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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nothing is related concerning our Lord Jesus from his twelfth year to his entrance on his thirtieth year. We often think it would have been a pleasure and advantage to us if we had journals, or at least annuls, of occurrences concerning him; but we have as much as Infinite Wisdom thought fit to communicate to us, and, if we improve not that, neither should we have improved more if we had had it. The great intention of the evangelists was to give us an account of the gospel of Christ, which we are to believe, and by which we hope for salvation: now that began in the ministry and baptism of John, and therefore they hasten to give us an account of that. We could wish, perhaps, that Luke had wholly passed by what was related by Matthew and Mark, and had written only what was new, as he has done in his two first chapters. But it was the will of the Spirit that some things should be established out of the mouth, not only of two, but of three witnesses; and we must not reckon it a needless repetition, nor shall we do so if we renew out meditations upon these things, with suitable affections. In this chapter we have, I. The beginning of John's baptism, and the scope and intention of it, ver. 1-6. His exhortation to the multitude (ver. 7-9), and the particular instructions he gave to those who desired to be told their duty, ver. 10-14. II. The notice he gave them of the approach of the Messiah (ver. 15-18), to which is added (though it happened after what follows) the mention of his imprisonment, ver. 19-20. III. Christ coming to be baptized of John, and his entrance therein upon the execution of his prophetical office, ver. 21, 22. IV. His pedigree and genealogy recorded up to Adam, ver. 23-38.
Adam Clarke: Commentary on the Bible - 1831
The time in which John the Baptist began to preach, Luk 3:1-3. The prophecies which were fulfilled in him, Luk 3:4-6. The matter and success of his preaching, Luk 3:7-9; among the people, Luk 3:10, Luk 3:11; among the publicans, Luk 3:12, Luk 3:13; among the soldiers, Luk 3:14. His testimony concerning Christ, Luk 3:15-18. The reason why Herod put him afterwards in prison, Luk 3:19, Luk 3:20. He baptizes Christ, on whom the Spirit of God descends, Luk 3:21, Luk 3:22. Our Lord's genealogy, vv. 23-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 3:1, The preaching and baptism of John; Luk 3:15, his testimony of Christ; Luk 3:19, Herod imprisons John; Luk 3:21, Christ, baptized, receives testimony from heaven; Luk 3:23, The age and genealogy of Christ from Joseph upwards.
3:13:1: ՚Ի հինգետասա՛ներորդի ամի տէրութեանն Տիբերեայ կայսեր, ՚ի դատաւորութեան Հրեաստանի Պիղատոսի՛ Պոնտացւոյ, եւ ՚ի չորրորդպետութեան Գալիլեացւոց Հերովդի՛, եւ ՚ի Փիլիպոսի եղբօր նորա չորրորդպետութեան ՚ի Տուրացւոց եւ ՚ի Տրաքոնացւոց աշխարհին, եւ ՚ի չորրորդպետութեան Լիսանեայ Աբիլենացւոյ[1023]. [1023] Ոմանք. ՚Ի հնգետասաներորդի... եւ Փիլիպպոսի եղ՛՛... եւ Արաքոնացւոց աշխ՛՛... Լիւսանեայ Աբելենացւոց։ Ուր բազումք համաձայն մերումս մակակետիւ գրեն զ ՚ի Տուրացւոց։
3 Տիբերիոս կայսեր իշխանութեան տասնհինգերորդ տարում, երբ Պոնտացի Պիղատոսը կուսակալ էր Հրէաստանի, եւ Հերովդէսը՝ չորրորդապետ Գալիլիայի, եւ նրա եղբայր Փիլիպպոսը՝ չորրորդապետ Իտուրացիների ու Տրաքոնացիների աշխարհի, Լիւսանիասը՝ չորրորդապետ Աբիլենէի,
3 Տիբերիոս կայսրին թագաւորութեան տասնըհինգերորդ տարին, Պոնտացի Պիղատոսին Հրէաստանի վրայ կուսակալութիւն ըրած ատենը ու Հերովդէսին Գալիլիացիներուն վրայ չորրորդապետութեան ատենը եւ անոր եղբօրը Փիլիպպոսին Իտուրացիներուն եւ Տրաքոնացիներուն երկրին վրայ չորրորդապետութեան ատենը եւ Լիւսանիային Աբիլինացիներուն վրայ չորրորդապետութեան ատենը
Ի հնգետասաներորդի ամի տէրութեանն Տիբերեայ կայսեր, ի դատաւորութեան Հրէաստանի Պիղատոսի Պոնտացւոյ, եւ ի չորրորդպետութեան Գալիլեացւոց Հերովդի, եւ ի Փիլիպպոսի եղբօր նորա չորրորդպետութեան Իտուրացւոց եւ Տրաքոնացւոց աշխարհին, եւ ի չորրորդպետութեան Լիւսանեայ Աբիլենացւոյ:

3:1: ՚Ի հինգետասա՛ներորդի ամի տէրութեանն Տիբերեայ կայսեր, ՚ի դատաւորութեան Հրեաստանի Պիղատոսի՛ Պոնտացւոյ, եւ ՚ի չորրորդպետութեան Գալիլեացւոց Հերովդի՛, եւ ՚ի Փիլիպոսի եղբօր նորա չորրորդպետութեան ՚ի Տուրացւոց եւ ՚ի Տրաքոնացւոց աշխարհին, եւ ՚ի չորրորդպետութեան Լիսանեայ Աբիլենացւոյ[1023].
[1023] Ոմանք. ՚Ի հնգետասաներորդի... եւ Փիլիպպոսի եղ՛՛... եւ Արաքոնացւոց աշխ՛՛... Լիւսանեայ Աբելենացւոց։ Ուր բազումք համաձայն մերումս մակակետիւ գրեն զ ՚ի Տուրացւոց։
3 Տիբերիոս կայսեր իշխանութեան տասնհինգերորդ տարում, երբ Պոնտացի Պիղատոսը կուսակալ էր Հրէաստանի, եւ Հերովդէսը՝ չորրորդապետ Գալիլիայի, եւ նրա եղբայր Փիլիպպոսը՝ չորրորդապետ Իտուրացիների ու Տրաքոնացիների աշխարհի, Լիւսանիասը՝ չորրորդապետ Աբիլենէի,
3 Տիբերիոս կայսրին թագաւորութեան տասնըհինգերորդ տարին, Պոնտացի Պիղատոսին Հրէաստանի վրայ կուսակալութիւն ըրած ատենը ու Հերովդէսին Գալիլիացիներուն վրայ չորրորդապետութեան ատենը եւ անոր եղբօրը Փիլիպպոսին Իտուրացիներուն եւ Տրաքոնացիներուն երկրին վրայ չորրորդապետութեան ատենը եւ Լիւսանիային Աբիլինացիներուն վրայ չորրորդապետութեան ատենը
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3:11: В пятнадцатый же год правления Тиверия кесаря, когда Понтий Пилат начальствовал в Иудее, Ирод был четвертовластником в Галилее, Филипп, брат его, четвертовластником в Итурее и Трахонитской области, а Лисаний четвертовластником в Авилинее,
3:1  ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας τιβερίου καίσαρος, ἡγεμονεύοντος ποντίου πιλάτου τῆς ἰουδαίας, καὶ τετρααρχοῦντος τῆς γαλιλαίας ἡρῴδου, φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς ἰτουραίας καὶ τραχωνίτιδος χώρας, καὶ λυσανίου τῆς ἀβιληνῆς τετρααρχοῦντος,
3:1. ΕΝ (In) ΕΤΕΙ (unto-a-year) δὲ (moreover) πεντεκαιδεκάτῳ (unto-five-and-tenth) τῆς (of-the-one) ἡγεμονίας (of-a-leadering-unto) Τιβερίου (of-a-Tiberios) Καίσαρος, (of-a-Kaisar) ἡγεμονεύοντος (of-leadering-of) Ποντίου (of-a-Pontios) Πειλάτου (of-a-Peilatos) τῆς (of-the-one) Ἰουδαίας, (of-an-Ioudaia) καὶ (and) τετρααρχοῦντος (of-firsting-of-fourth-unto) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) Ἡρῴδου, (of-a-Herodes) Φιλίππου (of-a-Filippos) δὲ (moreover) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) αὐτοῦ (of-it) τετρααρχοῦντος (of-firsting-of-fourth-unto) τῆς (of-the-one) Ἰτουραίας (of-an-Itouraia) καὶ (and) Τραχωνίτιδος (of-a-Trachonitis) χώρας, (of-a-space) καὶ (and) Λυσανίου (of-a-Lusanias) τῆς (of-the-one) Ἀβειληνῆς (of-an-Abeilene) τετρααρχοῦντος, (of-firsting-of-fourth-unto,"
3:1. anno autem quintodecimo imperii Tiberii Caesaris procurante Pontio Pilato Iudaeam tetrarcha autem Galilaeae Herode Philippo autem fratre eius tetrarcha Itureae et Trachonitidis regionis et Lysania Abilinae tetrarchaNow in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina:
1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,
3:1. Then, in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being procurator of Judea, and Herod tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias tetrarch of Abilene,
3:1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene:

1: В пятнадцатый же год правления Тиверия кесаря, когда Понтий Пилат начальствовал в Иудее, Ирод был четвертовластником в Галилее, Филипп, брат его, четвертовластником в Итурее и Трахонитской области, а Лисаний четвертовластником в Авилинее,
3:1  ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας τιβερίου καίσαρος, ἡγεμονεύοντος ποντίου πιλάτου τῆς ἰουδαίας, καὶ τετρααρχοῦντος τῆς γαλιλαίας ἡρῴδου, φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς ἰτουραίας καὶ τραχωνίτιδος χώρας, καὶ λυσανίου τῆς ἀβιληνῆς τετρααρχοῦντος,
3:1. anno autem quintodecimo imperii Tiberii Caesaris procurante Pontio Pilato Iudaeam tetrarcha autem Galilaeae Herode Philippo autem fratre eius tetrarcha Itureae et Trachonitidis regionis et Lysania Abilinae tetrarcha
Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina:
3:1. Then, in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being procurator of Judea, and Herod tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias tetrarch of Abilene,
3:1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Евангелист Лука, первый из писателей, вводящий евангельскую историю точными хронологическими указаниями в общую мировую историю, дает здесь точное определение времени, когда началось служение Иоанна Крестителя, Предтечи Мессии. - В пятнадцатый же год правления Тиверия кесаря - правильнее: "как кесаря". Август, которому наследовал его пасынок, Тиверий, умер 19-го августа 767: года. Но еще раньше, около 765: года, он назначил Тиверия своим соправителем. Откуда же евангелист считает пятнадцатый год? С начала ли его соправления Августу, или с начала самостоятельного царствования? По всей вероятности, с начала его соправления Августу, так как ниже ев. Лука говорит, что Христос крестился, будучи в возрасте около тридцати лет (III, 23). Принимая, что Христос родился в 749: году и прибавляя к этому 30: лет, мы получаем 779: год, а вычитая отсюда 15: лет правления Тиверия, получаем 764-й год, именно тот год, в который Август сделал Тиверия своим соправителем. - Понтий Пилат начальствовал в Иудее. См. Мф XXVII, 2. Пилат правил с конца 778-го до 789-года. - Ирод - см. Мф II, 22. Правил он с 750: до 792: г., когда он был низложен. - Филипп, брат его - правил тоже с 750: до своей смерти, падающей на 786-й г. Правил он Итуреею, под которою можно разуметь древний Галаад (восточная сторона Иордана). Если Иосиф Флавий не упоминает имени этой области, то он подразумевал ее, по всей вероятности, под именем Ватанеи или же Авранитиды, о принадлежности которых к тетрархии Филиппа он сообщает (Древн. XVII, 11, 4). Трахонитская область также находилась к востоку от Иордана, выше Итуреи. - Лисаний. Новейшие критики настаивают на том, что ев. Лука здесь впал в анахронизм, что Лисаний царствовал в Авилинии почти за 60: лет до описываемого евангелистом здесь времени и что он вовсе не был тетрархом. Но новейшие исследования свидетельствуют, что было два Лисания - один тот, который управлял Авилиниею за 60: лет до выступления Иоанна Крестителя, и другой - современный этому выступлению. Этот последний называется прямо тетрархом в одной греческой надписи, которую Пококк нашел близ Неби Абель (древней Авилы - города к северо-западу от Дамаска, у подошвы Ливана). Затем и Иосиф Флавий свидетельствует, что Агриппа, по смерти Тиверия, получил тетрархию Филиппа и тетрархию Лисания (Древн. XVIII, 6, 10). Здесь не может Иосиф разуметь первого Лисания, который давно уже умер, и царство которого нигде не называется тетрархиею... - При первосвященниках Анне и Каиафе. Собственно, первосвященником в то время был один Каиафа. См. Мф XXVI, 3. Но и тесть его, Анна, или, правильнее, Анан, бывши первосвященником ранее и низложенный прокуратором Вителлием, продолжал, в силу своего характера, пользоваться большим влиянием в делах. А так как по первосвященству он был старше Каиафы, то евангелист и ставит его выше последнего. - Делать из этого упоминания о двух первосвященниках заключение, что будто бы евангелист Лука этим хотел показать, что древняя теократия пришла в совершенный упадок, который мог быть устранен только Мессией (как говорит, напр., проф. Богословский. Общественное служение Господа Иисуса Христа, вып. 1: с. 17) - совершенно нет оснований, как равно неосновательно в предыдущем указании Луки на разных светских правителей видеть желание его характеризовать политический упадок Иудейского народа. - Был глагол Божий, т. е. Бог повелел Иоанну выступить на служение (ср. Иер I, 1; Ис XXXVIII, 4: и cл.). - В пустыне - см. I, 80.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituræa and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6 And all flesh shall see the salvation of God. 7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 10 And the people asked him, saying, What shall we do then? 11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13 And he said unto them, Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

John's baptism introducing a new dispensation, it was requisite that we should have a particular account of it. Glorious things were said of John, what a distinguished favourite of Heaven he should be, and what a great blessing to this earth (ch. i. 15, 17); but we lost him in the deserts, and there he remains until the day of his showing unto Israel, ch. i. 80. And now at last that day dawns, and a welcome day it was to them that waited for it more than they that waited for the morning. Observe here,

I. The date of the beginning of John's baptism, when it was that he appeared; this is here taken notice of, which was not by the other evangelists, that the truth of the thing might be confirmed by the exact fixing of the time. And it is dated,

1. By the government of the heathen, which the Jews were under, to show that they were a conquered people, and therefore it was time for the Messiah to come to set up a spiritual kingdom, and an eternal one, upon the ruins of all the temporal dignity and dominion of David and Judah.

(1.) It is dated by the reign of the Roman emperor; it was in the fifteenth year of Tiberius Cæsar, the third of the twelve Cæsars, a very bad man, given to covetousness, drunkenness, and cruelty; such a man is mentioned first (saith Dr. Lightfoot), as it were, to teach us what to look for from that cruel and abominable city wherein Satan reigned in all ages and successions. The people of the Jews, after a long struggle, were of late made a province of the empire, and were under the dominion of this Tiberius; and that country which once had made so great a figure, and had many nations tributaries to it, in the reigns of David and Solomon, is now itself an inconsiderable despicable part of the Roman empire, and rather trampled upon than triumphed in.
----En quo discordia cives,
Perduxit miseros----
What dire effects from civil discord flow!

The lawgiver was now departed from between Judah's feet; and, as an evidence of that, their public acts are dated by the reign of the Roman emperor, and therefore now Shiloh must come.

(2.) It is dated by the governments of the viceroys that ruled in the several parts of the Holy Land under the Roman emperor, which was another badge of their servitude, for they were all foreigners, which bespeaks a sad change with that people whose governors used to be of themselves (Jer. xxx. 21), and it was their glory. How is the gold become dim! [1.] Pilate is here said to be the governor, president, or procurator, of Judea. This character is given of him by some other writers, that he was a wicked man, and one that made no conscience of a lie. He reigned ill, and at last was displaced by Vitellius, president of Syria, and sent to Rome, to answer for his mal-administrations. [2.] The other three are called tetrarchs, some think from the countries which they had the command of, each of them being over a fourth part of that which had been entirely under the government of Herod the Great. Others think that they are so called from the post of honour they held in the government; they had the fourth place, or were fourth-rate governors: the emperor was the first, the pro-consul, who governed a province, the second, a king the third, and a tetrarch the fourth. So Dr. Lightfoot.

2. By the government of the Jews among themselves, to show that they were a corrupt people, and that therefore it was time that the Messiah should come, to reform them, v. 2. Annas and Caiaphas were the high priests. God had appointed that there should be but one high priest at a time, but here were two, to serve some ill turn or other: one served one year and the other the other year; so some. One was the high priest, and the other the sagan, as the Jews called him, to officiate for him when he was disabled; or, as others say, one was high priest, and represented Aaron, and that was Caiaphas; Annas, the other, was nasi, or head of the sanhedrim, and represented Moses. But to us there is but one high priest, one Lord of all, to whom all judgment is committed.

II. The origin and tendency of John's baptism.

1. The origin of it was from heaven: The word of God came unto John, v. 2. He received full commission and full instructions from God to do what he did. It is the same expression that is used concerning the Old-Testament prophets (Jer. i. 2); for John was a prophet, yea, more than a prophet, and in him prophecy revived, which had been long suspended. We are not told how the word of the Lord came to John, whether by an angel, as to his father, or by dream, or vision, or voice, but it was to his satisfaction, and ought to be to ours. John is here called the son of Zacharias, to refer us to what the angel said to his father, when he assured him that he should have this son. The word of the Lord came to him in the wilderness; for those whom God fits he will find out, wherever they are. As the word of the Lord is not bound in a prison, so it is not lost in a wilderness. The word of the Lord made its way to Ezekiel among the captives by the river of Chebar, and to John in the isle of Patmos. John was the son of a priest, now entering upon the thirtieth year of his age; and therefore, according to the custom of the temple, he was now to be admitted into the temple-service, where he should have attended as a candidate five years before. But God had called him to a more honourable ministry, and therefore the Holy Ghost enrols him here, since he was not enrolled in the archives of the temple: John the son of Zacharias began his ministration such a time.

2. The scope and design of it were to bring all the people of his country off from their sins and home to their God, v. 3. He came first into all the country about Jordan, the neighbourhood wherein he resided, that part of the country which Israel took possession of first, when they entered the land of promise under Joshua's conduct; there was the banner of the gospel first displayed. John resided in the most solitary part of the country: but, when the word of the Lord came to him, he quitted his deserts, and came into the inhabited country. Those that are best pleased in their retirements must cheerfully exchange them, when God calls them into places of concourse. He came out of the wilderness into all the country, with some marks of distinction, preaching a new baptism; not a sect, or party, but a profession, or distinguishing badge. The sign, or ceremony, was such as was ordinarily used among the Jews, washing with water, by which proselytes were sometimes admitted, or disciples to some great master; but the meaning of it was, repentance for the remission of sins: that is, all that submitted to his baptism,

(1.) Were thereby obliged to repent of their sins, to be sorry for what they had done amiss, and to do so no more. The former they professed, and were concerned to be sincere in their professions; the latter they promised, and were concerned to make good what they promised. He bound them, not to such ceremonious observances as were imposed by the tradition of the elders, but to change their mind, and change their way, to cast away from them all their transgressions, and to make them new hearts and to live new lives. The design of the gospel, which now began, was to make men devout and pious, holy and heavenly, humble and meek, sober and chaste, just and honest, charitable and kind, and good in every relation, who had been much otherwise; and this is to repent.

(2.) They were thereby assured of the pardon of their sins, upon their repentance. As the baptism he administered bound them not to submit to the power of sin, so it sealed to them a gracious and pleadable discharge from the guilt of sin. Turn yourselves from all your transgressions, so iniquity shall not be your ruin; agreeing with the word of the Lord, by the Old-Testament prophets, Ezek. xviii. 30.

III. The fulfilling of the scriptures in the ministry of John. The other evangelists had referred us to the same text that is here referred to, that of Esaias, ch. xl. 3. It is written in the book of the words of Esaias the prophet, which he heard from God, which he spoke for God, those words of his which were written for the generations to come. Among them it is found that there should be the voice of one crying in the wilderness; and John is that voice, a clear distinct voice, a loud voice, an articulate one; he cries, Prepare ye the way of the Lord, and make his paths straight. John's business is to make way for the entertainment of the gospel in the hearts of the people, to bring them into such a frame and temper as that Christ might be welcome to them, and they welcome to Christ. Luke goes further on with the quotation than Matthew and Mark had done, and applies the following words likewise to John's ministry (v. 5, 6), Every valley shall be filled. Dr. Hammond understands this as a prediction of the desolation coming upon the people of the Jews for their infidelity: the land should be made plain by the pioneers for the Roman army, and should be laid waste by it, and there should then be a visible distinction made between the impenitent on the one side and the receivers of the gospel on the other side. But it seems rather to be meant of the gospel of Christ, of which that was the introduction. 1. The humble shall by it be enriched with grace: Every valley that lies low and moist shall be filled and be exalted. 2. The proud shall by it be humbled; the self-confident that stand upon their own bottom, and the self-conceited that lift up their own top, shall have contempt put upon them: Every mountain and hill shall be brought low. If they repent, they are brought to the dust; if not, to the lowest hell. 3. Sinners shall be converted to God: The crooked ways and the crooked spirits shall be made straight; for, though none can make that straight which God hath made crooked (Eccl. vii. 13), yet God by his grace can make that straight which sin hath made crooked. 4. Difficulties that were hindering and discouraging in the way to heaven shall be removed: The rough ways shall be made smooth; and they that love God's law shall have great peace, and nothing shall offend them. The gospel has made the way to heaven plain and easy to be found, smooth and easy to be walked in. 5. The great salvation shall be more fully discovered than ever, and the discovery of it shall spread further (v. 6): All flesh shall see the salvation of God; not the Jews only, but the Gentiles. All shall see it; they shall have it set before them and offered to them, and some of all sorts shall see it, enjoy it, and have the benefit of it. When way is made for the gospel into the heart, by the captivation of high thoughts and bringing them into obedience to Christ, by the leveling of the soul and the removing of all obstructions that stand in the way of Christ and his grace, then prepare to bid the salvation of God welcome.

IV. The general warnings and exhortations which he gave to those who submitted to his baptism, v. 7-9. In Matthew he is said to have preached these same things to many of the Pharisees and Sadducees, that came to his baptism (Matt. iii. 7-10); but here he is said to have spoken them to the multitude, that came forth to be baptized of him, v. 7. This was the purport of his preaching to all that came to him, and he did not alter it in compliment to the Pharisees and Sadducees, when they came, but dealt as plainly with them as with any other of his hearers. And as he did not flatter the great, so neither did he compliment the many, or make his court to them, but gave the same reproofs of sin and warnings of wrath to the multitude that he did to the Sadducees and Pharisees; for, if they had not the same faults, they had others as bad. Now observe here,

1. That the guilty corrupted race of mankind is become a generation of vipers; not only poisoned, but poisonous; hateful to God, hating one another. This magnifies the patience of God, in continuing the race of mankind upon the earth, and not destroying that nest of vipers. He did it once by water, and will again by fire.

2. This generation of vipers is fairly warned to flee from the wrath to come, which is certainly before them if they continue such; and their being a multitude will not be at all their security, for it will be neither reproach nor loss to God to cut them off. We are not only warned of this wrath, but are put into a way to escape it, if we look about us in time.

3. There is no way of fleeing from the wrath to come, but by repentance. They that submitted to the baptism of repentance thereby evidenced that they were warned to flee from the wrath to come and took the warning; and we by our baptism profess to have fled out of Sodom, for fear of what is coming upon it.

4. Those that profess repentance are highly concerned to live like penitents (v. 8): "Bring forth therefore fruits meet for repentance, else, notwithstanding your professions of repentance, you cannot escape the wrath to come." By the fruits of repentance it will be known whether it be sincere or no. By the change of our way must be evidenced the change of our mind.

5. If we be not really holy, both in heart and life, our profession of religion and relation to God and his church will stand us in no stead at all: Begin not now to frame excuses from this great duty of repentance, by saying within yourselves, We have Abraham to our father. What will it avail us to be the children of godly parents if we be not godly, to be within the pale of the Church if we be not brought into the bond of the covenant?

6. We have therefore no reason to depend upon our external privileges and professions of religion, because God has no need of us or of our services, but can effectually secure by his own honour and interest without us. If we were cut off and ruined, he could raise up to himself a church out of the most unlikely,--children to Abraham even out of stones.

7. The greater professions we make of repentance, and the greater assistances and encouragements are given us to repentance, the nearer and the sorer will our destruction be if we do not bring forth fruits meet for repentance. Now that the gospel begins to be preached, now that the kingdom of heaven is at hand, now that the axe is laid to the root of the tree, threatenings to the wicked and impenitent are now more terrible than before, as encouragements to the penitent are now more comfortable. "Now that you are upon your behaviour, look to yourselves."

8. Barren trees will be cast into the fire at length; it is the fittest place for them: Every tree that doth not bring forth fruit, good fruit, is hewn down, and cast into the fire. If it serve not for fruit, to the honour of God's grace, let it serve for fuel, to the honour of his justice.

V. The particular instructions he gave to several sorts of persons, that enquired of him concerning their duty: the people, the publicans, and the soldiers. Some of the Pharisees and Sadducees came to his baptism; but we do not find them asking, What shall we do? They thought they knew what they had to do as well as he could tell them, or were determined to do what they pleased, whatever he told them. But the people, the publicans, and the soldiers, who knew that they had done amiss, and that they ought to do better, and were conscious to themselves of great ignorance and unacquaintedness with the divine law, were particularly inquisitive: What shall we do? Note, 1. Those that are baptized must be taught, and those that have baptized them are concerned, as they have opportunity, to teach them, Matt. xxviii. 19, 20. 2. Those that profess and promise repentance in general must evidence it by particular instances of reformation, according as their place and condition are. 3. They that would do their duty must desire to know their duty, and enquire concerning it. The first good word Paul said, when he was converted, was, Lord, what wilt thou have me to do? These here enquire, not, What shall this man do? but, What shall we do? What fruits meet for repentance shall we bring forth? Now John gives answer to each, according to their place and station.

(1.) He tells the people their duty, and that is to be charitable (v. 11): He that has two coats, and, consequently, one to spare, let him give, or lend at least, to him that has none, to keep him warm. Perhaps he saw among his hearers some that were overloaded with clothes, while others were ready to perish in rags, and he puts those who had superfluities upon contributing to the relief of those that had not necessaries. The gospel requires mercy, and not sacrifice; and the design of it is to engage us to do all the good we can. Food and raiment are the two supports of life; he that hath meat to spare, let him give to him that is destitute of daily food, as well as he that hath clothes to spare: what we have we are but stewards of, and must use it, accordingly, as our Master directs.

(2.) He tells the publicans their duty, the collectors of the emperor's revenue (v. 13): Exact no more than that which is appointed you. They must do justice between the government and the merchant, and not oppress the people in levying the taxes, nor any way make them heavier or more burdensome than the law had made them. They must not think that because it was their office to take care that the people did not defraud the prince they might therefore, by the power they had, bear hard upon the people; as those that have ever so little a branch of power are apt to abuse it: "No, keep to your book of rates, and reckon it enough that you collect for Cæsar the things that are Cæsar's, and do not enrich yourselves by taking more." The public revenues must be applied to the public service, and not to gratify the avarice of private persons. Observe, He does not direct the publicans to quit their places, and to go no more to the receipt of custom; the employment is in itself lawful and necessary, but let them be just and honest in it.

(3.) He tells the soldiers their duty, v. 14. Some think that these soldiers were of the Jewish nation and religion: others think that they were Romans; for it was not likely either that the Jews would serve the Romans or that the Romans would trust the Jews in their garrisons in their own nation; and then it is an early instance of Gentiles embracing the gospel and submitting to it. Military men seldom seem inclined to religion; yet these submitted even to the Baptist's strict profession, and desired to receive the word of command from him: What must we do? Those who more than other men have their lives in their hands, and are in deaths often, are concerned to enquire what they shall do that they may be found in peace. In answer to this enquiry, John does not bid them lay down their arms, and desert the service, but cautions them against the sins that soldiers were commonly guilty of; for this is fruit meet for repentance, to keep ourselves from our iniquity. [1.] They must not be injurious to the people among whom they were quartered, and over whom indeed they were set: "Do violence to no man. Your business is to keep the peace, and prevent men's doing violence to one another; but do not you do violence to any. Shake no man" (so the word signifies); "do not put people into fear; for the sword of war, as well as that of justice, is to be a terror only to evil doers, but a protection to those that do well. Be not rude in your quarters; force not money from people by frightening them. Shed not the blood of war in peace; offer no incivility either to man or woman, nor have any hand in the barbarous devastations that armies sometimes make." Nor must they accuse any falsely to the government, thereby to make themselves formidable, and get bribes. [2.] They must not be injurious to their fellow-soldiers; for some think that caution, not to accuse falsely, has special reference to them: "Be not forward to complain one of another to your superior officers, that you may be revenged on those whom you have a pique against, or undermine those above you, and get into their places." Do not oppress any; so some think the word here signifies as used by the LXX. in several passages of the Old Testament. [3.] They must not be given to mutiny, or contend with their generals about their pay: "Be content with your wages. While you have what you agreed for, do not murmur that it is not more." It is discontent with what they have that makes men oppressive and injurious; they that never think they have enough themselves will not scruple at any the most irregular practices to make it more, by defrauding others. It is a rule to all servants that they be content with their wages; for they that indulge themselves in discontents expose themselves to many temptations, and it is wisdom to make the best of that which is.
Adam Clarke: Commentary on the Bible - 1831
3:1: Fifteenth year - This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously to the death of Augustus.
Tiberius Caesar - This emperor succeeded Augustus, in whose reign Christ was born. He began his reign August 19, a.d. 14, reigned twenty-three years, and died March 16, a.d. 37, aged seventy eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could; and that his tyranny might not end with his life, he chose Caius Caligula for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, This young prince will be a Serpent to the Roman people, and a Phaethon to the rest of mankind.
Herod - This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on Mat 2:1 (note).
Iturea and Trachonitis - Two provinces of Syria, on the confines of Judea.
Abilene - Another province of Syria, which had its name from Abila, its chief city.
These estates were left to Herod Antipas and his brother Philip by the will of their father, Herod the Great; and were confirmed to them by the decree of Augustus.
That Philip was tetrarch of Trachonitis, in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea, and Gaulonitis thirty-seven years. Antiq. b. xviii. c. 5, s. 6. And Herod continued tetrarch of Galilee till he was removed by Caligula, the successor of Tiberius. Antiq. b. xviii. c. 8, s. 2.
That Lysanius was tetrarch of Abilene is also evident from Josephus. He continued in this government till the Emperor Claudius took it from him, a.d. 42, and made a present of it to Agrippa. See Antiq. b. xix. c. 5, s. 1.
Tetrarch signifies the ruler of the fourth part of a country. See the note on Mat 14:1.
Albert Barnes: Notes on the Bible - 1834
3:1: Now in the fifteenth year - This was the "thirteenth" year of his being sole emperor. He was "two" years joint emperor with Augustus, and Luke reckons from the time when he was admitted to share the empire with Augustus Caesar. See Lardner's "Credibility," vol. i.
Tiberius Caesar - Tiberius succeeded Augustus in the empire, and began his "sole" reign Aug. 19th, 14 a. d. He was a most infamous character - a scourge to the Roman people. He reigned 23 years, and was succeeded by "Caius Caligula," whom he appointed his successor on account of his notorious wickedness, and that he might be, as he expressed it, a "serpent" to the Romans.
Pontius Pilate - Herod the Great left his kingdom to three sons. See the notes at Mat 2:22. To "Archelaus" he left "Judea." Archelaus reigned "nine" years, when, on account of his crimes, he was banished into Vienne, and Judea was made a Roman province, and placed entirely under Roman governors or "procurators," and became completely tributary to Rome. "Pontius Pilate" was the "fifth" governor that had been sent, and of course had been in Judea but a short time. (See the chronological table.)
Herod being tetrarch of Galilee - This was "Herod Antipas" son of Herod the Great, to whom Galilee had been left as his part of his father's kingdom. The word "tetrarch" properly denotes one who presides over a "fourth part" of a country or province; but it also came to be a general title, denoting one who reigned over any part - a third, a half, etc. In this case Herod had a "third" of the dominions of his father, but he was called tetrarch. It, was this Herod who imprisoned John the Baptist, and to whom our Saviour, when arraigned, was sent by Pilate.
And his brother Philip tetrarch of Iturea - "Iturea" was so called from "Jetur," one of the sons of Ishmael, Gen 25:15; Ch1 1:31. It was situated on the east side of the Jordan, and was taken from the descendants of Jetur by the tribes of Reuben and Gad and the half tribe of Manasseh, Ch1 5:19.
Region of Trachonitis - This region was also on the east of the Jordan, and extended northward to the district of Damascus and eastward to the deserts of Arabia. It was bounded on the west by Gaulonitis and south by the city of Bostra. Philip had obtained this region from the Romans on condition that he would extirpate the robbers.
Lysanias the tetrarch of Abilene - Abilene was so called from "Abila," its chief city. It was situated in Syria, northwest of Damascus and southeast of Mount Lebanon, and was adjacent to Galilee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 4030, ad 26
Tiberius Caesar: Luk 2:1
Pontius Pilate: Luk 23:1-4, Luk 23:24; Gen 49:10; Act 4:27, Act 23:26, Act 24:27, Act 26:30
Herod: Luk 3:19, Luk 9:7, Luk 23:6-11
his: Mat 14:3; Mar 6:17
Ituraea: Ituraea was a province of Syria east of Jordan, now called Djedour, according to Burckhardt, and comprising all the flat country south of Djebel Kessoue as far as Nowa, east of Djebel el Sheikh, or mount Hermon, and west of the Hadj road. Trachonitis, according to Strabo and Ptolemy, comprehended all the uneven country on the east of Auranitis, now Haouran, from near Damascus to Bozra, now called El Ledja and Djebel Haouran. Abilene was a district in the valley of Lebanon, so called from Abila its chief town, eighteen miles n of Damascus, according to Antoninus.
Geneva 1599
3:1 Now (1) in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
(1) John comes at the time foretold by the prophets and lays the foundation of the gospel which is exhibited unto us, setting forth the true observing of the law and free mercy in Christ, which comes after John, using also baptism which is the outward sign both of regeneration and also forgiveness of sins.
John Gill
3:1 Now in the fifteenth year of the reign of Tiberius Caesar,.... Emperor of Rome, and the third of the Caesars; Julius was the first, and Augustus the second, in whose time Christ was born, and this Tiberius the third; he was the son of Livia, the wife of Augustus, but not by him; but was adopted by him, into the empire: his name was Claudius Tiberius Nero, and for his intemperance was called, Caldius Biberius Mero; the whole of his reign was upwards of twenty two years, for he died in the twenty third year of his reign (g); and in the fifteenth of it, John began to preach, Christ was baptized, and began to preach also; so that this year may be truly called, "the acceptable year of the Lord".
Pontius Pilate being governor of Judea; under the Emperor Tiberius, in whose reign the Jewish chronologer (h) places him, and the historian (i) also, and make mention of him as sent by him to Jerusalem: he was not the first governor of Judea for the Romans; there were before him Coponius, Marcus Ambivius, Annins Rufus, and Valerius Gratus:
and Herod being tetrarch of Galilee; this was Herod Antipas, the son of Herod the great, and brother of Archelaus; the above chronologer (k) calls him also a tetrarch, and places him under Tiberius Caesar: he is sometimes called a king, and so he is by the Ethiopic version here called "king of Galilee"; and in the Arabic version, "prince over the fourth part of Galilee"; besides Galilee, he had also Peraea, or the country beyond Jordan, as Josephus (l) says, and which seems here to be included in Galilee; See Gill on Mt 14:1.
And his brother Philip tetrarch of Iturea, and of the region of Trachonitis: Pliny (m) makes mention of the nation of the Itureans, as belonging to Coele Syria; perhaps Iturea is the same with Batanea, or Auranitis, or both; since these with Trachon, the same with Trachonitis here, are allotted to Philip by Josephus (n): it seems to take its name from Jetur, one of the sons of Ishmael, Gen 25:15 Trachonitis is mentioned by Pliny (o), as near to Decapolis, and as a region and tetrarchy, as here: Ptolemy (p) speaks of the Trachonite Arabians, on the east of Batanea, or Bashan: the region of Trachona, or Trachonitis, with the Targumists (q), answers to the country of Argob. This Philip, who as before by Josephus, so by Egesippus (r), is said, in agreement with Luke, to be tetrarch of Trachonitis, was brother to Herod Antipas, by the father's, but not by the mother's side. Philip was born of Cleopatra, of Jerusalem, and Herod of Malthace, a Samaritan (s): he died in the twentieth year of Tiberius (t), five years after this:
and Lysanias the tetrarch of Abilene: mention is made of Abila by Pliny (u), as in Coele Syria, from whence this tetrarchy might have its name; and by Ptolemy (w), it is called Abila of Lysanius, from this, or some other governor of it, of that name; and the phrase, "from Abilene to Jerusalem", is to be met with in the Talmud (x), which doubtless designs this same place: who this Lysanias was, is not certain; he was not the son of Herod the great, as Eusebius suggests (y), nor that Lysanias, the son of Ptolemy Minnaeus, whom Josephus (z) speaks of, though very probably he might be a descendant of his: however, when Tiberius Caesar reigned at Rome, and Pontius Pilate governed in Judea, and Herod Antipas in Galilee, and Philip his brother in Iturea and Trachonitis, and Lysanias in Abilene, John the Baptist began to preach and baptize; to fix the area of whose ministry and baptism, all this is said.
(g) Suetou. Octav. Aug. c. 62, 63. & Tiberius Nero, c. 21, 49, 73. (h) R. David Ganz par. 2. fol. 15. 1. (i) Joseph. de Bello, Jud. l. 2. c. 9. sect. 2, 3. (k) Par. 1. fol. 25. 2. (l) De Bello Jud. l. 2. c. 6. sect. 5. (m) Nat. Hist. l. 5. c. 23. (n) Ib. ut supra. (de Bello, Jud. l. 2. c. 9. sect. 2, 3.) (o) Nat. Hist. l. 5. c. 12. (p) Lib. 5. c. 15. (q) Targum Jon. in Deut. iii. 4. 14. 1 Kings iv. 13. & T. Hiefos. in Deut. iii. 14. & Numb. xxxiv. 15. (r) De Excid. l. 1. c. 46. & 3. 26. (s) Joseph de Bello Jud. l. 1. c. 28. (t) Ib. Antiqu. l. 18. c. 6. (u) Lib. 5. c. 18. (w) Lib. 5. c. 15. (x) T. Bab. Bava Kama, fol. 59. 2. (y) Hist. Eccl l. 1. c. 9. 10. (z) De Belle Jud. l. 1. c. 13. sect. 1.
John Wesley
3:1 The fifteenth year of Tiberius - Reckoning from the time when Angustus made him his colleague in the empire. Herod being tetrarch of Galilee - The dominions of Herod the Great were, after his death, divided into four parts or tetrarchies. This Herod his son was tetrarch of Galilee, reigning over that fourth part of his dominions. His brother reigned over two other fourth parts, the region of Iturea, and that of Trachonitis (that tract of land on the other side Jordan, which had formerly belonged to the tribe of Manasseh.) And Lysanias (probably descended from a prince of that name, who was some years before governor of that country) was tetrarch of the remaining part of Abilene, which was a large city of Syria, whose territories reached to Lebanon and Damascus, and contained great numbers of Jews. Mt 3:1; Mk 1:1.
Robert Jamieson, A. R. Fausset and David Brown
3:1 PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20)
Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Lk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Lk 1:3). Here, evidently, commences his proper narrative. Also see on Mt 3:1.
the fifteenth year of Tiberius--reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [WEBSTER and WILKINSON], about the end of the year of Rome 779, or about four years before the usual reckoning.
Pilate . . . governor of Judea--His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.
Herod--(See on Mk 6:14).
Philip--a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mk 6:17).
Iturea--to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (1Chron 1:31), and anciently belonging to the half tribe of Manasseh.
Trachonitis--farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.
Abilene--still more to the northeast, so called from Abila, eighteen miles from Damascus [ROBINSON].
3:23:2: եւ ՚ի քահանայապետութեան Անայի եւ Կայիափայ. եղեւ բա՛ն Աստուծոյ ՚ի վերայ Յովհաննու որդւոյ Զաքարիայ՝ յանապատի անդ[1024]։ [1024] Ոմանք. Աննայի եւ Կայիա՛՛։ Օրինակ մի յաւելու. Բան Աստուծոյ յերկնից ՚ի վերայ։
2 եւ Աննայի ու Կայիափայի քահանայապետութեան օրով, Աստծու խօսքը լսելի եղաւ Զաքարիայի որդի Յովհաննէսին անապատում:
2 Եւ Աննային ու Կայիափային քահանայապետութեան ատենը Աստուծոյ խօսքը եղաւ Զաքարիային որդիին Յովհաննէսին անապատին մէջ։
եւ ի քահանայապետութեան Աննայի եւ Կայիափայ, եղեւ բան Աստուծոյ ի վերայ Յովհաննու որդւոյ Զաքարիայ յանապատի անդ:

3:2: եւ ՚ի քահանայապետութեան Անայի եւ Կայիափայ. եղեւ բա՛ն Աստուծոյ ՚ի վերայ Յովհաննու որդւոյ Զաքարիայ՝ յանապատի անդ[1024]։
[1024] Ոմանք. Աննայի եւ Կայիա՛՛։ Օրինակ մի յաւելու. Բան Աստուծոյ յերկնից ՚ի վերայ։
2 եւ Աննայի ու Կայիափայի քահանայապետութեան օրով, Աստծու խօսքը լսելի եղաւ Զաքարիայի որդի Յովհաննէսին անապատում:
2 Եւ Աննային ու Կայիափային քահանայապետութեան ատենը Աստուծոյ խօսքը եղաւ Զաքարիային որդիին Յովհաննէսին անապատին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: при первосвященниках Анне и Каиафе, был глагол Божий к Иоанну, сыну Захарии, в пустыне.
3:2  ἐπὶ ἀρχιερέως ἅννα καὶ καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ ἰωάννην τὸν ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ.
3:2. ἐπὶ (upon) ἀρχιερέως (of-a-first-sacreder-of) Ἅννα (of-an-Annas) καὶ (and) Καιάφα, (of-a-Kaiafas," ἐγένετο ( it-had-became ) ῥῆμα (an-uttering-to) θεοῦ (of-a-Deity) ἐπὶ (upon) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) Ζαχαρίου (of-a-Zacharias) υἱὸν (to-a-son) ἐν (in) τῇ (unto-the-one) ἐρήμῳ. (unto-solituded,"
3:2. sub principibus sacerdotum Anna et Caiapha factum est verbum Dei super Iohannem Zacchariae filium in desertoUnder the high priests Anna and Caiphas: the word of the Lord was made unto John, the son of Zachary, in the desert.
2. in the high-priesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness.
3:2. under the high priests Annas and Caiaphas: the word of the Lord came to John, the son of Zechariah, in the wilderness.
3:2. Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness:

2: при первосвященниках Анне и Каиафе, был глагол Божий к Иоанну, сыну Захарии, в пустыне.
3:2  ἐπὶ ἀρχιερέως ἅννα καὶ καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ ἰωάννην τὸν ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ.
3:2. sub principibus sacerdotum Anna et Caiapha factum est verbum Dei super Iohannem Zacchariae filium in deserto
Under the high priests Anna and Caiphas: the word of the Lord was made unto John, the son of Zachary, in the desert.
3:2. under the high priests Annas and Caiaphas: the word of the Lord came to John, the son of Zechariah, in the wilderness.
3:2. Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: Annas and Caiaphas being the high priests - Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest's office by turns. It is likely that Annas only was considered as high priest; and that Caiaphas was what the Hebrews termed כהן משנה cohen mishneh, or סגן כהנים sagan cohanim, the high priest's deputy, or ruler of the temple. See the note on Mat 2:4, and on Joh 18:13.
The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Christianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historic facts. It differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. It was under the first Caesars that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made - a challenge is offered to the Roman government, and to the Jewish rulers and people - a new religion has been introduced in such a place, at such a time - this has been accompanied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears because none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false; they never attempted it; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true!
The word of God came unto John - That is, the Holy Spirit that revealed to him this doctrine of salvation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men eminent for the austerity of their lives, the simplicity of their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the apostles which the new philosophy sends us? Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honor of which they would almost as soon lose life as be deprived. Who are they? Men of a mortified life and unblamable conversation? No, they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, etc., full of extravagance and impurity. They are pretended moralists that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which Philosophy herself blushes and bleeds.
Albert Barnes: Notes on the Bible - 1834
3:2: Annas and Caiaphas being highpriests - There was, properly speaking, but one high priest of the Jews; yet the name of high priest continued to be given to those who had been in that office, and especially when they still possessed some civil office after they had left the high priesthood. In this case it appears that "Caiapas" was high priest, and Annas "had been," but had been dismissed from the office. It is highly probable that he still held an office under the Romans, and was perhaps president of the Sanhedrin. He is mentioned before Caiaphas because he was the father-in-law to Caiaphas, and probably was the eldest, and had been longest in office. Instances similar to this may be found in Josephus.
There is one remark to be made here about the manner in which the gospels are written. They have every mark of openness and honesty. An impostor does not mention names, and times, and places particularly. If he did, it would be easy to ascertain that he was an impostor. But the sacred writers describe objects and people as if they were perfectly familiar with them. They never appear to be "guarding" themselves. They speak of things most minutely. If, therefore, they had been impostors, it would have been easy to detect them. If, for example, John did not begin to preach in the 15th year of Tiberius - if Philip was "not" tetrarch of Iturea - if Pontius Pilate was not governor of Judea, how easy would it have been to detect them in falsehood! Yet it was never done. Nay, we have evidence of that age, in Josephus, that these descriptions are strictly true; and, consequently, the gospels must have been written by people who were personally acquainted with what they wrote, who were not impostors, and who were "honest" people. If they were "honest," then the Christian religion is true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Annas: Joh 11:49-51, Joh 18:13, Joh 18:14, Joh 18:24; Act 4:6
the word: Luk 1:59-63; Jer 1:2, Jer 2:1; Eze 1:3; Hos 1:1, Hos 1:2; Jon 1:1; Mic 1:1; Zep 1:1
in: Luk 1:80; Isa 40:3; Mat 3:1, Mat 11:7; Mar 1:3; Joh 1:23
Geneva 1599
3:2 (a) Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
(a) Josephus calls him Ananus.
John Gill
3:2 Annas and Caiaphas being the high priests,.... Some difficulty here arises, how these two could be both high priests; when according to the law of God, and the usages of the Jewish nation, there was to be, and was but one high priest at a time: many things are observed by writers, to solve this difficulty: some go this way; that though according to the divine institution, and the practice of former times, there was but one high priest at a time; yet now, through the corruption of the present age, there were two high priests; or at least, which officiated alternately in the same year: but of such a corruption, no instance can be given, even in those corrupt times; and as Maimonides says (a), there can be but "one high priest" , "in all the world"; and besides, is contrary to their canons, which were then in being, and still remain; one (b) of which runs thus, "they do not appoint two high priests at once". Others suppose, that these two annually performed the office of high priests by turns; that Caiaphas was high priest one year, and Annas another: it is true indeed, that through the corruption of those times, this office became venal, hence it is said in the Talmud (c),
"because they gave money for the priesthood, they changed it every twelve months.''
And which is more largely expressed by one of their commentators (d),
"because the high priests, who were under the second temple, after Simeon the just, gave money to minister in the high priest's office, and because they were wicked, they did not fill up their years, therefore they changed every year.''
But though it is certain, that there were frequent, and sometimes annual changes in the priesthood, hence it is said of Caiaphas, Jn 11:49 that he was "high priest the same year", yet it does not appear that he and Annas took it yearly by turns: for Caiaphas continued in that office some years, even till after the death of Christ: and besides, had this been the case, as one of them could be but high priest for the year being, both in one year as here, could not with propriety be said to be high priests. Others take another method, and suppose Caiaphas to be properly the high priest, as he certainly was; and Annas so called, because he had been one formerly, the same with Ananus, the son of Seth; who was put into the priesthood by Quirinius, in the room of Joazar, and was deposed by Valerius Gratus, and Ishmael ben Phabi was put into his room: but though there may be instances of persons being called high priests, who had been in that office, after they were removed from it, yet no reason can be given, why Annas should be peculiarly called so, when there were in all probability several alive, who had been in that office as well as he; as Joazar his predecessor, and Ishmael ben Phabi, who succeeded Joazar, and after him Eleazar, the son of Annas, and then Simeon ben Camhith; nor why he should be put in the annals of the high priests, in a year in which he was not one. It seems most likely therefore, that he was the "Sagan" of the priests, of which office mention is frequently made, in the Jewish writings (e); yea, we often read of Chanina, or Chananiah, or Ananias, perhaps the same with this Annas, who is called, , "the Sagan of the priests" (f). This officer was not a deputy high priest, or one that was substituted to officiate occasionally, in the room of the high priest, when any thing hindered him, or rendered him unfit for his office; as on the day of atonement, if the high priest contracted any pollution, they substituted another to minister (g); which was not the "Sagan", but another priest; and even such an one was called an high priest, as appears from the following story (h).
"It happened to Simeon ben Camhith (a predecessor of Caiaphas), that he went out to speak with the king, on the evening of the day of atonement, and the spittle was scattered from his mouth, upon his garments, and he was unclean; and his brother Judah went in, and ministered in his stead in the high priesthood; and their mother saw her "two sons", "high priests in one day".''
But the "Sagan" was not an officer pro tempore, or so much under the high priest, and one in his stead, as a ruler and governor over other priests. Maimonides says of him thus (i);
"they appoint one priest, who is to the high priest as a second to the king, and he is called "Sagan"; and he is called a ruler: and he stands at the right hand of the high priest continually; and this is an honour to him, and all the priests are under the hand of the Sagan.''
The account given of him in the Talmud (k) is this;
"in five things the "Sagan" ministers; the "Sagan" says to him, my lord, high priest, lift up thy right hand (i.e. when he took the lots out of the vessel for the goats, on the day of atonement (l); which should be slain); the "Sagan" is on his right hand, and the father of the sanhedrim on his left (i.e. when he went to the east of the court and the north of the altar (m), where were the two goats, and the vessel in which were the lots); the "Sagan" waved with the veils, or linen clothes; the "Sagan" held him by his right hand, and caused him to ascend (by the steps to the altar); and no man was appointed an high priest, before he was a "Sagan."''
Now these might be as Serojab and Zephaniah, the one chief priest, and the other second priest, Jer 52:24 where the Targum and Jarchi interpret the text, the "Sagan" of the priests. And this being an office of such dignity and authority, supposing Annas in it, though he was not "the" high priest, yet being the head of the other priests, he might be called one, and be joined with Caiaphas, and set before him; not only because he had been an high priest, but because he was his father-in-law:
the word of God came to John the son of Zachariah: a priest of the order of "Abia"; and of Elisabeth, a daughter of Aaron, and cousin of Mary, the mother of Jesus; as it had come formerly to the prophets, and particularly to Jeremiah, who was sanctified from the womb, as the Baptist was: he was blessed with a prophetic spirit, and with the extraordinary gifts of the Holy Ghost, and with a wonderful revelation of the Messiah, and of the Gospel dispensation; and was abundantly qualified for the work he was called to, and sent to perform: and this befell him
in the wilderness; that is, of Judea; where he had been brought up and lived, and from whence and where he came, preaching: he had lived a solitary life, and had not learnt his doctrine from men, but had his mission, ministry, and baptism, from heaven.
(a) In Misn. Menachot, c. 13. sect. 10. (b) T. Hieros. Sanhedrin, fol. 29. 1. Maimon. Hilch. Cele Hamikdash, c. 4. sect. 15. (c) T. Bab. Yorma, fol. 8. 2. (d) Bartenora in Misn. Yoma, c 1. sect. 1. (e) Targum in 2 Kings xxiii. 4. & xxv. 18. & in Jer. xx. 1. 3. & xxix. 26, & lii. 24. (f) Misn. Shekalim, c. 6. sect. 1. T. Bab. Yoma, fol. 8. 1. Juchasin, fol. 57. 1. (g) Misn. Yoma, c. 1. sect. 1. (h) T. Hieros. Yoma, fol. 38. 4. Megilla, fol. 72. 1. Horayot, fol. 47. 4. T. Bab. Yoma, fol. 47. 1. Bemidbar Rabba, sect. 2. fol. 180. 3. (i) Hilch. Cele Hamikdash, c. 4. sect. 16. (k) T. Hieros. Yoma, fol. 41. 1. (l) Misn. Yoma, c. 4. sect. 1. (m) Ib. c. 3. sect. 9.
John Wesley
3:2 Annas being high priest, and Caiaphas - There could be but one high priest, strictly speaking, at once. Annas was the high priest at that time, and Caiaphas his sagan or deputy.
Robert Jamieson, A. R. Fausset and David Brown
3:2 Annas and Caiaphas . . . high priests--the former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas (Jn 18:13; Acts 4:6). Both Zadok and Abiathar acted as high priests in David's time (2Kings 15:35), and it seems to have become the fixed practice to have two (4Kings 25:18). (Also see on Mt 3:1.)
word of God came unto John--Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead--THE WORD [OLSHAUSEN].
3:33:3: Եւ ե՛կն յամենայն կողմն Յորդանանու, քարոզե՛լ մկրտութիւն ապաշխարութեան ՚ի թողութիւն մեղաց։
3 Եւ նա եկաւ Յորդանանի կողմը ապաշխարութեան մկրտութիւն քարոզելու՝ մեղքերի թողութեան համար,
3 Անիկա եկաւ Յորդանանի բոլոր կողմերը եւ ապաշխարութեան մկրտութիւն կը քարոզէր մեղքերու թողութեան համար.
Եւ եկն յամենայն կողմն Յորդանանու քարոզել մկրտութիւն ապաշխարութեան ի թողութիւն մեղաց:

3:3: Եւ ե՛կն յամենայն կողմն Յորդանանու, քարոզե՛լ մկրտութիւն ապաշխարութեան ՚ի թողութիւն մեղաց։
3 Եւ նա եկաւ Յորդանանի կողմը ապաշխարութեան մկրտութիւն քարոզելու՝ մեղքերի թողութեան համար,
3 Անիկա եկաւ Յորդանանի բոլոր կողմերը եւ ապաշխարութեան մկրտութիւն կը քարոզէր մեղքերու թողութեան համար.
zohrab-1805▾ eastern-1994▾ western am▾
3:33: И он проходил по всей окрестной стране Иорданской, проповедуя крещение покаяния для прощения грехов,
3:3  καὶ ἦλθεν εἰς πᾶσαν [τὴν] περίχωρον τοῦ ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
3:3. καὶ (and) ἦλθεν (it-had-came) εἰς (into) πᾶσαν (to-all) περίχωρον (to-spaced-about) τοῦ (of-the-one) Ἰορδάνου (of-an-Iordanes) κηρύσσων (heralding) βάπτισμα (to-an-immersing-to) μετανοίας (of-a-considering-with-unto) εἰς (into) ἄφεσιν (to-a-sending-off) ἁμαρτιῶν, (of-un-adjustings-along-unto,"
3:3. et venit in omnem regionem Iordanis praedicans baptismum paenitentiae in remissionem peccatorumAnd he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins.
3. And he came into all the region round about Jordan, preaching the baptism of repentance unto remission of sins;
3:3. And he went into the entire region of the Jordan, preaching a baptism of repentance for the remission of sins,
3:3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins:

3: И он проходил по всей окрестной стране Иорданской, проповедуя крещение покаяния для прощения грехов,
3:3  καὶ ἦλθεν εἰς πᾶσαν [τὴν] περίχωρον τοῦ ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
3:3. et venit in omnem regionem Iordanis praedicans baptismum paenitentiae in remissionem peccatorum
And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins.
3:3. And he went into the entire region of the Jordan, preaching a baptism of repentance for the remission of sins,
3:3. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И он проходил... точнее: "и он прошел по всей окрестности Иордана". См. Мф III, 5. - Проповедуя... Повторение того, что сказано у Марка I, 4.
Adam Clarke: Commentary on the Bible - 1831
3:3: The baptism of repentance - See on Mat 3:4-6 (note), and Mar 1:1 (note), etc., and Mark 16 (note) at the end.
Albert Barnes: Notes on the Bible - 1834
3:3: On the baptism of John - see the notes at mat 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: the country: Mat 3:5; Mar 1:4, Mar 1:5; Joh 1:28, Joh 3:26
preaching: Mat 3:6, Mat 3:11; Mar 1:4; Joh 1:31-33; Act 13:24, Act 19:4, Act 22:16
for: Luk 1:77
John Gill
3:3 And he came into all the country about Jordan,.... He came out of the wilderness of Judea, where he first began his ministry, to some parts of the country that bordered on Jordan, and was near unto it, on either side the river; sometimes he was at Bethabara, and sometimes at Aenon, near Salim; for he did not take a tour round about all, the country that encompassed Jordan, but being at it, or in places adjacent to it, all the country round about came to him; see Mt 3:5.
Preaching the baptism of repentance for the remission of sins: this was the work and office of John, as signified by Elias, in Mal 4:5 the Jews say (n),
"the Israelites will not repent, till Elias comes; as it is said, Mal 4:5 in the land of Israel repentance delights.''
John came into this land, preaching this doctrine; See Gill on Mk 1:4.
(n) Pirke Eliezer, c. 44.
3:43:4: Որպէս եւ գրեալ է ՚ի գիրս պատգամաց Եսայայ մարգարէի. Ձա՛յն բարբառոյ յանապատի. Պատրա՛ստ արարէք զճանապարհ Տեառն, եւ ուղի՛ղ արարէք զշաւիղս նորա[1025]։ [1025] Ոմանք. Զճանապարհս Տեառն, ուղիղ արա՛՛։
4 ինչպէս գրուած է Եսայի մարգարէի պատգամների գրքում. «Անապատում կանչողի ձայնն է. պատրաստեցէ՛ք Տիրոջ ճանապարհը, հարթեցէ՛ք նրա շաւիղները:
4 Ինչպէս Եսայի մարգարէին գրքին մէջ գրուած է՝ ըսելով. «Անապատին մէջ կանչողին ձայնը, Տէրոջը ճամբան պատրաստեցէք, անոր շաւիղները շտկեցէք։
Որպէս եւ գրեալ է ի գիրս պատգամաց Եսայեայ մարգարէի. Ձայն բարբառոյ յանապատի. Պատրաստ արարէք զճանապարհ Տեառն, եւ ուղիղ արարէք զշաւիղս նորա:

3:4: Որպէս եւ գրեալ է ՚ի գիրս պատգամաց Եսայայ մարգարէի. Ձա՛յն բարբառոյ յանապատի. Պատրա՛ստ արարէք զճանապարհ Տեառն, եւ ուղի՛ղ արարէք զշաւիղս նորա[1025]։
[1025] Ոմանք. Զճանապարհս Տեառն, ուղիղ արա՛՛։
4 ինչպէս գրուած է Եսայի մարգարէի պատգամների գրքում. «Անապատում կանչողի ձայնն է. պատրաստեցէ՛ք Տիրոջ ճանապարհը, հարթեցէ՛ք նրա շաւիղները:
4 Ինչպէս Եսայի մարգարէին գրքին մէջ գրուած է՝ ըսելով. «Անապատին մէջ կանչողին ձայնը, Տէրոջը ճամբան պատրաստեցէք, անոր շաւիղները շտկեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: как написано в книге слов пророка Исаии, который говорит: глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте стези Ему;
3:4  ὡς γέγραπται ἐν βίβλῳ λόγων ἠσαΐου τοῦ προφήτου, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
3:4. ὡς (as) γέγραπται (it-had-come-to-be-scribed) ἐν (in) βίβλῳ (unto-a-paper) λόγων (of-forthees) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before," Φωνὴ ( A-sound ) βοῶντος ( of-hollering-unto ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ ( unto-solituded ," Ἑτοιμάσατε ( Ye-should-have-readied-to ) τὴν ( to-the-one ) ὁδὸν ( to-a-way ) Κυρίου , ( of-Authority-belonged ," εὐθείας ( to-straight ) ποιεῖτε ( ye-should-do-unto ) τὰς ( to-the-ones ) τρίβους ( to-rubbed ) αὐτοῦ . ( of-it )
3:4. sicut scriptum est in libro sermonum Esaiae prophetae vox clamantis in deserto parate viam Domini rectas facite semitas eiusAs it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.
4. as it is written in the book of the words of Isaiah the prophet, The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight.
3:4. just as it has been written in the book of the sermons of the prophet Isaiah: “The voice of one crying out in the wilderness: Prepare the way of the Lord. Make straight his paths.
3:4. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight:

4: как написано в книге слов пророка Исаии, который говорит: глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте стези Ему;
3:4  ὡς γέγραπται ἐν βίβλῳ λόγων ἠσαΐου τοῦ προφήτου, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
3:4. sicut scriptum est in libro sermonum Esaiae prophetae vox clamantis in deserto parate viam Domini rectas facite semitas eius
As it was written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make straight his paths.
3:4. just as it has been written in the book of the sermons of the prophet Isaiah: “The voice of one crying out in the wilderness: Prepare the way of the Lord. Make straight his paths.
3:4. As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: (См. Мф III, 3). Ев. Лука, впрочем, приводит пророчество Исаии в более полном виде, чем Матфей и Марк (I, 3). Кроме 3-го стиха XL-й главы, он приводит 4-й и 5-й (по тексту 70-ти, с небольшими собственными изменениями). - В книге слов... т. е. в книге, содержащей слова или изречения Исаии (ср. Ам I, 1: "слова Амоса"). - Всякий дол, т. е. всякая долина, низина, овраг (faragx). Это, а равно и следующие выражения: гора, холм, кривизна, неровные пути - все образы, служащие для обозначения нравственных препятствий, которые должны быть удалены Иоанном с пути, по коему Мессия идет к Своему народу. Удалены эти препятствия могут быть только через искреннее раскаяние народа. - Спасение Божие - см. II, 20. Ев., согласно с пророком, разумеет здесь мессианское спасение, которое с пришествием Мессии и через Него сделается доступным созерцанию всех людей (всякой плоти - выражение это обозначает человечество со стороны его немощи и потребности в Божественной помощи, а равно указывает и на всеобщность спасения, ср. Деян II, 17). Евангелист, очевидно, именно для того и продолжил цитату из кн. Исаии, чтобы дать понять своим читателям, что спасение, приносимое Христом, назначено для всех народов.
Adam Clarke: Commentary on the Bible - 1831
3:4: Prepare ye the way - It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no public roads. - Ward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: The voice: Isa 40:3-5; Mat 3:3; Mar 1:3; Joh 1:23
Prepare: Luk 1:16, Luk 1:17, Luk 1:76-79; Isa 57:14, Isa 62:10; Mal 4:6; Joh 1:7, Joh 1:26-36, Joh 3:28-36
John Gill
3:4 As it is written in the book of the words of Esaias the prophet,.... Is 40:3
saying, the voice of one crying in the wilderness, Prepare ye the way of the Lord make his paths straight; See Gill on Mt 3:3.
John Wesley
3:4 Is 40:3.
3:53:5: Ամենայն ձորք լցցի՛ն, եւ ամենայն լերինք եւ բլուրք՝ խոնարհեսցի՛ն. եւ եղիցին դժուարինքն ՚ի դիւրի՛նս, եւ առապարքն՝ ՚ի հա՛րթ ճանապարհս[1026]. [1026] Ոմանք. ՚Ի հարթ ճանապարհ։
5 Բոլոր ձորերը թող լցուեն, բոլոր լեռներն ու բլուրները խոնարհուեն, դժուարին ճանապարհները հեշտ թող դառնան, առապարները՝ հարթ ճանապարհներ.
5 Ամէն ձոր պիտի լեցուի եւ ամէն լեռ ու բլուր պիտի ցածնայ եւ ծուռը պիտի շտկուի ու խորտուբորտ տեղերը հարթ ճամբաներ պիտի ըլլան։
Ամենայն ձորք լցցին, եւ ամենայն լերինք եւ բլուրք խոնարհեսցին, եւ եղիցին դժուարինքն ի դիւրինս, եւ առապարքն ի հարթ ճանապարհս:

3:5: Ամենայն ձորք լցցի՛ն, եւ ամենայն լերինք եւ բլուրք՝ խոնարհեսցի՛ն. եւ եղիցին դժուարինքն ՚ի դիւրի՛նս, եւ առապարքն՝ ՚ի հա՛րթ ճանապարհս[1026].
[1026] Ոմանք. ՚Ի հարթ ճանապարհ։
5 Բոլոր ձորերը թող լցուեն, բոլոր լեռներն ու բլուրները խոնարհուեն, դժուարին ճանապարհները հեշտ թող դառնան, առապարները՝ հարթ ճանապարհներ.
5 Ամէն ձոր պիտի լեցուի եւ ամէն լեռ ու բլուր պիտի ցածնայ եւ ծուռը պիտի շտկուի ու խորտուբորտ տեղերը հարթ ճամբաներ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: всякий дол да наполнится, и всякая гора и холм да понизятся, кривизны выпрямятся и неровные пути сделаются гладкими;
3:5  πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·
3:5. πᾶσα ( All ) φάραγξ ( a-chasm ) πληρωθήσεται ( it-shall-be-en-filled ) καὶ ( and ) πᾶν ( all ) ὄρος ( a-jut ) καὶ ( and ) βουνὸς ( a-mound ) ταπεινωθήσεται , ( it-shall-be-en-lowed ," καὶ ( and ) ἔσται ( it-shall-be ) τὰ ( the-ones ) σκολιὰ ( crooked-belonged ) εἰς ( into ) εὐθείας ( to-straight ) καὶ ( and ) αἱ ( the-ones ) τραχεῖαι ( rough ) εἰς ( into ) ὁδοὺς ( to-ways ) λείας : ( to-smooth-belonged ,"
3:5. omnis vallis implebitur et omnis mons et collis humiliabitur et erunt prava in directa et aspera in vias planasEvery valley shall be filled and every mountain and hill shall be brought low: and the crooked shall be made straight, and the rough ways plain.
5. Every valley shall be filled, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough ways smooth;
3:5. Every valley shall be filled, and every mountain and hill shall be brought low. And what is crooked shall be made straight. And the rough paths shall be made into level ways.
3:5. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways [shall be] made smooth;
Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways [shall be] made smooth:

5: всякий дол да наполнится, и всякая гора и холм да понизятся, кривизны выпрямятся и неровные пути сделаются гладкими;
3:5  πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·
3:5. omnis vallis implebitur et omnis mons et collis humiliabitur et erunt prava in directa et aspera in vias planas
Every valley shall be filled and every mountain and hill shall be brought low: and the crooked shall be made straight, and the rough ways plain.
3:5. Every valley shall be filled, and every mountain and hill shall be brought low. And what is crooked shall be made straight. And the rough paths shall be made into level ways.
3:5. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways [shall be] made smooth;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: Every they shall be filled - All hinderances shall be taken out of the way: a quotation from the Greek version of Isa 40:4, containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on Mat 3:3 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: valley: Luk 1:51-53; Isa 2:11-17, Isa 35:6-8, Isa 40:4, Isa 49:11, Isa 61:1-3; Eze 17:24; Jam 1:9
and the crooked: Isa 42:16, Isa 45:2; Heb 12:12, Heb 12:13
John Gill
3:5 Every valley shall be filled,.... Luke cites more out of the same prophecy, as relating to the times of John the Baptist, and the Messiah, than the other Evangelists Matthew and Mark do: in the prophet it is, "every valley shall be exalted"; which is done, by filling it up; the metaphor is persisted in, of preparing and clearing the way, for the coming of the Messiah, done by the ministry of John; under which, such souls as were lowly and humble, and depressed with the sense of sin, should be raised and directed to believe in Christ, and be filled with divine consolation from him. These words are owned by the Jews (o) to belong to the world to come; that is, the times of the Messiah; though they understand them, of making way for the return of the Israelites from captivity, by the Messiah: just as they suppose such things were done by the miraculous cloud, for the children of Israel, as they passed through the wilderness; of which they say (p),
"that it went before them, smote the serpents and scorpions, and fiery serpents, and the rock; and if there was any low place, it raised it up; or high place, it made it low, and caused them to be plain; as it is said, Is 40:3 "And every valley shall be exalted", &c.''
But what they say of this cloud literally, as preparing the way for the Israelites, is in a spiritual sense true, of the ministry of John; whereby many of the children of Israel, had the way prepared for them, for the reception of the Messiah; when as every humble soul had its expectation raised, and its faith encouraged, and its heart filled with spiritual joy; so such as were proud and haughty, were humbled:
and every mountain and hill shall be brought low; all such as are elated with their own abilities, and boast of their righteousness, trust in themselves, and look with disdain and contempt on others, their loftiness shall be bowed down, and their haughtiness made low; and the Messiah alone, in his person, grace, and righteousness, be exalted:
and the crooked shall be made straight: such as are of a crooked spirit, and walk in crooked ways, with the workers of iniquity, shall have new spirits given them, and be directed to right ways, and be led in the paths of righteousness and truth:
and the rough ways shall be made smooth; and men of rough tempers, comparable to lions and bears, shall become quiet and peaceable, smooth and easy; and moreover, whatever difficulties were in the minds of men concerning the Messiah, the end of his coming, and the nature of his kingdom; and whatever impediments were in the way of embracing him when come, should now be removed at least from many persons: R. David Kimchi, a very noted Jewish commentator (q), acknowledges that the whole of this passage is to be understood, , "by way of parable", in a mystical and figurative sense.
(o) T. Hieros. Erubin, fol. 25. 2. (p) Bemidbar Rabba, sect. 1. fol. 177. 1, 2. Vid. Targ. in Cant. ii. 6. & Jarchi in Cant. iii. 6. (q) In Isa. xl. 4.
John Wesley
3:5 Every valley shall be filled, &c. - That is, every hinderance shall be removed.
Robert Jamieson, A. R. Fausset and David Brown
3:5 Every valley, &c.--levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."
3:63:6: եւ տեսցէ՛ ամենայն մարմին զփրկութիւն Աստուծոյ։
6 եւ ամէն մարդ կը տեսնի Աստծու փրկութիւնը»:
6 Եւ ամէն մարմին Աստուծոյ փրկութիւնը պիտի տեսնէ»։
եւ տեսցէ ամենայն մարմին զփրկութիւն Աստուծոյ:

3:6: եւ տեսցէ՛ ամենայն մարմին զփրկութիւն Աստուծոյ։
6 եւ ամէն մարդ կը տեսնի Աստծու փրկութիւնը»:
6 Եւ ամէն մարմին Աստուծոյ փրկութիւնը պիտի տեսնէ»։
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3:66: и узрит всякая плоть спасение Божие.
3:6  καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.
3:6. καὶ ( and ) ὄψεται ( it-shall-behold ," πᾶσα ( all ) σὰρξ ( a-flesh ," τὸ ( to-the-one ) σωτήριον ( to-savior-belonged ) τοῦ ( of-the-one ) θεοῦ . ( of-a-Deity )
3:6. et videbit omnis caro salutare DeiAnd all flesh shall see the salvation of God.
6. And all flesh shall see the salvation of God.
3:6. And all flesh shall see the salvation of God.”
3:6. And all flesh shall see the salvation of God.
And all flesh shall see the salvation of God:

6: и узрит всякая плоть спасение Божие.
3:6  καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.
3:6. et videbit omnis caro salutare Dei
And all flesh shall see the salvation of God.
3:6. And all flesh shall see the salvation of God.”
3:6. And all flesh shall see the salvation of God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Luk 2:10, Luk 2:11, Luk 2:30-32; Psa 98:2, Psa 98:3; Isa 40:5, Isa 49:6, Isa 52:10; Mar 16:15; Rom 10:12; Rom 10:18
John Gill
3:6 And all flesh shall see the salvation of God. "By the salvation of God" is meant, the Messiah, the Lord Jesus Christ, the Saviour of God's appointing and sending; and who is the author of that salvation which God resolved on, contrived, and approved of; and is his ordinance for salvation, unto the ends of the earth, for all his elect; Lk 2:30 whom a great number among the Jews should, and did see, with their bodily eyes; and whom not only God's elect among them, but also all of them among the Gentiles, should behold with an eye of faith, for themselves, as their Saviour and Redeemer. It is matter of question, what passage is here referred to; whether Is 40:5 or Is 3:10 the latter comes nearest to the words, and the former stands closely connected with the expressions before cited; though it is usual with the New Testament writers, to join together passages, which stand in different places of the same prophet, and even which are in different books; Rom 9:33 compared with Is 8:14 and Mt 21:5 compared with Is 62:11 and that agreeably to the method used by Jewish writers (r).
(r) Vid. Surenhus. Biblos Katallages, de modis Allegandi, &c. Thes. 7. p. 45, 46, 319.
John Wesley
3:6 The salvation of God - The Saviour, the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
3:6 all flesh, &c.--(quoted literally from the Septuagint of Is 40:5). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare Ps 98:3; Is 11:10; Is 49:6; Is 52:10; Lk 2:31-32; Acts 13:47).
3:73:7: Եւ ասէր ցժողովուրդսն ելեալս մկրտել ՚ի նմանէ. Ծնո՛ւնդք իժից՝ ո՞ ցոյց ձեզ փախչել ՚ի բարկութենէն որ գալոց է[1027]։ [1027] Ոմանք. Եւ ասէ ցժողովուրդսն։
7 Եւ այն ժողովրդին, որ եկել էր իրենից մկրտուելու, ասում էր. «Իժերի՛ ծնունդներ, ո՞վ ձեզ սովորեցրեց փախչել բարկութիւնից, որ գալու է:
7 Իրմէն մկրտուելու ելլող ժողովուրդին ըսաւ. «Իժերո՛ւ ծնունդներ, ո՞վ իմացուց ձեզի գալու բարկութենէն փախչիլ։
Եւ ասէր ցժողովուրդսն ելեալս մկրտել ի նմանէ. Ծնունդք իժից, ո՞ ցոյց ձեզ փախչել ի բարկութենէն որ գալոց է:

3:7: Եւ ասէր ցժողովուրդսն ելեալս մկրտել ՚ի նմանէ. Ծնո՛ւնդք իժից՝ ո՞ ցոյց ձեզ փախչել ՚ի բարկութենէն որ գալոց է[1027]։
[1027] Ոմանք. Եւ ասէ ցժողովուրդսն։
7 Եւ այն ժողովրդին, որ եկել էր իրենից մկրտուելու, ասում էր. «Իժերի՛ ծնունդներ, ո՞վ ձեզ սովորեցրեց փախչել բարկութիւնից, որ գալու է:
7 Իրմէն մկրտուելու ելլող ժողովուրդին ըսաւ. «Իժերո՛ւ ծնունդներ, ո՞վ իմացուց ձեզի գալու բարկութենէն փախչիլ։
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3:77: [Иоанн] приходившему креститься от него народу говорил: порождения ехиднины! кто внушил вам бежать от будущего гнева?
3:7  ἔλεγεν οὗν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
3:7. Ἔλεγεν (It-was-forthing) οὖν (accordingly) τοῖς (unto-the-ones) ἐκπορευομένοις ( unto-traversing-out-of ) ὄχλοις (unto-crowds) βαπτισθῆναι (to-have-been-immersed-to) ὑπ' (under) αὐτοῦ (of-it,"Γεννήματα (Generatings-to) ἐχιδνῶν, (of-vipers,"τίς (what-one) ὑπέδειξεν (it-en-showed-under) ὑμῖν (unto-ye) φυγεῖν (to-have-had-fled) ἀπὸ (off) τῆς (of-the-one) μελλούσης (of-impending) ὀργῆς; (of-a-stressing?"
3:7. dicebat ergo ad turbas quae exiebant ut baptizarentur ab ipso genimina viperarum quis ostendit vobis fugere a ventura iraHe said therefore to the multitudes that went forth to be baptized by him: Ye offspring of vipers, who hath shewed you to flee from the wrath to come?
7. He said therefore to the multitudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come?
3:7. Therefore, he said to the crowd that went out in order to be baptized by him: “You progeny of vipers! Who told you to flee from the approaching wrath?
3:7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come:

7: [Иоанн] приходившему креститься от него народу говорил: порождения ехиднины! кто внушил вам бежать от будущего гнева?
3:7  ἔλεγεν οὗν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
3:7. dicebat ergo ad turbas quae exiebant ut baptizarentur ab ipso genimina viperarum quis ostendit vobis fugere a ventura ira
He said therefore to the multitudes that went forth to be baptized by him: Ye offspring of vipers, who hath shewed you to flee from the wrath to come?
3:7. Therefore, he said to the crowd that went out in order to be baptized by him: “You progeny of vipers! Who told you to flee from the approaching wrath?
3:7. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Эти стихи представляют собою почти буквальное повторение Мф III, 7-10. Различие состоит только в том, что у Матфея Иоанн обращается с обличениями к фарисеям и саддукеям, а у Луки - к толпам народа. Но, как видно из грозного тона речи, Лука имел в виду и то, что в народной толпе преобладающее значение имели фарисеи и саддукеи, - только он отдельно не упомянул их. - Прочее см. в толков. на Ев. Мф III, 7-10.
Adam Clarke: Commentary on the Bible - 1831
3:7: On this account of the Baptist's mode of preaching, see the notes on Mat 3:7-11 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: O generation: Gen 3:15; Psa 58:4, Psa 58:5; Isa 59:5; Mat 3:7-10, Mat 23:33; Joh 8:44; Act 13:10; Jo1 3:8
to flee: Th1 1:10; Heb 6:18
John Gill
3:7 Then said he to the multitude,.... That is, John, as the Ethiopic version reads; and the multitude to whom he spake the following words, were many of the Pharisees and Sadducees, as appears from Mt 3:7
That came forth to be baptized of him; who came out of their houses, towns, and cities, round about, to the place where John was; and hearing and seeing what he was about, desired to be admitted to his baptism: not that they "were baptised of him"; as the Arabic version renders it; but they came with a view of being baptized, were it thought fit and proper they should: but John refused them, saying to them,
O generation of vipers, who hath warned you to flee from the wrath to come? See Gill on Mt 3:7.
3:83:8: Արարէ՛ք այսուհետեւ պտուղս արժանիս ապաշխարութեան։ Եւ մի՛ սկսանիցիք ասել՝ եթէ ունիմք հայր զԱբրահամ. զայս ասե՛մ ձեզ, եթէ կարօղ է Աստուած ՚ի քարանցս յայսցանէ յարուցանել որդիս Աբրահամու[1028]։ [1028] Ոմանք. Պտուղ արժանի ա՛՛։
8 Այսուհետեւ ապաշխարութեան արժանի պտուղներ տուէ՛ք եւ մի՛ սկսէք ասել, թէ Աբրահամին ունենք իբրեւ հայր. այս ասեմ ձեզ, որ Աստուած կարող է այս քարերից անգամ դուրս բերել Աբրահամի որդիներ:
8 Ուրեմն ապաշխարութեան արժանաւոր պտուղ բերէք եւ մի՛ սկսիք ձեր ներսիդին ըսել թէ՝ ‘Մենք մեզի հայր Աբրահամը ունինք’, քանզի կ’ըսեմ ձեզի թէ Աստուած կարող է այս քարերէն Աբրահամի որդիներ հանել։
Արարէք այսուհետեւ պտուղս արժանիս ապաշխարութեան. եւ մի՛ սկսանիցիք [12]ասել եթէ` Ունիմք հայր զԱբրահամ. զայս ասեմ ձեզ, եթէ կարող է Աստուած ի քարանցս յայսցանէ յարուցանել որդիս Աբրահամու:

3:8: Արարէ՛ք այսուհետեւ պտուղս արժանիս ապաշխարութեան։ Եւ մի՛ սկսանիցիք ասել՝ եթէ ունիմք հայր զԱբրահամ. զայս ասե՛մ ձեզ, եթէ կարօղ է Աստուած ՚ի քարանցս յայսցանէ յարուցանել որդիս Աբրահամու[1028]։
[1028] Ոմանք. Պտուղ արժանի ա՛՛։
8 Այսուհետեւ ապաշխարութեան արժանի պտուղներ տուէ՛ք եւ մի՛ սկսէք ասել, թէ Աբրահամին ունենք իբրեւ հայր. այս ասեմ ձեզ, որ Աստուած կարող է այս քարերից անգամ դուրս բերել Աբրահամի որդիներ:
8 Ուրեմն ապաշխարութեան արժանաւոր պտուղ բերէք եւ մի՛ սկսիք ձեր ներսիդին ըսել թէ՝ ‘Մենք մեզի հայր Աբրահամը ունինք’, քանզի կ’ըսեմ ձեզի թէ Աստուած կարող է այս քարերէն Աբրահամի որդիներ հանել։
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3:88: Сотворите же достойные плоды покаяния и не думайте говорить в себе: отец у нас Авраам, ибо говорю вам, что Бог может из камней сих воздвигнуть детей Аврааму.
3:8  ποιήσατε οὗν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῶ ἀβραάμ.
3:8. ποιήσατε (Ye-should-have-done-unto) οὖν (accordingly) καρποὺς (to-fruits) ἀξίους ( to-deem-belonged ) τῆς (of-the-one) μετανοίας: (of-a-considering-with-unto,"καὶ (and) μὴ (lest) ἄρξησθε ( ye-might-have-firsted ) λέγειν (to-forth) ἐν (in) ἑαυτοῖς (unto-selves,"Πατέρα (To-a-father) ἔχομεν (we-hold) τὸν (to-the-one) Ἀβραάμ, (to-an-Abraam) λέγω (I-forth) γὰρ (therefore) ὑμῖν (unto-ye) ὅτι (to-which-a-one) δύναται ( it-ableth ,"ὁ (the-one) θεὸς (a-Deity,"ἐκ (out) τῶν (of-the-ones) λίθων (of-stones) τούτων (of-the-ones-these,"ἐγεῖραι (to-have-roused) τέκνα (to-producees) τῷ (unto-the-one) Ἀβραάμ. (unto-an-Abraam)
3:8. facite ergo fructus dignos paenitentiae et ne coeperitis dicere patrem habemus Abraham dico enim vobis quia potest Deus de lapidibus istis suscitare filios AbrahaeBring forth therefore fruits worthy of penance: and do not begin to say, We have Abraham for our father. For I say unto you that God is able of these stones, to raise up children to Abraham.
8. Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
3:8. So then, produce fruits worthy of repentance. And do not begin to say, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.
3:8. Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That God is able of these stones to raise up children unto Abraham:

8: Сотворите же достойные плоды покаяния и не думайте говорить в себе: отец у нас Авраам, ибо говорю вам, что Бог может из камней сих воздвигнуть детей Аврааму.
3:8  ποιήσατε οὗν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῶ ἀβραάμ.
3:8. facite ergo fructus dignos paenitentiae et ne coeperitis dicere patrem habemus Abraham dico enim vobis quia potest Deus de lapidibus istis suscitare filios Abrahae
Bring forth therefore fruits worthy of penance: and do not begin to say, We have Abraham for our father. For I say unto you that God is able of these stones, to raise up children to Abraham.
3:8. So then, produce fruits worthy of repentance. And do not begin to say, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.
3:8. Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: fruits: Isa 1:16-18; Eze 18:27-31; Act 26:20; Co2 7:10, Co2 7:11; Gal 5:22-24; Phi 1:11; Heb 6:7, Heb 6:8
worthy of: or, meet for
We: Luk 13:28, Luk 13:29, Luk 16:23-31; Isa 48:1, Isa 48:2; Jer 7:4-10; Joh 8:33; Rom 4:16, Rom 9:7
of these: Luk 19:40; Jos 4:3-8; Mat 8:11, Mat 8:12, Mat 21:43; Gal 3:28, Gal 3:29
John Gill
3:8 Bring forth therefore fruits worthy of repentance,.... Or "meet" for it, such as will show it to be true and genuine: "and begin not to say within yourselves": in one of Beza's copies, and in another of Stephens's, it was read, "think not", as in Mt 3:9. the sense is the same. The Vulgate Latin and Ethiopic versions, leave out the phrase, "within yourselves": what they are forbid to say follows,
we have Abraham to our father, for I say unto you, God is able of these stones to raise up children unto Abraham; which need not be thought strange, when the creation of Adam out of the earth, and the production of such a numerous offspring, as the Israelites were, from Abraham and Sarah, when past all hope of children, and are signified by the rock and pit in Is 51:1 are considered; See Gill on Mt 3:9.
John Wesley
3:8 Say not within yourselves, We have Abraham to our father - That is, trust not in your being members of the visible Church, or in any external privileges whatsoever: for God now requires a change of heart; and that without delay.
3:93:9: Բայց ահաւասիկ տապար՝ առ արմի՛ն ծառոց կայ. ամենայն ծառ որ ո՛չ առնէ զպտուղ բարւոք, հատանի եւ ՚ի հո՛ւր արկանի։
9 Բայց ահաւասիկ կացինը ծառերի արմատի վրայ է. ամէն ծառ, որ բարի պտուղ չի տալիս, կտրւում եւ կրակն է նետւում»:
9 Ալ հիմա կացինը ծառերուն արմատին քով կը դրուի. ուստի ամէն ծառ որ բարի պտուղ չի բերեր, պիտի կտրուի ու կրակը պիտի ձգուի»։
Բայց ահաւասիկ տապար առ արմին ծառոց կայ. ամենայն ծառ որ ոչ առնէ զպտուղ բարւոք` հատանի եւ ի հուր արկանի:

3:9: Բայց ահաւասիկ տապար՝ առ արմի՛ն ծառոց կայ. ամենայն ծառ որ ո՛չ առնէ զպտուղ բարւոք, հատանի եւ ՚ի հո՛ւր արկանի։
9 Բայց ահաւասիկ կացինը ծառերի արմատի վրայ է. ամէն ծառ, որ բարի պտուղ չի տալիս, կտրւում եւ կրակն է նետւում»:
9 Ալ հիմա կացինը ծառերուն արմատին քով կը դրուի. ուստի ամէն ծառ որ բարի պտուղ չի բերեր, պիտի կտրուի ու կրակը պիտի ձգուի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Уже и секира при корне дерев лежит: всякое дерево, не приносящее доброго плода, срубают и бросают в огонь.
3:9  ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὗν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
3:9. ἤδη (Which-then) δὲ (moreover) καὶ (and) ἡ (the-one) ἀξίνη (an-axe) πρὸς (toward) τὴν (to-the-one) ῥίζαν (to-a-root) τῶν (of-the-ones) δένδρων (of-trees) κεῖται : ( it-situateth ) πᾶν (all) οὖν (accordingly) δένδρον (a-tree) μὴ (lest) ποιοῦν (doing-unto) καρπὸν (to-a-fruit) [καλὸν] "[to-seemly]"ἐκκόπτεται (it-be-felled-out) καὶ (and) εἰς (into) πῦρ (to-a-fire) βάλλεται. (it-be-casted)
3:9. iam enim securis ad radicem arborum posita est omnis ergo arbor non faciens fructum exciditur et in ignem mittiturFor now the axe is laid to the root of the trees. Every tree therefore that bringeth not forth good fruit shall be cut down and cast into the fire.
9. And even now is the axe also laid unto the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire.
3:9. For even now the axe has been placed at the root of the trees. Therefore, every tree that does not produce good fruit shall be cut down and cast into the fire.”
3:9. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire:

9: Уже и секира при корне дерев лежит: всякое дерево, не приносящее доброго плода, срубают и бросают в огонь.
3:9  ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὗν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
3:9. iam enim securis ad radicem arborum posita est omnis ergo arbor non faciens fructum exciditur et in ignem mittitur
For now the axe is laid to the root of the trees. Every tree therefore that bringeth not forth good fruit shall be cut down and cast into the fire.
3:9. For even now the axe has been placed at the root of the trees. Therefore, every tree that does not produce good fruit shall be cut down and cast into the fire.”
3:9. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Luk 13:7, Luk 13:9, Luk 23:29-31; Isa 10:33, Isa 10:34; Eze 15:2-4, Eze 31:18; Dan 4:14, Dan 4:23; Mat 3:10, Mat 7:19; Joh 15:6; Heb 10:28, Heb 12:29
John Gill
3:9 And now also the axe is laid unto the root of the trees,.... Not only to Jesse's family, which as a root in a dry ground, and to Jerusalem, the metropolis of the nation; but to the root of the vain boasting of every Jew; their descent from Abraham, the covenant made with him, their ecclesiastical state and civil polity, all which would quickly be at an end: the Romans were now among them, the axe in God's hand; by means of whom, utter ruin and destruction would be brought upon their nation, city, and temple:
every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire; See Gill on Mt 3:10.
3:103:10: Հարցանէին զնա ժողովուրդքն եւ ասէին. Իսկ արդ՝ զի՞նչ գործեսցուք։
10 Ժողովուրդը նրան հարցնում էր եւ ասում. «Իսկ արդ, ի՞նչ պիտի անենք»:
10 Եւ ժողովուրդները կը հարցնէին իրեն ու կ’ըսէին. «Ուրեմն ի՞նչ ընենք»։
Հարցանէին զնա ժողովուրդքն եւ ասէին. Իսկ արդ զի՞նչ գործեսցուք:

3:10: Հարցանէին զնա ժողովուրդքն եւ ասէին. Իսկ արդ՝ զի՞նչ գործեսցուք։
10 Ժողովուրդը նրան հարցնում էր եւ ասում. «Իսկ արդ, ի՞նչ պիտի անենք»:
10 Եւ ժողովուրդները կը հարցնէին իրեն ու կ’ըսէին. «Ուրեմն ի՞նչ ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: И спрашивал его народ: что же нам делать?
3:10  καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, τί οὗν ποιήσωμεν;
3:10. καὶ (And) ἐπηρώτων (they-were-upon-entreating-unto) αὐτὸν (to-it,"οἱ (the-ones) ὄχλοι (crowds," λέγοντες ( forthing ,"Τί (To-what-one) οὖν (accordingly) ποιήσωμεν; (we-might-have-done-unto?"
3:10. et interrogabant eum turbae dicentes quid ergo faciemusAnd the people asked him, saying: What then shall we do?
10. And the multitudes asked him, saying, What then must we do?
3:10. And the crowed was questioning him, saying, “What then should we do?”
3:10. And the people asked him, saying, What shall we do then?
And the people asked him, saying, What shall we do then:

10: И спрашивал его народ: что же нам делать?
3:10  καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, τί οὗν ποιήσωμεν;
3:10. et interrogabant eum turbae dicentes quid ergo faciemus
And the people asked him, saying: What then shall we do?
3:10. And the crowed was questioning him, saying, “What then should we do?”
3:10. And the people asked him, saying, What shall we do then?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14: Наставления Иоанна простому народу, какие тот дал в ответ на вопрос народа, передает один ев. Лука. Общая мысль этих наставлений такая. Настоящие плоды покаяния - это не что-либо особенное, непосильное, а просто честное исполнение принятых на себя обязанностей. - У кого две одежды... Этим Иоанн напоминает об обязанности каждого помогать своему нуждающемуся ближнему, чем кто может. - Дай, т. е. одну. - У кого есть пища - не то, чтобы большие запасы пищи, а все равно и малое количество. - Делай то же, т. е. делись и куском хлеба. - Мытари - см. Мф V, 46. Мытари могли думать, что Иоанн заставить их совсем отказаться от их ненавистного народу служения. - Более определенного вам, т. е. больше того, что вам велело собирать с народа правительство. Обыкновенно же мытари требовали немало и в свою личную пользу. - Воины. Тут могли быть и воины из евреев, и солдаты римские из разных других наций, которые также были увлечены проповедью Иоанна. Они так же, как и мытари, чувствовали себя отчасти виновными в том, что содержание их тяжким бременем ложилось на народ. Нередко им также приходилось во время походов насильно брать чужое имущество, и это казалось им неизбежным делом их профессии. Как же им теперь каяться? Совсем что-ли оставить военную службу, раз она вынуждает их к совершению таких несправедливостей по отношению к ближнему? Иоанн в ответ им говорит, что они могут обойтись и без таких несправедливистей - пусть живут своим жалованьем. - Не клевещите, точнее: не доносите (sukofanthshte - слово, первоначально обозначавшее у греков донос на нарушавших запрещение правительства о вывозе смокв).
Adam Clarke: Commentary on the Bible - 1831
3:10: What shall we do then? - The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.
Albert Barnes: Notes on the Bible - 1834
3:10: What shall we do, then? - John had told them to bring forth fruits appropriate to repentance, or to lead a life which showed that their repentance was genuine. They very properly, therefore, asked how it should be done, or what "would be" such a life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: What: Luk 3:8; Act 2:37, Act 9:6, Act 16:30
John Gill
3:10 And the people asked him,.... Not the same as in Lk 3:7 the Sadducees and Pharisees, for they seemed not to be at all affected with, and wrought upon, by the ministry of John; but rather were displeased with him, and turned their backs on him, and rejected him and his baptism; but the common people, that stood by; who hearing John speak of wrath to come, and of repentance, and fruits worthy of it, were filled with concern about these things, and inquire,
saying, what shall we do? either to escape the wrath and vengeance coming on the nation, and also eternal ruin and destruction; and Beza says, that in two of his copies, and one of them his most ancient one it is added, "to be saved", and so in two of Stephens's; which confirms the above sense, and makes their inquiry to be the same with the jailor's, Acts 16:30 or else their meaning is, what are the things we are to do, or the fruits we are to bring forth, the duties we are to perform, in order to testify the truth and genuineness of our repentance? which latter seems most agreeable.
John Wesley
3:10 He answereth - It is not properly John, but the Holy Ghost, who teaches us in the following answers, how to come ourselves, and how to instruct other penitent sinners to come to Christ, that he may give them rest. The sum of all this is, Cease to do evil, learn to do well. These are the fruits worthy of repentance.
Robert Jamieson, A. R. Fausset and David Brown
3:10 What shall we do then?--to show the sincerity of our repentance. (Also see on Mt 3:10.)
3:113:11: Պատասխանի ետ՝ եւ ասէ ցնոսա. Ոյր իցեն երկու հանդերձք՝ տացէ զմին այնմ ոյր ոչ գուցէ. եւ ոյր կայցէ կերակուր՝ նո՛յնպէս արասցէ[1029]։ [1029] Ոմանք. Զմին այնմ ո՛յր ոչն գուցէ։
11 Նա պատասխանեց նրանց եւ ասաց. «Ով որ երկու զգեստ ունի, մէկը թող տայ նրան, որ չունի, եւ ով որ ուտելիք ունի, նոյն ձեւով թող անի»:
11 Պատասխան տուաւ ու ըսաւ անոնց. «Ով որ երկու հանդերձ ունի, թող մէկը չունեցողին տայ եւ ով որ կերակուր ունի, նոյնպէս ընէ»։
Պատասխանի ետ եւ ասէ ցնոսա. Ոյր իցեն երկու հանդերձք` տացէ զմին այնմ ոյր ոչն գուցէ. եւ ոյր կայցէ կերակուր` նոյնպէս արասցէ:

3:11: Պատասխանի ետ՝ եւ ասէ ցնոսա. Ոյր իցեն երկու հանդերձք՝ տացէ զմին այնմ ոյր ոչ գուցէ. եւ ոյր կայցէ կերակուր՝ նո՛յնպէս արասցէ[1029]։
[1029] Ոմանք. Զմին այնմ ո՛յր ոչն գուցէ։
11 Նա պատասխանեց նրանց եւ ասաց. «Ով որ երկու զգեստ ունի, մէկը թող տայ նրան, որ չունի, եւ ով որ ուտելիք ունի, նոյն ձեւով թող անի»:
11 Պատասխան տուաւ ու ըսաւ անոնց. «Ով որ երկու հանդերձ ունի, թող մէկը չունեցողին տայ եւ ով որ կերակուր ունի, նոյնպէս ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Он сказал им в ответ: у кого две одежды, тот дай неимущему, и у кого есть пища, делай то же.
3:11  ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς, ὁ ἔχων δύο χιτῶνας μεταδότω τῶ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω.
3:11. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Ὁ (The-one) ἔχων (holding) δύο (to-two) χιτῶνας (to-tunics) μεταδότω (it-should-have-had-given-with) τῷ (unto-the-one) μὴ (lest) ἔχοντι, (unto-holding,"καὶ (and) ὁ (the-one) ἔχων (holding) βρώματα (to-consumings-to) ὁμοίως (unto-along-belonged) ποιείτω. (it-should-do-unto)
3:11. respondens autem dicebat illis qui habet duas tunicas det non habenti et qui habet escas similiter faciatAnd he answering, said to them: He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner.
11. And he answered and said unto them, He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise.
3:11. But in response, he said to them: “Whoever has two coats, let him give to those who do not have. And whoever has food, let him act similarly.”
3:11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise:

11: Он сказал им в ответ: у кого две одежды, тот дай неимущему, и у кого есть пища, делай то же.
3:11  ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς, ὁ ἔχων δύο χιτῶνας μεταδότω τῶ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω.
3:11. respondens autem dicebat illis qui habet duas tunicas det non habenti et qui habet escas similiter faciat
And he answering, said to them: He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner.
3:11. But in response, he said to them: “Whoever has two coats, let him give to those who do not have. And whoever has food, let him act similarly.”
3:11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
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Adam Clarke: Commentary on the Bible - 1831
3:11: He that hath two coats, etc. - He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?
Albert Barnes: Notes on the Bible - 1834
3:11: He that hath two coats ... - Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine. It is remarkable that one of the "first" demands of religion is to do good, and it is in this way that it may be shown that the repentance is not feigned. For.
1. The "nature" of religion is to do good.
2. This requires self-denial, and none will deny themselves who are not attached to God. And,
3. This is to imitate Jesus Christ, who, though he was rich, yet for our sakes became poor.
Coats - See the notes at Mat 5:40.
Meat - Provision of any kind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: He that hath two: Luk 11:41, Luk 18:22, Luk 19:8; Isa 58:7-11; Dan 4:27; Mat 25:40; Mar 14:5-8; Joh 13:29; Act 10:2, Act 10:4, Act 10:31; Co2 8:3-14; Ti1 6:18; Heb 6:10; Jam 1:27; Jam 2:15-26; Jo1 3:17, Jo1 4:20
John Gill
3:11 He answereth and saith unto them,.... By telling them what they should do; and he does not put them upon ceremonial observances, nor severe exercises of religion, nor even the duties of the first table of the law, and others of the second, though necessary to be done; but upon acts of beneficence and kindness, to fellow creatures in distress; and are what may be called love of our neighbour, and which involves the love of God, and so the whole law; for the one cannot be rightly exercised without the other:
he that hath two coats, let him impart to him that hath none; not both of them, but one of them: a man is not obliged to go naked himself, in order to clothe another; and so the Persic and Ethiopic versions read, "let him give one to him that has not"; that has not a garment to wear. This is not to be understood strictly and literally, that a man is obliged to give one of his coats, if he has more than one, to a person in want of clothing; it will be sufficient to answer the intent of this exhortation, if he supplies his want another way, by furnishing him with money to buy one: the meaning is, that persons according to their abilities, and of what they can spare, should communicate to those that are in distress: much less is it to be concluded from hence, that it is not lawful for a man to have more coats than one:
and he that hath meat, or meats,
let him do likewise; that is, he that has a sufficiency of food, and more than enough for himself and family, let him give it freely and cheerfully to the poor and needy, for with such sacrifices God is well pleased: and when such acts of kindness are done in faith, from a principle of love, and with a view to the glory of God, they are the fruits of grace, and such as are meet for repentance, and show it to be genuine. John instances in these two articles, food and raiment, as containing the necessaries of human life, and including every thing, by which one may be serviceable to another.
Robert Jamieson, A. R. Fausset and David Brown
3:11 two coats--directed against the reigning avarice. (Also see on Mt 3:10.)
3:123:12: Եկին եւ մաքսաւորք մկրտել, եւ ասեն ցնա. Վա՛րդապետ՝ զի՞նչ գործեսցուք։
12 Մաքսաւորներն էլ եկան մկրտուելու եւ հարցրին նրան. «Վարդապե՛տ, մե՛նք ինչ անենք»:
12 Մաքսաւորներ ալ եկան մկրտուելու ու ըսին անոր. «Վա՛րդապետ, մե՞նք ինչ ընենք»։
Եկին եւ մաքսաւորք մկրտել, եւ ասեն ցնա. Վարդապետ, զի՞նչ գործեսցուք:

3:12: Եկին եւ մաքսաւորք մկրտել, եւ ասեն ցնա. Վա՛րդապետ՝ զի՞նչ գործեսցուք։
12 Մաքսաւորներն էլ եկան մկրտուելու եւ հարցրին նրան. «Վարդապե՛տ, մե՛նք ինչ անենք»:
12 Մաքսաւորներ ալ եկան մկրտուելու ու ըսին անոր. «Վա՛րդապետ, մե՞նք ինչ ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Пришли и мытари креститься, и сказали ему: учитель! что нам делать?
3:12  ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν, διδάσκαλε, τί ποιήσωμεν;
3:12. ἦλθον (They-had-came) δὲ (moreover,"καὶ (and) τελῶναι (finish-purchasers,"βαπτισθῆναι (to-have-been-immersed-to,"καὶ (and) εἶπαν (they-said) πρὸς (toward) αὐτόν (to-it,"Διδάσκαλε, (Teaching-speaker,"τί (to-what-one) ποιήσωμεν; (we-might-have-done-unto?"
3:12. venerunt autem et publicani ut baptizarentur et dixerunt ad illum magister quid faciemusAnd the publicans also came to be baptized and said to him: Master, what shall we do?
12. And there came also publicans to be baptized, and they said unto him, Master, what must we do?
3:12. Now the tax collectors also came to be baptized, and they said to him, “Teacher, what should we do?”
3:12. Then came also publicans to be baptized, and said unto him, Master, what shall we do?
Then came also publicans to be baptized, and said unto him, Master, what shall we do:

12: Пришли и мытари креститься, и сказали ему: учитель! что нам делать?
3:12  ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν, διδάσκαλε, τί ποιήσωμεν;
3:12. venerunt autem et publicani ut baptizarentur et dixerunt ad illum magister quid faciemus
And the publicans also came to be baptized and said to him: Master, what shall we do?
3:12. Now the tax collectors also came to be baptized, and they said to him, “Teacher, what should we do?”
3:12. Then came also publicans to be baptized, and said unto him, Master, what shall we do?
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Adam Clarke: Commentary on the Bible - 1831
3:12: Then came also publicans - He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, Luk 3:13, and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of the people, and enrich themselves by unjust surcharges. This, I am inclined to think, is too common an evil; and the executive government is often the people's scape-goat, to bear the crimes of its officers, crimes in which it has no concern. For an account of the publicans, see the note on Mat 5:46.
Albert Barnes: Notes on the Bible - 1834
3:12: The publicans - See the notes at Mat 5:47. There is reason to think that the "publicans" or "tax-gatherers" were especially oppressive and hard in their dealings with the people; and that, as they had every opportunity of exacting more than they ought, so they often did it, and thus enriched themselves. The evidence of repentance in them would be to break off their sins in this respect, and to deal justly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Luk 7:29, Luk 15:1, Luk 15:2, Luk 18:13; Mat 21:31, Mat 21:32
John Gill
3:12 Then came also publicans to be baptized,.... Being convinced under John's ministry of the evils of their past life, and desirous of being admitted to baptism, to which they understood repentance, and fruits meet for the same, were pre-requisite: these came nearer to John,
and said unto him, master, what shall we do? we have been very wicked persons, what shall we do to escape divine vengeance? or what are the particular duties we are to perform? or the fruits meet for repentance, we are to bring forth; that so we may be admitted to the ordinance of baptism, which requires, as previous to it, a true and hearty repentance? of these men,
See Gill on Mt 5:46, Mt 9:9, Mt 9:10, Mt 9:11
Robert Jamieson, A. R. Fausset and David Brown
3:12 publicans, &c. (Also see on Mt 3:10.)
3:133:13: Եւ նա՝ ասէ ցնոսա. Մի՛ ինչ աւելի քան զհրամայեալսն ձեզ առնիցէք[1030]։ [1030] Ոմանք. Քան զհրամայեալն ձեզ։
13 Նա ասաց նրանց. «Ձեզ հրամայուածներից աւելին մի՛ վերցրէք»:
13 Ան ալ ըսաւ անոնց. «Ձեզի հրամայուածէն աւելի բան մի՛ պահանջէք»։
Եւ նա ասէ ցնոսա. Մի՛ ինչ աւելի քան զհրամայեալն ձեզ առնիցէք:

3:13: Եւ նա՝ ասէ ցնոսա. Մի՛ ինչ աւելի քան զհրամայեալսն ձեզ առնիցէք[1030]։
[1030] Ոմանք. Քան զհրամայեալն ձեզ։
13 Նա ասաց նրանց. «Ձեզ հրամայուածներից աւելին մի՛ վերցրէք»:
13 Ան ալ ըսաւ անոնց. «Ձեզի հրամայուածէն աւելի բան մի՛ պահանջէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Он отвечал им: ничего не требуйте более определенного вам.
3:13  ὁ δὲ εἶπεν πρὸς αὐτούς, μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
3:13. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Μηδὲν (To-lest-moreover-one) πλέον (to-beyond) παρὰ (beside) τὸ (to-the-one) διατεταγμένον (to-having-had-come-to-be-arranged-through) ὑμῖν (unto-ye) πράσσετε. (ye-should-practice)
3:13. at ille dixit ad eos nihil amplius quam quod constitutum est vobis faciatisBut he said to them: Do nothing more than that which is appointed you.
13. And he said unto them, Extort no more than that which is appointed you.
3:13. But he said to them, “You should do nothing more than what has been appointed to you.”
3:13. And he said unto them, Exact no more than that which is appointed you.
And he said unto them, Exact no more than that which is appointed you:

13: Он отвечал им: ничего не требуйте более определенного вам.
3:13  ὁ δὲ εἶπεν πρὸς αὐτούς, μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
3:13. at ille dixit ad eos nihil amplius quam quod constitutum est vobis faciatis
But he said to them: Do nothing more than that which is appointed you.
3:13. But he said to them, “You should do nothing more than what has been appointed to you.”
3:13. And he said unto them, Exact no more than that which is appointed you.
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Albert Barnes: Notes on the Bible - 1834
3:13: Exact - Demand, or take, no more.
Than that which is appointed - That is, by the government. John does not condemn the office, or say that the employment should be forsaken. Though it was hated by the people - though often abused and therefore unpopular - yet "the office itself" was not dishonorable. If there is a government, it must be supported; and of course there must be people whose duty it is to collect taxes, as the means of the proper support of the government; and as such a support of the government is necessary, so the people should pay cheerfully the just apportionment of their rulers, and regard favorably those who are authorized to collect it. See Rom 13:1-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Exact: Luk 19:8; Psa 18:23; Pro 28:13; Isa 1:16, Isa 1:17, Isa 55:6, Isa 55:7; Eze 18:21, Eze 18:22, Eze 18:27, Eze 18:28; Mic 6:8; Mat 7:12; Co1 6:10; Eph 4:28; Tit 2:11, Tit 2:12; Heb 12:1
Geneva 1599
3:13 And he said unto them, Exact no more than that which is (b) appointed you.
(b) Require no more than that sum that is appointed for the tribute money.
John Gill
3:13 And he said unto them,.... Not by advising them to quit their employments, as if it was a thing unlawful to impose pay, and collect taxes, but by directing them to perform their office aright:
exact no more than that which is appointed you; by the government: there were two sorts of publicans; there were some that exacted more than what they were ordered, and settled the tax at their own pleasure, and collected what they would themselves; and these were very odious to the people, and were reckoned with the worst of sinners, as thieves and robbers; but there were others, who behaved according to the orders of the government, and these were submitted to, as appears from the Jewish canons:
"says (s) Samuel, the judgment a kingdom, is judgment (i.e. the orders of a government ought to be regarded); R. Chanina bar Cahana says, that Samuel says it of a publican, "who has nothing appointed for him": the house of R. Jannai say, of a publican that stands of himself.''
The gloss is,
""the judgment of a kingdom is judgment"; this is he that receives from a king, a tax (to gather) in a thing, "that is fixed", so and so for the year, and he is no robber: "who has nothing appointed for him", but takes according to his whole will and pleasure.''
Maimonides expresses this in plainer language (t).
"in what things is it said that a publican is as thieves? when a Gentile publican, or a Gentile that stands of himself, or a publican that stands for the king, and hath nothing fixed for him, but he takes what he pleases, and leaves what he pleases: but a publican with whom the king agrees, and orders that he should take a third or a fourth, or, "any thing that is appointed"; and he constitutes an Israelitish publican to collect that part for the king, and it is known that the man is faithful, and does not add any thing to what the king has decreed; he is not in the class of robbers, for the judgment of a king is judgment.--And so a king that lays a tax upon citizens, or upon every man and man, "a thing fixed"; or decrees, that whoever transgresses this thing, they shall take all his goods into the king's house; or that whatever shall be found in the field in the time of the barn (i.e. when it should be there) should pay tribute for it, whether he is the owner of the field or not: and so with respect to any thing else of this kind, it is not a robbery; and an Israelite that collects them for the king, is not in the number of robbers; for lo! he is right, and he does not add nor alter, nor take any thing to himself.''
Now such publicans as these, were received and submitted to, but others were rejected; so Moses Kotsensis says (u), that
"publicans that take, "more than what is appointed for them", are rejected.''
From all which we may learn what publicans these were that came to John's baptism, and put the above question to him; that they were Jewish publicans, and not Gentiles; and therefore John says nothing to them, but what concerned their employment, which he doubtless would have done, if they had been ignorant Gentiles: and also we see the reason of his expressing himself in this manner, since publicans were very apt to go beyond their orders, and require more than was fixed for them to collect; and likewise that John, in this advice, spoke the sense of the Jews themselves; who did not refuse to pay tribute, excepting some few, provided no more was exacted, than the government appointed; and as temptations to such evils were very great, and it lay in the power of these men to impose on the people, and extort from them, to abstain from such practices was an argument of the fear of God, of the truth of grace, and of the sincerity of repentance.
(s) T. Bab. Bava Kama, fol. 113. 1. (t) Hilch. Gezala, c. 5. sect. 11, 12. (u) Mitzvot Tora, pr. neg. 214. Vid. T. Bab. Sanhedrin, fol. 25. 2. Gloss in ib.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Exact no more, &c.--directed against that extortion which made the publicans a byword. (See on Lk 19:2; Lk 19:8). (Also see on Mt 3:10.)
3:143:14: Հարցանէին զնա եւ զինուորքն՝ եւ ասէին. Եւ մեք զի՞նչ գործեսցուք։ Ասէ ցնոսա. Մի՛ զոք խուիցէք՝ եւ մի՛ զոք զրպարտիցէք, շա՛տ լիցին ձեզ թոշակքն ձեր[1031]։ [1031] Օրինակ մի. Մի՛ զոք խռովիցէք, եւ մի զոք զրպ՛՛։
14 Զինուորները նոյնպէս հարցնում էին նրան. «Իսկ մե՛նք ինչ անենք»: Նա ասաց նրանց. «Ոչ ոքի մի՛ նեղէք, ոչ ոքի մի՛ զրպարտէք, ձեր ռոճիկը թող ձեզ բաւարար լինի»:
14 Զինուորներն ալ կը հարցնէին անոր ու կ’ըսէին. «Մե՞նք ինչ ընենք»։ Ըսաւ անոնց. «Մէկը մի՛ հարստահարէք. եւ մարդու վրայ զրպարտութիւն մի՛ ընէք ու ձեր թոշակով բաւականացէք»։
Հարցանէին զնա եւ զինուորքն եւ ասէին. Եւ մեք զի՞նչ գործեսցուք: Ասէ ցնոսա. Մի՛ զոք խուիցէք եւ մի՛ զոք զրպարտիցէք, շատ լիցին ձեզ թոշակքն ձեր:

3:14: Հարցանէին զնա եւ զինուորքն՝ եւ ասէին. Եւ մեք զի՞նչ գործեսցուք։ Ասէ ցնոսա. Մի՛ զոք խուիցէք՝ եւ մի՛ զոք զրպարտիցէք, շա՛տ լիցին ձեզ թոշակքն ձեր[1031]։
[1031] Օրինակ մի. Մի՛ զոք խռովիցէք, եւ մի զոք զրպ՛՛։
14 Զինուորները նոյնպէս հարցնում էին նրան. «Իսկ մե՛նք ինչ անենք»: Նա ասաց նրանց. «Ոչ ոքի մի՛ նեղէք, ոչ ոքի մի՛ զրպարտէք, ձեր ռոճիկը թող ձեզ բաւարար լինի»:
14 Զինուորներն ալ կը հարցնէին անոր ու կ’ըսէին. «Մե՞նք ինչ ընենք»։ Ըսաւ անոնց. «Մէկը մի՛ հարստահարէք. եւ մարդու վրայ զրպարտութիւն մի՛ ընէք ու ձեր թոշակով բաւականացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Спрашивали его также и воины: а нам что делать? И сказал им: никого не обижайте, не клевещите, и довольствуйтесь своим жалованьем.
3:14  ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες, τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς, μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
3:14. ἐπηρώτων (They-were-upon-entreating-unto) δὲ (moreover) αὐτὸν (to-it,"καὶ (and) στρατευόμενοι ( amassing-of ," λέγοντες ( forthing ,"Τί (To-what-one) ποιήσωμεν (we-might-have-done-unto) καὶ (and) ἡμεῖς; (we?"καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Μηδένα (To-lest-moreover-one) διασείσητε (ye-might-have-shaken-through,"μηδὲ (lest-moreover) συκοφαντήσητε, (ye-might-have-fig-manifested-unto,"καὶ (and) ἀρκεῖσθε (ye-should-be-sufficed-unto) τοῖς (unto-the-ones) ὀψωνίοις (unto-provisionlets) ὑμῶν. (of-ye)
3:14. interrogabant autem eum et milites dicentes quid faciemus et nos et ait illis neminem concutiatis neque calumniam faciatis et contenti estote stipendiis vestrisAnd the soldiers also asked him, saying: And what shall we do? And he said to them: Do violence to no man, neither calumniate any man; and be content with your pay.
14. And soldiers also asked him, saying, And we, what must we do? And he said unto them, Do violence to no man, neither exact wrongfully; and be content with your wages.
3:14. Then the soldiers also questioned him, saying, “And what should we do?” And he said to them: “You should strike no one, and you should not make false accusations. And be content with your pay.”
3:14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse [any] falsely; and be content with your wages.
And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse [any] falsely; and be content with your wages:

14: Спрашивали его также и воины: а нам что делать? И сказал им: никого не обижайте, не клевещите, и довольствуйтесь своим жалованьем.
3:14  ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες, τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς, μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
3:14. interrogabant autem eum et milites dicentes quid faciemus et nos et ait illis neminem concutiatis neque calumniam faciatis et contenti estote stipendiis vestris
And the soldiers also asked him, saying: And what shall we do? And he said to them: Do violence to no man, neither calumniate any man; and be content with your pay.
3:14. Then the soldiers also questioned him, saying, “And what should we do?” And he said to them: “You should strike no one, and you should not make false accusations. And be content with your pay.”
3:14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse [any] falsely; and be content with your wages.
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Adam Clarke: Commentary on the Bible - 1831
3:14: The soldiers likewise demanded of him - He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Raphelius in loco.
Neither accuse any falsely - Or, on a frivolous pretense - μηδε συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on Luk 19:7.
Be content with your wages - Οψωνιοις. The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three halfpence per day, but also the necessary supply of wheat, barley, etc. See Raphelius.
Albert Barnes: Notes on the Bible - 1834
3:14: The soldiers likewise - It seems that "they," also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not improbable that, as Judea was a Roman province, they were Jews or Jewish proselytes in the service of Herod Antipas or Philip, and so were really in the Roman service.
Do violence ... - Do not take the property of any by unlawful force, or do not use unjust force against the person or property of any individual. it is probable that many of them were oppressive, or prone to violence, rapine, or theft, and burdensome even in times of peace to the inhabitants.
Neither accuse any falsely - It is probable that when they wished the property of others and could not obtain it by violence, or when there was no pretext for violence, they often attempted the same thing in another way, and falsely accused the persons of crime. The word rendered "falsely accused" is the one from which our word "sycophant" is derived. The proper meaning of the word "sycophant" was this: There was a law in Athens which prohibited the importation of "figs." The "sycophant" (literally "the man who made figs to appear," or who showed them) was one who made complaint to the magistrate of persons who had imported figs contrary to law, or who was an "informer;" and then the word came to be used in a general sense to denote "any" complainer - a calumniator - an accuser - an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used also to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, "do not accuse any falsely."
Be content ... - Do not murmur or complain, or take unlawful means to increase your wages.
Wages - This word means not only the "money" which was paid them, but also their "rations" or daily allowance of food. By this they were to show that their repentance was genuine; that it had a practical influence; that it produced a real reformation of life; and it is clear that "no other" repentance would be genuine. Every profession of repentance which is not attended with a change of life is mere hypocrisy. It may farther be remarked that John did not condemn their profession, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good man and yet a soldier. What was required was that in their profession they should show that they were really upright, and did not commit the crimes which were often practiced in that calling. It is lawful to defend oneself, one's family, or one's country, and hence, it is lawful to be a soldier. Man everywhere, in all professions, should be a Christian, and then he will do honor to his profession, and his profession, if it is not a direct violation of the law of God, will be honorable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: the soldiers: Mat 8:5; Act 10:7
Do violence to no man: or, Put no man in fear, Rom 13:9, Rom 13:10; Phi 2:15
accuse: Luk 19:8; Exo 20:16, Exo 23:1; Lev 19:11; Tit 2:3; Rev 12:10
and be: Phi 4:11; Ti1 6:8-10; Heb 13:5, Heb 13:6
wages: or, allowance
Geneva 1599
3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse [any] falsely; and be content with your (c) wages.
(c) Which was paid to them partly in money and partly in food.
John Gill
3:14 And the soldiers likewise demanded of him,.... Or "asked him": why our translators have rendered it, "demanded of him", I know not, unless they thought that such language best suited persons of a military character. Some think these were Gentile soldiers, since it does not look so likely that the Romans would employ Jews as soldiers in their own country; though it is more probable that they were Jews, in the pay of the Romans, who belonged to Herod, tetrarch of Galilee, or to Philip of Ituraea, whose dominions lay near the place where John was: since it is certain, that there were many of the Jews that betook themselves to a military life; and seeing John instructed them in no part of natural or revealed religion, but what was suitable to their character and employment: for upon these men saying,
what shall we do? to avoid the threatened ruin, and to prove the truth of our repentance, that so we may be admitted to the holy ordinance of baptism; John replied,
do violence to no man; or "shake" him, or put him, into bodily fear, by threatening, hectoring, and bullying him, and drawing the sword upon him, which is usual, upon the least offence, for such persons to do;
neither accuse any falsely, or play the sycophant; who, in order to flatter some, bring malicious accusations against others; and which was a vice that too much prevailed among the Jewish soldiery; who either to curry favour with the Roman officers and governors, would wrongfully accuse their fellow soldiers, or country men, to them; or in order to extort sums of money from them, that they might live in a more luxurious manner than their common pay would admit of: wherefore, it follows,
and be content with your wages; allowed by the government, and do not seek to increase them by any unlawful methods, as by mutiny and sedition, by rebelling against your officers, or by ill usage of the people. The Jewish Rabbins have adopted this word, into their language in the Misnic and Talmudic writings (w): and their gloss explains it by the money, for the soldiers, and the hire of soldiers, as here; and it includes every thing which by the Romans were given to their soldiers for pay, and which was food as well as money.
(w) Misn. Sanhedrin, c. 2. sect. 4. T. Bab. Sanhedrin, fol. 18. 2. & 21. 2.
Robert Jamieson, A. R. Fausset and David Brown
3:14 soldiers . . . Do violence to none--The word signifies to "shake thoroughly," and so to "intimidate," probably in order to extort money or other property. (Also see on Mt 3:10.)
accuse . . . falsely--acting as informers vexatiously, on frivolous or false grounds.
content with your wages--"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [WEBSTER and WILKINSON]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.
3:153:15: Մինչ ա՛կն ունէր ժողովուրդն, եւ խորհէին ամենեքեան ՚ի սիրտս իւրեանց վասն Յովհաննու. Միթէ՝ սա՛ իցէ Քրիստոսն[1032]։ [1032] Ոմանք. Սա իցէ Քրիստոս։
15 Ժողովուրդը սպասման մէջ էր, եւ բոլորն իրենց սրտում Յովհաննէսի մասին հարց էին տալիս, թէ՝ միթէ սա՞ է Քրիստոսը:
15 Երբ ժողովուրդը կը սպասէր եւ ամէնքը իրենց սրտերնուն մէջ կը մտածէին Յովհաննէսին համար՝ թէ ‘Ա՞ս է արդեօք Քրիստոսը’,
Մինչ ակն ունէր ժողովուրդն եւ խորհէին ամենեքեան ի սիրտս իւրեանց վասն Յովհաննու. Միթէ սա՞ իցէ Քրիստոսն:

3:15: Մինչ ա՛կն ունէր ժողովուրդն, եւ խորհէին ամենեքեան ՚ի սիրտս իւրեանց վասն Յովհաննու. Միթէ՝ սա՛ իցէ Քրիստոսն[1032]։
[1032] Ոմանք. Սա իցէ Քրիստոս։
15 Ժողովուրդը սպասման մէջ էր, եւ բոլորն իրենց սրտում Յովհաննէսի մասին հարց էին տալիս, թէ՝ միթէ սա՞ է Քրիստոսը:
15 Երբ ժողովուրդը կը սպասէր եւ ամէնքը իրենց սրտերնուն մէջ կը մտածէին Յովհաննէսին համար՝ թէ ‘Ա՞ս է արդեօք Քրիստոսը’,
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Когда же народ был в ожидании, и все помышляли в сердцах своих об Иоанне, не Христос ли он, --
3:15  προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ ἰωάννου, μήποτε αὐτὸς εἴη ὁ χριστός,
3:15. Προσδοκῶντος (Of-toward-thinking-unto) δὲ (moreover) τοῦ (of-the-one) λαοῦ (of-a-people) καὶ (and) διαλογιζομένων ( of-fortheeing-through-to ) πάντων ( of-all ) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) αὐτῶν (of-them) περὶ (about) τοῦ (of-the-one) Ἰωάνου, (of-an-Ioanes,"μή (lest) ποτε (whither-also) αὐτὸς (it) εἴη (it-may-be) ὁ (the-one) χριστός, (Anointed,"
3:15. existimante autem populo et cogitantibus omnibus in cordibus suis de Iohanne ne forte ipse esset ChristusAnd as the people were of opinion, and all were thinking in their hearts of John, that perhaps he might be the Christ:
15. And as the people were in expectation, and all men reasoned in their hearts concerning John, whether haply he were the Christ;
3:15. Now all were thinking about John in their hearts, and the people were supposing that perhaps he might be the Christ.
3:15. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not:

15: Когда же народ был в ожидании, и все помышляли в сердцах своих об Иоанне, не Христос ли он, --
3:15  προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ ἰωάννου, μήποτε αὐτὸς εἴη ὁ χριστός,
3:15. existimante autem populo et cogitantibus omnibus in cordibus suis de Iohanne ne forte ipse esset Christus
And as the people were of opinion, and all were thinking in their hearts of John, that perhaps he might be the Christ:
3:15. Now all were thinking about John in their hearts, and the people were supposing that perhaps he might be the Christ.
3:15. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: "Властное, запечатленное выше человеческим достоинством слово Предтечи, его новое, отвечающее на самые святые запросы души учение, в соединении с его внешним, необычайным видом и самою безыскусственною проповедью, производили до такой степени сильное впечатление на народ, что многие недоумевали и размышляли в своем сердце, не это ли есть Мессия, обещанный Израилю? Это настроение умов... легко могло... привести к вредным для Иоаннам цели его последствиям. Строго верный своему призванию, не желая не принадлежащей себе славы, Иоанн предупреждает возможность такого крайнего увлечения и разъясняет недоумевающим людям в кратких, но сильных выражениях истинный смысл своего служения и свое отношение к Мессии" (Богословский с. 50). - Не Христос ли он? точнее: "не сам ли он (mhpote autoV...) Христос?" Иоанн говорил о другом Христе, но, может быть, мы - думал народ - не так что-нибудь поняли? Может быть, он имел в виду себя самого? - Прочее см. Мф III, 11-12.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. 19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison.

We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told,

I. How the people took occasion, from the ministry and baptism of John, to think of the Messiah, and to think of him as at the door, as now come. Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world, 1. They began presently to consider that now was the time for the Messiah to appear. The sceptre was departed from Judah, for they had no king but Cæsar; nay, and the law-giver too was gone from between his feet, for Herod had lately slain the sanhedrim. Daniel's seventy weeks were now expiring; and therefore it was but three or four years after this that they looked that the kingdom of heaven should appear immediately, Luke xix. 11. Never did the corrupt state of the Jews more need a reformation, nor their distressed state more need a deliverance, than now. 2. Their next thought was, "Is not his he that should come?" All thinking men mused, or reasoned, in their hearts, concerning John, whether he were the Christ or not. He had indeed none of the external pomp and grandeur in which they generally expected the Messiah to appear; but his life was holy and strict, his preaching powerful and with authority, and therefore "why may we not think that he is the Messiah, and that he will shortly throw off this disguise, and appear in more glory?" Note, That which puts people upon considering, reasoning with themselves, prepares the way for Christ.

II. How John disowned all pretensions to the honour of being himself the Messiah, but confirmed them in their expectations of him that really was the Messiah, v. 16, 17. John's office, as a crier or herald, was to give notice that the kingdom of God and the King of that kingdom were at hand; and therefore, when he had told all manner of people severally what they must do ("You must do this, and you must do that"), he tells them one thing more which they must all do: they must expect the Messiah now shortly to appear. And this serves as an answer to their musings and debates concerning himself. Though he knew not their thoughts, yet, in declaring this, he answered them.

1. He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them.

2. He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so.

(1.) John owns the Messiah to have a greater excellency than he had, and that he was in all things preferable to him; he is one the latchet of whose shoe he does not think himself worthy to loose; he does not think himself worthy to be the meanest of his servants, to help him on and off with his shoes. John was a prophet, yea more than a prophet, more so than any of the Old-Testament prophets; but Christ was a prophet more than John, for it was both by the Spirit of Christ, and of the grace of Christ, that all the prophets prophesied, and John among the rest, 1 Pet. i. 10, 11. This was a great truth which John came to preach; but the manner of his expressing it bespeaks his humility, and in it he not only does justice to the Lord Jesus, but does him honour too: "He is one whom I am not worthy to approach, or draw nigh to, no not as a servant." Thus highly does it become us to speak of Christ, and thus humbly of ourselves.

(2.) He owns him to have a greater energy than he had: "He is mightier than I, and does that which I cannot do, both for the comfort of the faithful and for the terror of hypocrites and dissemblers." They thought that a wonderful power went along with John; but what was that compared with the power which Jesus would come clothed with? [1.] John can do no more than baptize with water, in token of this, that they ought to purify and cleanse themselves; but Christ can, and will, baptize with the Holy Ghost; he can give the Spirit to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire purges out the dross that is within, and melts down the metal, that it may be cast into a new mould. [2.] John can only preach a distinguishing doctrine, and by word and sign separate between the precious and the vile; but Christ hath his fan in his hand, with which he can, and will, perfectly separate between the wheat and the chaff. He will thoroughly purge his floor; it is his own, and therefore he will purge it, and will cast out of his church the unbelieving impenitent Jews, and confirm in his church all that faithfully follow him. [3.] John can only speak comfort to those that receive the gospel, and, like other prophets, say to the righteous that it shall be well with them; but Jesus Christ will give them comfort. John can only promise them that they shall be safe; but Christ will make them so: he will gather the wheat into his garner; good, serious, solid people he will gather now into his church on earth, which shall be made up of such, and he will shortly gather them into his church in heaven, where they shall be for ever sheltered. [4.] John can only threaten hypocrites, and tell the barren trees that they shall be hewn down and cast into the fire; but Christ can execute that threatening; those that are as chaff, light, and vain, and worthless, he will burn with fire unquenchable. John refers here to Mal. iii. 18; iv. 1, 2. Then, when the floor is purged, ye shall return, and discern between the righteous and the wicked, for the day comes that shall burn as an oven.

The evangelist concludes his account of John's preaching with an et cætera (v. 18): Many other things in his exhortation preached he unto the people, which are not recorded. First, John was an affectionate preacher. He was parakalon--exhorting, beseeching; he pressed things home upon his hearers, followed his doctrine close, as one in earnest. Secondly, He was a practical preacher. Much of his preaching was exhortation, quickening them to their duty, directing them in it, and not amusing them with matters of nice speculation. Thirdly, He was a popular preacher. Though he had scribes and Pharisees, men of polite learning, attending his ministry, and Sadducees, men of free thought, as they pretended, yet he addressed himself to the people, pros ton laon--to the laity, and accommodated himself to their capacity, as promising himself best success among them. Fourthly, He was an evangelical preacher, for so the word here used signifies, euengelizeto--he preached the gospel to the people; in all his exhortations, he directed people to Christ, and excited and encouraged their expectations of him. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. Fifthly, He was a copious preacher: Many other things he preached, polla men kai hetera--many things, and different. He preached a great deal, shunned not to declare the whole counsel of God; and he varied in his preaching, that those who were not reached, and touched, and wrought upon, by one truth, might be by another.

III. How full a stop was put to John's preaching. When he was in the midst of his usefulness, going on thus successfully, he was imprisoned by the malice of Herod (v. 19, 20): Herod the tetrarch being reproved by him, not only for living in incest with his brother Philip's wife, but for the many other evils which Herod had done (for those that are wicked in one instance are commonly so in many others), he could not bear it, but contracted an antipathy to him for his plain dealing, and added this wickedness to all the rest, which was indeed above all, that he shut up John in prison, put that burning and shining light under a bushel. Because he could not bear his reproofs, others should be deprived of the benefit of his instructions and counsels. Some little good he might do to those who had access to him, when he was in prison; but nothing to what he might have done if he had had liberty to go about all the country, as he had done. We cannot think of Herod's doing this without the greatest compassion and lamentation, nor of God's permitting it without admiring the depth of the divine counsels, which we cannot account for. Must he be silenced who is the voice of one crying in the wilderness? Must such a preacher be shut up in prison who ought to have been set up in the courts of the temple? But thus the faith of his disciples must be tried; thus the unbelief of those who rejected him must be punished; thus he must be Christ's forerunner in suffering as well as preaching; and thus, having been for about a year and a half preparing people for Christ, he must now give way to him, and, the Sun being risen, the morning-star must of course disappear.
Adam Clarke: Commentary on the Bible - 1831
3:15: Whether he were the Christ - So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See the note on Mat 17:11.
Albert Barnes: Notes on the Bible - 1834
3:15: In expectation - Expecting the Messiah. Margin, "suspense." That is, they were not certain whether John was not himself the Messiah. They confidently "expected" his appearing, and there minds were in "suspense," or they were in a state of doubt whether he had not already come, and whether John was not the Messiah.
Mused in their hearts of John - Thought of his character, his preaching, and his success, and anxiously inquired whether he did not do the things which were expected of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: expectation: or, suspense, Joh 10:24
mused: or, reasoned, or debated, Joh 1:19-28, Joh 3:28, Joh 3:29
Geneva 1599
3:15 (2) And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
(2) If we would rightly and fruitfully receive the sacraments, we must neither rest in the signs, neither in him that ministers the signs, but lift up our eyes to Christ, who is the author of the sacraments, and the giver of that which is represented by the sacraments.
John Gill
3:15 And as the people were in expectation, of the coming of the Messiah; Daniel's seventy weeks being now accomplished, the sceptre being departed from Judah, and the Romans having the government in their hands, from whom they hoped for a deliverance by Christ;
and all men mused in their hearts of John; whether he were the Christ, or no; about which they had many reasonings and debates: some doubting of it, others ready to believe it, from his extraordinary birth, the singular holiness of his life, the power and efficacy of his doctrine, the new ordinance he administered, the restoration of religion by him, the freedom he took in reproving the vices of men, and the apt answers he gave to the questions now put to him. And that the Messiah was born, though he was not, as yet, made manifest, they might conclude, not only from the fulfilment of several prophecies, but from the song of Zacharias, the declaration of Simeon and Anna in the temple, and of the wise men that came from the east; and John appearing in such an unusual manner, they were ready to hope that he was the person; though they did not consider that he was of the tribe of Levi, and not of Judah; from which latter the Messiah was to spring; but this might be unattended to by them, and Satan might have an hand in it to hide the true Messiah from them.
Robert Jamieson, A. R. Fausset and David Brown
3:15 whether he were the Christ--showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on Mt 3:10.)
3:163:16: Պատասխանի ետ ամենեցուն՝ եւ ասէ. Ես մկրտեմ զձեզ ջրո՛վ. բայց գայ զօրագո՛յն քան զիս, զորոյ՝ չե՛մ բաւական բառնալ զկօշիկս. նա՛ մկրտեսցէ զձեզ Հոգւով Սրբով եւ հրով[1033]։ [1033] Ոմանք. Զկօշիկս նորա. նա։
16 Նա պատասխանեց բոլորին ու ասաց. «Ես ձեզ մկրտում եմ ջրով, բայց գալիս է ինձնից աւելի զօրաւորը, որի կօշիկները հանելու արժանի չեմ ես. նա ձեզ կը մկրտի Սուրբ Հոգով եւ հրով.
16 Յովհաննէս պատասխան տուաւ ամենուն ու ըսաւ. «Ես ձեզ ջրով կը մկրտեմ, բայց ինձմէ աւելի զօրաւորը պիտի գայ, որուն կօշիկներուն կապերը քակելու արժանի չեմ, անիկա ձեզ պիտի մկրտէ Սուրբ Հոգիով եւ կրակով.
Պատասխանի [13]ետ ամենեցուն եւ ասէ. Ես մկրտեմ զձեզ ջրով, բայց գայ զօրագոյն քան զիս, զորոյ չեմ բաւական բառնալ զկօշիկս, նա մկրտեսցէ զձեզ Հոգւով Սրբով եւ հրով:

3:16: Պատասխանի ետ ամենեցուն՝ եւ ասէ. Ես մկրտեմ զձեզ ջրո՛վ. բայց գայ զօրագո՛յն քան զիս, զորոյ՝ չե՛մ բաւական բառնալ զկօշիկս. նա՛ մկրտեսցէ զձեզ Հոգւով Սրբով եւ հրով[1033]։
[1033] Ոմանք. Զկօշիկս նորա. նա։
16 Նա պատասխանեց բոլորին ու ասաց. «Ես ձեզ մկրտում եմ ջրով, բայց գալիս է ինձնից աւելի զօրաւորը, որի կօշիկները հանելու արժանի չեմ ես. նա ձեզ կը մկրտի Սուրբ Հոգով եւ հրով.
16 Յովհաննէս պատասխան տուաւ ամենուն ու ըսաւ. «Ես ձեզ ջրով կը մկրտեմ, բայց ինձմէ աւելի զօրաւորը պիտի գայ, որուն կօշիկներուն կապերը քակելու արժանի չեմ, անիկա ձեզ պիտի մկրտէ Սուրբ Հոգիով եւ կրակով.
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3:1616: Иоанн всем отвечал: я крещу вас водою, но идёт Сильнейший меня, у Которого я недостоин развязать ремень обуви; Он будет крестить вас Духом Святым и огнем.
3:16  ἀπεκρίνατο λέγων πᾶσιν ὁ ἰωάννης, ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὖ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3:16. ἀπεκρίνατο ( it-separated-off ) λέγων (forthing) πᾶσιν ( unto-all ,"ὁ (the-one) Ἰωάνης (an-Ioanes,"Ἐγὼ (I) μὲν (indeed) ὕδατι (unto-a-water) βαπτίζω (I-immerse-to) ὑμᾶς: (to-ye) ἔρχεται ( it-cometh ) δὲ (moreover,"ὁ (the-one) ἰσχυρότερός (more-force-held) μου, (of-me,"οὗ (of-which) οὐκ (not) εἰμὶ (I-be) ἱκανὸς (ampled) λῦσαι (to-have-loosed) τὸν (to-the-one) ἱμάντα (to-a-strap) τῶν (of-the-ones) ὑποδημάτων (of-bindings-under-to) αὐτοῦ: (of-it) αὐτὸς (it) ὑμᾶς (to-ye) βαπτίσει (it-shall-immerse-to) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ (unto-hallow-belonged) καὶ (and) πυρί: (unto-a-fire)
3:16. respondit Iohannes dicens omnibus ego quidem aqua baptizo vos venit autem fortior me cuius non sum dignus solvere corrigiam calciamentorum eius ipse vos baptizabit in Spiritu Sancto et igniJohn answered, saying unto all: I indeed baptize you with water: but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose. He shall baptize you with the Holy Ghost and with fire;
16. John answered, saying unto them all, I indeed baptize you with water; but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and fire:
3:16. John responded by saying to everyone: “Indeed, I baptize you with water. But there will arrive one stronger than me, the laces of whose shoes I am not worthy to loosen. He will baptize you in the Holy Spirit, and with fire.
3:16. John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

16: Иоанн всем отвечал: я крещу вас водою, но идёт Сильнейший меня, у Которого я недостоин развязать ремень обуви; Он будет крестить вас Духом Святым и огнем.
3:16  ἀπεκρίνατο λέγων πᾶσιν ὁ ἰωάννης, ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὖ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3:16. respondit Iohannes dicens omnibus ego quidem aqua baptizo vos venit autem fortior me cuius non sum dignus solvere corrigiam calciamentorum eius ipse vos baptizabit in Spiritu Sancto et igni
John answered, saying unto all: I indeed baptize you with water: but there shall come one mightier than I, the latchet of whose shoes I am not worthy to loose. He shall baptize you with the Holy Ghost and with fire;
3:16. John responded by saying to everyone: “Indeed, I baptize you with water. But there will arrive one stronger than me, the laces of whose shoes I am not worthy to loosen. He will baptize you in the Holy Spirit, and with fire.
3:16. John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
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Adam Clarke: Commentary on the Bible - 1831
3:16: On these verses see Mat 3:11, Mat 3:12, and Mar 1:7, Mar 1:8, and particularly the note on Joh 3:5 (note).
Albert Barnes: Notes on the Bible - 1834
3:16: See the notes at Mat 3:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: I indeed: Mat 3:11; Mar 1:7, Mar 1:8; Joh 1:26, Joh 1:33; Act 1:5, Act 11:16, Act 13:24, Act 13:25, Act 19:4, Act 19:5
he shall: Pro 1:23; Isa 32:15, Isa 44:3, Isa 44:4; Eze 36:25; Joe 2:28, Joe 2:29; Joh 7:38; Act 2:33, Act 10:44, Act 11:15; Co1 12:13
and with: Isa 4:4; Zac 13:9; Mal 3:2, Mal 3:3; Act 2:3, Act 2:4, Act 2:17, Act 2:18
John Gill
3:16 John answered, saying unto them all,.... For some of them might not only so think in their hearts, but express with their mouths the apprehension they had of him; and might put the question to him, as the priests and Levites from Jerusalem afterwards did; or he might know the secret thoughts of their hearts by divine revelation; or be apprized by his disciples of the private sentiments of the people concerning him: and therefore, to put them out of doubt, and that he might not have an honour conferred on him, which did not belong to him, he addressed himself, in a very public manner, to the whole multitude, in the hearing of them all: though the word "all" is left out in the Syriac and Persic versions, but rightly retained in others, being in all copies, and having a considerable emphasis on it: and said the following words.
I indeed baptize you with water; Matthew adds "unto repentance"; upon the profession of repentance:
but one mightier than I cometh; that is,
after me; as Matthew records it:
the latchet of whose shoes I am not worthy to unloose; neither to bear his shoes after him, as Matthew says, nor to untie his shoe string, or unbuckle his shoe, both which were menial actions with the Jews: he shall baptize you with the Holy Ghost, and with fire; as he did some of their nation, his own disciples, on the day of pentecost; See Gill on Mt 3:11
Robert Jamieson, A. R. Fausset and David Brown
3:16 John answered--either to the deputation from Jerusalem (see Jn 1:19, &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on Mt 3:10.)
saying unto them all--in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!
one mightier than I--"the Mighter than I."
3:173:17: Որոյ հեծանոցն ՚ի ձեռին իւրում սրբե՛լ զկալ իւր, եւ ժողովե՛լ զցորեանն ՚ի շտեմարանս իւր, եւ զյարդն՝ այրեսցէ՛ անշէջ հրով։
17 նրա քամհարը իր ձեռքում է՝ մաքրելու իր կալը, հաւաքելու ցորենը իր շտեմարանում, իսկ յարդը կ’այրի անշէջ կրակով»:
17 Որուն հեծանոցը իր ձեռքն է եւ իր կալը պիտի մաքրէ ու ցորենը իր ամբարը պիտի ժողվէ եւ յարդը չմարող կրակով պիտի այրէ»։
որոյ հեծանոցն ի ձեռին իւրում սրբել զկալ իւր, եւ ժողովել զցորեանն ի շտեմարանս իւր, եւ զյարդն այրեսցէ անշէջ հրով:

3:17: Որոյ հեծանոցն ՚ի ձեռին իւրում սրբե՛լ զկալ իւր, եւ ժողովե՛լ զցորեանն ՚ի շտեմարանս իւր, եւ զյարդն՝ այրեսցէ՛ անշէջ հրով։
17 նրա քամհարը իր ձեռքում է՝ մաքրելու իր կալը, հաւաքելու ցորենը իր շտեմարանում, իսկ յարդը կ’այրի անշէջ կրակով»:
17 Որուն հեծանոցը իր ձեռքն է եւ իր կալը պիտի մաքրէ ու ցորենը իր ամբարը պիտի ժողվէ եւ յարդը չմարող կրակով պիտի այրէ»։
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3:1717: Лопата Его в руке Его, и Он очистит гумно Свое и соберет пшеницу в житницу Свою, а солому сожжет огнем неугасимым.
3:17  οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ διακαθᾶραι τὴν ἅλωνα αὐτοῦ καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
3:17. οὗ (of-which) τὸ (the-one) πτύον (a-spewer) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) αὐτοῦ (of-it) διακαθᾶραι (to-have-cleansed-through) τὴν (to-the-one) ἅλωνα (to-a-threshing) αὐτοῦ (of-it) καὶ (and) συναγαγεῖν (to-have-had-led-together) τὸν (to-the-one) σῖτον (to-a-grain) εἰς (into) τὴν (to-the-one) ἀποθήκην (to-a-placing-off) αὐτοῦ, (of-it,"τὸ (to-the-one) δὲ (moreover) ἄχυρον (to-poured-along) κατακαύσει (it-shall-burn-down) πυρὶ (unto-a-fire) ἀσβέστῳ. (unto-un-quellable)
3:17. cuius ventilabrum in manu eius et purgabit aream suam et congregabit triticum in horreum suum paleas autem conburet igni inextinguibiliWhose fan is in his hand: and he will purge his floor and will gather the wheat into his barn: but the chaff he will burn with unquenchable fire.
17. whose fan is in his hand, throughly to cleanse his threshing-floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire.
3:17. His winnowing fan is in his hand. And he will purify his threshing floor. And he will gather the wheat into the barn. But the chaff he will burn with unquenchable fire.”
3:17. Whose fan [is] in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
Whose fan [is] in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable:

17: Лопата Его в руке Его, и Он очистит гумно Свое и соберет пшеницу в житницу Свою, а солому сожжет огнем неугасимым.
3:17  οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ διακαθᾶραι τὴν ἅλωνα αὐτοῦ καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
3:17. cuius ventilabrum in manu eius et purgabit aream suam et congregabit triticum in horreum suum paleas autem conburet igni inextinguibili
Whose fan is in his hand: and he will purge his floor and will gather the wheat into his barn: but the chaff he will burn with unquenchable fire.
3:17. His winnowing fan is in his hand. And he will purify his threshing floor. And he will gather the wheat into the barn. But the chaff he will burn with unquenchable fire.”
3:17. Whose fan [is] in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: fan: Jer 15:7; Mat 3:12
and will: Mic 4:12; Mat 13:30
but: Psa 1:4, Psa 21:9, Psa 21:10; Mar 9:43-49
Geneva 1599
3:17 (3) Whose fan [is] in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
(3) The gospel is the fan of the world.
John Gill
3:17 Whose fan is in his hand,.... See Gill on Mt 3:12
3:183:18: Բազում եւ ա՛յլ ինչ մխիթարութեամբ աւետարանէր ժողովրդեանն։
18 Նա շատ ուրիշ մխիթարիչ խօսքերով բարի լուրն էր աւետում ժողովրդին:
18 Ուրիշ շատ բաներ ալ կը քարոզէր՝ ժողովուրդը յորդորելով։
Բազում եւ այլ ինչ մխիթարութեամբ աւետարանէր ժողովրդեանն:

3:18: Բազում եւ ա՛յլ ինչ մխիթարութեամբ աւետարանէր ժողովրդեանն։
18 Նա շատ ուրիշ մխիթարիչ խօսքերով բարի լուրն էր աւետում ժողովրդին:
18 Ուրիշ շատ բաներ ալ կը քարոզէր՝ ժողովուրդը յորդորելով։
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3:1818: Многое и другое благовествовал он народу, поучая его.
3:18  πολλὰ μὲν οὗν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν·
3:18. Πολλὰ ( To-much ) μὲν (indeed) οὖν (accordingly) καὶ (and) ἕτερα ( to-different ) παρακαλῶν (calling-beside-unto) εὐηγγελίζετο ( it-was-goodly-messaging-to ) τὸν (to-the-one) λαόν: (to-a-people)
3:18. multa quidem et alia exhortans evangelizabat populumAnd many other things exhorting did he preach to the people.
18. With many other exhortations therefore preached he good tidings unto the people;
3:18. Indeed, he also proclaimed many other things, exhorting the people.
3:18. And many other things in his exhortation preached he unto the people.
And many other things in his exhortation preached he unto the people:

18: Многое и другое благовествовал он народу, поучая его.
3:18  πολλὰ μὲν οὗν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν·
3:18. multa quidem et alia exhortans evangelizabat populum
And many other things exhorting did he preach to the people.
3:18. Indeed, he also proclaimed many other things, exhorting the people.
3:18. And many other things in his exhortation preached he unto the people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Многое и другое благовествовал... Ев. Лука здесь замечает, что он, - как и другие евангелисты, конечно, - приводит проповедь Иоанна только в сокращении. Под "благовествованием" нужно разуметь проповедь о грядущем Мессии, Которого Иоанн описывал в очень живых чертах. Проповедь эта, как видно из Ев. Матфея (XI, 12), принесла добрые плоды: пробудила в народе стремление к Царству Небесному. - Ирод же... Прежде чем перейти к повествованию о выступлении Иисуса Христа на общественное служение, ев. Лука считает нужным заключить свою речь о судьбе Иоанна Крестителя. То, что он здесь говорит, у Матфея и Марка сказано в другой последовательности (см. Мф XIV, 1: и сл. ; Мк VI, 17: и сл.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Joh 1:15, Joh 1:29, Joh 1:34, Joh 3:29-36; Act 2:40
John Gill
3:18 And many other thing's,.... Relating to the person and office of the Messiah, to the nature of his kingdom, the Gospel dispensation, and to faith in him; for he pointed him out to the people, and exhorted them to believe in him, and expressed much joy and pleasure on the hearing of his success and increase; and these, with others beside, in his "exhortation", or whilst he was
exhorting, or "comforting",
preached he unto the people: publishing the Gospel, the good news, and glad tidings of the Messiah's being come, and of life, righteousness, and salvation by him.
Robert Jamieson, A. R. Fausset and David Brown
3:18 many other things, &c.--such as we read in Jn 1:29, Jn 1:33-34; Jn 3:27-36. (Also see on Mt 3:12.)
3:193:19: Բայց Հերովդէս չորրորդապետ յանդիմանեալ ՚ի նմանէ վասն Հերովդիայ կնոջ եղբօր իւրոյ, եւ վասն ամենայն չարեացն զոր գործեաց Հերովդէս[1034], [1034] Ոմանք. Վասն Հերովդիադայ կնոջ Փիլիպպոսի եղբօր իւ՛՛։
19 Բայց Հերովդէս չորրորդապետը, յանդիմանուած լինելով Յովհաննէսի կողմից, իր եղբօր կնոջ՝ Հերովդիայի պատճառով եւ այն բոլոր չարիքների համար, որ Հերովդէսը գործել էր,
19 Հերովդէս չորրորդապետը անկէ յանդիմանուելով իր եղբօր* կնոջ, Հերովդիային եւ բոլոր չարութիւններուն համար, որոնք Հերովդէս գործեց,
Բայց Հերովդէս չորրորդապետ յանդիմանեալ ի նմանէ վասն Հերովդիայ, [14]կնոջ եղբօր իւրոյ, եւ վասն ամենայն չարեացն զոր գործեաց Հերովդէս:

3:19: Բայց Հերովդէս չորրորդապետ յանդիմանեալ ՚ի նմանէ վասն Հերովդիայ կնոջ եղբօր իւրոյ, եւ վասն ամենայն չարեացն զոր գործեաց Հերովդէս[1034],
[1034] Ոմանք. Վասն Հերովդիադայ կնոջ Փիլիպպոսի եղբօր իւ՛՛։
19 Բայց Հերովդէս չորրորդապետը, յանդիմանուած լինելով Յովհաննէսի կողմից, իր եղբօր կնոջ՝ Հերովդիայի պատճառով եւ այն բոլոր չարիքների համար, որ Հերովդէսը գործել էր,
19 Հերովդէս չորրորդապետը անկէ յանդիմանուելով իր եղբօր* կնոջ, Հերովդիային եւ բոլոր չարութիւններուն համար, որոնք Հերովդէս գործեց,
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3:1919: Ирод же четвертовластник, обличаемый от него за Иродиаду, жену брата своего, и за всё, что сделал Ирод худого,
3:19  ὁ δὲ ἡρῴδης ὁ τετραάρχης, ἐλεγχόμενος ὑπ᾽ αὐτοῦ περὶ ἡρῳδιάδος τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ καὶ περὶ πάντων ὧν ἐποίησεν πονηρῶν ὁ ἡρῴδης,
3:19. ὁ (the-one) δὲ (moreover) Ἡρῴδης (a-Herodes) ὁ (the-one) τετραάρχης, (a-firsting-of-fourth,"ἐλεγχόμενος (being-confuted) ὑπ' (under) αὐτοῦ (of-it) περὶ (about) Ἡρῳδιάδος (of-a-Herodias) τῆς (of-the-one) γυναικὸς (of-a-woman) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) αὐτοῦ (of-it) καὶ (and) περὶ (about) πάντων ( of-all ) ὧν ( of-which ) ἐποίησεν (it-did-unto) πονηρῶν ( of-en-necessitated ,"ὁ (the-one) Ἡρῴδης, (a-Herodes,"
3:19. Herodes autem tetrarcha cum corriperetur ab illo de Herodiade uxore fratris sui et de omnibus malis quae fecit HerodesBut Herod the tetrarch, when he was reproved by him for Herodias, his brother's wife, and for all the evils which Herod had done:
19. but Herod the tetrarch, being reproved by him for Herodias his brother’s wife, and for all the evil things which Herod had done,
3:19. But Herod the tetrarch, when he was corrected by him concerning Herodias, his brother’s wife, and concerning all the evils that Herod had done,
3:19. But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
But Herod the tetrarch, being reproved by him for Herodias his brother Philip' s wife, and for all the evils which Herod had done:

19: Ирод же четвертовластник, обличаемый от него за Иродиаду, жену брата своего, и за всё, что сделал Ирод худого,
3:19  ὁ δὲ ἡρῴδης ὁ τετραάρχης, ἐλεγχόμενος ὑπ᾽ αὐτοῦ περὶ ἡρῳδιάδος τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ καὶ περὶ πάντων ὧν ἐποίησεν πονηρῶν ὁ ἡρῴδης,
3:19. Herodes autem tetrarcha cum corriperetur ab illo de Herodiade uxore fratris sui et de omnibus malis quae fecit Herodes
But Herod the tetrarch, when he was reproved by him for Herodias, his brother's wife, and for all the evils which Herod had done:
3:19. But Herod the tetrarch, when he was corrected by him concerning Herodias, his brother’s wife, and concerning all the evils that Herod had done,
3:19. But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,
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Adam Clarke: Commentary on the Bible - 1831
3:19: Herod the tetrarch - See this subject explained at large, Mat 14:1 (note), etc., and Mar 6:21, Mar 6:23 (note).
Albert Barnes: Notes on the Bible - 1834
3:19: See the notes at Mat 14:1-13. "Added this above all." To all his former crimes he added this; not implying that this was the "worst" of his acts, but that this was "one" of his deeds, of like character as the others. The event here mentioned did not take place until some time after this, but it is mentioned here to show what was the end of John's preaching, or to "fill out" the account concerning him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: Pro 9:7, Pro 9:8, Pro 15:12; Mat 11:2, Mat 14:3, Mat 14:4; Mar 6:17, Mar 6:18
Geneva 1599
3:19 (4) But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,
(4) John's preaching is confirmed with his death.
John Gill
3:19 But Herod the tetrarch being reproved by him,.... By John, as the Syriac, Arabic, and Persic versions add:
for Herodias his brother Philip's wife; for taking her to wife, whilst his brother Philip was living. The account, which the Jewish chronologer (x) gives, of this Herod, and of this fact of his, and John's reproving him for it, and the consequence of it, perfectly agrees with this of the evangelist.
"Herod Antipater, and there are some that call him, "the tetrarch", was a son of Herod the first, and brother of Archelaus'; and he was the third king of the family of Herod; and he was very wicked, and a destroying man: many of the wise men of Israel he slew with the sword; and he took the wife of his brother Philip, whilst he was alive, to himself for wife; and John, the high priest, because "he reproved him" for this, he slew him with the sword, with many of the wise men of Israel.''
And John reproved him not only for this sin, but others:
and for all the evils which Herod had done; his revellings, debaucheries, murders, &c. all which John, in great faithfulness, and with much freedom, told him and rebuked him for: for Herod had had a particular respect for him, and often had him with him, and heard him gladly, when John had an opportunity of speaking personally to him.
(x) Ganz. Tzemach David, par, 1. fol. 25. 2.
Robert Jamieson, A. R. Fausset and David Brown
3:19 But Herod, &c.--See on Mk 6:14, &c. (Also see on Mt 3:12.)
and for all the evils which Herod had done--important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" (Mk 6:20, Mk 6:26).
3:203:20: յաւել եւ զա՛յն եւս ՚ի վերայ ամենայնի, եւ ե՛դ ՚ի բանտի զՅովհաննէս։
20 այդ բոլորի վրայ աւելացրեց եւ այն, որ Յովհաննէսին բանտարկեց:
20 Այն ամենուն վրայ այս ալ աւելցուց, որ Յովհաննէսը բանտարկեց։
յաւել եւ զայն եւս ի վերայ ամենայնի, եւ եդ ի բանտի զՅովհաննէս:

3:20: յաւել եւ զա՛յն եւս ՚ի վերայ ամենայնի, եւ ե՛դ ՚ի բանտի զՅովհաննէս։
20 այդ բոլորի վրայ աւելացրեց եւ այն, որ Յովհաննէսին բանտարկեց:
20 Այն ամենուն վրայ այս ալ աւելցուց, որ Յովհաննէսը բանտարկեց։
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3:2020: прибавил ко всему прочему и то, что заключил Иоанна в темницу.
3:20  προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν [καὶ] κατέκλεισεν τὸν ἰωάννην ἐν φυλακῇ.
3:20. προσέθηκεν (it-placed-toward,"καὶ (and) τοῦτο (to-the-one-this) ἐπὶ (upon) πᾶσιν , ( unto-all ) κατέκλεισεν (it-latched-down) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) ἐν (in) φυλακῇ. (unto-a-guarding)
3:20. adiecit et hoc supra omnia et inclusit Iohannem in carcereHe added this also above all and shut up John in prison.
20. added yet this above all, that he shut up John in prison.
3:20. added this also, above all else: that he confined John to prison.
3:20. Added yet this above all, that he shut up John in prison.
Added yet this above all, that he shut up John in prison:

20: прибавил ко всему прочему и то, что заключил Иоанна в темницу.
3:20  προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν [καὶ] κατέκλεισεν τὸν ἰωάννην ἐν φυλακῇ.
3:20. adiecit et hoc supra omnia et inclusit Iohannem in carcere
He added this also above all and shut up John in prison.
3:20. added this also, above all else: that he confined John to prison.
3:20. Added yet this above all, that he shut up John in prison.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: Luk 13:31-34; Kg2 21:16, Kg2 24:4; Ch2 24:17-22, Ch2 36:16; Neh 9:26; Jer 2:30; Mat 21:35-41, Mat 22:6, Mat 22:7, Mat 23:31-33; Th1 2:15, Th1 2:16; Rev 16:6
John Gill
3:20 Added yet this above all,.... This sin to all other sins, and which was of a more flagitious nature; and attended with more aggravating circumstances, especially in the issue of it:
that he shut up John in prison; in the castle of Machaerus, by the instigation of Herodias; See Gill on Mt 14:3.
John Wesley
3:20 He shut up John - This circumstance, though it happened after, is here mentioned before our Lord's baptism, that his history (that of John being concluded) may then follow without any interruption.
Robert Jamieson, A. R. Fausset and David Brown
3:20 Added yet, &c.--(Also see on Mt 3:12).
3:213:21: Եւ եղեւ ՚ի մկրտել ամենայն ժողովրդեանն, եւ ընդ Յիսուսի մկրտելն՝ եւ կալ յաղօթս, բանա՛լ երկնից,
21 Եւ ամբողջ ժողովրդի մկրտուելուց յետոյ, Յիսուս եւս մկրտուեց ու երբ աղօթքի կանգնեց, երկինքը բացուեց,
21 Բոլոր ժողովուրդը մկրտուեցաւ։ Երբ Յիսուս ալ մկրտուելով աղօթք կ’ընէր, երկինքը բացուեցաւ
Եւ եղեւ ի մկրտել ամենայն ժողովրդեանն եւ ընդ Յիսուսի մկրտելն եւ կալ յաղօթս, բանալ երկնից:

3:21: Եւ եղեւ ՚ի մկրտել ամենայն ժողովրդեանն, եւ ընդ Յիսուսի մկրտելն՝ եւ կալ յաղօթս, բանա՛լ երկնից,
21 Եւ ամբողջ ժողովրդի մկրտուելուց յետոյ, Յիսուս եւս մկրտուեց ու երբ աղօթքի կանգնեց, երկինքը բացուեց,
21 Բոլոր ժողովուրդը մկրտուեցաւ։ Երբ Յիսուս ալ մկրտուելով աղօթք կ’ընէր, երկինքը բացուեցաւ
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3:2121: Когда же крестился весь народ, и Иисус, крестившись, молился: отверзлось небо,
3:21  ἐγένετο δὲ ἐν τῶ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν
3:21. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) βαπτισθῆναι (to-have-been-immersed-to) ἅπαντα (to-along-all) τὸν (to-the-one) λαὸν (to-a-people,"καὶ (and) Ἰησοῦ (of-an-Iesous) βαπτισθέντος (of-having-been-immersed-to) καὶ (and) προσευχομένου ( of-goodly-holding-toward ,"ἀνεῳχθῆναι (to-have-been-opened-up) τὸν (to-the-one) οὐρανὸν (to-a-sky,"
3:21. factum est autem cum baptizaretur omnis populus et Iesu baptizato et orante apertum est caelumNow it came to pass, when all the people were baptized, that Jesus also being baptized and praying, heaven was opened.
21. Now it came to pass, when all the people were baptized, that, Jesus also having been baptized, and praying, the heaven was opened,
3:21. Now it happened that, when all the people were being baptized, Jesus was baptized; and as he was praying, heaven was opened.
3:21. Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened:

21: Когда же крестился весь народ, и Иисус, крестившись, молился: отверзлось небо,
3:21  ἐγένετο δὲ ἐν τῶ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν
3:21. factum est autem cum baptizaretur omnis populus et Iesu baptizato et orante apertum est caelum
Now it came to pass, when all the people were baptized, that Jesus also being baptized and praying, heaven was opened.
3:21. Now it happened that, when all the people were being baptized, Jesus was baptized; and as he was praying, heaven was opened.
3:21. Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Когда же крестился весь народ. Это более определенное, чем у Матфея (III, 13) и Марка (I, 9), замечание о времени крещения Христа. "Это происходило, говорит ев. Лука, тогда, когда в народе проявилось всеобщее стремление к принятию крещения от Иоанна". А это указывает на конец проповеднической деятельности Предтечи (Богословский с. 63). - Молился. Об этом говорит один Лука, отмечающий этим, что крещение было особенным важным в жизни Христа событием [Ср. Мф XXVI, 36; Лк IX, 28.]. - Отверзлось небо. У Матфея и Марка сказано, что отверзение неба было предметом видения (Мф III, 16; Мк I, 10), и потому некоторые толкователи склонны представлять это "отверзение" не как нечто фактическое, а как только нечто кажущееся известным лицам. Но ев. Лука отрезывает всякий путь к таким перетолкованиям, говоря, что небо отверзлось и не прибавляя, что это было видение. Чудо это, а равно и последующее сошествие Духа Св. в виде голубя и глас Бога Отца - все это были действительные события. - Дух Святый... См. Мф III, 16. - В телесном виде, т. е. Он явился в обыкновенном виде голубя. - Ты. Ев. Лука в этом сходен с Марком (у Матфея - Сей) см. I, 11. - В Тебе... Ев. Лука здесь опять передает глас Бога Отца, как прямое обращение ко Христу (у Мф и Мк - в Котором).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

The evangelist mentioned John's imprisonment before Christ's being baptized, though it was nearly a year after it, because he would finish the story of John's ministry, and then introduce that of Christ. Now here we have,

I. A short account of Christ's baptism, which had been more fully related by St. Matthew. Jesus came, to be baptized of John, and he was so, v. 21, 22.

1. It is here said that, when all the people were baptized, then Jesus was baptized: all that were then present. Christ would be baptized last, among the common people, and in the rear of them; thus he humbled himself, and made himself of no reputation, as one of the least, nay, as less than the least. He saw what multitudes were hereby prepared to receive him, and then he appeared.

2. Notice is here taken of Christ's praying when he was baptized, which was not in Matthew: being baptized, and praying. He did not confess sin, as others did, for he had none to confess; but he prayed, as others did, for he would thus keep up communion with his Father. Note, The inward and spiritual grace of which sacraments are the outward and visible signs must be fetched in by prayer; and therefore prayer must always accompany them. We have reason to think that Christ now prayed for this manifestation of God's favour to him which immediately followed; he prayed for the discovery of his Father's favour to him, and the descent of the Spirit. What was promised to Christ, he must obtain by prayer: Ask of me and I will give thee, &c. Thus he would put an honour upon prayer, would tie us to it, and encourage us in it.

3. When he prayed, the heaven was opened. He that by his power parted the waters, to make a way through them to Canaan, now by his power parted the air, another fluid element, to open a correspondence with the heavenly Canaan. Thus was there opened to Christ, and by him to us, a new and living way into the holiest; sin had shut up heaven, but Christ's prayer opened it again. Prayer is an ordinance that opens heaven: Knock, and it shall be opened unto you.

4. The Holy Ghost descended in a bodily shape like a dove upon him; our Lord Jesus was now to receive greater measures of the Spirit than before, to qualify him for his prophetical office, Isa. lxi. 1. When he begins to preach, the Spirit of the Lord is upon him. Now this is here expressed by a sensible evidence for his encouragement in his work, and for the satisfaction of John the Baptist; for he was told before that by this sign it should be notified to him which was the Christ. Dr. Lightfoot suggests that the Holy Ghost descended in a bodily shape, that he might be revealed to be a personal substance, and not merely an operation of the Godhead: and thus (saith he) was made a full, clear, and sensible demonstration of the Trinity, at the beginning of the gospel; and very fitly is this done at Christ's baptism, who was to make the ordinance of baptism a badge of the profession of that faith in the doctrine of the Trinity, Father, Son, and Holy Ghost.

5. There came a voice from heaven, from God the Father, from the excellent glory (so it is expressed, 2 Pet. i. 17), Thou art my beloved Son. Here, and in Mark, it is expressed as spoken to Christ; in Matthew as spoken of him: This is my beloved Son. It comes all to one; it was intended to be a notification to John, and as such was properly expressed by, This is my beloved Son; and likewise an answer to his prayer, and so it is most fitly expressed by. Thou art. It was foretold concerning the Messiah, I will be his Father, and he shall be my Son, 2 Sam. vii. 14. I will make him my First-born, Ps. lxxxix. 27. It was also foretold that he should be God's elect, in whom his soul delighted (Isa. xlii. 1); and, accordingly, it is here declared, Thou art my beloved Son, in whom I am well pleased.

II. A long account of Christ's pedigree, which had been more briefly related by St. Matthew. Here is,

1. His age: He now began to be about thirty years of age. So old Joseph was when he stood before Pharaoh (Gen. xli. 46), David when he began to reign (2 Sam. v. 4), and at this age the priests were to enter upon the full execution of their office, Num. iv. 3. Dr. Lightfoot thinks that it is plain, by the manner of expression here, that he was just twenty-nine years old complete, and entering upon his thirtieth year, in the month Tisri; that, after this, he lived three years and a half, and died when he was thirty-two years and a half old. Three years and a half, the time of Christ's ministry, is a period of time very remarkable in scripture. Three years and six months the heavens were shut up in Elijah's time, Luke iv. 25; Jam. v. 17. This was the half week in which the Messiah was to confirm the covenant, Dan. ix. 27. This period is expressed in the prophetical writings by a time, times, and half a time (Dan. xii. 7; Rev. xii. 14); and by forty-two months, and a thousand two hundred and threescore days, Rev. xi. 2, 3. It is the time fixed for the witnesses' prophesying in sackcloth, in conformity to Christ's preaching in his humiliation just so long.

2. His pedigree, v. 23, &c. Matthew had given us somewhat of this. He goes no higher than Abraham, but Luke brings it as high as Adam. Matthew designed to show that Christ was the son of Abraham, in whom all the families of the earth are blessed, and that he was heir to the throne of David; and therefore he begins with Abraham, and brings the genealogy down to Jacob, who was the father of Joseph, and heir-male of the house of David: but Luke, designing to show that Christ was the seed of the woman, that should break the serpent's head, traces his pedigree upward as high as Adam, and begins it with Ei, or Heli, who was the father, not of Joseph, but of the virgin Mary. And some suggest that the supply which our translators all along insert here is not right, and that it should not be read which, that is, which Joseph was the son of Heli, but which Jesus; he was the son of Joseph, of Eli, of Matthat, &c., and he, that is, Jesus, was the son of Seth, of Adam, of God, v. 38. The difference between the two evangelists in the genealogy of Christ has been a stumbling-block to infidels that cavil at the word, but such a one as has been removed by the labours of learned men, both in the early ages of the church and in latter times, to which we refer ourselves. Matthew draws the pedigree from Solomon, whose natural line ending in Jechonias, the legal right was transferred to Salathiel, who was of the house of Nathan, another son of David, which line Luke here pursues, and so leaves out all the kings of Judah. It is well for us that our salvation doth not depend upon our being able to solve all these difficulties, nor is the divine authority of the gospels at all weakened by them; for the evangelists are not supposed to write these genealogies either of their own knowledge or by divine inspiration, but to have copied them out of the authentic records of the genealogies among the Jews, the heralds' books, which therefore they were obliged to follow; and in them they found the pedigree of Jacob, the father of Joseph, to be as it is set down in Matthew; and the pedigree of Heli, the father of Mary, to be as it is set down here in Luke. And this is the meaning of hos enomizeto (v. 23), not, as it was supposed, referring only to Joseph, but uti sancitum est lege--as it is entered into the books, as we find it upon record; by which is appeared that Jesus was both by father and mother's side the Son of David, witness this extract out of their own records, which any one might at that time have liberty to compare with the original, and further the evangelists needed not to go; nay, had they varied from that, they had not gained their point. Its not being contradicted at that time is satisfaction enough to us now that it is a true copy, as it is further worthy of observation, that, when those records of the Jewish genealogies had continued thirty or forty years after these extracts out of them, long enough to justify the evangelists therein, they were all lost and destroyed with the Jewish state and nation; for now there was no more occasion for them.

One difficulty occurs between Abraham and Noah, which gives us some perplexity, v. 35, 36. Sala is said to be the son of Cainan, and he the son of Arphaxad, whereas Sala was the son of Arphaxad (Gen. x. 24; xi. 12), and there is no such man as Cainan found there. But, as to that, it is sufficient to say that the Seventy Interpreters, who, before our Saviour's time, translated the Old Testament into Greek, for reasons best known to themselves inserted that Cainan; and St. Luke, writing among the Hellenist Jews, was obliged to make use of that translation, and therefore to take it as he found it.

The genealogy concludes with this, who was the son of Adam, the son of God. (1.) Some refer it to Adam; he was in a peculiar manner the son of God, being, more immediately than any of his offspring, the offspring of God by creation. (2.) Others refer it to Christ, and so make the last words of this genealogy to denote his divine and human nature. He was both the Son of Adam and the Son of God that he might be a proper Mediator between God and the sons of Adam, and might bring the sons of Adam to be, through him, the sons of God.
Adam Clarke: Commentary on the Bible - 1831
3:21: Jesus - being baptized - See on Mat 3:16, Mat 3:17 (note).
Albert Barnes: Notes on the Bible - 1834
3:21: See the notes at Mat 3:13-17. "Jesus being baptized;" or, Jesus "having been" baptized. This took place after the baptism, and not "during" its administration, Mat 3:16.
Praying - This circumstance is omitted by the other evangelists; and it shows,
1. That Jesus was in the habit of prayer.
2. That it is proper to offer up special prayer at the administration of the ordinances of religion.
3. That it is possible to pray in the midst of a great multitude, yet in secret. The prayer consisted, doubtless, in lifting up the heart silently to God. So "we" may do it anywhere - about our daily toil - in the midst of multitudes, and thus may pray "always."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: that: Mat 3:13-15; Mar 1:9; Joh 1:32-34
and praying: Luk 9:28, Luk 9:29; Joh 12:27, Joh 12:28
the heaven: Mat 3:16, Mat 3:17; Mar 1:10; Joh 1:32-34
Geneva 1599
3:21 (5) Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
(5) Our baptism is sanctified in the head of the Church, and Christ also by the voice of the Father is pronounced to be our everlasting King, Priest, and Prophet.
John Gill
3:21 Now when all the people were baptized,.... That came from several parts to John for this purpose, even as many as he judged to be proper subjects of that ordinance, as many of the common people, publicans, soldiers, &c.
Tit came to pass that Jesus also being baptized; of John in Jordan, he coming from Galilee thither on that account:
and praying; after he was baptized, for the coming down of the Spirit upon him, as man, to anoint, and qualify him for his office he was now about to enter on publicly: and for success in it, and for a testimony from heaven, that he was the Son of God, and true Messiah:
the heaven was opened; See Gill on Mt 3:16.
John Wesley
3:21 Jesus praying, the heaven was opened - It is observable, that the three voices from heaven, see Lk 9:29, Lk 9:35; Jn 12:28; by which the Father bore witness to Christ, were pronounced either while he was praying, or quickly after it. Mt 3:13; Mk 1:9.
Robert Jamieson, A. R. Fausset and David Brown
3:21 BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Lk 3:21-22)
when all the people were baptized--that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" (Lk 19:30), and lay in a sepulchre "wherein was never man yet laid" (Jn 19:41), so in His baptism He would be "separate from sinners."
3:223:22: եւ իջանել Հոգւոյն Սրբոյ մարմնաւոր տեսլեամբ իբրեւ զաղաւնի ՚ի վերայ նորա. եւ գալ ձայն յերկնից՝ որ ասէր. Դու ես Որդի իմ սիրելի, ընդ քե՛զ հաճեցայ[1035]։ [1035] Ոմանք. Ձայն ՚ի յերկնից։
22 եւ Սուրբ Հոգին մարմնաւոր տեսքով, որպէս աղաւնի իջաւ նրա վրայ. եւ երկնքից ձայն եկաւ, որ ասում էր. «Դո՛ւ ես իմ սիրելի Որդին, որ ունես իմ ամբողջ բարեհաճութիւնը»:
22 Եւ Սուրբ Հոգին մարմնաւոր երեւոյթով աղաւնիի պէս անոր վրայ իջաւ ու երկնքէն ձայն մը եկաւ, որ կ’ըսէր. «Դուն ես իմ սիրելի Որդիս, քեզի հաւնեցայ»։
եւ իջանել Հոգւոյն Սրբոյ մարմնաւոր տեսլեամբ իբրեւ զաղաւնի ի վերայ նորա. եւ գալ ձայն յերկնից որ ասէր. Դու ես Որդի իմ սիրելի, ընդ քեզ հաճեցայ:

3:22: եւ իջանել Հոգւոյն Սրբոյ մարմնաւոր տեսլեամբ իբրեւ զաղաւնի ՚ի վերայ նորա. եւ գալ ձայն յերկնից՝ որ ասէր. Դու ես Որդի իմ սիրելի, ընդ քե՛զ հաճեցայ[1035]։
[1035] Ոմանք. Ձայն ՚ի յերկնից։
22 եւ Սուրբ Հոգին մարմնաւոր տեսքով, որպէս աղաւնի իջաւ նրա վրայ. եւ երկնքից ձայն եկաւ, որ ասում էր. «Դո՛ւ ես իմ սիրելի Որդին, որ ունես իմ ամբողջ բարեհաճութիւնը»:
22 Եւ Սուրբ Հոգին մարմնաւոր երեւոյթով աղաւնիի պէս անոր վրայ իջաւ ու երկնքէն ձայն մը եկաւ, որ կ’ըսէր. «Դուն ես իմ սիրելի Որդիս, քեզի հաւնեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: и Дух Святый нисшел на Него в телесном виде, как голубь, и был глас с небес, глаголющий: Ты Сын Мой Возлюбленный; в Тебе Мое благоволение!
3:22  καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῶ εἴδει ὡς περιστερὰν ἐπ᾽ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι, σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
3:22. καὶ (and) καταβῆναι (to-have-had-stepped-down,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"σωματικῷ (unto-body-belonged-of) εἴδει (unto-a-sight) ὡς (as) περιστερὰν (to-lattered-about) ἐπ' (upon) αὐτόν, (to-it,"καὶ (and) φωνὴν (to-a-sound) ἐξ (out) οὐρανοῦ (of-a-sky) γενέσθαι ( to-have-had-became ,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) υἱός (a-Son) μου (of-me) ὁ (the-one) ἀγαπητός, (excessed-off-unto,"ἐν (in) σοὶ (unto-THEE) εὐδόκησα. (I-goodly-thought-unto)
3:22. et descendit Spiritus Sanctus corporali specie sicut columba in ipsum et vox de caelo facta est tu es Filius meus dilectus in te conplacuit mihiAnd the Holy Ghost descended in a bodily shape, as a dove, upon him. And a voice came from heaven: Thou art my beloved Son. In thee I am well pleased.
22. and the Holy Ghost descended in a bodily form, as a dove, upon him, and a voice came out of heaven, Thou art my beloved Son; in thee I am well pleased.
3:22. And the Holy Spirit, in a corporal appearance like a dove, descended upon him. And a voice came from heaven: “You are my beloved Son. In you, I am well pleased.”
3:22. And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased:

22: и Дух Святый нисшел на Него в телесном виде, как голубь, и был глас с небес, глаголющий: Ты Сын Мой Возлюбленный; в Тебе Мое благоволение!
3:22  καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῶ εἴδει ὡς περιστερὰν ἐπ᾽ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι, σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
3:22. et descendit Spiritus Sanctus corporali specie sicut columba in ipsum et vox de caelo facta est tu es Filius meus dilectus in te conplacuit mihi
And the Holy Ghost descended in a bodily shape, as a dove, upon him. And a voice came from heaven: Thou art my beloved Son. In thee I am well pleased.
3:22. And the Holy Spirit, in a corporal appearance like a dove, descended upon him. And a voice came from heaven: “You are my beloved Son. In you, I am well pleased.”
3:22. And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
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jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:22
In a bodily shape - This was a real visible appearance, and was doubtless seen by the people. The dove is an emblem of purity and harmlessness, and the form of the dove was assumed on this occasion to signify, probably, that the spirit with which Jesus would be endowed would be one of purity and innocence. The "Holy Spirit," when he assumes a visible form, assumes that which will be emblematic of the thing to be represented. Thus he assumed the form of "tongues," to signify the miraculous powers of language with which the apostles would be endowed; the appearance of fire, to denote their power, etc., Act 2:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: Thou art: Luk 9:34, Luk 9:35; Psa 2:7; Isa 42:1; Mat 12:18, Mat 17:5, Mat 27:43; Col 1:13; Pe1 2:4; Pe2 1:17, Pe2 1:18
John Gill
3:22 And the Holy Ghost descended in a bodily shape,.... In a corporeal form, in a visible manner, and was seen with bodily eyes, at least by John the administrator; to whom this was a signal of his being the Messiah, and a fresh confirmation of it:
like a dove upon him; either in the form of a dove, or this corporeal form, whatever it was, descended and hovered on him as a dove does:
and a voice came from heaven; at the same time the Holy Ghost came down upon him; which said,
thou art my beloved Son, in thee I am well pleased: and was the voice of the Father; and the whole of this was an answer of Christ's prayer; See Gill on Mt 3:16, Mt 3:17, Mk 1:11.
3:233:23: Եւ ինքն Յիսուս՝ էր ամաց իբրեւ երեսնի՛ց սկսեալ՝ որոց որպէս կարծէր որդի Յովսեփայ։ Որ Յակովբա՛յն. որ Հեղեա՛յն. որ Մատաթեա՛յն[1036]։ [1036] Ոմանք. Որպէս եւ կարծէր։ Յօրինակին ՚ի բնաբանի գրի. Որ Յակովայն. եւ ՚ի լուս՛՛. ուղղագրի՝ Յակովբայն. համաձայն այլոց։
23 Եւ ինքը Յիսուս շուրջ երեսուն տարեկան էր, երբ սկսեց իր գործունէութիւնը: Եւ, ինչպէս կարծում էին, որդին էր Յովսէփի, եւ սա՝ Յակոբի, եւ սա՝ Հեղիի, եւ սա՝ Մատաթէի,
23 Երբ Յիսուս իր գործը սկսաւ գրեթէ երեսուն տարեկան էր։ Ինչպէս կը կարծուէր՝ ան որդին էր Յովսէփի, որ Հեղիի, որ Մատաթի,
Եւ ինքն Յիսուս էր ամաց իբրեւ երեսնից սկսեալ, [15]որոց որպէս եւ կարծէր, որդի Յովսեփայ, [16]որ Յակովբայն``, որ Հեղեայն, որ Մատաթեայն:

3:23: Եւ ինքն Յիսուս՝ էր ամաց իբրեւ երեսնի՛ց սկսեալ՝ որոց որպէս կարծէր որդի Յովսեփայ։ Որ Յակովբա՛յն. որ Հեղեա՛յն. որ Մատաթեա՛յն[1036]։
[1036] Ոմանք. Որպէս եւ կարծէր։ Յօրինակին ՚ի բնաբանի գրի. Որ Յակովայն. եւ ՚ի լուս՛՛. ուղղագրի՝ Յակովբայն. համաձայն այլոց։
23 Եւ ինքը Յիսուս շուրջ երեսուն տարեկան էր, երբ սկսեց իր գործունէութիւնը: Եւ, ինչպէս կարծում էին, որդին էր Յովսէփի, եւ սա՝ Յակոբի, եւ սա՝ Հեղիի, եւ սա՝ Մատաթէի,
23 Երբ Յիսուս իր գործը սկսաւ գրեթէ երեսուն տարեկան էր։ Ինչպէս կը կարծուէր՝ ան որդին էր Յովսէփի, որ Հեղիի, որ Մատաթի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: Иисус, начиная [Своё служение], был лет тридцати, и был, как думали, Сын Иосифов, Илиев,
3:23  καὶ αὐτὸς ἦν ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, ἰωσὴφ τοῦ ἠλὶ
3:23. Καὶ (And) αὐτὸς (it) ἦν (it-was) Ἰησοῦς (an-Iesous) ἀρχόμενος ( firsting ) ὡσεὶ (as-if) ἐτῶν (of-years) τριάκοντα, (of-thirty) ὢν (being) υἱός, (a-son) ὡς (as) ἐνομίζετο, (it-was-being-parceleed-to) Ἰωσήφ (of-an-Iosef) τοῦ (of-the-one) Ἡλεί (of-a-Helei)
3:23. et ipse Iesus erat incipiens quasi annorum triginta ut putabatur filius Ioseph qui fuit HeliAnd Jesus himself was beginning about the age of thirty years: being (as it was supposed) the son of Joseph, who was of Heli,
23. And Jesus himself, when he began , was about thirty years of age, being the son ( as was supposed) of Joseph, the of Heli,
3:23. And Jesus himself was beginning to be about thirty years old, being (as it was supposed) the son of Joseph, who was of Heli, who was of Matthat,
3:23. And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli,
And Jesus himself began to be about thirty years of age, being ( as was supposed) the son of Joseph, which was [the son] of Heli:

23: Иисус, начиная [Своё служение], был лет тридцати, и был, как думали, Сын Иосифов, Илиев,
3:23  καὶ αὐτὸς ἦν ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, ἰωσὴφ τοῦ ἠλὶ
3:23. et ipse Iesus erat incipiens quasi annorum triginta ut putabatur filius Ioseph qui fuit Heli
And Jesus himself was beginning about the age of thirty years: being (as it was supposed) the son of Joseph, who was of Heli,
3:23. And Jesus himself was beginning to be about thirty years old, being (as it was supposed) the son of Joseph, who was of Heli, who was of Matthat,
3:23. And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Здесь указывается год выступления Христа на общественное служение. - Иисус, начиная Свое служение... правильнее: "а Он Сам - о Ком был глас Божий (ст. 22-й) - именно - Иисус, был, при начатии Своей деятельности (arcomenoV), в возрасте около тридцати лет". Началом служения Христа ев. Лука очевидно полагает "помазание" Христа Духом Святым во время крещения. Отсюда можно приблизительно указать и год общего летосчисления, в который совершилось это выступление. Как мы уже приняли (см. ст. 1), пятнадцатый год правления Тиверия есть 779-й от основания Рима. Но Иисус Христос крестился, вероятно, на следующий год по выступлении Иоанна Крестителя, имевшем место в этом 779-м году, следов., примерно, в 780-м. Отсюда же можно вывести, - опять, конечно, приблизительно, - и год рождения Христа. Отсчитывая от 780: лет 30: лет, мы получаем 750-й год для рождества Христова. Между тем, наш счет годов от Рождества Христова, основание которому положил монах Дионисий, предполагает, что Христос родился в 752-м году - двумя или тремя годами против установленного срока позже. - Лет тридцати. Обыкновенно в этом возрасте, как возрасте полной зрелости, левиты вступали в отправление своей должности (Чис IV, 3. 23). - И был, как думали, сын Иосифов, Илиев. По гречески: wn, wV enomizeto, uioV Iwshf, tou Hli. При таком чтении слово "сын" (uioV) относится к слову "Иосиф" (Iwshf). Но такое сочетание признать запрещает отсутствие члена пред именем "Иосиф": ведь дальше везде отношение отца к сыну обозначается членом (tou). Нет, отсутствие члена пред словом "Иосиф" скорее заставляет думать, что евангелист не вносит Иосифа в число Предков Иисуса Христа. Лучше поэтому принять чтение александрийского кодекса, где слово "сын" (uioV) присоединено к причастию wn (по-русски: был). Тогда нужно будет передать этот стих по-русски так: "и был (точнее: будучи) сын, как полагали, Иосифов - (на самом деле) Илиев". Но кто же такое Илий? По наиболее вероятному предположению, которое заменило собою в науке ранее принятое объяснение Юлия Африканского (ср. Толк. на Ев. Матфея гл. 1-я), это был отец Пресвятой Девы Марии. Сама она, по обычаю еврейскому, не вводится в число членов родословия Христа, но зато евангелисту было очень важно указать, что Христос по плоти является настоящим потомком Давида, что он и делает, давая родословие отца Марии и показывая, что Мария действительно происходила от Давида, - ев. Лука ведет, таким образом, родословие Христа через Его деда по матери и в восходящем порядке. Тут, однако, мы встречаемся с двумя такими именами (ст. 27), которые повторяются и в родословии, сообщаемом у ев. Матфея как родословии Иосифа (Мф I, 12) - именно с именами Зоровавеля и Салафииля. Но это недоумение может быть решено просто: и тот, и другой, действительно, были общими предками Иосифа и Марии, а потом евангелисты перечисляют уже разных - двух - сыновей Зоровавеля, от одного из которых пошел род Иосифа; а от другого - род Марии. Важнее другие недоумения здесь возникающие. Как объяснить, что Лука называет Зоровавеля сыном Салафииля (также и Матфей), тогда как в кн. Парал. (1Пар. III, 18. 19) Зоровавель назван сыном Федаии? Вероятно, это объяснить можно законом ужичества. Федаия был братом Салафииля и потому мог, по смерти последнего, вступать в брак с его бездетною вдовой, и от этого брака мог родиться Зоровавель. Могло, конечно, случиться и обратное, в случае смерти Федаии, - словом, или евангелисты, или писатель кн. Парал. называют отца Зоровавеля не настоящего, действительного, а законного, чье имя носил Зоровавель. - Наконец, что касается того, что в кн. Парал. (1Пар. III, 20) в числе сыновей Зоровавеля не упомянут упоминаемый здесь Лукою Рисай, то это можно объяснить тем, что писатель книг Парал. назвал всех сыновей Зоровавеля и тем, что некоторые из сыновей носили по два имени (Богословский. Детство Иисуса Христа с. 54). - В 37-м ст. упомянуто имя "Каинана", находящееся только в переводе кн. Бытия у 70-ти толковников (Быт X, 24). Это имя, по всей вероятности, находилось и в подлинном тексте. - В ст. 38-м ев. Лука называет Христа сыном Адамовым, Божиим. Не естественно представить себе, чтобы евангелист поставил Адама в такое отношение к Богу, какое Сифа поставил к Адаму, т. е. в отношении сыновства по происхождению. Поэтому правильнее относить выражение "Божий" к слову Иисус в ст. 23-м. Таким образом, здесь будут указываться на то, что и по телесному Своему происхождению Сын Марии был в то же время Сыном Бога. - Замечательно, что у Луки родословие разделяется на седмерицы, соединяемые три раза по три в один отдел и однажды - две в отдел, а именно: 1) от Иисуса до Нирия - двадцать один род (3: х 7), 2) от Нирия до Давида - двадцать один род (3: х 7), 3) от Давида до Авраама - четырнадцать родов (2: х 7) и 4) от Авраама до Адама - двадцать один род (3: X 7). Конечно, такое согласие получается при том, если считать заключительных лиц седмерицы начальными членами следующей седмерицы. - Так как предание называет отца Марии не Илием, а Иоакимом, то в объяснение этого можно опять припомнить обычай иудеев носить по два имени - одно, данное при рождении, и другое, принятое по случаю какого-нибудь необычайного события в жизни человека. - Что касается того вопроса, почему ев. Лука помещает родословие Христа не там, где ев. Матфей, т. е. не в начале Евангелия, то это обстоятельство можно объяснить обычаем древнееврейских писателей приводить родословные таблицы известных исторических деятелей там, где изображается начало деятельности этих лиц (см., напр., Исх VI, 4-26).
Adam Clarke: Commentary on the Bible - 1831
3:23: Thirty years of age - This was the age required by the law, to which the priests must arrive before they could be installed in their office: see Num 4:3.
Being (as was supposed) the son of Joseph - This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτου παις νομιζεται he was Supposed to be this man's son. Much learned labor has been used to reconcile this genealogy with that in St. Matthew, Matthew 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Matthew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of Sons properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, etc. But Luke, in ascending from the Savior of the world to God himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was Supposed the son of Joseph - of Heli - of Matthat, etc. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, etc. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places - Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, Mat 1:16; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: Ch1 3:17, and Mat 1:12. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, Mat 1:13, and Mary by Rhesa, the youngest. See Luk 3:27. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, Ch1 3:5, this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on Mat 1:1, etc.
Albert Barnes: Notes on the Bible - 1834
3:23: Jesus began to be ... - This was the age at which the priests entered on their office, Num 4:3, Num 4:47; but it is not evident that Jesus had any reference to that in delaying his work to his thirtieth year. He was not subjected to the Levitical law in regard to the priesthood, and it does not appear that prophets and teachers did not commence their work before that age.
As was supposed - As was commonly thought, or perhaps being legally reckoned as his son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: thirty: Gen 41:46; Num 4:3, Num 4:35, Num 4:39, Num 4:43, Num 4:47
being: Luk 4:22; Mat 13:55; Mar 6:3; Joh 6:42
which: The real father of Joseph was Jacob (Mat 1:16); but having married the daughter of Heli, and being perhaps adopted by him, he was called his son, and as such was entered in the public registers; Mary not being mentioned, because the Hebrews never permitted the name of a woman to enter the genealogical tables, but inserted her husband as the son of him who was, in reality, but his father-in-law. Hence it appears that Matthew, who wrote principally for the Jews, traces the pedigree of Jesus Christ from Abraham, through whom the promises were given to the Jews, to David, and from David, through the line of Solomon, to Jacob the father of Joseph, the reputed or legal father of Christ; and that Luke, who wrote for the Gentiles, extends his genealogy upwards from Heli, the father of Mary, through the line of Nathan, to David, and from David to Abraham, and from Abraham to Adam, who was the immediate "son of God" by creation, and to whom the promise of the Saviour was given in behalf of himself and all his posterity. The two branches of descent from David, by Solomon and Nathan, being thus united in the persons of Mary and Joseph, Jesus the son of Mary re-united in himself all the blood, privileges, and rights, of the whole family of David; in consequence of which he is emphatically called "the Son of David.
Geneva 1599
3:23 (6) And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli,
(6) Christ's lineage, according to the flesh, is traced back even to Adam, and so to God, that it might appear that it was only he whom God promised to Abraham and David, and appointed from everlasting to his Church, which is composed of all sorts of men.
John Gill
3:23 And Jesus himself began to be about thirty years of age,.... Or Jesus, when he was baptized and began his public ministry, was about thirty years of age: an age at which the priests, under the law, who were typical of Christ, entered on their work, Num 4:23 The word, "began", is left out in the Syriac and Persic versions: and is often indeed redundant, as in Lk 3:8 and frequently in Mark's Gospel. The Arabic version renders it, "Jesus began to enter into the thirtieth year", which carries the sense the same with our translation:
being, as was supposed, the son of Joseph; who had espoused Mary before she was with child of the Holy Ghost, and afterwards took her to wife, and brought up her son; so that it was not known but that he was the son of Joseph. Whether or no the Jewish notion of the Messiah, the son of Joseph (y) may not take its rise from hence, may be considered: however, Joseph might very rightly be called, as he was supposed to be, the father of Jesus, by a rule which obtains with the Jews (z) that he
"that brings up, and not he that begets, is called the father,''
or parent; of which they give various instances (a) in Joseph, in Michal, and in Pharaoh's daughter.
Which was the son of Eli; meaning, not that Joseph was the son of Eli; for he was the son of Jacob, according to Mt 1:16, but Jesus was the son of Eli; and which must be understood, and carried through the whole genealogy, as thus; Jesus the son of Matthat, Jesus the son of Levi, Jesus the son of Melchi, &c. till you come to Jesus the son of Adam, and Jesus the Son of God; though it is true indeed that Joseph was the son of Eli, having married his daughter; Mary was the daughter of Eli: and so the Jews speak of one Mary, the daughter of Eli, by whom they seem to design the mother of our Lord: for they tell (b) us of one,
"that saw, , "Mary the daughter of Eli" in the shades, hanging by the fibres of her breasts; and there are that say, the gate, or, as elsewhere (c), the bar of the gate of hell is fixed to her ear.''
By the horrible malice, in the words, you may know who is meant: however, this we gain by it, that by their own confession, Mary is the daughter of Eli; which accords with this genealogy of the evangelist, who traces it from Mary, under her husband Joseph; though she is not mentioned, because of a rule with the Jews (d), that
"the family of the mother is not called a family.''
(y) T. Bab. Succa, fol. 52. 1. Jarchi & Aben Ezra in Zech. xii 10. & xiii. 7. (z) Shemot Rabba, sect. 46. fol. 143. 1. (a) T. Bab. Sanhedrin, fol. 19. 2. Vid. T. Bab. Megilla, fol. 13. 1. (b) T. Hieros. Sanhedrin, fol. 25. 3. (c) Ib. Chagiga, fol. 77. 4. (d) Juchasin, fol. 55. 2.
John Wesley
3:23 And Jesus was - John's beginning was computed by the years of princes: our Saviour's by the years of his own life, as a more august era. About thirty years of age - He did not now enter upon his thirtieth year (as the common translation would induce one to think) but he now entered on his public ministry: being of such an age as the Mosaic law required. Our great Master attained not, as it seems, to the conclusion of his thirty - fourth year. Yet what glorious achievements did he accomplish within those narrow limits of time! Happy that servant, who, with any proportionable zeal, despatches the great business of life; and so much the more happy, if his sun go down at noon. For the space that is taken from the labours of time, shall be added to the rewards of eternity. The son of Heli - That is, the son - in - law: for Heli was the father of Mary. So St. Matthew writes the genealogy of Joseph, descended from David by Solomon; St. Luke that of Mary, descended from David by Nathan. In the genealogy of Joseph (recited by St. Matthew) that of Mary is implied, the Jews being accustomed to marry into their own families.
Robert Jamieson, A. R. Fausset and David Brown
3:23 GENEALOGY OF JESUS. (Luke 3:23-38)
he began to be about thirty--that is, "was about entering on His thirtieth year." So our translators have taken the word (and so CALVIN, BEZA, BLOOMFIELD, WEBSTER and WILKINSON, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [BENGEL, OLSHAUSEN, DE WETTE, MEYER, ALFORD, &c.]. At this age the priests entered on their office (Num 4:3).
being, as was supposed, the son of Joseph, &c.--Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Luke 1:2-32, and see on Lk 2:5), still it does seem unlikely--we say not incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Ruth 1:11-12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [OLSHAUSEN].
3:243:24: Որ Ղեւեա՛յն. որ Մեղքեա՛յն. որ Յաննեա՛յն. որ Յովսեփեայն[1037]։ [1037] Ոմանք. Որ Յովսեփայն։
24 եւ սա՝ Ղեւիի, եւ սա՝ Մեղքիի, եւ սա՝ Յաննէի, եւ սա՝ Յովսէփի,
24 Որ Ղեւիի, որ Մեղքիի, որ Յաննէի, որ Յովսէփի,
որ Ղեւեայն, որ Մեղքեայն, որ Յաննեայն, որ Յովսեփայն:

3:24: Որ Ղեւեա՛յն. որ Մեղքեա՛յն. որ Յաննեա՛յն. որ Յովսեփեայն[1037]։
[1037] Ոմանք. Որ Յովսեփայն։
24 եւ սա՝ Ղեւիի, եւ սա՝ Մեղքիի, եւ սա՝ Յաննէի, եւ սա՝ Յովսէփի,
24 Որ Ղեւիի, որ Մեղքիի, որ Յաննէի, որ Յովսէփի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: Матфатов, Левиин, Мелхиев, Ианнаев, Иосифов,
3:24  τοῦ μαθθὰτ τοῦ λευὶ τοῦ μελχὶ τοῦ ἰανναὶ τοῦ ἰωσὴφ
3:24. τοῦ (of-the-one) Ματθάτ (of-a-Matthat) τοῦ (of-the-one) Λευεί (of-a-Leuei) τοῦ (of-the-one) Μελχεί (of-a-Melchei) τοῦ (of-the-one) Ἰανναί (of-an-Iannai) τοῦ (of-the-one) Ἰωσήφ (of-a-Iosef)
3:24. qui fuit Matthat qui fuit Levi qui fuit Melchi qui fuit Iannae qui fuit Iosephwho was of Mathat, Who was of Levi, who was of Melchi. who was of Janne, who was of Joseph,
24. the of Matthat, the of Levi, the of Melchi, the of Jannai, the of Joseph,
3:24. who was of Levi, who was of Melchi, who was of Jannai, who was of Joseph,
3:24. Which was [the son] of Matthat, which was [the son] of Levi, which was [the son] of Melchi, which was [the son] of Janna, which was [the son] of Joseph,
Which was [the son] of Matthat, which was [the son] of Levi, which was [the son] of Melchi, which was [the son] of Janna, which was [the son] of Joseph:

24: Матфатов, Левиин, Мелхиев, Ианнаев, Иосифов,
3:24  τοῦ μαθθὰτ τοῦ λευὶ τοῦ μελχὶ τοῦ ἰανναὶ τοῦ ἰωσὴφ
3:24. qui fuit Matthat qui fuit Levi qui fuit Melchi qui fuit Iannae qui fuit Ioseph
who was of Mathat, Who was of Levi, who was of Melchi. who was of Janne, who was of Joseph,
3:24. who was of Levi, who was of Melchi, who was of Jannai, who was of Joseph,
3:24. Which was [the son] of Matthat, which was [the son] of Levi, which was [the son] of Melchi, which was [the son] of Janna, which was [the son] of Joseph,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:24: See, on this genealogy, the notes at Mat. 1:1-16.
John Gill
3:24 Which was the son of Matthat, which was the son of Levi,.... These two, Grotius says, are omitted in the ancient exemplars; and he thinks they ought to be left out; and for which he mentions the authorities of Irenaeus, Africanus, Eusebius, Nazianzen, Jerom, and Augustin: but not only the Vulgate Latin, but all the Oriental versions, retain them:
which was the son of Melchi: and who, he thinks, was the immediate father of Eli:
which was the son of Janna: frequent mention is made, in the Jewish writings (e) of , "king Jannai", who is said to be the same with king Jochanan, or John, the son of Simeon, the son of Mattithiah, that was called Hyrcanus; and his son Alexander, that reigned after him, was also called Jannai (f); but whether either of these is the same with this Janna, is not certain: but this may be observed, that they were both before the times of Herod, and the birth of Jesus, some years. And Jannai is called; in the chronicle of Jedidiah of Alexandria, or Philo the Jew (g), Hyrcanus the second, who reigned sixteen years:
which was the son of Joseph. This Joseph, according to the same chronicle, is called Joseph the second, and surnamed Arsis, and was greatly honoured by Ptolemy, and governed sixty years; and accordingly we shall meet with another Joseph anon.
(e) T. Hieros. Beracot, fol. 11. 2. & passim. (f) Juchasin. fol. 15. 1. & 16. 2. (g) Apud. Vorst. Not. ad. Chronol. R. David Ganz, p. 311.
Robert Jamieson, A. R. Fausset and David Brown
3:24 son of Matthat, &c.--(See on Mt 1:13-15). In Lk 3:27, Salathiel is called the son, while in Mt 1:12, he is called the father of Zerubbabel. But they are probably different persons.
3:253:25: Որ Մատթեայն. որ Ամովսեայն. որ Նաւումայն. որ Էսղեայն. որ Նանգեայն[1038]։ [1038] Ոմանք. Որ Ամովսայն. որ Նաումայն... որ Նենգեայն։
25 եւ սա՝ Մատթէի, եւ սա՝ Ամոսի, եւ սա՝ Նաւումի, եւ սա՝ Էսղիի, եւ սա՝ Նանգէի,
25 Որ Մատաթիայի, որ Ամովսի, որ Նաւումի, որ Եսղիի, որ Նանգէի,
որ Մատթեայն, որ Ամովսայն, որ Նաւումայն, որ Եսղեայն, որ Նանգեայն:

3:25: Որ Մատթեայն. որ Ամովսեայն. որ Նաւումայն. որ Էսղեայն. որ Նանգեայն[1038]։
[1038] Ոմանք. Որ Ամովսայն. որ Նաումայն... որ Նենգեայն։
25 եւ սա՝ Մատթէի, եւ սա՝ Ամոսի, եւ սա՝ Նաւումի, եւ սա՝ Էսղիի, եւ սա՝ Նանգէի,
25 Որ Մատաթիայի, որ Ամովսի, որ Նաւումի, որ Եսղիի, որ Նանգէի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2525: Маттафиев, Амосов, Наумов, Еслимов, Наггеев,
3:25  τοῦ ματταθίου τοῦ ἀμὼς τοῦ ναοὺμ τοῦ ἑσλὶ τοῦ ναγγαὶ
3:25. τοῦ (of-the-one) Ματταθίου (of-a-Mattathias) τοῦ (of-the-one) Ἀμώς (of-an-Amos) τοῦ (of-the-one) Ναούμ (of-a-Naoum) τοῦ (of-the-one) Ἐσλεί (of-an-Eslei) τοῦ (of-the-one) Ναγγαί (of-a-Naggai)
3:25. qui fuit Matthathiae qui fuit Amos qui fuit Naum qui fuit Esli qui fuit NaggaeWho was of Mathathias, who was of Amos, who was of Nahum, who was of Hesli, who was of Nagge,
25. the of Mattathias, the of Amos, the of Nahum, the of Esli, the of Naggai,
3:25. who was of Mattathias, who was of Amos, who was of Nahum, who was of Esli, who was of Naggai,
3:25. Which was [the son] of Mattathias, which was [the son] of Amos, which was [the son] of Naum, which was [the son] of Esli, which was [the son] of Nagge,
Which was [the son] of Mattathias, which was [the son] of Amos, which was [the son] of Naum, which was [the son] of Esli, which was [the son] of Nagge:

25: Маттафиев, Амосов, Наумов, Еслимов, Наггеев,
3:25  τοῦ ματταθίου τοῦ ἀμὼς τοῦ ναοὺμ τοῦ ἑσλὶ τοῦ ναγγαὶ
3:25. qui fuit Matthathiae qui fuit Amos qui fuit Naum qui fuit Esli qui fuit Naggae
Who was of Mathathias, who was of Amos, who was of Nahum, who was of Hesli, who was of Nagge,
3:25. who was of Mattathias, who was of Amos, who was of Nahum, who was of Esli, who was of Naggai,
3:25. Which was [the son] of Mattathias, which was [the son] of Amos, which was [the son] of Naum, which was [the son] of Esli, which was [the son] of Nagge,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
3:25 Which was the son of Mattathias,.... Surnamed Siloah, by the same Philo, who governed ten years:
which was the son of Amos; whose surname, according to the same author, was Sirag; or, as some, Syrach, or Shyrach, who governed fourteen years:
which was the son of Naum; who was called Mesalut, or Maslot, who governed seven years:
which was the son of Esli; or Eli, surnamed Haggai, who governed eight years;
which was the son of Nagge: with Philo he is called Nagid Artasat, or Artaxat, and said to govern ten years.
3:263:26: Որ Մաաթեայն. որ Մատաթեայն. որ Սեմեայն. որ Յովսեքեայն. որ Յովդայն[1039]։ [1039] Ոմանք. Որ Մատթայն... Մատտաթայն։ Ուր Ոսկան. Մահաթայն։
26 եւ սա՝ Մաաթի, եւ սա՝ Մատաթէի, եւ սա՝ Սեմէիի, եւ սա՝ Յոսէքէի, եւ սա՝ Յոդայի,
26 Որ Մաաթի, որ Մատաթիայի, որ Սէմէիի, որ Յովսէփի, որ Յուդայի,
Որ Մահաթայն, որ Մատաթեայն, որ Սեմեայն, որ [17]Յովսեքեայն, որ Յովդայն:

3:26: Որ Մաաթեայն. որ Մատաթեայն. որ Սեմեայն. որ Յովսեքեայն. որ Յովդայն[1039]։
[1039] Ոմանք. Որ Մատթայն... Մատտաթայն։ Ուր Ոսկան. Մահաթայն։
26 եւ սա՝ Մաաթի, եւ սա՝ Մատաթէի, եւ սա՝ Սեմէիի, եւ սա՝ Յոսէքէի, եւ սա՝ Յոդայի,
26 Որ Մաաթի, որ Մատաթիայի, որ Սէմէիի, որ Յովսէփի, որ Յուդայի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2626: Маафов, Маттафиев, Семеиев, Иосифов, Иудин,
3:26  τοῦ μάαθ τοῦ ματταθίου τοῦ σεμεῒν τοῦ ἰωσὴχ τοῦ ἰωδὰ
3:26. τοῦ (of-the-one) Μαάθ (of-a-Maath) τοῦ (of-the-one) Ματταθίου (of-a-Mattathias) τοῦ (of-the-one) Σεμεείν (of-a-Semeein) τοῦ (of-the-one) Ἰωσήχ (of-a-Iosech) τοῦ (of-the-one) Ἰωδά (of-an-Ioda)
3:26. qui fuit Maath qui fuit Matthathiae qui fuit Semei qui fuit Iosech qui fuit IodaWho was of Mahath, who was of Mathathias, who was of Semei, who was of Joseph, who was of Juda,
26. the of Maath, the of Mattathias, the of Semein, the of Josech, the of Joda,
3:26. who was of Maath, who was of Mattathias, who was of Semein, who was of Josech, who was of Joda,
3:26. Which was [the son] of Maath, which was [the son] of Mattathias, which was [the son] of Semei, which was [the son] of Joseph, which was [the son] of Juda,
Which was [the son] of Maath, which was [the son] of Mattathias, which was [the son] of Semei, which was [the son] of Joseph, which was [the son] of Juda:

26: Маафов, Маттафиев, Семеиев, Иосифов, Иудин,
3:26  τοῦ μάαθ τοῦ ματταθίου τοῦ σεμεῒν τοῦ ἰωσὴχ τοῦ ἰωδὰ
3:26. qui fuit Maath qui fuit Matthathiae qui fuit Semei qui fuit Iosech qui fuit Ioda
Who was of Mahath, who was of Mathathias, who was of Semei, who was of Joseph, who was of Juda,
3:26. who was of Maath, who was of Mattathias, who was of Semein, who was of Josech, who was of Joda,
3:26. Which was [the son] of Maath, which was [the son] of Mattathias, which was [the son] of Semei, which was [the son] of Joseph, which was [the son] of Juda,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
3:26 Which was the son of Maath,.... Surnamed Aser, who governed nine years:
which was the son of Mattathias; called Eli Matathias, who governed twelve years:
which was the son of Semei; and named Abner Semei, who governed eleven years:
which was the son of Joseph; called Joseph the first, who governed seven years:
which was the son of Juda; who, according to the same writer, must be Judas, surnamed Hyrcanus the first, who governed fourteen years.
3:273:27: Որ Յովնանայն. որ Րեսայն. որ Զորաբաբիլին. որ Սաղաթիելին. որ Ներայն[1040]։ [1040] Ոմանք. Որ Զորոբաբելին... որ Ներեայն։
27 եւ սա՝ Յովնանէի, եւ սա՝ Րէսայի, եւ սա՝ Զորոբաբէլի, եւ սա՝ Սաղաթիէլի, եւ սա՝ Ներիի,
27 Որ Յովհաննայի, որ Րեսայի, որ Զօրաբաբէլի, որ Սաղաթիէլի, որ Ներիի,
որ Յովնանայն, որ Րեսայն, որ Զօրաբաբելին, որ Սաղաթիելին, որ Ներայն:

3:27: Որ Յովնանայն. որ Րեսայն. որ Զորաբաբիլին. որ Սաղաթիելին. որ Ներայն[1040]։
[1040] Ոմանք. Որ Զորոբաբելին... որ Ներեայն։
27 եւ սա՝ Յովնանէի, եւ սա՝ Րէսայի, եւ սա՝ Զորոբաբէլի, եւ սա՝ Սաղաթիէլի, եւ սա՝ Ներիի,
27 Որ Յովհաննայի, որ Րեսայի, որ Զօրաբաբէլի, որ Սաղաթիէլի, որ Ներիի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2727: Иоаннанов, Рисаев, Зоровавелев, Салафиилев, Нириев,
3:27  τοῦ ἰωανὰν τοῦ ῥησὰ τοῦ ζοροβαβὲλ τοῦ σαλαθιὴλ τοῦ νηρὶ
3:27. τοῦ (of-the-one) Ἰωανάν (of-an-Ioanan) τοῦ (of-the-one) Ῥησά (of-a-Resa) τοῦ (of-the-one) Ζοροβάβελ (of-a-Zorobabel) τοῦ (of-the-one) Σαλαθιήλ (of-a-Salathiel) τοῦ (of-the-one) Νηρεί (of-a-Nerei)
3:27. qui fuit Iohanna qui fuit Resa qui fuit Zorobabel qui fuit Salathihel qui fuit NeriWho was of Joanna, who was of Reza, who was of Zorobabel, who was of Salathiel, who was of Neri,
27. the of Joanan, the of Rhesa, the of Zerubbabel, the of Shealtiel, the of Neri,
3:27. who was of Joanan, who was of Rhesa, who was of Zerubbabel, who was of Shealtiel, who was of Neri,
3:27. Which was [the son] of Joanna, which was [the son] of Rhesa, which was [the son] of Zorobabel, which was [the son] of Salathiel, which was [the son] of Neri,
Which was [the son] of Joanna, which was [the son] of Rhesa, which was [the son] of Zorobabel, which was [the son] of Salathiel, which was [the son] of Neri:

27: Иоаннанов, Рисаев, Зоровавелев, Салафиилев, Нириев,
3:27  τοῦ ἰωανὰν τοῦ ῥησὰ τοῦ ζοροβαβὲλ τοῦ σαλαθιὴλ τοῦ νηρὶ
3:27. qui fuit Iohanna qui fuit Resa qui fuit Zorobabel qui fuit Salathihel qui fuit Neri
Who was of Joanna, who was of Reza, who was of Zorobabel, who was of Salathiel, who was of Neri,
3:27. who was of Joanan, who was of Rhesa, who was of Zerubbabel, who was of Shealtiel, who was of Neri,
3:27. Which was [the son] of Joanna, which was [the son] of Rhesa, which was [the son] of Zorobabel, which was [the son] of Salathiel, which was [the son] of Neri,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
3:27 Which was the son of Joanna,.... Johannes, or John, the son of Rhesa Mesullam, who governed fifty three years:
which was the son of Rhesa, called, by the above writer, Rhesa Mesullam; 1Chron 3:19 and said, by him, to govern sixty six years:
which was the son of Zorobabel who governed fifty eight years:
which was the son of Salathiel; the same with Shealthiel; See Gill on Mt 1:12.
which was the son of Neri; the same with Jechonias, according to the Alexandrian, chronicle; See Gill on Mt 1:12
3:283:28: Որ Մեղքեայն. որ Ադդեայն. որ Կովսամայն. որ Ելմովդադայն. որ Երայն։
28 եւ սա՝ Մեղքիի, եւ սա՝ Ադդէի, եւ սա՝ Կոսամի, եւ սա՝ Ելմոդադի, եւ սա՝ Երէի,
28 Որ Մեղքիի, որ Ադդիի, որ Կովսամի, որ Եղմովդադի, որ Էրի,
որ Մեղքեայն, որ Ադդեայն, որ Կովսամայն, որ Ելմովդադայն, որ Երայն:

3:28: Որ Մեղքեայն. որ Ադդեայն. որ Կովսամայն. որ Ելմովդադայն. որ Երայն։
28 եւ սա՝ Մեղքիի, եւ սա՝ Ադդէի, եւ սա՝ Կոսամի, եւ սա՝ Ելմոդադի, եւ սա՝ Երէի,
28 Որ Մեղքիի, որ Ադդիի, որ Կովսամի, որ Եղմովդադի, որ Էրի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2828: Мелхиев, Аддиев, Косамов, Елмодамов, Иров,
3:28  τοῦ μελχὶ τοῦ ἀδδὶ τοῦ κωσὰμ τοῦ ἐλμαδὰμ τοῦ ἢρ
3:28. τοῦ (of-the-one) Μελχεί (of-a-Melchei) τοῦ (of-the-one) Ἀδδεί (of-an-Addei) τοῦ (of-the-one) Κωσάμ (of-a-Kosam) τοῦ (of-the-one) Ἐλμαδάμ (of-an-Elmadam) τοῦ (of-the-one) Ἤρ (of-an-Er)
3:28. qui fuit Melchi qui fuit Addi qui fuit Cosam qui fuit Helmadam qui fuit HerWho was of Melchi, who was of Addi, who was of Cosan, who was of Helmadan, who was of Her,
28. the of Melchi, the of Addi, the of Cosam, the of Elmadam, the of Er,
3:28. who was of Melchi, who was of Addi, who was of Cosam, who was of Elmadam, who was of Er,
3:28. Which was [the son] of Melchi, which was [the son] of Addi, which was [the son] of Cosam, which was [the son] of Elmodam, which was [the son] of Er,
Which was [the son] of Melchi, which was [the son] of Addi, which was [the son] of Cosam, which was [the son] of Elmodam, which was [the son] of Er:

28: Мелхиев, Аддиев, Косамов, Елмодамов, Иров,
3:28  τοῦ μελχὶ τοῦ ἀδδὶ τοῦ κωσὰμ τοῦ ἐλμαδὰμ τοῦ ἢρ
3:28. qui fuit Melchi qui fuit Addi qui fuit Cosam qui fuit Helmadam qui fuit Her
Who was of Melchi, who was of Addi, who was of Cosan, who was of Helmadan, who was of Her,
3:28. who was of Melchi, who was of Addi, who was of Cosam, who was of Elmadam, who was of Er,
3:28. Which was [the son] of Melchi, which was [the son] of Addi, which was [the son] of Cosam, which was [the son] of Elmodam, which was [the son] of Er,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
3:28 This, with the following, "Addi, Cosam, Elmodam, Er, Jose, Eliezer, Jorim, Matthat, Levi, Simeon, Juda, Joseph, Jonan, Eliakim, Melea, Menan, and Mattatha", all lived before the captivity, and were of the house of David, in the line of Nathan; for it follows,
which was the son of Nathan: of which persons no mention is made in the Old Testament, nor even of Mattatha, the son of Nathan: his sons that are mentioned are Azariah, Zabud, and Ahishar, 3Kings 4:5 which last is thought to be the same with Mattatha: that Nathan was the son of David, as the order of things here directs,
which was the son of David, is clear from 2Kings 5:14.
3:293:29: Որ Յեսուայն. որ Եղիազարայն. որ Յովրամայն. որ Մատթայն. որ Ղեւեայն[1041]։ [1041] Ոմանք. Որ Յեսուեայն։
29 եւ սա՝ Յեսուի, եւ սա՝ Եղիազարի, եւ սա՝ Յորամի, եւ սա՝ Մատթէի, եւ սա՝ Ղեւիի,
29 Որ Յովսէսի, որ Եղիազարի, որ Յովրիմի, որ Մատաթի, որ Ղեւիի,
որ Յեսուայն, որ Եղիազարայն, որ Յովրամայն, որ Մատթայն, որ Ղեւեայն:

3:29: Որ Յեսուայն. որ Եղիազարայն. որ Յովրամայն. որ Մատթայն. որ Ղեւեայն[1041]։
[1041] Ոմանք. Որ Յեսուեայն։
29 եւ սա՝ Յեսուի, եւ սա՝ Եղիազարի, եւ սա՝ Յորամի, եւ սա՝ Մատթէի, եւ սա՝ Ղեւիի,
29 Որ Յովսէսի, որ Եղիազարի, որ Յովրիմի, որ Մատաթի, որ Ղեւիի,
zohrab-1805▾ eastern-1994▾ western am▾
3:2929: Иосиев, Елиезеров, Иоримов, Матфатов, Левиин,
3:29  τοῦ ἰησοῦ τοῦ ἐλιέζερ τοῦ ἰωρὶμ τοῦ μαθθὰτ τοῦ λευὶ
3:29. τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) Ἐλιέζερ (of-an-Eliezer) τοῦ (of-the-one) Ἰωρείμ (of-an-Ioreim) τοῦ (of-the-one) Μαθθάτ (of-a-Maththat) τοῦ (of-the-one) Λευεί (of-a-Leuei)
3:29. qui fuit Iesu qui fuit Eliezer qui fuit Iorim qui fuit Matthat qui fuit LeviWho was of Jesus, who was of Eliezer, who was of Jorim, who was of Mathat, who was of Levi,
29. the of Jesus, the of Eliezer, the of Jorim, the of Matthat, the of Levi,
3:29. who was of Joshua, who was of Eliezer, who was of Jorim, who was of Matthat, who was of Levi,
3:29. Which was [the son] of Jose, which was [the son] of Eliezer, which was [the son] of Jorim, which was [the son] of Matthat, which was [the son] of Levi,
Which was [the son] of Jose, which was [the son] of Eliezer, which was [the son] of Jorim, which was [the son] of Matthat, which was [the son] of Levi:

29: Иосиев, Елиезеров, Иоримов, Матфатов, Левиин,
3:29  τοῦ ἰησοῦ τοῦ ἐλιέζερ τοῦ ἰωρὶμ τοῦ μαθθὰτ τοῦ λευὶ
3:29. qui fuit Iesu qui fuit Eliezer qui fuit Iorim qui fuit Matthat qui fuit Levi
Who was of Jesus, who was of Eliezer, who was of Jorim, who was of Mathat, who was of Levi,
3:29. who was of Joshua, who was of Eliezer, who was of Jorim, who was of Matthat, who was of Levi,
3:29. Which was [the son] of Jose, which was [the son] of Eliezer, which was [the son] of Jorim, which was [the son] of Matthat, which was [the son] of Levi,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
3:303:30: Որ Սիմէովնին. որ Յուդային, որ Յովսեփայն. որ Յովնամայն. որ Էղէկիմայն[1042]։ [1042] Ոմանք. Որ Յովնանայն. որ Եղիակիմայն։
30 եւ սա՝ Սիմէոնի, եւ սա՝ Յուդայի, եւ սա՝ Յովսէփի, եւ սա՝ Յովնամի, եւ սա՝ Եղիակիմի,
30 Որ Սիմէօնի, որ Յուդայի, որ Յովսէփի, որ Յովնանի, որ Եղիակիմի,
որ Սիմէովնին, որ Յուդային, որ Յովսեփայն, որ Յովնամայն, որ Եղիակիմայն:

3:30: Որ Սիմէովնին. որ Յուդային, որ Յովսեփայն. որ Յովնամայն. որ Էղէկիմայն[1042]։
[1042] Ոմանք. Որ Յովնանայն. որ Եղիակիմայն։
30 եւ սա՝ Սիմէոնի, եւ սա՝ Յուդայի, եւ սա՝ Յովսէփի, եւ սա՝ Յովնամի, եւ սա՝ Եղիակիմի,
30 Որ Սիմէօնի, որ Յուդայի, որ Յովսէփի, որ Յովնանի, որ Եղիակիմի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3030: Симеонов, Иудин, Иосифов, Ионанов, Елиакимов,
3:30  τοῦ συμεὼν τοῦ ἰούδα τοῦ ἰωσὴφ τοῦ ἰωνὰμ τοῦ ἐλιακὶμ
3:30. τοῦ (of-the-one) Συμεών (of-a-Sumeon) τοῦ (of-the-one) Ἰούδα (of-an-Ioudas) τοῦ (of-the-one) Ἰωσήφ (of-an-Iosef) τοῦ (of-the-one) Ἰωνάμ (of-an-Ionam) τοῦ (of-the-one) Ἐλιακείμ (of-an-Eliakeim)
3:30. qui fuit Symeon qui fuit Iuda qui fuit Ioseph qui fuit Iona qui fuit EliachimWho was of Simeon, who was of Judas, who was of Joseph, who was of Jona, who was of Eliakim,
30. the of Symeon, the of Judas, the of Joseph, the of Jonam, the of Eliakim,
3:30. who was of Simeon, who was of Judah, who was of Joseph, who was of Jonam, who was of Eliakim,
3:30. Which was [the son] of Simeon, which was [the son] of Juda, which was [the son] of Joseph, which was [the son] of Jonan, which was [the son] of Eliakim,
Which was [the son] of Simeon, which was [the son] of Juda, which was [the son] of Joseph, which was [the son] of Jonan, which was [the son] of Eliakim:

30: Симеонов, Иудин, Иосифов, Ионанов, Елиакимов,
3:30  τοῦ συμεὼν τοῦ ἰούδα τοῦ ἰωσὴφ τοῦ ἰωνὰμ τοῦ ἐλιακὶμ
3:30. qui fuit Symeon qui fuit Iuda qui fuit Ioseph qui fuit Iona qui fuit Eliachim
Who was of Simeon, who was of Judas, who was of Joseph, who was of Jona, who was of Eliakim,
3:30. who was of Simeon, who was of Judah, who was of Joseph, who was of Jonam, who was of Eliakim,
3:30. Which was [the son] of Simeon, which was [the son] of Juda, which was [the son] of Joseph, which was [the son] of Jonan, which was [the son] of Eliakim,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
3:313:31: Որ Մեղթեայն. որ Մէննայն. որ Մատտաթայն. որ Նաթանայն. որ Դաւթին։
31 եւ սա՝ Մելլէի, եւ սա՝ Մեննէի, եւ սա՝ Մատտաթայի, եւ սա՝ Նաթանի, եւ սա՝ Դաւթի,
31 Որ Մելիայի, որ Մայնանի, որ Մատաթայի, որ Նաթանի, որ Դաւիթի,
որ Մեղթեայն, որ Մեննայն, որ Մատտաթայն, որ Նաթանայն, որ Դաւթին:

3:31: Որ Մեղթեայն. որ Մէննայն. որ Մատտաթայն. որ Նաթանայն. որ Դաւթին։
31 եւ սա՝ Մելլէի, եւ սա՝ Մեննէի, եւ սա՝ Մատտաթայի, եւ սա՝ Նաթանի, եւ սա՝ Դաւթի,
31 Որ Մելիայի, որ Մայնանի, որ Մատաթայի, որ Նաթանի, որ Դաւիթի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3131: Мелеаев, Маинанов, Маттафаев, Нафанов, Давидов,
3:31  τοῦ μελεὰ τοῦ μεννὰ τοῦ ματταθὰ τοῦ ναθὰμ τοῦ δαυὶδ
3:31. τοῦ (of-the-one) Μελεά (of-a-Melea) τοῦ (of-the-one) Μεννά (of-a-Menna) τοῦ (of-the-one) Ματταθά (of-a-Mattatha) τοῦ (of-the-one) Ναθάμ (of-a-Natham) τοῦ (of-the-one) Δαυείδ (of-a-Daueid)
3:31. qui fuit Melea qui fuit Menna qui fuit Matthata qui fuit Nathan qui fuit DavidWho was of Melea, who was of Menna, who was of Mathatha, who was of Nathan, who was of David,
31. the of Melea, the of Menna, the of Mattatha, the of Nathan, the of David,
3:31. who was of Melea, who was of Menna, who was of Mattatha, who was of Nathan, who was of David,
3:31. Which was [the son] of Melea, which was [the son] of Menan, which was [the son] of Mattatha, which was [the son] of Nathan, which was [the son] of David,
Which was [the son] of Melea, which was [the son] of Menan, which was [the son] of Mattatha, which was [the son] of Nathan, which was [the son] of David:

31: Мелеаев, Маинанов, Маттафаев, Нафанов, Давидов,
3:31  τοῦ μελεὰ τοῦ μεννὰ τοῦ ματταθὰ τοῦ ναθὰμ τοῦ δαυὶδ
3:31. qui fuit Melea qui fuit Menna qui fuit Matthata qui fuit Nathan qui fuit David
Who was of Melea, who was of Menna, who was of Mathatha, who was of Nathan, who was of David,
3:31. who was of Melea, who was of Menna, who was of Mattatha, who was of Nathan, who was of David,
3:31. Which was [the son] of Melea, which was [the son] of Menan, which was [the son] of Mattatha, which was [the son] of Nathan, which was [the son] of David,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:31: of Nathan: Sa2 5:14; Ch1 3:5, Ch1 14:4; Zac 12:12
3:323:32: Որ Յեսսեայն. որ Ովբեդայն. որ Բոոսայն. որ Սաղմանայն. որ Նաասովնին[1043]։ [1043] Ոմանք. Որ Սաղմոնայն։
32 եւ սա՝ Յեսսէի, եւ սա՝ Օբէդի, եւ սա՝ Բոոսի, եւ սա՝ Սաղմանի, եւ սա՝ Նաասոնի,
32 Որ Յեսսէի, որ Ովբէդի, որ Բոոսի, որ Սաղմոնի, որ Նաասոնի,
որ Յեսսեայն, որ Ովբեդայն, որ Բոոսայն, որ Սաղմովնայն, որ Նաասովնին:

3:32: Որ Յեսսեայն. որ Ովբեդայն. որ Բոոսայն. որ Սաղմանայն. որ Նաասովնին[1043]։
[1043] Ոմանք. Որ Սաղմոնայն։
32 եւ սա՝ Յեսսէի, եւ սա՝ Օբէդի, եւ սա՝ Բոոսի, եւ սա՝ Սաղմանի, եւ սա՝ Նաասոնի,
32 Որ Յեսսէի, որ Ովբէդի, որ Բոոսի, որ Սաղմոնի, որ Նաասոնի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3232: Иессеев, Овидов, Воозов, Салмонов, Наассонов,
3:32  τοῦ ἰεσσαὶ τοῦ ἰωβὴδ τοῦ βόος τοῦ σαλὰ τοῦ ναασσὼν
3:32. τοῦ (of-the-one) Ἰεσσαί (of-an-Iessai) τοῦ (of-the-one) Ἰωβήλ (of-an-Iobel) τοῦ (of-the-one) Βοός (of-a-Boos) τοῦ (of-the-one) Σαλά (of-a-Sala) τοῦ (of-the-one) Ναασσών (of-a-Naasson)
3:32. qui fuit Iesse qui fuit Obed qui fuit Booz qui fuit Salmon qui fuit NaassonWho was of Jesse, who was of Obed, who was of Booz, who was of Salmon, who was of Naasson,
32. the of Jesse, the of Obed, the of Boaz, the of Salmon, the of Nahshon,
3:32. who was of Jesse, who was of Obed, who was of Boaz, who was of Salmon, who was of Nahshon,
3:32. Which was [the son] of Jesse, which was [the son] of Obed, which was [the son] of Booz, which was [the son] of Salmon, which was [the son] of Naasson,
Which was [the son] of Jesse, which was [the son] of Obed, which was [the son] of Booz, which was [the son] of Salmon, which was [the son] of Naasson:

32: Иессеев, Овидов, Воозов, Салмонов, Наассонов,
3:32  τοῦ ἰεσσαὶ τοῦ ἰωβὴδ τοῦ βόος τοῦ σαλὰ τοῦ ναασσὼν
3:32. qui fuit Iesse qui fuit Obed qui fuit Booz qui fuit Salmon qui fuit Naasson
Who was of Jesse, who was of Obed, who was of Booz, who was of Salmon, who was of Naasson,
3:32. who was of Jesse, who was of Obed, who was of Boaz, who was of Salmon, who was of Nahshon,
3:32. Which was [the son] of Jesse, which was [the son] of Obed, which was [the son] of Booz, which was [the son] of Salmon, which was [the son] of Naasson,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:32: was the son of Jesse: Rut 4:18-22; Sa1 17:58, Sa1 20:31; Kg1 12:16; Ch1 2:10-15; Psa 72:20; Isa 11:1, Isa 11:2; Mat 1:3-6; Act 13:22, Act 13:23
which was the son of Obed: Num 1:7, Num 2:3, Num 7:12; Ch1 2:11, Ch1 2:12, Nahshon, Salma, Boaz
John Gill
3:32 Which was the son of Jesse,.... The order of the persons from Jesse to Abraham, as Obed, Boaz, Salmon, Naasson, Aminadab, Aram, or Ram, Esrom, (for Joram, which the Arabic version here inserts, is to be rejected,) Phares, Judah, Jacob, Isaac, Abraham, perfectly agrees with the genealogy of Matthew, and the accounts of the Old Testament:
which was the son of Thara; the same with Terah, Gen 11:26 called by the Septuagint, Tharra:
which was the son of Nachor;, the same with Nahor, Gen 11:24 called there, by the Septuagint, as here.
3:333:33: Որ Ամինադաբայն. որ Արամայն. որ Ադմեայն. որ Առնեայն. որ Էսրովմայն. որ Փարէսին. որ Յուդային։
33 եւ սա՝ Ամինադաբի, եւ սա՝ Արամի, եւ սա՝ Ադմէի, եւ սա՝ Առնէի, եւ սա՝ Եսրոնի, եւ սա՝ Փարէսի, եւ սա՝ Յուդայի,
33 Որ Ամինադաբի, որ Արամի, որ Եսրոնի, որ Փարէսի, որ Յուդայի,
որ Ամինադաբայն, որ Արամայն, [18]որ Ադմեայն, որ Առնեայն,`` որ Եսրովմայն, որ Փարեսին, որ Յուդային:

3:33: Որ Ամինադաբայն. որ Արամայն. որ Ադմեայն. որ Առնեայն. որ Էսրովմայն. որ Փարէսին. որ Յուդային։
33 եւ սա՝ Ամինադաբի, եւ սա՝ Արամի, եւ սա՝ Ադմէի, եւ սա՝ Առնէի, եւ սա՝ Եսրոնի, եւ սա՝ Փարէսի, եւ սա՝ Յուդայի,
33 Որ Ամինադաբի, որ Արամի, որ Եսրոնի, որ Փարէսի, որ Յուդայի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3333: Аминадавов, Арамов, Есромов, Фаресов, Иудин,
3:33  τοῦ ἀμιναδὰβ τοῦ ἀδμὶν τοῦ ἀρνὶ τοῦ ἑσρὼμ τοῦ φάρες τοῦ ἰούδα
3:33. τοῦ (of-the-one) Ἀδμείν (of-an-Admein) τοῦ (of-the-one) Ἀρνεί (of-an-Arnei) τοῦ (of-the-one) Ἑσρών (of-an-Esron) τοῦ (of-the-one) Φαρές (of-a-Fares) τοῦ (of-the-one) Ἰούδα (of-an-Ioudas)
3:33. qui fuit Aminadab qui fuit Aram qui fuit Esrom qui fuit Phares qui fuit IudaeWho was of Aminadab, who was of Aram, who was of Esron, who was of Phares, who was of Judas,
33. the of Amminadab, the of Arni, the of Hezron, the of Perez, the of Judah,
3:33. who was of Amminadab, who was of Aram, who was of Hezron, who was of Perez, who was of Judah,
3:33. Which was [the son] of Aminadab, which was [the son] of Aram, which was [the son] of Esrom, which was [the son] of Phares, which was [the son] of Juda,
Which was [the son] of Aminadab, which was [the son] of Aram, which was [the son] of Esrom, which was [the son] of Phares, which was [the son] of Juda:

33: Аминадавов, Арамов, Есромов, Фаресов, Иудин,
3:33  τοῦ ἀμιναδὰβ τοῦ ἀδμὶν τοῦ ἀρνὶ τοῦ ἑσρὼμ τοῦ φάρες τοῦ ἰούδα
3:33. qui fuit Aminadab qui fuit Aram qui fuit Esrom qui fuit Phares qui fuit Iudae
Who was of Aminadab, who was of Aram, who was of Esron, who was of Phares, who was of Judas,
3:33. who was of Amminadab, who was of Aram, who was of Hezron, who was of Perez, who was of Judah,
3:33. Which was [the son] of Aminadab, which was [the son] of Aram, which was [the son] of Esrom, which was [the son] of Phares, which was [the son] of Juda,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:33: Aminadab: Rut 4:19, Rut 4:20; Ch1 2:9, Ch1 2:10
Aminadab: Ram, Hezron, Mat 1:3, Mat 1:4
Esrom: Gen 46:12; Num 26:20, Num 26:21, Hezron
Phares: Gen 38:29; Rut 4:12; Ch1 2:4, Ch1 2:5, Ch1 9:4, Pharez
of Juda: Gen 29:35, Gen 49:8, Judah, Mat 1:2, Judas
3:343:34: Որ Յակովբայն. որ Իսահակայն. որ Աբրահամուն. որ Թառային. որ Նաքովրայն[1044]։ [1044] Ոմանք. Որ Թարային։
34 եւ սա՝ Յակոբի, եւ սա՝ Իսահակի, եւ սա, Աբրահամի, եւ սա՝ Թարայի, եւ սա՝ Նաքորի,
34 Որ Յակոբի, որ Իսահակի, որ Աբրահամի, որ Թարայի, որ Նաքովրի,
որ Յակովբայն, որ Իսահակայն, որ Աբրահամուն, որ Թարային, որ Նաքովրայն:

3:34: Որ Յակովբայն. որ Իսահակայն. որ Աբրահամուն. որ Թառային. որ Նաքովրայն[1044]։
[1044] Ոմանք. Որ Թարային։
34 եւ սա՝ Յակոբի, եւ սա՝ Իսահակի, եւ սա, Աբրահամի, եւ սա՝ Թարայի, եւ սա՝ Նաքորի,
34 Որ Յակոբի, որ Իսահակի, որ Աբրահամի, որ Թարայի, որ Նաքովրի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3434: Иаковлев, Исааков, Авраамов, Фаррин, Нахоров,
3:34  τοῦ ἰακὼβ τοῦ ἰσαὰκ τοῦ ἀβραὰμ τοῦ θάρα τοῦ ναχὼρ
3:34. τοῦ (of-the-one) Ἰακώβ (of-an-Iakob) τοῦ (of-the-one) Ἰσαάκ (of-an-Isaak) τοῦ (of-the-one) Ἀβραάμ (of-an-Abraam) τοῦ (of-the-one) Θαρά (of-a-Thara) τοῦ (of-the-one) Ναχώρ (of-a-Nachor)
3:34. qui fuit Iacob qui fuit Isaac qui fuit Abraham qui fuit Thare qui fuit NachorWho was of Jacob, who was of Isaac, who was of Abraham, who was of Thare, who was of Nachor,
34. the of Jacob, the of Isaac, the of Abraham, the of Terah, the of Nahor,
3:34. who was of Jacob, who was of Isaac, who was of Abraham, who was of Terah, who was of Nahor,
3:34. Which was [the son] of Jacob, which was [the son] of Isaac, which was [the son] of Abraham, which was [the son] of Thara, which was [the son] of Nachor,
Which was [the son] of Jacob, which was [the son] of Isaac, which was [the son] of Abraham, which was [the son] of Thara, which was [the son] of Nachor:

34: Иаковлев, Исааков, Авраамов, Фаррин, Нахоров,
3:34  τοῦ ἰακὼβ τοῦ ἰσαὰκ τοῦ ἀβραὰμ τοῦ θάρα τοῦ ναχὼρ
3:34. qui fuit Iacob qui fuit Isaac qui fuit Abraham qui fuit Thare qui fuit Nachor
Who was of Jacob, who was of Isaac, who was of Abraham, who was of Thare, who was of Nachor,
3:34. who was of Jacob, who was of Isaac, who was of Abraham, who was of Terah, who was of Nahor,
3:34. Which was [the son] of Jacob, which was [the son] of Isaac, which was [the son] of Abraham, which was [the son] of Thara, which was [the son] of Nachor,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:34: which was the son of Isaac: Gen 21:3, Gen 25:26; Ch1 1:34; Mat 1:2; Act 7:8
Thara: Gen 11:24-32; Jos 24:2; Ch1 1:24-28, Terah, Nahor, Reu, Serug, Peleg, Eber, Shelah
3:353:35: Որ Սերուքայն. որ Ռագաւայն. որ Փաղ՚եկայն. որ Եբերայն. որ Սաղ՚ային։
35 եւ սա՝ Սերուգի, եւ սա՝ Ռագաւի, եւ սա՝ Փաղեկի, եւ սա՝ Եբերի, եւ սա՝ Սաղայի,
35 Որ Սերուգի, որ Ռագաւի, որ Փաղէկի, որ Եբերի, որ Սաղայի,
որ Սերուգայն, որ Ռագաւայն, որ Փաղեկայն, որ Եբերայն, որ Սաղային:

3:35: Որ Սերուքայն. որ Ռագաւայն. որ Փաղ՚եկայն. որ Եբերայն. որ Սաղ՚ային։
35 եւ սա՝ Սերուգի, եւ սա՝ Ռագաւի, եւ սա՝ Փաղեկի, եւ սա՝ Եբերի, եւ սա՝ Սաղայի,
35 Որ Սերուգի, որ Ռագաւի, որ Փաղէկի, որ Եբերի, որ Սաղայի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3535: Серухов, Рагавов, Фалеков, Еверов, Салин,
3:35  τοῦ σεροὺχ τοῦ ῥαγαὺ τοῦ φάλεκ τοῦ ἔβερ τοῦ σαλὰ
3:35. τοῦ (of-the-one) Σερούχ (of-a-Serouch) τοῦ (of-the-one) Ῥαγαύ (of-a-Ragau) τοῦ (of-the-one) Φάλεκ (of-a-Falek) τοῦ (of-the-one) Ἔβερ (of-an-Eber) τοῦ (of-the-one) Σαλά (of-a-Sala)
3:35. qui fuit Seruch qui fuit Ragau qui fuit Phalec qui fuit Eber qui fuit SaleWho was of Sarug, who was of Ragau, who was of Phaleg, who was of Heber, who was of Sale,
35. the of Serug, the of Reu, the of Peleg, the of Eber, the of Shelah,
3:35. who was of Serug, who was of Reu, who was of Peleg, who was of Eber, who was of Shelah,
3:35. Which was [the son] of Saruch, which was [the son] of Ragau, which was [the son] of Phalec, which was [the son] of Heber, which was [the son] of Sala,
Which was [the son] of Saruch, which was [the son] of Ragau, which was [the son] of Phalec, which was [the son] of Heber, which was [the son] of Sala:

35: Серухов, Рагавов, Фалеков, Еверов, Салин,
3:35  τοῦ σεροὺχ τοῦ ῥαγαὺ τοῦ φάλεκ τοῦ ἔβερ τοῦ σαλὰ
3:35. qui fuit Seruch qui fuit Ragau qui fuit Phalec qui fuit Eber qui fuit Sale
Who was of Sarug, who was of Ragau, who was of Phaleg, who was of Heber, who was of Sale,
3:35. who was of Serug, who was of Reu, who was of Peleg, who was of Eber, who was of Shelah,
3:35. Which was [the son] of Saruch, which was [the son] of Ragau, which was [the son] of Phalec, which was [the son] of Heber, which was [the son] of Sala,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:35: Saruch: Gen 11:18-21, Serug, Reu
Phalec: Gen 10:25, Peleg
Heber: Gen 11:16, Gen 11:17, Eber
Sala: Gen 10:24, Gen 11:12-15, Salah
John Gill
3:35 Which was the son of Saruch,.... The Septuagint call him Serouch, the same with Serug, Gen 11:22
which was the son of Ragau; so the Septuagint, the same with Reu, Gen 40:20
which was the son of Phaleg; the same with Peleg, Gen 11:18 the Septuagint reads as here: "which was the son of Heber", or Eber, Gen 11:16
which was the son of Sala, or Salah, Gen 11:14 the Septuagint there call him Sala.
3:363:36: Որ Կայնանայն. որ Արփաքսադայն. որ Սէմայն. որ Նոյին. որ Ղամէքայն։
36 եւ սա՝ Կայնանի, եւ սա՝ Արփաքսադի, եւ սա՝ Սէմի, եւ սա՝ Նոյի, եւ սա՝ Ղամէքի,
36 Որ Կայնանի, որ Արփաքսադի, որ Սէմի, որ Նոյի, որ Ղամէքի,
որ Կայնանայն, որ Արփաքսադայն, որ Սեմայն, որ Նոյին, որ Ղամեքայն:

3:36: Որ Կայնանայն. որ Արփաքսադայն. որ Սէմայն. որ Նոյին. որ Ղամէքայն։
36 եւ սա՝ Կայնանի, եւ սա՝ Արփաքսադի, եւ սա՝ Սէմի, եւ սա՝ Նոյի, եւ սա՝ Ղամէքի,
36 Որ Կայնանի, որ Արփաքսադի, որ Սէմի, որ Նոյի, որ Ղամէքի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3636: Каинанов, Арфаксадов, Симов, Ноев, Ламехов,
3:36  τοῦ καϊνὰμ τοῦ ἀρφαξὰδ τοῦ σὴμ τοῦ νῶε τοῦ λάμεχ
3:36. τοῦ (of-the-one) Καινάμ (of-a-Kainam) τοῦ (of-the-one) Ἀρφαξάδ (of-an-Arfaxad) τοῦ (of-the-one) Σήμ (of-a-Sem) τοῦ (of-the-one) Νῶε (of-a-Noe) τοῦ (of-the-one) Λάμεχ (of-a-Lamech)
3:36. qui fuit Cainan qui fuit Arfaxat qui fuit Sem qui fuit Noe qui fuit LamechWho was of Cainan, who was of Arphaxad, who was of Sem, who was Of Noe, who was of Lamech,
36. the of Cainan, the of Arphaxad, the of Shem, the of Noah, the of Lamech,
3:36. who was of Cainan, who was of Arphaxad, who was of Shem, who was Of Noah, who was of Lamech,
3:36. Which was [the son] of Cainan, which was [the son] of Arphaxad, which was [the son] of Sem, which was [the son] of Noe, which was [the son] of Lamech,
Which was [the son] of Cainan, which was [the son] of Arphaxad, which was [the son] of Sem, which was [the son] of Noe, which was [the son] of Lamech:

36: Каинанов, Арфаксадов, Симов, Ноев, Ламехов,
3:36  τοῦ καϊνὰμ τοῦ ἀρφαξὰδ τοῦ σὴμ τοῦ νῶε τοῦ λάμεχ
3:36. qui fuit Cainan qui fuit Arfaxat qui fuit Sem qui fuit Noe qui fuit Lamech
Who was of Cainan, who was of Arphaxad, who was of Sem, who was Of Noe, who was of Lamech,
3:36. who was of Cainan, who was of Arphaxad, who was of Shem, who was Of Noah, who was of Lamech,
3:36. Which was [the son] of Cainan, which was [the son] of Arphaxad, which was [the son] of Sem, which was [the son] of Noe, which was [the son] of Lamech,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:36: Of Cainan - This Cainan, the son of Arphaxad, and father of Sala, is not found in any other Scripture genealogy. See Gen 10:24; Gen 11:12; Ch1 1:18, Ch1 1:24, where Arphaxad is made the father of Sala, and no mention at all made of Cainan. Some suppose that Cainan was a surname of Sala, and that the names should be read together thus, The son of Heber, the son of Salacainan, the son of Arphaxad, etc. If this does not untie the knot, it certainly cuts it; and the reader may pass on without any great scruple or embarrassment. There are many sensible observations on this genealogy in the notes at the end of Bishop Newcome's Harmony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:36: Cainan: This Cainan is not found in the Hebrew Text of any of the genealogies, but only in the Septuagint; from which, probably, the evangelist transcribed the register, as sufficiently exact for his purpose, and as more generally suited to command attention. (See note on Gen 11:12.) It may here be remarked, that though some of the same names occur here, from Nathan downwards, as in Joseph's genealogy, yet there appears no sufficient evidence that the same persons were intended, different persons often bearing the same name.
Sem: Gen 5:32, Gen 7:13, Gen 9:18, Gen 9:26, Gen 9:27, Gen 10:21, Gen 10:22, Gen 11:10-26; Ch1 1:17, Shem
Noe: Luk 17:27; Gen 5:29, Gen 5:30, Gen 6:8-10, Gen 6:22, Gen 7:1, Gen 7:23, Gen 8:1, Gen 9:1; Eze 14:14; Heb 11:7; Pe1 3:20; Pe2 2:5, Noah
John Gill
3:36 Which was the son of Cainan,.... This Cainan is not mentioned by Moses in Gen 11:12 nor has he ever appeared in any Hebrew copy of the Old Testament, nor in the Samaritan version, nor in the Targum; nor is he mentioned by Josephus, nor in 1Chron 1:24 where the genealogy is repeated; nor is it in Beza's most ancient Greek copy of Luke: it indeed stands in the present copies of the Septuagint, but was not originally there; and therefore could not be taken by Luke from thence, but seems to be owing to some early negligent transcriber of Luke's Gospel, and since put into the Septuagint to give it authority: I say "early", because it is in many Greek copies, and in the Vulgate Latin, and all the Oriental versions, even in the Syriac, the oldest of them; but ought not to stand neither in the text, nor in any version: for certain it is, there never was such a Cainan, the son of Arphaxad, for Salah was his son; and with him the next words should be connected,
which was the son of Arphaxad; Gen 11:12
which was the son of Sem, or Shem, Gen 11:10
which was the son of Noe, or Noah, Gen 5:32
which was the son of Lamech,
3:373:37: Որ Մաթուսաղային. որ Ենոքայն. որ Յարեդին. որ Մաղաղայելին. որ Կայնանայն[1045]։ [1045] Ոմանք. Որ Մաղաղէելին. կամ՝ Մաղաղիէլին։
37 եւ սա՝ Մաթուսաղայի, եւ սա՝ Ենոքի, եւ սա՝ Յարեդի, եւ սա՝ Մաղաղայէլի, եւ սա՝ Կայնանի,
37 Որ Մաթուսաղայի, որ Ենովքի, որ Յարեդի, որ Մաղաղիէլի, որ Կայնանի,
որ Մաթուսաղային, որ Ենովքայն, որ Յարեդին, որ Մաղաղիելին, որ Կայնանայն:

3:37: Որ Մաթուսաղային. որ Ենոքայն. որ Յարեդին. որ Մաղաղայելին. որ Կայնանայն[1045]։
[1045] Ոմանք. Որ Մաղաղէելին. կամ՝ Մաղաղիէլին։
37 եւ սա՝ Մաթուսաղայի, եւ սա՝ Ենոքի, եւ սա՝ Յարեդի, եւ սա՝ Մաղաղայէլի, եւ սա՝ Կայնանի,
37 Որ Մաթուսաղայի, որ Ենովքի, որ Յարեդի, որ Մաղաղիէլի, որ Կայնանի,
zohrab-1805▾ eastern-1994▾ western am▾
3:3737: Мафусалов, Енохов, Иаредов, Малелеилов, Каинанов,
3:37  τοῦ μαθουσαλὰ τοῦ ἑνὼχ τοῦ ἰάρετ τοῦ μαλελεὴλ τοῦ καϊνὰμ
3:37. τοῦ (of-the-one) Μαθουσαλά (of-a-Mathousala) τοῦ (of-the-one) Ἑνώχ (of-an-Enoch) τοῦ (of-the-one) Ἰάρετ (of-an-Iaret) τοῦ (of-the-one) Μαλελεήλ (of-a-Maleleel) τοῦ (of-the-one) Καινάμ (of-a-Kainam)
3:37. qui fuit Mathusalae qui fuit Enoch qui fuit Iared qui fuit Malelehel qui fuit CainanWho was of Mathusale, who was of Henoch, who was of Jared, who was of Malaleel, who was of Cainan,
37. the of Methuselah, the of Enoch, the of Jared, the of Mahalaleel, the of Cainan,
3:37. who was of Methuselah, who was of Enoch, who was of Jared, who was of Mahalalel, who was of Cainan,
3:37. Which was [the son] of Mathusala, which was [the son] of Enoch, which was [the son] of Jared, which was [the son] of Maleleel, which was [the son] of Cainan,
Which was [the son] of Mathusala, which was [the son] of Enoch, which was [the son] of Jared, which was [the son] of Maleleel, which was [the son] of Cainan:

37: Мафусалов, Енохов, Иаредов, Малелеилов, Каинанов,
3:37  τοῦ μαθουσαλὰ τοῦ ἑνὼχ τοῦ ἰάρετ τοῦ μαλελεὴλ τοῦ καϊνὰμ
3:37. qui fuit Mathusalae qui fuit Enoch qui fuit Iared qui fuit Malelehel qui fuit Cainan
Who was of Mathusale, who was of Henoch, who was of Jared, who was of Malaleel, who was of Cainan,
3:37. who was of Methuselah, who was of Enoch, who was of Jared, who was of Mahalalel, who was of Cainan,
3:37. Which was [the son] of Mathusala, which was [the son] of Enoch, which was [the son] of Jared, which was [the son] of Maleleel, which was [the son] of Cainan,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:37: Mathusala: Gen. 5:6-28; Ch1 1:1-3, Methuselah, Mahalaleel
John Gill
3:37 Which was the son
of Mathusala,.... The same with Methuselah; and so he is called by the Septuagint in Gen 5:25
which was the son of Enoch, Gen 5:21
which was the son of Jared Gen 5:18,
which was the son of Maleleel; the same with Mahalaleel; who is also so called by the seventy interpreters, in Gen 5:15 as here; which was the son of Cainan, Gen 5:12.
3:383:38: Որ Էնովսայն. որ Սէթայն. որ Ադամայն, որ Աստուծոյն։
38 եւ սա՝ Ենոսի, եւ սա՝ Սէթի, եւ սա՝ Ադամի, եւ սա՝ Աստծու:
38 Որ Ենովսի, որ Սէթի, որ Ադամի, որ Աստուծոյ։
որ Ենովսայն, որ Սեթայն, որ Ադամայն, որ Աստուծոյն:

3:38: Որ Էնովսայն. որ Սէթայն. որ Ադամայն, որ Աստուծոյն։
38 եւ սա՝ Ենոսի, եւ սա՝ Սէթի, եւ սա՝ Ադամի, եւ սա՝ Աստծու:
38 Որ Ենովսի, որ Սէթի, որ Ադամի, որ Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
3:3838: Еносов, Сифов, Адамов, Божий.
3:38  τοῦ ἐνὼς τοῦ σὴθ τοῦ ἀδὰμ τοῦ θεοῦ.
3:38. τοῦ (of-the-one) Ἐνώς (of-an-Enos) τοῦ (of-the-one) Σήθ (of-a-Seth) τοῦ (of-the-one) Ἀδάμ (of-an-Adam) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:38. qui fuit Enos qui fuit Seth qui fuit Adam qui fuit DeiWho was of Henos, who was of Seth, who was of Adam, who was of God.
38. the of Enos, the of Seth, the of Adam, the of God.
3:38. who was of Enos, who was of Seth, who was of Adam, who was of God.
3:38. Which was [the son] of Enos, which was [the son] of Seth, which was [the son] of Adam, which was [the son] of God.
Which was [the son] of Enos, which was [the son] of Seth, which was [the son] of Adam, which was [the son] of God:

38: Еносов, Сифов, Адамов, Божий.
3:38  τοῦ ἐνὼς τοῦ σὴθ τοῦ ἀδὰμ τοῦ θεοῦ.
3:38. qui fuit Enos qui fuit Seth qui fuit Adam qui fuit Dei
Who was of Henos, who was of Seth, who was of Adam, who was of God.
3:38. who was of Enos, who was of Seth, who was of Adam, who was of God.
3:38. Which was [the son] of Enos, which was [the son] of Seth, which was [the son] of Adam, which was [the son] of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:38: which was the son of Adam: Gen 4:25, Gen 4:26, Gen 5:3
of God: Gen 1:26, Gen 1:27, Gen 2:7, Gen 5:1, Gen 5:2; Isa 64:8; Act 17:26-29; Co1 15:45, Co1 15:47
John Gill
3:38 Which was the son of Enos,.... Gen 5:9
which was the son of Seth, Gen 5:6
which was the son of Adam Gen 5:3
which was the son of God: not begotten, as all the rest were, by their immediate parents, but created by God, in a supernatural manner, out of the dust of the earth, and quickened with the breath of God: so Adam is, by the Jews (h) called, , "the son of God": though this may be understood of Jesus; the son of Joseph, of Heli, &c. and so on to this clause, "the son of God"; being so as a divine person, to whom the human nature was united, and on that account so called; see Lk 1:35 Thus, as Matthew gives us the regal line of Christ, showing him to be heir to the throne of his father David, Luke gives the natural line of Christ; and as Matthew traces his genealogy down from Abraham, in a descending line, to Joseph, the husband of Mary, the mother of Jesus, Luke traces it upwards, in an ascending line, from Mary by Joseph, even up to Adam; to whom the Messiah was first promised, and who was a type of the second Adam, from whom he descended, though not by ordinary generation; nay, even to God himself: Christ, according to his divine nature, was the only begotten of the Father; and as to his human nature, had a body prepared by him, and in the fulness of time was God manifest in the flesh.
(h) Sepher Cosri, orat. 2. Sig. 14. fol. 68. 1.
John Wesley
3:38 Adam the son of God - That is, whatever the sons of Adam receive from their human parents, Adam received immediately from God, except sin and misery.
Robert Jamieson, A. R. Fausset and David Brown
3:38 son of God--Compare Acts 17:28.