (to-it) πρὸς (toward) Ἡρῴδην, (to-a-Herodes,"ὄντα (to-being) καὶ (and) αὐτὸν (to-it) ἐν (in) Ἰεροσολύμοις (unto-Hierosoluma') ἐν (in) ταύταις (unto-the-ones-these) ταῖς (unto-the-ones) ἡμέραις. (unto-days)
23:7. et ut cognovit quod de Herodis potestate esset remisit eum ad Herodem qui et ipse Hierosolymis erat illis diebusAnd when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem in those days.
7. And when he knew that he was of Herod’s jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days.
And as soon as he knew that he belonged unto Herod' s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time:

7: И, узнав, что Он из области Иродовой, послал Его к Ироду, который в эти дни был также в Иерусалиме.
23:7  καὶ ἐπιγνοὺς ὅτι ἐκ τῆς ἐξουσίας ἡρῴδου ἐστὶν ἀνέπεμψεν αὐτὸν πρὸς ἡρῴδην, ὄντα καὶ αὐτὸν ἐν ἱεροσολύμοις ἐν ταύταις ταῖς ἡμέραις.
23:7. et ut cognovit quod de Herodis potestate esset remisit eum ad Herodem qui et ipse Hierosolymis erat illis diebus
And when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem in those days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
7: Ирод Антипа управлял Галилеей и Переей (ср. III, 1), и, посылая к нему Христа, как его поданного (Ирод в это время приехал в Иерусалим справлять праздник Пасхи, так как он исповедовал иудейскую веру). Пилат, вероятно, предполагал, что Ирод заинтересован в деле своего подданного.
Adam Clarke: Commentary on the Bible - 1831
23:7: Herod's jurisdiction - The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See Luk 23:12.
Albert Barnes: Notes on the Bible - 1834
23:7: Herod's jurisdiction - Herod Antipas, a son of Herod the Great. This was the same Herod that put John the Baptist to death. Jesus had passed the most of his life in the part of the country where he ruled, and it was, therefore, considered that he belonged to his jurisdiction - that is, that it belonged to Herod, not to Pilate, to try this cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: Herod's: Luk 3:1, Luk 13:31
Geneva 1599
23:7 And as soon as he knew that he belonged unto (b) Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
(b) This was Herod Antipas the Tetrarch, in the time of whose period of rule (which was almost twenty-two years long) John the Baptist preached and was put to death, and Jesus Christ also died and rose again, and the apostles began to preach, and various things were done at Jerusalem almost seven years after Christ's death. This Herod was sent into banishment to Lyons, about the second year of Gaius Caesar.
John Gill
23:7 And as soon as he knew that he belonged unto Herod's jurisdiction,.... The country which was under his power, and he had the government of; for Herod was tetrarch of Galilee, Lk 3:1. This was Herod Antipas, the son of Herod the great, and the same that beheaded John the Baptist; wherefore as soon as Pilate found that Jesus was one of his province, immediately he sent him to Herod: to be examined, and to have his cause tried before him: and this he did partly, that he might be rid of this troublesome business; and partly that he might show to Herod what a regard he had to his jurisdiction, and power; and that he was unwilling to break in upon it, or usurp that to himself, which did not belong to him: the way from Pilate's hall, to the place where Herod was, is computed, by Adrichomius, to be about three hundred and fifty steps:
who himself was also at Jerusalem at that time; or "in those days"; the days of the passover; for Herod being born a Jew, and the son of a proselyte, was come to Jerusalem, at this time, to keep the feast of the passover.
John Wesley
23:7 He sent him to Herod - As his proper judge.
Robert Jamieson, A. R. Fausset and David Brown
23:7 JESUS BEFORE HEROD. (Lk 23:6-12)
sent him to Herod--hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.
at Jerusalem . . . at that time--to keep the passover.
23:823:8: Եւ Հերովդէս իբրեւ ետես զՅիսուս, ուրա՛խ եղեւ յոյժ. զի ցանկա՛յր ՚ի բազում ժամանակաց տեսանել զնա. քանզի լսէր բազում անգամ զնմանէ, եւ ակն ունէր նշա՛ն ինչ լիեալ՝ տեսանել ՚ի նմանէ։
8 Եւ երբ Հերովդէսը տեսաւ Յիսուսին, շատ ուրախացաւ, որովհետեւ երկար ժամանակից ի վեր ցանկանում էր նրան տեսնել, քանի որ յաճախ լսում էր նրա մասին եւ ակնկալութիւն ունէր նրա ձեռքով կատարուած որեւէ նշան տեսնել:
8 Հերովդէս երբ Յիսուսը տեսաւ շատ ուրախացաւ, վասն զի ինք շատոնց կը փափաքէր զանիկա տեսնել. քանզի անոր վրայով շատ բաներ լսած էր եւ կը յուսար անկէ նշան մը տեսնել։
Եւ Հերովդէս իբրեւ ետես զՅիսուս, ուրախ եղեւ յոյժ, զի ցանկայր ի բազում ժամանակաց տեսանել զնա. քանզի լսէր բազում անգամ զնմանէ, եւ ակն ունէր նշան ինչ լիեալ տեսանել ի նմանէ:

23:8: Եւ Հերովդէս իբրեւ ետես զՅիսուս, ուրա՛խ եղեւ յոյժ. զի ցանկա՛յր ՚ի բազում ժամանակաց տեսանել զնա. քանզի լսէր բազում անգամ զնմանէ, եւ ակն ունէր նշա՛ն ինչ լիեալ՝ տեսանել ՚ի նմանէ։
8 Եւ երբ Հերովդէսը տեսաւ Յիսուսին, շատ ուրախացաւ, որովհետեւ երկար ժամանակից ի վեր ցանկանում էր նրան տեսնել, քանի որ յաճախ լսում էր նրա մասին եւ ակնկալութիւն ունէր նրա ձեռքով կատարուած որեւէ նշան տեսնել:
8 Հերովդէս երբ Յիսուսը տեսաւ շատ ուրախացաւ, վասն զի ինք շատոնց կը փափաքէր զանիկա տեսնել. քանզի անոր վրայով շատ բաներ լսած էր եւ կը յուսար անկէ նշան մը տեսնել։
zohrab-1805▾ eastern-1994▾ western am▾
23:88: Ирод, увидев Иисуса, очень обрадовался, ибо давно желал видеть Его, потому что много слышал о Нем, и надеялся увидеть от Него какое-нибудь чудо,
23:8  ὁ δὲ ἡρῴδης ἰδὼν τὸν ἰησοῦν ἐχάρη λίαν, ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν περὶ αὐτοῦ, καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
23:8. Ὁ (The-one) δὲ (moreover) Ἡρῴδης (a-Herodes) ἰδὼν (having-had-seen) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἐχάρη (it-had-been-joyed) λίαν, (to-exceedingly,"ἦν (it-was) γὰρ (therefore) ἐξ (out) ἱκανῶν ( of-ampled ) χρόνων (of-interims) θέλων (determining) ἰδεῖν (to-have-had-seen) αὐτὸν (to-it) διὰ (through) τὸ (to-the-one) ἀκούειν (to-hear) περὶ (about) αὐτοῦ, (of-it,"καὶ (and) ἤλπιζέν (it-was-expecting-to) τι (to-a-one) σημεῖον (to-a-signlet-of) ἰδεῖν (to-have-had-seen) ὑπ' (under) αὐτοῦ (of-it) γινόμενον . ( to-becoming )
23:8. Herodes autem viso Iesu gavisus est valde erat enim cupiens ex multo tempore videre eum eo quod audiret multa de illo et sperabat signum aliquod videre ab eo fieriAnd Herod seeing Jesus, was very glad: for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him.
8. Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him.
And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long [season], because he had heard many things of him; and he hoped to have seen some miracle done by him:

8: Ирод, увидев Иисуса, очень обрадовался, ибо давно желал видеть Его, потому что много слышал о Нем, и надеялся увидеть от Него какое-нибудь чудо,
23:8  ὁ δὲ ἡρῴδης ἰδὼν τὸν ἰησοῦν ἐχάρη λίαν, ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν περὶ αὐτοῦ, καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
23:8. Herodes autem viso Iesu gavisus est valde erat enim cupiens ex multo tempore videre eum eo quod audiret multa de illo et sperabat signum aliquod videre ab eo fieri
And Herod seeing Jesus, was very glad: for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Легкомысленный Ирод, давно уже желавший увидеть Христа, чтобы посмотреть, как Он творит чудеса, предлагал Христу разные вопросы, но Христос не удостоил его никаким ответом, так как Ирод не стоил ответа - вопросы его были вопросами пустого любопытства.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: for: Luk 9:7-9; Mat 14:1; Mar 6:14
and he: Luk 4:23; Kg2 5:3-6, Kg2 5:11; Act 8:19
John Gill
23:8 And when Herod saw Jesus, he was exceeding glad,.... For though he had been brought up in his country, and had so frequently preached, and wrought miracles there, he had never seen him before; and to have a sight of him, was a great indulgence to his curiosity:
for he was desirous to see him of a long season; perhaps ever since he had heard of his fame, and had entertained a notion that Christ was John the Baptist risen from the dead, whom he had beheaded; and therefore was desirous of seeing him, that he might know whether he was John or not:
because he had heard many things of him; concerning his doctrine, and miracles, and especially the latter; how that he cast out devils, and healed all manner of diseases, and even raised the dead to life:
and he hoped to have seen some miracle done by him; which would have still more gratified his curiosity, and have been the subject of further inquiry and conversation.
John Wesley
23:8 He had been long desirous to see him - Out of mere curiosity.
Robert Jamieson, A. R. Fausset and David Brown
23:8 some miracle--Fine sport thou expectedst, as the Philistines with Samson (Judg 16:25), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on Lk 13:31-33), and shalt be again.
23:923:9: Հարցանէր զնա բանիւք բազմօք, եւ նա՛ ո՛չինչ ետ նմա պատասխանի[1539]։ [1539] Ոմանք. Եւ նա ինչ ո՛չ ետ նմա։
9 Հերովդէսը նրան հարցաքննեց շատ խօսքերով, իսկ Յիսուս նրան ոչ մի պատասխան չտուեց:
9 Ու շատ խօսքերով հարցուփորձ ըրաւ, բայց անիկա բնաւ պատասխան մը չտուաւ։
Հարցանէր զնա բանիւք բազմօք. եւ նա ոչինչ ետ նմա պատասխանի:

23:9: Հարցանէր զնա բանիւք բազմօք, եւ նա՛ ո՛չինչ ետ նմա պատասխանի[1539]։
[1539] Ոմանք. Եւ նա ինչ ո՛չ ետ նմա։
9 Հերովդէսը նրան հարցաքննեց շատ խօսքերով, իսկ Յիսուս նրան ոչ մի պատասխան չտուեց:
9 Ու շատ խօսքերով հարցուփորձ ըրաւ, բայց անիկա բնաւ պատասխան մը չտուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:99: и предлагал Ему многие вопросы, но Он ничего не отвечал ему.
23:9  ἐπηρώτα δὲ αὐτὸν ἐν λόγοις ἱκανοῖς· αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῶ.
23:9. ἐπηρώτα (It-was-upon-entreating-unto) δὲ (moreover) αὐτὸν (to-it) ἐν (in) λόγοις (unto-forthees) ἱκανοῖς : ( unto-ampled ) αὐτὸς (it) δὲ (moreover) οὐδὲν (to-not-moreover-one) ἀπεκρίνατο ( it-separated-off ) αὐτῷ. (unto-it)
23:9. interrogabat autem illum multis sermonibus at ipse nihil illi respondebatAnd he questioned him in many words. But he answered him nothing.
9. And he questioned him in many words; but he answered him nothing.
Then he questioned with him in many words; but he answered him nothing:

9: и предлагал Ему многие вопросы, но Он ничего не отвечал ему.
23:9  ἐπηρώτα δὲ αὐτὸν ἐν λόγοις ἱκανοῖς· αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῶ.
23:9. interrogabat autem illum multis sermonibus at ipse nihil illi respondebat
And he questioned him in many words. But he answered him nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: but: Luk 13:32; Psa 38:13, Psa 38:14, Psa 39:1, Psa 39:2, Psa 39:9; Isa 53:7; Mat 7:6, Mat 27:14; Act 8:32; Pe1 2:23
John Gill
23:9 Then he questioned with him in many words,.... Or talked very much to him, inquiring who he was, whether John the Baptist, or no; whether it was true that he had wrought such miracles he had heard of, and how he wrought them, and by what power he performed them, and how he came by it; and used many arguments to persuade him to work a miracle at that time:
but he answered him nothing; would not give him one word in return to his many words, nor work any miracle in his presence; he answered him neither by words nor deeds; he would not indulge his curiosity, though he might have obtained his liberty by it.
John Wesley
23:9 He questioned him - Probably concerning the miracles which were reported to have been wrought by him.
Robert Jamieson, A. R. Fausset and David Brown
23:9 answered . . . nothing--(See Mt 7:6).
23:1023:10: Կայի՛ն քահանայապետքն եւ դպիրք՝ եւ պնդագո՛յնս չարախօսէին զնմանէ[1540]։[1540] Ոմանք. Եւ պնդագոյն չա՛՛։
10 Քահանայապետներն ու օրէնսգէտները վեր էին կենում եւ նրան բուռն կերպով ամբաստանում:
10 Քահանայապետներն ու դպիրներն ալ կեցեր էին եւ սաստիկ ամբաստանութիւն կ’ընէին անոր վրայ։
Կային քահանայապետքն եւ դպիրք եւ պնդագոյնս չարախօսէին զնմանէ:

23:10: Կայի՛ն քահանայապետքն եւ դպիրք՝ եւ պնդագո՛յնս չարախօսէին զնմանէ[1540]։
[1540] Ոմանք. Եւ պնդագոյն չա՛՛։
10 Քահանայապետներն ու օրէնսգէտները վեր էին կենում եւ նրան բուռն կերպով ամբաստանում:
10 Քահանայապետներն ու դպիրներն ալ կեցեր էին եւ սաստիկ ամբաստանութիւն կ’ընէին անոր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1010: Первосвященники же и книжники стояли и усильно обвиняли Его.
23:10  εἱστήκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς εὐτόνως κατηγοροῦντες αὐτοῦ.
23:10. ἱστήκεισαν (They-had-come-to-have-had-stood) δὲ (moreover,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of,"εὐτόνως (unto-goodly-stretched) κατηγοροῦντες ( gathering-down-unto ) αὐτοῦ. (of-it)
23:10. stabant etiam principes sacerdotum et scribae constanter accusantes eumAnd the chief priests and the scribes stood by, earnestly accusing him.
10. And the chief priests and the scribes stood, vehemently accusing him.
And the chief priests and scribes stood and vehemently accused him:

10: Первосвященники же и книжники стояли и усильно обвиняли Его.
23:10  εἱστήκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς εὐτόνως κατηγοροῦντες αὐτοῦ.
23:10. stabant etiam principes sacerdotum et scribae constanter accusantes eum
And the chief priests and the scribes stood by, earnestly accusing him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Хотя первосвященники и здесь выставляли против Христа обвинения, однако и Ирод не нашел основания признать Христа виновным. Только в чувстве оскорбленного самолюбия, так как Христос не пожелал отвечать на его вопросы, он с своими воинами насмехался над Христом. Он велел облачить Его в блестящую одежду, похожую на ту, что носили обыкновенно цари - не в белую, какую в Риме носили кандидаты на общественные должности, а вообще изукрашенную, может быть даже в пурпур... Этим он хотел показать Пилату, что такой "царь" не может быть им страшен. Ев. Лука при этом отмечает, что Ирод и Пилат с этого времени стали друзьями, так как Ирод, по выражению Иустина мученика, послал Иисуса к Пилату на его усмотрение и этим проявил свое расположение о доверии к Пилату (Разг. с Триф. 103). - Некоторые критики признают весь рассказ о суде над Христом у Ирода позднейшею вставкою, так как не находят возможности объяснить, почему все другие евангелисты вовсе не упоминают об этом суде. Но, собственно говоря, этот рассказ не приносит ничего особенного в течение процесса, какой велся о Христе, и прочие евангелисты поэтому могли опустить его.
Adam Clarke: Commentary on the Bible - 1831
23:10: The chief priests - vehemently accused him - Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honor of truth and innocence. Quesnel.
Albert Barnes: Notes on the Bible - 1834
23:10: Vehemently accused him - Violently or unjustly accused him, endeavoring to make it appear that he had been guilty of sedition in Herod's province.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: and vehemently: Luk 23:2, Luk 23:5, Luk 23:14, Luk 23:15, Luk 11:53; Act 24:5
John Gill
23:10 And the chief priests and Scribes,.... The sanhedrim that followed him from Pilate's hall, to Herod's palace; fearing, lest Herod should be disposed to let him go, should he gratify him by working a miracle:
stood; before Herod; so witnesses, and accusers, used to do; See Gill on Mk 14:57.
and vehemently accused him; of the same things they had accused him before Pilate, with great bitterness and constancy, increasing, and aggravating the charges against him.
Robert Jamieson, A. R. Fausset and David Brown
23:10 stood and vehemently accused him--no doubt both of treason before the king, and of blasphemy, for the king was a Jew.
23:1123:11: Արհամարհեա՛ց զնա եւ Հերո՛վդէս հանդերձ իւրո՛վք զօրականօքն. եւ ա՛յպն արարեալ՝ ա՛րկ զնովաւ հանդերձս սպիտակս, եւ ետ տանե՛լ անդրէն առ Պեղատոս[1541]։ [1541] Ոմանք. Հանդերձ սպիտակ։
11 Հերոդէսն էլ, իր զօրականներով հանդերձ, արհամարհեց նրան եւ ծիծաղելով նրա վրայ՝ սպիտակ զգեստներ հագցնել տուեց նրան ու վերստին յանձնեց, որ տանեն նրան Պիղատոսի մօտ:
11 Հերովդէս անարգեց զանիկա իր զօրականներուն հետ ու ծաղր ընելէն յետոյ փառաւոր հանդերձներ հագցուց անոր եւ նորէն Պիղատոսին ղրկեց։
Արհամարհեաց զնա եւ Հերովդէս հանդերձ իւրովք զօրականօքն, եւ այպն արարեալ` արկ զնովաւ հանդերձս սպիտակս, եւ ետ տանել անդրէն առ Պիղատոս:

23:11: Արհամարհեա՛ց զնա եւ Հերո՛վդէս հանդերձ իւրո՛վք զօրականօքն. եւ ա՛յպն արարեալ՝ ա՛րկ զնովաւ հանդերձս սպիտակս, եւ ետ տանե՛լ անդրէն առ Պեղատոս[1541]։
[1541] Ոմանք. Հանդերձ սպիտակ։
11 Հերոդէսն էլ, իր զօրականներով հանդերձ, արհամարհեց նրան եւ ծիծաղելով նրա վրայ՝ սպիտակ զգեստներ հագցնել տուեց նրան ու վերստին յանձնեց, որ տանեն նրան Պիղատոսի մօտ:
11 Հերովդէս անարգեց զանիկա իր զօրականներուն հետ ու ծաղր ընելէն յետոյ փառաւոր հանդերձներ հագցուց անոր եւ նորէն Պիղատոսին ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
23:1111: Но Ирод со своими воинами, уничижив Его и насмеявшись над Ним, одел Его в светлую одежду и отослал обратно к Пилату.
23:11  ἐξουθενήσας δὲ αὐτὸν [καὶ] ὁ ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας περιβαλὼν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῶ πιλάτῳ.
23:11. ἐξουθενήσας (Having-not-from-oned-out-unto) δὲ (moreover) αὐτὸν (to-it,"ὁ (the-one) Ἡρῴδης (a-Herodes,"σὺν (together) τοῖς (unto-the-ones) στρατεύμασιν (unto-amassings-to) αὐτοῦ (of-it,"καὶ (and) ἐμπαίξας (having-childed-in-to,"περιβαλὼν (having-had-casted-about) ἐσθῆτα (to-a-cloth) λαμπρὰν (to-en-lamped) ἀνέπεμψεν (it-dispatched-up) αὐτὸν (to-it) τῷ (unto-the-one) Πειλάτῳ. (unto-a-Peilatos)
23:11. sprevit autem illum Herodes cum exercitu suo et inlusit indutum veste alba et remisit ad PilatumAnd Herod with his army set him at nought and mocked him, putting on him a white garment: and sent him back to Pilate.
11. And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.
And Herod with his men of war set him at nought, and mocked [him], and arrayed him in a gorgeous robe, and sent him again to Pilate:

11: Но Ирод со своими воинами, уничижив Его и насмеявшись над Ним, одел Его в светлую одежду и отослал обратно к Пилату.
23:11  ἐξουθενήσας δὲ αὐτὸν [καὶ] ὁ ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας περιβαλὼν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῶ πιλάτῳ.
23:11. sprevit autem illum Herodes cum exercitu suo et inlusit indutum veste alba et remisit ad Pilatum
And Herod with his army set him at nought and mocked him, putting on him a white garment: and sent him back to Pilate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
23:11: A gorgeous robe - Εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Rev 3:4, it is said of the saints, They shall walk with me in White (garments), because they are Worthy. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, Mar 15:17; Joh 19:2; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
23:11: Herod with his men of war - With his soldiers, or his body-guard. It is probable that in traveling he had "a guard" to attend him constantly.
Set him at nought - Treated him with contempt and ridicule.
A gorgeous robe - A white or shining robe, for this is the meaning of the original. The Roman princes wore "purple" robes, and "Pilate," therefore, put such a robe on Jesus. The Jewish kings wore a "white" robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. Josephus says that the robe which Agrippa wore was so bright with silver that when the sun shone on it, it so dazzled the eyes that it was difficult to look on it. The Jews and Romans, therefore, decked him in the manner appropriate to their own country, for purposes of mockery. All this was unlawful and malicious, as there was not the least evidence of his guilt.
Sent him to Pilate - It was by the interchange of these civilities that they were made friends. It would seem that Pilate sent him to Herod as a token of civility and respect, and with a design, perhaps, of putting an end to their quarrel. Herod returned the civility, and it resulted in their reconciliation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: Herod: Act 4:27, Act 4:28
set: Luk 22:64, Luk 22:65; Psa 22:6, Psa 69:19, Psa 69:20; Isa 49:7, Isa 53:3; Mat 27:27-30; Mar 9:12; Mar 15:16-20
arrayed: Joh 19:5
Geneva 1599
23:11 And Herod with his (c) men of war set him at nought, and mocked [him], and arrayed him in a gorgeous robe, and sent him again to Pilate.
(c) Accompanied with his nobles and soldiers who followed him from Galilee.
John Gill
23:11 And Herod, with his men of war,.... Or his soldiers, his bodyguards that attended his person, who came with him from Galilee, and were both for his security and service, and for his pomp and magnificence:
set him at nought; made nothing of him; had him in no account; treated him as a silly, and contemptible creature, that could not do any thing that was reported of him; nor able to say any thing for himself; but took him to be a mere fool and idiot; and so they used him:
and mocked him; as a king, and made sport and pastime with him:
and arrayed him in a gorgeous robe. The Vulgate Latin renders it, "a white robe"; a token of his innocence, though not so designed by them, but rather by way of derision, as a symbol of his simplicity and folly. The Syriac version renders it, "scarlet"; and the Arabic and Persic versions, "red". It is very likely that it was an old worn-out robe of one of the officers, or soldiers, which they put on him; in contempt of his being a king, as the Roman soldiers afterwards did, upon the same account:
and sent him again to Pilate; uncondemned, not knowing what to make of him, or the charge against him, and he might be unwilling to have any hand in his death, not having forgotten the case of John the Baptist; and therefore remits him to Pilate, to do as he thought fit with him.
John Wesley
23:11 Herod set him at nought - Probably judging him to be a fool, because he answered nothing. In a splendid robe - In royal apparel; intimating that he feared nothing from this king.
Robert Jamieson, A. R. Fausset and David Brown
23:11 his men of war--his bodyguard.
set him at naught, &c.--stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.
gorgeous robe--bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [BENGEL].
sent him again to Pilate--instead of releasing him as he ought, having established nothing against Him (Lk 23:14-15). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (Acts 4:27) [BENGEL].
at enmity--perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
23:1223:12: Եւ եղեն բարեկա՛մք Պեղատոս եւ Հերովդէս յաւուր յայնմիկ. քանզի յառաջ թշնամի՛ք էին միմեանց[1542]։ [1542] Ոմանք. Յառաջն թշնամիք։
12 Եւ Պիղատոսն ու Հերովդէսը այդ օրերին բարեկամներ եղան, որովհետեւ առաջ իրար թշնամիներ էին:
12 Այն օրը Պիղատոս եւ Հերովդէս իրարու հետ բարեկամ եղան, որովհետեւ առաջ իրենց մէջտեղ թշնամութիւն կար։
Եւ եղեն բարեկամք Պիղատոս եւ Հերովդէս յաւուր յայնմիկ, քանզի յառաջ թշնամիք էին միմեանց:

23:12: Եւ եղեն բարեկա՛մք Պեղատոս եւ Հերովդէս յաւուր յայնմիկ. քանզի յառաջ թշնամի՛ք էին միմեանց[1542]։
[1542] Ոմանք. Յառաջն թշնամիք։
12 Եւ Պիղատոսն ու Հերովդէսը այդ օրերին բարեկամներ եղան, որովհետեւ առաջ իրար թշնամիներ էին:
12 Այն օրը Պիղատոս եւ Հերովդէս իրարու հետ բարեկամ եղան, որովհետեւ առաջ իրենց մէջտեղ թշնամութիւն կար։
zohrab-1805▾ eastern-1994▾ western am▾
23:1212: И сделались в тот день Пилат и Ирод друзьями между собою, ибо прежде были во вражде друг с другом.
23:12  ἐγένοντο δὲ φίλοι ὅ τε ἡρῴδης καὶ ὁ πιλᾶτος ἐν αὐτῇ τῇ ἡμέρᾳ μετ᾽ ἀλλήλων· προϊπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες πρὸς αὐτούς.
23:12. Ἐγένοντο ( They-had-became ) δὲ (moreover) φίλοι ( cared ,"ὅ (the-one) τε (also) Ἡρῴδης (a-Herodes) καὶ (and) ὁ (the-one) Πειλᾶτος (a-Peilatos,"ἐν (in) αὐτῇ (unto-it) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) μετ' (with) ἀλλήλων : ( of-one-to-other ) προϋπῆρχον (they-were-firsting-under-before) γὰρ (therefore) ἐν (in) ἔχθρᾳ (unto-en-enmitied) ὄντες ( being ) πρὸς (toward) αὑτούς. (to-themselves)
23:12. et facti sunt amici Herodes et Pilatus in ipsa die nam antea inimici erant ad invicemAnd Herod and Pilate were made friends, that same day: for before they were enemies one to another.
12. And Herod and Pilate became friends with each other that very day: for before they were at enmity between themselves.
And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves:

12: И сделались в тот день Пилат и Ирод друзьями между собою, ибо прежде были во вражде друг с другом.
23:12  ἐγένοντο δὲ φίλοι ὅ τε ἡρῴδης καὶ ὁ πιλᾶτος ἐν αὐτῇ τῇ ἡμέρᾳ μετ᾽ ἀλλήλων· προϊπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες πρὸς αὐτούς.
23:12. et facti sunt amici Herodes et Pilatus in ipsa die nam antea inimici erant ad invicem
And Herod and Pilate were made friends, that same day: for before they were enemies one to another.
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Adam Clarke: Commentary on the Bible - 1831
23:12: Pilate and Herod were made friends - I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.
Albert Barnes: Notes on the Bible - 1834
23:12: Made friends together ... - What had been the cause of their quarrel is unknown. It is commonly supposed that it was Pilate's slaying the Galileans in Jerusalem, as related in Luk 13:1-2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in "hating" Jesus, as is often the case with wicked people, for Pilate was certainly desirous of releasing him, and "both" considered him merely as an object of ridicule and sport. It is true, however, that wicked people, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most opposite characters brought together, simply to oppose religion. Compare Psa 83:5-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Psa 83:4-6; Act 4:27; Mat 16:1; Rev 17:13, Rev 17:14
Geneva 1599
23:12 (3) And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
(3) The hatred of godliness binds the wicked together.
John Gill
23:12 And the same day Pilate and Herod were made friends together,.... For it pleased Herod, that Pilate should show such a regard to his authority and power, as to send one that belonged to his jurisdiction to take cognizance of his case; and especially as it was a person that was much talked of, and he had long wanted to see; and Pilate, on the other hand, was pleased with Herod, that though he was one that was under his jurisdiction, and so had a right of trying the cause, and either absolve or condemn, yet chose not to use this his power, but referred the case to the Roman governor:
for before they were at enmity between themselves; it may be on account of the Galilaeans, the subjects of Herod, whom Pilate had slain, whilst they were sacrificing at Jerusalem, Lk 13:1, which Herod might resent, as an infringement upon his authority and power; for had they been ever so deserving of punishment, it ought to have been left to him, to have inflicted it, and not the governor of Judea, who had nothing to do with them: but now matters were made up by this step of Pilate's, in sending Christ to him, supposed to be a Galilean, and so of Herod's jurisdiction; which was tacitly acknowledging his former conduct to be wrong, and showed a regard to Herod's authority: and thus they were reconciled together, and agreed in their contemptuous usage, and ill-treatment of Christ, and so fulfilled Ps 2:1.
23:1323:13: Կոչեաց Պեղատոս զքահանայապետսն եւ զիշխանս եւ զժողովուրդն,
13 Պիղատոսը կանչեց քահանայապետներին, իշխանաւորներին եւ ժողովրդին ու ասաց.
13 Պիղատոս քահանայապետներն ու իշխանները եւ ժողովուրդը մէկտեղ կանչեց
Կոչեաց Պիղատոս զքահանայապետսն եւ զիշխանս եւ զժողովուրդն:

23:13: Կոչեաց Պեղատոս զքահանայապետսն եւ զիշխանս եւ զժողովուրդն,
13 Պիղատոսը կանչեց քահանայապետներին, իշխանաւորներին եւ ժողովրդին ու ասաց.
13 Պիղատոս քահանայապետներն ու իշխանները եւ ժողովուրդը մէկտեղ կանչեց
zohrab-1805▾ eastern-1994▾ western am▾
23:1313: Пилат же, созвав первосвященников и начальников и народ,
23:13  πιλᾶτος δὲ συγκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν
23:13. Πειλᾶτος (A-Peilatos) δὲ (moreover) συνκαλεσάμενος ( having-called-together-unto ) τοὺς (to-the-ones) ἀρχιερεῖς (to-first-sacreders-of) καὶ (and) τοὺς (to-the-ones) ἄρχοντας (to-firstings) καὶ (and) τὸν (to-the-one) λαὸν (to-a-people,"
23:13. Pilatus autem convocatis principibus sacerdotum et magistratibus et plebeAnd Pilate, calling together the chief priests and the magistrates and the people,
13. And Pilate called together the chief priests and the rulers and the people,
And Pilate, when he had called together the chief priests and the rulers and the people:

13: Пилат же, созвав первосвященников и начальников и народ,
23:13  πιλᾶτος δὲ συγκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν
23:13. Pilatus autem convocatis principibus sacerdotum et magistratibus et plebe
And Pilate, calling together the chief priests and the magistrates and the people,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-25: Об осуждении Христа на распятие ев. Лука говорит, по существу, то же, что и ев. Марк (XV, 6-15), но с некоторыми изменениями и дополнениями, Так, он сообщает, что Пилат теперь сам созывает синедристов и народ, очевидно для того, чтобы из среды народа могли выступить защитники Христа (13). - Я при вас исследовал (14). Это как будто противоречит показанию ев. Иоанна, который говорит, что Пилат допрашивал Христа наедине (ХVIII, 33: и сл.). Но слова ев. Луки не означают, что допрос действительно происходил на крыльце дворца, пред глазами всего народа. Пилат говорит только, что они сами видели, что допрос был, Пилат увел Христа внутрь дворца на глазах у них... - Ибо я посылал Его к нему. Это место читается различно. Т. Вес: "я послал вас к нему". У Тишендорфа (согласно с большинством древних кодексов): он (Ирод) послал Его (Христа) к нам (Пилат, по римскому обычаю, как представитель императора, выражается о себе во множ. числе). Лучше, несомненно, последнее чтение как более удостоверенное и в то же время более ясное. Чтение Т. Rec. не может быть принято уже потому, что Пилат не посылал Ироду первосвященников. - Наш русский перевод держится, очевидно, редакции, сохранившейся в древних сирских переводах (ср. Меркса с. 486-487). - Не найдено в Нем достойного смерти - точнее: и вот (оказалось по моему и Ирода расследованию), у Него (autw дател. пад. принадлежности при страд. глаголе) нет ничего сделанного, что было бы достойно смертной казни. - Итак, наказав Его, отпущу. Пилат хочет наказать Христа, чтобы дать некоторое удовлетворение злобе Его врагов. Это наказание не то, о котором говорит ев. Марк (XV, 15): ев. Марк упоминает о наказании, которое было совершено над Христом уже по осуждении Его на смерть. Пилат, очевидно, начал уже сдаваться, уступать врагам Христа. По исследованию Меркса (с. 488) самое это наказание было очень тяжелое: именно бичевание (употребленное здесь греч. слово paideuw равносильно евр, глаголу "рада", который в Талмуде означает очень жестокое наказание, кончающееся иногда смертью)... - А ему и нужно было... См. Мф XXVII, 15: и cл. Мк XV, 6-15.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 16 I will therefore chastise him, and release him. 17 (For of necessity he must release one unto them at the feast.) 18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: 19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) 20 Pilate therefore, willing to release Jesus, spake again to them. 21 But they cried, saying, Crucify him, crucify him. 22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. 23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. 24 And Pilate gave sentence that it should be as they required. 25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

We have here the blessed Jesus run down by the mob, and hurried to the cross in the storm of a popular noise and tumult, raised by the malice and artifice of the chief priests, as agents for the prince of the power of the air.

I. Pilate solemnly protests that he believes he has done nothing worthy of death or of bonds. And, if he did believe so, he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his prosecutors to their good behaviour for their insolent conduct. But, being himself a bad man, he had no kindness for Christ, and, having made himself otherwise obnoxious, was afraid of displeasing either the emperor or the people; and therefore, for want of integrity, he called together the chief priests, and rulers, and people (whom he should have dispersed, as a riotous and seditious assembly, and forbid them to come near him), and will hear what they have to say, to whom he should have turned a deaf ear, for he plainly saw what spirit actuated them (v. 14): "You have brought," saith he, "this man to me, and, because I have a respect for you, I have examined him before you, and have heard all you have to allege against him, and I can make nothing of it: I find no fault in him; you cannot prove the things whereof you accuse him."

II. He appeals to Herod concerning him (v. 15): "I sent you to him, who is supposed to have known more of him than I have done, and he has sent him back, not convicted of any thing, nor under any mark of his displeasure; in his opinion, his crimes are not capital. He has laughed at him as a weak man, but has not stigmatized him as a dangerous man." He thought Bedlam a fitter place for him than Tyburn.

III. He proposes to release him, if they will but consent to it. He ought to have done it without asking leave of them, Fiat justitia, ruat cœlum--Let justice have its course, though the heavens should be desolated. But the fear of man brings many into this snare, that, whereas justice should take place, though heaven and earth come together, they will do an unjust thing, against their consciences, rather than pull an old house about their ears. Pilate declares him innocent, and therefore has a mind to release him; yet, to please the people, 1. He will release him under the notion of a malefactor, because of necessity he must release one (v. 17); so that whereas he ought to have been released by an act of justice, and thanks to nobody, he would have him released by an act of grace, and not be beholden to the people for it. 2. He will chastise him, and release him. If no fault be to be found in him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor would it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity who was not to be the object of their envy. We must not do evil that good may come.

IV. The people choose rather to have Barabbas released, a wretched fellow, that had nothing to recommend him to their favour but the daringness of his crimes. He was imprisoned for a sedition made in the city, and for murder (of all crimes among men the least pardonable), yet this was the criminal that was preferred before Christ: Away with this man, and release unto us Barabbas, v. 18, 19. And no wonder that such a man is the favourite and darling of such a mob, he that was really seditious, rather than he that was really loyal and falsely accused of sedition.

V. When Pilate urged the second time that Christ should be released, they cried out, Crucify him, crucify him, v. 20, 21. They not only will have him die, but will have him die so great a death; nothing less will serve but he must be crucified: Crucify him, crucify him.

VI. When Pilate the third time reasoned with them, to show them the unreasonableness and injustice of it, they were the more peremptory and outrageous (v. 22): "Why? What evil hath he done? Name his crime. I have found no cause of death, and you cannot say what cause of death you have found in him; and therefore, if you will but speak the word, I will chastise him and let him go." But popular fury, the more it is complimented, the more furious it grows; they were instant with loud voices, with great noises or outcries, not requesting, but requiring, that he might be crucified; as if they had as much right, at the feast, to demand the crucifying of one that was innocent as the release of one that was guilty.

VII. Pilate's yielding, at length, to their importunity. The voice of the people and of the chief priests prevailed, and were too hard for Pilate, and overruled him to go contrary to his convictions and inclinations. He had not courage to go against so strong a stream, but gave sentence that it should be as they required, v. 24. Here is judgment turned away backward, and justice standing afar off, for fear of popular fury. Truth is fallen in the street, and equity cannot enter, Isa. lix. 14. Judgment was looked for, but behold oppression; righteousness, but behold a cry, Isa. v. 7. This is repeated in v. 25, with the aggravating circumstance of the release of Barabbas: He released unto them him that for sedition and murder was cast into prison, who hereby would be hardened in his wickedness, and do the more mischief, because him they had desired, being altogether such a one as themselves; but he delivered Jesus to their will, and he could not deal more barbarously with him than to deliver him to their will, who hated him with a perfect hatred, and whose tender mercies were cruelty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: Mat 27:21-23; Mar 15:14; Joh 18:38, Joh 19:4
Geneva 1599
23:13 (4) And Pilate, when he had called together the chief priests and the (d) rulers and the people,
(4) Christ is acquitted the second time, even by him of whom he is condemned, so that it might appear in what way he who is just, redeemed us who were unjust.
(d) Those whom the Jews called the sanhedrin.
John Gill
23:13 And Pilate, when he had called together the chief priests,.... That is, after Herod had sent back Christ unto him, he then summoned the chief priests together, to consider what should be done to him: and with them also,
the rulers and the people; both the civil and ecclesiastical rulers, and the chief among the people, who had been forward in accusing Jesus, and seeking his death: the latter of these is not read in the Persic version; and both are joined together in the Syriac and Ethiopic versions, and read thus; by the former, "the princes, or chiefs of the people": and by the latter, "the judges of the people": in a word, he convened the whole sanhedrim, which consisted of the chief priests, Scribes, and elders of the people.
23:1423:14: եւ ասէ ցնոսա. Ածէք մատուցէք ինձ զայրս զայս իբրեւ զխոտորեցուցի՛չ ժողովրդեանն. եւ ահաւասիկ առաջի ձե՛ր դատեցայ, եւ վնաս ինչ՝ ո՛չ գտի յառնս յայսմիկ՝ զորոց դուք չարախօսեցէքդ զդմանէ[1543]։ [1543] Ոմանք. Զորոյ դուք չարախօսէքդ։
14 «Այս մարդուն բերեցիք ներկայացրիք ինձ, որպէս ժողովրդին մոլորեցնողի. եւ ահաւասիկ ձեր առաջ դատաքննութիւն արեցի եւ այս մարդու մէջ չգտայ մէկն այն յանցանքներից, որոնցով դուք ամբաստանում էք նրան:
14 Եւ ըսաւ անոնց. «Այս մարդը առջեւս բերիք ժողովուրդը մոլորեցնողի մը պէս, բայց ես ձեր առջեւ քննութիւն ընելով՝ ատոր համար ձեր ըրած ամբաստանութիւններէն յանցանք մը չգտայ այդ մարդուն վրայ.
եւ ասէ ցնոսա. Ածէք մատուցէք ինձ զայրս զայս իբրեւ զխոտորեցուցիչ ժողովրդեանն. եւ ահաւասիկ առաջի ձեր դատեցայ, եւ վնաս ինչ ոչ գտի յառնս յայսմիկ` զորոց դուք չարախօսէքդ զդմանէ:

23:14: եւ ասէ ցնոսա. Ածէք մատուցէք ինձ զայրս զայս իբրեւ զխոտորեցուցի՛չ ժողովրդեանն. եւ ահաւասիկ առաջի ձե՛ր դատեցայ, եւ վնաս ինչ՝ ո՛չ գտի յառնս յայսմիկ՝ զորոց դուք չարախօսեցէքդ զդմանէ[1543]։
[1543] Ոմանք. Զորոյ դուք չարախօսէքդ։
14 «Այս մարդուն բերեցիք ներկայացրիք ինձ, որպէս ժողովրդին մոլորեցնողի. եւ ահաւասիկ ձեր առաջ դատաքննութիւն արեցի եւ այս մարդու մէջ չգտայ մէկն այն յանցանքներից, որոնցով դուք ամբաստանում էք նրան:
14 Եւ ըսաւ անոնց. «Այս մարդը առջեւս բերիք ժողովուրդը մոլորեցնողի մը պէս, բայց ես ձեր առջեւ քննութիւն ընելով՝ ատոր համար ձեր ըրած ամբաստանութիւններէն յանցանք մը չգտայ այդ մարդուն վրայ.
zohrab-1805▾ eastern-1994▾ western am▾
23:1414: сказал им: вы привели ко мне человека сего, как развращающего народ; и вот, я при вас исследовал и не нашел человека сего виновным ни в чем том, в чем вы обвиняете Его;
23:14  εἶπεν πρὸς αὐτούς, προσηνέγκατέ μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐθὲν εὖρον ἐν τῶ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατ᾽ αὐτοῦ,
23:14. εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Προσηνέγκατέ (Ye-beared-toward) μοι (unto-me) τὸν (to-the-one) ἄνθρωπον (to-a-mankind) τοῦτον (to-the-one-this) ὡς (as) ἀποστρέφοντα (to-beturning-off) τὸν (to-the-one) λαόν, (to-a-people,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἐγὼ (I) ἐνώπιον (in-looked) ὑμῶν (of-ye) ἀνακρίνας (having-separated-up,"οὐθὲν (to-not-from-one) εὗρον (I-had-found) ἐν (in) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) τούτῳ (unto-the-one-this) αἴτιον (to-appeal-belonged) ὧν ( of-which ) κατηγορεῖτε (ye-gather-down-unto) κατ' (down) αὐτοῦ: (of-it)
23:14. dixit ad illos obtulistis mihi hunc hominem quasi avertentem populum et ecce ego coram vobis interrogans nullam causam inveni in homine isto ex his in quibus eum accusatisSaid to them: You have presented unto me this man as one that perverteth the people. And behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him.
14. and said unto them, Ye brought unto me this man, as one that perverteth the people: and behold, I, having examined him before you, found no fault in this man touching those things whereof ye accuse him:
Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined [him] before you, have found no fault in this man touching those things whereof ye accuse him:

14: сказал им: вы привели ко мне человека сего, как развращающего народ; и вот, я при вас исследовал и не нашел человека сего виновным ни в чем том, в чем вы обвиняете Его;
23:14  εἶπεν πρὸς αὐτούς, προσηνέγκατέ μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐθὲν εὖρον ἐν τῶ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατ᾽ αὐτοῦ,
23:14. dixit ad illos obtulistis mihi hunc hominem quasi avertentem populum et ecce ego coram vobis interrogans nullam causam inveni in homine isto ex his in quibus eum accusatis
Said to them: You have presented unto me this man as one that perverteth the people. And behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: as one: Luk 23:1, Luk 23:2, Luk 23:5
have found: Luk 23:4; Dan 6:4; Mat 27:4, Mat 27:19, Mat 27:24, Mat 27:54; Act 13:28; Heb 7:26
John Gill
23:14 Said unto them, ye have brought this man unto me,.... Pointing to Jesus, who stood before him;
as one that perverteth the people; from their religion, and laws, and allegiance to Caesar. The Syriac and Persic versions read, "your people"; of the same nation with them, and that were under their care and jurisdiction; at least in an ecclesiastical way:
and behold, I having examined him before you; not only privately, and alone, between themselves in the judgment hall, Jn 18:33 but openly in the presence of them, when he brought forth Jesus to them, and heard their charges, and urged him to answer to them, Mt 27:11
have found no fault in this man; cannot perceive any charge proved against him, or any crime he is guilty of, for which punishment should be inflicted on him; or at least, that he should be put to death:
touching, or with regard to
those things, whereof ye accuse him. The Syriac and Persic versions read, "all those things"; intimating, that he had carefully looked into, and examined every thing, and had omitted nothing, and that all their accusations, and charges, put together, did not make it appear that he was guilty of a single crime.
23:1523:15: Այլ եւ ո՛չ Հերովդէս, քանզի ետո՛ւ տանե՛լ զդա առ նա. եւ արդ՝ ոչի՛նչ մահու արժանի է գործեալ դորա.
15 Եւ ոչ էլ՝ Հերովդէսը, որի մօտ հրամայեցի, որ Յիսուսին տանեն[21]:[21] 21. Յուն. լաւ բն. ունեն... քանի որ նա նրան յետ ուղարկեց մեզ մօտ:
15 Ո՛չ ալ Հերովդէս, վասն զի ձեզ անոր ղրկեցի եւ ահա ատիկա մահու արժանի գործ մը ըրած չէ։
Այլ եւ ոչ Հերովդէս, քանզի [139]ետու տանել զդա առ նա``. եւ արդ ոչինչ մահու արժանի է գործեալ դորա:

23:15: Այլ եւ ո՛չ Հերովդէս, քանզի ետո՛ւ տանե՛լ զդա առ նա. եւ արդ՝ ոչի՛նչ մահու արժանի է գործեալ դորա.
15 Եւ ոչ էլ՝ Հերովդէսը, որի մօտ հրամայեցի, որ Յիսուսին տանեն[21]:
[21] 21. Յուն. լաւ բն. ունեն... քանի որ նա նրան յետ ուղարկեց մեզ մօտ:
15 Ո՛չ ալ Հերովդէս, վասն զի ձեզ անոր ղրկեցի եւ ահա ատիկա մահու արժանի գործ մը ըրած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1515: и Ирод также, ибо я посылал Его к нему; и ничего не найдено в Нем достойного смерти;
23:15  ἀλλ᾽ οὐδὲ ἡρῴδης· ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς· καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῶ.
23:15. ἀλλ' (other) οὐδὲ (not-moreover) Ἡρῴδης, (a-Herodes,"ἀνέπεμψεν (it-dispatched-up) γὰρ (therefore) αὐτὸν (to-it) πρὸς (toward) ἡμᾶς: (to-me) καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"οὐδὲν (not-moreover-one) ἄξιον (deem-belonged) θανάτου (of-a-death) ἐστὶν (it-be) πεπραγμένον (having-had-come-to-be-practiced) αὐτῷ: (unto-it)
23:15. sed neque Herodes nam remisi vos ad illum et ecce nihil dignum morte actum est eiNo, nor Herod neither. For, I sent you to him: and behold, nothing worthy of death is done to him.
15. no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him.
No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him:

15: и Ирод также, ибо я посылал Его к нему; и ничего не найдено в Нем достойного смерти;
23:15  ἀλλ᾽ οὐδὲ ἡρῴδης· ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς· καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῶ.
23:15. sed neque Herodes nam remisi vos ad illum et ecce nihil dignum morte actum est ei
No, nor Herod neither. For, I sent you to him: and behold, nothing worthy of death is done to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
23:15: No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.
Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him."
Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.
Albert Barnes: Notes on the Bible - 1834
23:15: Nothing worthy of death is done unto him - Deserving of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate and then before Herod, unjustly subjecting him to trial before "two" men in succession, and thus giving them a double opportunity of condemning him, and yet, after all, he was declared by both to be innocent. There could be no better evidence that he "was" innocent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: nothing: Rather, "nothing worthy of death is committed my him;" ̓πεπραγμενον [Strong's G4238], αυτω [Strong's G848], being put for ̓πεπραγμενον υπ̓ [Strong's G5259], αυτου [Strong's G848], or πεπραχεν [Strong's G4238], αυτος [Strong's G846], "he hath done nothing." Luk 23:15
John Gill
23:15 No, nor yet Herod,.... Who was a Jew, and better versed in their religious affairs, and understood the nature of such charges, and the amount of them, and what was sufficient proof in such cases; and who had also examined Jesus, and that in their presence, and had heard all that they had to accuse him with, and yet found no fault in him of any such kind, as to condemn him to death for it:
for I sent you to him; along with Jesus, to make your allegations against him good before him; or, "I sent him to him", as the Syriac version reads; that is, Jesus to him, as the Persic version expresses, he being of his country, and belonging to his jurisdiction; or, "he sent him back to us"; as the Arabic version reads, and three of Beza's copies: that is, Herod, after he had examined Jesus, and found no fault in him, sent him again to us; not being able to make out any crime against him, or to pass any judgment on the matter, for it follows;
and lo, nothing worthy of death is done unto him; or "by him": the sense is, either that it appeared to Herod, that Christ had done nothing that deserved death; or that nothing was done to him by Herod, which showed that he thought he was worthy of it; since he passed no sentence on him, nor ordered him to be scourged, nor delivered him into the hands of an executioner, or to be imprisoned until things could be cleared up.
John Wesley
23:15 He hath done nothing worthy of death - According to the judgment of Herod also.
23:1623:16: խրատեցից զդա, եւ արձակեցի՛ց։
16 Արդ, նա մահուան արժանի ոչինչ չի արել, նրան գանահարել կը տամ եւ կ’արձակեմ»
16 Ուրեմն պատիժ մը տամ անոր ու արձակեմ»։
խրատեցից զդա եւ արձակեցից:

23:16: խրատեցից զդա, եւ արձակեցի՛ց։
16 Արդ, նա մահուան արժանի ոչինչ չի արել, նրան գանահարել կը տամ եւ կ’արձակեմ»
16 Ուրեմն պատիժ մը տամ անոր ու արձակեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1616: итак, наказав Его, отпущу.
23:16  παιδεύσας οὗν αὐτὸν ἀπολύσω.
23:16. παιδεύσας (having-childed-of) οὖν (accordingly) αὐτὸν (to-it) ἀπολύσω. (I-shall-loose-off)
23:16. emendatum ergo illum dimittamI will chastise him therefore and release him.
16. I will therefore chastise him, and release him.
I will therefore chastise him, and release:

16: итак, наказав Его, отпущу.
23:16  παιδεύσας οὗν αὐτὸν ἀπολύσω.
23:16. emendatum ergo illum dimittam
I will chastise him therefore and release him.
16. I will therefore chastise him, and release him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:16: I will therefore chastise him - The word "chastise" here means to "scourge or to whip." This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason why, if Pilate supposed Jesus to be "innocent," he should propose publicly to scourge him. It was as "really" unjust to do that as it was to crucify him. But probably he expected by this to conciliate the minds of his accusers; to show them that he was willing to gratify them if it "could" be done with propriety; and perhaps he expected that by seeing him whipped and disgraced, and condemned to ridicule, to contempt, and to suffering, they would be satisfied. It is farther remarked that among the Romans it was competent for a magistrate to inflict a "slight" punishment on a man when a charge of gross offence was not fully made out, or where there was not sufficient testimony to substantiate the precise charge alleged. All this shows,
1. The palpable "injustice" of our Lord's condemnation;
2. The persevering malice and obstinacy of the Jews; and,
3. The want of firmness in Pilate.
He should have released him at once; but the love of "popularity" led him to the murder of the Son of God. Man should do his duty in all situations; and he that, like Pilate, seeks only for public favor and popularity, will assuredly be led into crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: Isa 53:5; Mat 27:26; Mar 15:15; Joh 19:1-4; Act 5:40, Act 5:41
Geneva 1599
23:16 (5) I will therefore chastise him, and release [him].
(5) The wisdom of the flesh is to choose the lesser of two evils, but God curses such plans.
John Gill
23:16 I will therefore chastise him,.... Give him some correction, as by scourging, or beating with rods: this he proposed, not because he thought him deserving of it, but in complaisance to the Jews; since it would look as if their charges were not altogether weak and groundless; and that Jesus was not entirely innocent: this would carry a show of guilt and punishment, and he hoped this might be thought sufficient, and so he should please them, and save Jesus from dying, which he much desired:
and release him; from his bonds, and let him go.
John Wesley
23:16 I will therefore chastise him - Here Pilate began to give ground, which only encouraged them to press on. Mt 27:15; Mk 15:6; Jn 18:39.
23:1723:17: Զի հա՛րկ էր մի մի ըստ տօնի արձակե՛լ նոցա[1544]։ [1544] Ոմանք. Ըստ տօնին արձա՛՛։
17[22] (որովհետեւ հարկաւոր էր իւրաքանչիւր տօնի առթիւ մի բանտարկեալ արձակել նրանց համար):[22] 22. Լաւագոյն յուն. բն. չունեն այս համարը:
17 (Իսկ տօնին ատենը պէտք էր որ մէկը արձակէր անոնց.)
Զի հարկ էր մի մի ըստ տօնի արձակել նոցա:

23:17: Զի հա՛րկ էր մի մի ըստ տօնի արձակե՛լ նոցա[1544]։
[1544] Ոմանք. Ըստ տօնին արձա՛՛։
17[22] (որովհետեւ հարկաւոր էր իւրաքանչիւր տօնի առթիւ մի բանտարկեալ արձակել նրանց համար):
[22] 22. Լաւագոյն յուն. բն. չունեն այս համարը:
17 (Իսկ տօնին ատենը պէտք էր որ մէկը արձակէր անոնց.)
zohrab-1805▾ eastern-1994▾ western am▾
23:1717: А ему и нужно было для праздника отпустить им одного [узника].
23:17  
23:17. [WH omits this verse.]
23:17. necesse autem habebat dimittere eis per diem festum unumNow of necessity he was to release unto them one upon the feast day.
17. [A few Greek copies add verse 17: “Every year at the Passover festival, Pilate had to release one prisoner to the people.”]
For of necessity he must release one unto them at the feast:

17: А ему и нужно было для праздника отпустить им одного [узника].
23:17  
23:17. [WH omits this verse.]
23:17. necesse autem habebat dimittere eis per diem festum unum
Now of necessity he was to release unto them one upon the feast day.
17. [A few Greek copies add verse 17: “Every year at the Passover festival, Pilate had to release one prisoner to the people.”]
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
23:17: For of necessity he must release one - That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on Mat 27:15 (note).
Albert Barnes: Notes on the Bible - 1834
23:17: See the notes at Mat 27:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: Mat 27:15; Mar 15:6; Joh 18:39
John Gill
23:17 For of necessity he must release one,.... And therefore proposed to release Jesus
unto them at the feast; of passover, which now was; not that there was any law that obliged to it, but it having been customary with the Roman governor to do so, the people expected it; custom had made it necessary: and so the Syriac, Arabic, and Persic versions render it, "it was a custom to release", &c. not at each feast, or every feast, as the last of these versions read, only at the passover, as is expressed, Jn 18:39.
23:1823:18: Եւ նոքա՝ աղաղակէին ամենայն բազմութեամբն՝ եւ ասէին. Բա՛րձ զդա, եւ արձակեա՛ մեզ զԲարա՛բբա,
18 Եւ նրանք ամբողջ բազմութեամբ աղաղակում էին եւ ասում. «Նրան վերացրո՛ւ եւ արձակի՛ր մեզ համար Բարաբբային»
18 Բոլոր բազմութիւնը մէկտեղ աղաղակեցին՝ ըսելով. «Վերցուր ատիկա ու Բարաբբան արձակէ մեզի»,
Եւ նոքա աղաղակէին ամենայն բազմութեամբն եւ ասէին. Բարձ զդա եւ արձակեա մեզ զԲարաբբա:

23:18: Եւ նոքա՝ աղաղակէին ամենայն բազմութեամբն՝ եւ ասէին. Բա՛րձ զդա, եւ արձակեա՛ մեզ զԲարա՛բբա,
18 Եւ նրանք ամբողջ բազմութեամբ աղաղակում էին եւ ասում. «Նրան վերացրո՛ւ եւ արձակի՛ր մեզ համար Բարաբբային»
18 Բոլոր բազմութիւնը մէկտեղ աղաղակեցին՝ ըսելով. «Վերցուր ատիկա ու Բարաբբան արձակէ մեզի»,
zohrab-1805▾ eastern-1994▾ western am▾
23:1818: Но весь народ стал кричать: смерть Ему! а отпусти нам Варавву.
23:18  ἀνέκραγον δὲ παμπληθεὶ λέγοντες, αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν βαραββᾶν·
23:18. ἀνέκραγον (They-had-up-clamored-to) δὲ (moreover) πανπληθεὶ (unto-all-repleted," λέγοντες ( forthing ,"Αἶρε (Thou-should-lift) τοῦτον, (to-the-one-this,"ἀπόλυσον (thou-should-have-loosed-off) δὲ (moreover) ἡμῖν (unto-us) τὸν (to-the-one) Βαραββᾶν: (to-a-Barabbas)
23:18. exclamavit autem simul universa turba dicens tolle hunc et dimitte nobis BarabbanBut the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:
18. But they cried out all together, saying, Away with this man, and release unto us Barabbas:
And they cried out all at once, saying, Away with this [man], and release unto us Barabbas:

18: Но весь народ стал кричать: смерть Ему! а отпусти нам Варавву.
23:18  ἀνέκραγον δὲ παμπληθεὶ λέγοντες, αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν βαραββᾶν·
23:18. exclamavit autem simul universa turba dicens tolle hunc et dimitte nobis Barabban
But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
23:18: Away with this man - That is, Put him to death - αιρε τουτον, literally, Take this one away, i.e. to punishment - to death.
Albert Barnes: Notes on the Bible - 1834
23:18: See the notes at Mat 27:20-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: they: Mat 27:16-23; Mar 15:7-14; Joh 18:40; Act 3:14
Away: Joh 19:15; Act 21:36, Act 22:22
John Gill
23:18 And they cried out all at once,.... The chief priests, rulers, and people, not bearing to hear of a release of him, now they had got him in their hands; and enraged at the proposal, in a most clamorous way, cried out, as one man, immediately:
Saying, away with this man; to the cross; to Calvary, the place of execution; away with him out of the world; he is not fit to live:
and release unto us Barabbas; whose character is given in the next verse; See Gill on Mt 27:16.
23:1923:19: որ էր վասն խռովութեան իրիք եղելոյ ՚ի քաղաքին եւ սպանութեան մտեալ ՚ի բանտ։
19 (որը քաղաքում պատահած մի խռովութեան եւ սպանութեան համար բանտարկուել էր):
19 (Որ քաղաքին մէջ եղած խռովութեան մը եւ մարդասպանութեան համար բանտը դրուած էր։)
Որ էր վասն խռովութեան իրիք եղելոյ ի քաղաքին եւ սպանութեան մտեալ ի բանտ:

23:19: որ էր վասն խռովութեան իրիք եղելոյ ՚ի քաղաքին եւ սպանութեան մտեալ ՚ի բանտ։
19 (որը քաղաքում պատահած մի խռովութեան եւ սպանութեան համար բանտարկուել էր):
19 (Որ քաղաքին մէջ եղած խռովութեան մը եւ մարդասպանութեան համար բանտը դրուած էր։)
zohrab-1805▾ eastern-1994▾ western am▾
23:1919: Варавва был посажен в темницу за произведенное в городе возмущение и убийство.
23:19  ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον βληθεὶς ἐν τῇ φυλακῇ.
23:19. ὅστις (which-a-one) ἦν (it-was) διὰ (through) στάσιν (to-a-standing) τινὰ (to-a-one) γενομένην ( to-having-had-became ) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) καὶ (and) φόνον (to-a-slaying) βληθεὶς (having-been-casted) ἐν (in) τῇ (unto-the-one) φυλακῇ. (to-a-guarding)
23:19. qui erat propter seditionem quandam factam in civitate et homicidium missus in carceremWho, for a certain sedition made in the city and for a murder, was cast into prison.
19. one who for a certain insurrection made in the city, and for murder, was cast into prison.
Who for a certain sedition made in the city, and for murder, was cast into prison:

19: Варавва был посажен в темницу за произведенное в городе возмущение и убийство.
23:19  ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον βληθεὶς ἐν τῇ φυλακῇ.
23:19. qui erat propter seditionem quandam factam in civitate et homicidium missus in carcerem
Who, for a certain sedition made in the city and for a murder, was cast into prison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: Luk 23:2, Luk 23:5; Act 3:14
John Gill
23:19 Who, for a certain sedition made in the city,.... Of Jerusalem: he had made an insurrection in it, in opposition to the government, in order to have thrown off the yoke, and to have asserted and maintained their liberties, as a free people; or rather to have seized and plundered the properties of other people, since he is represented elsewhere as a robber:
and for murder; which had either been committed by himself, or his accomplices, in the insurrection; and for these things, sedition, and murder, he
was cast into prison; where he lay till this feast, in order to be executed.
23:2023:20: Դարձեալ Պեղատոս սկսաւ խօսե՛լ, քանզի կամէր արձակե՛լ զՅիսուս։
20 Պիղատոսը նորից սկսեց խօսել, որովհետեւ կամենում էր Յիսուսին արձակել:
20 Պիղատոս՝ Յիսուսը արձակել ուզելով՝ նորէն խօսեցաւ անոնց։
Դարձեալ Պիղատոս սկսաւ խօսել, քանզի կամէր արձակել զՅիսուս:

23:20: Դարձեալ Պեղատոս սկսաւ խօսե՛լ, քանզի կամէր արձակե՛լ զՅիսուս։
20 Պիղատոսը նորից սկսեց խօսել, որովհետեւ կամենում էր Յիսուսին արձակել:
20 Պիղատոս՝ Յիսուսը արձակել ուզելով՝ նորէն խօսեցաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
23:2020: Пилат снова возвысил голос, желая отпустить Иисуса.
23:20  πάλιν δὲ ὁ πιλᾶτος προσεφώνησεν αὐτοῖς, θέλων ἀπολῦσαι τὸν ἰησοῦν·
23:20. πάλιν (Unto-furthered) δὲ (moreover) ὁ (the-one) Πειλᾶτος (a-Peilatos) προσεφώνησεν (it-sounded-toward-unto) αὐτοῖς, (unto-them,"θέλων (determining) ἀπολῦσαι (to-have-loosed-off) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
23:20. iterum autem Pilatus locutus est ad illos volens dimittere IesumAnd Pilate again spoke to them, desiring to release Jesus.
20. And Pilate spake unto them again, desiring to release Jesus;
Pilate therefore, willing to release Jesus, spake again to them:

20: Пилат снова возвысил голос, желая отпустить Иисуса.
23:20  πάλιν δὲ ὁ πιλᾶτος προσεφώνησεν αὐτοῖς, θέλων ἀπολῦσαι τὸν ἰησοῦν·
23:20. iterum autem Pilatus locutus est ad illos volens dimittere Iesum
And Pilate again spoke to them, desiring to release Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: Mat 14:8, Mat 14:9, Mat 27:19; Mar 15:15; Joh 19:12
John Gill
23:20 Pilate therefore willing to release Jesus,.... Being more and more convinced of his innocence; and still seeing more clearly into the wickedness, malice, and envy of his accusers; and having received a message from his wife:
spake again to them; putting it again to them, which he should release; asking them what he should do with Jesus; plainly signifying his mind, that he thought him innocent, and that it would be right to let him go. The Ethiopic version represents him, saying, "will ye that I save for you, or release to you the Lord Jesus?"
23:2123:21: Եւ նոքա՝ անդրէն աղաղակէին եւ ասէին. ՚Ի խաչ հան զդա[1545]։ [1545] Ոմանք. Եւ նոքա անդէն աղա՛՛։
21 Եւ նրանք կրկին աղաղակում էին ու ասում. «Խա՛չը հանիր նրան»:
21 Բայց անոնք կ’աղաղակէին ու կ’ըսէին. «Խա՛չը հանէ ատիկա, խաչը հանէ»։
Եւ նոքա անդրէն աղաղակէին եւ ասէին. [140]Ի խաչ հան`` զդա:

23:21: Եւ նոքա՝ անդրէն աղաղակէին եւ ասէին. ՚Ի խաչ հան զդա[1545]։
[1545] Ոմանք. Եւ նոքա անդէն աղա՛՛։
21 Եւ նրանք կրկին աղաղակում էին ու ասում. «Խա՛չը հանիր նրան»:
21 Բայց անոնք կ’աղաղակէին ու կ’ըսէին. «Խա՛չը հանէ ատիկա, խաչը հանէ»։
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23:2121: Но они кричали: распни, распни Его!
23:21  οἱ δὲ ἐπεφώνουν λέγοντες, σταύρου, σταύρου αὐτόν.
23:21. οἱ (The-ones) δὲ (moreover) ἐπεφώνουν (they-were-sounding-upon-unto) λέγοντες ( forthing ,"Σταύρου (Thou-should-en-stake,"σταύρου (thou-should-en-stake) αὐτόν. (to-it)
23:21. at illi succlamabant dicentes crucifige crucifige illumBut they cried again, saying: Crucify him, Crucify him.
21. but they shouted, saying, Crucify, crucify him.
But they cried, saying, Crucify [him], crucify him:

21: Но они кричали: распни, распни Его!
23:21  οἱ δὲ ἐπεφώνουν λέγοντες, σταύρου, σταύρου αὐτόν.
23:21. at illi succlamabant dicentes crucifige crucifige illum
But they cried again, saying: Crucify him, Crucify him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: Luk 23:23; Mat 27:22-25; Mar 15:13; Joh 19:15
John Gill
23:21 But they cried, saying, crucify him, crucify him. They were fierce and furious, more noisy and clamorous, the more they perceived Pilate was for saving him; and they were more desirous to have him crucified, and more impatient until it was done, as the repetition of the word shows.
23:2223:22: Եւ նա՝ երիցս ասէ ցնոսա. Զի՞նչ չար արա՛ր սա. ո՛չինչ վնաս մահու գտի ՚ի սմա. խրատեցից զսա եւ արձակեցի՛ց[1546]։ [1546] Ոմանք. Զի՛նչ ինչ չար արար... մահու գտի ՚ի սա։
22 Եւ նա երրորդ անգամ ասաց նրանց. «Ի՞նչ չար բան է արել սա. նրա վրայ մահուան արժանի որեւէ յանցանք չգտայ. սրան գանահարել կը տամ եւ կ’արձակեմ»:
22 Ինք երրորդ անգամ ըսաւ անոնց. «Բայց ի՞նչ չար գործ ըրած է ատիկա. ես ատոր վրայ մահու արժանի յանցանք մը չգտայ. ուրեմն պատիժ մը տամ ատոր ու արձակեմ»։
Եւ նա [141]երիցս ասէ ցնոսա. Զի՞նչ չար արար սա. ոչինչ վնաս մահու գտի ի սմա, խրատեցից զսա եւ արձակեցից:

23:22: Եւ նա՝ երիցս ասէ ցնոսա. Զի՞նչ չար արա՛ր սա. ո՛չինչ վնաս մահու գտի ՚ի սմա. խրատեցից զսա եւ արձակեցի՛ց[1546]։
[1546] Ոմանք. Զի՛նչ ինչ չար արար... մահու գտի ՚ի սա։
22 Եւ նա երրորդ անգամ ասաց նրանց. «Ի՞նչ չար բան է արել սա. նրա վրայ մահուան արժանի որեւէ յանցանք չգտայ. սրան գանահարել կը տամ եւ կ’արձակեմ»:
22 Ինք երրորդ անգամ ըսաւ անոնց. «Բայց ի՞նչ չար գործ ըրած է ատիկա. ես ատոր վրայ մահու արժանի յանցանք մը չգտայ. ուրեմն պատիժ մը տամ ատոր ու արձակեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2222: Он в третий раз сказал им: какое же зло сделал Он? я ничего достойного смерти не нашел в Нем; итак, наказав Его, отпущу.
23:22  ὁ δὲ τρίτον εἶπεν πρὸς αὐτούς, τί γὰρ κακὸν ἐποίησεν οὖτος; οὐδὲν αἴτιον θανάτου εὖρον ἐν αὐτῶ· παιδεύσας οὗν αὐτὸν ἀπολύσω.
23:22. ὁ (The-one) δὲ (moreover) τρίτον (to-third) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Τί (To-what-one) γὰρ (therefore) κακὸν (to-disrupted) ἐποίησεν (it-did-unto,"οὗτος; (the-one-this?"οὐδὲν (To-not-moreover-one) αἴτιον (to-appeal-belonged) θανάτου (of-a-death) εὗρον (I-had-found) ἐν (in) αὐτῷ: (unto-it) παιδεύσας (having-childed-of) οὖν (accordingly) αὐτὸν (to-it) ἀπολύσω. (I-shall-loose-off)
23:22. ille autem tertio dixit ad illos quid enim mali fecit iste nullam causam mortis invenio in eo corripiam ergo illum et dimittamAnd he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore and let him go.
22. And he said unto them the third time, Why, what evil hath this man done? I have found no cause of death in him: I will therefore chastise him and release him.
And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let [him] go:

22: Он в третий раз сказал им: какое же зло сделал Он? я ничего достойного смерти не нашел в Нем; итак, наказав Его, отпущу.
23:22  ὁ δὲ τρίτον εἶπεν πρὸς αὐτούς, τί γὰρ κακὸν ἐποίησεν οὖτος; οὐδὲν αἴτιον θανάτου εὖρον ἐν αὐτῶ· παιδεύσας οὗν αὐτὸν ἀπολύσω.
23:22. ille autem tertio dixit ad illos quid enim mali fecit iste nullam causam mortis invenio in eo corripiam ergo illum et dimittam
And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore and let him go.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:22: I have found no cause of death in him - I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: Why: Luk 23:14, Luk 23:20; Pe1 1:19, Pe1 3:18
I will: Luk 23:16
Geneva 1599
23:22 (6) And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let [him] go.
(6) Christ is acquitted the third time before he is condemned, so that it might appear that it was for our sins that were condemned in him.
John Gill
23:22 And he said unto them the third time,.... After Christ had been sent back to him from Herod; for he had declared before he had sent him to him, that he found no fault in him, Jn 18:38.
Why, what evil hath he done? what capital crime has he committed? is he guilty of murder? or sedition? or blasphemy? or robbery, and theft? or any other enormous a crime?
I have found no cause of death in him; why he should be put to death at all; and much less to this shameful and painful death of the cross, which was the punishment of slaves, and of the vilest of men, which they were desirous of:
I will therefore chastise him, and let him go; this he said, not as if he was determined to do it, whether they liked it, or not; but as signifying what he willed, or chose, and hoped they would be contented with, that he should be scourged, or beaten, and dismissed, as he at first proposed.
John Wesley
23:22 He said to them the third time, Why, what evil hath he done? - As Peter, a disciple of Christ, dishonoured him by denying him thrice, so Pilate, a heathen, honoured Christ, by thrice owning him to be innocent.
23:2323:23: Եւ նոքա ստիպէին մեծաձայն՝ եւ խնդրէին զնա՝ ՚ի խա՛չ հանել. եւ զօրանայի՛ն բարբառքն նոցա եւ քահանայապետիցն[1547]։ [1547] Ոմանք. Բարբառք նոցա։
23 Իսկ նրանք բարձրաձայն ստիպում էին եւ ուզում, որ նրան խաչը հանի: Եւ նրանց ու քահանայապետների ձայները աւելի ուժեղանում էին:
23 Իսկ անոնք մեծաձայն աղաղակներով ոտք կը կոխէին ու կ’ուզէին որ անիկա խաչուի. եւ անոնց ու քահանայապետներուն ձայները զօրաւոր եղան։
Եւ նոքա ստիպէին մեծաձայն եւ խնդրէին զնա ի խաչ հանել, եւ զօրանային բարբառք նոցա եւ քահանայապետիցն:

23:23: Եւ նոքա ստիպէին մեծաձայն՝ եւ խնդրէին զնա՝ ՚ի խա՛չ հանել. եւ զօրանայի՛ն բարբառքն նոցա եւ քահանայապետիցն[1547]։
[1547] Ոմանք. Բարբառք նոցա։
23 Իսկ նրանք բարձրաձայն ստիպում էին եւ ուզում, որ նրան խաչը հանի: Եւ նրանց ու քահանայապետների ձայները աւելի ուժեղանում էին:
23 Իսկ անոնք մեծաձայն աղաղակներով ոտք կը կոխէին ու կ’ուզէին որ անիկա խաչուի. եւ անոնց ու քահանայապետներուն ձայները զօրաւոր եղան։
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23:2323: Но они продолжали с великим криком требовать, чтобы Он был распят; и превозмог крик их и первосвященников.
23:23  οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ αὐτῶν.
23:23. οἱ (The-ones) δὲ (moreover) ἐπέκειντο ( they-were-situating-upon ) φωναῖς (unto-sounds) μεγάλαις ( unto-great ) αἰτούμενοι ( appealing-unto ) αὐτὸν (to-it) σταυρωθῆναι, (to-have-been-en-staked,"καὶ (and) κατίσχυον (they-were-force-holding-down,"αἱ (the-ones) φωναὶ (sounds) αὐτῶν. (of-them)
23:23. at illi instabant vocibus magnis postulantes ut crucifigeretur et invalescebant voces eorumBut they were instant with loud voices, requiring that he might be crucified. And their voices prevailed.
23. But they were instant with loud voices, asking that he might be crucified. And their voices prevailed.
And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed:

23: Но они продолжали с великим криком требовать, чтобы Он был распят; и превозмог крик их и первосвященников.
23:23  οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ αὐτῶν.
23:23. at illi instabant vocibus magnis postulantes ut crucifigeretur et invalescebant voces eorum
But they were instant with loud voices, requiring that he might be crucified. And their voices prevailed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: Luk 23:5; Psa 22:12, Psa 22:13, Psa 57:4; Zac 11:8
John Gill
23:23 And they were instant with loud voices,.... They were urgent, and insisted upon his crucifixion, and pressed hard for it, and exerted their voices, and more loudly called:
requiring him, that he might be crucified: desiring it in the most importunate manner; signifying, that it must be, that nothing else would content them:
and the voices of them, and the chief priests, prevailed; upon Pilate to grant their request, contrary to the dictates of his own conscience, the conduct of Herod, and the message of his wife; the people being set on by the chief priests, and the chief priests joining with them, their numbers were so great, and their requests were pressed with so much force, and violence, and importunity, that Pilate could not withstand them.
23:2423:24: Եւ Պեղատոս հաւանեցաւ՝ առնե՛լ զհայցուածս նոցա։
24 Եւ Պիղատոսը հաւանութիւն տուեց, որ նրանց պահանջը կատարուի:
24 Ու Պիղատոս վճռեց որ անոնց խնդիրքը գործադրուի։
Եւ Պիղատոս հաւանեցաւ առնել զհայցուածս նոցա:

23:24: Եւ Պեղատոս հաւանեցաւ՝ առնե՛լ զհայցուածս նոցա։
24 Եւ Պիղատոսը հաւանութիւն տուեց, որ նրանց պահանջը կատարուի:
24 Ու Պիղատոս վճռեց որ անոնց խնդիրքը գործադրուի։
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23:2424: И Пилат решил быть по прошению их,
23:24  καὶ πιλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν·
23:24. καὶ (And) Πειλᾶτος (a-Peilatos) ἐπέκρινεν (it-separated-upon) γενέσθαι ( to-have-had-became ) τὸ (to-the-one) αἴτημα (to-an-appealing-to) αὐτῶν: (of-them)
23:24. et Pilatus adiudicavit fieri petitionem eorumAnd Pilate gave sentence that it should be as they required.
24. And Pilate gave sentence that what they asked for should be done.
And Pilate gave sentence that it should be as they required:

24: И Пилат решил быть по прошению их,
23:24  καὶ πιλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν·
23:24. et Pilatus adiudicavit fieri petitionem eorum
And Pilate gave sentence that it should be as they required.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:24: See the notes at Mat 27:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: Pilate: Mat 27:26; Mar 15:15; Joh 19:1
gave sentence: or, assented, Exo 23:2; Pro 17:15
it: Exo 23:2
John Gill
23:24 And Pilate gave sentence,.... Resolved, determined, and gave out:
that it should be as they required; that they should have their request, what they asked for; namely, that Jesus should be crucified, and Barabbas released.
23:2523:25: Արձակեաց նոցա զԲարա՛բբայն՝ զոր վասն խռովութեան եւ սպանութեան արկեալ էր ՚ի բանտ, զոր եւ խնդրէի՛նն իսկ. եւ զՅիսուս մատնեա՛ց կամացն նոցա[1548]։ [1548] Ոմանք. Որ վասն խռովութեան։
25 Նա արձակեց Բարաբբային, որը խռովութեան եւ սպանութեան համար բանտ էր նետուած, եւ որին էլ հէնց ուզում էին. իսկ Յիսուսին յանձնեց նրանց կամքին:
25 Եւ անոնց ուզած մարդը, որ խռովութեան եւ մարդասպանութեան համար բանտը դրուած էր, արձակեց անոնց եւ Յիսուսը իրենց կամքին յանձնեց։
Արձակեաց նոցա [142]զԲարաբբայն` զոր վասն խռովութեան եւ սպանութեան արկեալ էր ի բանտ, զոր եւ խնդրէինն իսկ, եւ զՅիսուս մատնեաց կամաց նոցա:

23:25: Արձակեաց նոցա զԲարա՛բբայն՝ զոր վասն խռովութեան եւ սպանութեան արկեալ էր ՚ի բանտ, զոր եւ խնդրէի՛նն իսկ. եւ զՅիսուս մատնեա՛ց կամացն նոցա[1548]։
[1548] Ոմանք. Որ վասն խռովութեան։
25 Նա արձակեց Բարաբբային, որը խռովութեան եւ սպանութեան համար բանտ էր նետուած, եւ որին էլ հէնց ուզում էին. իսկ Յիսուսին յանձնեց նրանց կամքին:
25 Եւ անոնց ուզած մարդը, որ խռովութեան եւ մարդասպանութեան համար բանտը դրուած էր, արձակեց անոնց եւ Յիսուսը իրենց կամքին յանձնեց։
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23:2525: и отпустил им посаженного за возмущение и убийство в темницу, которого они просили; а Иисуса предал в их волю.
23:25  ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ ἰησοῦν παρέδωκεν τῶ θελήματι αὐτῶν.
23:25. ἀπέλυσεν (it-loosed-off) δὲ (moreover) τὸν (to-the-one) διὰ (through) στάσιν (to-a-standing) καὶ (and) φόνον (to-a-slaying) βεβλημένον (to-having-had-come-to-be-casted) εἰς (into) φυλακὴν (to-a-guarding) ὃν (to-which) ᾐτοῦντο , ( they-were-appealing-unto ,"τὸν (to-the-one) δὲ (moreover) Ἰησοῦν (to-an-Iesous) παρέδωκεν (it-gave-beside) τῷ (unto-the-one) θελήματι (unto-a-determining-to) αὐτῶν. (of-them)
23:25. dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem quem petebant Iesum vero tradidit voluntati eorumAnd he released unto them him who for murder and sedition had been cast into prison, whom they had desired. But Jesus he delivered up to their will.
25. And he released him that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will.
And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will:

25: и отпустил им посаженного за возмущение и убийство в темницу, которого они просили; а Иисуса предал в их волю.
23:25  ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ ἰησοῦν παρέδωκεν τῶ θελήματι αὐτῶν.
23:25. dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem quem petebant Iesum vero tradidit voluntati eorum
And he released unto them him who for murder and sedition had been cast into prison, whom they had desired. But Jesus he delivered up to their will.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: for: Luk 23:2, Luk 23:5; Mar 15:7; Joh 18:40
whom: Sa1 12:13; Mar 15:6; Act 3:14
but: Mat 27:26; Mar 15:15
John Gill
23:25 And he released unto them, him,.... Barabbas, who is not named, as being a detestable person, and unworthy to be named; and is therefore described by the infamous, though just character of him, as follows:
that for sedition and murder was cast into prison, as in Lk 23:19
whom they had desired; to be granted to them, and released; see Acts 3:14
but he delivered Jesus to their will; to do as they would with him, to mock, and scourge, and crucify him.
23:2623:26: Իբրեւ առին գնացին զնա, ըմբռնեցին զոմն Սի՛մովն Կիւրենացի՝ որ գայր յանդէ. եդին ՚ի վերայ նորա զխաչն՝ բերե՛լ զկնի Յիսուսի։
26 Երբ նրան առան գնացին, բռնեցին Սիմոն Կիւրենացի անունով մէկին, որը հանդից էր գալիս. նրա վրայ դրեցին խաչը, որ այն բերի Յիսուսի յետեւից:
26 Երբ զանիկա կը տանէին, Սիմոն Կիւրենացի ըսուած մէկը բռնեցին, որ արտէն կու գար եւ խաչը անոր վրայ դրին, որպէս զի Յիսուսին ետեւէն տանի։
Իբրեւ առին գնացին զնա, ըմբռնեցին զոմն Սիմովն Կիւրենացի որ գայր յանդէ, եդին ի վերայ նորա զխաչն բերել զկնի Յիսուսի:

23:26: Իբրեւ առին գնացին զնա, ըմբռնեցին զոմն Սի՛մովն Կիւրենացի՝ որ գայր յանդէ. եդին ՚ի վերայ նորա զխաչն՝ բերե՛լ զկնի Յիսուսի։
26 Երբ նրան առան գնացին, բռնեցին Սիմոն Կիւրենացի անունով մէկին, որը հանդից էր գալիս. նրա վրայ դրեցին խաչը, որ այն բերի Յիսուսի յետեւից:
26 Երբ զանիկա կը տանէին, Սիմոն Կիւրենացի ըսուած մէկը բռնեցին, որ արտէն կու գար եւ խաչը անոր վրայ դրին, որպէս զի Յիսուսին ետեւէն տանի։
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23:2626: И когда повели Его, то, захватив некоего Симона Киринеянина, шедшего с поля, возложили на него крест, чтобы нес за Иисусом.
23:26  καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι σίμωνά τινα κυρηναῖον ἐρχόμενον ἀπ᾽ ἀγροῦ ἐπέθηκαν αὐτῶ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ ἰησοῦ.
23:26. Καὶ (And) ὡς (as) ἀπήγαγον (they-had-led-off) αὐτόν, (to-it," ἐπιλαβόμενοι ( having-had-taken-upon ) Σίμωνά (to-a-Simon) τινα (to-a-one) Κυρηναῖον (to-Kurene-belonged) ἐρχόμενον ( to-coming ) ἀπ' (off) ἀγροῦ (of-a-field) ἐπέθηκαν (they-placed-upon) αὐτῷ (unto-it) τὸν (to-the-one) σταυρὸν (to-a-stake) φέρειν (to-bear) ὄπισθεν (aback-from) τοῦ (of-the-one) Ἰησοῦ. (of-an-Iesous)
23:26. et cum ducerent eum adprehenderunt Simonem quendam Cyrenensem venientem de villa et inposuerunt illi crucem portare post IesumAnd as they led him away, they laid hold of one Simon of Cyrene, coming from the country; and they laid the cross on him to carry after Jesus.
26. And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus.
And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus:

26: И когда повели Его, то, захватив некоего Симона Киринеянина, шедшего с поля, возложили на него крест, чтобы нес за Иисусом.
23:26  καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι σίμωνά τινα κυρηναῖον ἐρχόμενον ἀπ᾽ ἀγροῦ ἐπέθηκαν αὐτῶ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ ἰησοῦ.
23:26. et cum ducerent eum adprehenderunt Simonem quendam Cyrenensem venientem de villa et inposuerunt illi crucem portare post Iesum
And as they led him away, they laid hold of one Simon of Cyrene, coming from the country; and they laid the cross on him to carry after Jesus.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-32: Шествие Христа на Голгофу изображает так обстоятельно один ев. Лука: только 26-й стих заимствован им у Марка (XV, 21). Ев. Лука говорит, что за Христом шло немало женщин, которые плакали (ecoptonto ср. VIII, 52) и рыдали о Нем, считая Его невинною жертвою злобы Его врагов. Господь, при виде этих знаков сочувствия, сказал им (впрочем, Меркc полагает, что в евр. язык выражение "дочери Иерусалима" означало не одних женщин, а всех обитателей столицы), что их судьба также будет несчастна, даже еще бедственнее судьбы Христа (потому что Христа после смерти ожидает прославление, а их только мучительная и бесславная смерть). В особенности им тяжело будет смотреть на мучения, каким подвергнутся, очевидно, при разрушении Иерусалима их малые дети. В те дни будут считать счастливыми не имеющих детей, и в ужасе будут обращаться к горам и холмам с мольбою, чтобы те поскорее упали на них и покончили их мучительное существование. Почему жители Иерусалима должны ожидать себе такой ужасной судьбы - это объясняет Господь в словах: ибо, если с зеленеющим деревом... (31). По обычному толкованию (см. напр., у еп. Михаила в Толк. Еванг.) здесь Христос под зеленеющим деревом разумеет Себя, а под сухим иудеев, которые будут истреблены римлянами. Но с таким толкованием нельзя согласиться, во-первых, потому, что у ев. Луки римляне вовсе не являются виновниками смерти Спасителя (в ней, по нему, виновны только иудеи, которые, можно сказать, заставили Пилата произнести приговор над Христом), а во-вторых, если - допустим - римлян представляет евангелист неправедным судьею, осудившим Христа, то ведь это не может служить основанием к тому, чтобы надеяться, что этот неправедный судья, осудивший Праведника, отнесется также строго и к врагам этого праведника - нечестивым иудеям... Лучше, поэтому, принять толкование, предлагаемое Мерксом (с. 491). По нему, Господь говорит здесь о том развращении среди господствующих классов иудейского народа, которое повело за собою такую ужасную несправедливость по отношению ко Христу. Но чем дальше, тем это развращение будет больше. Чего же могут ожидать обыкновенные иудеи от таких начальников? Что придется переиспытать детям этих женщин, когда эти дети подрастут и станут под власть таких жестоких людей, как руководители иудейского народа? - Вели с Ним на смерть и двух злодеев (ср. Мк XV, 27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. 27 And there followed him a great company of people, and of women, which also bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. 31 For if they do these things in a green tree, what shall be done in the dry?

We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. It is strange with what expedition they went through his trial; how they could do so much work in such a little time, though they had so many great men to deal with, attendance on whom is usually a work of time. He was brought before the chief priests at break of day (ch. xxii. 66), after that to Pilate, then to Herod, then to Pilate again; and there seems to have been a long struggle between Pilate and the people about him. He was scourged, and crowned with thorns and contumeliously used, and all this was done in four or five hours' time, or six at most, for he was crucified between nine o'clock and twelve. Christ's persecutors resolve to lose no time, for fear lest his friends at the other end of the town should get notice of what they were doing, and should rise to rescue him. Never any one was so chased out of the world as Christ was, but so he himself said, Yet a little while and ye shall not see me; a very little while indeed. Now as they led him away to death we find,

I. One that was a bearer, that carried his cross, Simon by name, a Cyrenian, who probably was a friend of Christ, and was known to be so, and this was done to put a reproach upon him; they laid Christ's cross upon him, that he might bear it after Jesus (v. 26), lest Jesus should faint under it and die away, and so prevent the further instances of malice they designed. It was pity, but a cruel pity, that gave him this ease.

II. Many that were mourners, true mourners, who followed him, bewailing and lamenting him. These were not only his friends and well-wishers, but the common people, that were not his enemies, and were moved with compassion towards him, because they had heard the fame of him, and what an excellent useful man he was, and had reason to think he suffered unjustly. This drew a great crowd after him, as is usual at executions, especially of those that have been persons of distinction: A great company of people followed him, especially of women (v. 27), some led by pity, others by curiosity, but they also (as well as those that were his particular friends and acquaintance) bewailed and lamented him. Though there were many that reproached and reviled him, yet there were some that valued him, and pitied him, and were sorry for him, and were partakers with him in his sufferings. The dying of the Lord Jesus may perhaps move natural affections in many that are strangers to devout affections; many bewail Christ that do not believe in him, and lament him that do not love him above all. Now here we are told what Christ said to these mourners. Though one would think he should be wholly taken up with his own concern, yet he found time and heart to take cognizance of their tears. Christ died lamented, and has a bottle for the tears of those that lamented him. He turned to them, though they were strangers to him, and bade them not weep for him, but for themselves. He diverts their lamentation into another channel, v. 28.

1. He gives them a general direction concerning their lamentations: Daughters of Jerusalem, weep not for me. Not that they were to be blamed for weeping for him, but rather commended; those hearts were hard indeed that were not affected with such sufferings of such a person; but they must not weep for him only (those were profitless tears that they shed for him), but rather let them weep for themselves and for their children, with an eye to the destruction that was coming upon Jerusalem, which some of them might live to see and share in the calamities of, or, at least, their children would, for whom they ought to be solicitous. Note, When with an eye of faith we behold Christ crucified we ought to weep, not for him, but for ourselves. We must not be affected with the death of Christ as with the death of a common person whose calamity we pity, or of a common friend whom we are likely to part with. The death of Christ was a thing peculiar; it was his victory and triumph over his enemies; it was our deliverance, and the purchase of eternal life for us. And therefore let us weep, not for him, but for our own sins, and the sins of our children, that were the cause of his death; and weep for fear (such were the tears here prescribed) of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace, as the Jewish nation did, which brought upon them the ruin here foretold. When our dear relations and friends die in Christ, we have no reason to weep for them, who have put off the burden of the flesh, are made perfect in holiness, and have entered into perfect rest and joy, but for ourselves and our children, who are left behind in a world of sins, and sorrows, and snares.

2. He gives them a particular reason why they should weep for themselves and for their children: "Fore behold sad times are coming upon your city; it will be destroyed, and you will be involved in the common destruction." When Christ's own disciples sorrowed after a godly sort for his leaving them, he wiped away their tears with the promise that he would see them again, and they should rejoice, John xvi. 22. But, when these daughters of Jerusalem bewailed him only with a worldly sorrow, he turned their tears into another channel, and told them that they should have something given them to cry for. Let them be afflicted, and mourn, and weep, Jam. iv. 9. He had lately wept over Jerusalem himself, and now he bids them weep over it. Christ's tears should set us a weeping. Let the daughters of Zion, that own Christ for their king, rejoice in him, for he comes to save them; but let the daughters of Jerusalem, that only weep for him, but do not take him for their king, weep and tremble to think of his coming to judge them. Now the destruction of Jerusalem is here foretold by two proverbial sayings, that might then fitly be used, which both bespeak it very terrible, that what people commonly dread they would then desire, to be written childless and to be buried alive. (1.) They would wish to be written childless. Whereas commonly those that have no children envy those that have, as Rachel envied Leah, then those that have children will find them such a burden in attempting to escape, and such a grief when they see them either fainting for famine or falling by the sword, that they will envy those that have none, and say, Blessed are the barren, and the wombs that never bare, that have no children to be given up to the murderer, or to be snatched out of his hands. It would not only go ill with those who at that time were with child, or giving suck, as Christ had said (Matt. xxiv. 19), but it would be terrible to those who had had children, and suckled them, and had them now alive. See Hos. ix. 11-14. See the vanity of the creature and the uncertainty of its comforts; for such may be the changes of Providence concerning us that those very things may become the greatest burdens, cares, and griefs to us, which we have delighted in as the greatest blessings. (2.) They would wish to be buried alive: They shall begin to say to the mountains, Fall on us, and to the hills, Cover us, v. 30. This also refers to a passage in the same prophecy with the former, Hos. x. 8. They shall wish to be hid in the darkest caves, that they may be out of the noise of these calamities. They will be willing to be sheltered upon any terms, though with the hazard of being crushed to pieces. This would be the language especially of the great and mighty men, Rev. vi. 16. They that would not flee to Christ for refuge, and put themselves under his protection, will in vain call to hills and mountains to shelter them from his wrath.

2. He shows how natural it was for them to infer this desolation from his sufferings. If they do these things in a green tree, what shall be done in the dry? v. 31. Some think that this is borrowed from Ezek. xx. 47: The fire shall devour every green tree in thee, and every dry tree. These words may be applied, (1.) More particularly to the destruction of Jerusalem, which Christ here foretold, and which the Jews by putting him to death brought upon themselves: "If they (the Jews, and the inhabitants of Jerusalem) do these things upon the green tree, if they do thus abuse an innocent and excellent person for his good works, how may they expect God to deal with them for their so doing, who have made themselves a dry tree, a corrupt and wicked generation, and good for nothing? If this be their sin, what do you think will be their punishment?" Or take it thus: "If they (the Romans, their judges, and their soldiers) abuse me thus, who have given them no provocation, who am to them as a green tree, which you seem to be as much enraged at, what will they do by Jerusalem and the Jewish nation, who will be so very provoking to them, and make themselves as a dry tree, as fuel to the fire of their resentments? If God suffer those things to be done to me, what will he appoint to be done to those barren trees of whom it had been often said that they should be hewn down and cast into the fire?" Matt. iii. 10; vii. 19. (2.) They may be applied more generally to all the revelations of God's wrath against sin and sinners: "If God deliver me up to such sufferings as these because I am made a sacrifice for sin, what will he do with sinners themselves?" Christ was a green tree, fruitful and flourishing; now, if such things were done to him, we may thence infer what would have been done to the whole race of mankind if he had not interposed, and what shall be done to those that continue dry trees, notwithstanding all that is done to make them fruitful. If God did this to the Son of his love, when he found sin but imputed to him, what shall he do to the generation of his wrath, when he finds sin reigning in them? If the Father was pleased in doing these things to the green tree, why should he be loth to do it to the dry? Note, The consideration of the bitter sufferings of our Lord Jesus should engage us to stand in awe of the justice of God, and to tremble before him. The best saints, compared with Christ, are dry tree; if he suffer, why may not they expect so suffer? And what then shall the damnation of sinners be?
Adam Clarke: Commentary on the Bible - 1831
23:26: Simon, a Cyrenian - See on Mat 27:32 (note).
Albert Barnes: Notes on the Bible - 1834
23:26: See the notes at Mat 27:32.
After Jesus - Probably to bear one end of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: they laid: Mat 27:32-44; Mar 15:21-32; Joh 19:16
a Cyrenian: Act 2:10, Act 6:6, Act 6:9, Act 13:1
that: Luk 9:23, Luk 14:27
Geneva 1599
23:26 (7) And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus.
(7) An example of the outrageousness and disorder of the soldiers.
John Gill
23:26 And as they led him away,.... From Pilate's hall, and out of the city of Jerusalem, towards Calvary; which was done by the Jews and Roman soldiers, after they had stripped him of his own clothes, and put on him a scarlet coat, and had platted a crown of thorn, and put it on his head, and a reed in his hand, and bowed the knee, and mocked him, saluting him as King of the Jews; after they had finished their sport and pastime with him, and had put on him his own clothes again:
they laid hold upon one Simon, a Cyrenian; father of Alexander and Rufus, Mk 15:21; see Gill on Mt 27:32.
coming out of the country; either out of the country part of Judea, to the city of Jerusalem; or out of the field where he had been about rural business, and was now returning home, and perhaps knew nothing of the matter, what had been doing at Jerusalem:
and on him they laid the cross; on which Jesus was to be crucified, and which he was bearing himself; but finding that he was weak, and languid, and unable to carry it himself, and fearing, should he die by the way, they should be disappointed of glutting their malice, and seeing him in shame and agony on the cross, and of triumphing over him there; and being in haste for the execution of their malicious designs, they put the cross, at least one end of it, upon this man's shoulders:
that he might bear it after Jesus: either the whole of it, following Jesus; or only one end of it, Jesus going before with the other end on his shoulder; which seems to be the order in which it was carried between them.
John Wesley
23:26 Mt 27:31; Mk 15:21; Jn 19:16.
Robert Jamieson, A. R. Fausset and David Brown
23:26 JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
Cyrenian--of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (Acts 6:9, and see Acts 2:10). He was "the father of Alexander and Rufus" (Mk 15:21), probably better known afterwards than himself, as disciples. (See Rom 16:13).
out of the country--and casually drawn into that part of the crowd.
laid the cross--"Him they compel to bear His cross," (Mt 27:32) --sweet compulsion, if it issued in him or his sons voluntarily "taking up their cross!" It would appear that our Lord had first to bear His own cross (Jn 19:17), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."
23:2723:27: Եւ երթա՛յր զհետ նորա բազմութիւն ժողովրդեանն, եւ կանանց՝ որ կոծէին եւ աշխարէին զնա։
27 Եւ նրա յետեւից գնում էր ժողովրդի մի մեծ բազմութիւն եւ կանայք, որոնք կոծում էին ու ողբում նրան:
27 Անոր ետեւէն կ’երթար ժողովուրդը մեծ բազմութեամբ, նաեւ կիներ, որոնք կ’ողբային ու կու լային անոր ետեւէն։
Եւ երթայր զհետ նորա բազմութիւն ժողովրդեանն եւ կանանց որ կոծէին եւ աշխարէին զնա:

23:27: Եւ երթա՛յր զհետ նորա բազմութիւն ժողովրդեանն, եւ կանանց՝ որ կոծէին եւ աշխարէին զնա։
27 Եւ նրա յետեւից գնում էր ժողովրդի մի մեծ բազմութիւն եւ կանայք, որոնք կոծում էին ու ողբում նրան:
27 Անոր ետեւէն կ’երթար ժողովուրդը մեծ բազմութեամբ, նաեւ կիներ, որոնք կ’ողբային ու կու լային անոր ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
23:2727: И шло за Ним великое множество народа и женщин, которые плакали и рыдали о Нем.
23:27  ἠκολούθει δὲ αὐτῶ πολὺ πλῆθος τοῦ λαοῦ καὶ γυναικῶν αἳ ἐκόπτοντο καὶ ἐθρήνουν αὐτόν.
23:27. Ἠκολούθει (It-was-pathing-along-unto) δὲ (moreover) αὐτῷ (unto-it,"πολὺ (much) πλῆθος (a-repletion) τοῦ (of-the-one) λαοῦ (of-a-people) καὶ (and) γυναικῶν (of-women) αἳ (which) ἐκόπτοντο ( they-were-felling ) καὶ (and) ἐθρήνουν (they-were-wailing-unto) αὐτόν. (to-it)
23:27. sequebatur autem illum multa turba populi et mulierum quae plangebant et lamentabant eumAnd there followed him a great multitude of people and of women, who bewailed and lamented him.
27. And there followed him a great multitude of the people, and of women who bewailed and lamented him.
And there followed him a great company of people, and of women, which also bewailed and lamented him:

27: И шло за Ним великое множество народа и женщин, которые плакали и рыдали о Нем.
23:27  ἠκολούθει δὲ αὐτῶ πολὺ πλῆθος τοῦ λαοῦ καὶ γυναικῶν αἳ ἐκόπτοντο καὶ ἐθρήνουν αὐτόν.
23:27. sequebatur autem illum multa turba populi et mulierum quae plangebant et lamentabant eum
And there followed him a great multitude of people and of women, who bewailed and lamented him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:27: Bewailed and lamented him - Εκοπτοντο, Beat their breasts. See on Mat 11:17 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: and of: Luk 23:55, Luk 8:2; Mat 27:55; Mar 15:40
Geneva 1599
23:27 (8) And there followed him a great company of people, and of women, which also bewailed and lamented him.
(8) The triumph of the wicked has a most horrible end.
John Gill
23:27 And there followed him a great company of people,.... Not only of the common people, but of the principal inhabitants of the city; for among these were the chief priests, Scribes, and elders: some went for one thing, and some another; some pitying, and others mocking at him, and all to see the melancholy sight, Lk 23:48 as is usual at executions: and what might make the crowd the greater, was the number of people in the city, which were come from all parts to the passover; as also the fame and character of the person, who was going to suffer:
and of women, which also bewailed and lamented him; not that these were the same with the preficae of the Romans, or the of the Grecians; for though the Jews had their or mourning women, who were hired to assist in mourning; by using mournful gestures, tones, and songs, see Jer 9:17, yet public mourning was not allowed for persons that were executed as malefactors; and therefore it is the more remarkable, that here, and in Lk 23:48 any public tokens of sorrow should be expressed: for,
"those that are executed by the sanhedrim, "they do not mourn for them"; but their near relations come and ask the peace of, or salute the witnesses, and they salute the judges, to show, that they have not any thing in their hearts against them, seeing they have passed a true sentence; but though they do not use mourning, lo, they grieve for them; for there is no grief but in the heart (r).''
The reason why they did not mourn was, because their ignominy and death atoned for their crime (s): but it seems, there was a difference between those that were put to death by the order of the Roman government, and those that were put to death by the sanhedrim:
"all that are put to death by the government, although they are executed by the order of the king, and the law gives power to slay them, lo, "they mourn for them"; and they do not restrain any thing from them, and their substance goes to the king, and they are buried in the sepulchres of their fathers; but all that are put to death by the sanhedrim, "they do not mourn for them"; but they grieve for them; for there is no grief but in the heart; and they are not buried with their fathers, till their flesh is consumed; and their substance goes to their heirs (t).''
And since Christ was condemned to death by the Roman governor, hence it may be public mourning was allowed of, and might be done without notice; but these still were not the mourning women, but persons that followed on their own accord: some expressed their concern and sorrow through a natural tenderness of spirit, and from a principle of humanity, being grieved that so useful and innocent a person, as Christ appeared to be, should be put to such a cruel and shameful death; and others from a spirit of gratitude, they, or their friends, having received cures from him, being healed by him of sicknesses, or dispossessed of devils; and others from a spiritual, as well as natural affection for him; among whom were his own mother and his mother's sister, and Mary Magdalene, and other women that followed him out of Galilee.
(r) Maimon. Hilch. Sanhedrin, c. 13. sect. 6. Vid. Misu. Sanhedrin, c. 6. sect 4. (s) Jarchi & Bartenora in Misn. ib. (t) Maimon. Hilch. Ebel. c. 1. sect. 9.
Robert Jamieson, A. R. Fausset and David Brown
23:27 women--not the precious Galilean women (Lk 23:49), but part of the crowd.
23:2823:28: Դարձաւ Յիսուս եւ ասէ՛ ցնոսա. Դստե՛րք Երուսաղէմի՝ մի՛ լայք ՚ի վերայ իմ, այլ լացէ՛ք ՚ի վերայ անձա՛նց եւ ՚ի վերայ որդւոց ձերոց։
28 Յիսուս դարձաւ եւ ասաց նրանց. «Երուսաղէմի՛ դուստրեր, ինձ վրայ լաց մի՛ եղէք, այլ լա՛ց եղէք ձեր եւ ձեր որդիների վրայ,
28 Յիսուս դարձաւ անոնց ու ըսաւ. «Ո՛վ Երուսաղէմի աղջիկներ, իմ վրաս մի՛ լաք, հապա ձեր անձերուն վրայ ու ձեր զաւակներուն վրայ լացէք։
Դարձաւ Յիսուս եւ ասէ ցնոսա. Դստերք Երուսաղեմի, մի՛ լայք ի վերայ իմ, այլ լացէք ի վերայ անձանց եւ ի վերայ որդւոց ձերոց:

23:28: Դարձաւ Յիսուս եւ ասէ՛ ցնոսա. Դստե՛րք Երուսաղէմի՝ մի՛ լայք ՚ի վերայ իմ, այլ լացէ՛ք ՚ի վերայ անձա՛նց եւ ՚ի վերայ որդւոց ձերոց։
28 Յիսուս դարձաւ եւ ասաց նրանց. «Երուսաղէմի՛ դուստրեր, ինձ վրայ լաց մի՛ եղէք, այլ լա՛ց եղէք ձեր եւ ձեր որդիների վրայ,
28 Յիսուս դարձաւ անոնց ու ըսաւ. «Ո՛վ Երուսաղէմի աղջիկներ, իմ վրաս մի՛ լաք, հապա ձեր անձերուն վրայ ու ձեր զաւակներուն վրայ լացէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:2828: Иисус же, обратившись к ним, сказал: дщери Иерусалимские! не плачьте обо Мне, но плачьте о себе и о детях ваших,
23:28  στραφεὶς δὲ πρὸς αὐτὰς [ὁ] ἰησοῦς εἶπεν, θυγατέρες ἰερουσαλήμ, μὴ κλαίετε ἐπ᾽ ἐμέ· πλὴν ἐφ᾽ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ τέκνα ὑμῶν,
23:28. στραφεὶς (Having-had-been-beturned) δὲ (moreover) πρὸς (toward) αὐτὰς (to-them) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Θυγατέρες (Daughters) Ἰερουσαλήμ, (of-a-Hierousalem,"μὴ (lest) κλαίετε (ye-should-sob) ἐπ' (upon) ἐμέ: (to-ME) πλὴν (to-beyond,"ἐφ' (upon) ἑαυτὰς (to-selves) κλαίετε (ye-should-sob) καὶ (and) ἐπὶ (upon) τὰ (to-the-ones) τέκνα (to-producees) ὑμῶν, (of-ye,"
23:28. conversus autem ad illas Iesus dixit filiae Hierusalem nolite flere super me sed super vos ipsas flete et super filios vestrosBut Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves and for your children.
28. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children:

28: Иисус же, обратившись к ним, сказал: дщери Иерусалимские! не плачьте обо Мне, но плачьте о себе и о детях ваших,
23:28  στραφεὶς δὲ πρὸς αὐτὰς [ὁ] ἰησοῦς εἶπεν, θυγατέρες ἰερουσαλήμ, μὴ κλαίετε ἐπ᾽ ἐμέ· πλὴν ἐφ᾽ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ τέκνα ὑμῶν,
23:28. conversus autem ad illas Iesus dixit filiae Hierusalem nolite flere super me sed super vos ipsas flete et super filios vestros
But Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves and for your children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:28: Weep not for me - Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known. - He is fabled to have received the marks in his hands, feet, and side.
Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung: -
"Give me to feel thy agonies!
One drop of thy sad cup afford!"
Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.
Albert Barnes: Notes on the Bible - 1834
23:28: Daughters of Jerusalem - Women of Jerusalem. This was a common mode of speaking among the Hebrews.
Weep for yourselves ... - This refers to the calamities that were about to come upon them in the desolation of their city by the Romans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: daughters: Sol 1:5, Sol 2:7, Sol 3:5, Sol 3:10, Sol 5:8, Sol 5:16, Sol 8:4
John Gill
23:28 But Jesus turning unto them,.... These women being behind Christ, at the back of him; and he knowing who they were, and what they were doing, turns himself to them, and addressed them in the following manner: and said,
daughters of Jerusalem; or ye Jerusalem women; just as the inhabitants of Jerusalem are called daughters of Zion in Is 3:16
weep not for me; signifying, that they need not be under any concern on his account, for he was very willing to die; he desired nothing more; this was that he came into the world about; nor was he afraid to die; death was no king of terrors to him; he went to the cross with the greatest courage and intrepidity: besides, his sufferings, though he knew they would be very great and painful, yet that they would be soon over; nor could he be long held in the power of death, but would be raised again, and go to his Father, and be exalted at his right hand, and which should be matter of joy: to which might be added, that hereby his Father's counsels and covenant, purposes and promises, would have their accomplishment, the law would be fulfilled, justice satisfied, and all the perfections of God glorified, and the salvation of his chosen people effected; which, as it was the joy set before him, is a ground of rejoicing to believers: not that weeping on account of his sufferings and death was sinful; for he had offered prayers to God with cries and tears himself on this head; nor that it was altogether unreasonable, stupid, and preposterous; but Christ's meaning is, that when things were rightly considered, there would be great reason to assuage their grief, on this account, and rather express it on another;
but weep for yourselves, and for your children; not themselves personally, but their nation and posterity; and either for sin, their own, and others; the sins of professors, and of the profane; particularly the sin of crucifying him, which would be more injurious to that people than to him, and do them more hurt than him, since they had imprecated his blood upon them, and their children; or rather, and chiefly on account of those distresses and calamities, that would come upon them, in a short time, for their rejection and crucifixion of him; on account of which he himself had wept over Jerusalem, and its inhabitants, Lk 19:41.
Robert Jamieson, A. R. Fausset and David Brown
23:28 not for me, &c.--noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but without His supports and consolations!
23:2923:29: Զի եկեսցեն աւուրք յորս ասիցեն, թէ երանի՛ ամլոց եւ որովայնից՝ որ ո՛չ ծնան, եւ ստեանց՝ որ ո՛չ դիեցուցին։
29 որովհետեւ օրեր պիտի գան, երբ մարդիկ պիտի ասեն՝ “Երանի՜ չբեր կանանց եւ նրանց, որոնք բնաւ չծնեցին եւ չդիեցրին”:
29 Վասն զի ահա օրեր պիտի գան, որոնց մէջ պիտի ըսեն. ‘Երանի՜ ամուլներուն եւ այն որովայններուն որոնք չծնան եւ ծիծերուն՝ որոնք կաթ չտուին’։
Զի եկեսցեն աւուրք, յորս ասիցեն թէ` Երանի ամլոց եւ որովայնից որ ոչ ծնան, եւ ստեանց` որ ոչ դիեցուցին:

23:29: Զի եկեսցեն աւուրք յորս ասիցեն, թէ երանի՛ ամլոց եւ որովայնից՝ որ ո՛չ ծնան, եւ ստեանց՝ որ ո՛չ դիեցուցին։
29 որովհետեւ օրեր պիտի գան, երբ մարդիկ պիտի ասեն՝ “Երանի՜ չբեր կանանց եւ նրանց, որոնք բնաւ չծնեցին եւ չդիեցրին”:
29 Վասն զի ահա օրեր պիտի գան, որոնց մէջ պիտի ըսեն. ‘Երանի՜ ամուլներուն եւ այն որովայններուն որոնք չծնան եւ ծիծերուն՝ որոնք կաթ չտուին’։
zohrab-1805▾ eastern-1994▾ western am▾
23:2929: ибо приходят дни, в которые скажут: блаженны неплодные, и утробы неродившие, и сосцы непитавшие!
23:29  ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν, μακάριαι αἱ στεῖραι καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν.
23:29. ὅτι (to-which-a-one) ἰδοὺ ( thou-should-have-had-seen ," ἔρχονται ( they-cometh ,"ἡμέραι (days,"ἐν (in) αἷς ( unto-which ) ἐροῦσιν (they-shall-utter," Μακάριαι ( Bless-belonged ) αἱ (the-ones) στεῖραι ( staunched ) καὶ (and) αἱ (the-ones) κοιλίαι (hollowings-unto) αἳ ( which ) οὐκ (not) ἐγέννησαν (they-generated-unto) καὶ (and) μαστοὶ (breasts) οἳ ( which ) οὐκ (not) ἔθρεψαν. (they-nourished)
23:29. quoniam ecce venient dies in quibus dicent beatae steriles et ventres qui non genuerunt et ubera quae non lactaveruntFor behold, the days shall come, wherein they will say: Blessed are the barren and the wombs that have not borne and the paps that have not given suck.
29. For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck.
For, behold, the days are coming, in the which they shall say, Blessed [are] the barren, and the wombs that never bare, and the paps which never gave suck:

29: ибо приходят дни, в которые скажут: блаженны неплодные, и утробы неродившие, и сосцы непитавшие!
23:29  ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν, μακάριαι αἱ στεῖραι καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν.
23:29. quoniam ecce venient dies in quibus dicent beatae steriles et ventres qui non genuerunt et ubera quae non lactaverunt
For behold, the days shall come, wherein they will say: Blessed are the barren and the wombs that have not borne and the paps that have not given suck.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: the days: Our Lord here refers to the destruction of Jerusalem, and the final desolation of the Jewish state; an evil associated with so many miseries, that sterility, which had otherwise been considered an opprobrium, was accounted a circumstance most felicitous. No history can furnish us with a parallel to the calamities and miseries of the Jews; rapine and murder, famine and pestilence, within; fire and sword, and all the terrors of war, without. Our Saviour himself wept at the foresight of these calamities; and it is almost impossible for persons of any humanity to read the relation of them in Josephus without weeping also. He might justly affirm, "if the misfortunes of all, from the beginning of the world, were compared with those of the Jews, they would appear much inferior in the comparison." Luk 21:23, Luk 21:24; Mat 24:19; Mar 13:17-19
Blessed: Deu 28:53-57; Hos 9:12-16, Hos 13:16
John Gill
23:29 For behold the days are coming,.... The time is hastening on; yet a little while, a few years more, and such times of distress will be:
in the which they shall say; or it shall be commonly said; it will be in every one's mouth:
blessed are the barren, and the wombs that never bare, and the paps that never gave suck; that is, happy wilt those persons be who have no children, to be starved to death, for want of bread; or to be killed with the sword before their eyes, which must greatly enhance their own miseries. Dr. Hammond thinks, that one passage particularly is referred to, related by Josephus; that when Titus had so closely encompassed the city with a wall, that there was no coming out for provisions, upon which a sore famine commenced, so that they fed on dung and dirt, and shoes, and girdles, one rich and noble woman, whose name was Mary, the daughter of Eleazar, being stripped of all she had, by the seditious, killed her own child, and dressed it, and ate part of it; and the other part being found by the soldiers that broke in upon her, the news of this shocking fact was spread all over the city, and every one looked with horror upon it, and with the same compassion, as if they had done it themselves: and then might those words be said, "blessed are the barren, and the wombs that never bare", &c. who, though starving themselves, were under no temptation to do such a detestable action.
23:3023:30: Յայնժամ սկսանիցին ասել լերանց՝ թէ անկերո՛ւք ՚ի վերայ մեր, եւ բլրոց՝ թէ ծածկեցէ՛ք զմեզ։
30 Այն ժամանակ մարդիկ պիտի սկսեն ասել լեռներին, թէ՝ ընկէ՛ք մեր վրայ, եւ բլուրներին, թէ՝ ծածկեցէ՛ք մեզ,
30 Այն ատեն պիտի սկսին ըսել լեռներուն. ‘Մեր վրայ ինկէք’ ու բլուրներուն՝ ‘Մեզ ծածկեցէք’։
Յայնժամ սկսանիցին ասել լերանց թէ` Անկերուք ի վերայ մեր, եւ բլրոց թէ` Ծածկեցէք զմեզ:

23:30: Յայնժամ սկսանիցին ասել լերանց՝ թէ անկերո՛ւք ՚ի վերայ մեր, եւ բլրոց՝ թէ ծածկեցէ՛ք զմեզ։
30 Այն ժամանակ մարդիկ պիտի սկսեն ասել լեռներին, թէ՝ ընկէ՛ք մեր վրայ, եւ բլուրներին, թէ՝ ծածկեցէ՛ք մեզ,
30 Այն ատեն պիտի սկսին ըսել լեռներուն. ‘Մեր վրայ ինկէք’ ու բլուրներուն՝ ‘Մեզ ծածկեցէք’։
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23:3030: тогда начнут говорить горам: падите на нас! и холмам: покройте нас!
23:30  τότε ἄρξονται λέγειν τοῖς ὄρεσιν, πέσετε ἐφ᾽ ἡμᾶς, καὶ τοῖς βουνοῖς, καλύψατε ἡμᾶς·
23:30. τότε (To-the-one-which-also) ἄρξονται ( they-shall-first ) λέγειν ( to-forth ) τοῖς ( unto-the-ones ) ὄρεσιν ( unto-juts ," Πέσατε ( Ye-should-have-fallen ) ἐφ' ( upon ) ἡμᾶς , ( to-us ," καὶ ( and ) τοῖς ( unto-the-ones ) βουνοῖς ( unto-mounds ," Καλύψατε ( Ye-should-have-shrouded ) ἡμᾶς : ( to-us )
23:30. tunc incipient dicere montibus cadite super nos et collibus operite nosThen shall they begin to say to the mountains: Fall upon us. And to the hills: Cover us.
30. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us:

30: тогда начнут говорить горам: падите на нас! и холмам: покройте нас!
23:30  τότε ἄρξονται λέγειν τοῖς ὄρεσιν, πέσετε ἐφ᾽ ἡμᾶς, καὶ τοῖς βουνοῖς, καλύψατε ἡμᾶς·
23:30. tunc incipient dicere montibus cadite super nos et collibus operite nos
Then shall they begin to say to the mountains: Fall upon us. And to the hills: Cover us.
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Adam Clarke: Commentary on the Bible - 1831
23:30: Mountains, fall on us - As this refers to the destruction of Jerusalem, and as the same expressions are used, Rev 6:16, Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.
Albert Barnes: Notes on the Bible - 1834
23:30: To the mountains, Fall on us ... - This is an image of great calamities and judgments. So great will be the calamities that they will seek for shelter from the storm, and will call on the hills to protect them. The same figure is used respecting the wicked in the day of judgment in Rev 6:16-17. Compare also Isa 2:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:30: Isa 2:19; Hos 10:8; Rev 6:16, Rev 9:6
John Gill
23:30 Then shall they begin to say,.... The Syriac, Arabic, and Persic versions read, "then shall ye begin to say"; the tribulation being so great, as never was the like since the creation of the world, nor never will be to the end of it; and being so sore pressed with the sword and famine; with the enemy without, and divisions, robberies, and murders within; and their miseries being inexpressible, and intolerable, they will seek to go into the holes of the rocks, and caves of the earth, as is prophesied of them, Is 2:19 and as Josephus says, many of them did, when the city was taken; and, like those in Hos 10:8 will say, "to the mountains fall on us, and to the hills cover us"; will choose rather that the mountains and hills round about Jerusalem, should fall upon them, and they be buried under the ruins of them, than live in such terrible distress, or fall into the hands of their enemies! Compare with this Rev_ 6:15.
John Wesley
23:30 Hos 10:8.
Robert Jamieson, A. R. Fausset and David Brown
23:30 mountains . . . hills, &c.-- (Hos 10:8), flying hither and thither as they did in despair for shelter, during the siege; a very slight premonition of cries of another and more awful kind (Is 2:10, Is 2:19, Is 2:21; Rev_ 6:16-17).
23:3123:31: Զի եթէ ընդ փայտ դալար՝ զա՛յս առնեն, ընդ չորն՝ զի՞նչ լինիցի։
31 որովհետեւ, երբ դալա՛ր փայտին այսպէս անեն, չորի՛ն ինչ կը պատահի»:
31 Վասն զի եթէ դալար փայտին այսպէս կ’ընեն, հապա չորին ի՞նչ պիտի ընեն»։
Զի եթէ ընդ փայտ դալար զայս առնեն, ընդ չորն զի՞նչ լինիցի:

23:31: Զի եթէ ընդ փայտ դալար՝ զա՛յս առնեն, ընդ չորն՝ զի՞նչ լինիցի։
31 որովհետեւ, երբ դալա՛ր փայտին այսպէս անեն, չորի՛ն ինչ կը պատահի»:
31 Վասն զի եթէ դալար փայտին այսպէս կ’ընեն, հապա չորին ի՞նչ պիտի ընեն»։
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23:3131: Ибо если с зеленеющим деревом это делают, то с сухим что будет?
23:31  ὅτι εἰ ἐν τῶ ὑγρῶ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῶ ξηρῶ τί γένηται;
23:31. ὅτι (to-which-a-one) εἰ (if) ἐν (in) ὑγρῷ (unto-en-watered) ξύλῳ (unto-a-wood) ταῦτα (to-the-ones-these) ποιοῦσιν, (they-do-unto,"ἐν (in) τῷ (unto-the-one) ξηρῷ (unto-dried) τί (what-one) γένηται ; ( it-might-have-had-became ?"
23:31. quia si in viridi ligno haec faciunt in arido quid fietFor if in the green wood they do these things, what shall be done in the dry?
31. For if they do these things in the green tree, what shall be done in the dry?
For if they do these things in a green tree, what shall be done in the dry:

31: Ибо если с зеленеющим деревом это делают, то с сухим что будет?
23:31  ὅτι εἰ ἐν τῶ ὑγρῶ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῶ ξηρῶ τί γένηται;
23:31. quia si in viridi ligno haec faciunt in arido quid fiet
For if in the green wood they do these things, what shall be done in the dry?
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Adam Clarke: Commentary on the Bible - 1831
23:31: If they do these things in a green tree - This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matthew 24:1-51 (note).
Albert Barnes: Notes on the Bible - 1834
23:31: For if they do these things in a green tree ... - This seems to be a proverbial expression. A "green" tree is not easily set on fire; a dry one is easily kindled and burns rapidly; and the meaning of the passage is - "If they, the Romans, do these things to me, who am innocent and blameless; if they punish me in this manner in the face of justice, what will they not do in relation to this guilty nation? What security have they that heavier judgments will not come upon them? What desolations and woes may not be expected when injustice and oppression have taken the place of justice, and have set up a rule over this wicked people?" Our Lord alludes, evidently, to the calamities that would come upon them by the Romans in the destruction of their city and temple. The passage may be applied, however, without impropriety, and with great beauty and force, to the punishment of the wicked in the future world.
Thus applied, it means that the sufferings of the Saviour, as compared with the sufferings of the guilty, were like the burning of a green tree as compared with the burning of one that is dry. A green tree is not adapted to burn; a dry one is. So the Saviour - innocent, pure, and holy - stood in relation to suffering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. He had the consciousness of innocence, and he would not suffer foRev_er. He had no passions to be enkindled that would rage and ruin the soul. The sinner is "adapted" to sufferings, like a dry tree to the fire. He is guilty, and will suffer all the horrors of remorse of conscience. He will be punished literally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage foRev_er and ever. The meaning is, that if the innocent Saviour suffered "so much," the sufferings of the sinner foRev_er in hell must be more unspeakably dreadful. Yet who could endure the sufferings of the Redeemer on the cross for a single day? Who could bear them foRev_er and ever, aggravated by all the horrors of a guilty conscience, and all the terrors of unrestrained anger, and hate, and fear, and wrath? "Why will the wicked die?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:31: Pro 11:31; Jer 25:29; Eze 15:2-7, Eze 20:47, Eze 20:48, Eze 21:3, Eze 21:4; Dan 9:26; Mat 3:12; Joh 15:6; Heb 6:8; Pe1 4:17, Pe1 4:18; Jde 1:12
Geneva 1599
23:31 For if they do these things in a (e) green tree, what shall be done in the dry?
(e) As if he said, "If they do this to me who is always fruitful and flourishing, and who lives forever by reason of my Godhead, what will they do to you who are unfruitful and void of all active righteousness?"
John Gill
23:31 For if they do these things in a green tree,.... Or it may be rendered impersonally, "if these things are done in a green tree"; by which is meant the Lord Jesus Christ, who is often compared to a tree, as to a green fir tree, an apple tree, a vine, and is called the tree of life: and may be said to be a moist or green tree; because, as a green tree is full of juice, so is he of grace and goodness; as that is flourishing, so was he in the fame of his doctrine and miracles, in the spread of his Gospel, and in the increase of his kingdom and interest; and as that is fruitful and useful, so was he in preaching the Gospel, and healing diseases; and as that is not proper to be cut down, nor fit fuel for the fire, so he was not deserving of death, or to be used in the manner he was; the metaphor seems designed to express the righteousness and innocence of Christ; see Ezek 20:47 who was pure in his nature, without sin in his life, harmless in his conversation, and did no hurt to any man's person or property: his enemies could find nothing, nor prove any thing against him; nor even the devil himself, but owned him to be the Holy One of God; and he was also declared innocent by his judge, the Roman governor: and yet, how many hard and grievous things were done unto him! He was persecuted in his infancy, and his life was sought for; he was despised and reproached by men all his days; he was apprehended as if he had been a thief, and was bound as a malefactor; and arraigned at the bar of men, as if he had been the greatest criminal on earth; he was mocked, buffeted, and spit upon in the palace of the high priest; be was scourged by Pilate, and misused by his soldiers, who arrayed him with a scarlet robe, put a crown of thorns on his head, and a reed in his hand, and in a mock way bowed the knee to him, and saluted him as King of the Jews; they crucified him between two thieves, and as he hung on the cross mocked him, and gave him gall and vinegar to drink. To which may be added, that he was forsaken by his God, and Father, and his wrath was poured out upon him, as he sustained the persons, and bore the sins of his people; the curse of the law was executed on him: and justice drew its sword, and sheathed it in him: and now if all these things were done to such an useful, holy, harmless, and innocent person, what shall be done in the dry? by whom wicked men are designed; who, as dry trees are without juice, so are they destitute of grace and righteousness, and all that is good, and bring forth no fruit, neither to God, nor themselves, nor others; but, like dead and withered trees, are dead in trespasses and sins, and full of all manner of sin, and rottenness, and impurity; and are deserving to be cut down, and are fit fuel for the fire of divine wrath and displeasure, both in this, and in the other world. The wicked Jews that rejected Christ, and crucified him, are particularly meant; and if such evil things were done by them to so just a person, what may not be expected will fall on them in retaliation for such usage? and if the Roman soldiers, under their encouragement acted such a part to Christ, who had never done them any injury, what will they not do to these men, when provoked by their insults and rebellions? and if such things were done to Christ by his Father, according to the requirement of the law, and the strictness of divine justice, when he was made sin for his people, though he knew none, nor committed any himself, what vengeance will fall on them, who must answer for their sins in their own persons? What devouring flames, and everlasting burnings, will such dry trees be exposed to, as being fit for them, and deserving of them? so the children of men are, by the Jews, in their writings, called, , "dry trees" (u); the Targumist on Ezek 17:24 paraphrases the words thus;
"I have humbled the kingdom of the nations, which was strong as a green tree, and I have strengthened the kingdom of the house of Israel, which was weak as a dry tree.''
Tit is a common proverb with the Jews (x);
"two dry sticks, or brands, and one green, the dry burn up the green:''
intimating, that a few righteous persons among wicked men suffer with them; but if righteous men suffer, how much more the wicked? see 1Pet 4:17.
(u) Zohar in Lev. fol. 14. 2. (x) T. Bab. Sanhedrin, fol. 93. 1.
John Wesley
23:31 If they do these things in the green tree, what shall be done in the dry? - Our Lord makes use of a proverbial expression, frequent among the Jews, who compare a good man to a green tree, and a bad man to a dead one: as if he had said, If an innocent person suffer thus, what will become of the wicked? Of those who are as ready for destruction as dry wood for the fire?
Robert Jamieson, A. R. Fausset and David Brown
23:31 green tree--that naturally resists the fire.
the dry--that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"
23:3223:32: Ածին եւ ա՛յլ երկուս չարագործս՝ սպանանե՛լ ընդ նմա։
32 Ուրիշ երկու չարագործներ էլ բերեցին՝ նրա հետ սպանելու համար:
32 Ուրիշ երկու հոգի ալ՝ չարագործներ՝ բերուեցան անոր հետ սպաննուելու։
Ածին եւ այլ երկուս, չարագործս, սպանանել ընդ նմա:

23:32: Ածին եւ ա՛յլ երկուս չարագործս՝ սպանանե՛լ ընդ նմա։
32 Ուրիշ երկու չարագործներ էլ բերեցին՝ նրա հետ սպանելու համար:
32 Ուրիշ երկու հոգի ալ՝ չարագործներ՝ բերուեցան անոր հետ սպաննուելու։
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23:3232: Вели с Ним на смерть и двух злодеев.
23:32  ἤγοντο δὲ καὶ ἕτεροι κακοῦργοι δύο σὺν αὐτῶ ἀναιρεθῆναι.
23:32. Ἤγοντο (They-were-being-led) δὲ (moreover) καὶ (and) ἕτεροι ( different ) κακοῦργοι ( disruption-worked ) δύο (two) σὺν (together) αὐτῷ (unto-it) ἀναιρεθῆναι. (to-have-been-lifted-up-unto)
23:32. ducebantur autem et alii duo nequam cum eo ut interficerenturAnd there were also two other malefactors led with him to be put to death.
32. And there were also two others, malefactors, led with him to be put to death.
And there were also two other, malefactors, led with him to be put to death:

32: Вели с Ним на смерть и двух злодеев.
23:32  ἤγοντο δὲ καὶ ἕτεροι κακοῦργοι δύο σὺν αὐτῶ ἀναιρεθῆναι.
23:32. ducebantur autem et alii duo nequam cum eo ut interficerentur
And there were also two other malefactors led with him to be put to death.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 And there were also two other, malefactors, led with him to be put to death. 33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. 34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. 35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. 36 And the soldiers also mocked him, coming to him, and offering him vinegar, 37 And saying, If thou be the king of the Jews, save thyself. 38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. 40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

In these verses we have,

I. Divers passages which we had before in Matthew and Mark concerning Christ's sufferings. 1. That there were two others, malefactors, led with him to the place of execution, who, it is probable, had been for some time under sentence of death, and were designed to be executed on this day, which was probably the pretence for making such haste in the prosecution of Christ, that he and these two malefactors might be executed together, and one solemnity might serve. 2. That he was crucified at a place called Calvary, Kranion, the Greek name for Golgotha--the place of a skull: an ignominious place, to add to the reproach of his sufferings, but significant, for there he triumphed over death as it were upon his own dunghill. He was crucified. His hands and feet were nailed to the cross as it lay upon the ground, and it was then lifted up, and fastened into the earth, or into some socket made to receive it. This was a painful and shameful death above any other. 3. That he was crucified in the midst between two thieves, as if he had been the worst of the three. Thus he was not only treated as a transgressor, but numbered with them, the worst of them. 4. That the soldiers who were employed in the execution seized his garments as their fee, and divided them among themselves by lot: They parted his raiment, and cast lots; it was worth so little that, if divided, it would come to next to nothing, and therefore they cast lots for it. 5. That he was reviled and reproached, and treated with all the scorn and contempt imaginable, when he was lifted up upon the cross. It was strange that so much barbarity should be found in the human nature: The people stood beholding, not at all concerned, but rather pleasing themselves with the spectacle; and the rulers, whom from their office one would take to be men of sense and men of honour, stood among the rabble, and derided him, to set those on that were about them to do so too; and they said, He saved others, let him save himself. Thus was he upbraided for the good works he had done, as if it were indeed for these that they crucified him. They triumphed over him as if they had conquered him, whereas he was himself then more than a conqueror; they challenged him to save himself from the cross, when he was saving others by the cross: If he be the Christ, the chosen of God, let him save himself. They knew that the Christ was the chosen of God, designed by him, and dear to him. "If he, as the Christ, would deliver our nation from the Romans (and they could not form any other idea than that of the Messiah), let him deliver himself from the Romans that have him now in their hands." Thus the Jewish rulers jeered him as subdued by the Romans, instead of subduing them. The Roman soldiers jeered him as the King of the Jews: "A people good enough for such a prince, and a prince good enough for such a people." They mocked him (v. 36, 37); they made sport with him, and made a jest of his sufferings; and when they were drinking sharp sour wine themselves, such as was generally allotted them, they triumphantly asked him if he would pledge them, or drink with them. And they said, If thou be the king of the Jews, save thyself; for, as the Jews prosecuted him under the notion of a pretended Messiah, so the Romans under the notion of a pretended king. 6. That the superscription over his head, setting forth his crime, was, This is the King of the Jews, v. 38. He is put to death for pretending to be the king of the Jews; so they meant it; but God intended it to be a declaration of what he really was, notwithstanding his present disgrace: he is the king of the Jews, the king of the church, and his cross is the way to his crown. This was written in those that were called the three learned languages, Greek, and Latin, and Hebrew, for those are best learned that have learned Christ. It was written in these three languages that it might be known and read of all men; but God designed by it to signify that the gospel of Christ should be preached to all nations, beginning at Jerusalem, and be read in all languages. The Gentile philosophy made the Greek tongue famous, the Roman laws and government made the Latin tongue so, and the Hebrew excelled them all for the sake of the Old Testament. In these three languages is Jesus Christ proclaimed king. Young scholars, that are taking pains at school to make themselves masters of these three languages, should aim at this, that in the use of them they may increase their acquaintance with Christ.

II. Here are two passages which we had not before, and they are very remarkable ones.

1. Christ's prayer for his enemies (v. 34): Father, forgive them. Seven remarkable words Christ spoke after he was nailed to the cross, and before he died, and this is the first. One reason why he died the death of the cross was that he might have liberty of speech to the last, and so might glorify his Father and edify those about him. As soon as ever he was fastened to the cross, or while they were nailing him, he prayed this prayer, in which observe,

(1.) The petition: Father, forgive them. One would think that he should have prayed, "Father, consume them; the Lord look upon it, and requite it." The sin they were now guilty of might justly have been made unpardonable, and justly might they have been excepted by name out of the act of indemnity. No, these are particularly prayed for. Now he made intercession for transgressors, as was foretold (Isa. liii. 12), and it is to be added to his prayer (John xvii.), to complete the specimen he gave of his intercession within the veil: that for saints, this for sinners. Now the sayings of Christ upon the cross as well as his sufferings had a further intention than they seemed to have. This was a mediatorial word, and explicatory of the intent and meaning of his death: "Father, forgive them, not only these, but all that shall repent, and believe the gospel;" and he did not intend that these should be forgiven upon any other terms. "Father, that which I am now suffering and dying for is in order to this, that poor sinners may be pardoned." Note, [1.] The great thing which Christ died to purchase and procure for us is the forgiveness of sin. [2.] This is that for which Christ intercedes for all that repent and believe in the virtue of his satisfaction; his blood speaks this: Father, forgive them. [3.] The greatest sinners may, through Christ, upon their repentance, hope to find mercy. Though they were his persecutors and murderers, he prayed, Father, forgive them.

(2.) The plea: For they know not what they do; for, if they had known, they would not have crucified him, 1 Cor. ii. 8. There was a veil upon his glory and upon their understandings; and how could they see through two veils? They wished his blood on them and their children: but, had they known what they did, they would have unwished it again. Note, [1.] The crucifiers of Christ know not what they do. They that speak ill or religion speak ill of that which they know not, and it is because they will not know it. [2.] There is a kind of ignorance that does in part excuse sin: ignorance through want of the means of knowledge or of a capacity to receive instruction, through the infelicities of education, or inadvertency. The crucifiers of Christ were kept in ignorance by their rulers, and had prejudices against him instilled into them, so that in what they did against Christ and his doctrine they thought they did God service, John xvi. 2. Such as to be pitied and prayed for. This prayer of Christ was answered not long after, when many of those that had a hand in his death were converted by Peter's preaching. This is written also for example to us. First, We must in prayer call God Father, and come to him with reverence and confidence, as children to a father. Secondly, The great thing we must beg of God, both for ourselves and others, is the forgiveness of sins. Thirdly, We must pray for our enemies, and those that hate and persecute us, must extenuate their offences, and not aggravate them as we must our own (They know not what they do; peradventure it was an oversight); and we must be earnest with God in prayer for the forgiveness of their sins, their sins against us. This is Christ's example to his own rule (Matt. v. 44, 45, Love your enemies); and it very much strengthens the rule, for, if Christ loved and prayed for such enemies, what enemies can we have that we are not obliged to love and pray for?

2. The conversion of the thief upon the cross, which is an illustrious instance of Christ's triumphing over principalities and powers even when he seemed to be triumphed over by them. Christ was crucified between two thieves, and in them were represented the different effects which the cross of Christ would have upon the children of men, to whom it would be brought near in the preaching of the gospel. They were all malefactors, all guilty before God. Now the cross of Christ is to some a savour of life unto life, to others of death unto death. To them that perish it is foolishness, but to them that are saved it is the wisdom of God and the power of God.

(1.) Here was one of these malefactors that was hardened to the last. Near to the cross of Christ, he railed on him, as others did (v. 39): he said, If thou be the Christ, as they say thou art, save thyself and us. Though he was now in pain and agony, and in the valley of the shadow of death, yet this did not humble his proud spirit, nor teach him to give good language, no, not to his fellow-sufferer. Though thou bray a fool in a mortar, yet will not his foolishness depart from him. No troubles will of themselves work a change in a wicked heart, but sometimes they irritate the corruption which one would think they should mortify. He challenges Christ to save both himself and them. Note, There are some that have the impudence to rail at Christ, and yet the confidence to expect to be saved by him; nay, and to conclude that, if he do not save them, he is not to be looked upon as the Saviour.

(2.) Here was the other of them that was softened at the last. It as said in Matthew and Mark that the thieves, even they that were crucified with him, reviled him, which some think is by a figure put for one of them, but others think that they both reviled him at first, till the heart of one of them was wonderfully changed, and with it his language on a sudden. This malefactor, when just ready to fall into the hands of Satan, was snatched as a brand out of the burning, and made a monument of divine mercy and grace, and Satan was left to roar as a lion disappointed of his prey. This gives no encouragement to any to put off their repentance to their death-bed, or to hope that then they shall find mercy; for, though it is certain that true repentance is never too late, it is as certain that late repentance is seldom true. None can be sure that they shall have time to repent at death, but every man may be sure that he cannot have the advantages that this penitent thief had, whose case was altogether extraordinary. He never had any offer of Christ, nor day of grace, before how: he was designed to be made a singular instance of the power of Christ's grace now at a time when he was crucified in weakness. Christ, having conquered Satan in the destruction of Judas and the preservation of Peter, erects this further trophy of his victory over him in the conversion of this malefactor, as a specimen of what he would do. We shall see the case to be extraordinary if we observe,

[1.] The extraordinary operations of God's grace upon him, which appeared in what he said. Here were so many evidences given in a short time of a blessed change wrought in him that more could not have been given in so little a compass.

First, See what he said to the other malefactor, v. 40, 41. 1. He reproved him for railing at Christ, as destitute of the fear of God, and having no sense at all of religion: Dost not thou fear God? This implies that it was the fear of God which restrained him from following the multitude to do this evil. "I fear God, and therefore dare not do it; and dost not thou?" All that have their eyes opened see this to be at the bottom of the wickedness of the wicked, that they have not the fear of God before their eyes. "If thou hadst any humanity in thee, thou wouldest not insult over one that is thy fellow-sufferer; thou art in the same condition; thou art a dying man too, and therefore, whatever these wicked people do, it ill becomes thee to abuse a dying man." 2. He owns that he deserves what was done to him: We indeed justly. It is probable that they both suffered for one and the same crime, and therefore he spoke with the more assurance, We received the due reward of our deeds. This magnifies divine grace, as acting in a distinguishing way. These two have been comrades in sin and suffering, and yet one is saved and the other perishes; two that had gone together all along hitherto, and yet now one taken and the other left. He does not say, Thou indeed justly, but We. Note, True penitents acknowledge the justice of God in all the punishments of their sin. God has done right, but we have done wickedly. 3. He believes Christ to have suffered wrongfully. Though he was condemned in two courts, and run upon as if he had been the worst of malefactors, yet this penitent thief is convinced, by his conduct in his sufferings, that he has done nothing amiss, ouden atopon--nothing absurd, or unbecoming his character. The chief priests would have him crucified between the malefactors, as one of them; but this thief has more sense than they, and owns he is not one of them. Whether he had before heard of Christ and of his wonderous works does not appear, but the Spirit of grace enlightened him with this knowledge, and enabled him to say, This man has done nothing amiss.

Secondly, See what he said to our Lord Jesus: Lord, remember me when thou comest into thy kingdom, v. 42. This is the prayer of a dying sinner to a dying Saviour. It was the honour of Christ to be thus prayed to, though he was upon the cross reproached and reviled. It was the happiness of the thief thus to pray; perhaps he never prayed before, and yet now was heard, and saved at the last gasp. While there is life there is hope, and while there is hope there is room for prayer. 1. Observe his faith in this prayer. In his confession of sin (v. 41) he discovered repentance towards God. In this petition he discovered faith towards our Lord Jesus Christ. He owns him to be Lord, and to have a kingdom, and that he was going to that kingdom, that he should have authority in that kingdom, and that those should be happy whom he favoured; and to believe and confess all this was a great thing at this time of day. Christ was now in the depth of disgrace, deserted by his own disciples, reviled by his own nation, suffering as a pretender, and not delivered by his Father He made this profession before those prodigies happened which put honour upon his sufferings, and which startled the centurion; yet verily we have not found so great faith, no, not in Israel. He believed another life after this, and desired to be happy in that life, not as the other thief, to be saved from the cross, but to be well provided for when the cross had done its worst. 2. Observe his humility in this prayer. All his request is, Lord, remember me. He does not pray, Lord, prefer me (as they did, Matt. xx. 21), though, having the honour as none of the disciples had to drink of Christ's cup and to be baptized with his baptism either on his right hand or on his left in his sufferings when his own disciples had deserted him he might have had some colour to ask as they did to sit on his right hand and on his left in his kingdom. Acquaintance in sufferings has sometimes gained such a point, Jer. lii. 31, 32. But he is far from the thought of it. All he begs is, Lord, remember me, referring himself to Christ in what way to remember him. It is a request like that of Joseph to the chief butler, Think on me (Gen. xl. 14), and it sped better; the chief butler forgot Joseph, but Christ remembered this thief. 3. There is an air of importunity and fervency in this prayer. He does, as it were, breathe out his soul in it: "Lord, remember me, and I have enough; I desire no more; into thy hands I commit my case." Note, To be remembered by Christ, now that he is in his kingdom, is what we should earnestly desire and pray for, and it will be enough to secure our welfare living and dying. Christ is in his kingdom, interceding. "Lord, remember me, and intercede for me." He is there ruling. "Lord, remember me, and rule in me by thy Spirit." He is there preparing places for those that are his. "Lord, remember me, and prepare a place for me; remember me at death, remember me in the resurrection." See Job xiv. 13.

[2.] The extraordinary grants of Christ's favour to him: Jesus said unto him, in answer to his prayer, "Verily I say unto thee, I the Amen, the faithful Witness, I say Amen to this prayer, put my fiat to it: nay, thou shalt have more than thou didst ask, This day thou shalt be with me in paradise," v. 43. Observe,

First, To whom this was spoken: to the penitent thief, to him, and not to his companion. Christ upon the cross is like Christ upon the throne; for now is the judgment of this world: one departs with a curse, the other with a blessing. Though Christ himself was now in the greatest struggle and agony, yet he had a word of comfort to speak to a poor penitent that committed himself to him. Note, Even great sinners, if they be true penitents, shall, through Christ, obtain not only the pardon of their sins, but a place in the paradise of God, Heb. ix. 15. This magnifies the riches of free grace, that rebels and traitors shall not only be pardoned, but preferred, thus preferred.

Secondly, By whom this was spoken. This was another mediatorial word which Christ spoke, though upon a particular occasion, yet with a general intention to explain the true intent and meaning of his sufferings; as he died to purchase the forgiveness of sins for us (v. 34), so also to purchase eternal life for us. By this word we are given to understand that Jesus Christ died to open the kingdom of heaven to all penitent obedient believers. 1. Christ here lets us know that he was going to paradise himself, to hades--the invisible world. His human soul was removing to the place of separate souls; not to the place of the damned, but to paradise, the place of the blessed. By this he assures us that his satisfaction was accepted, and the Father was well pleased in him, else he had not gone to paradise; that was the beginning of the joy set before him, with the prospect of which he comforted himself. He went by the cross to the crown, and we must not think of going any other way, or of being perfected but by sufferings. 2. He lets all penitent believers know that when they die they shall go to be with him there. He was now, as a priest, purchasing this happiness for them, and is ready, as a king, to confer it upon them when they are prepared and made ready for it. See here how the happiness of heaven is set forth to us. (1.) It is paradise, a garden of pleasure, the paradise of God (Rev. ii. 7), alluding to the garden of Eden, in which our first parents were placed when they were innocent. In the second Adam we are restored to all we lost in the first Adam, and more, to a heavenly paradise instead of an earthly one. (2.) It is being with Christ there. That is the happiness of heaven, to see Christ, and sit with him, and share in his glory, John xvii. 24. (3.) It is immediate upon death: This day shalt thou be with me, to-night, before to-morrow. Thou souls of the faithful, after they are delivered from the burden of the flesh, immediately are in joy and felicity; the spirits of just men are immediately made perfect. Lazarus departs, and is immediately comforted; Paul departs, and is immediately with Christ, Phil. i. 23.
Adam Clarke: Commentary on the Bible - 1831
23:32: Two other malefactors - Ἑτεροι δυο κακουργοι, should certainly be translated two others, malefactors, as in the Bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor.
Albert Barnes: Notes on the Bible - 1834
23:32: See the notes at Mat 27:35, Mat 27:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: Luk 22:37; Isa 53:12; Mat 27:38; Mar 15:27, Mar 15:28; Joh 19:18; Heb 12:2
John Gill
23:32 And there were also two other malefactors,.... Not that Christ was one, though indeed he was looked upon and treated as one by the Jews; but as the words may be read, there were also two others that were malefactors; really such, two thieves, who had been guilty of theft and robbery, and were condemned to die: and these were led with him; for the greater ignominy and reproach of Christ, that it might be thought he was equally a malefactor, and as deserving of death as they:
to be put to death; the death of the cross, which was the death the Romans put slaves, thieves, and robbers, and the worst and basest of men to.
23:3323:33: Իբրեւ չոգա՛ն ՚ի տեղին՝ կոչեցեալ Գագաթն, ա՛նդ հանին զնա ՚ի խաչ, եւ զչարագործսն՝ զոմն ընդ աջմէ՝ եւ զոմն ընդ ձախմէ՛ խաչեցին[1549]։ [1549] Ոմանք. ՚Ի տեղին անուանեալ Գագաթն. եւ ոմանք. Կոչեցեալն Գագաթն։
33 Երբ հասան Գագաթ կոչուած տեղը, այնտեղ նրան խաչը հանեցին. եւ չարագործներին էլ՝ մէկին աջ կողմը, միւսին ձախ կողմը՝ խաչեցին:
33 Երբ Գագաթ ըսուած տեղը հասան, հոն խաչը հանեցին զանիկա եւ այն չարագործներն ալ, մէկը աջ կողմը ու միւսը ձախ կողմը խաչեցին։
Իբրեւ չոգան ի տեղին կոչեցեալ Գագաթն, անդ հանին զնա ի խաչ, եւ զչարագործսն, զոմն ընդ աջմէ եւ զոմն ընդ ձախմէ [143]խաչեցին:

23:33: Իբրեւ չոգա՛ն ՚ի տեղին՝ կոչեցեալ Գագաթն, ա՛նդ հանին զնա ՚ի խաչ, եւ զչարագործսն՝ զոմն ընդ աջմէ՝ եւ զոմն ընդ ձախմէ՛ խաչեցին[1549]։
[1549] Ոմանք. ՚Ի տեղին անուանեալ Գագաթն. եւ ոմանք. Կոչեցեալն Գագաթն։
33 Երբ հասան Գագաթ կոչուած տեղը, այնտեղ նրան խաչը հանեցին. եւ չարագործներին էլ՝ մէկին աջ կողմը, միւսին ձախ կողմը՝ խաչեցին:
33 Երբ Գագաթ ըսուած տեղը հասան, հոն խաչը հանեցին զանիկա եւ այն չարագործներն ալ, մէկը աջ կողմը ու միւսը ձախ կողմը խաչեցին։
zohrab-1805▾ eastern-1994▾ western am▾
23:3333: И когда пришли на место, называемое Лобное, там распяли Его и злодеев, одного по правую, а другого по левую сторону.
23:33  καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν.
23:33. Καὶ (And) ὅτε (which-also) ἦλθαν (they-came) ἐπὶ (upon) τὸν (to-the-one) τόπον (to-an-occasion) τὸν (to-the-one) καλούμενον (to-being-called-unto) Κρανίον, (to-a-Culminatelet,"ἐκεῖ (thither) ἐσταύρωσαν (they-en-staked) αὐτὸν (to-it) καὶ (and) τοὺς (to-the-ones) κακούργους , ( to-disruption-worked ,"ὃν (to-which) μὲν (indeed) ἐκ (out) δεξιῶν ( of-right-belonged ) ὃν (to-which) δὲ (moreover) ἐξ (out) ἀριστερῶν . ( of-more-un-certain )
23:33. et postquam venerunt in locum qui vocatur Calvariae ibi crucifixerunt eum et latrones unum a dextris et alterum a sinistrisAnd when they were come to the place which is called Calvary, they crucified him there: and the robbers, one on the right hand, and the other on the left.
33. And when they came unto the place which is called The skull, there they crucified him, and the malefactors, one on the right hand and the other on the left.
And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left:

33: И когда пришли на место, называемое Лобное, там распяли Его и злодеев, одного по правую, а другого по левую сторону.
23:33  καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν.
23:33. et postquam venerunt in locum qui vocatur Calvariae ibi crucifixerunt eum et latrones unum a dextris et alterum a sinistris
And when they were come to the place which is called Calvary, they crucified him there: and the robbers, one on the right hand, and the other on the left.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-43: О распятии Христа ев. Лука повествует, в сущности, согласно с Марком (Мк 22-32), но имеет и нечто особенное. - Лобное место (см. Мф XXVII, 33). - Говорил (34) - очевидно, в то время как Его распинали. - Прости им, - т. е. не солдатам, бывшим только исполнителями казни, а первосвященникам и начальникам иудейским, истинным виновникам смерти Христовой. - Не знают, что делают. Господь несколько смягчает вину Своих врагов: они, конечно, не знали, что умерщвляют действительного Мессию (ср. 1Кор.II, 8). - Насмехались же вместе с ними и начальники (35. exemuktirizon; ср. Лк XVI, 14), т. е. в то время, как народ смотрел с любопытством на распятие Христа, начальники даже насмехались над Христом. - Если Он - по греч. ei outoV - выражение насмешки и презрения: "вот этот". - Избранный Божий (ср. IX, 35). - И воины ругались (36-37). Об этом замечает один ев. Лука, прибавляя, что насмешки свои они, между прочим, выражали в предложении распятому Христу уксуса. Нечто подобное говорит и ев. Марк (XV, 36). Из всего характера повествования ев. Луки о смерти Христа можно выводить заключение, что это были не римские, а иудейские солдаты, по всей вероятности, из числа служивших при храме. - И была над Ним надпись (38). И помещение этой надписи ев. Лука очевидно понимает как издевательство над Христом. - Один из повешенных... (39) Ев. Лука здесь обстоятельнее изображает дело, чем первые два евангелиста, по которым злословили Господа вообще распятые разбойники (Мк XV, 32: и Мф ХХVII, 44). - Если ты Христос - правильнее: "не Ты ли Мессия? (ouci ou ei o С. по лучшему чтению) Спаси в таком случае Себя и нас". - Или ты не боишься Бога (40), т. е. ужели в тебе нет страха пред Богом - если уже ты не способен и в этот час покаяться, - ведь ты осужден также насмерть, как и Тот, над кем ты насмехаешься! Говорящий, очевидно, сам каялся в том деле, которое привело его на крест (ср. ст. 41). - Помяни меня, Господи (42), т. е. вспомни обо мне (воскреси меня и прими в свое Мессианское Царство), когда Ты придешь на землю в Своем царском величии (ср. Мф ХVI, 28). Разбойник покаявшийся, очевидно, слыхал учение Господа о Своем втором пришествии на суд для основания славного Своего Царства, и теперь впечатление от слышанного до того ожило под влиянием мысли о своей скорой смерти, что он уверовал во Христа как в Мессию. Конечно, при этом ему помогла и благодать Божия, таинственно располагающая сердца людей к вере во Христа. - Ныне же будешь со Мною в раю (43). Вместо далекой награды в будущем земном Своем славном Царстве, Господь обещает уверовавшему в Него разбойнику скорейшую награду: ныне же они оба, Христос и разбойник, умрут (иногда распятые оставались живыми по нескольку дней), и оба вместе войдут в рай. Этот рай (o paradeisoV), как можно выводить из притчи о богатом и Лазаре (Лк XVI, 23), находился, по верованию иудеев, в шеоле, и был блаженным местопребыванием праведных душ до дня воскресения. Его не нужно смешивать с небесный раем, о котором говорит Ап. Павел (2Кор. XII, 4) и Апокалипсис (II, 7). [Кейль, вместе с Шенкелем, разумеет, впрочем, здесь небесный рай, не находя никаких оснований для предположения и существования временного рая в шеоле. Но в таком случае становится непонятным выражение "ныне будешь...". В небесный рай помилованный разбойник не мог попасть в тот же день...] - Но представляет ли ответ Христа обещание удовлетворить просьбу разбойника? Некоторые толкователи утверждают, что разбойник получил не то, что просил. Но это неправда. Господь именно дает понять разбойнику, что его просьба будет исполнена, так как если душа разбойника пойдет в рай, то, значит, ему обеспечено этим участие в воскресении праведных и в будущем славном Мессианском Царстве.
Adam Clarke: Commentary on the Bible - 1831
23:33: The place - called Calvary - See on Mat 27:33 (note).
They crucified him - See the nature of this punishment explained Mat 27:35 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:33: when: Mat 27:33, Mat 27:34; Mar 15:22, Mar 15:23; Joh 19:17, Joh 19:18; Heb 13:12, Heb 13:13
Calvary: or, the place of a skull
they crucified: Luk 24:7; Deu 21:23; Psa 22:16; Zac 12:10; Mat 20:19, Mat 26:2; Mar 10:33, Mar 10:34; Joh 3:14, Joh 12:33, Joh 12:34, Joh 18:32; Act 2:23, Act 5:30, Act 13:29; Gal 3:13; Pe1 2:24
Geneva 1599
23:33 (9) And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
(9) Christ became accursed for us upon the cross, suffering the punishment which the ones who would belong to God deserved.
John Gill
23:33 And when they were come to the place which was called Calvary,.... Or Cranion, which signifies a skull; so called from the skulls of persons that lay about, who were executed. It is a tradition of the ancients (y), that Adam was buried in this place where Christ was crucified, and that his skull lay here. It was usual to crucify on high places, and on mountains, such an one as this was (z):
there they crucified him, and the malefactors; the two thieves;
one on the right hand, and the other on the left; and so fulfilled the prophecy in Is 53:12.
(y) Cyprian de Resurrectione Christi, p. 479. Hieron. Tom. 1. fol. 42. Bar Bahluli apud Castell. Lex. Polyglott. col. 3466. (z) Lipsius de Cruce, l. 3. c. 13.
23:3423:34: Եւ Յիսուս ասէ. Հայր՝ թո՛ղ դոցա՝ զի ո՛չ գիտեն զինչ գործեն։ Եւ ՚ի բաժանել զհանդերձս նորա, արկին վիճա՛կս[1550]. [1550] Ոմանք. Թո՛ղ սոցա, զի։
34 Եւ Յիսուս ասաց. «Հա՛յր, ների՛ր դրանց, որովհետեւ չգիտեն, թէ ինչ են անում»: Եւ նրա զգեստները բաժանելու համար վիճակ գցեցին:
34 Յիսուս ըսաւ. «Հա՛յր, թողութիւն տուր ատոնց, վասն զի չեն գիտեր թէ ի՛նչ կ’ընեն»։ Ու անոր հանդերձները բաժնելու ատեննին վիճակ ձգեցին։
Եւ Յիսուս ասէ. Հայր, թող դոցա, զի ոչ գիտեն զինչ գործեն: Եւ ի բաժանել զհանդերձս նորա արկին վիճակս:

23:34: Եւ Յիսուս ասէ. Հայր՝ թո՛ղ դոցա՝ զի ո՛չ գիտեն զինչ գործեն։ Եւ ՚ի բաժանել զհանդերձս նորա, արկին վիճա՛կս[1550].
[1550] Ոմանք. Թո՛ղ սոցա, զի։
34 Եւ Յիսուս ասաց. «Հա՛յր, ների՛ր դրանց, որովհետեւ չգիտեն, թէ ինչ են անում»: Եւ նրա զգեստները բաժանելու համար վիճակ գցեցին:
34 Յիսուս ըսաւ. «Հա՛յր, թողութիւն տուր ատոնց, վասն զի չեն գիտեր թէ ի՛նչ կ’ընեն»։ Ու անոր հանդերձները բաժնելու ատեննին վիճակ ձգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
23:3434: Иисус же говорил: Отче! прости им, ибо не знают, что делают. И делили одежды Его, бросая жребий.
23:34  [[ὁ δὲ ἰησοῦς ἔλεγεν, πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.]] διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλήρους.
23:34. [[ὁ "[[The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἔλεγεν (it-was-forthing,"Πάτερ, (Father,"ἄφες (thou-should-have-had-sent-off) αὐτοῖς, (unto-them) οὐ (not) γὰρ (therefore) οἴδασιν (they-had-come-to-see) τί (to-what-one) ποιοῦσιν.]] (they-do-unto.]]" διαμεριζόμενοι ( Portioning-through-to ) δὲ ( moreover ) τὰ ( to-the-ones ) ἱμάτια ( to-apparelets ) αὐτοῦ ( of-it ) ἔβαλον ( they-had-casted ) κλῆρον . ( to-a-lot )
23:34. Iesus autem dicebat Pater dimitte illis non enim sciunt quid faciunt dividentes vero vestimenta eius miserunt sortesAnd Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots.
34. And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots.
Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots:

34: Иисус же говорил: Отче! прости им, ибо не знают, что делают. И делили одежды Его, бросая жребий.
23:34  [[ὁ δὲ ἰησοῦς ἔλεγεν, πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.]] διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλήρους.
23:34. Iesus autem dicebat Pater dimitte illis non enim sciunt quid faciunt dividentes vero vestimenta eius miserunt sortes
And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots.
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Adam Clarke: Commentary on the Bible - 1831
23:34: They know not what they do - If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isa 53:12.
Albert Barnes: Notes on the Bible - 1834
23:34: Father, forgive them - This is a fulfillment of the prophecy in Isa 53:12; "He made intercession for the transgressors." The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the "Jews" or "to the Roman soldiers." Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was "innocent," and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave then without excuse, yet they did not, "in fact," believe that he was the Saviour promised by the prophets, and had not, "in fact," any proper sense of his rank and dignity as "the Lord of glory." If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. See the notes at Co1 2:8. We may learn from this prayer:
1. The duty of praying for our enemies, even when they are endeavoring most to injure us.
2. The thing for which we should pray for them is that "God" would pardon them and give them better minds.
3. The power and excellence of the Christian religion. No other religion "teaches" people to pray for the forgiveness of enemies; no other "disposes" them to do it. Men of the world seek for "Rev_enge;" the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.
4. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him "always," and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Act 2:37, Act 2:42-43; Act 6:7; Act 14:1.
They know not what they do - It was done through ignorance, Act 3:17. Paul says that, "had they known it, they would not have crucified the Lord of glory," Co1 2:8. Ignorance does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They "had" evidence; they "might" have learned his character; they "might" have known what they were doing, and they "might" be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were "really" ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a "reason" why they should be pardoned, that they were ignorant of what they were doing; and though people are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he "did it in ignorance, in unbelief," Ti1 1:13. So God "winked" at the ignorance of the Gentiles, Act 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:34: Father: Luk 23:47, Luk 23:48, Luk 6:27, Luk 6:28; Gen 50:17; Psa 106:16-23; Mat 5:44; Act 7:60; Rom 12:14; Co1 4:12; Pe1 2:20-23, Pe1 3:9
they know not: Luk 12:47, Luk 12:48; Joh 15:22-24, Joh 19:11; Act 3:17; Co1 2:8; Ti1 1:13
And they: Psa 22:18; Mat 27:35, Mat 27:36; Mar 15:24; Joh 19:23, Joh 19:24
Geneva 1599
23:34 (10) Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
(10) Christ, in praying for his enemies, shows that he is both the Sacrifice and the Priest.
John Gill
23:34 Then said Jesus, Father, forgive them,.... When he was crucified between the two thieves, and as he hung upon the cross, and while insulted and abused by all sorts of men, and put to the greatest pain and torture, he addressed himself to God his Father: the Arabic version reads, "my Father", who was so to him, not as he was man; for as such he had no father; but as he was God, being as a divine person, his beloved, and only begotten Son: and this he uses, whilst, as man, he is praying to him; partly to express his faith of relation to him; his confidence of being heard; and partly to set believers an example of praying, as he has directed, saying, "our Father", &c. and the petition put up by him is for forgiveness; which is with God, and with him only; and that for his enemies, his crucifiers: not for those who sinned the sin unto death, the sin against the Holy Ghost, who knowing him to be the Messiah, maliciously crucified him, for whom prayer is not to be made; but for those who were ignorantly concerned in it, as the next clause shows, even for his own elect, whom the Father had given him out of the world, which were among his crucifiers; for those, and not the world, he prays: and the fruit of this his prayer quickly appeared, in the conversion of three thousand of them under Peter's sermon on the day of Pentecost, next following, in six weeks time. Though such might be his affection, as man, in general, as to wish for, and desire, as such, was it consistent with the divine will, forgiveness for all of them; adding,
for they know not what they do, or "are doing", meaning, in crucifying him, which was the case of many of them, and of their rulers; they did not know that Jesus was the Messiah, nor the prophecies concerning him, nor the evil they were committing in putting him to death: not that their ignorance excused their sin; nor was it without sin; nor does Christ use it as a plea for pardon, or found his intercession upon it, which is always done upon his own propitiatory sacrifice; but this is mentioned as descriptive of the persons Christ prays for, and points out a branch of his priestly office he exercises, in having compassion on the ignorant, and them that are out of the way;
and they parted his raiment, and cast lots: that is, upon his vesture, or seamless coat, and so fulfilled the prophecy in Ps 22:18. See Gill on Mt 27:35. See Gill on Jn 19:23. See Gill on Jn 19:24.
John Wesley
23:34 Then said Jesus - Our Lord passed most of the time on the cross in silence: yet seven sentences which he spoke thereon are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four Gospels are, as it were, four parts, which, joined together, make one symphony. Sometimes one of these only, sometimes two or three, sometimes all sound together. Father - So he speaks both in the beginning and at the end of his sufferings on the cross: Forgive them - How striking is this passage! While they are actually nailing him to the cross, he seems to feel the injury they did to their own souls more than the wounds they gave him; and as it were to forget his own anguish out of a concern for their own salvation. And how eminently was his prayer heard! It procured forgiveness for all that were penitent, and a suspension of vengeance even for the impenitent.
23:3523:35: եւ կայր ժողովուրդն հայեցեա՛լ։ Անգոսնէին զնա իշխա՛նքն հանդերձ նոքօք՝ եւ ասէին. Զայլս ապրեցոյց, ապրեցուսցէ՛ եւ զանձն՝ եթէ դա՛ է Քրիստոս Որդի Աստուծոյ ընտրեալն[1551]։ [1551] Ոմանք. Զնա եւ իշխանքն։
35 Իսկ ժողովուրդը դիտում էր. իշխանաւորները նրանց հետ միասին ծաղրում էին նրան եւ ասում. «Ուրիշներին ազատեց, թող ինքն իրեն էլ ազատի, եթէ դա է Քրիստոսը՝ Աստծու ընտրեալ Որդին»:
35 Եւ ժողովուրդը կայներ կը նայէր. իշխաններն ալ անոնց հետ կը նախատէին զանիկա ու կ’ըսէին. «Ուրիշները ազատեց, թող ինքզինք ալ ազատէ, եթէ ատիկա է Քրիստոսը, Աստուծոյ ընտրեալը»։
Եւ կայր ժողովուրդն հայեցեալ. անգոսնէին զնա իշխանքն հանդերձ նոքօք եւ ասէին. Զայլս ապրեցոյց, ապրեցուսցէ եւ զանձն, եթէ դա է Քրիստոս [144]Որդի Աստուծոյ ընտրեալն:

23:35: եւ կայր ժողովուրդն հայեցեա՛լ։ Անգոսնէին զնա իշխա՛նքն հանդերձ նոքօք՝ եւ ասէին. Զայլս ապրեցոյց, ապրեցուսցէ՛ եւ զանձն՝ եթէ դա՛ է Քրիստոս Որդի Աստուծոյ ընտրեալն[1551]։
[1551] Ոմանք. Զնա եւ իշխանքն։
35 Իսկ ժողովուրդը դիտում էր. իշխանաւորները նրանց հետ միասին ծաղրում էին նրան եւ ասում. «Ուրիշներին ազատեց, թող ինքն իրեն էլ ազատի, եթէ դա է Քրիստոսը՝ Աստծու ընտրեալ Որդին»:
35 Եւ ժողովուրդը կայներ կը նայէր. իշխաններն ալ անոնց հետ կը նախատէին զանիկա ու կ’ըսէին. «Ուրիշները ազատեց, թող ինքզինք ալ ազատէ, եթէ ատիկա է Քրիստոսը, Աստուծոյ ընտրեալը»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3535: И стоял народ и смотрел. Насмехались же вместе с ними и начальники, говоря: других спасал; пусть спасет Себя Самого, если Он Христос, избранный Божий.
23:35  καὶ εἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες, ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὖτός ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ ἐκλεκτός.
23:35. καὶ (And) ἱστήκει (it-had-come-to-have-had-stood,"ὁ (the-one) λαὸς (a-people," θεωρῶν . ( surveiling-unto ) ἐξεμυκτήριζον ( They-were-snouting-out-to ) δὲ (moreover,"καὶ (and) οἱ (the-ones) ἄρχοντες (firstings," λέγοντες ( forthing ," Ἄλλους ( To-other ) ἔσωσεν, (it-saved,"σωσάτω (it-should-have-saved) ἑαυτόν, (to-self,"εἰ (if) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) χριστὸς (Anointed) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὁ (the-one) ἐκλεκτός. (forthed-out)
23:35. et stabat populus expectans et deridebant illum principes cum eis dicentes alios salvos fecit se salvum faciat si hic est Christus Dei electusAnd the people stood beholding. And the rulers with them derided him, saying: He saved others: let him save himself, if he be Christ, the elect of God.
35. And the people stood beholding. And the rulers also scoffed at him, saying, He saved others; let him save himself, if this is the Christ of God, his chosen.
And the people stood beholding. And the rulers also with them derided [him], saying, He saved others; let him save himself, if he be Christ, the chosen of God:

35: И стоял народ и смотрел. Насмехались же вместе с ними и начальники, говоря: других спасал; пусть спасет Себя Самого, если Он Христос, избранный Божий.
23:35  καὶ εἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες, ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὖτός ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ ἐκλεκτός.
23:35. et stabat populus expectans et deridebant illum principes cum eis dicentes alios salvos fecit se salvum faciat si hic est Christus Dei electus
And the people stood beholding. And the rulers with them derided him, saying: He saved others: let him save himself, if he be Christ, the elect of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:35: Derided him - Treated him with the utmost contempt, εξεμυκτηριζον, in the most infamous manner. See the meaning of this word explained, Luk 16:14 (note).
Albert Barnes: Notes on the Bible - 1834
23:35: See the notes at Mat 27:41-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:35: the people: Psa 22:12, Psa 22:13, Psa 22:17; Zac 12:10; Mat 27:38-43; Mar 15:29-32
derided: Luk 16:14; Gen 37:19, Gen 37:20; Psa 4:2, Psa 35:15, Psa 35:19-25, Psa 69:7-12, Psa 69:26, Psa 71:11; Isa 49:7; Isa 53:3; Lam 3:14
Christ: Luk 22:67-70; Psa 22:6-8; Isa 42:1; Mat 3:17, Mat 12:18; Pe1 2:4
Geneva 1599
23:35 And the people stood beholding. And the rulers also with them derided [him], saying, He saved others; let him save himself, if he be Christ, the (f) chosen of God.
(f) Whom God loves more than all others.
John Gill
23:35 And the people stood beholding,.... This dismal and affecting sight; insulting and reviling him, and wagging their heads at him, as did also those that passed by: and the rulers also with them derided him; the chief priests, Scribes, and elders, the members of the sanhedrim, whose characters should have restrained them from such an inhuman conduct. The phrase, "with them", is wanting in the Oriental versions, and in one of Beza's copies: saying,
he saved others; by healing their diseases, or raising them from the dead:
let him save himself; from death, by unnailing himself, and coming down from the cross; See Gill on Mt 27:42.
if he be Christ; the Messiah, he and his followers give out he is; even the chosen of God, referring to Is 42:1. The Arabic version reads, "the chosen Son of God", very wrongly; for Christ was not chosen to be the Son of God; he was so by nature; but he was chosen to be a servant, as the text cited shows, to be a Mediator between God and man, and the Saviour of his people.
John Wesley
23:35 If thou be the Christ; Lk 23:37. If thou be the king - The priests deride the name of Messiah: the soldiers the name of king.
23:3623:36: Ա՛յպն առնէին զնա եւ զինուորքն, եկեալ առաջի՝ մատուցանէի՛ն նմա քացախ[1552], [1552] Ոմանք. Առաջի նորա մատու՛՛։
36 Զինուորներն էլ ծաղրում էին նրան. առաջ էին գալիս, քացախ էին մատուցում նրան եւ ասում.
36 Զինուորներն ալ կը ծաղրէին. առջեւը կու գային, քացախ կը մատուցանէին անոր,
Այպն առնէին զնա եւ զինուորքն, եկեալ առաջի` մատուցանէին նմա քացախ:

23:36: Ա՛յպն առնէին զնա եւ զինուորքն, եկեալ առաջի՝ մատուցանէի՛ն նմա քացախ[1552],
[1552] Ոմանք. Առաջի նորա մատու՛՛։
36 Զինուորներն էլ ծաղրում էին նրան. առաջ էին գալիս, քացախ էին մատուցում նրան եւ ասում.
36 Զինուորներն ալ կը ծաղրէին. առջեւը կու գային, քացախ կը մատուցանէին անոր,
zohrab-1805▾ eastern-1994▾ western am▾
23:3636: Также и воины ругались над Ним, подходя и поднося Ему уксус
23:36  ἐνέπαιξαν δὲ αὐτῶ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῶ
23:36. ἐνέπαιξαν (They-childed-in-to) δὲ (moreover) αὐτῷ (unto-it,"καὶ (and) οἱ (the-ones) στρατιῶται (amass-belongers) προσερχόμενοι , ( coming-toward ,"ὄξος (to-a-vinegar) προσφέροντες ( bearing-toward ) αὐτῷ (unto-it,"
23:36. inludebant autem ei et milites accedentes et acetum offerentes illiAnd the soldiers also mocked him, coming to him and offering him vinegar,
36. And the soldiers also mocked him, coming to him, offering him vinegar,
And the soldiers also mocked him, coming to him, and offering him vinegar:

36: Также и воины ругались над Ним, подходя и поднося Ему уксус
23:36  ἐνέπαιξαν δὲ αὐτῶ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῶ
23:36. inludebant autem ei et milites accedentes et acetum offerentes illi
And the soldiers also mocked him, coming to him and offering him vinegar,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:36: Offering him vinegar - See on Mat 27:34 (note). Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: One of wine mixed with myrrh; the Second, of vinegar mingled with gall; and the Third, of simple vinegar. Allow these three cups, and the different expressions in all the evangelists will be included. See Lightfoot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:36: Luk 23:11; Psa 69:21; Mat 27:29, Mat 27:30, Mat 27:34, Mat 27:48; Mar 15:19, Mar 15:20, Mar 15:36; Joh 19:28-30
John Gill
23:36 And the soldiers also mocked him,.... The Roman soldiers, to whom the execution was committed, who crucified him, and parted his garments, and stood at his cross watching; these joined in the insult, which is not to be wondered at. Coming to him and offering him vinegar; which was what was a part of their allowance, and was their drink; See Gill on Jn 19:29.
23:3723:37: եւ ասէին. Եթէ դու ես թագաւորն Հրէից՝ փրկեա՛ զանձն քո[1553]։ [1553] Ոմանք. Եթէ դու ես Քրիստոս թագաւորն։
37 «Եթէ դու ես հրեաների թագաւորը, փրկի՛ր ինքդ քեզ»:
37 Ու կ’ըսէին. «Եթէ դուն ես Հրէից թագաւորը, քու անձդ ազատէ»։
եւ ասէին. Եթէ դու ես թագաւորն Հրէից, փրկեա զանձն քո:

23:37: եւ ասէին. Եթէ դու ես թագաւորն Հրէից՝ փրկեա՛ զանձն քո[1553]։
[1553] Ոմանք. Եթէ դու ես Քրիստոս թագաւորն։
37 «Եթէ դու ես հրեաների թագաւորը, փրկի՛ր ինքդ քեզ»:
37 Ու կ’ըսէին. «Եթէ դուն ես Հրէից թագաւորը, քու անձդ ազատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3737: и говоря: если Ты Царь Иудейский, спаси Себя Самого.
23:37  καὶ λέγοντες, εἰ σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων, σῶσον σεαυτόν.
23:37. καὶ (and) λέγοντες ( forthing ,"Εἰ (If) σὺ (thou) εἶ (thou-be) ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"σῶσον (thou-should-have-saved) σεαυτόν. (to-thyself)
23:37. dicentes si tu es rex Iudaeorum salvum te facAnd saying: If thou be the king of the Jews, save thyself.
37. and saying, If thou art the King of the Jews, save thyself.
And saying, If thou be the king of the Jews, save thyself:

37: и говоря: если Ты Царь Иудейский, спаси Себя Самого.
23:37  καὶ λέγοντες, εἰ σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων, σῶσον σεαυτόν.
23:37. dicentes si tu es rex Iudaeorum salvum te fac
And saying: If thou be the king of the Jews, save thyself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
23:37 And saying, if thou be the King of the Jews,.... Or their Messiah, who was spoken of as a divine person; for otherwise he might have been their king, and not have been able to have done what is proposed:
save thyself: or deliver thyself from the cross.
23:3823:38: Եւ էր գի՛ր գրեալ ՚ի վերայ նորա, Յունարէն՝ եւ Դաղմատերէն՝ եւ Եբրայեցերէ՛ն գրով, թէ՝ Սա՛ է արքայն Հրէից[1554]։ [1554] Ոմանք. Դաղմատարէն... եթէ՝ Սա է թագաւորն Հրէ՛՛։
38 Եւ նրա խաչի վրայ մի գրութիւն կար՝ գրուած յունարէն, լատիներէն եւ եբրայերէն գրերով[23], թէ՝ սա՛ է հրեաների արքան:[23] 23. Լաւագոյն յուն. բն. չունեն գրուած յունարէն, լատիներէն եւ եբրայերէն գրերով բառերը:
38 Ուր գիր մը գրուած էր Յունարէն, Լատիներէն եւ Եբրայեցերէն գրերով, թէ ‘Ասիկա է Հրէից թագաւորը’։
Եւ էր գիր գրեալ ի վերայ նորա Յունարէն եւ Դաղմատերէն եւ Եբրայեցերէն գրով թէ` Սա է արքայն Հրէից:

23:38: Եւ էր գի՛ր գրեալ ՚ի վերայ նորա, Յունարէն՝ եւ Դաղմատերէն՝ եւ Եբրայեցերէ՛ն գրով, թէ՝ Սա՛ է արքայն Հրէից[1554]։
[1554] Ոմանք. Դաղմատարէն... եթէ՝ Սա է թագաւորն Հրէ՛՛։
38 Եւ նրա խաչի վրայ մի գրութիւն կար՝ գրուած յունարէն, լատիներէն եւ եբրայերէն գրերով[23], թէ՝ սա՛ է հրեաների արքան:
[23] 23. Լաւագոյն յուն. բն. չունեն գրուած յունարէն, լատիներէն եւ եբրայերէն գրերով բառերը:
38 Ուր գիր մը գրուած էր Յունարէն, Լատիներէն եւ Եբրայեցերէն գրերով, թէ ‘Ասիկա է Հրէից թագաւորը’։
zohrab-1805▾ eastern-1994▾ western am▾
23:3838: И была над Ним надпись, написанная словами греческими, римскими и еврейскими: Сей есть Царь Иудейский.
23:38  ἦν δὲ καὶ ἐπιγραφὴ ἐπ᾽ αὐτῶ, ὁ βασιλεὺς τῶν ἰουδαίων οὖτος.
23:38. ἦν (It-was) δὲ (moreover) καὶ (and) ἐπιγραφὴ (a-scribing-upon) ἐπ' (upon) αὐτῷ (unto-it,"Ο (The-one) ΒΑΣΙΛΕΥΣ (a-ruler-of) ΤΩΝ (of-the-ones) ΙΟΥΔΑΙΩΝ ( of-Iouda-belonged ) ΟΥΤΟΣ. (the-one-this)
23:38. erat autem et superscriptio inscripta super illum litteris graecis et latinis et hebraicis hic est rex IudaeorumAnd there was also a superscription written over him in letters of Greek and Latin and Hebrew THIS IS THE KING OF THE JEWS.
38. And there was also a superscription over him, THIS IS THE KING OF THE JEWS.
And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS:

38: И была над Ним надпись, написанная словами греческими, римскими и еврейскими: Сей есть Царь Иудейский.
23:38  ἦν δὲ καὶ ἐπιγραφὴ ἐπ᾽ αὐτῶ, ὁ βασιλεὺς τῶν ἰουδαίων οὖτος.
23:38. erat autem et superscriptio inscripta super illum litteris graecis et latinis et hebraicis hic est rex Iudaeorum
And there was also a superscription written over him in letters of Greek and Latin and Hebrew THIS IS THE KING OF THE JEWS.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:38: A superscription - See Mat 27:37.
In letters of Greek, and Latin and Hebrew - The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the passover; it was written in Latin, that being the language of the government under which he was crucified; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See the note on Mat 27:37. It is not to be wondered at that they wished Pilate to alter this inscription, Joh 19:21, as it was a record of their infamy.
Albert Barnes: Notes on the Bible - 1834
23:38
In letters of Greek ... - See the notes at Mat 27:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:38: Luk 23:3; Mat 27:11, Mat 27:37; Mar 15:18, Mar 15:26, Mar 15:32; Joh 19:3, Joh 19:19-22
Geneva 1599
23:38 (11) And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
(11) Pilate is unknowingly made a preacher of the kingdom of Christ.
John Gill
23:38 And a superscription also was written,.... Containing the crime he was charged with, and accused of; See Gill on Mt 27:37; See Gill on Jn 19:19; See Gill on Jn 19:20.
John Wesley
23:38 Mt 27:37; Mk 15:26; Jn 19:19.
23:3923:39: Իսկ մի ոմն՝ ՚ի կախելոց չարագործացն հայհոյէ՛ր զնա՝ եւ ասէր. Ո՞չ դու ես Քրիստոսն, փրկեա՛ զանձն քո եւ զմեզ։
39 Իսկ կախուած չարագործներից մէկը հայհոյում էր նրան եւ ասում. «Դու չե՞ս Քրիստոսը. փրկի՛ր ինքդ քեզ եւ մեզ»:
39 Այն կախուած չարագործներէն մէկը հայհոյութիւն կ’ընէր անոր ու կ’ըսէր. «Եթէ դուն Քրիստոսն ես, ազատէ քու անձդ ու մեզ ալ»։
Իսկ մի ոմն ի կախելոց չարագործացն հայհոյէր զնա եւ ասէր. [145]Ո՞չ դու ես Քրիստոսն, փրկեա զանձն քո եւ զմեզ:

23:39: Իսկ մի ոմն՝ ՚ի կախելոց չարագործացն հայհոյէ՛ր զնա՝ եւ ասէր. Ո՞չ դու ես Քրիստոսն, փրկեա՛ զանձն քո եւ զմեզ։
39 Իսկ կախուած չարագործներից մէկը հայհոյում էր նրան եւ ասում. «Դու չե՞ս Քրիստոսը. փրկի՛ր ինքդ քեզ եւ մեզ»:
39 Այն կախուած չարագործներէն մէկը հայհոյութիւն կ’ընէր անոր ու կ’ըսէր. «Եթէ դուն Քրիստոսն ես, ազատէ քու անձդ ու մեզ ալ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3939: Один из повешенных злодеев злословил Его и говорил: если Ты Христос, спаси Себя и нас.
23:39  εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν λέγων, οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς.
23:39. Εἷς (One) δὲ (moreover) τῶν (of-the-ones) κρεμασθέντων ( of-having-been-en-hanged ) κακούργων ( of-disruption-worked ) ἐβλασφήμει (it-was-harmfully-declaring-unto) αὐτόν (to-it,"Οὐχὶ (Unto-not) σὺ (thou) εἶ (thou-be) ὁ (the-one) χριστός; (Anointed?"σῶσον (Thou-should-have-saved) σεαυτὸν (to-thyself) καὶ (and) ἡμᾶς. (to-us)
23:39. unus autem de his qui pendebant latronibus blasphemabat eum dicens si tu es Christus salvum fac temet ipsum et nosAnd one of those robbers who were hanged blasphemed him, saying: If thou be Christ, save thyself and us.
39. And one of the malefactors which were hanged railed on him, saying, Art not thou the Christ? save thyself and us.
And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us:

39: Один из повешенных злодеев злословил Его и говорил: если Ты Христос, спаси Себя и нас.
23:39  εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν λέγων, οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς.
23:39. unus autem de his qui pendebant latronibus blasphemabat eum dicens si tu es Christus salvum fac temet ipsum et nos
And one of those robbers who were hanged blasphemed him, saying: If thou be Christ, save thyself and us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:39: One of the malefactors which were hanged - It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. Joh 19:31-33.
Albert Barnes: Notes on the Bible - 1834
23:39
One of the malefactors - Matthew Mat 27:44 says "the thieves - cast the same in his teeth." See the apparent contradiction in these statements reconciled in the notes at that place.
If thou be Christ - If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or reproach of the same kind as that of the priests in Luk 23:35.
Save thyself and us - Save our lives. Deliver us from the cross. This man did not seek for salvation truly; he asked not to be delivered from his sins; if he had, Jesus would also have heard him. Men often, in sickness and affliction, call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from "temporal" death. It is not to be saved from their sins, and the consequence is, that when God "does" raise them up, they forget their promises, and live as they did before, as this robber "would" have done if Jesus had heard his prayer and delivered him from the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:39: Luk 17:34-36; Mat 27:44; Mar 15:32
Geneva 1599
23:39 (g) And (12) one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
(g) Therefore we must either take Matthew's account to be using the figure of speech synecdoche, or that both of them mocked Christ. But one of them who was eventually overcome with the great patience of God breaks forth in that confession worthy all memory.
(12) Christ, in the midst of the humbling of himself upon the cross, indeed shows that he has both the power of life to save the believers and the power of death to avenge the rebellious.
John Gill
23:39 And one of the malefactors, which were hanged,.... On the cross, one of the thieves crucified with Christ; the Oriental versions add, "with him"; according to the Evangelists Matthew and Mark, both of them reviled him, and threw the same things in his teeth as the priests, people, and soldiers did; which how it may be reconciled; see Gill on Mt 27:44.
railed on him, saying, if thou be Christ, save thyself, and us; taking up the words of the rulers, and adding to them, perhaps, with a design to curry favour with them, hoping thereby to get a release; or, however, showing the wickedness and malice of his heart, which his sufferings and punishment, he now endured, could make no alteration in; see Rev_ 16:9.
John Wesley
23:39 And one of the malefactors reviled him - St. Matthew says, the robbers: St. Mark, they that were crucified with him, reviled him. Either therefore St. Matthew and Mark put the plural for the singular (as the best authors sometimes do) or both reviled him at the first, till one of them felt "the overwhelming power of saving grace."
Robert Jamieson, A. R. Fausset and David Brown
23:39 THE TWO THIEVES. (Lk 23:39-43)
railed on him--catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.
23:4023:40: Պատասխանի՛ ետ ընկերն սաստելո՛վ նմա եւ ասէ. Չերկնչի՞ս դու յԱստուծոյ՝ զի ՚ի նմի՛ն պատժի կաս[1555]։ [1555] Բազումք. Չերկնչիցիս դու յԱստուծոյ։ Ոմանք. Զի եւ ՚ի նմին պատժի։
40 Նրա ընկերը նրան սաստելով՝ պատասխան տուեց եւ ասաց. «Աստծուց չե՞ս վախենում, դու, որ նոյն պատիժն ես կրում:
40 Իսկ միւսը զանիկա յանդիմանելով՝ ըսաւ. «Դուն Աստուծմէ չե՞ս վախնար, որովհետեւ նոյն դատապարտութեան մէջ ես։
Պատասխանի ետ ընկերն սաստելով նմա եւ ասէ. չերկնչի՞ս դու յԱստուծոյ, զի ի նմին պատժի կաս:

23:40: Պատասխանի՛ ետ ընկերն սաստելո՛վ նմա եւ ասէ. Չերկնչի՞ս դու յԱստուծոյ՝ զի ՚ի նմի՛ն պատժի կաս[1555]։
[1555] Բազումք. Չերկնչիցիս դու յԱստուծոյ։ Ոմանք. Զի եւ ՚ի նմին պատժի։
40 Նրա ընկերը նրան սաստելով՝ պատասխան տուեց եւ ասաց. «Աստծուց չե՞ս վախենում, դու, որ նոյն պատիժն ես կրում:
40 Իսկ միւսը զանիկա յանդիմանելով՝ ըսաւ. «Դուն Աստուծմէ չե՞ս վախնար, որովհետեւ նոյն դատապարտութեան մէջ ես։
zohrab-1805▾ eastern-1994▾ western am▾
23:4040: Другой же, напротив, унимал его и говорил: или ты не боишься Бога, когда и сам осужден на то же?
23:40  ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῶ ἔφη, οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῶ αὐτῶ κρίματι εἶ;
23:40. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) ἕτερος (different) ἐπιτιμῶν (upon-valuating-unto) αὐτῷ (unto-it) ἔφη (it-was-declaring,"Οὐδὲ (Not-moreover) φοβῇ (thou-fearee-unto,"σὺ (thou,"τὸν (to-the-one) θεόν, (to-a-Deity,"ὅτι (to-which-a-one) ἐν (in) τῷ (unto-the-one) αὐτῷ (unto-it) κρίματι (unto-a-separating-to) εἶ; (thou-be?"
23:40. respondens autem alter increpabat illum dicens neque tu times Deum quod in eadem damnatione esBut the other answering, rebuked him, saying: Neither dost thou fear God, seeing; thou art under the same condemnation?
40. But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation?
But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation:

40: Другой же, напротив, унимал его и говорил: или ты не боишься Бога, когда и сам осужден на то же?
23:40  ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῶ ἔφη, οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῶ αὐτῶ κρίματι εἶ;
23:40. respondens autem alter increpabat illum dicens neque tu times Deum quod in eadem damnatione es
But the other answering, rebuked him, saying: Neither dost thou fear God, seeing; thou art under the same condemnation?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:40: Dost not thou fear God - The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop Pearce supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls λῃσται, robbers, the same term used by the evangelists. This opinion gains some strength from the penitent thief's confession: We receive the reward of our deeds - we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss - ατοπον, out of place, disorderly, - nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretense of disaffection to the Roman government.
Albert Barnes: Notes on the Bible - 1834
23:40: Dost not thou fear God ... - You are condemned to die as well as he. It is improper for you to rail on him as the rulers and Romans do. God is just, and you are hastening to his bar, and you should, therefore, fear him, and fear that he will punish you for railing on this innocent man.
Same condemnation - Condemnation to death; not death for the same thing, but the same "kind" of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:40: rebuked: Lev 19:17; Eph 5:11
Dost: Luk 12:5; Psa 36:1; Rev 15:4
seeing: Ch2 28:22; Jer 5:3; Rev 16:11
John Gill
23:40 But the other answering, rebuked him,.... That is, the other malefactor made answer to him, and reproved him for his baseness and wickedness:
saying, dost not thou fear God; or "neither dost thou fear God", any more than these priests, people, and soldiers, that are acting such a barbarous and inhuman part to a man in misery: and wilt thou do the same, and show that thou art an impious wretch, now thou art just going out of the world, and neither fears God, nor regards man, and art without compassion to a fellow sufferer, adding sin to sin,
seeing thou art in the same condemnation? undergoing the same sort of punishment, though not on the same account, which might be the reason why they suffered on the same day: for the Jews say (a), they never judge (or condemn) two in one day, but one today, and the other tomorrow; but if they are in one transgression,
, "and one death", as an adulterer with an adulteress, they condemn them both in one day; but if the adulterer lies with a priest's daughter, seeing he is to be strangled, and she to be burnt, they do not execute them both in one day.''
(a) Maimon. Hilch. Sanhedrin, c. 14. sect. 10.
John Wesley
23:40 The other rebuked him - What a surprising degree was here of repentance, faith, and other graces! And what abundance of good works, in his public confession of his sin, reproof of his fellow criminal, his honourable testimony to Christ, and profession of faith in him, while he was in so disgraceful circumstances as were stumbling even to his disciples! This shows the power of Divine grace. But it encourages none to put off their repentance to the last hour; since, as far as appears, this was the first time this criminal had an opportunity of knowing any thing of Christ, and his conversion was designed to put a peculiar glory on our Saviour in his lowest state, while his enemies derided him, and his own disciples either denied or forsook him.
Robert Jamieson, A. R. Fausset and David Brown
23:40 Dost not thou--"thou" is emphatic: "Let others jeer, but dost thou?"
fear God--Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?
in the same condemnation--He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?
23:4123:41: Եւ մեք՝ յիրաւի՛, զի արժանի՛ որոց գործեցաքն՝ առնումք զհատուցումն. եւ սա՝ ապիրա՛տ ինչ՝ ո՛չ գործեաց։
41 Եւ մենք իրաւացիօրէն արժանի հատուցումն ենք ստանում այն գործերի համար, որ կատարեցինք, իսկ սա որեւէ վատ բան չի արել»:
41 Մենք իրաւունքով, քանզի ահա մեր ըրածներուն արժանաւոր հատուցումը կ’առնենք. բայց ասիկա գէշ բան մը չըրաւ»։
Եւ մեք յիրաւի, զի արժանի որոց գործեցաքն` առնումք զհատուցումն. եւ սա ապիրատ ինչ ոչ գործեաց:

23:41: Եւ մեք՝ յիրաւի՛, զի արժանի՛ որոց գործեցաքն՝ առնումք զհատուցումն. եւ սա՝ ապիրա՛տ ինչ՝ ո՛չ գործեաց։
41 Եւ մենք իրաւացիօրէն արժանի հատուցումն ենք ստանում այն գործերի համար, որ կատարեցինք, իսկ սա որեւէ վատ բան չի արել»:
41 Մենք իրաւունքով, քանզի ահա մեր ըրածներուն արժանաւոր հատուցումը կ’առնենք. բայց ասիկա գէշ բան մը չըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:4141: и мы [осуждены] справедливо, потому что достойное по делам нашим приняли, а Он ничего худого не сделал.
23:41  καὶ ἡμεῖς μὲν δικαίως, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν· οὖτος δὲ οὐδὲν ἄτοπον ἔπραξεν.
23:41. καὶ (And) ἡμεῖς (we) μὲν (indeed) δικαίως, (unto-course-belonged," ἄξια ( to-deem-belonged ) γὰρ (therefore) ὧν ( of-which ) ἐπράξαμεν (we-practiced) ἀπολαμβάνομεν: (we-take-off,"οὗτος (the-one-this) δὲ (moreover) οὐδὲν (to-not-moreover-one) ἄτοπον (to-un-occasioned) ἔπραξεν. (it-practiced)
23:41. et nos quidem iuste nam digna factis recipimus hic vero nihil mali gessitAnd we indeed justly: for we receive the due reward of our deeds. But this man hath done no evil.
41. And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss:

41: и мы [осуждены] справедливо, потому что достойное по делам нашим приняли, а Он ничего худого не сделал.
23:41  καὶ ἡμεῖς μὲν δικαίως, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν· οὖτος δὲ οὐδὲν ἄτοπον ἔπραξεν.
23:41. et nos quidem iuste nam digna factis recipimus hic vero nihil mali gessit
And we indeed justly: for we receive the due reward of our deeds. But this man hath done no evil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:41: Due reward of our deeds - The proper punishment for our crimes. They had been highwaymen, and it was just that they should die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:41: we indeed: Luk 15:18, Luk 15:19; Lev 26:40, Lev 26:41; Jos 7:19, Jos 7:20; Ch2 33:12; Ezr 9:13; Neh 9:3; Dan 9:4; Jam 4:7; Jo1 1:8, Jo1 1:9
but: Luk 23:41, Luk 22:69, Luk 22:70; Mat 27:4, Mat 27:19, Mat 27:24, Mat 27:54; Pe1 1:19
Geneva 1599
23:41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing (h) amiss.
(h) More than he ought.
John Gill
23:41 And we indeed justly,.... For sins committed against the law; our sentence is just, we are righteously punished: which shows that he had a true sense of sin; for where that is, there will be not only an acknowledgment of the offence, but a vindication of the justice of God, should he proceed to deal according to the demerit of sin: for we receive the due reward of our deeds; though, according to the law of Moses, theft was not punishable with death, but with a restoration, either double, or fourfold, or fivefold, according to the nature of it; see Ex 22:1. It may be these men had committed murder along with the robbery:
but this man hath done nothing amiss; or absurd, unreasonable, wicked, and detestable: he did no injury to God, or man; wronged no man's person or property; did all things well; obeyed the law of God perfectly, and always did the things which were pleasing to God. Thus, from the mouth of one of the malefactors Christ suffered with, was he declared innocent; when the Jews designed, by crucifying him with them, to have led the people to have believed that he suffered for a crime equal, or superior to theirs.
Robert Jamieson, A. R. Fausset and David Brown
23:41 we . . . justly, &c.--He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.
nothing amiss--literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.
23:4223:42: Եւ ասէ ցՅիսուս. Յիշեա՛ զիս Տէր՝ յորժամ գայցես արքայութեամբ քով[1556]։ [1556] Ոմանք. Գաս արքայութեամբ քով։
42 Եւ ասաց Յիսուսին. «Յիշի՛ր ինձ, Տէ՛ր, երբ գաս քո թագաւորութեամբ»:
42 Եւ ըսաւ Յիսուսին. «Տէ՛ր, յիշէ՛ զիս, երբ քու թագաւորութիւնովդ գաս»։
Եւ ասէ ցՅիսուս. Յիշեա զիս, Տէր, յորժամ գայցես արքայութեամբ քով:

23:42: Եւ ասէ ցՅիսուս. Յիշեա՛ զիս Տէր՝ յորժամ գայցես արքայութեամբ քով[1556]։
[1556] Ոմանք. Գաս արքայութեամբ քով։
42 Եւ ասաց Յիսուսին. «Յիշի՛ր ինձ, Տէ՛ր, երբ գաս քո թագաւորութեամբ»:
42 Եւ ըսաւ Յիսուսին. «Տէ՛ր, յիշէ՛ զիս, երբ քու թագաւորութիւնովդ գաս»։
zohrab-1805▾ eastern-1994▾ western am▾
23:4242: И сказал Иисусу: помяни меня, Господи, когда приидешь в Царствие Твое!
23:42  καὶ ἔλεγεν, ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου.
23:42. καὶ (And) ἔλεγεν (it-was-forthing,"Ἰησοῦ, (Iesous,"μνήσθητί (thou-should-have-been-memoried) μου (of-me) ὅταν (which-also-ever) ἔλθῃς (thou-might-have-had-came) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) σου. (of-thee)
23:42. et dicebat ad Iesum Domine memento mei cum veneris in regnum tuumAnd he said to Jesus: Lord, remember me when thou shalt come into thy kingdom.
42. And he said, Jesus, remember me when thou comest in thy kingdom.
And he said unto Jesus, Lord, remember me when thou comest into thy kingdom:

42: И сказал Иисусу: помяни меня, Господи, когда приидешь в Царствие Твое!
23:42  καὶ ἔλεγεν, ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου.
23:42. et dicebat ad Iesum Domine memento mei cum veneris in regnum tuum
And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:42: Lord, remember me, etc. - It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.
Albert Barnes: Notes on the Bible - 1834
23:42: Remember me - This is a phrase praying for favor, or asking him to grant him an "interest" in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be - the Messiah; that, though he was dying with them, yet he would set up his kingdom; and that he had full power to bless him, though about to expire. It is possible that this man might have heard him preach before his crucifixion, and have learned there the nature of his kingdom; or it may have been that while on the cross Jesus had taken occasion to acquaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors may have continued to rail on him while the other became truly penitent. Such a result of preaching the gospel would not have been unlike what has often occurred since, where, while the gospel has been proclaimed, one has been "taken and another left;" one has been melted to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was answered. This was a case of repentance in the last hour, the trying hour of death; and it has been remarked that one was brought to repentance there, to show that no one should "despair" on a dying bed; and "but" one, that none should be presumptuous and delay repentance to that awful moment.
When thou comest ... - It is impossible now to fix the precise idea which this robber had of Christ's coming. Whether it was that he expected that he would rise from the dead, as some of the Jews supposed the Messiah would; or whether he referred to the day of judgment; or whether to an immediate translation to his kingdom in the heavens, we cannot tell. All that we know is, that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:42: Lord: Luk 18:13; Psa 106:4, Psa 106:5; Joh 20:28; Act 16:31, Act 20:21; Rom 10:9-14; Co1 6:10, Co1 6:11; Pe1 2:6, Pe1 2:7; Jo1 5:1, Jo1 5:11-13
when: Luk 12:8; Joh 1:49; Rom 10:9, Rom 10:10
thy: Luk 24:26; Psa 2:6; Isa 9:6, Isa 9:7, Isa 53:10-12; Dan 7:13, Dan 7:14; Pe1 1:11
John Gill
23:42 And he said unto Jesus, Lord,.... Acknowledging him to be the Messiah, the King of kings, and Lord of lords; the Lord of all, and especially of his church and people, and his own Lord. So the Syriac and Persic versions read, "my Lord": however, he said this by the Spirit of God, who enlightened his understanding, and wrought faith in him to believe in Christ; see 1Cor 12:3 "remember me when thou comest into thy kingdom"; or rather in thy kingdom, as in Mt 16:28 for this man had not only faith in the kingdom of Christ, as being of a spiritual nature, and not of this world, and not coming with outward pomp and observation; in which respect his faith exceeded that of the apostles themselves, who were looking for, and expecting a temporal kingdom; and he not only was without all doubt, or scruple, about Christ's entering into his kingdom and glory after death, but he had knowledge of, and faith in his second coming, when his glorious kingdom should appear, or his kingdom appear in glory; and when he desired he might be remembered by him, have favour shown him, and he share in the glories and happiness of it. This was great faith indeed to be exercised on Christ at such a time as this, when he was under the greatest reproach and ignominy; while he was insulted and derided by all sorts of people; and when he was forsaken by his own apostles, and was suffering a shameful punishment, and now dying.
John Wesley
23:42 Remember me when thou comest - From heaven, in thy kingdom - He acknowledges him a king, and such a king, as after he is dead, can profit the dead. The apostles themselves had not then so clear conceptions of the kingdom of Christ.
Robert Jamieson, A. R. Fausset and David Brown
23:42 said unto Jesus, &c.--Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (Neh 5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out--not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.--but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!
23:4323:43: Եւ ասէ ցնա Յիսուս. Ամէն ասե՛մ քեզ. այսօր ընդ ի՛ս իցես ՚ի դրախտին։
43 Եւ Յիսուս նրան ասաց. «Ճշմարիտ եմ ասում քեզ, այսօր ինձ հետ դրախտում կը լինես»:
43 Յիսուս ալ ըսաւ անոր. «Ճշմարիտ կ’ըսեմ քեզի, ‘Դուն այսօր ինծի հետ դրախտին մէջ պիտի ըլլաս’»։
Եւ ասէ ցնա Յիսուս. Ամէն ասեմ քեզ. Այսօր ընդ իս իցես ի դրախտին:

23:43: Եւ ասէ ցնա Յիսուս. Ամէն ասե՛մ քեզ. այսօր ընդ ի՛ս իցես ՚ի դրախտին։
43 Եւ Յիսուս նրան ասաց. «Ճշմարիտ եմ ասում քեզ, այսօր ինձ հետ դրախտում կը լինես»:
43 Յիսուս ալ ըսաւ անոր. «Ճշմարիտ կ’ըսեմ քեզի, ‘Դուն այսօր ինծի հետ դրախտին մէջ պիտի ըլլաս’»։
zohrab-1805▾ eastern-1994▾ western am▾
23:4343: И сказал ему Иисус: истинно говорю тебе, ныне же будешь со Мною в раю.
23:43  καὶ εἶπεν αὐτῶ, ἀμήν σοι λέγω, σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῶ παραδείσῳ.
23:43. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἀμήν (Amen) σοι (unto-thee) λέγω, (I-forth,"σήμερον (this-day) μετ' (with) ἐμοῦ (of-ME) ἔσῃ ( thou-shall-be ) ἐν (in) τῷ (unto-the-one) παραδείσῳ. (unto-a-park)
23:43. et dixit illi Iesus amen dico tibi hodie mecum eris in paradisoAnd Jesus said to him: Amen I say to thee: This day thou shalt be with me in paradise.
43. And he said unto him, Verily I say unto thee, Today shalt thou be with me in Paradise.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise:

43: И сказал ему Иисус: истинно говорю тебе, ныне же будешь со Мною в раю.
23:43  καὶ εἶπεν αὐτῶ, ἀμήν σοι λέγω, σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῶ παραδείσῳ.
23:43. et dixit illi Iesus amen dico tibi hodie mecum eris in paradiso
And Jesus said to him: Amen I say to thee: This day thou shalt be with me in paradise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:43: To-day shalt thou be with me in paradise - Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, To-Day." I am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.
In paradise. The garden of Eden, mentioned Gen 2:8, is also called, from the Septuagint, the garden of Paradise. The word עדן Eden, signifies pleasure and delight. Several places were thus called; see Gen 4:16; Kg2 19:12; Isa 37:12; Eze 27:23; and Amo 1:5; and such places probably had this name from their fertility, pleasant situation, etc., etc. In this light the Septuagint have viewed Gen 2:8. as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither."
Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Oeconomics, Inst. 243, are the following words: "A man habitually pious, whose offenses have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.
Albert Barnes: Notes on the Bible - 1834
23:43: Today ... - It is not probable that the dying thief expected that his prayer would be so soon answered. It is rather to be supposed that he looked to some "future" period when the Messiah would rise or would return; but Jesus told him that his prayer would be answered that very day, implying, evidently, that it would be "immediately" at death. This is the more remarkable, as those who were crucified commonly lingered for several days on the cross before they died; but Jesus foresaw that measures would be taken to "hasten" their death, and assured him that "that" day he should receive an answer to his prayer and be with him in his kingdom.
Paradise - This is a word of "Persian" origin, and means "a garden," particularly a garden of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were especially pleasant, and hence, they were attached to the mansions of the rich and to the palaces of princes. The word came thus to denote any place of happiness, and was used particularly to denote the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides, where the trees bore golden fruit. The garden of Eden means, also, the garden of "pleasure," and in Gen 2:8 the Septuagint renders the word "Eden by Paradise." Hence, this name in the Scriptures comes to denote the abodes of the blessed in the other world. See the notes at Co2 12:4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. They had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is, "Today thou shalt be made happy, or be received to a state of blessedness with me after death." It is to be remarked that Christ says nothing about the "place where" it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death (see also Phi 1:23); but from the narrative we may learn:
1. That the soul will exist separately from the body; for, while the thief and the Saviour would be in Paradise, their "bodies" would be on the cross or in the grave.
2. That immediately after death - the same day - the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just; and they will have the assurance of a glorious immortality.
3. That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus, Luk 16:19-31.
4. It is the chief glory of this state and of heaven to be permitted to see Jesus Christ and to be with him: "Thou shalt be with me." "I desire to depart and to be with Christ," Phi 1:23. See also Rev 21:23; Rev 5:9-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:43: To day: Luk 15:4, Luk 15:5, Luk 15:20-24, Luk 19:10; Job 33:27-30; Psa 32:5, Psa 50:15; Isa 1:18, Isa 1:19; Isa 53:11, Isa 55:6-9, Isa 65:24; Mic 7:18; Mat 20:15, Mat 20:16; Rom 5:20, Rom 5:21; Ti1 1:15, Ti1 1:16; Heb 7:25
with: Joh 14:3, Joh 17:24; Co2 5:8; Phi 1:23
in: Co2 12:4; Rev 2:7
Geneva 1599
23:43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in (i) paradise.
(i) God made the visible paradise in the eastern part of the world: but that which we behold with the eyes of our mind is the place of everlasting joy and salvation, through the goodness and mercy of God, a most pleasant rest for the souls of the godly, and a most quiet and joyful dwelling.
John Gill
23:43 And Jesus said unto him,.... Jesus immediately answered him, though he said not one word to the other that railed at him, or to the multitude that abused him; and promised him more than he asked for, and sooner than he expected.
Verily I say unto thee, today thou shall be with me in paradise; , "in the garden of Eden"; not the earthly paradise, nor the church militant, but the future place, and state of the happiness of the saints, even heaven, and eternal glory, which the Jews frequently call by this name; See Gill on 2Cor 12:4 and is so called, because, as the earthly paradise, or Eden's garden, was of God's planting, so is the heavenly glory of his providing and preparing: as that was a place of delight and pleasure, so here are pleasures for evermore; as there was a river in it, which added to the delightfulness and advantage of it, so here runs the river of God's love, the streams whereof make glad the saints now, and will be a broad river to swim in to all eternity: as there were the tree of life, with a variety of other trees, both for delight and profit, so here, besides Christ, the tree of life, which stands in the midst of it, are an innumerable company of angels, and the spirits of just men made perfect: and as the inhabitants of that garden were pure and innocent creatures, so into this paradise shall nothing enter but what is righteous, pure, and holy: and whereas the principal enjoyment of man in Eden was conversation with God, and communion with him, the glory of the heavenly paradise will lie in fellowship with God, Father, Son, and Spirit, in beholding the face of God, and seeing him as he is: and this is the happiness promised by Christ to the penitent and believing thief, that he should be here; and not only so, but with him here, which is far better than being in this world, and than which nothing can be more desirable: and which, when enjoyed, will be for ever: and this he was to enter upon that very day; which shows, that Christ's soul did not descend into hell, locally and literally considered, or into the "Limbus Patrum", the Papists talk of, to fetch the souls of the patriarchs thence, but as soon as it was separated from the body was taken up into heaven; and also, that the souls of departed saints are immediately, upon their separation from the body, there; which was the case of this wonderful instance of the grace of God; and shows the swiftness of the soul, or the velocity of angels in conveying it thither immediately: and this agrees with the sense of the Jews, who say (b), that
"the souls of the fathers, or patriarchs have rest, and in a moment, immediately enter into their separate places, or apartments, and not as the rest of the souls; of whom it is said, all the twelve months the soul ascends and descends, (goes to and fro,) but the souls of the fathers, , "immediately, upon their separation", return to God that gave them.''
Some would remove the stop, and place it after "today", and read the words thus, "I say unto thee today"; as if Christ only signified the time when he said this, and not when the thief should be with him in paradise; which, besides it being senseless, and impertinent, and only contrived to serve an hypothesis, is not agreeably to Christ's usual way of speaking, and contrary to all copies and versions. Moreover, in one of Beza's exemplars it is read, "I say unto thee, that today thou shalt be with me", &c. and so the Persic and Ethiopic versions seem to read, which destroys this silly criticism. And because this was a matter of great importance, and an instance of amazing grace, that so vile a sinner, one of the chief of sinners, should immediately enter into the kingdom of God, and enjoy uninterrupted, and everlasting communion with him and that it might not be a matter of doubt with him, or others, Christ, who is the "Amen", the faithful witness, and truth itself, prefaces it after this manner: "verily I say unto thee"; it is truth, it may be depended on. This instance of grace stands on record, not to cherish sloth, indolence, security and presumption, but to encourage faith and hope in sensible sinners, in their last moments, and prevent despair. The Papists pretend to know this man's name; they say his name was Disma; and reckon him as a martyr, and have put him in the catalogue of saints, and fixed him on the "twenty fifth" of March.
(The story of the penitent thief has sometimes been considered the most surprising, the most suggestive, the most instructive incident in all the Gospel narrative. ... In the salvation of one of the thieves @@vital@@ @@theology finds one of its finest demonstrations.@@
@@Sacrementalism was refuted,@@ for the thief was saved without recourse to baptism, the Lord's Supper, church, ceremony, or good works.
@@The dogma of purgatory was refuted,@@ for this vile sinner was instantly transformed into a saint and made fit for paradise apart from his personal expiation of a single sin.
@@The teaching of universalism was refuted,@@ for only one was saved of all who might have been saved. Jesus did not say, "Today shall ye be with me in paradise", but "Today shalt thou be with me in paradise."
@@The notion of soul-sleep was refuted,@@ for the clear implication of the entire incident is that the redeemed thief would be in conscious fellowship with his Saviour in paradise even while his body disintegrated in some grave.
Too, it is doubtful whether any other gospel incident presents the plan of salvation more clearly or simply.--Dr. Charles R. Erdman)
(b) Tzeror Hammor, fol. 58. 4.
John Wesley
23:43 In paradise - The place where the souls of the righteous remain from death till the resurrection. As if he had said, I will not only remember thee then, but this very day.
Robert Jamieson, A. R. Fausset and David Brown
23:43 Jesus said, &c.--The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.
Verily I say unto thee--"Since thou speakest as to the king, with kingly authority speak I to thee."
To-day--"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, 2Cor 12:4; Rev_ 2:7). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.
23:4423:44: Եւ էր իբրեւ վեցերո՛րդ ժամ. եւ խաւա՛ր եղեւ ՚ի վերայ ամենայն երկրի մինչեւ ցիններո՛րդ ժամն. խաւարեցա՛ւ արեգակն[1557]։ [1557] Ոմանք. Ցինն ժամ։
44 Եւ համարեա կէսօր էր. եւ խաւար եղաւ ամբողջ երկրի վրայ մինչեւ ժամը երեքը. արեգակը խաւարեց:
44 Ժամը վեցին ատեններն էր ու բոլոր երկրին վրայ խաւար եղաւ մինչեւ իններորդ ժամը։ Արեւը խաւարեցաւ
Եւ էր իբրեւ վեցերորդ ժամ. եւ խաւար եղեւ ի վերայ ամենայն երկրի մինչեւ ցիններորդ ժամն. խաւարեցաւ արեգակն:

23:44: Եւ էր իբրեւ վեցերո՛րդ ժամ. եւ խաւա՛ր եղեւ ՚ի վերայ ամենայն երկրի մինչեւ ցիններո՛րդ ժամն. խաւարեցա՛ւ արեգակն[1557]։
[1557] Ոմանք. Ցինն ժամ։
44 Եւ համարեա կէսօր էր. եւ խաւար եղաւ ամբողջ երկրի վրայ մինչեւ ժամը երեքը. արեգակը խաւարեց:
44 Ժամը վեցին ատեններն էր ու բոլոր երկրին վրայ խաւար եղաւ մինչեւ իններորդ ժամը։ Արեւը խաւարեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
23:4444: Было же около шестого часа дня, и сделалась тьма по всей земле до часа девятого:
23:44  καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφ᾽ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης
23:44. Καὶ (And) ἦν (it-was) ἤδη (which-then) ὡσεὶ (as-if) ὥρα (an-hour) ἕκτη (sixth) καὶ (and) σκότος (an-obscurity) ἐγένετο ( it-had-became ) ἐφ' (upon) ὅλην (to-whole) τὴν (to-the-one) γῆν (to-a-soil) ἕως (unto-if-which) ὥρας (of-an-hour) ἐνάτης (of-ninth,"
23:44. erat autem fere hora sexta et tenebrae factae sunt in universa terra usque in nonam horamAnd it was almost the sixth hour: and there was darkness over all the earth until the ninth hour.
44. And it was now about the sixth hour, and a darkness came over the whole land until the ninth hour,
And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour:

44: Было же около шестого часа дня, и сделалась тьма по всей земле до часа девятого:
23:44  καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφ᾽ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης
23:44. erat autem fere hora sexta et tenebrae factae sunt in universa terra usque in nonam horam
And it was almost the sixth hour: and there was darkness over all the earth until the ninth hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44-56: О смерти и погребении Христа ев. Лука говорит согласно в общем с ев. Марком (Мк XV, 33-47), впрочем, делает заимствования иногда и из другого ему известного источника. - И померкло солнце (45). По Ев. Луки тьма, наступившая около шестого часа, произошла от затмения солнца, которое, очевидно, было чудесным, так как во время полнолуния - а тогда именно было полнолуние - обыкновенно солнечных затмений не бывает (Меркс с. 504). - Отче! в руки Твои Предаю дух Мой (46). Один ев. Лука приводит это восклицание Христа, представляющее собою повторение, в несколько измененном виде, слов Псалма 30-го (ст. 6-й). Господь умирает с полным сознанием, и Сам предает Свой дух Богу, так как совершил все Ему порученное дело искупления. - Видев происходившее (47), - т. е. слыша предсмертное восклицание Христа и услышав Его последний вздох, а не раздрание завесы (45) увидев, что было и невозможно для него. - Прославил Бога - прославил самым делом, через свое исповедание (ср. Ин IX, 24). Однако ев. Лука влагает в уста сотника только исповедание праведности, т. е. невиновности Христа, а не признание Его Сыном Божиим, хотя бы и не в собственном смысле этого слова (ср. Мк XV, 39). - Народ (48), который раньше, будучи возбуждаем первосвященниками, требовал Христу казни (ст. 4, 5, 13, 18, 21, 23), теперь обнаруживает раскаяние, бьет себя в грудь (ср. VIII, 52), этим признавая себя виновным в распятии Христа (ср. XVIII, 13). Причиною такой перемены, происшедшей с народом, было то, что он видел происшедшее, т. е. все, что было при распятии и, в частности, внезапное потемнение солнца (ст. 45) [В некоторых древних сирских переводах после выражения: "возвращались" прибавлено "говоря: горе вам, что случилось ныне по грехам нашим. Ибо приблизилось опустошение Иерусалима". Но, вероятно, эти слова взяты из апокрифического Евангелия Петра, где они приводятся в таком виде "горе грехам нашим, ибо приблизилось осуждение и гибель Иерусалиму" (Меркс с. 505). ]. - Знавшие Его (49), это ученики и другие последователи Христа, не ходившие, однако, за Ним, а также и женщины, пришедшие за Ним из Галилеи (ср. VIII, 2: и cл.). Они опасались близко подойти ко кресту, чтобы не навлечь на себя каких-либо подозрений (распятых иногда тайно похищали с крестом их родственники и друзья). - Не участвовавший в совете и в делах их (51), т. е. не согласный с решением Синедриона и образом действий членов Синедриона по отношению ко Христу. - И наступила суббота (54). Суббота наступала с вечера пятницы около шести часов вечера, с захождением солнца. Таким образом, погребение Христа совершено было пред самым наступлением субботы. - Последовали также и женщины (55) - конечно, последовали за Иосифом с Голгофы на место погребения Христа. - Возвратившись же приготовили благовония и масти. По Ев. Марка, они приобрели ароматы позднее (Мк ХVI, 1). Ев. Лука здесь точнее определит время этой покупки [Таким образом смерть Христа последовала, по нашему счету, около трех часов дня, погребение около шести часов вечера, путешествие же Иосифа к Пилату имело место между тремя и шестью часами.].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. 45 And the sun was darkened, and the veil of the temple was rent in the midst. 46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. 47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. 48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. 49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

In these verses we have three things:--

I. Christ's dying magnified by the prodigies that attended it: only two are here mentioned, which we had an account of before. 1. The darkening of the sun at noon-day. It was now about the sixth hour, that is, according to our computation, twelve o'clock at noon; and there was a darkness over all the earth until the ninth hour. The sun was eclipsed and the air exceedingly clouded at the same time, both which concurred to this thick darkness, which continued three hours, not three days, as that of Egypt did. 2. The rending of the veil of the temple. The former prodigy was in the heavens, this in the temple; for both these are the houses of God, and, when the Son of God was thus abused, they could not but feel the indignity, and thus signify their resentment of it. By this rending of the veil was signified the taking away of the ceremonial law, which was a wall of partition between Jews and Gentiles, and of all other difficulties and discouragements in our approaches to God, so that now we may come boldly to the throne of grace.

II. Christ's dying explained (v. 46) by the words with which he breathed out his soul. Jesus had cried with a loud voice when he said, Why hast thou forsaken me? So we are told in Matthew and Mark, and, it should seem, it was with a loud voice that he said this too, to show his earnestness, and that all the people might take notice of it: and this he said, Father, into thy hands I commend my spirit. 1. He borrowed these words from his father David (Ps. xxxi. 5); not that he needed to have words put into his mouth, but he chose to make use of David's words to show that it was the Spirit of Christ that testified in the Old-Testament prophets, and that he came to fulfil the scripture. Christ died with scripture in his mouth. Thus he directs us to make use of scripture language in our addresses to God. 2. In this address to God he calls him Father. When he complained of being forsaken, he cried, Eli, Eli, My God, my God; but, to show that dreadful agony of his soul was now over, he here calls God Father. When he was giving up his life and soul for us, he did for us call God Father, that we through him might receive the adoption of sons. 3. Christ made use of these words in a sense peculiar to himself as Mediator. He was now to make his soul an offering for our sin (Isa. liii. 10), to give his life a ransom for many (Matt. xx. 28), by the eternal Spirit to offer himself, Heb. ix. 14. He was himself both the priest and the sacrifice; our souls were forfeited, and his must go to redeem the forfeiture. The price must be paid into the hands of God, the party offended by sin; to him he had undertaken to make full satisfaction. Now by these words he offered up the sacrifice, did, as it were, lay his hand upon the head of it, and surrender it; tithemi--"I deposit it, I pay it down into thy hands. Father, accept of my life and soul instead of the lives and souls of the sinners I die for." The animus offerentis--the good will of the offerer, was requisite to the acceptance of the offering. Now Christ here expresses his cheerful willingness to offer himself, as he had done when it was first proposed to him (Heb. x. 9, 10), Lo, I come to do thy will, by which will we are sanctified. 4. Christ hereby signifies his dependence upon his Father for his resurrection, by the re-union of his soul and body. He commends his spirit into his Father's hand, to be received into paradise, and returned the third day. By this it appears that our Lord Jesus, as he had a true body, so he had a reasonable soul, which existed in a state of separation from the body, and thus he was made like unto his brethren; this soul he lodged in his Father's hand, committed it to his custody, resting in hope that it should not be left in hades, in its state of separation from the body, no, not so long as that the body might see corruption. 5. Christ has hereby left us an example, has fitted those words of David to the purpose of dying saints, and hath, as it were, sanctified them for their use. In death our great care should be about our souls, and we cannot more effectually provide for their welfare than by committing them now into the hands of God, as a Father, to be sanctified and governed by his Spirit and grace, and at death committing them into his hands to be made perfect in holiness and happiness. We must show that we are freely willing to die, that we firmly believe in another life after this, and are desirous of it, by saying, Father, into thy hands I commend my spirit.

III. Christ's dying improved by the impressions it made upon those that attended him.

1. The centurion that had command of the guard was much affected with what he saw, v. 47. He was a Roman, a Gentile, a stranger to the consolations of Israel; and yet he glorified God. He never saw such amazing instances of divine power, and therefore took occasion thence to adore God as the Almighty. And he bore a testimony to the patient sufferer: "Certainly this was a righteous man, and was unjustly put to death." God's manifesting his power so much to do him honour was a plain evidence of his innocency. His testimony in Matthew and Mark goes further: Truly this was the Son of God. But in his case this amounts to the same; for, if he was a righteous man, he said very truly when he said that he was the Son of God; and therefore that testimony of his concerning himself must be admitted, for, if it were false, he was not a righteous man.

2. The disinterested spectators could not but be concerned. This is taken notice of only here, v. 48. All the people that came together to that sight, as is usual upon such occasions, beholding the things which were done, could not but go away very serious for the time, whatever they were when they came home: They smote their breasts, and returned. (1.) They laid the thing very much to heart for the present. They looked upon it as a wicked thing to put him to death, and could not but think that some judgment of God would come upon their nation for it. Probably these very people were of those that had cried, Crucify him, crucify him, and, when he was nailed to the cross, reviled and blasphemed him; but now they were so terrified with the darkness and the earthquake, and the uncommon manner of his expiring, that they had not only their mouths stopped, but their consciences startled, and in remorse for what they had done, as the publican, they smote upon their breasts, beat upon their own hearts, as those that had indignation at themselves. Some think that this was a happy step towards that good work which was afterwards wrought upon them, when they were pricked to the heart, Acts ii. 37. (2.) Yet, it should seem, the impression soon wore off: They smote their breasts, and returned. They did not show any further token of respect to Christ, nor enquire more concerning him, but went home; and we have reason to fear that in a little time they quite forgot it. Thus many that see Christ evidently set forth crucified among them in the word and sacraments are a little affected for the present, but it does not continue; they smite their breasts, and return. They see Christ's face in the glass of the ordinances and admire him; but they go away, and straightway forget what manner of man he is, and what reason they have to love him.

3. His own friends and followers were obliged to keep their distance, and yet got as near as they could and durst, to see what was done (v. 49): All his acquaintance, that knew him and were known of him, stood afar off, for fear lest if they had been near him they should have been taken up as favourers of him; this was part of his sufferings, as of Job's (Job xix. 13): He hath put my brethren far from me, and mine acquaintance are verily estranged from me. See Ps. lxxxviii. 18. And the women that followed him together from Galilee were beholding these things, not knowing what to make of them, nor so ready as they should have been to take them for certain preludes of his resurrection. Now was Christ set for a sign that should be spoken against, as Simeon foretold, that the thoughts of many hearts might be revealed, ch. ii. 34, 35.
Adam Clarke: Commentary on the Bible - 1831
23:44: Darkness over all the earth - See the note on Mat 27:45. The darkness began at the sixth hour, about our twelve o'clock at noon, and lasted till the ninth hour, which answered to our three o'clock in the afternoon.
Albert Barnes: Notes on the Bible - 1834
23:44: See the notes at Mat 27:45-50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:44: it: Mat 27:45; Mar 15:33
there: Exo 10:21-23; Psa 105:28; Joe 2:31; Amo 5:18, Amo 8:9; Hab 3:8-11; Act 2:20
earth: or, land
Geneva 1599
23:44 (13) And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
(13) Christ, even being at the point of death, shows himself to be God almighty even to the blind.
John Gill
23:44 And it was about the sixth hour,.... Or twelve o'clock at noon; and so the Ethiopic version, when it was noon; See Gill on Mt 27:45.
John Wesley
23:44 There was darkness over all the earth - The noon - tide darkness, covering the sun, obscured all the upper hemisphere. And the lower was equally darkened, the moon being in opposition to the sun, and so receiving no light from it. Mt 27:45.
23:4523:45: Եւ հերձա՛ւ վարագոյր տաճարին ընդ մէջ։
45 Եւ տաճարի վարագոյրը մէջտեղից պատռուեց:
45 Ու տաճարին վարագոյրը մէջտեղէն պատռուեցաւ։
Եւ հերձաւ վարագոյր տաճարին ընդ մէջ:

23:45: Եւ հերձա՛ւ վարագոյր տաճարին ընդ մէջ։
45 Եւ տաճարի վարագոյրը մէջտեղից պատռուեց:
45 Ու տաճարին վարագոյրը մէջտեղէն պատռուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:4545: и померкло солнце, и завеса в храме раздралась по средине.
23:45  τοῦ ἡλίου ἐκλιπόντος, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον.
23:45. τοῦ (of-the-one) ἡλίου (of-a-sun) ἐκλείποντος, (of-remaindering-out,"ἐσχίσθη (it-was-severed-to) δὲ (moreover) τὸ (the-one) καταπέτασμα (a-spreading-down-to) τοῦ (of-the-one) ναοῦ (of-a-temple) μέσον. (to-middle)
23:45. et obscuratus est sol et velum templi scissum est mediumAnd the sun was darkened, and the veil of the temple was rent in the midst.
45. the sun’s light failing: and the veil of the temple was rent in the midst.
And the sun was darkened, and the veil of the temple was rent in the midst:

45: и померкло солнце, и завеса в храме раздралась по средине.
23:45  τοῦ ἡλίου ἐκλιπόντος, ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον.
23:45. et obscuratus est sol et velum templi scissum est medium
And the sun was darkened, and the veil of the temple was rent in the midst.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:45: The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Mat 27:45 (note).
The veil - was rent - See Mat 27:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:45: and the veil: Exo 26:31; Lev 16:12-16; Ch2 3:14; Mat 27:51; Mar 15:38; Eph 2:14-18; Heb 6:19, Heb 9:3-8, Heb 10:19-22
Geneva 1599
23:45 (14) And the sun was darkened, and the veil of the temple was rent in the midst.
(14) Christ enters bravely and resolutely into the very darkness of death, and he does this so that he might overcome death even within its most secret places.
John Gill
23:45 And the sun was darkened,.... There was an eclipse of it, which was preternatural, it being now full moon, and lasted three hours, and so total, as to darken the whole earth; and now was the prophecy in Amos 8:9 literally fulfilled: and the vail of the temple was rent in the midst. The Persic version renders it, "the gate of the temple"; and so the Syriac version, "the face of the gate of the temple"; See Gill on Mt 27:51.
John Wesley
23:45 Mk 15:38.
23:4623:46: Եւ կարդա՛ց Յիսուս ՚ի ձայն մեծ՝ եւ ասէ. Հա՛յր՝ ՚ի ձեռս քո աւանդեմ զհոգի իմ։ Զայս իբրեւ ասաց՝ եհա՛ն զոգի[1558]։ [1558] Ոմանք. Աւանդեմ զոգիս. եւ։
46 Եւ Յիսուս բարձրաձայն աղաղակեց եւ ասաց. «Հա՛յր, քո ձեռքն եմ աւանդում իմ հոգին»: Երբ այս ասաց, հոգին աւանդեց:
46 Յիսուս մեծ ձայնով աղաղակեց ու ըսաւ. «Հա՛յր, քու ձեռքդ կ’աւանդեմ իմ հոգիս»։ Ու երբ այս ըսաւ, հոգին տուաւ։
Եւ կարդաց Յիսուս ի ձայն մեծ եւ ասէ. Հայր, ի ձեռս քո աւանդեմ զհոգի իմ: Զայս իբրեւ ասաց, եհան զոգի:

23:46: Եւ կարդա՛ց Յիսուս ՚ի ձայն մեծ՝ եւ ասէ. Հա՛յր՝ ՚ի ձեռս քո աւանդեմ զհոգի իմ։ Զայս իբրեւ ասաց՝ եհա՛ն զոգի[1558]։
[1558] Ոմանք. Աւանդեմ զոգիս. եւ։
46 Եւ Յիսուս բարձրաձայն աղաղակեց եւ ասաց. «Հա՛յր, քո ձեռքն եմ աւանդում իմ հոգին»: Երբ այս ասաց, հոգին աւանդեց:
46 Յիսուս մեծ ձայնով աղաղակեց ու ըսաւ. «Հա՛յր, քու ձեռքդ կ’աւանդեմ իմ հոգիս»։ Ու երբ այս ըսաւ, հոգին տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:4646: Иисус, возгласив громким голосом, сказал: Отче! в руки Твои предаю дух Мой. И, сие сказав, испустил дух.
23:46  καὶ φωνήσας φωνῇ μεγάλῃ ὁ ἰησοῦς εἶπεν, πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου· τοῦτο δὲ εἰπὼν ἐξέπνευσεν.
23:46. καὶ (And) φωνήσας (having-sounded-unto) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Πάτερ, (Father," εἰς ( into ) χεῖράς ( to-hands ) σου ( of-thee ) παρατίθεμαι ( I-place-beside ) τὸ ( to-the-one ) πνεῦμά ( to-a-currenting-to ) μου : ( of-me ) τοῦτο (to-the-one-this) δὲ (moreover) εἰπὼν (having-had-said) ἐξέπνευσεν. (it-currented-out-unto)
23:46. et clamans voce magna Iesus ait Pater in manus tuas commendo spiritum meum et haec dicens exspiravitAnd Jesus crying with a loud voice, said: Father, into thy hands I commend my spirit. And saying this, he gave up the ghost.
46. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said this, he gave up the ghost.
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost:

46: Иисус, возгласив громким голосом, сказал: Отче! в руки Твои предаю дух Мой. И, сие сказав, испустил дух.
23:46  καὶ φωνήσας φωνῇ μεγάλῃ ὁ ἰησοῦς εἶπεν, πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου· τοῦτο δὲ εἰπὼν ἐξέπνευσεν.
23:46. et clamans voce magna Iesus ait Pater in manus tuas commendo spiritum meum et haec dicens exspiravit
And Jesus crying with a loud voice, said: Father, into thy hands I commend my spirit. And saying this, he gave up the ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:46: Into thy hands I commend my spirit - Or, I will commit my spirit - I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:46: cried: Mat 27:46-49; Mar 15:34-36
Father: Psa 31:5; Act 7:59; Pe1 2:23
having: Mat 27:50-56; Mar 15:37-41; Joh 19:30
John Gill
23:46 And when Jesus had cried with a loud voice,.... A second time; for at the first loud cry, he uttered these words, "Eli, Eli, lama, sabachthani"; and at the second what follows; see Mt 27:46. See Gill on Mt 27:47. See Gill on Mt 27:48. See Gill on Mt 27:49. See Gill on Mt 27:50.
he said, Father, into thy hands I commend my Spirit; not the Holy Spirit, nor his divine nature, but his human soul: for that he had a reasonable soul, as well as a true body, is certain; from his having an human understanding, will, and affections, ascribed to him; and indeed, without this he would not have been a perfect man, nor like unto us; and could not have been tempted, bore sorrows and griefs, and endured the wrath of God; nor could he have been a Saviour of souls: now just as he was expiring, as he made his soul an offering for sin, and which he offered unto God, he committed it to his divine care and protection; and to enjoy his presence, during its separation from his body, using the words of the Psalmist in Ps 31:5 and this shows, that his spirit, or soul, belonged to God, the Father of spirits, and now returned to him that gave it; that it was immortal, and died not with the body, and was capable of existing in a separate state from it, and went immediately to heaven; all which is true of the souls of all believers in Christ; and what the dying head did, dying members may, and should, even commit their souls into the same hands: and having said thus, he gave up the ghost; breathed out his soul dismissed his spirit, laid down his life, freely and voluntarily, and which no man, or devil, otherwise could have taken away from him.
John Wesley
23:46 Father, into thy hands - The Father receives the Spirit of Jesus: Jesus himself the spirits of the faithful.
23:4723:47: Եւ տեսեալ հարիւրապետին զոր ինչ եղեւն, փառաւո՛ր արար զԱստուած՝ եւ ասէ. Արդարեւ՝ ա՛յրս այս՝ արդա՛ր էր[1559]։ [1559] Ոմանք. Որ ինչ եղեւն։
47 Եւ հարիւրապետը, տեսնելով ինչ որ պատահեց, փառաւորեց Աստծուն եւ ասաց. «Իսկապէս այս մարդը արդար էր»:
47 Հարիւրապետը եղածը տեսնելով՝ Աստուծոյ փառք տուաւ ու ըսաւ. «Իրաւցնէ այս մարդը արդար էր»։
Եւ տեսեալ հարիւրապետին զոր ինչ եղեւն` փառաւոր արար զԱստուած եւ ասէ. Արդարեւ այրս այս արդար էր:

23:47: Եւ տեսեալ հարիւրապետին զոր ինչ եղեւն, փառաւո՛ր արար զԱստուած՝ եւ ասէ. Արդարեւ՝ ա՛յրս այս՝ արդա՛ր էր[1559]։
[1559] Ոմանք. Որ ինչ եղեւն։
47 Եւ հարիւրապետը, տեսնելով ինչ որ պատահեց, փառաւորեց Աստծուն եւ ասաց. «Իսկապէս այս մարդը արդար էր»:
47 Հարիւրապետը եղածը տեսնելով՝ Աստուծոյ փառք տուաւ ու ըսաւ. «Իրաւցնէ այս մարդը արդար էր»։
zohrab-1805▾ eastern-1994▾ western am▾
23:4747: Сотник же, видев происходившее, прославил Бога и сказал: истинно человек этот был праведник.
23:47  ἰδὼν δὲ ὁ ἑκατοντάρχης τὸ γενόμενον ἐδόξαζεν τὸν θεὸν λέγων, ὄντως ὁ ἄνθρωπος οὖτος δίκαιος ἦν.
23:47. Ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) ἑκατοντάρχης (a-firster-of-hundred,"τὸ (to-the-one) γενόμενον ( to-having-had-became ,"ἐδόξαζεν (it-was-reckoning-to) τὸν (to-the-one) θεὸν (to-a-Deity) λέγων (forthing,"Ὄντως (Unto-being,"ὁ (the-one) ἄνθρωπος (a-mankind) οὗτος (the-one-this) δίκαιος (course-belonged) ἦν. (it-was)
23:47. videns autem centurio quod factum fuerat glorificavit Deum dicens vere hic homo iustus eratNow, the centurion, seeing what was done, glorified God, saying: Indeed this was a just man.
47. And when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man:

47: Сотник же, видев происходившее, прославил Бога и сказал: истинно человек этот был праведник.
23:47  ἰδὼν δὲ ὁ ἑκατοντάρχης τὸ γενόμενον ἐδόξαζεν τὸν θεὸν λέγων, ὄντως ὁ ἄνθρωπος οὖτος δίκαιος ἦν.
23:47. videns autem centurio quod factum fuerat glorificavit Deum dicens vere hic homo iustus erat
Now, the centurion, seeing what was done, glorified God, saying: Indeed this was a just man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:47: See the notes at Mat 27:52-55.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:47: he: Luk 23:41; Mat 27:54; Mar 15:39; Joh 19:7
Geneva 1599
23:47 (15) Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
(15) Christ, as often as it pleases him, causes his very enemies to give honourable witness that he is right.
John Gill
23:47 Now when the centurion saw what was done,.... The eclipse of the sun, the darkness upon the land, the earthquake, the rocks rent, and Jesus expire in so uncommon a manner:
he glorified God; by confessing that Christ was the Son of God, and declaring him an innocent person:
saying, certainly, this was a righteous man; clear of the charges exhibited against him, and has suffered wrongfully; and this he concluded from those unusual appearances, and which he considered as tokens of divine resentment.
John Wesley
23:47 Certainly this was a righteous man - Which implies an approbation of all he had done and taught.
23:4823:48: Եւ ամենայն ժողովուրդքն որ եկեալ էին, եւ տեսանէին զտեսիլն զայն՝ եւ զգործ, բախէին զկուրծս՝ եւ դառնայի՛ն[1560]։ [1560] Օրինակ մի. Եկեալ էին ՚ի տեսանել զտեսիլն զայն, եւ զգործս։
48 Եւ ամբողջ ժողովուրդը, որ եկել էր ու դիտում էր այս տեսարանն ու կատարուածը, ծեծում էր կուրծքը եւ վերադառնում:
48 Այս տեսարանը դիտելու համար ժողվուած բազմութիւնը եղած բաները տեսնելով կուրծքերնուն կը զարնէին ու ետ կը դառնային։
Եւ ամենայն ժողովուրդքն որ եկեալ էին, եւ տեսանէին զտեսիլն զայն եւ զգործ, բախէին զկուրծս եւ դառնային:

23:48: Եւ ամենայն ժողովուրդքն որ եկեալ էին, եւ տեսանէին զտեսիլն զայն՝ եւ զգործ, բախէին զկուրծս՝ եւ դառնայի՛ն[1560]։
[1560] Օրինակ մի. Եկեալ էին ՚ի տեսանել զտեսիլն զայն, եւ զգործս։
48 Եւ ամբողջ ժողովուրդը, որ եկել էր ու դիտում էր այս տեսարանն ու կատարուածը, ծեծում էր կուրծքը եւ վերադառնում:
48 Այս տեսարանը դիտելու համար ժողվուած բազմութիւնը եղած բաները տեսնելով կուրծքերնուն կը զարնէին ու ետ կը դառնային։
zohrab-1805▾ eastern-1994▾ western am▾
23:4848: И весь народ, сшедшийся на сие зрелище, видя происходившее, возвращался, бия себя в грудь.
23:48  καὶ πάντες οἱ συμπαραγενόμενοι ὄχλοι ἐπὶ τὴν θεωρίαν ταύτην, θεωρήσαντες τὰ γενόμενα, τύπτοντες τὰ στήθη ὑπέστρεφον.
23:48. καὶ (And) πάντες ( all ) οἱ (the-ones) συνπαραγενόμενοι ( having-had-became-beside-together ,"ὄχλοι (crowds,"ἐπὶ (upon) τὴν (to-the-one) θεωρίαν (to-a-surveiling-unto) ταύτην, (to-the-one-this," θεωρήσαντες ( having-surveiled-unto ) τὰ (to-the-ones) γενόμενα , ( to-having-had-became ," τύπτοντες ( battering ) τὰ (to-the-ones) στήθη (to-chests,"ὑπέστρεφον. (they-were-beturning-under)
23:48. et omnis turba eorum qui simul aderant ad spectaculum istud et videbant quae fiebant percutientes pectora sua revertebanturAnd all the multitude of them that were come together to that sight and saw the things that were done returned, striking their breasts.
48. And all the multitudes that came together to this sight, when they beheld the things that were done, returned smiting their breasts.
And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned:

48: И весь народ, сшедшийся на сие зрелище, видя происходившее, возвращался, бия себя в грудь.
23:48  καὶ πάντες οἱ συμπαραγενόμενοι ὄχλοι ἐπὶ τὴν θεωρίαν ταύτην, θεωρήσαντες τὰ γενόμενα, τύπτοντες τὰ στήθη ὑπέστρεφον.
23:48. et omnis turba eorum qui simul aderant ad spectaculum istud et videbant quae fiebant percutientes pectora sua revertebantur
And all the multitude of them that were come together to that sight and saw the things that were done returned, striking their breasts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:48: And all the people - All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, etc., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!
Albert Barnes: Notes on the Bible - 1834
23:48
The things which were done - The earthquake, the darkness, and the sufferings of Jesus.
Smote their breasts - In token of alarm, fear, and anguish. They saw the judgments of God; they saw the guilt of the rulers; and they feared the farther displeasure of the Almighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:48: smote: Luk 18:13; Jer 31:19; Act 2:37
John Gill
23:48 And all the people that came together to that sight,.... To see the execution of Jesus; and some of them might be his inveterate enemies, and came to insult him, and did insult him; many of these, though not every individual of them:
beholding the things which were done; the eclipse, earthquake, &c.
smote their breasts; as conscious of guilt, and as fearing some dreadful judgment would fall upon them, and their nation, for this sin of crucifying Christ. The Persic version reads, "they went back, and kneeled down, and prostrated themselves to the ground"; as being in the utmost astonishment, confusion, fear, and dread:
and returned; to the city, and to their own houses, where they might more seriously, and with the greater composure of mind, reflect on these things.
John Wesley
23:48 All the people - Who had not been actors therein, returned smiting their breasts - In testimony of sorrow.
23:4923:49: Կային եւ ամենայն ծանօթքն նորա ՚ի հեռաստանէ. եւ կանայք որ եկեա՛լ էին զհետ նորա ՚ի Գալիլեէ՝ եւ տեսանէին զայն[1561]։[1561] Յայլս պակասի. ՚Ի Գալիլեէ՝ եւ տեսա՛՛։ Ոմանք. ՚Ի Գալիլեայ՝ տեսանէին։
49 Նրա բոլոր ծանօթներն էլ կանգնել էին հեռւում. եւ կանայք, որոնք Գալիլիայից նրա յետեւից էին եկել, տեսնում էին այս բաները:
49 Իր բոլոր ճանչուորներն ալ հեռուն կայներ էին, նոյնպէս ալ կիները՝ որոնք իր ետեւէն եկեր էին Գալիլիայէն ու կը տեսնէին այս բաները։
Կային եւ ամենայն ծանօթքն նորա ի հեռաստանէ, եւ կանայք որ եկեալ էին զհետ նորա ի Գալիլէէ` տեսանէին զայն:

23:49: Կային եւ ամենայն ծանօթքն նորա ՚ի հեռաստանէ. եւ կանայք որ եկեա՛լ էին զհետ նորա ՚ի Գալիլեէ՝ եւ տեսանէին զայն[1561]։
[1561] Յայլս պակասի. ՚Ի Գալիլեէ՝ եւ տեսա՛՛։ Ոմանք. ՚Ի Գալիլեայ՝ տեսանէին։
49 Նրա բոլոր ծանօթներն էլ կանգնել էին հեռւում. եւ կանայք, որոնք Գալիլիայից նրա յետեւից էին եկել, տեսնում էին այս բաները:
49 Իր բոլոր ճանչուորներն ալ հեռուն կայներ էին, նոյնպէս ալ կիները՝ որոնք իր ետեւէն եկեր էին Գալիլիայէն ու կը տեսնէին այս բաները։
zohrab-1805▾ eastern-1994▾ western am▾
23:4949: Все же, знавшие Его, и женщины, следовавшие за Ним из Галилеи, стояли вдали и смотрели на это.
23:49  εἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτῶ ἀπὸ μακρόθεν, καὶ γυναῖκες αἱ συνακολουθοῦσαι αὐτῶ ἀπὸ τῆς γαλιλαίας, ὁρῶσαι ταῦτα.
23:49. ἱστήκεισαν ( They-had-come-to-have-had-stood ) δὲ (moreover," πάντες ( all ) οἱ (the-ones) γνωστοὶ ( acquaintable ) αὐτῷ (unto-it," ἀπὸ ( off ) μακρόθεν , ( from-long ) καὶ (and) γυναῖκες (women) αἱ (the-ones) συνακολουθοῦσαι ( pathing-along-together-unto ) αὐτῷ (unto-it) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia," ὁρῶσαι ( discerning-unto ) ταῦτα. (to-the-ones-these)
23:49. stabant autem omnes noti eius a longe et mulieres quae secutae erant eum a Galilaea haec videntesAnd all his acquaintance and the women that had followed him from Galilee stood afar off, beholding these things.
49. And all his acquaintance, and the women that followed with him from Galilee, stood afar off, seeing these things.
And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things:

49: Все же, знавшие Его, и женщины, следовавшие за Ним из Галилеи, стояли вдали и смотрели на это.
23:49  εἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτῶ ἀπὸ μακρόθεν, καὶ γυναῖκες αἱ συνακολουθοῦσαι αὐτῶ ἀπὸ τῆς γαλιλαίας, ὁρῶσαι ταῦτα.
23:49. stabant autem omnes noti eius a longe et mulieres quae secutae erant eum a Galilaea haec videntes
And all his acquaintance and the women that had followed him from Galilee stood afar off, beholding these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:49: acquaintance: Job 19:13; Psa 38:11, Psa 88:18, Psa 142:4
the women: Luk 23:27, Luk 23:55, Luk 8:2; Mat 27:55, Mat 27:56, Mat 27:61; Mar 15:40, Mar 15:41, Mar 15:47; Joh 19:21-27
Geneva 1599
23:49 (16) And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
(16) Christ gathers together and defends his little flock in the midst of the tormentors.
John Gill
23:49 And all his acquaintance,.... That were related to him in a natural, or in a spiritual sense, or both, as his own mother, and beloved disciple John, who were both present, Jn 19:26 or those that were known unto him, and familiar with him, who attended on his ministry, and often conversed, and were intimately acquainted with him:
and the women that followed him from Galilee; among whom were Mary Magdalene, and Mary the mother of James, and Joses, and Salome the mother of Zebedee's children:
stood afar off; from the cross:
beholding these things; with wonder, as well as looking upon their dear suffering Lord, with aching hearts, and flowing eyes.
23:5023:50: Եւ ահա այր մի, անուն Յովսէփ, որ էր նախարար՝ այր բարեգո՛րծ եւ արդար[1562]. [1562] Ոմանք. Անունն Յովսէփ։
50 Եւ ահա Յովսէփ անունով մի մարդ կար հրեաների Արիմաթէ քաղաքից: Նա հրեաների խորհրդի անդամ էր, բարեգործ եւ արդար մի մարդ
50 Մարդ մը՝ Յովսէփ անունով, որ խորհրդական էր, բարի ու արդար մարդ մը,
Եւ ահա այր մի անուն Յովսէփ, որ էր նախարար, այր բարեգործ եւ արդար:

23:50: Եւ ահա այր մի, անուն Յովսէփ, որ էր նախարար՝ այր բարեգո՛րծ եւ արդար[1562].
[1562] Ոմանք. Անունն Յովսէփ։
50 Եւ ահա Յովսէփ անունով մի մարդ կար հրեաների Արիմաթէ քաղաքից: Նա հրեաների խորհրդի անդամ էր, բարեգործ եւ արդար մի մարդ
50 Մարդ մը՝ Յովսէփ անունով, որ խորհրդական էր, բարի ու արդար մարդ մը,
zohrab-1805▾ eastern-1994▾ western am▾
23:5050: Тогда некто, именем Иосиф, член совета, человек добрый и правдивый,
23:50  καὶ ἰδοὺ ἀνὴρ ὀνόματι ἰωσὴφ βουλευτὴς ὑπάρχων [καὶ] ἀνὴρ ἀγαθὸς καὶ δίκαιος
23:50. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἀνὴρ (a-man) ὀνόματι (unto-a-name) Ἰωσὴφ (an-Iosef) βουλευτὴς (a-purposer-of) ὑπάρχων, (firsting-under,"ἀνὴρ (a-man) ἀγαθὸς (good) καὶ (and) δίκαιος,-- (course-belonged,"
23:50. et ecce vir nomine Ioseph qui erat decurio vir bonus et iustusAnd behold there was a man named Joseph who was a counsellor, a good and a just man,
50. And behold, a man named Joseph, who was a councillor, a good man and a righteous
And, behold, [there was] a man named Joseph, a counsellor; [and he was] a good man, and a just:

50: Тогда некто, именем Иосиф, член совета, человек добрый и правдивый,
23:50  καὶ ἰδοὺ ἀνὴρ ὀνόματι ἰωσὴφ βουλευτὴς ὑπάρχων [καὶ] ἀνὴρ ἀγαθὸς καὶ δίκαιος
23:50. et ecce vir nomine Ioseph qui erat decurio vir bonus et iustus
And behold there was a man named Joseph who was a counsellor, a good and a just man,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: 51 (The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God. 52 This man went unto Pilate, and begged the body of Jesus. 53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. 54 And that day was the preparation, and the sabbath drew on. 55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. 56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

We have here an account of Christ's burial; for he must be brought not only to death, but to the dust of death (Ps. xxii. 15), according to the sentence (Gen. iii. 19), To the dust thou shalt return. Observe,

I. Who buried him. His acquaintance stood afar off; they had neither money to bear the charge nor courage to bear the odium of burying him decently; but God raised up one that had both, a man named Joseph, v. 50. His character is that he was a good man and a just, a man of unspotted reputation for virtue and piety, not only just to all, but good to all that needed him (and care to bury the dead, as becomes the hope of the resurrection of the dead, is one instance of goodness and beneficence); he was a person of quality, a counsellor, a senator, a member of the sanhedrim, one of the elders of the Jewish church. Having said this of him, it was necessary to add that, though he was of that body of men who had put Christ to death, yet he had not consented to their counsel and deed (v. 51), though it was carried by the majority, yet he entered his protest against it, and followed not the multitude to do evil. Note, That evil counsel or deed to which we have not consented shall not be reckoned our act. Nay, he not only dissented openly from those that were enemies to Christ, but be consented secretly with those that were his friends: He himself waited for the kingdom of God; he believed the Old-Testament prophecies of the Messiah and his kingdom, and expected the accomplishment of them. This was the man that appears upon this occasion to have had a true respect for the Lord Jesus. Note, There are many who are hearty in Christ's interests, how, though they do not make any show in their outward profession of it, yet will be more ready to do him a piece of real service, when there is occasion, than others who make a greater figure and noise.

II. What he did towards the burying of him. 1. He went to Pilate, the judge that condemned him, and begged the body of Jesus, for it was at his disposal; and, though he might have raised a party sufficient to have carried off the body by violence, yet he would take the regular course, and do it peaceably. 2. He took it down, it should seem, with his own hands, and wrapped it in linen. They tell us that it was the manner of the Jews to roll the bodies of the dead, as we do little children in their swaddling-clothes, and that the word here used signifies as much; so that the piece of fine linen, which he bought whole, he cut into many pieces for this purpose. It is said of Lazarus, He was bound hand and foot, John xi. 44. Grave-clothes are to the saints as swaddling-clothes, which they shall out-grow and put off, when they come to the perfect man.

III. Where he was buried. In a sepulchre that was hewn in stone, that the prison of the grave might be made strong, as the church, when she was brought into darkness, had her way enclosed with hewn stone, Lam. iii. 2, 9. But it was a sepulchre in which never man before was laid, for he was buried on such an account as never any one before him was buried, only in order to his rising again the third day by his own power; and he was to triumph over the grave as never any man did.

IV. When he was buried. On the day of the preparation, when the sabbath drew on, v. 54. This is given as a reason why they made such haste with the funeral, because the sabbath drew on, which required their attendance to other work, preparing for the sabbath, and going forth to welcome it. Note, Weeping must not hinder sowing. Though they were in tears for the death of Christ, yet they must apply themselves to the sanctifying of the sabbath; and, when the sabbath draws on, there must be preparation. Our worldly affairs must be so ordered that they may not hinder us from our sabbath work, and our holy affections must be so excited that they may carry us on in it.

V. Who attended the funeral; not any of the disciples, but only the women that came with him from Galilee (v. 55), who, as they staid by him while he hung on the cross, so they followed him, all in tears no doubt, and beheld the sepulchre where it was, which was the way to it, and how his body was laid in it. They were led to this, not by their curiosity, but by their affection to the Lord Jesus, which was strong as death and which many waters could not quench. Here was a silent funeral, and not a solemn one, and yet his rest was glorious.

VI. What preparation was made for the embalming of his body after he was buried (v. 56): They returned, and prepared spices and ointments, which was more an evidence of their love than of their faith; for had they remembered and believed what he had so often told them, that he should rise again the third day, they would have spared their cost and pains herein, as knowing that in a short time there would be a greater honour put upon his body, by the glory of his resurrection, than they could put upon it with their most precious ointments; but, busy as they were in this preparation, they rested on the sabbath day, and did none of this servile work thereon, not only according to the custom of their nation, but according to the commandments of their God, which, though the day be altered, is still in full force: Remember the sabbath day, to keep it holy.
Adam Clarke: Commentary on the Bible - 1831
23:50: Joseph of Arimathea - See the notes on Mat 27:57-60 (note), and those especially on Mar 15:43 (note).
Albert Barnes: Notes on the Bible - 1834
23:50: See the Mat 27:57-61 notes; Mar 15:42-47 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:50: there: Mat 27:57, Mat 27:58; Mar 15:42-45; Joh 19:38
a good: Luk 2:25; Act 10:2, Act 10:22, Act 11:24
Geneva 1599
23:50 (17) And, behold, [there was] a man named Joseph, a counsellor; [and he was] a good man, and a just:
(17) Christ, through his well known burial, confirms both the truth of his death as well as his resurrection, by the plain and evident witness of Pilate.
John Gill
23:50 And behold, there was a man named Joseph,.... See Gill on Mt 27:57.
a counsellor; Mark says, he was an "honourable" one; he was either one of the council of the high priest, or a member of the great sanhedrim; See Gill on Mk 15:43.
and he was a good man, and a just; he was kind and beneficent in his temper, and just, and righteous in his life and actions; a like character is given of Joseph the husband of Mary, the mother of our Lord, Mt 1:19.
John Wesley
23:50 Mt 27:57; Mk 15:43; Jn 19:38.
23:5123:51: սա՝ չէ՛ր միաբանեալ ընդ խորհուրդս եւ ընդ գործս նոցա. յԱրիմաթեա՛յ քաղաքէ Հրէից, որ եւ ի՛նքն իսկ՝ ա՛կն ունէր արքայութեան Աստուծոյ[1563]։ [1563] Ոմանք. ՅԱրեմաթեայ... արքայութեանն։
51 (սա չէր միաբանել նրանց մտադրութիւններին ու գործերին): Եւ ինքն էլ էր սպասում Աստծու թագաւորութեանը:
51 (Ասիկա անոնց խորհուրդին ու գործին հաւանութիւն տուած չէր,) Հրեաներուն Արիմաթիա քաղաքէն, որ ինք ալ Աստուծոյ թագաւորութեանը կը սպասէր։
սա չէր միաբանեալ ընդ խորհուրդս եւ ընդ գործս նոցա,) յԱրիմաթեայ քաղաքէ Հրէից, որ եւ ինքն իսկ ակն ունէր արքայութեան Աստուծոյ:

23:51: սա՝ չէ՛ր միաբանեալ ընդ խորհուրդս եւ ընդ գործս նոցա. յԱրիմաթեա՛յ քաղաքէ Հրէից, որ եւ ի՛նքն իսկ՝ ա՛կն ունէր արքայութեան Աստուծոյ[1563]։
[1563] Ոմանք. ՅԱրեմաթեայ... արքայութեանն։
51 (սա չէր միաբանել նրանց մտադրութիւններին ու գործերին): Եւ ինքն էլ էր սպասում Աստծու թագաւորութեանը:
51 (Ասիկա անոնց խորհուրդին ու գործին հաւանութիւն տուած չէր,) Հրեաներուն Արիմաթիա քաղաքէն, որ ինք ալ Աստուծոյ թագաւորութեանը կը սպասէր։
zohrab-1805▾ eastern-1994▾ western am▾
23:5151: не участвовавший в совете и в деле их; из Аримафеи, города Иудейского, ожидавший также Царствия Божия,
23:51  _ οὖτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν _ ἀπὸ ἁριμαθαίας πόλεως τῶν ἰουδαίων, ὃς προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ,
23:51. οὗτος (the-one-this) οὐκ (not) ἦν (it-was) συνκατατεθειμένος ( having-had-come-to-place-down-together ) τῇ (unto-the-one) βουλῇ (unto-a-purposing) καὶ (and) τῇ (unto-the-one) πράξει (unto-a-practicing) αὐτῶν,-- (of-them,"ἀπὸ (off) Ἁριμαθαίας (of-an-Arimathaia) πόλεως (of-a-city) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ὃς (which) προσεδέχετο ( it-was-receiving-toward ) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
23:51. hic non consenserat consilio et actibus eorum ab Arimathia civitate Iudaeae qui expectabat et ipse regnum Dei(The same had not consented to their counsel and doings) of Arimathea, a city of Judea: who also himself looked for the kingdom of God.
51. ( he had not consented to their counsel and deed), of Arimathaea, a city of the Jews, who was looking for the kingdom of God:
The same had not consented to the counsel and deed of them;) [he was] of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God:

51: не участвовавший в совете и в деле их; из Аримафеи, города Иудейского, ожидавший также Царствия Божия,
23:51  _ οὖτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν _ ἀπὸ ἁριμαθαίας πόλεως τῶν ἰουδαίων, ὃς προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ,
23:51. hic non consenserat consilio et actibus eorum ab Arimathia civitate Iudaeae qui expectabat et ipse regnum Dei
(The same had not consented to their counsel and doings) of Arimathea, a city of Judea: who also himself looked for the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:51: had not: Gen 37:21, Gen 37:22, Gen 42:21, Gen 42:22; Exo 23:2; Pro 1:10; Isa 8:12
Arimathaea: Sa1 1:1
waited: Luk 23:42, Luk 2:25, Luk 2:38; Gen 49:18; Mar 15:43
John Gill
23:51 The same had not consented to the counsel and deed of them,.... Though he was with the Jews, the chief priests, Scribes, and elders, in the high priest's palace, being one of that great council; yet he did not agree with them; nor was it his advice and counsel, that they should put Christ to death; he was against it, at least did not consent to it:
he was of Arimathea, a city of the Jews; See Gill on Mt 27:57. This clause in the Syriac and Persic versions stands in the preceding verse, and follows after the mention of his name and office, and where it seems most natural;
who also himself waited for the kingdom of God; See Gill on Mk 15:43.
23:5223:52: Սա՝ մատուցեալ առ Պեղատոս՝ խնդրեա՛ց զմարմինն Յիսուսի.
52 Սա Պիղատոսի մօտ գալով՝ ուզեց Յիսուսի մարմինը:
52 Ասիկա Պիղատոսին գնաց ու Յիսուսին մարմինը խնդրեց։
Սա մատուցեալ առ Պիղատոս` խնդրեաց զմարմինն Յիսուսի:

23:52: Սա՝ մատուցեալ առ Պեղատոս՝ խնդրեա՛ց զմարմինն Յիսուսի.
52 Սա Պիղատոսի մօտ գալով՝ ուզեց Յիսուսի մարմինը:
52 Ասիկա Պիղատոսին գնաց ու Յիսուսին մարմինը խնդրեց։
zohrab-1805▾ eastern-1994▾ western am▾
23:5252: пришел к Пилату и просил тела Иисусова;
23:52  οὖτος προσελθὼν τῶ πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ ἰησοῦ,
23:52. οὗτος (the-one-this) προσελθὼν (having-had-came-toward) τῷ (unto-the-one) Πειλάτῳ (unto-a-Peilatos) ᾐτήσατο ( it-appealed-unto ) τὸ (to-the-one) σῶμα (to-a-body) τοῦ (of-the-one) Ἰησοῦ, (of-an-Iesous,"
23:52. hic accessit ad Pilatum et petiit corpus IesuThis man went to Pilate and begged the body of Jesus.
52. this man went to Pilate, and asked for the body of Jesus.
This [man] went unto Pilate, and begged the body of Jesus:

52: пришел к Пилату и просил тела Иисусова;
23:52  οὖτος προσελθὼν τῶ πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ ἰησοῦ,
23:52. hic accessit ad Pilatum et petiit corpus Iesu
This man went to Pilate and begged the body of Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:52: Joh 19:38-42
John Gill
23:52 This man went unto Pilate,.... Mark says, he went "boldly" to him; See Gill on Mk 15:43.
and begged the body of Jesus; knowing he was dead; that he might bury it, as the Ethiopic version adds, and prevent its being inferred with the two malefactors, or abused by the mob.
23:5323:53: եւ իջուցեալ զնա՝ պատեա՛ց պաստառակալաւ, եւ ե՛դ ՚ի կռածոյ գերեզմանի. ուր չէ՛ր զոք բնաւ եդեալ[1564]։ [1564] Ոմանք. Գերեզմանին. ուր չէր բնաւ զոք։
53 Եւ նրան խաչից իջեցնելով՝ փաթաթեց պատանքով ու դրեց վիմափոր գերեզմանի մէջ, որտեղ բնաւ ոչ ոք չէր դրուած:
53 Եւ զանիկա խաչէն իջեցնելով՝ կտաւով փաթթեց ու քարէ փորուած գերեզմանի մը մէջ դրաւ, ուր բնաւ մէկը դրուած չէր։
եւ իջուցեալ զնա` պատեաց պաստառակալաւ, եւ եդ ի կռածոյ գերեզմանի ուր չէր բնաւ զոք եդեալ:

23:53: եւ իջուցեալ զնա՝ պատեա՛ց պաստառակալաւ, եւ ե՛դ ՚ի կռածոյ գերեզմանի. ուր չէ՛ր զոք բնաւ եդեալ[1564]։
[1564] Ոմանք. Գերեզմանին. ուր չէր բնաւ զոք։
53 Եւ նրան խաչից իջեցնելով՝ փաթաթեց պատանքով ու դրեց վիմափոր գերեզմանի մէջ, որտեղ բնաւ ոչ ոք չէր դրուած:
53 Եւ զանիկա խաչէն իջեցնելով՝ կտաւով փաթթեց ու քարէ փորուած գերեզմանի մը մէջ դրաւ, ուր բնաւ մէկը դրուած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
23:5353: и, сняв его, обвил плащаницею и положил его в гробе, высеченном [в скале], где еще никто не был положен.
23:53  καὶ καθελὼν ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι λαξευτῶ οὖ οὐκ ἦν οὐδεὶς οὔπω κείμενος.
23:53. καὶ (and) καθελὼν (having-had-sectioned-down) ἐνετύλιξεν (it-veloped-in) αὐτὸ (to-it) σινδόνι, (unto-a-sindon,"καὶ (and) ἔθηκεν (it-placed) αὐτὸν (to-it) ἐν (in) μνήματι (unto-a-memorying-to) λαξευτῷ (unto-quarried-of) οὗ (of-which) οὐκ (not) ἦν (it-was) οὐδεὶς (not-moreover-one) οὔπω (not-unto-whither) κείμενος . ( situating )
23:53. et depositum involvit sindone et posuit eum in monumento exciso in quo nondum quisquam positus fueratAnd taking him down, he wrapped him in fine linen and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid.
53. And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in stone, where never man had yet lain.
And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid:

53: и, сняв его, обвил плащаницею и положил его в гробе, высеченном [в скале], где еще никто не был положен.
23:53  καὶ καθελὼν ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι λαξευτῶ οὖ οὐκ ἦν οὐδεὶς οὔπω κείμενος.
23:53. et depositum involvit sindone et posuit eum in monumento exciso in quo nondum quisquam positus fuerat
And taking him down, he wrapped him in fine linen and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:53: Isa 53:9; Mat 27:59, Mat 27:60; Mar 15:46
John Gill
23:53 And he took it down,.... From the cross, with the help of others, having obtained leave of Pilate so to do;
and wrapped it in linen; as was the custom of the Jews in burying their dead; See Gill on Mt 27:59.
and laid it in a sepulchre that was hewn in stone; cut out of a rock; See Gill on Mt 27:60.
wherein never man before was laid; so that it could not be said it was another body, and not that of Christ's, that was raised from the dead. This circumstance, serves to confirm the truth of his resurrection.
23:5423:54: Եւ օրն էր ուրբա՛թ, եւ շաբա՛թ լուսանայր[1565]։ [1565] Ոմանք. Եւ ՚ի շաբաթն լուսանայր։
54 Եւ օրը ուրբաթ էր, ու լուսանում էր շաբաթը:
54 Այն օրը ուրբաթ էր ու շաբաթը պիտի սկսէր*։
Եւ օրն էր ուրբաթ եւ շաբաթ լուսանայր:

23:54: Եւ օրն էր ուրբա՛թ, եւ շաբա՛թ լուսանայր[1565]։
[1565] Ոմանք. Եւ ՚ի շաբաթն լուսանայր։
54 Եւ օրը ուրբաթ էր, ու լուսանում էր շաբաթը:
54 Այն օրը ուրբաթ էր ու շաբաթը պիտի սկսէր*։
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23:5454: День тот был пятница, и наступала суббота.
23:54  καὶ ἡμέρα ἦν παρασκευῆς, καὶ σάββατον ἐπέφωσκεν.
23:54. Καὶ (And) ἡμέρα (a-day) ἦν (it-was) παρασκευῆς, (of-an-equipping-beside,"καὶ (and) σάββατον (a-sabbath) ἐπέφωσκεν. (it-was-shining-upon)
23:54. et dies erat parasceves et sabbatum inlucescebatAnd it was the day of the Parasceve: and the sabbath drew on.
54. And it was the day of the Preparation, and the sabbath drew on.
And that day was the preparation, and the sabbath drew on:

54: День тот был пятница, и наступала суббота.
23:54  καὶ ἡμέρα ἦν παρασκευῆς, καὶ σάββατον ἐπέφωσκεν.
23:54. et dies erat parasceves et sabbatum inlucescebat
And it was the day of the Parasceve: and the sabbath drew on.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:54: And the Sabbath drew on - Or, The Sabbath was lighting up, επεφωσκε, i.e. with the candles which the Jews light just before six in the evening, when the Sabbath commences. The same word is used for the dawning of the day, Mat 28:1. Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, "if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light." The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:54: Mat 27:62; Joh 19:14, Joh 19:31, Joh 19:42
Geneva 1599
23:54 And that day was the preparation, and the sabbath (k) drew on.
(k) Literally, "dawning", and now beginning, for the light of the former day drew toward the going down of the sun, and that was the day of preparation for the feast, that is, the feast which was to be kept the following day.
John Gill
23:54 And that day was the preparation,.... Both for the sabbath, and for the "Chagigah", or grand festival, which they kept on the fifteenth day of the month, in a very pompous manner; so that the day following was an high day;
and the sabbath drew on, or "shone out"; which is so said, though it was evening, on account of the lights, which were every where, in every house, lighted up at this time, and which they were, by their traditions, obliged to: for so run their canons (c);
"three things a man is obliged to say in the midst of his house on the evening of the sabbath, when it is near dark, have ye tithed? have ye mixed? (i.e. the borders of the sabbath, the courts and food) , "light the lamp".''
This was what could by no means be dispensed with; for so they say (d),
"the lighting of the lamp on the sabbath is not in a man's power, (or at his liberty,) if he pleases he may light, and if not, he may not light.----But it is what he is obliged to, and every man and woman are bound to have in their houses a lamp lighted up on the sabbath; and though he has nothing to eat, he must beg, and get oil, and light a lamp; for this is included in the delight of the sabbath.----And he that lights, ought to light within the day, before the setting of the sun.''
So that when these lamps were every where lighting, before the sun was set, and the sabbath properly come, it might be said to draw on, or to be shining forth. Besides, it was usual to call the evening of any day by the name of "light": thus it is said (e),
, on the light (i.e. the night) of the fourteenth (of the month "Nisan"), they search for leaven, &c.''
So that the evangelist might, very agreeably to the way of speaking with the Jews, say, that the sabbath was enlightening, or growing light, though the evening was coming on.
(c) Misn. Sabbat, c. 2. sect. 7. (d) Maimon. Hilch. Sabbat, c. 5. sect. 1, 3. (e) Misn. Pesachim, c. 1. sect. 1.
23:5523:55: Եւ երթային զհետ նորա կանայք՝ որ եկեալ էին ընդ նմա ՚ի Գալիլեէ. տեսի՛ն զգերեզմանն, եւ որպէս եդաւ մարմինն նորա։
55 Եւ Յովսէփի յետեւից գնում էին կանայք, որոնք Գալիլիայից էին եկել Յիսուսի հետ. նրանք տեսան գերեզմանը, եւ թէ ինչպէս նրա մարմինը այնտեղ դրուեց:
55 Անոր ետեւէն գացին այն կիները, որոնք իրեն հետ Գալիլիայէն եկած էին ու տեսան գերեզմանը, թէ ի՛նչպէս անոր մարմինը հոն դրուեցաւ։
Եւ երթային զհետ նորա կանայք որ եկեալ էին ընդ նմա ի Գալիլէէ, տեսին զգերեզմանն, եւ որպէս եդաւ մարմին նորա:

23:55: Եւ երթային զհետ նորա կանայք՝ որ եկեալ էին ընդ նմա ՚ի Գալիլեէ. տեսի՛ն զգերեզմանն, եւ որպէս եդաւ մարմինն նորա։
55 Եւ Յովսէփի յետեւից գնում էին կանայք, որոնք Գալիլիայից էին եկել Յիսուսի հետ. նրանք տեսան գերեզմանը, եւ թէ ինչպէս նրա մարմինը այնտեղ դրուեց:
55 Անոր ետեւէն գացին այն կիները, որոնք իրեն հետ Գալիլիայէն եկած էին ու տեսան գերեզմանը, թէ ի՛նչպէս անոր մարմինը հոն դրուեցաւ։
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23:5555: Последовали также и женщины, пришедшие с Иисусом из Галилеи, и смотрели гроб, и как полагалось тело Его;
23:55  κατακολουθήσασαι δὲ αἱ γυναῖκες, αἵτινες ἦσαν συνεληλυθυῖαι ἐκ τῆς γαλιλαίας αὐτῶ, ἐθεάσαντο τὸ μνημεῖον καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ,
23:55. Κατακολουθήσασαι ( Having-pathed-along-down-unto ) δὲ (moreover,"αἱ (the-ones) γυναῖκες, (women,"αἳτινες (which-ones) ἦσαν (they-were) συνεληλυθυῖαι ( having-had-come-to-come-together ) ἐκ (out) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) αὐτῷ, (unto-it," ἐθεάσαντο ( they-perceived-unto ) τὸ (to-the-one) μνημεῖον (to-a-rememberlet-of) καὶ (and) ὡς (as) ἐτέθη (it-was-placed) τὸ (the-one) σῶμα (a-body) αὐτοῦ, (of-it,"
23:55. subsecutae autem mulieres quae cum ipso venerant de Galilaea viderunt monumentum et quemadmodum positum erat corpus eiusAnd the women that were come with him from Galilee, following after, saw the sepulchre and how his body was laid.
55. And the women, which had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid.
And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid:

55: Последовали также и женщины, пришедшие с Иисусом из Галилеи, и смотрели гроб, и как полагалось тело Его;
23:55  κατακολουθήσασαι δὲ αἱ γυναῖκες, αἵτινες ἦσαν συνεληλυθυῖαι ἐκ τῆς γαλιλαίας αὐτῶ, ἐθεάσαντο τὸ μνημεῖον καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ,
23:55. subsecutae autem mulieres quae cum ipso venerant de Galilaea viderunt monumentum et quemadmodum positum erat corpus eius
And the women that were come with him from Galilee, following after, saw the sepulchre and how his body was laid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:55: The women also, which came - These were Mary of Magdala, Joanna, and Mary the mother of James, Luk 24:10. To these three, Mark, in Mar 16:1, adds, Salome; but some think that this was only a surname of one of these Marys.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:55: Luk 23:49, Luk 8:2; Mat 27:61; Mar 15:47
Geneva 1599
23:55 (18) And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
(18) Christ, being set upon by the devil and all his instruments, and being even in death's mouth, places weak women in his service, bearing in mind to immediately triumph over these terrible enemies, and that without any great endeavour.
John Gill
23:55 And the women also which came with him from Galilee,.... See Gill on Lk 23:49.
followed after; Joseph; and those that were with him, when they carried the body of Jesus, in order to inter it:
and beheld, the sepulchre; took notice of it, what an one it was, whereabout it stood in the garden, that they might know, and find it again:
and how his body was laid; in what position, form, and order; and observed that it was only wrapped in linen, and not anointed, or embalmed.
23:5623:56: Դարձան, եւ պատրաստեցին խունկս եւ եւղս. եւ ՚ի շաբաթուն հանդարտեցին վասն պատուիրանին[1566]։[1566] Ոմանք. Դարձան պատ՛՛. խունկս եւղս։
56 Վերադարձան, խնկեր եւ իւղեր պատրաստեցին ու շաբաթ օրը, օրէնքի համաձայն, հանգիստ արեցին:
56 Եւ դառնալով՝ խունկեր ու իւղեր պատրաստեցին եւ շաբաթ օրը հանգստացան պատուիրանքին համեմատ։
Դարձան եւ պատրաստեցին խունկս եւ եւղս եւ ի շաբաթուն հանդարտեցին վասն պատուիրանին:

23:56: Դարձան, եւ պատրաստեցին խունկս եւ եւղս. եւ ՚ի շաբաթուն հանդարտեցին վասն պատուիրանին[1566]։
[1566] Ոմանք. Դարձան պատ՛՛. խունկս եւղս։
56 Վերադարձան, խնկեր եւ իւղեր պատրաստեցին ու շաբաթ օրը, օրէնքի համաձայն, հանգիստ արեցին:
56 Եւ դառնալով՝ խունկեր ու իւղեր պատրաստեցին եւ շաբաթ օրը հանգստացան պատուիրանքին համեմատ։
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23:5656: возвратившись же, приготовили благовония и масти; и в субботу остались в покое по заповеди.
23:56  ὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα καὶ μύρα. καὶ τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν,
23:56. ὑποστρέψασαι ( having-beturned-under ) δὲ (moreover) ἡτοίμασαν (they-readied-to) ἀρώματα (to-aromas) καὶ (and) μύρα . ( to-seeped ) Καὶ (And) τὸ (to-the-one) μὲν (indeed) σάββατον (to-a-sabbath) ἡσύχασαν (they-quiesced-to) κατὰ (down) τὴν (to-the-one) ἐντολήν, (to-a-finishing-in)
23:56. et revertentes paraverunt aromata et unguenta et sabbato quidem siluerunt secundum mandatumAnd returning, they prepared spices and ointments: and on the sabbath day they rested, according to the commandment.
56. And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment.
And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment:

56: возвратившись же, приготовили благовония и масти; и в субботу остались в покое по заповеди.
23:56  ὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα καὶ μύρα. καὶ τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν,
23:56. et revertentes paraverunt aromata et unguenta et sabbato quidem siluerunt secundum mandatum
And returning, they prepared spices and ointments: and on the sabbath day they rested, according to the commandment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:56: Prepared spices and ointments - This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day.
And rested the Sabbath day - For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretense of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath.
Certain copies of the Itala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, in one of them, is read thus: Beating their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To Luk 23:52, another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matthew 27 (note), and consider how heinous sin must be in the sight of God, when it required such a sacrifice!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:56: prepared: Luk 24:1; Ch2 16:14; Mar 16:1
rested: Exo 20:8-10, Exo 31:14, Exo 35:2, Exo 35:3; Isa 58:13, Isa 58:14; Jer 17:24, Jer 17:25
John Gill
23:56 And they returned,.... To the city, and to their own houses, or to some one of them;
and prepared spices and ointments; for the anointing, and embalming the body of Christ, called by the Jews the spices of the dead; see the note on Mk 16:1
and rested the sabbath day, according to the commandment, in Ex 20:8 not knowing as yet the abolition of it, with the rest of the ceremonial law; and therefore, though they had bought and prepared the spices and ointments, they did not carry them to the sepulchre to anoint the body with them, till the sabbath was over; for this was forbidden to be done on a sabbath day. It is asked (f),
"what is that thing that is lawful to be done to a living man, and is forbidden a dead man? It is said, , "this is anointing".''
Though elsewhere (g) this
"is allowed of; for so runs one of their traditions; they do all things necessary for the dead, (i.e. on a sabbath day,) "they anoint", and wash him, only they may not move a limb of him.''
But how he could be anointed, and washed, without a limb being moved, is not very easy to say, as his foot, or hand, or eye brows, which are the parts one of their commentators instances in (h).
(f) T. Hieros. Sahbat. fol. 12. 2. (g) Misn. Sabbat. c. 23, sect. 5. (h) Bartenora in ib.