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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have Christ's exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples' plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day, ver. 1-11. II. His retirement for secret prayer, ver. 12. III. His calling his twelve apostles, ver. 13-16. IV. His curing the multitudes of those under various diseases who made their application to him, ver. 17-19. V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man, ver. 20-49.
Adam Clarke: Commentary on the Bible - 1831
The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, Luk 6:1, Luk 6:2. Our Lord shows the true use of the Sabbath, Luk 6:3-5. He heals the man with the withered hand, Luk 6:6-11. He goes into a mountain to pray, and calls twelve disciples, Luk 6:12-16. Multitudes are instructed and healed, Luk 6:17-19. Pronounces four blessings, Luk 6:20-23, and four woes, Luk 6:24-26. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, Luk 6:27-36. Harsh judgments censured, and charity recommended, Luk 6:37, Luk 6:38. The parable of the blind leading the blind, Luk 6:39. Of the mote in a brother's eye, Luk 6:40-42. Of the good and corrupt tree, Luk 6:43, Luk 6:44. The good and evil treasure of the heart, Luk 6:45. The parable of the two houses, one builded on the rock, and the other on the sand, Luk 6:46-49.
Albert Barnes: Notes on the Bible - 1834
6:0: Luk 6:1-11. See this passage explained in the notes at Mat 12:1-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 6:1, Christ reproves the Pharisees; Luk 6:12, chooses apostles; Luk 6:17, heals the diseased; Luk 6:20, preaches to his disciples before the people.
6:16:1: Եւ եղեւ ՚ի շաբաթու յերկրորդում առաջնոյն՝ անցանե՛լ նմա ընդ արտորայսն. եւ աշակերտքն նորա կորզէին հասկ՝ շփէին ընդ ափ, եւ ուտէին։
1 Առաջին ամսուայ երկրորդ շաբաթ օրը[5], երբ նա անցնում էր արտերի միջով, նրա աշակերտները հասկ էին պոկում, շփում իրենց ափի մէջ եւ ուտում:[5] 5. Յուն. լաւ բն. ունեն մի շաբաթ օր...
6 Տէր Յիսուս Շաբաթ օր մը արտերուն մէջէն կ’անցնէր։ Իր աշակերտները ցորենի հասկեր փրցնելով՝ ձեռքերնուն մէջ կը շփէին ու կ’ուտէին։
Եւ եղեւ ի շաբաթու [24]յերկրորդում առաջնոյն`` անցանել նմա ընդ արտորայսն, եւ աշակերտքն նորա կորզէին հասկ, շփէին ընդ ափ եւ ուտէին:

6:1: Եւ եղեւ ՚ի շաբաթու յերկրորդում առաջնոյն՝ անցանե՛լ նմա ընդ արտորայսն. եւ աշակերտքն նորա կորզէին հասկ՝ շփէին ընդ ափ, եւ ուտէին։
1 Առաջին ամսուայ երկրորդ շաբաթ օրը[5], երբ նա անցնում էր արտերի միջով, նրա աշակերտները հասկ էին պոկում, շփում իրենց ափի մէջ եւ ուտում:
[5] 5. Յուն. լաւ բն. ունեն մի շաբաթ օր...
6 Տէր Յիսուս Շաբաթ օր մը արտերուն մէջէն կ’անցնէր։ Իր աշակերտները ցորենի հասկեր փրցնելով՝ ձեռքերնուն մէջ կը շփէին ու կ’ուտէին։
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6:11: В субботу, первую по втором дне Пасхи, случилось Ему проходить засеянными полями, и ученики Его срывали колосья и ели, растирая руками.
6:1  ἐγένετο δὲ ἐν σαββάτῳ διαπορεύεσθαι αὐτὸν διὰ σπορίμων, καὶ ἔτιλλον οἱ μαθηταὶ αὐτοῦ καὶ ἤσθιον τοὺς στάχυας ψώχοντες ταῖς χερσίν.
6:1. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) σαββάτῳ (unto-a-sabbath) διαπορεύεσθαι ( to-traverse-through-of ) αὐτὸν (to-it) διὰ (through) σπορίμων , ( of-whorlee-belonged-to ,"καὶ (and) ἔτιλλον (they-were-pulling,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"καὶ (and) ἤσθιον (they-were-eat-belonging) τοὺς (to-the-ones) στάχυας (to-cobs) ψώχοντες ( corrading ) ταῖς (unto-the-ones) χερσίν. (unto-hands)
6:1. factum est autem in sabbato secundoprimo cum transiret per sata vellebant discipuli eius spicas et manducabant confricantes manibusAnd it came to pass on the second first sabbath that, as he went through the corn fields, his disciples plucked the ears and did eat, rubbing them in their hands.
1. Now it came to pass on a sabbath, that he was going through the cornfields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
6:1. Now it happened that, on the second first Sabbath, as he passed through the grain field, his disciples were separating the ears of grain and eating them, by rubbing them in their hands.
6:1. And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing [them] in [their] hands.
And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing [them] in [their] hands:

1: В субботу, первую по втором дне Пасхи, случилось Ему проходить засеянными полями, и ученики Его срывали колосья и ели, растирая руками.
6:1  ἐγένετο δὲ ἐν σαββάτῳ διαπορεύεσθαι αὐτὸν διὰ σπορίμων, καὶ ἔτιλλον οἱ μαθηταὶ αὐτοῦ καὶ ἤσθιον τοὺς στάχυας ψώχοντες ταῖς χερσίν.
6:1. factum est autem in sabbato secundoprimo cum transiret per sata vellebant discipuli eius spicas et manducabant confricantes manibus
And it came to pass on the second first sabbath that, as he went through the corn fields, his disciples plucked the ears and did eat, rubbing them in their hands.
6:1. Now it happened that, on the second first Sabbath, as he passed through the grain field, his disciples were separating the ears of grain and eating them, by rubbing them in their hands.
6:1. And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing [them] in [their] hands.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Столкновение Христа с фарисеями по поводу нарушения Его учениками закона о субботнем покое ев. Лука изображает согласно с ев. Марком II, 23-28: (ср. Мф XII, 1-8). - В субботу, первую по втором дне Пасхи - правильнее: "второ-первую" deuteroprwtw. Этот термин встречается только здесь и нигде более, почему и все толкования его представляют собою не что иное, как только предположения. Из различных попыток объяснения этого термина нужно указать прежде всего на святоотеческие, которые отправляются от того предположения, что могла совпасть обыкновенная суббота с днем праздничным. Отсюда одни под второпервою субботою понимают субботу, предшествующую этому празднику (Златоуста, Епифаний), другие - субботу, следовавшую за этим праздником, пришедшимся в субботу (Феофил.). Среди взглядов ученых наиболее распространен взгляд ученого Скалигера, который понимал под второпервою субботою первую субботу по втором дне Пасхи. Считали от второго пасхального дня, в который приносился на жертвенник первый сноп (Лев XXIII, 10: и сл.), семь суббот до праздника Пятидесятницы (Лев XXIII, 15). Таким образом, второпервая суббота, по Скалигеру, это собственно вторая после Пасхи, но первая после первого дня опресноков. Следующая за ней называлась второвторая и т. д. до седьмой. Отметить еще можно мнение Визлера, по которому это была первая суббота во втором году семилетнего периода. Наконец, новейшие протестантские толкователи, не имея никаких данных для объяснения этого термина, настаивают на том, что это выражение внесено было в Евангелие Луки каким-либо писцом по недоразумению, так как во многих уважаемых кодексах этого Евангелия слово "второпервую" - опущено (Синайск., Ватик., Парижск.). - Из наших русских толкователей, кажется, более естественное объяснение разбираемому выражению дает г. Ф. Троицкий (Последняя пасхальная вечеря Иисуса Христа по синоптикам и Иоанну. Казань 1907: г. с. 21-22). На основании исследований проф. Хвольсона, он утверждает, что во дни Христа раввины назвали субботою праздник Пасхи, на какой бы день недели этот праздник ни падал (суббота ведь значит "покой"). Это была суббота в несобственном смысле этого слова, но следующая за этою субботою в несобственном смысле суббота обыкновенная, в собственном смысле этого слова, уже не называлась просто субботою, а субботою "второпервою". Это значило, что она с одной стороны - первая в новом году (новый год начинался у евреев с Пасхи), а с другой стороны - вторая, потому что первою субботою, хотя и не в собственном смысле: этого слова, была Пасха. Это толкование можно принять как наиболее удачно разрешающее затруднительный вопрос. - Растирая руками, т. e. освобождая содержимое колосьев - самые зерна - посредством растирания. Такое действие учеников, с точки зрения преданий старцев, было уже работою приготовления пищи, которая считалась осквернением субботнего покоя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the showbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

These two passages of story we had both in Matthew and Mark, and they were there laid together (Matt. xii. 1; Mark ii. 23; iii. 1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,

I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first (v. 1), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroproton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (v. 1); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, v. 2. The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, v. 3, 4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (v. 5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. xvi. 14, 15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.

II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, v. 7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, v. 8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (v. 9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, v. 10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, v. 11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God,--instead of being brought to be in love with him as a benefactor to mankind,--they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Adam Clarke: Commentary on the Bible - 1831
6:1: On the second Sabbath after the first - Εν σαββατῳ δευτεροπρωτῳ, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, Exo 12:16), ye shall count unto you seven Sabbaths complete, Lev 23:15, reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month); the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition." Whitby's Notes.
By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath; and, in the opinion of some, the Jews had three first Sabbaths: viz. the first Sabbath after the passover; that after the feast of pentecost; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. Pearce.
This was the next day after the passover, the day in which they were forbidden to labor, Lev 23:6, and for this reason was termed Sabbath, Lev 23:15; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, Exo 12:15, Exo 12:16. Martin.
I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. Newcome.
The Vulgar Latin renders δευτεροπρωτον, secundoprimum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Lev 18:11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, etc., Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum), and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, (Lev 23:14). Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one's hand, being expressly allowed in the law, Deu 23:25), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself. Dr. Wotton's Miscellaneous Discourses, etc., vol. i. p. 269.
The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.
Albert Barnes: Notes on the Bible - 1834
6:1: Second sabbath after the first - See the notes at Mat 12:1. This phrase has given great perplexity to commentators. A "literal" translation would be, "on the Sabbath called "second first,"" or second first Sabbath. The word occurs nowhere else. It is therefore exceedingly difficult of interpretation. The most natural and easy explanation is that proposed by Scaliger. The "second day" of the Passover was a great festival, on which the wave-sheaf was offered, Lev 23:11. From "that day" they reckoned "seven weeks," or seven "Sabbaths," to the day of Pentecost. The "first" Sabbath after that "second day" was called the "second first," or the first from the second day of the feast. The "second" Sabbath was called the "second second," or the second Sabbath from the second day of the feast; the third the "third second," etc. This day, therefore, on which the Saviour went through the fields, was the first Sabbath that occurred after the second day of the feast.
Rubbing them in their hands - The word "corn" here means wheat or barley, and not maize, as in America. They rubbed it in their hands to separate the grain from the chaff. This was common and allowable. Dr. Thomson ("The Land and the Book," vol. ii. p. 510, 511) says: "I have often seen my muleteers, as we passed along the wheat fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done. This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath-day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man." So Professor Hackett ("Illustrations of Scripture," p. 176, 177) says: "The incident of plucking the ears of wheat, rubbing out the kernels in their hands, and eating them Luk 6:1, is one which the traveler sees often at present who is in Palestine at the time of the gathering of the harvest. Dr. Robinson relates the following case: 'Our Arabs were an hungered, and, going into the fields, they plucked the ears of grain and did eat, rubbing them in their hands. On being questioned, they said this was an old custom, and no one would speak against it; they were supposed to be hungry, and it was allowed as a charity.' The Pharisees complained of the disciples for violating the Sabbath, and not any rights of property."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: the second: Exo 12:15; Lev 23:7, Lev 23:10, Lev 23:11, Lev 23:15; Deu 16:9
that: Mat 12:1-8; Mar 2:23-28
and his: Deu 23:25
Geneva 1599
6:1 And (1) it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples (a) plucked the ears of corn, and did eat, rubbing [them] in [their] hands.
(1) Christ shows against the superstitious, who dwell on every trifling matter, that the law of the very sabbath was not given to be kept without exception: much less that the salvation of man should consist in the outward keeping of it.
(a) Epiphanius notes well in his treatise, where he refutes Ebion, that the time when the disciples plucked the ears of the corn was in the feast of unleavened bread. Now, in those feasts which were kept over a period of many days, as the feast of tabernacles and passover, their first day and the last were very solemn; see (Lev. 23:1-44). Luke then fitly calls the last day the second sabbath, though Theophylact understands it to be any of the sabbaths that followed the first.
John Gill
6:1 And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Mt 12:1.
That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions:
and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Mt 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this (l);
"he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat''
But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees.
(l) T. Bab. Betza, fol. 12. 2. & 13. 2. Vid. Maimon. Hilch. Sabbat, c. 21. sect. 14. 17.
John Wesley
6:1 The first Sabbath - So the Jews reckoned their Sabbaths, from the passover to pentecost; the first, second, third, and so on, till the seventh Sabbath (after the second day.) This immediately preceded pentecost, which was the fiftieth day after the second day of unleavened bread. Mt 12:1; Mk 2:23.
Robert Jamieson, A. R. Fausset and David Brown
6:1 PLUCKING CORN-EARS ON THE SABBATH. (Lk 6:1-5)
second sabbath after the first--an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.
6:26:2: Եւ ոմանք ՚ի փարիսեցւոցն ասեն ցնոսա. Զի՞նչ գործէք՝ զոր չէ՛ օրէն ՚ի շաբաթու[1098]։ [1098] Ոմանք. Որ չէ՛ օրէնք։
2 Եւ փարիսեցիներից ոմանք ասացին նրանց. «Ինչո՞ւ էք անում այն, ինչ օրինաւոր չէ անել շաբաթ օրով»:
2 Փարիսեցիներէն ոմանք ըսին անոնց. «Ի՞նչ կ’ընէք, չէ՞ որ արգիլուած է գործել շաբաթ օրը»։
Եւ ոմանք ի փարիսեցւոցն ասեն ցնոսա. Զի՞նչ գործէք զոր չէ օրէն ի շաբաթու:

6:2: Եւ ոմանք ՚ի փարիսեցւոցն ասեն ցնոսա. Զի՞նչ գործէք՝ զոր չէ՛ օրէն ՚ի շաբաթու[1098]։
[1098] Ոմանք. Որ չէ՛ օրէնք։
2 Եւ փարիսեցիներից ոմանք ասացին նրանց. «Ինչո՞ւ էք անում այն, ինչ օրինաւոր չէ անել շաբաթ օրով»:
2 Փարիսեցիներէն ոմանք ըսին անոնց. «Ի՞նչ կ’ընէք, չէ՞ որ արգիլուած է գործել շաբաթ օրը»։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Некоторые же из фарисеев сказали им: зачем вы делаете то, чего не должно делать в субботы?
6:2  τινὲς δὲ τῶν φαρισαίων εἶπαν, τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν;
6:2. τινὲς (Ones) δὲ (moreover) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) εἶπαν (they-said,"Τί (To-what-one) ποιεῖτε (ye-do-unto) ὃ (which) οὐκ (not) ἔξεστιν (it-be-out) τοῖς (unto-the-ones) σάββασιν; (unto-sabbaths?"
6:2. quidam autem Pharisaeorum dicebant illis quid facitis quod non licet in sabbatisAnd some of the Pharisees said to them: Why do you that which is not lawful on the sabbath days?
2. But certain of the Pharisees said, Why do ye that which it is not lawful to do on the sabbath day?
6:2. Then certain Pharisees said to them, “Why are you doing what is not lawful on the Sabbaths?”
6:2. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days:

2: Некоторые же из фарисеев сказали им: зачем вы делаете то, чего не должно делать в субботы?
6:2  τινὲς δὲ τῶν φαρισαίων εἶπαν, τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν;
6:2. quidam autem Pharisaeorum dicebant illis quid facitis quod non licet in sabbatis
And some of the Pharisees said to them: Why do you that which is not lawful on the sabbath days?
6:2. Then certain Pharisees said to them, “Why are you doing what is not lawful on the Sabbaths?”
6:2. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: Which is not lawful - See on Mat 12:2-8 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: Why: Luk 6:7-9, Luk 5:33; Mat 12:2, Mat 15:2, Mat 23:23, Mat 23:24; Mar 2:24; Joh 5:9-11, Joh 5:16, Joh 9:14-16
not: Exo 22:10, Exo 31:15, Exo 35:2; Num 15:32-35; Isa 58:13
John Gill
6:2 And certain of the Pharisees said unto them,.... Unto the disciples. The Evangelists Matthew and Mark say, that they said this to Jesus: no doubt but they said it to both, first to one, and then to the other; probably last of all to Christ, who returned an answer to it:
why do ye that which is not lawful on the sabbath day? as to pluck ears of corn, and rub them, and eat them; See Gill on Mt 12:2
John Wesley
6:2 Why do ye - St. Matthew and Mark represent the Pharisees as proposing the question to our Lord himself. It was afterward, probably, they proposed it to his disciples.
6:36:3: Պատասխանի ետ նոցա Յիսուս եւ ասէ. Չիցէ՞ ընթերցեալ ձեր՝ զոր արարն Դա՛ւիթ, յորժամ քաղցեա՛ւն ինքն՝ եւ որ ընդ նմա՛յն էին[1099]։ [1099] Ոմանք. Պատասխանի ետ Յիսուս եւ ասէ ցնոսա... քաղցեաւ ինքն։
3 Յիսուս նրանց պատասխանեց եւ ասաց. «Դուք չէ՞ք կարդացել, թէ ինչ արեց Դաւիթը, երբ քաղց զգաց ինքը եւ նրանք, որ նրա հետ էին.
3 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Չէ՞ք կարդացեր դուք Դաւիթին ըրածը, երբ անօթեցան ինք եւ անոնք որ իրեն հետ էին։
Պատասխանի ետ նոցա Յիսուս եւ ասէ. չիցէ՞ ընթերցեալ ձեր զոր արարն Դաւիթ, յորժամ քաղցեաւն ինքն եւ որ ընդ նմայն էին:

6:3: Պատասխանի ետ նոցա Յիսուս եւ ասէ. Չիցէ՞ ընթերցեալ ձեր՝ զոր արարն Դա՛ւիթ, յորժամ քաղցեա՛ւն ինքն՝ եւ որ ընդ նմա՛յն էին[1099]։
[1099] Ոմանք. Պատասխանի ետ Յիսուս եւ ասէ ցնոսա... քաղցեաւ ինքն։
3 Յիսուս նրանց պատասխանեց եւ ասաց. «Դուք չէ՞ք կարդացել, թէ ինչ արեց Դաւիթը, երբ քաղց զգաց ինքը եւ նրանք, որ նրա հետ էին.
3 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Չէ՞ք կարդացեր դուք Դաւիթին ըրածը, երբ անօթեցան ինք եւ անոնք որ իրեն հետ էին։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Иисус сказал им в ответ: разве вы не читали, что сделал Давид, когда взалкал сам и бывшие с ним?
6:3  καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν ὁ ἰησοῦς, οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησεν δαυὶδ ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ [ὄντες];
6:3. καὶ (And) ἀποκριθεὶς (having-been-separated-off) πρὸς (toward) αὐτοὺς (to-them) εἶπεν (it-had-said,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Οὐδὲ (Not-moreover) τοῦτο (to-the-one-this) ἀνέγνωτε (ye-had-acquainted-up) ὃ (to-which) ἐποίησεν (it-did-unto,"Δαυεὶδ (a-Daueid,"ὅτε (which-also) ἐπείνασεν (it-hungered-unto,"αὐτὸς (it) καὶ (and) οἱ (the-ones) μετ' (with) αὐτοῦ; (of-it,"
6:3. et respondens Iesus ad eos dixit nec hoc legistis quod fecit David cum esurisset ipse et qui cum eo erantAnd Jesus answering them, said: Have you not read so much as this, what David did, when himself was hungry and they that were with him:
3. And Jesus answering them said, Have ye not read even this, what David did, when he was an hungred, he, and they that were with him;
6:3. And responding to them, Jesus said: “Have you not read this, what David did when he was hungry, and those who were with him?
6:3. And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him:

3: Иисус сказал им в ответ: разве вы не читали, что сделал Давид, когда взалкал сам и бывшие с ним?
6:3  καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν ὁ ἰησοῦς, οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησεν δαυὶδ ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ᾽ αὐτοῦ [ὄντες];
6:3. et respondens Iesus ad eos dixit nec hoc legistis quod fecit David cum esurisset ipse et qui cum eo erant
And Jesus answering them, said: Have you not read so much as this, what David did, when himself was hungry and they that were with him:
6:3. And responding to them, Jesus said: “Have you not read this, what David did when he was hungry, and those who were with him?
6:3. And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: What David did - See on Mar 2:26, Mar 2:27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Have: Mat 12:3, Mat 12:5, Mat 19:4, Mat 21:16, Mat 21:42, Mat 22:31; Mar 2:25, Mar 12:10, Mar 12:26
what: Sa1 21:3-6; Mat 12:3, Mat 12:4; Mar 2:25, Mar 2:26
John Gill
6:3 And Jesus answering them, said,.... For they brought the charge against the disciples to him, being desirous to know what he would say, and that they might have something to accuse him of; and who, at once, took up the cause of his disciples, and vindicated them, by observing what David did, when he, and his men were an hungry; how that he went into the tabernacle, and took the showbread, and ate of it, and gave it to his men, who also ate of it; which, according to the law, was only allowed to priests; and by taking notice of another instance, which this evangelist does not relate; namely, how on the sabbath days the priests, by doing various servile works, profaned the sabbath day, and yet were not charged with any blame; See Gill on Mt 12:3. See Gill on Mt 12:4. See Gill on Mt 12:5.
6:46:4: Զիա՞րդ եմո՛ւտ նա ՚ի տունն Աստուծոյ, եւ զհացն զառաջաւորութեան եկեր՝ եւ ետ ա՛յնոցիկ որ ընդ նմայն էին. զոր ո՛չ էր օրէն ուտել, բայց միայն քահանայապետիցն[1100]։ [1100] Բազումք յաւելուն. Օրէնք ումեք ուտել։
4 թէ ինչպէս նա մտաւ Աստծու տունը, կերաւ առաջաւորութեան հացը եւ տուեց նրանց, որ իր հետ էին. մինչդեռ, բացի քահանայապետներից, ոչ ոքի չէր թոյլատրուած ուտել այն»:
4 Ի՛նչպէս անիկա Աստուծոյ տունը մտաւ եւ առաջաւորութեան հացերը առաւ ու կերաւ եւ տուաւ անոնց ալ որ իրեն հետ էին. որոնք ուրիշ մարդո՛ւ օրինաւոր չէր ուտել, բայց միայն քահանաներուն»։
Զիա՞րդ եմուտ նա ի տունն Աստուծոյ, եւ զհացն զառաջաւորութեան եկեր եւ ետ այնոցիկ որ ընդ նմայն էին. զոր ոչ էր օրէն ուտել, բայց միայն [25]քահանայապետիցն:

6:4: Զիա՞րդ եմո՛ւտ նա ՚ի տունն Աստուծոյ, եւ զհացն զառաջաւորութեան եկեր՝ եւ ետ ա՛յնոցիկ որ ընդ նմայն էին. զոր ո՛չ էր օրէն ուտել, բայց միայն քահանայապետիցն[1100]։
[1100] Բազումք յաւելուն. Օրէնք ումեք ուտել։
4 թէ ինչպէս նա մտաւ Աստծու տունը, կերաւ առաջաւորութեան հացը եւ տուեց նրանց, որ իր հետ էին. մինչդեռ, բացի քահանայապետներից, ոչ ոքի չէր թոյլատրուած ուտել այն»:
4 Ի՛նչպէս անիկա Աստուծոյ տունը մտաւ եւ առաջաւորութեան հացերը առաւ ու կերաւ եւ տուաւ անոնց ալ որ իրեն հետ էին. որոնք ուրիշ մարդո՛ւ օրինաւոր չէր ուտել, բայց միայն քահանաներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: Как он вошел в дом Божий, взял хлебы предложения, которых не должно было есть никому, кроме одних священников, и ел, и дал бывшим с ним?
6:4  [ὡς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως λαβὼν ἔφαγεν καὶ ἔδωκεν τοῖς μετ᾽ αὐτοῦ, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς;
6:4. [ὡς] "[as]"εἰσῆλθεν (it-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τοὺς ( to-the-ones ) ἄρτους ( to-loafs ) τῆς ( of-the-one ) προθέσεως ( of-a-placing-before ) λαβὼν (having-had-taken) ἔφαγεν (it-had-devoured) καὶ (and) ἔδωκεν (it-gave) τοῖς (unto-the-ones) μετ' (with) αὐτοῦ, (of-it) οὓς ( to-which ) οὐκ (not) ἔξεστιν (it-be-out) φαγεῖν (to-have-had-devoured) εἰ (if) μὴ (lest) μόνους ( to-alone ) τοὺς (to-the-ones) ἱερεῖς; (to-sacreders-of?"
6:4. quomodo intravit in domum Dei et panes propositionis sumpsit et manducavit et dedit his qui cum ipso erant quos non licet manducare nisi tantum sacerdotibusHow he went into the house of God and took and ate the bread of proposition and gave to them that were with him, which is not lawful to eat but only for the priests?
4. how he entered into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone?
6:4. How he entered into the house of God, and took the bread of the Presence, and ate it, and gave it to those who were with him, though it is not lawful for anyone to eat it, except the priests alone?”
6:4. How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone:

4: Как он вошел в дом Божий, взял хлебы предложения, которых не должно было есть никому, кроме одних священников, и ел, и дал бывшим с ним?
6:4  [ὡς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως λαβὼν ἔφαγεν καὶ ἔδωκεν τοῖς μετ᾽ αὐτοῦ, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς;
6:4. quomodo intravit in domum Dei et panes propositionis sumpsit et manducavit et dedit his qui cum ipso erant quos non licet manducare nisi tantum sacerdotibus
How he went into the house of God and took and ate the bread of proposition and gave to them that were with him, which is not lawful to eat but only for the priests?
6:4. How he entered into the house of God, and took the bread of the Presence, and ate it, and gave it to those who were with him, though it is not lawful for anyone to eat it, except the priests alone?”
6:4. How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:4: After this verse, the Codex Bezae and two ancient MSS. quoted by Wechel, have the following extraordinary addition:
Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου.
On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law.
Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah's kingdom; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a transgressor of the law. The Itala version of the Codex Bezae, for παραβατης, transgressor, has this semi-barbaric word, trabaricator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: which: Lev 24:5-9
John Wesley
6:4 1Kings 21:6.
6:56:5: Եւ ասէ ցնոսա. Տէր է Որդի մարդոյ եւ շաբաթու։
5 Եւ Յիսուս նրանց ասաց. «Մարդու Որդին նաեւ շաբա՛թ օրուայ տէրն է»:
5 Եւ ըսաւ անոնց. «Որդին մարդոյ շաբաթին ալ տէրն է»։
Եւ ասէ ցնոսա. Տէր է Որդի մարդոյ եւ շաբաթու:

6:5: Եւ ասէ ցնոսա. Տէր է Որդի մարդոյ եւ շաբաթու։
5 Եւ Յիսուս նրանց ասաց. «Մարդու Որդին նաեւ շաբա՛թ օրուայ տէրն է»:
5 Եւ ըսաւ անոնց. «Որդին մարդոյ շաբաթին ալ տէրն է»։
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6:55: И сказал им: Сын Человеческий есть господин и субботы.
6:5  καὶ ἔλεγεν αὐτοῖς, κύριός ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
6:5. καὶ (And) ἔλεγεν (it-was-forthing) αὐτοῖς (unto-them,"Κύριός (Authority-belonged) ἐστιν (it-be) τοῦ (of-the-one) σαββάτου (of-a-sabbath) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
6:5. et dicebat illis quia dominus est Filius hominis etiam sabbatiAnd he said to them: The Son of man is Lord also of the sabbath.
5. And he said unto them, The Son of man is lord of the sabbath.
6:5. And he said to them, “For the Son of man is Lord, even of the Sabbath.”
6:5. And he said unto them, That the Son of man is Lord also of the sabbath.
And he said unto them, That the Son of man is Lord also of the sabbath:

5: И сказал им: Сын Человеческий есть господин и субботы.
6:5  καὶ ἔλεγεν αὐτοῖς, κύριός ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
6:5. et dicebat illis quia dominus est Filius hominis etiam sabbati
And he said to them: The Son of man is Lord also of the sabbath.
6:5. And he said to them, “For the Son of man is Lord, even of the Sabbath.”
6:5. And he said unto them, That the Son of man is Lord also of the sabbath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: Mat 11:5-8; Mar 2:27, Mar 9:7; Rev 1:10
John Gill
6:5 And he said unto them,.... He adds this at the close of the instances he gave, at the end of his vindication of his disciples, and discourse with the Pharisees, as a full answer to their cavils;
that the son of man is Lord also of the sabbath; and may do what he will, and suffer his disciples to do whatever he pleases on that day; See Gill on Mt 12:8.
Robert Jamieson, A. R. Fausset and David Brown
6:5 Lord also--rather "even" (as in Mt 12:8).
of the sabbath--as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mk 2:28.)
6:66:6: Եւ եղեւ ՚ի միւսում շաբաթուն մտանել նմա ՚ի ժողովուրդն՝ եւ ուսուցանել. եւ է՛ր անդ այր մի, եւ ձեռն իւր աջ՝ գօսացեալ էր[1101]։ [1101] Ոմանք. Այր մի, որոյ ձեռն իւր։
6 Եւ մի ուրիշ շաբաթ օր նա մտաւ ժողովարան եւ ուսուցանում էր. եւ այնտեղ կար մի մարդ, որի աջ ձեռքը չորացած էր:
6 Ուրիշ շաբաթ օր մըն ալ ինք ժողովարանը մտաւ ու կը սորվեցնէր։ Հոն մարդ մը կար, որուն աջ ձեռքը չորցած էր։
Եւ եղեւ ի միւսում շաբաթուն մտանել նմա ի ժողովուրդն եւ ուսուցանել. եւ էր անդ այր մի եւ ձեռն իւր աջ գօսացեալ էր:

6:6: Եւ եղեւ ՚ի միւսում շաբաթուն մտանել նմա ՚ի ժողովուրդն՝ եւ ուսուցանել. եւ է՛ր անդ այր մի, եւ ձեռն իւր աջ՝ գօսացեալ էր[1101]։
[1101] Ոմանք. Այր մի, որոյ ձեռն իւր։
6 Եւ մի ուրիշ շաբաթ օր նա մտաւ ժողովարան եւ ուսուցանում էր. եւ այնտեղ կար մի մարդ, որի աջ ձեռքը չորացած էր:
6 Ուրիշ շաբաթ օր մըն ալ ինք ժողովարանը մտաւ ու կը սորվեցնէր։ Հոն մարդ մը կար, որուն աջ ձեռքը չորցած էր։
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6:66: Случилось же и в другую субботу войти Ему в синагогу и учить. Там был человек, у которого правая рука была сухая.
6:6  ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά·
6:6. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) ἑτέρῳ (unto-different) σαββάτῳ (unto-a-sabbath) εἰσελθεῖν (to-have-had-came-into) αὐτὸν (to-it) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) καὶ (and) διδάσκειν: (to-teach) καὶ (and) ἦν (it-was) ἄνθρωπος (a-mankind) ἐκεῖ (thither) καὶ (and) ἡ (the-one) χεὶρ (a-hand) αὐτοῦ (of-it) ἡ (the-one) δεξιὰ (right-belonged) ἦν (it-was) ξηρά: (dried)
6:6. factum est autem et in alio sabbato ut intraret in synagogam et doceret et erat ibi homo et manus eius dextra erat aridaAnd it came to pass also, on another sabbath, that he entered into the synagogue and taught. And there was a man whose right hand was withered.
6. And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered.
6:6. And it happened that, on another Sabbath, he entered into the synagogue, and he taught. And there was a man there, and his right hand was withered.
6:6. And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered:

6: Случилось же и в другую субботу войти Ему в синагогу и учить. Там был человек, у которого правая рука была сухая.
6:6  ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά·
6:6. factum est autem et in alio sabbato ut intraret in synagogam et doceret et erat ibi homo et manus eius dextra erat arida
And it came to pass also, on another sabbath, that he entered into the synagogue and taught. And there was a man whose right hand was withered.
6:6. And it happened that, on another Sabbath, he entered into the synagogue, and he taught. And there was a man there, and his right hand was withered.
6:6. And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-11: Об исцелении сухорукого в субботу ев. Лука повествует также согласно с Марком (III, 1-6; ср. Мф XII, 9: и сл.). - В другую субботу - вероятно в ту, которая следовала за второпервой. - Правая (рука). Это замечает один Лука. Правая, конечно, важнее левой. - Книжники. О них упоминает также Лука. - Что бы им сделать с Иисусом. Ев. Лука представляет их замыслы в несколько смягченном виде (ср. Мк VI, 6).
Adam Clarke: Commentary on the Bible - 1831
6:6: Whose right hand was withered - See on Mat 12:10 (note), etc. The critic who says that ξηραν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See on Luk 6:10 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: it came: Mat 12:9-14; Mar 3:1-6
he: Luk 4:16, Luk 4:31, Luk 13:10, Luk 13:13, Luk 13:14, Luk 14:3; Mat 4:23; Joh 9:16
there: Kg1 13:4; Zac 11:17; Joh 5:3
Geneva 1599
6:6 (2) And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
(2) Charity is the rule of all ceremonies.
John Gill
6:6 And it came to pass also on another sabbath,.... Whether the following sabbath, or some time after, is not certain,
that he entered into the synagogue. The Arabic version reads, "into their synagogue", as in Mt 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear:
and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel:
and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; See Gill on Mt 12:10
John Wesley
6:6 Mt 12:9; Mk 3:1.
6:76:7: Եւ սպասէին նմա դպիրքն եւ փարիսեցիք՝ թէ ՚ի շաբաթուն բժշկիցէ, զի գտանիցեն չարախօսութիւն զնմանէ։
7 Օրէնսգէտներն ու փարիսեցիները հետեւում էին՝ տեսնելու, թէ արդեօք շաբաթ օրը կը բժշկի՞. որպէսզի նրան ամբաստանելու համար բան գտնեն:
7 Դպիրներն ու փարիսեցիները անոր կը սպասէին՝ տեսնելու թէ շաբաթ օրը զանիկա պիտի բժշկէ՞, որպէս զի ամբաստանութեան առիթ մը գտնեն անոր դէմ։
Եւ սպասէին նմա դպիրքն եւ փարիսեցիք թէ ի շաբաթուն բժշկիցէ՞, զի գտանիցեն չարախօսութիւն զնմանէ:

6:7: Եւ սպասէին նմա դպիրքն եւ փարիսեցիք՝ թէ ՚ի շաբաթուն բժշկիցէ, զի գտանիցեն չարախօսութիւն զնմանէ։
7 Օրէնսգէտներն ու փարիսեցիները հետեւում էին՝ տեսնելու, թէ արդեօք շաբաթ օրը կը բժշկի՞. որպէսզի նրան ամբաստանելու համար բան գտնեն:
7 Դպիրներն ու փարիսեցիները անոր կը սպասէին՝ տեսնելու թէ շաբաթ օրը զանիկա պիտի բժշկէ՞, որպէս զի ամբաստանութեան առիթ մը գտնեն անոր դէմ։
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6:77: Книжники же и фарисеи наблюдали за Ним, не исцелит ли в субботу, чтобы найти обвинение против Него.
6:7  παρετηροῦντο δὲ αὐτὸν οἱ γραμματεῖς καὶ οἱ φαρισαῖοι εἰ ἐν τῶ σαββάτῳ θεραπεύει, ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ.
6:7. παρετηροῦντο ( They-were-keeping-beside-unto ) δὲ (moreover) αὐτὸν (to-it,"οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"εἰ (if) ἐν (in) τῷ (unto-the-one) σαββάτῳ (unto-a-sabbath) θεραπεύει, (it-ministereth-of,"ἵνα (so) εὕρωσιν (they-might-have-had-found) κατηγορεῖν (to-gather-down-unto) αὐτοῦ. (of-it)
6:7. observabant autem scribae et Pharisaei si in sabbato curaret ut invenirent accusare illumAnd the scribes and Pharisees watched if he would heal on the sabbath: that they might find an accusation against him.
7. And the scribes and the Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him.
6:7. And the scribes and Pharisees observed whether he would heal on the Sabbath, so that they might thereby find an accusation against him.
6:7. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him:

7: Книжники же и фарисеи наблюдали за Ним, не исцелит ли в субботу, чтобы найти обвинение против Него.
6:7  παρετηροῦντο δὲ αὐτὸν οἱ γραμματεῖς καὶ οἱ φαρισαῖοι εἰ ἐν τῶ σαββάτῳ θεραπεύει, ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ.
6:7. observabant autem scribae et Pharisaei si in sabbato curaret ut invenirent accusare illum
And the scribes and Pharisees watched if he would heal on the sabbath: that they might find an accusation against him.
6:7. And the scribes and Pharisees observed whether he would heal on the Sabbath, so that they might thereby find an accusation against him.
6:7. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: Watched him - Παρετηρουν αυτον, They maliciously watched him. This is the import of the word, Luk 14:1; Luk 20:20, and in the parallel place, Mar 3:2. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term.
An accusation against him - Instead of κατηγοριαν αυτου, his accusation, several eminent MSS. and versions add κατα, against, which I find our translators have adopted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: watched: Luk 13:14, Luk 14:1-6; Psa 37:32, Psa 37:33, Psa 38:12; Isa 29:21; Jer 20:10; Mar 3:2; Joh 5:10-16, Joh 9:16, Joh 9:26-29
that: Luk 11:53, Luk 11:54, Luk 20:20; Mat 26:59, Mat 26:60
John Gill
6:7 And the Scribes and Pharisees watched him,.... See Gill on Mk 3:2.
whether he would heal on the sabbath day: there being such an object before him:
that they might find an accusation against him; as they had before against his disciples.
Robert Jamieson, A. R. Fausset and David Brown
6:7 WITHERED HAND HEALED. (Lk 6:6-11)
watched whether, &c.--In Matthew (Mt 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Lk 6:9), just as if they had spoken it out.
6:86:8: Եւ նա գիտէ՛ր զխորհուրդս նոցա. ասէ ցայրն՝ որոյ ձեռնն գօսացեալ էր. Արի՝ ա՛նց ՚ի մէջ։ Եւ նա յարուցեալ եկաց[1102]։ [1102] Ոմանք. Ձեռն գօսացեալն էր։
8 Եւ նա գիտէր նրանց մտածումները: Չորացած ձեռքով մարդուն ասաց. «Վե՛ր կաց, մէջտե՛ղ արի»: Նա վեր կացաւ կանգնեց:
8 Իսկ ինք գիտնալով անոնց խորհուրդները, ըսաւ այն մարդուն, որուն ձեռքը չորցած էր. «Ելի՛ր, մէջտեղը կայնէ»։ Ան ալ ելաւ կայնեցաւ։
Եւ նա գիտէր զխորհուրդս նոցա. ասէ ցայրն որոյ ձեռնն գօսացեալ էր. Արի, անց ի մէջ: Եւ նա յարուցեալ եկաց:

6:8: Եւ նա գիտէ՛ր զխորհուրդս նոցա. ասէ ցայրն՝ որոյ ձեռնն գօսացեալ էր. Արի՝ ա՛նց ՚ի մէջ։ Եւ նա յարուցեալ եկաց[1102]։
[1102] Ոմանք. Ձեռն գօսացեալն էր։
8 Եւ նա գիտէր նրանց մտածումները: Չորացած ձեռքով մարդուն ասաց. «Վե՛ր կաց, մէջտե՛ղ արի»: Նա վեր կացաւ կանգնեց:
8 Իսկ ինք գիտնալով անոնց խորհուրդները, ըսաւ այն մարդուն, որուն ձեռքը չորցած էր. «Ելի՛ր, մէջտեղը կայնէ»։ Ան ալ ելաւ կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: Но Он, зная помышления их, сказал человеку, имеющему сухую руку: встань и выступи на средину. И он встал и выступил.
6:8  αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, εἶπεν δὲ τῶ ἀνδρὶ τῶ ξηρὰν ἔχοντι τὴν χεῖρα, ἔγειρε καὶ στῆθι εἰς τὸ μέσον· καὶ ἀναστὰς ἔστη.
6:8. αὐτὸς (It) δὲ (moreover) ᾔδει (it-had-come-to-have-seen) τοὺς (to-the-ones) διαλογισμοὺς (to-fortheeings-through-of) αὐτῶν, (of-them) εἶπεν (It-had-said) δὲ (moreover) τῷ (unto-the-one) ἀνδρὶ (unto-a-man) τῷ (unto-the-one) ξηρὰν (to-dried) ἔχοντι (unto-holding) τὴν (to-the-one) χεῖρα (to-a-hand,"Ἔγειρε (Thou-should-rouse) καὶ (and) στῆθι (thou-should-have-had-stood) εἰς (into) τὸ (to-the-one) μέσον: (to-middle) καὶ (and) ἀναστὰς (having-had-stood-up) ἔστη. (it-had-stood)
6:8. ipse vero sciebat cogitationes eorum et ait homini qui habebat manum aridam surge et sta in medium et surgens stetitBut he knew their thoughts and said to the man who had the withered hand: Arise and stand forth in the midst. And rising he stood forth.
8. But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth.
6:8. Yet truly, he knew their thoughts, and so he said to the man who had the withered hand, “Rise up and stand in the middle.” And rising up, he stood still.
6:8. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth:

8: Но Он, зная помышления их, сказал человеку, имеющему сухую руку: встань и выступи на средину. И он встал и выступил.
6:8  αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, εἶπεν δὲ τῶ ἀνδρὶ τῶ ξηρὰν ἔχοντι τὴν χεῖρα, ἔγειρε καὶ στῆθι εἰς τὸ μέσον· καὶ ἀναστὰς ἔστη.
6:8. ipse vero sciebat cogitationes eorum et ait homini qui habebat manum aridam surge et sta in medium et surgens stetit
But he knew their thoughts and said to the man who had the withered hand: Arise and stand forth in the midst. And rising he stood forth.
6:8. Yet truly, he knew their thoughts, and so he said to the man who had the withered hand, “Rise up and stand in the middle.” And rising up, he stood still.
6:8. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:8: But he knew there thoughts - He knew their thoughts - their dark, malicious designs - by the question, which they proposed to him, whether it was lawful to heal on the Sabbath-days (Matthew). In "reply" to their question, Jesus asked them whether they would not release a "sheep" on the Sabbath-day if it was fallen into a pit, and also asked "them" whether it was better to do good than to do evil on that day, implying that to "omit" to do "good" was, in fact, doing "evil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: But: Luk 5:22; Ch1 28:9, Ch1 29:17; Job 42:2; Psa 44:21; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
Rise: Isa 42:4; Joh 9:4; Act 20:24, Act 26:26; Phi 1:28; Pe1 4:1
John Gill
6:8 But he knew their thoughts,.... Being the omniscient God; though they had said nothing of their intentions, he knew what they designed, should he heal the man with his withered hand, as they expected he would:
and said to the man which had the withered hand, rise up, and stand forth in the midst. The Syriac and Persic versions add, "of the synagogue", and which is the true sense; See Gill on Mk 3:3.
and he arose and stood forth; he rose up from his seat, and stood up in the midst of the synagogue, and of the people, that he might be seen of all.
6:96:9: Ասէ ցնոսա Յիսուս. Հարցի՛ց ինչ զձեզ. Զի՞նչ արժան է ՚ի շաբաթու, բարի՞ ինչ առնել՝ եթէ չա՛ր գործել, ոգի մի ապրեցուցանե՛լ թէ կորուսանել[1103]։ [1103] Ոսկան. Հարցից ինչ ձեզ։
9 Յիսուս նրանց ասաց. «Ես ձեզ մի բան հարցնեմ. շաբաթ օրը ի՞նչ բան է օրինաւոր անել՝ բարի՞ գործ անել, թէ՞՝ չար գործ, մի հոգի՞ փրկել, թէ՞ կորստեան մատնել»:
9 Այն ատեն Յիսուս ըսաւ անոնց. «Ձեզի բան մը հարցնեմ. ‘Շաբաթ օրը ո՞րը յարմար է. բարի՞ք թէ չարիք ընելը, հոգի մը ապրեցնե՞լը թէ մեռցնելը’»։
Ասէ ցնոսա Յիսուս. Հարցից ինչ զձեզ. Զի՞նչ արժան է ի շաբաթու, բարի՞ ինչ առնել եթէ չար գործել, ոգի մի ապրեցուցանե՞լ թէ կորուսանել:

6:9: Ասէ ցնոսա Յիսուս. Հարցի՛ց ինչ զձեզ. Զի՞նչ արժան է ՚ի շաբաթու, բարի՞ ինչ առնել՝ եթէ չա՛ր գործել, ոգի մի ապրեցուցանե՛լ թէ կորուսանել[1103]։
[1103] Ոսկան. Հարցից ինչ ձեզ։
9 Յիսուս նրանց ասաց. «Ես ձեզ մի բան հարցնեմ. շաբաթ օրը ի՞նչ բան է օրինաւոր անել՝ բարի՞ գործ անել, թէ՞՝ չար գործ, մի հոգի՞ փրկել, թէ՞ կորստեան մատնել»:
9 Այն ատեն Յիսուս ըսաւ անոնց. «Ձեզի բան մը հարցնեմ. ‘Շաբաթ օրը ո՞րը յարմար է. բարի՞ք թէ չարիք ընելը, հոգի մը ապրեցնե՞լը թէ մեռցնելը’»։
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6:99: Тогда сказал им Иисус: спрошу Я вас: что должно делать в субботу? добро, или зло? спасти душу, или погубить? Они молчали.
6:9  εἶπεν δὲ ὁ ἰησοῦς πρὸς αὐτούς, ἐπερωτῶ ὑμᾶς, εἰ ἔξεστιν τῶ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι;
6:9. εἶπεν (It-had-said) δὲ (moreover,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"πρὸς (toward) αὐτούς (to-them,"Ἐπερωτῶ (I-upon-entreat-unto) ὑμᾶς, (to-ye,"εἰ (if) ἔξεστιν (it-be-out) τῷ (unto-the-one) σαββάτῳ (unto-a-sabbath) ἀγαθοποιῆσαι (to-have-done-good-unto) ἢ (or) κακοποιῆσαι, (to-have-done-disrupted-unto?"ψυχὴν (To-a-breathing) σῶσαι (to-have-saved) ἢ (or) ἀπολέσαι; (to-have-destructed-off?"
6:9. ait autem ad illos Iesus interrogo vos si licet sabbato bene facere an male animam salvam facere an perdereThen Jesus said to them: I ask you, if it be lawful on the sabbath days to do good or to do evil? To save life or to destroy?
9. And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it?
6:9. Then Jesus said to them: “I ask you if it is lawful on the Sabbaths to do good, or to do evil? To give health to a life, or to destroy it?”
6:9. Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy [it]?
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy:

9: Тогда сказал им Иисус: спрошу Я вас: что должно делать в субботу? добро, или зло? спасти душу, или погубить? Они молчали.
6:9  εἶπεν δὲ ὁ ἰησοῦς πρὸς αὐτούς, ἐπερωτῶ ὑμᾶς, εἰ ἔξεστιν τῶ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι;
6:9. ait autem ad illos Iesus interrogo vos si licet sabbato bene facere an male animam salvam facere an perdere
Then Jesus said to them: I ask you, if it be lawful on the sabbath days to do good or to do evil? To save life or to destroy?
6:9. Then Jesus said to them: “I ask you if it is lawful on the Sabbaths to do good, or to do evil? To give health to a life, or to destroy it?”
6:9. Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy [it]?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: I will ask you one thing - I will put a question to you. See on Mar 3:4, Mar 3:5 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Is it: Luk 14:3; Mat 12:12, Mat 12:13; Mar 3:4; Joh 7:19-23
to save: Luk 9:56
Geneva 1599
6:9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to (b) destroy [it]?
(b) Whoever does not help his neighbour when he can, he kills him.
John Gill
6:9 Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew:
I will ask you one thing; or question, as they had asked him one before; Mt 12:10
is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? See Gill on Mk 3:4 to which may be added, that to save life on the sabbath day was agreeable to their own canons: there were many things which they allowed might be done on the sabbath day, when life was in danger, which otherwise were not lawful; See Gill on Mt 12:8.
John Wesley
6:9 To save life or to kill - He just then probably saw the design to kill him rising in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
6:9 good, or . . . evil, save . . . or destroy--By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mk 3:4.)
6:106:10: Եւ հայեցեալ շուրջ զամենեքումբք զայրագին, ասէ ցնա. Ձըգեա՛ զձեռն քո։ Եւ նա ձըգեաց, եւ հաստատեցաւ ձեռն նորա իբրեւ զմեւսն[1104]։ [1104] Ոմանք. Ասէ ցայրն. Ձգեա՛։
10 Եւ իր շուրջը բոլորի վրայ զայրագին նայելով՝ ասաց նրան. «Ձեռքդ երկարի՛ր». եւ նա երկարեց, եւ նրա չորացած ձեռքը առողջացաւ միւսի նման:
10 Եւ շուրջանակի ամենուն վրայ նայելով՝ ըսաւ անոր. «Ձեռքդ երկնցուր»։ Ան ալ այնպէս ըրաւ ու անոր ձեռքը ողջնցաւ միւսին պէս։
Եւ հայեցեալ շուրջ զամենեքումբք [26]զայրագին` ասէ ցնա. Ձգեա զձեռն քո: Եւ նա ձգեաց, եւ հաստատեցաւ ձեռն նորա [27]իբրեւ զմեւսն:

6:10: Եւ հայեցեալ շուրջ զամենեքումբք զայրագին, ասէ ցնա. Ձըգեա՛ զձեռն քո։ Եւ նա ձըգեաց, եւ հաստատեցաւ ձեռն նորա իբրեւ զմեւսն[1104]։
[1104] Ոմանք. Ասէ ցայրն. Ձգեա՛։
10 Եւ իր շուրջը բոլորի վրայ զայրագին նայելով՝ ասաց նրան. «Ձեռքդ երկարի՛ր». եւ նա երկարեց, եւ նրա չորացած ձեռքը առողջացաւ միւսի նման:
10 Եւ շուրջանակի ամենուն վրայ նայելով՝ ըսաւ անոր. «Ձեռքդ երկնցուր»։ Ան ալ այնպէս ըրաւ ու անոր ձեռքը ողջնցաւ միւսին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: И, посмотрев на всех их, сказал тому человеку: протяни руку твою. Он так и сделал; и стала рука его здорова, как другая.
6:10  καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῶ, ἔκτεινον τὴν χεῖρά σου. ὁ δὲ ἐποίησεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.
6:10. καὶ (And) περιβλεψάμενος ( having-viewed-about ) πάντας ( to-all ) αὐτοὺς (to-them) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἔκτεινον (Thou-should-have-stretched-out) τὴν (to-the-one) χεῖρά (to-a-hand) σου: (of-thee) ὁ (The-one) δὲ (moreover) ἐποίησεν, (it-did-unto) καὶ (and) ἀπεκατεστάθη (it-was-stood-down-off*"ἡ (the-one) χεὶρ (a-hand) αὐτοῦ. (of-it)
6:10. et circumspectis omnibus dixit homini extende manum tuam et extendit et restituta est manus eiusAnd looking round about on them all, he said to the man: Stretch forth thy hand. And he stretched it forth. And his hand was restored.
10. And he looked round about on them all, and said unto him, Stretch forth thy hand. And he did : and his hand was restored.
6:10. And looking around at everyone, he said to the man, “Extend your hand.” And he extended it. And his hand was restored.
6:10. And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other:

10: И, посмотрев на всех их, сказал тому человеку: протяни руку твою. Он так и сделал; и стала рука его здорова, как другая.
6:10  καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῶ, ἔκτεινον τὴν χεῖρά σου. ὁ δὲ ἐποίησεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.
6:10. et circumspectis omnibus dixit homini extende manum tuam et extendit et restituta est manus eius
And looking round about on them all, he said to the man: Stretch forth thy hand. And he stretched it forth. And his hand was restored.
6:10. And looking around at everyone, he said to the man, “Extend your hand.” And he extended it. And his hand was restored.
6:10. And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Некоторых смущает то обстоятельство, что выражение возлюбила в греч. тексте поставлено в аористе hgaphse, который будто бы указывает на событие прошедшее довольно давно уже, а не на только что совершившиеся - не на помазание ног, а на предварительное обращение жены к вере во Христа. Но аорист в Евангелиях обозначает и события самые близкие по времени к тому, о котором и дана речь. Так, напр., употребляются аористы в ст. 45-46, ср. Ин III, 16. ].
Adam Clarke: Commentary on the Bible - 1831
6:10: Whole as the other - Many MSS., both here and in the parallel place, Mar 3:5, omit the word ὑγιης, whole. Griesbach leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labor to leave God out of the question?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Looking: Mar 3:5
Stretch: Exo 4:6, Exo 4:7; Kg1 13:6; Psa 107:20; Joh 5:8
John Gill
6:10 And looking round about upon them all,.... The Scribes and Pharisees, and the rest of the people in the synagogue; See Gill on Mk 3:5.
he said to the man; who had the withered hand,
stretch forth thy hand, and he did so; he stretched it out, as the Syriac and Persic versions render it, which he was not able to do before:
and his hand was restored well as the other; the phrase, "well as the other", is left out in one copy, and in the Vulgate Latin version; and so is the word "well" in the Syriac and Arabic versions; and the word "immediately" is added in the Ethiopic version. And certain it is, that his withered hand was restored sound and well as the other, directly.
6:116:11: Նոքա լցա՛ն յիմարութեամբ, եւ խօսէին ընդ միմեանս, թէ զի՞նչ առնիցեն Յիսուսի[1105]։ գկ [1105] Ոսկան. Եւ նոքա լցան յիմա՛՛։
11 Նրանք լցուեցին կատաղութեամբ եւ միմեանց հետ խօսում էին, թէ ի՛նչ անեն Յիսուսին:
11 Անոնք կատաղութեամբ լեցուեցան ու իրարու հետ կը խօսէին թէ՝ ի՞նչ ընեն Յիսուսին։
Նոքա լցան յիմարութեամբ, եւ խօսէին ընդ միմեանս թէ զի՛նչ առնիցեն Յիսուսի:

6:11: Նոքա լցա՛ն յիմարութեամբ, եւ խօսէին ընդ միմեանս, թէ զի՞նչ առնիցեն Յիսուսի[1105]։ գկ
[1105] Ոսկան. Եւ նոքա լցան յիմա՛՛։
11 Նրանք լցուեցին կատաղութեամբ եւ միմեանց հետ խօսում էին, թէ ի՛նչ անեն Յիսուսին:
11 Անոնք կատաղութեամբ լեցուեցան ու իրարու հետ կը խօսէին թէ՝ ի՞նչ ընեն Յիսուսին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Они же пришли в бешенство и говорили между собою, что бы им сделать с Иисусом.
6:11  αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῶ ἰησοῦ.
6:11. Αὐτοὶ (Them) δὲ (moreover) ἐπλήσθησαν (they-were-repleted) ἀνοίας, (of-an-un-considering-unto,"καὶ (and) διελάλουν (they-were-speaking-through-unto) πρὸς (toward) ἀλλήλους ( to-one-to-other ) τί (to-what-one) ἂν (ever) ποιήσαιεν (they-may-have-done-unto) τῷ (unto-the-one) Ἰησοῦ. (unto-an-Iesous)
6:11. ipsi autem repleti sunt insipientia et conloquebantur ad invicem quidnam facerent IesuAnd they were filled with madness: and they talked one with another, what they might do to Jesus.
11. But they were filled with madness; and communed one with another what they might do to Jesus.
6:11. Then they were filled with madness, and they discussed with one another, what, in particular, they might do about Jesus.
6:11. And they were filled with madness; and communed one with another what they might do to Jesus.
And they were filled with madness; and communed one with another what they might do to Jesus:

11: Они же пришли в бешенство и говорили между собою, что бы им сделать с Иисусом.
6:11  αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῶ ἰησοῦ.
6:11. ipsi autem repleti sunt insipientia et conloquebantur ad invicem quidnam facerent Iesu
And they were filled with madness: and they talked one with another, what they might do to Jesus.
6:11. Then they were filled with madness, and they discussed with one another, what, in particular, they might do about Jesus.
6:11. And they were filled with madness; and communed one with another what they might do to Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:11: They were filled with madness - Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. Quesnel.
Albert Barnes: Notes on the Bible - 1834
6:11: Were filled with madness - Probably,
1. Because he had shown his "power" to work a miracle.
2. Because he had shown his power to do it "contrary" to what "they" thought was right.
3. Because by doing it he had shown that he was from "God," and that "they" were therefore "wrong" in their views of the Sabbath. And,
4. Because he had shown no respect "to their views" of what the law of God demanded.
Pride, obstinacy, malice, and disappointed self-confidence were "all" combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which "they" do not approve of. God gives success to others; and because he has not accommodated himself to "their" views of what is right, and done it in the way which "they" would have prescribed, they are enraged, and filled with envy at people more successful than themselves.
Communed one with another - Spoke together, or laid a plan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: they: Luk 4:28; Psa 2:1, Psa 2:2; Ecc 9:3; Act 5:33, Act 7:54, Act 26:11
communed: Mat 12:14, Mat 12:15, Mat 21:45; Joh 7:1, Joh 11:47; Act 4:15, Act 4:19, Act 5:33
John Gill
6:11 And they were filed with madness,.... Both at the cure, and because they could not answer him; nor properly fix a charge upon him, or accuse him before the people, without bringing their resentments on them:
and communed one with another what they might do with Jesus: this they did after they came out of the synagogue, and when with the Herodians, as in See Gill on Mk 3:6.
Robert Jamieson, A. R. Fausset and David Brown
6:11 filled with madness--The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.
what . . . do to Jesus--not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)
6:126:12: Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ՝ ե՛լ ՚ի լեառն կալ յաղօթս. եւ հանէր զգիշերն ՚ի գլո՛ւխ յաղօթսն Աստուծոյ։
12 Եւ այդ օրերին Յիսուս լեռ բարձրացաւ աղօթելու եւ ամբողջ գիշերն անցկացրեց Աստծուն աղօթելով:
12 Յիսուս լեռը ելաւ աղօթք ընելու ու բոլոր գիշերը Աստուծոյ աղօթք ընելով անցուց։
Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ ել ի լեառն կալ յաղօթս, եւ հանէր զգիշերն ի գլուխ յաղօթսն Աստուծոյ:

6:12: Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ՝ ե՛լ ՚ի լեառն կալ յաղօթս. եւ հանէր զգիշերն ՚ի գլո՛ւխ յաղօթսն Աստուծոյ։
12 Եւ այդ օրերին Յիսուս լեռ բարձրացաւ աղօթելու եւ ամբողջ գիշերն անցկացրեց Աստծուն աղօթելով:
12 Յիսուս լեռը ելաւ աղօթք ընելու ու բոլոր գիշերը Աստուծոյ աղօթք ընելով անցուց։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: В те дни взошел Он на гору помолиться и пробыл всю ночь в молитве к Богу.
6:12  ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι, καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ.
6:12. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ταύταις (unto-the-ones-these) ἐξελθεῖν (to-have-had-came-out) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) προσεύξασθαι , ( to-have-goodly-held-toward ,"καὶ (and) ἦν (it-was) διανυκτερεύων (night-passing-through-of) ἐν (in) τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
6:12. factum est autem in illis diebus exiit in montem orare et erat pernoctans in oratione DeiAnd it came to pass in those days, that he went out into a mountain to pray: and he passed the whole night in the prayer of God.
12. And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God.
6:12. And it happened that, in those days, he went out to a mountain to pray. And he was in the prayer of God throughout the night.
6:12. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God:

12: В те дни взошел Он на гору помолиться и пробыл всю ночь в молитве к Богу.
6:12  ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι, καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ.
6:12. factum est autem in illis diebus exiit in montem orare et erat pernoctans in oratione Dei
And it came to pass in those days, that he went out into a mountain to pray: and he passed the whole night in the prayer of God.
6:12. And it happened that, in those days, he went out to a mountain to pray. And he was in the prayer of God throughout the night.
6:12. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-19: Об избрании апостолов ев. Лука говорит согласно с Марком (III, 7-19), впрочем с некоторыми от него отступлениями. - На гору помолиться. Это отмечает один Лука как событие, указывающее на чрезвычайную важность последовавшего затем избрания апостолов. - Наименовал апостолами, т. е. дал им известное назначение, какое достаточно определяется названием "апостол" - посланник, уполномоченный (ср. Мф X, 2). - Андрея, брата его. Лука еще не упоминал Андрея и потому отмечает, что он был брат Симона. Напротив, отношение между Иаковом и Иоанном, как известное (см. V, 10), здесь не указывается. - Зилот - то же, что Кананит у Мф X, 4. - Иуда Иаковлев, т. е. сын Иакова (лицо известное) - это тот же, кого Матфей называет Леввеем, прозванным Фаддеем (X, 3), а Марк - просто Фаддеем (III, 18). - И сошедши с ними - после того, как сошел с избранными в апостолы с горы. - Стал на ровном месте, - т. е. на одной из площадок, какие существуют в палестинских горах (ср. 2Цар. I, 21). Господь все же оставался в пределах горы, и потому следующая Его речь вполне может быть названа "нагорною" беседою. - И множество учеников Его - подразумев: "также стало или остановилось". Под учениками разумеются вообще последователи Христа, кроме 12-ти апостолов. - И страждущие от нечистых духов; и исцелялись. По более удостоверенному тексту, предлог от по греч. обозначен частицею apo, а не upo, и пред словом "исцелялись" частица "и" - лишняя. Поэтому весь стих следует перевести: "и страждущие исцелялись от нечистых духов" (ср. в этом же стихе выражение: исцелиться от - apo, - болезней своих).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. 17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 And they that were vexed with unclean spirits: and they were healed. 19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.

I. In secret we have him praying to God, v. 12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Ps. cix. 4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by he proseuche tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.

II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, v. 13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (v. 16); yet Christ, when he chose him, was not deceived in him.

III. In public we have him preaching and healing, the two great works between which he divided his time, v. 17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was,--though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway,--yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (v. 17, 18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (v. 19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.
Adam Clarke: Commentary on the Bible - 1831
6:12: In prayer to God - Or, in the prayer of God: or, in the oratory of God, εν τῃ προσευχῃ του Θεου. So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the mountain of God, Exo 3:1; Exo 4:27; the bread of God, Lev 21:17; the lamp of God, Sa1 3:3; the vessels of God, Ch1 22:19; the altar of God, Psa 43:4; the sacrifices of God, Psa 51:17; the gifts of God, Luk 21:4; the ministers of God, Co2 6:4; the tabernacle of God, Ch2 1:3; the temple of God, Mat 21:12; the synagogues of God, Psa 74:8; are all things consecrated or appropriated to God's service; so προσευχη του Θεου must, in all reason, be a house of prayer to God; whence it is called τοπος προσευχης, a place of prayer, 1 Maccabees 3:46; and so the word is certainly used Act 16:13; and by Philo, in his oration against Flaccus, where he complains that αἱ προσευχαι, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Caesar; and by Josephus, who says the multitude was gathered εις την προσευχην, into the house of prayer: and so Juvenal, Sat. iii. v. 296, speaks to the mendicant Jew: -
Ede ubi consistas; in qua te quaero proseucha?
In what house of prayer may I find thee begging?
See on Act 16:13 (note). But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, etc., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, etc., so προσευχη του Θεου, here, may be very properly translated the prayer of God; i.e. very fervent and earnest prayer; and though διανυκτερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ' ἁπαντων - He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον - They passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot.
Albert Barnes: Notes on the Bible - 1834
6:12: And it came to pass in those days - The designation of the time here is very general. It means "about" the time when the events occurred which had been just narrated.
He went out into a mountain - Jesus was accustomed to resort to such places to hold communion with God, Mar 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves.
And continued all night in prayer to God - There has been a difference of opinion about this passage, whether it means that he spent the night in the act of "praying" to God, or in a "place" of prayer. The Jews had places of prayer, called "oratories," built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (compare Act 16:13), in groves, or on hills. They were rude inclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for:
1. This is the obvious meaning of the passage.
2. The object for which he went out was "to pray."
3. It was an occasion of great importance. He was about to send out his apostles - to lay the foundation of his religion - and he therefore set apart this time especially to seek the divine blessing.
4. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray "at all" if he was divine, it may be replied that he was also a "man" - a man subject to the same sufferings as others, and, "as a man," needing the divine blessing. There was no more inconsistency in his "praying" than there was in his "eating." Both were "means" employed for an end, and both were equally consistent with his being divine. But Jesus was also "Mediator," and as such it was proper to seek the divine direction and blessing. In "this" case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by "prayer." We should set apart an unusual portion of time for supplication. Nay, if we pass the "whole night" in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: that: Psa 55:15-17, Psa 109:3, Psa 109:4; Dan 6:10; Mat 6:6; Mar 1:35, Mar 14:34-36; Heb 5:7
continued: Gen 32:24-26; Psa 22:2; Mat 14:23-25; Mar 6:46; Col 4:2
Geneva 1599
6:12 (3) And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
(3) In using earnest and long prayer in choosing twelve of his own company to the office of the apostleship, Christ shows how religiously we ought to behave ourselves in the choice of ecclesiastical persons.
John Gill
6:12 And it came to pass in those days,.... When Christ was teaching by the lake of Gennesaret, or in one or other of the cities of Galilee near that place:
that he went out; of the synagogue and city where he had been:
into a mountain to pray; for the sake of solitude, and which lay near the sea of Tiberias; See Gill on Mt 14:23.
and continued all night in prayer to God; or "with" God, as the Ethiopic version renders it; or "in the prayer of God" as the phrase may be literally rendered; not in a prayer of God's making; though the Jews (m) sometimes speak of the prayer of God, and give us a form of it: but either this respects the object of his prayer; it was made to God, as our translation suggests; or the nature, matter, and manner of it: it was a divine prayer, it regarded divine things, and was put up in a very fervent manner, and with great vehemence; so the coals of love or jealousy are said to be "coals of fire, which hath , the flame of Jehovah"; that is as we render it, "a most vehement flame", Song 8:6 In like manner, "prayer of God" is a most vehement prayer; strong cries sent up to God with great eagerness and importunity, fervency, and devotion; and such was Christ's prayer, and in which he continued all night: unless by the prayer of God should be meant, as is thought by many, an house of prayer to God, in which Christ lodged all night, and spent it in prayer to God in it. Certain it is, the Jews had their "proseuchre", or prayer houses. Philo the Jew (n) often speaks of them, and so does Josephus (o); and there seems to be mention made of them in the Talmudic writings: when R. Jochanan ben Zaccai came to Vespasian, in his camp before Jerusalem, Vespasian asked him, what he should give him? he replied (p),
"I desire nothing of thee but this "Jabneh", (a famous university,) that I may teach in it the disciples, and fix in it "an oratory", or "prayer house", and do in it, all the commandments said in the law.''
And in another place (q),
"R. Judah says, that Samuel said it is free for a man to make water within four cubits, , which I should choose to render, "of the proseucha", or "prayer house":''
though the Gemarists afterwards, and so the gloss seem to explain it of the time after prayer, in which a man should wait before he evacuates, even as long as he might go the length of four cubits. Juvenal (r) has reference to one of these oratories, when he says, "in qua te qucero proseucha?" and in one of these, it is very likely, Christ was in prayer all night long; for by the sea side, and by the side of rivers, these oratories were used to be; Acts 16:13.
(m) T. Bab. Beracot, fol. 7. 1. Bereshit Rabba, sect. 56, fol. 50. 2. (n) De Vita Mosis, l. 3. p. 685. in Flaccum, p. 971, 972, 982. leg. ad Caium. p. 1011, 1012, 1013, 1014, 1016, 1040, 1043. (o) In Vita. (p) Abot R. Nathan, c. 4. fol. 2. 4. (q) T. Bab. Megilia, fol. 27. 2. (r) Satyr. 3. l. 295.
John Wesley
6:12 In the prayer of God - The phrase is singular and emphatical, to imply an extraordinary and sublime devotion. Mk 3:13.
Robert Jamieson, A. R. Fausset and David Brown
6:12 THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
went out--probably from Capernaum.
all night in prayer . . . and when . . . day, he called, &c.--The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!
6:136:13: Եւ իբրեւ ա՛յգ եղեւ՝ կոչեաց զաշակերտսն իւր, եւ ընտրեաց ՚ի նոցանէ երկոտասանս. զորս եւ առաքեա՛լս անուանեաց։
13 Եւ երբ լոյսը բացուեց, կանչեց իր աշակերտներին եւ ընտրեց նրանցից տասներկուսին, որոնց եւ առաքեալներ անուանեց.
13 Առտուն կանչեց իր աշակերտները ու անոնցմէ տասներկու հոգի ընտրեց ու զանոնք առաքեալ անուանեց.
Եւ իբրեւ այգ եղեւ, կոչեաց զաշակերտսն իւր, եւ ընտրեաց ի նոցանէ երկոտասանս, զորս եւ առաքեալս անուանեաց:

6:13: Եւ իբրեւ ա՛յգ եղեւ՝ կոչեաց զաշակերտսն իւր, եւ ընտրեաց ՚ի նոցանէ երկոտասանս. զորս եւ առաքեա՛լս անուանեաց։
13 Եւ երբ լոյսը բացուեց, կանչեց իր աշակերտներին եւ ընտրեց նրանցից տասներկուսին, որոնց եւ առաքեալներ անուանեց.
13 Առտուն կանչեց իր աշակերտները ու անոնցմէ տասներկու հոգի ընտրեց ու զանոնք առաքեալ անուանեց.
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6:1313: Когда же настал день, призвал учеников Своих и избрал из них двенадцать, которых и наименовал Апостолами:
6:13  καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπ᾽ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν,
6:13. καὶ (And) ὅτε (which-also) ἐγένετο ( it-had-became ) ἡμέρα, (a-day,"προσεφώνησεν (it-sounded-toward-unto) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ, (of-it,"καὶ (and) ἐκλεξάμενος ( having-forthed-out ) ἀπ' (off) αὐτῶν (of-them) δώδεκα, (to-two-ten," οὓς ( to-which ) καὶ (and) ἀποστόλους (to-setees-off) ὠνόμασεν, (it-named-to,"
6:13. et cum dies factus esset vocavit discipulos suos et elegit duodecim ex ipsis quos et apostolos nominavitAnd when day was come, he called unto him his disciples: and he chose twelve of them (whom also he named apostles):
13. And when it was day, he called his disciples: and he chose from them twelve, whom also he named apostles;
6:13. And when daylight had arrived, he called his disciples. And he chose twelve out of them (whom he also named Apostles):
6:13. And when it was day, he called [unto him] his disciples: and of them he chose twelve, whom also he named apostles;
And when it was day, he called [unto him] his disciples: and of them he chose twelve, whom also he named apostles:

13: Когда же настал день, призвал учеников Своих и избрал из них двенадцать, которых и наименовал Апостолами:
6:13  καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπ᾽ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν,
6:13. et cum dies factus esset vocavit discipulos suos et elegit duodecim ex ipsis quos et apostolos nominavit
And when day was come, he called unto him his disciples: and he chose twelve of them (whom also he named apostles):
6:13. And when daylight had arrived, he called his disciples. And he chose twelve out of them (whom he also named Apostles):
6:13. And when it was day, he called [unto him] his disciples: and of them he chose twelve, whom also he named apostles;
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Adam Clarke: Commentary on the Bible - 1831
6:13: He chose twelve - Εκλεξαμενος απ' αυτων, He chose twelve Out of them. Our Lord at this time had several disciples, persons who were converted to God under his ministry; and, out of these converts, he chose twelve, whom he appointed to the work of the ministry; and called them apostles, i.e. persons sent or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favored with extraordinary success:
1. Because they were brought to the knowledge of God themselves.
2. Because they received their commission from the great Head of the Church. And
3. Because, as he had sent them, he continued to accompany their preaching with the power of his Spirit.
These three things always unite in the character of a genuine apostle. See on Mat 10:1-4 (note).
Albert Barnes: Notes on the Bible - 1834
6:13: See the notes at Mat 10:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: when: Luk 9:1, Luk 9:2; Mat 9:36-38, Mat 10:1-4; Mar 3:13-19, Mar 6:7
twelve: Luk 22:30; Mat 19:28; Rev 12:1, Rev 21:14
apostles: Luk 11:49; Eph 2:20, Eph 4:11; Heb 3:1; Pe2 3:2; Rev 18:20
John Gill
6:13 And when it was day,.... Or morning; having spent the whole night in prayer to God, no doubt for his disciples, whom he was about to send forth as his apostles, to preach his Gospel, and work miracles, and for their success therein:
he called unto him his disciples; the whole company of them, as in Lk 6:17 all that were his followers, and professed to believe in him, or as many as he pleased; see Mk 3:13.
And of them he chose twelve; and ordained them, and sent them out to preach, heal sicknesses, and cast out devils:
whom he also named apostles; or "messengers", from their being sent by him on such important business; and their names are as follow.
John Wesley
6:13 Mt 10:2; Mk 3:14; Acts 1:13.
Robert Jamieson, A. R. Fausset and David Brown
6:13 (See on Mt 10:2-4.)
6:146:14: ԶՍի՛մովն՝ զոր եւ Պե՛տրոսն անուանեաց, եւ զԱնդրէ՛աս եղբայր նորին, եւ զՅա՛կովբոս, եւ զՅովհա՛ննէս, եւ զՓիլիպպոս, եւ զԲարթողովմէոս[1106], [1106] Ոմանք. Պետրոս անուանեաց... զեղբայր նորին։
14 Սիմոնին, որին էլ Պետրոս կոչեց, եւ Անդրէասին՝ նրա եղբօրը, Յակոբոսին, Յովհաննէսին,
14 Սիմոնը՝ որ Պետրոս ալ անուանեց եւ անոր եղբայրը Անդրէասը, Յակոբոսը ու Յովհաննէսը,
ԶՍիմովն զոր եւ Պետրոսն անուանեաց, եւ զԱնդրէաս զեղբայր նորին, եւ զՅակովբոս, եւ զՅովհաննէս, եւ զՓիլիպպոս, եւ զԲարթողոմէոս:

6:14: ԶՍի՛մովն՝ զոր եւ Պե՛տրոսն անուանեաց, եւ զԱնդրէ՛աս եղբայր նորին, եւ զՅա՛կովբոս, եւ զՅովհա՛ննէս, եւ զՓիլիպպոս, եւ զԲարթողովմէոս[1106],
[1106] Ոմանք. Պետրոս անուանեաց... զեղբայր նորին։
14 Սիմոնին, որին էլ Պետրոս կոչեց, եւ Անդրէասին՝ նրա եղբօրը, Յակոբոսին, Յովհաննէսին,
14 Սիմոնը՝ որ Պետրոս ալ անուանեց եւ անոր եղբայրը Անդրէասը, Յակոբոսը ու Յովհաննէսը,
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6:1414: Симона, которого и назвал Петром, и Андрея, брата его, Иакова и Иоанна, Филиппа и Варфоломея,
6:14  σίμωνα, ὃν καὶ ὠνόμασεν πέτρον, καὶ ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, καὶ ἰάκωβον καὶ ἰωάννην καὶ φίλιππον καὶ βαρθολομαῖον
6:14. Σίμωνα (to-a-Simon) ὃν (to-which) καὶ (and) ὠνόμασεν (it-named-to) Πέτρον (to-a-Petros) καὶ (and) Ἀνδρέαν (to-an-Andreas) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) καὶ (and) Ἰάκωβον (to-an-Iakobos) καὶ (and) Ἰωάνην (to-an-Ioanes) καὶ (and) Φίλιππον (to-a-Filippos) καὶ (and) Βαρθολομαῖον (to-a-Bartholomaios)
6:14. Simonem quem cognominavit Petrum et Andream fratrem eius Iacobum et Iohannem Philippum et BartholomeumSimon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,
14. Simon, whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bartholomew,
6:14. Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,
6:14. Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
Simon, ( whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew:

14: Симона, которого и назвал Петром, и Андрея, брата его, Иакова и Иоанна, Филиппа и Варфоломея,
6:14  σίμωνα, ὃν καὶ ὠνόμασεν πέτρον, καὶ ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, καὶ ἰάκωβον καὶ ἰωάννην καὶ φίλιππον καὶ βαρθολομαῖον
6:14. Simonem quem cognominavit Petrum et Andream fratrem eius Iacobum et Iohannem Philippum et Bartholomeum
Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,
6:14. Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,
6:14. Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: Simon: Luk 5:8; Joh 1:40-42, Joh 21:15-20; Act 1:13; Pe2 1:1
Andrew: Mat 4:18; Joh 6:8
James: Luk 5:10; Mat 4:21; Mar 1:19, Mar 1:29, Mar 5:37, Mar 9:2, Mar 14:33; Joh 21:20-24; Act 12:2
Philip: Mat 10:3; Joh 1:45, Joh 6:5, Joh 14:8; Act 1:13
John Gill
6:14 Simon, whom he also named Peter,.... Which signifies a rock, or stone, as Cephas also does, see Jn 1:42 from his constancy, steadfastness, and solidity:
and Andrew his brother; who was called at the same time with him, and were brethren, both in nature and grace:
James and John: the two sons of Zebedee, who were called next:
Philip and Bartholomew; the latter of these is by some thought to be Nathanael.
6:156:15: եւ զՄատթէ՛ոս, եւ զԹո՛վմաս, եւ զՅա՛կովբոս Ալփեայ, եւ զՍի՛մովն զկոչեցեալն Նախանձայոյզ,
15 Փիլիպպոսին, Բարթողոմէոսին, Մատթէոսին, Թովմասին, Ալփէոսի որդի Յակոբոսին, Սիմոնին՝ Նախանձայոյզ կոչուածին,
15 Փիլիպպոսը, Բարթողիմէոսը, Մատթէոսը եւ Թովմասը, Ալփէոսեան Յակոբոսը եւ Նախանձայոյզ ըսուած Սիմոնը,
եւ զՄատթէոս, եւ զԹովմաս, եւ զՅակովբոս Ալփեայ, եւ զՍիմովն զկոչեցեալն Նախանձայոյզ:

6:15: եւ զՄատթէ՛ոս, եւ զԹո՛վմաս, եւ զՅա՛կովբոս Ալփեայ, եւ զՍի՛մովն զկոչեցեալն Նախանձայոյզ,
15 Փիլիպպոսին, Բարթողոմէոսին, Մատթէոսին, Թովմասին, Ալփէոսի որդի Յակոբոսին, Սիմոնին՝ Նախանձայոյզ կոչուածին,
15 Փիլիպպոսը, Բարթողիմէոսը, Մատթէոսը եւ Թովմասը, Ալփէոսեան Յակոբոսը եւ Նախանձայոյզ ըսուած Սիմոնը,
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6:1515: Матфея и Фому, Иакова Алфеева и Симона, прозываемого Зилотом,
6:15  καὶ μαθθαῖον καὶ θωμᾶν καὶ ἰάκωβον ἁλφαίου καὶ σίμωνα τὸν καλούμενον ζηλωτὴν
6:15. καὶ (and) Μαθθαῖον (to-a-Maththaios) καὶ (and) Θωμᾶν (to-a-Thomas) [καὶ] "[and]"Ἰάκωβον (to-an-Iakobos) Ἁλφαίου (of-an-Alfaios) καὶ (and) Σίμωνα (to-a-Simon) τὸν (to-the-one) καλούμενον (to-being-called-unto) Ζηλωτὴν (to-a-Craver)
6:15. Mattheum et Thomam Iacobum Alphei et Simonem qui vocatur ZelotesMatthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes,
15. and Matthew and Thomas, and James of Alphaeus, and Simon which was called the Zealot,
6:15. Matthew and Thomas, James of Alphaeus, and Simon who is called the Zealot,
6:15. Matthew and Thomas, James the [son] of Alphaeus, and Simon called Zelotes,
Matthew and Thomas, James the [son] of Alphaeus, and Simon called Zelotes:

15: Матфея и Фому, Иакова Алфеева и Симона, прозываемого Зилотом,
6:15  καὶ μαθθαῖον καὶ θωμᾶν καὶ ἰάκωβον ἁλφαίου καὶ σίμωνα τὸν καλούμενον ζηλωτὴν
6:15. Mattheum et Thomam Iacobum Alphei et Simonem qui vocatur Zelotes
Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes,
6:15. Matthew and Thomas, James of Alphaeus, and Simon who is called the Zealot,
6:15. Matthew and Thomas, James the [son] of Alphaeus, and Simon called Zelotes,
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Adam Clarke: Commentary on the Bible - 1831
6:15: Called Zelotes - Some Jews gave this name to themselves, according to Josephus, (War, b. iv. c. iii. s. 9, and vii. c. viii. s. 1), "because they pretended to be more than ordinarily zealous for religion, and yet practised the very worst of actions." "But this (says the judicious Bp. Pearce) Josephus says of the zealots, at the time when Vespasian was marching towards Jerusalem. They probably were men of a different character above forty years before; which was the time when Jesus chose his twelve apostles, one of whom had the surname of the Zealot." It is very probable that this name was first given to certain persons who were more zealous for the cause of pure and undefiled religion than the rest of their neighbors; but like many other sects and parties who have begun well, they transferred their zeal for the essentials of religion to nonessential things, and from these to inquisitorial cruelty and murder. See on Mat 10:4 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: Matthew: Luk 5:27, Levi, Mat 9:9
Thomas: Joh 11:16, Joh 20:24
James: Act 15:13; Gal 1:19, Gal 2:9; Jam 1:1
Alphaeus: Mat 10:3; Mar 2:14, Mar 3:18; Act 1:13
Simon: Mat 10:4; Mar 3:18, Simon the Canaanite, Act 1:13
John Gill
6:15 Matthew and Thomas,.... The first of these was a publican, and who also was called Levi; and the latter had besides the name of Didymus, and was he that was so unbelieving of Christ's resurrection:
James the son of Alphaeus; sometimes called James the less, and the brother of our Lord: and
Simon called Zelotes; or the Canaanite; See Gill on Mt 10:4.
John Wesley
6:15 Simon called Zelotes - Full of zeal; otherwise called Simon the Canaanite.
6:166:16: եւ զՅո՛ւդա Յակովբայ, եւ զՅուդա Սկարիովտացի՝ որ եղեւ իսկ մատնիչ[1107]։ [1107] Ոմանք. Եւ զՅուդա Յակովբեան, եւ զՅուդա Իսկարիով՛՛։
16 Յակոբի որդի Յուդային եւ Իսկարիովտացի Յուդային, որը եւ մատնիչ եղաւ:
16 Յակոբոսին եղբայրը Յուդան եւ Իսկարիովտացի Յուդան, որը մատնիչ եղաւ։
եւ զՅուդա Յակովբայ, եւ զՅուդա Իսկարիովտացի, որ եղեւ իսկ մատնիչ:

6:16: եւ զՅո՛ւդա Յակովբայ, եւ զՅուդա Սկարիովտացի՝ որ եղեւ իսկ մատնիչ[1107]։
[1107] Ոմանք. Եւ զՅուդա Յակովբեան, եւ զՅուդա Իսկարիով՛՛։
16 Յակոբի որդի Յուդային եւ Իսկարիովտացի Յուդային, որը եւ մատնիչ եղաւ:
16 Յակոբոսին եղբայրը Յուդան եւ Իսկարիովտացի Յուդան, որը մատնիչ եղաւ։
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6:1616: Иуду Иаковлева и Иуду Искариота, который потом сделался предателем.
6:16  καὶ ἰούδαν ἰακώβου καὶ ἰούδαν ἰσκαριώθ, ὃς ἐγένετο προδότης.
6:16. καὶ (and) Ἰούδαν (to-an-Ioudas) Ἰακώβου (of-an-Iakobos) καὶ (and) Ἰούδαν (to-an-Ioudas) Ἰσκαριὼθ (of-an-Iskarioth) ὃς (which) ἐγένετο ( it-had-became ) προδότης, (a-giver-before,"
6:16. Iudam Iacobi et Iudam Scarioth qui fuit proditorAnd Jude the brother of James, and Judas Iscariot, who was the traitor.
16. and Judas of James, and Judas Iscariot, which was the traitor;
6:16. and Jude of James, and Judas Iscariot, who was a traitor.
6:16. And Judas [the brother] of James, and Judas Iscariot, which also was the traitor.
And Judas [the brother] of James, and Judas Iscariot, which also was the traitor:

16: Иуду Иаковлева и Иуду Искариота, который потом сделался предателем.
6:16  καὶ ἰούδαν ἰακώβου καὶ ἰούδαν ἰσκαριώθ, ὃς ἐγένετο προδότης.
6:16. Iudam Iacobi et Iudam Scarioth qui fuit proditor
And Jude the brother of James, and Judas Iscariot, who was the traitor.
6:16. and Jude of James, and Judas Iscariot, who was a traitor.
6:16. And Judas [the brother] of James, and Judas Iscariot, which also was the traitor.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Judas the: Mat 10:3, Lebbaeus, Thaddaeus, Mar 3:18, Thaddaeus, Joh 14:22; Jde 1:1
Judas Iscariot: Mat 26:14-16, Mat 27:3-5; Joh 6:70, Joh 6:71; Act 1:16-20, Act 1:25
John Gill
6:16 And Judas the brother of James,.... Of that James, that was the son of Alphaeus; though the Syriac and Arabic versions call him "the son of James", very wrongly: this Judas was also called Thaddaeus and Lebbaeus, and is the writer of the epistle that bears his name:
and Judas Iscariot, which also was the traitor; both his surname and his character are mentioned, to distinguish him from the other Judas: it is easy to observe, that these twelve are mentioned by pairs, or couples, and so they were sent out, two by two; see Mk 6:7 as were also the seventy disciples afterwards; see Lk 10:1 There seems to be an allusion to the pairs and couples of the Jewish fathers and doctors, who in their succession are thus paired: Jose ben Joezer, and Joseph ben Jochauan; Joshua ben Perachia, and Nathan the Arbelite; Simeon ben Shetach, and Judah ben Tabai; Shemain and Abtalion; the two sons of Bethira, whose names were Judah and Joshua; Hillell and Shammai (s): all before Christ's time.
(s) Pirke Abot, c. 1.
6:176:17: Եւ իջեալ նոքօ՛ք հանդերձ ՚ի տեղի մի տափարակ. եւ ժողով աշակերտացն նորա, եւ բազմութիւն յոյժ ժողովրդեանն յամենայն Հրեաստանէ, եւ յԵրուսաղեմէ, եւ յայնմ կողմանէ, եւ ՚ի ծովեզերէն Տիւրոսի եւ Սիդոնի.
17 Եւ նրանց հետ միասին իջաւ մի տափարակ տեղ, ուր նրա աշակերտների խումբը եւ ամբողջ Հրէաստանից ու Երուսաղէմից եւ այն կողմերից եւ Տիւրոսի ու Սիդոնի ծովեզրից
17 Անոնց հետ իջնելով՝ տափարակ տեղ մը կայնեցաւ, նաեւ իր աշակերտներուն ժողովը՝ ու մեծ բազմութիւն մը ժողովուրդներու՝ բոլոր Հրէաստանէն ու Երուսաղէմէն եւ Տիւրոսի ու Սիդոնի ծովեզերքէն.
Եւ իջեալ նոքօք հանդերձ ի տեղի մի տափարակ, եւ ժողով աշակերտացն նորա եւ բազմութիւն յոյժ ժողովրդեանն յամենայն Հրէաստանէ, եւ յԵրուսաղեմէ [28]եւ յայնմ կողմանէ``, եւ ի ծովեզերէն Տիւրոսի եւ Սիդովնի:

6:17: Եւ իջեալ նոքօ՛ք հանդերձ ՚ի տեղի մի տափարակ. եւ ժողով աշակերտացն նորա, եւ բազմութիւն յոյժ ժողովրդեանն յամենայն Հրեաստանէ, եւ յԵրուսաղեմէ, եւ յայնմ կողմանէ, եւ ՚ի ծովեզերէն Տիւրոսի եւ Սիդոնի.
17 Եւ նրանց հետ միասին իջաւ մի տափարակ տեղ, ուր նրա աշակերտների խումբը եւ ամբողջ Հրէաստանից ու Երուսաղէմից եւ այն կողմերից եւ Տիւրոսի ու Սիդոնի ծովեզրից
17 Անոնց հետ իջնելով՝ տափարակ տեղ մը կայնեցաւ, նաեւ իր աշակերտներուն ժողովը՝ ու մեծ բազմութիւն մը ժողովուրդներու՝ բոլոր Հրէաստանէն ու Երուսաղէմէն եւ Տիւրոսի ու Սիդոնի ծովեզերքէն.
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6:1717: И, сойдя с ними, стал Он на ровном месте, и множество учеников Его, и много народа из всей Иудеи и Иерусалима и приморских мест Тирских и Сидонских,
6:17  καὶ καταβὰς μετ᾽ αὐτῶν ἔστη ἐπὶ τόπου πεδινοῦ, καὶ ὄχλος πολὺς μαθητῶν αὐτοῦ, καὶ πλῆθος πολὺ τοῦ λαοῦ ἀπὸ πάσης τῆς ἰουδαίας καὶ ἰερουσαλὴμ καὶ τῆς παραλίου τύρου καὶ σιδῶνος,
6:17. καὶ (and) καταβὰς (having-had-stepped-down) μετ' (with) αὐτῶν (of-them) ἔστη (it-had-stood) ἐπὶ (upon) τόπου (of-an-occasion) πεδινοῦ, (of-footed-belonged-to,"καὶ (and) ὄχλος (a-crowd) πολὺς (much) μαθητῶν (of-learners) αὐτοῦ, (of-it,"καὶ (and) πλῆθος (a-repletion) πολὺ (much) τοῦ (of-the-one) λαοῦ (of-a-people) ἀπὸ (off) πάσης (of-all) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) καὶ (and) Ἰερουσαλὴμ (of-a-Hierousalem) καὶ (and) τῆς (of-the-one) παραλίου (of-beside-salt-belonged) Τύρου (of-a-Turos) καὶ (and) Σιδῶνος, (of-a-Sidon)
6:17. et descendens cum illis stetit in loco campestri et turba discipulorum eius et multitudo copiosa plebis ab omni Iudaea et Hierusalem et maritimae Tyri et SidonisAnd coming down with them, he stood in a plain place: and the company of his disciples and a very great multitude of people from all Judea and Jerusalem and the sea coast, both of Tyre and Sidon,
17. and he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
6:17. And descending with them, he stood in a level place with a multitude of his disciples, and a copious multitude of people from all of Judea and Jerusalem and the seacoast, and Tyre and Sidon,
6:17. And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases:

17: И, сойдя с ними, стал Он на ровном месте, и множество учеников Его, и много народа из всей Иудеи и Иерусалима и приморских мест Тирских и Сидонских,
6:17  καὶ καταβὰς μετ᾽ αὐτῶν ἔστη ἐπὶ τόπου πεδινοῦ, καὶ ὄχλος πολὺς μαθητῶν αὐτοῦ, καὶ πλῆθος πολὺ τοῦ λαοῦ ἀπὸ πάσης τῆς ἰουδαίας καὶ ἰερουσαλὴμ καὶ τῆς παραλίου τύρου καὶ σιδῶνος,
6:17. et descendens cum illis stetit in loco campestri et turba discipulorum eius et multitudo copiosa plebis ab omni Iudaea et Hierusalem et maritimae Tyri et Sidonis
And coming down with them, he stood in a plain place: and the company of his disciples and a very great multitude of people from all Judea and Jerusalem and the sea coast, both of Tyre and Sidon,
6:17. And descending with them, he stood in a level place with a multitude of his disciples, and a copious multitude of people from all of Judea and Jerusalem and the seacoast, and Tyre and Sidon,
6:17. And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
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Adam Clarke: Commentary on the Bible - 1831
6:17: And stood in the plain - In Mat 5:1, which is supposed to be the parallel place, our Lord is represented as delivering this sermon on the mountain; and this has induced some to think that the sermon mentioned here by Luke, though the same in substance with that in Matthew, was delivered in a different place, and at another time; but, as Dr. Priestly justly observes, Matthew's saying that Jesus was sat down after he had gone up to the mountain, and Luke's saying that he stood on the plain when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him - Sacro digna silentio mirantur omnes dicere. Horace. All admire his excellent sayings with sacred silence. See Bishop Newcome's notes on his Harmony of the Gospels, p. 19.
Albert Barnes: Notes on the Bible - 1834
6:17: And stood in the plain - It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in mat 5; 6; 7, or whether the Saviour "repeated" the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to suppose that they refer to the same are:
1. That the beginning and the close are alike.
2. That the "substance" of each is the same. And,
3. That "after" the discourse was delivered, both affirm that Jesus went to Capernaum and healed the servant of the centurion, Mat 8:5-13; Luk 7:1-10.
On the other hand, "Matthew" says that the sermon was delivered on the "mountain" Mat 5:1; it is thought to be implied that "Luke" affirms that it was in the "plain." Matthew says that he "sat;" Luke, that he "stood." Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. While there, as Luke says, he "stood" and received those who came to him, and healed their diseases. There is no impropriety in supposing that, being pressed by multitudes, he retired into the mountain again, or to an eminence in the plain, or to the side of the mountain, where the people might be more conveniently arranged and seated to hear him. There he "sat," as recorded by Matthew, and delivered the discourse; for it is to be observed that Luke does "not" say that he delivered the sermon "on the plain," but only that he "healed the sick there."
Tyre and Sidon - See the notes at Mat 11:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: and a: Mat 4:23-25, Mat 12:15; Mar 3:7-12
the sea: Mat 11:21, Mat 15:21; Mar 3:8, Mar 7:24-31
which: Luk 5:15; Mat 14:14
to be: Psa 103:3, Psa 107:17-20
Geneva 1599
6:17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the (c) sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
(c) From all the sea coast, which is called Syrophoenecia.
John Gill
6:17 And he came down with them,.... With the twelve apostles, from the top of the mountain, where he had been praying all night, and where he had been that morning, ordaining, and giving instructions to the twelve he had chosen:
and stood in the plain; in a lower part of the mountain, in a plain place on it; which was large, and capable of holding a great number of people; for it was still upon the mount, that Christ taught his disciples, and said many of the things hereafter mentioned in this chapter; see Mt 5:1.
And the company of his disciples: not only the twelve, but the large number out of which he had chosen twelve;
and a great multitude of people; who were hearers of him, and attendants on him, and who had a great esteem for him, though they were not as yet of the number of his disciples; who came
out of all Judea, and Jerusalem, and from the sea coast of Tyre and Sidon: drawn from these several parts by the fame of him, some for one thing, and some another; some of
which came to hear him: to hear him preach, and that they might know what manner of doctrine he taught: and others of them,
to be healed of their diseases; their bodily diseases, and some came perhaps for both.
John Wesley
6:17 On a plain - At the foot of the mountain.
Robert Jamieson, A. R. Fausset and David Brown
6:17 in the plain--by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mt 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.
6:186:18: որ եկին լսել ՚ի նմանէ, եւ բժշկել ՚ի հիւանդութենէ իւրեանց. եւ նեղեալքն յայսոց պղծոց բժշկէին։
18 շատ մեծ բազմութիւն եկել էր լսելու նրան եւ բժշկուելու իրենց հիւանդութիւններից: Եւ պիղծ ոգիներից տառապողները բժշկւում էին:
18 Որոնք եկան անոր խօսքերը մտիկ ընելու ու իրենց հիւանդութիւններէն բժշկուելու եւ պիղծ ոգիներէն նեղութիւն կրողներն ալ եկան ու բժշկուեցան։
որ եկին լսել ի նմանէ եւ բժշկել ի հիւանդութենէ իւրեանց. եւ նեղեալքն յայսոց պղծոց բժշկէին:

6:18: որ եկին լսել ՚ի նմանէ, եւ բժշկել ՚ի հիւանդութենէ իւրեանց. եւ նեղեալքն յայսոց պղծոց բժշկէին։
18 շատ մեծ բազմութիւն եկել էր լսելու նրան եւ բժշկուելու իրենց հիւանդութիւններից: Եւ պիղծ ոգիներից տառապողները բժշկւում էին:
18 Որոնք եկան անոր խօսքերը մտիկ ընելու ու իրենց հիւանդութիւններէն բժշկուելու եւ պիղծ ոգիներէն նեղութիւն կրողներն ալ եկան ու բժշկուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: которые пришли послушать Его и исцелиться от болезней своих, также и страждущие от нечистых духов; и исцелялись.
6:18  οἳ ἦλθον ἀκοῦσαι αὐτοῦ καὶ ἰαθῆναι ἀπὸ τῶν νόσων αὐτῶν· καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων ἐθεραπεύοντο.
6:18. οἳ ( which ) ἦλθαν (they-came) ἀκοῦσαι (to-have-heard) αὐτοῦ (of-it) καὶ (and) ἰαθῆναι (to-have-been-cured-unto) ἀπὸ (off) τῶν (of-the-ones) νόσων (of-ailments) αὐτῶν: (of-them) καὶ (And) οἱ (the-ones) ἐνοχλούμενοι ( being-crowded-in-unto ) ἀπὸ (off) πνευμάτων (of-currentings-to) ἀκαθάρτων ( of-un-cleansable ) ἐθεραπεύοντο: (they-were-being-ministered-of,"
6:18. qui venerunt ut audirent eum et sanarentur a languoribus suis et qui vexabantur ab spiritibus inmundis curabanturWho were come to hear him and to be healed of their diseases. And they that were troubled with unclean spirits were cured.
18. and they that were troubled with unclean spirits were healed.
6:18. who had come so that they might listen to him and be healed of their diseases. And those who were troubled by unclean spirits were cured.
6:18. And they that were vexed with unclean spirits: and they were healed.
And they that were vexed with unclean spirits: and they were healed:

18: которые пришли послушать Его и исцелиться от болезней своих, также и страждущие от нечистых духов; и исцелялись.
6:18  οἳ ἦλθον ἀκοῦσαι αὐτοῦ καὶ ἰαθῆναι ἀπὸ τῶν νόσων αὐτῶν· καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων ἐθεραπεύοντο.
6:18. qui venerunt ut audirent eum et sanarentur a languoribus suis et qui vexabantur ab spiritibus inmundis curabantur
Who were come to hear him and to be healed of their diseases. And they that were troubled with unclean spirits were cured.
6:18. who had come so that they might listen to him and be healed of their diseases. And those who were troubled by unclean spirits were cured.
6:18. And they that were vexed with unclean spirits: and they were healed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:18: Vexed - The word "vex" with us means to provoke, or irritate by petty provocations. Here it means, however, to "afflict," to "torment" - denoting deep and heavy trials.
Unclean spirits - Demons that were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: vexed: Mat 15:22, Mat 17:15; Act 5:16
John Gill
6:18 And they that were vexed with unclean spirits,.... Were possessed with devils, and sadly tormented and afflicted by them:
and they were healed: both such that had bodily diseases, and were under diabolical possessions.
6:196:19: Եւ ամենայն ժողովուրդն խնդրէր մերձենա՛լ ՚ի նա, զի զօրութիւն բազում ելանէ՛ր ՚ի նմանէ՝ եւ բժշկէ՛ր զամենեսին[1108]։[1108] Ոսկան. Եւ ժողովուրդն խնդ՛՛։
19 Եւ ամբողջ ժողովուրդն ուզում էր նրան դիպչել, որովհետեւ նրանից մեծ զօրութիւն էր դուրս գալիս եւ բժշկում բոլորին:
19 Եւ բոլոր ժողովուրդը կ’ուզէր իրեն դպչիլ, վասն զի զօրութիւն կ’ելլէր իրմէ ու ամէնքը կը բժշկէր։
Եւ ամենայն ժողովուրդն խնդրէր մերձենալ ի նա, զի զօրութիւն [29]բազում ելանէր ի նմանէ եւ բժշկէր զամենեսին:

6:19: Եւ ամենայն ժողովուրդն խնդրէր մերձենա՛լ ՚ի նա, զի զօրութիւն բազում ելանէ՛ր ՚ի նմանէ՝ եւ բժշկէ՛ր զամենեսին[1108]։
[1108] Ոսկան. Եւ ժողովուրդն խնդ՛՛։
19 Եւ ամբողջ ժողովուրդն ուզում էր նրան դիպչել, որովհետեւ նրանից մեծ զօրութիւն էր դուրս գալիս եւ բժշկում բոլորին:
19 Եւ բոլոր ժողովուրդը կ’ուզէր իրեն դպչիլ, վասն զի զօրութիւն կ’ելլէր իրմէ ու ամէնքը կը բժշկէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: И весь народ искал прикасаться к Нему, потому что от Него исходила сила и исцеляла всех.
6:19  καὶ πᾶς ὁ ὄχλος ἐζήτουν ἅπτεσθαι αὐτοῦ, ὅτι δύναμις παρ᾽ αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας.
6:19. καὶ (and) πᾶς (all) ὁ (the-one) ὄχλος (a-crowd) ἐζήτουν (they-were-seeking-unto) ἅπτεσθαι ( to-fasten ) αὐτοῦ, (of-it) ὅτι (to-which-a-one) δύναμις (an-ability) παρ' (beside) αὐτοῦ (of-it) ἐξήρχετο ( it-was-coming-out ) καὶ (and) ἰᾶτο ( it-was-curing-unto ) πάντας . ( to-all )
6:19. et omnis turba quaerebant eum tangere quia virtus de illo exiebat et sanabat omnesAnd all the multitude sought to touch him: for virtue went out from him and healed all.
19. And all the multitude sought to touch him: for power came forth from him, and healed all.
6:19. And the entire crowd was trying to touch him, because power went out from him and healed all.
6:19. And the whole multitude sought to touch him: for there went virtue out of him, and healed [them] all.
And the whole multitude sought to touch him: for there went virtue out of him, and healed [them] all:

19: И весь народ искал прикасаться к Нему, потому что от Него исходила сила и исцеляла всех.
6:19  καὶ πᾶς ὁ ὄχλος ἐζήτουν ἅπτεσθαι αὐτοῦ, ὅτι δύναμις παρ᾽ αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας.
6:19. et omnis turba quaerebant eum tangere quia virtus de illo exiebat et sanabat omnes
And all the multitude sought to touch him: for virtue went out from him and healed all.
6:19. And the entire crowd was trying to touch him, because power went out from him and healed all.
6:19. And the whole multitude sought to touch him: for there went virtue out of him, and healed [them] all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:19: Virtue - Healing power. See the notes at Mar 5:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: sought: Num 21:8, Num 21:9; Kg2 13:21; Mat 9:20, Mat 9:21, Mat 14:36; Mar 3:10, Mar 6:56, Mar 8:22; Joh 3:14, Joh 3:15; Act 5:15, Act 5:16, Act 19:12
for: Luk 8:45, Luk 8:46; Mar 5:30; Pe1 2:9 *Gr.
John Gill
6:19 And the whole multitude sought to touch him,.... That is, the multitude of those that were sick and possessed; for they were persuaded, and they found it true by experience, that if they could but touch any part of his body, or his garments, they should be cured of their diseases:
for there went virtue out of him; in great abundance, as water from a fountain; without his speaking a word, or using any gesture, such as laying his hands on them:
and they were healed; in this secret and private way, of whatsoever disease they were afflicted with.
Robert Jamieson, A. R. Fausset and David Brown
6:19 healed--kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.
6:206:20: Եւ նա՝ ամբա՛րձ զաչս իւր յաշակերտսն իւր՝ եւ ասէ. Երանի՛ աղքատացդ հոգւով, զի ձե՛ր է արքայութիւն Աստուծոյ[1109]։ [1109] Ոմանք. Երանի է աղքատա՛՛... (21) Երանի է որ քաղ՛՛... Երանի է որ լան։
20 Եւ Յիսուս աչքերը բարձրացրեց իր աշակերտների վրայ ու ասաց. - Երանի՜ հոգով[6] աղքատներիդ, որովհետեւ Աստծու արքայութիւնը ձերն է:[6] 6. Յունարէնը չունի հոգով բառը:
20 Ինք իր աչքերը դէպի իր աշակերտները վերցուց ու ըսաւ. «Երանի՜ ձեզի աղքատներուդ, վասն զի ձերն է Աստուծոյ թագաւորութիւնը։
Եւ նա ամբարձ զաչս իւր յաշակերտսն իւր եւ ասէ. Երանի աղքատացդ [30]հոգւով, զի ձեր է արքայութիւնն Աստուծոյ:

6:20: Եւ նա՝ ամբա՛րձ զաչս իւր յաշակերտսն իւր՝ եւ ասէ. Երանի՛ աղքատացդ հոգւով, զի ձե՛ր է արքայութիւն Աստուծոյ[1109]։
[1109] Ոմանք. Երանի է աղքատա՛՛... (21) Երանի է որ քաղ՛՛... Երանի է որ լան։
20 Եւ Յիսուս աչքերը բարձրացրեց իր աշակերտների վրայ ու ասաց. - Երանի՜ հոգով[6] աղքատներիդ, որովհետեւ Աստծու արքայութիւնը ձերն է:
[6] 6. Յունարէնը չունի հոգով բառը:
20 Ինք իր աչքերը դէպի իր աշակերտները վերցուց ու ըսաւ. «Երանի՜ ձեզի աղքատներուդ, վասն զի ձերն է Աստուծոյ թագաւորութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: И Он, возведя очи Свои на учеников Своих, говорил: Блаженны нищие духом, ибо ваше есть Царствие Божие.
6:20  καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν, μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
6:20. Καὶ (And) αὐτὸς (it) ἐπάρας (having-lifted-upon) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) αὐτοῦ (of-it) εἰς (into) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) ἔλεγεν (it-was-forthing," Μακάριοι ( Bless-belonged ) οἱ (the-ones) πτωχοί , ( beggared ) ὅτι (to-which-a-one) ὑμετέρα (yours) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
6:20. et ipse elevatis oculis in discipulos suos dicebat beati pauperes quia vestrum est regnum DeiAnd he, lifting up his eyes on his disciples, said: Blessed are ye poor: for yours is the kingdom of God.
20. And he lifted up his eyes on his disciples, and said, Blessed ye poor: for yours is the kingdom of God.
6:20. And lifting up his eyes to his disciples, he said: “Blessed are you poor, for yours is the kingdom of God.
6:20. And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for yours is the kingdom of God.
And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for your' s is the kingdom of God:

20: И Он, возведя очи Свои на учеников Своих, говорил: Блаженны нищие духом, ибо ваше есть Царствие Божие.
6:20  καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν, μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
6:20. et ipse elevatis oculis in discipulos suos dicebat beati pauperes quia vestrum est regnum Dei
And he, lifting up his eyes on his disciples, said: Blessed are ye poor: for yours is the kingdom of God.
6:20. And lifting up his eyes to his disciples, he said: “Blessed are you poor, for yours is the kingdom of God.
6:20. And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for yours is the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: Излагая нагорную беседу Христа, ев. Лука прежде всего, как и ев. Матфей, приводит обещания, какие Христос давал всем Своим последователям (так называемые блаженства, которых у ев. Луки приведено только четыре, а у Матфея - девять). - Возведши очи Свои. У Матфея этому выражению соответствуют слова: "отверзши уста Свои". Как то, так и другое выражение оттеняет особую важность момента. - На учеников. Около Христа, конечно, на первом плане находились двенадцать, за ними стояли ученики Христа в общем смысле этого слова, т. е. толпа Его последователей, а дальше уже просто слушатели, может быть, пришедшие сюда только из любопытства. По сообщению Луки, Господь в Своей беседе имел в виду первые две категории слушателей. - Нищие духом. Так как несомненно, что выражение "духом" привнесено в Евангелие Луки из Евангелия Матфея (в огромном большинстве древних кодексов Евангелия Луки этого прибавления не имеется), то новейшие толкователи полагают, что ев. Лука изображает в этом блаженстве внешнее положение учеников Христовых и именно принимая во внимание современное ему состояние христианской церкви, которая составилась преимущественно на людей бедных (ср. Иак II, 5; 1Кор.I, 27: и сл.). Точно также и в следующих блаженствах, которые, по-видимому, обращены к христианам, страдающим от разных внешних бедствий и недостатков (на это будто бы указывает прибавление: ныне), эти толкователи видят опять только указание на внешние качества, какие должны иметь последователи Христа, для того чтобы иметь право на получение блаженства. Но с таким мнением согласиться нельзя по следующим основаниями: а) если бы противоположность между богатыми и бедными понималась у Луки так, что бедные голодают потому, что не могут сытно есть, и плачут потому, то им вообще плохо живется, а богатые, напротив, сыты потому, что хорошо едят, и смеются потому, что чувствуют себя хорошо, то непонятно было бы, к чему Господь прибавляет, что нищих, алчущих и плачущих будут поносить "за Сына Человеческого". Значит, здесь речь идет не просто о людях, находящихся под гнетом нищеты и внешних бедствий, а о тех, кто несет эти бедствия, во имя Христа, с полным терпением. С другой стороны, совершенно непонятно, почему людей богатых и проводящих спокойную жизнь Христос приравнивает к "лжепророкам". Очевидно, что под "богатыми" Он разумеет не вообще людей обеспеченных, а таких, которые отрицаются от Христа ради земных выгод, б) нельзя думать, чтобы в настоящем случае Христос представлял учеников Своих как нищих, плохо обеспеченных и страдающих под гнетом внешних бедствий: положение их в то время было совсем не плохое и они не знали нужды (см. VIII, 1-3; XXII, 23). Еще менее оснований назвать "нищими" обширный круг последователей Христа: в этот круг входили книжники, и люди зажиточные. - Таким образом, вполне правильно будет понимать блаженства в Евангелии от Луки в том смысле, что здесь Христос имеет в виду такую нищету и такие страдании, который делают переносящих их верными наследниками Царства Божия. А такою нищетою может быть только смиренное сознание того, что человек не имеет высшего блага, к которому должна стремиться человеческая душа и которое состоит не во внешнем благополучии и не во временном удовлетворении, а наполняет душу высшим, небесным миром и блаженством. Такими нищими являются не только ученики Христа, оставившие свои занятия, чтобы постоянно следовать за Христом, а вообще все, кто не находит для себя успокоения в благах этого мира и стремится к Христу, чтобы слышать слово Его и в общении с Ним находить для себя полное утешение. Эти люди и могут утешать себя Его обетованием, что им принадлежит часть в Царстве Божием. - Блаженны алчущие ныне... Второе и третье блаженство относится к тем, которые ныне, т. е. в этой земной жизни, когда люди должны страдать вследствие прародительского греха, последствия которого не уничтожены и Христом, терпеливо переносят ради Христа различные страдания. Утешение, какое им здесь обещает Господь, они, конечно, могут воспринимать пока только одною верою и чувствуют облегчение только в той мере, в какой дают в своем сердце простор действию Христа и Духа Божия. Полнее же утешение они получать тогда, когда Христос победит все темные силы, мешающие счастью искупленного человечества. Но страдания, какие имеет здесь в виду Христос, - не только внешние: и люди вполне обеспеченные в отношении земного благополучия могут иметь чувство внутренней неудовлетворенности - могут алкать другой жизни и плакать о неудаче, постигающей их в их стремлениях к высшему совершенству. - Блаженны вы, когда возненавидят вас люди... Четвертое блаженство соответствует восьмому и девятому блаженству в Ев. Матфея. Оно означает отношение мира к ученикам Христа, вызываемое их твердым исповеданием веры во Христа. Возненавидят - это слово обозначает настроение мира по отношению к христианам. Следующие выражения показывают способ, каким мир обнаружит свое настроение. Отчасти это выразится в том, что христиан будут отлучать - и от участия в богослужении, и от участия в делах общественных. Такое отлучение называюсь у евреев "ниддуй" (ср, Ин IX, 22). - И будут поносить. Отчасти же настроение евреев обнаружится в порицании христианского имени, которое последователи Христа будут носить как составляющее особое общество. - И пронесут имя ваше, как бесчестное. Может быть, здесь намек на то, что имя "христианин" станет употребляться как брань, как бранное слово, а может быть даже пророчество о том, что враги Христа изгонят из употребления имя Христа (ekbalwsi t. onoma umwn) как имя злодеев, преступников, не дадут им права даже заявлять о своем существовании как известного общества. - За Сына Человеческого, т. е. по той причине, что Сын Человеческий - Христос, Которого исповедают христиане, составит предмет ненависти для мира. - В тот день, т. е. тогда, когда испытаете эту ненависть мира. - Награда на небесах - см. Mф V, 12. - Отцы их. Это прибавление показывает, что гонения, какие обрушатся со временем на истинных учеников и верных последователей Христа, не будут чем-то неожиданным: с лучшими людьми Ветхого Завета - пророками так же поступали предки современных Христу иудеев, враждебных Евангелию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 24 But woe unto you that are rich! for ye have received your consolation. 25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. 26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

Here begins a practical discourse of Christ, which is continued to the end of the chapter, most of which is found in the sermon upon the mount, Matt. v. and vii.. Some think that this was preached at some other time and place, and there are other instances of Christ's preaching the same things, or to the same purport, at different times; but it is probable that this is only the evangelist's abridgment of that sermon, and perhaps that in Matthew too is but an abridgment; the beginning and the conclusion are much the same; and the story of the cure of the centurion's servant follows presently upon it, both there and here, but it is not material. In these verses, we have,

I. Blessings pronounced upon suffering saints, as happy people, though the world pities them (v. 20): He lifted up his eyes upon his disciples, not only the twelve, but the whole company of them (v. 17), and directed his discourse to them; for, when he had healed the sick in the plain, he went up again to the mountain, to preach. There he sat, as one having authority; thither they come to him (Matt. v. 1), and to them he directed his discourse, to them he applied it, and taught them to apply it to themselves. When he had laid it down for a truth, Blessed are the poor in spirit, he added, Blessed are ye poor. All believers, that take the precepts of the gospel to themselves, and live by them may take the promises of the gospel to themselves and live upon them. And the application, as it is here, seems especially designed to encourage the disciples, with reference to the hardships and difficulties they were likely to meet with, in following Christ.

1. "You are poor, you have left all to follow me, are content to live upon alms with me, are never to expect any worldly preferment in my service. You must work hard, and fare hard, as poor people do; but you are blessed in your poverty, it shall be no prejudice at all to your happiness; nay, you are blessed for it, all your losses shall be abundantly made up to you, for yours is the kingdom of God, all the comforts and graces of his kingdom here and all the glories and joys of his kingdom hereafter; yours it shall be, nay, yours it is." Christ's poor are rich in faith, Jam. ii. 5.

2. "You hunger now (v. 21), you are not fed to the full as others are, you often rise hungry, your commons are so short; or you are so intent upon your work that you have not time to eat bread, you are glad of a few ears of corn for a meal's meat; thus you hunger now in this world, but in the other world you shall be filled, shall hunger no more, nor thirst any more."

3. "You weep now, are often in tears, tears of repentance, tears of sympathy; you are of them that mourn in Zion. But blessed are you; your present sorrows are no prejudices to your future joy, but preparatories for it: You shall laugh. You have triumphs in reserve; you are but sowing in tears, and shall shortly reap in joy," Ps. cxxvi. 5, 6. They that now sorrow after a godly sort are treasuring up comforts for themselves, or, rather, God is treasuring up comforts for them; and the day is coming when their mouth shall be filled with laughing and their lips with rejoicing, Job viii. 21.

4. "You now undergo the world's ill will. You must expect all the base treatment that a spiteful world can give you for Christ's sake, because you serve him and his interests; you must expect that wicked men will hate you, because your doctrine and life convict and condemn them; and those that have church-power in their hands will separate you, will force you to separate yourselves, and then excommunicate you for so doing, and lay you under the most ignominious censures. They will pronounce anathemas against you, as scandalous and incorrigible offenders. They will do this with all possible gravity and solemnity, and pomp and pageantry of appeals to Heaven, to make the world believe, and almost you yourselves too, that it is ratified in heaven. Thus will they endeavour to make you odious to others and a terror to yourselves." This is supposed to be the proper notion of aphorisosin hymas--they shall cast you out of their synagogues. "And they that have not this power will not fail to show their malice, to the utmost of their power; for they will reproach you, will charge you with the blackest crimes, which you are perfectly innocent of, will fasten upon you the blackest characters, which you do not deserve; they will cast out your name as evil, your name as Christians, as apostles; they will do all they can to render these names odious." This is the application of the eighth beatitude, Matt. v. 10-12.

"Such usage as this seems hard; but blessed are you when you are so used. It is so far from depriving you of your happiness that it will greatly add to it. It is an honour to you, as it is to a brave hero to be employed in the wars, in the service of his prince; and therefore rejoice you in that day, and leap for joy, v. 23. Do not only bear it, but triumph in it. For," (1.) "You are hereby highly dignified in the kingdom of grace, for you are treated as the prophets were before you, and therefore not only need not be ashamed of it, but may justly rejoice in it, for it will be an evidence for you that you walk in the same spirit, and in the same steps, are engaged in the same cause, and employed in the same service, with them." (2.) "You will for this be abundantly recompensed in the kingdom of glory; not only your services for Christ, but your sufferings will come into the account: Your reward is great in heaven. Venture upon your sufferings, in a full belief that the glory of heaven will abundantly countervail all these hardships; so that, though you may be losers for Christ, you shall not be losers by him in the end."

II. Woes denounced against prospering sinners as miserable people, though the world envies them. These we had not in Matthew. It should seem, the best exposition of these woes, compared with the foregoing blessings, is the parable of the rich man and Lazarus. Lazarus had the blessedness of those that are poor, and hunger, and weep, now, for in Abraham's bosom all the promises made to them who did so were made good to him; but the rich man had the woes that follow here, as he had the character of those on whom these woes are entailed.

1. Here is a woe to them that are rich, that is, that trust in riches, that have abundance of this world's wealth, and, instead of serving God with it, serve their lusts with it; woe to them, for they have received their consolation, that which they placed their happiness in, and were willing to take up with for a portion, v. 24. They in their life-time received their good things, which, in their account, were the best things, and all the good things they are ever likely to receive from God. "You that are rich are in temptation to set your hearts upon a smiling world, and to say, Soul, take thine ease in the embraces of it, This is my rest for ever, here will I dwell; and then woe unto you." (1.) It is the folly of carnal worldlings that they make the things of this world their consolation, which were intended only for their convenience. They please themselves with them, pride themselves in them, and make them their heaven upon earth; and to them the consolations of God are small, and of no account. (2.) It is their misery that they are put off with them as their consolation. Let them know it, to their terror, when they are parted from these things, there is an end of all their comfort, a final end of it, and nothing remains to them but everlasting misery and torment.

2. Here is a woe to them that are full (v. 25), that are fed to the full, and have more than heart could wish (Ps. lxxiii. 7), that have their bellies filled with the hid treasures of this world (Ps. xvii. 14), that, when they have abundance of these, are full, and think they have enough, they need no more, they desire no more, Rev. iii. 17. Now ye are full, now ye are rich, 1 Cor. iv. 8. They are full of themselves, without God and Christ. Woe to such, for they shall hunger, they shall shortly be stripped and emptied of all the things they are so proud of; and, when they shall have left behind them in the world all those things which are their fulness, they shall carry away with them such appetites and desires as the world they remove to will afford them no gratifications of; for all the delights of sense, which they are now so full of, will in hell be denied, and in heaven superseded.

3. Here is a woe to them that laugh now, that have always a disposition to be merry, and always something to make merry with; that know no other joy than that which is carnal and sensual, and know no other use of this world's good than purely to indulge that carnal sensual joy that banishes sorrow, even godly sorrow, from their minds, and are always entertaining themselves with the laughter of the fool. Woe unto such, for it is but now, for a little time, that they laugh; they shall mourn and weep shortly, shall mourn and weep eternally, in a world where there is nothing but weeping and wailing, endless, easeless, and remediless sorrow.

4. Here is a woe to them whom all men speak well of, that is, who make it their great and only care to gain the praise and applause of men, who value themselves upon that more than upon the favour of God and his acceptance (v. 26): "Woe unto you; that is, it would be a bad sign that you were not faithful to your trust, and to the souls of men, if you preached so as that nobody would be disgusted; for your business is to tell people of their faults, and, if you do that as you ought, you will get that ill will which never speaks well. The false prophets indeed, that flattered your father in their wicked ways, that prophesied smooth things to them, were caressed and spoken well of; and, if you be in like manner cried up, you will be justly suspected to deal deceitfully as they did." We should desire to have the approbation of those that are wise and good, and not be indifferent to what people say of us; but, as we should despise the reproaches, so we should also despise the praises, of the fools in Israel.
Adam Clarke: Commentary on the Bible - 1831
6:20: Blessed be ye poor - See the sermon on the mount paraphrased and explained, Matthew 5 (note), Matthew 6 (note), Matthew 7 (note),
Albert Barnes: Notes on the Bible - 1834
6:20: See this passage fully illustrated in the sermon on the mount, in mat 5-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: he lifted: Mat 5:2-12, Mat 12:49, Mat 12:50; Mar 3:34, Mar 3:35
Blessed: Luk 6:24, Luk 4:18, Luk 16:25; Sa1 2:8; Psa 37:16, Psa 113:7, Psa 113:8; Pro 16:19, Pro 19:1; Isa 29:19; Isa 57:15, Isa 57:16, Isa 66:2; Zep 3:12; Zac 11:11; Mat 11:5; Joh 7:48, Joh 7:49; Co1 1:26-29; Co2 6:10, Co2 8:2, Co2 8:9; Th1 1:6; Jam 1:9, Jam 1:10, Jam 2:5; Rev 2:9
for: Luk 12:32, Luk 13:28, Luk 14:15; Mat 5:3, Mat 5:10; Act 14:22; Co1 3:21-23; Th2 1:5; Jam 1:12
Geneva 1599
6:20 (4) And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for yours is the kingdom of God.
(4) Christ teaches against all philosophers, and especially the Epicureans, that the greatest happiness of man is laid up in no place here on earth, but in heaven, and that persecution for righteousness' sake is the right way to achieve it.
John Gill
6:20 And he lifted up his eyes on his disciples,.... Either the whole company of them, or rather the twelve apostles, whom he saw coming to him, and fixing his eyes on them, he sat,
and said; what follows, with many other things recorded by Matthew:
blessed be ye poor; not only in the things of this world, having left all for Christ, but poor in Spirit, as in Mt 5:3; see Gill on Mt 5:3,
for yours is the kingdom of God; or heaven, so in Mt 5:3.
John Wesley
6:20 In the following verses our Lord, in the audience of his newly - chosen disciples, and of the multitude, repeats, standing on the plain, many remarkable passages of the sermon he had before delivered, sitting on the mount. He here again pronounces the poor and the hungry, the mourners, and the persecuted, happy; and represents as miserable those who are rich, and full, and joyous, and applauded: because generally prosperity is a sweet poison, and affliction a healing, though bitter medicine. Let the thought reconcile us to adversity, and awaken our caution when the world smiles upon us; when a plentiful table is spread before us, and our cup is running over; when our spirits are gay; and we hear (what nature loves) our own praise from men. Happy are ye poor - The word seems here to be taken literally: ye who have left al] for me. Mt 5:3.
Robert Jamieson, A. R. Fausset and David Brown
6:20 In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, Mt 5:6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jas 2:5).
6:216:21: Երանի՛ որ քաղցեալ են այժմ, զի յագեսցին։ Երանի՛ որ լան այժմ, զի ծիծաղեսցին[1110]։ [1110] Օրինակ մի. Քաղցեալ իցէք այժմ, զի յագեսցիք... լացէք այժմ զի ծիծաղիցիք։
21 - Երանի՜ նրանց, որ քաղցած են այժմ, որովհետեւ պիտի յագենան: - Երանի՜ նրանց, որ այժմ լալիս են, որովհետեւ պիտի ծիծաղեն:
21 Երանի՜ ձեզի որ հիմա անօթի էք, վասն զի պիտի կշտանաք։ Երանի՜ ձեզի որ հիմա կու լաք, վասն զի պիտի խնդաք։
Երանի որ քաղցեալ [31]են այժմ, զի յագեսցին``. երանի որ [32]լան այժմ, զի ծիծաղեսցին:

6:21: Երանի՛ որ քաղցեալ են այժմ, զի յագեսցին։ Երանի՛ որ լան այժմ, զի ծիծաղեսցին[1110]։
[1110] Օրինակ մի. Քաղցեալ իցէք այժմ, զի յագեսցիք... լացէք այժմ զի ծիծաղիցիք։
21 - Երանի՜ նրանց, որ քաղցած են այժմ, որովհետեւ պիտի յագենան: - Երանի՜ նրանց, որ այժմ լալիս են, որովհետեւ պիտի ծիծաղեն:
21 Երանի՜ ձեզի որ հիմա անօթի էք, վասն զի պիտի կշտանաք։ Երանի՜ ձեզի որ հիմա կու լաք, վասն զի պիտի խնդաք։
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: Блаженны алчущие ныне, ибо насытитесь. Блаженны плачущие ныне, ибо воссмеетесь.
6:21  μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε.
6:21. μακάριοι ( Bless-belonged ) οἱ (the-ones) πεινῶντες ( hungering-unto ) νῦν, (now,"ὅτι (to-which-a-one) χορτασθήσεσθε. (ye-shall-be-victualaged-to) μακάριοι ( Bless-belonged ) οἱ (the-ones) κλαίοντες ( sobbing ) νῦν, (now,"ὅτι (to-which-a-one) γελάσετε. (ye-shall-laugh-unto)
6:21. beati qui nunc esuritis quia saturabimini beati qui nunc fletis quia ridebitisBlessed are ye that hunger now: for you shall be filled. Blessed are ye that weep now: for you shall laugh.
21. Blessed ye that hunger now: for ye shall be filled. Blessed ye that weep now: for ye shall laugh.
6:21. Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who are weeping now, for you shall laugh.
6:21. Blessed [are ye] that hunger now: for ye shall be filled. Blessed [are ye] that weep now: for ye shall laugh.
Blessed [are ye] that hunger now: for ye shall be filled. Blessed [are ye] that weep now: for ye shall laugh:

21: Блаженны алчущие ныне, ибо насытитесь. Блаженны плачущие ныне, ибо воссмеетесь.
6:21  μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε.
6:21. beati qui nunc esuritis quia saturabimini beati qui nunc fletis quia ridebitis
Blessed are ye that hunger now: for you shall be filled. Blessed are ye that weep now: for you shall laugh.
6:21. Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who are weeping now, for you shall laugh.
6:21. Blessed [are ye] that hunger now: for ye shall be filled. Blessed [are ye] that weep now: for ye shall laugh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:21
That hunger now - Matthew has it, "that hunger and thirst after righteousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: ye that hunger: Luk 6:25, Luk 1:53; Psa 42:1, Psa 42:2, Psa 143:6; Isa 55:1, Isa 55:2; Co1 4:11; Co2 11:27, Co2 12:10
for ye shall be: Psa 17:15, Psa 63:1-5, Psa 65:4, Psa 107:9; Isa 25:6, Isa 44:3, Isa 44:4, Isa 49:9, Isa 49:10, Isa 65:13, Isa 66:10; Jer 31:14, Jer 31:25; Mat 5:6; Joh 4:10, Joh 6:35, Joh 7:37, Joh 7:38; Rev 7:16
ye that weep: Luk 6:25; Psa 6:6-8, Psa 42:3, Psa 119:136, Psa 126:5, Psa 126:6; Ecc 7:2, Ecc 7:3; Isa 30:19, Isa 57:17; Isa 57:18, Isa 61:1-3; Jer 9:1, Jer 13:17, Jer 31:9, Jer 31:13, Jer 31:18-20; Eze 7:16, Eze 9:4; Mat 5:4; Joh 11:35, Joh 16:20, Joh 16:21; Rom 9:1-3; Co2 1:4-6, Co2 6:10, Co2 7:10, Co2 7:11; Jam 1:2-4, Jam 1:12; Pe1 1:6-8; Rev 21:3
ye shall laugh: Gen 17:17, Gen 21:6; Psa 28:7, Psa 30:11, Psa 30:12, Psa 126:1, Psa 126:2; Isa 12:1, Isa 12:2, Isa 65:14
John Gill
6:21 Blessed are ye that hunger now,.... Not only suffer hunger and thirst in a literal sense, in this present life, but who have hunger and thirst in a spiritual sense, after righteousness and eternal life, as in Mt 5:6 where it is also said as here:
for ye shall be filled: with righteousness and life; See Gill on Mt 5:6.
blessed are ye that weep now; under afflictions and pressures of life, and mourn for sin, their own, and others:
for ye shall laugh; be filled with spiritual joy and pleasure, and be comforted with the consolations of the Spirit; See Gill on Mt 5:4.
Robert Jamieson, A. R. Fausset and David Brown
6:21 laugh--How charming is the liveliness of this word, to express what in Matthew is called being "comforted!"
6:226:22: Երանի՛ է ձեզ յորժամ նախատիցեն զձեզ մարդիկ, եւ յորժամ որոշիցեն զձեզ՝ եւ ատիցեն, եւ հանիցեն անուն չար զձէնջ վասն Որդւոյ մարդոյ[1111]։ [1111] Յօրինակին ՚ի վերայ բառիս՝ նախատիցեն եւ ատիցեն, աստղանիշ * եդեալ, թերեւս ակնարկի տարբերութիւնն օրինակաց ոմանց. որք յառաջինն ՚ի բաց թողուն զնախն, եւ դնեն լոկ՝ ատիցեն. եւ յերկրորդն յաւելեալ զնախ, ունին. եւ նախատիցեն, եւ հանիցեն։ Թէպէտ են եւ ոմանք որք յերկոսին եւս տեղիս գրեն՝ նախատիցեն։
22 - Երանի՜ է ձեզ, երբ որ մարդիկ ձեզ ատեն եւ երբ որ ձեզ մերժեն եւ նախատեն ու մարդու Որդու պատճառով ձեր մասին չար անուն հանեն:
22 Երանի՜ ձեզի՝ երբ մարդիկ ձեզ ատեն ու երբ ձեզ իրենց ընկերութենէն մերժեն ու նախատեն եւ ձեր վրայով գէշ անուն հանեն Որդի մարդոյ պատճառով»։
Երանի է ձեզ յորժամ ատիցեն զձեզ մարդիկ, եւ յորժամ որոշիցեն զձեզ եւ նախատիցեն, եւ հանիցեն անուն չար զձէնջ վասն Որդւոյ մարդոյ:

6:22: Երանի՛ է ձեզ յորժամ նախատիցեն զձեզ մարդիկ, եւ յորժամ որոշիցեն զձեզ՝ եւ ատիցեն, եւ հանիցեն անուն չար զձէնջ վասն Որդւոյ մարդոյ[1111]։
[1111] Յօրինակին ՚ի վերայ բառիս՝ նախատիցեն եւ ատիցեն, աստղանիշ * եդեալ, թերեւս ակնարկի տարբերութիւնն օրինակաց ոմանց. որք յառաջինն ՚ի բաց թողուն զնախն, եւ դնեն լոկ՝ ատիցեն. եւ յերկրորդն յաւելեալ զնախ, ունին. եւ նախատիցեն, եւ հանիցեն։ Թէպէտ են եւ ոմանք որք յերկոսին եւս տեղիս գրեն՝ նախատիցեն։
22 - Երանի՜ է ձեզ, երբ որ մարդիկ ձեզ ատեն եւ երբ որ ձեզ մերժեն եւ նախատեն ու մարդու Որդու պատճառով ձեր մասին չար անուն հանեն:
22 Երանի՜ ձեզի՝ երբ մարդիկ ձեզ ատեն ու երբ ձեզ իրենց ընկերութենէն մերժեն ու նախատեն եւ ձեր վրայով գէշ անուն հանեն Որդի մարդոյ պատճառով»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: Блаженны вы, когда возненавидят вас люди и когда отлучат вас, и будут поносить, и пронесут имя ваше, как бесчестное, за Сына Человеческого.
6:22  μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου·
6:22. μακάριοί ( Bless-belonged ) ἐστε (ye-be) ὅταν (which-also-ever) μισήσωσιν (they-might-have-hated-unto) ὑμᾶς (to-ye,"οἱ (the-ones) ἄνθρωποι, (mankinds,"καὶ (and) ὅταν (which-also-ever) ἀφορίσωσιν (they-might-have-bounded-off-to) ὑμᾶς (to-ye) καὶ (and) ὀνειδίσωσιν (they-might-have-reproached-to) καὶ (and) ἐκβάλωσιν (they-might-have-had-casted-out) τὸ (to-the-one) ὄνομα (to-a-name) ὑμῶν (of-ye) ὡς (as) πονηρὸν (to-en-necessitated) ἕνεκα (to-in-out-which) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου: (of-a-mankind)
6:22. beati eritis cum vos oderint homines et cum separaverint vos et exprobraverint et eiecerint nomen vestrum tamquam malum propter Filium hominisBlessed shall you be when men shall hate you, and when they shall separate you and shall reproach you and cast out your name as evil, for the Son of man's sake.
22. Blessed are ye, when men shall hate you, and when they shall separate you , and reproach you, and cast out your name as evil, for the Son of man’s sake.
6:22. Blessed shall you be when men will have hated you, and when they will have separated you and reproached you, and thrown out your name as if evil, because of the Son of man.
6:22. Blessed are ye, when men shall hate you, and when they shall separate you [from their company], and shall reproach [you], and cast out your name as evil, for the Son of man’s sake.
Blessed are ye, when men shall hate you, and when they shall separate you [from their company], and shall reproach [you], and cast out your name as evil, for the Son of man' s sake:

22: Блаженны вы, когда возненавидят вас люди и когда отлучат вас, и будут поносить, и пронесут имя ваше, как бесчестное, за Сына Человеческого.
6:22  μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου·
6:22. beati eritis cum vos oderint homines et cum separaverint vos et exprobraverint et eiecerint nomen vestrum tamquam malum propter Filium hominis
Blessed shall you be when men shall hate you, and when they shall separate you and shall reproach you and cast out your name as evil, for the Son of man's sake.
6:22. Blessed shall you be when men will have hated you, and when they will have separated you and reproached you, and thrown out your name as if evil, because of the Son of man.
6:22. Blessed are ye, when men shall hate you, and when they shall separate you [from their company], and shall reproach [you], and cast out your name as evil, for the Son of man’s sake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:22: They shall separate you - Meaning, They will excommunicate you, αφορισωσιν ὑμας, or separate you from their communion. Luke having spoken of their separating or excommunicating them, continues the same idea, in saying that they would cast out their name likewise, as a thing evil in itself. By your name is meant their name as his disciples. As such, they were sometimes called Nazarenes, and sometimes Christians; and both these names were matter of reproach in the mouths of their enemies. So James (Jam 2:7) says to the converts, Do they not blaspheme that worthy name by which ye are called? So when St. Paul (in Act 24:5) is called a ringleader of the sect of the Nazarenes, the character of a pestilent fellow, and, that of a mover of sedition, is joined to it; and, in Act 28:22, the Jews say to Paul, As concerning this sect, we know that every where it is spoken against; and this is implied in Pe1 4:14, when he says, If ye be reproached for the Name of Christ, i.e. as Christians; agreeably to what follows there in Pe1 4:16, If any man suffer as a Christian, etc. In after times we find Pliny, Epist. x. 97, consulting the Emperor Trajan, whether or no he should Punish the Name Itself, (of Christian), though no evil should be found in it. Nomen Ipsum, etiam si flagitiis careat, Puniatur. See Pearce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: when men: Mat 5:10-12, Mat 10:22; Mar 13:9-13; Joh 7:7, Joh 15:18-20, Joh 17:14; Co2 11:23-26; Phi 1:28-30; Th1 2:14, Th1 2:15; Ti2 3:11, Ti2 3:12; Pe1 2:19, Pe1 2:20; Pe1 3:14, Pe1 4:12-16
separate: Luk 20:15; Isa 65:5, Isa 66:5; Joh 9:22-28, Joh 9:34, Joh 12:42, Joh 16:2; Act 22:22, Act 24:5
for: Luk 21:17; Mat 10:18, Mat 10:22, Mat 10:39; Act 9:16; Co1 4:10, Co1 4:11
Geneva 1599
6:22 Blessed are ye, when men shall hate you, and when they shall (d) separate you [from their company], and shall reproach [you], and cast out your name as evil, for the Son of man's sake.
(d) Cast you out of their synagogues, as John expounds in (Jn 16:2), which is the severest punishment the Church has, if the elders judge rightfully, and by the word of God.
John Gill
6:22 Blessed are ye when men shall hate you,.... For the sake of Christ, and his Gospel:
and when they shall separate you from their company; either from civil conversation with them, as if they were Gentiles and uncircumcised persons; or from their religious assemblies, and so may have respect to that sort of excommunication in use, among the Jews, called or "separation": by which persons were not only excluded from the congregation, but from all civil society and commerce: such a person might not sit nearer to another than four cubits, and this continued for thirty days; and if not discharged then, he continued thirty more (t):
and shall reproach you: as heretics, apostates, and enemies to the law of Moses, as the Jews did reproach the Christians;
and cast out your name as evil; or "as of evil men": as the Syriac and Arabic versions render it: this may have respect to the greater sorts of excommunication, used among them, called "Shammatha" and "Cherem", by which a person was accursed, and devoted to destruction; so that our Lord's meaning is, that the should be esteemed and treated as the worst of men, and stigmatized in the vilest manner they were capable of:
for the son of man's sake; not for any immorality committed by them, but only for professing and, preaching that the Messiah was come in the flesh, and that Jesus of Nazareth was he; and that he who was the son of man, according to his human nature, was, the Son of God according to his divine nature.
(t) Vid. Maimon. Talmud Tora, c. 7. sect. 4, 5, 6.
Robert Jamieson, A. R. Fausset and David Brown
6:22 separate you--whether from their Church, by excommunication, or from their society; both hard to flesh and blood.
for the Son of man's sake--Compare Mt 5:11, "for MY SAKE"; and immediately before, "for righteousness' sake" (Lk 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.
6:236:23: Ուրա՛խ լիջիք յաւուր յայնմիկ եւ ցնծասջի՛ք, զի ահա՝ վարձք ձեր բազում են յերկինս. ըստ դմի՛ն օրինակի առնէին մարգարէիցն հարք իւրեանց[1112]։ [1112] Ոմանք յաւելուն. Ուրախ լիջիք վասն Որդւոյ մարդոյ յաւուր յայնմ՛՛... ըստ նմին օրի՛՛։
23 Ուրախացէ՛ք այդ օրը եւ ցնծացէ՛ք, որովհետեւ ձեր վարձը մեծ է երկնքում. նրանց հայրերը նոյն ձեւով էին վարւում մարգարէների հանդէպ:
23 «Ուրախ եղէք դուք այն օրը ու ցնծացէք, քանզի ձեր վարձքը շատ է երկինքը. վասն զի իրենց հայրերը այդպէս կ’ընէին մարգարէներուն։
Ուրախ լիջիք յաւուր յայնմիկ եւ ցնծասջիք, զի ահա վարձք ձեր բազում են յերկինս. ըստ դմին օրինակի առնէին մարգարէիցն հարք իւրեանց:

6:23: Ուրա՛խ լիջիք յաւուր յայնմիկ եւ ցնծասջի՛ք, զի ահա՝ վարձք ձեր բազում են յերկինս. ըստ դմի՛ն օրինակի առնէին մարգարէիցն հարք իւրեանց[1112]։
[1112] Ոմանք յաւելուն. Ուրախ լիջիք վասն Որդւոյ մարդոյ յաւուր յայնմ՛՛... ըստ նմին օրի՛՛։
23 Ուրախացէ՛ք այդ օրը եւ ցնծացէ՛ք, որովհետեւ ձեր վարձը մեծ է երկնքում. նրանց հայրերը նոյն ձեւով էին վարւում մարգարէների հանդէպ:
23 «Ուրախ եղէք դուք այն օրը ու ցնծացէք, քանզի ձեր վարձքը շատ է երկինքը. վասն զի իրենց հայրերը այդպէս կ’ընէին մարգարէներուն։
zohrab-1805▾ eastern-1994▾ western am▾
6:2323: Возрадуйтесь в тот день и возвеселитесь, ибо велика вам награда на небесах. Так поступали с пророками отцы их.
6:23  χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῶ οὐρανῶ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν.
6:23. χάρητε (ye-should-have-had-joyed) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) καὶ (and) σκιρτήσατε, (ye-should-have-leaped-unto," ἰδοὺ ( thou-should-have-had-seen ) γὰρ (therefore,"ὁ (the-one) μισθὸς (a-pay) ὑμῶν (of-ye) πολὺς (much) ἐν (in) τῷ (unto-the-one) οὐρανῷ: (unto-a-sky) κατὰ (down) τὰ (to-the-ones) αὐτὰ (to-them) γὰρ (therefore) ἐποίουν (they-were-doing-unto) τοῖς (unto-the-ones) προφήταις (unto-declarers-before,"οἱ (the-ones) πατέρες (fathers) αὐτῶν. (of-them)
6:23. gaudete in illa die et exultate ecce enim merces vestra multa in caelo secundum haec enim faciebant prophetis patres eorumBe glad in that day and rejoice: for behold, your reward is great in heaven, For according to these things did their fathers to the prophets.
23. Rejoice in that day, and leap : for behold, your reward is great in heaven: for in the same manner did their fathers unto the prophets.
6:23. Be glad in that day and exult. For behold, your reward is great in heaven. For these same things their fathers did to the prophets.
6:23. Rejoice ye in that day, and leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers unto the prophets.
Rejoice ye in that day, and leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers unto the prophets:

23: Возрадуйтесь в тот день и возвеселитесь, ибо велика вам награда на небесах. Так поступали с пророками отцы их.
6:23  χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ σκιρτήσατε, ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν πολὺς ἐν τῶ οὐρανῶ· κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς προφήταις οἱ πατέρες αὐτῶν.
6:23. gaudete in illa die et exultate ecce enim merces vestra multa in caelo secundum haec enim faciebant prophetis patres eorum
Be glad in that day and rejoice: for behold, your reward is great in heaven, For according to these things did their fathers to the prophets.
6:23. Be glad in that day and exult. For behold, your reward is great in heaven. For these same things their fathers did to the prophets.
6:23. Rejoice ye in that day, and leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers unto the prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: Did - unto the prophets - See Kg1 18:4; Kg1 19:20; Ch2 24:21; Ch2 36:16; Neh 9:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: Rejoice: Act 5:41; Rom 5:3; Co2 12:10; Col 1:24; Jam 1:2
leap: Luk 1:41, Luk 1:44; Sa2 6:16, Sa2 6:16; Isa 35:6; Act 3:8, Act 14:10
your: Luk 6:35; Mat 5:12, Mat 6:1, Mat 6:2; Th2 1:5-7; Ti2 2:12, Ti2 4:7, Ti2 4:8; Heb 11:6, Heb 11:26; Pe1 4:13; Rev 2:7, Rev 2:10, Rev 2:11, Rev 2:17, Rev 2:26, Rev 3:5, Rev 3:12, Rev 21:7
for in: Kg1 18:4, Kg1 19:2, Kg1 19:10, Kg1 19:14, Kg1 21:20, Kg1 22:8, Kg1 22:27; Kg2 6:31; Ch2 36:16; Neh 9:26; Jer 2:30; Mat 21:35, Mat 21:36, Mat 23:31-37; Act 7:51, Act 7:52; Th1 2:14, Th1 2:15; Heb 11:32-39
Geneva 1599
6:23 Rejoice ye in that day, and (e) leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers unto the prophets.
(e) Leap for exceeding joy, as cattle do who are spurred on by food.
John Gill
6:23 Rejoice ye in that day,.... When they should be hated, discarded, reproached, and anathematized: and leap for joy; as if the greatest honour and happiness imaginable had been conferred on them; and as persons do, when in the greatest rapture:
for behold, your reward is great in heaven, for in the like manner did their fathers unto the prophets; See Gill on Mt 5:12.
Robert Jamieson, A. R. Fausset and David Brown
6:23 leap for joy--a livelier word than "be exceeding glad" of "exult" (Mt 5:12).
6:246:24: Բայց վա՛յ ձեզ մեծատանցդ. զի ընկալայք զմխիթարութիւն ձեր։
24 - Բայց վա՜յ ձեզ՝ հարուստներիդ, որովհետեւ դուք ձեր մխիթարութիւնը ստացել էք:
24 Բայց վա՜յ ձեզի հարուստներուդ, վասն զի ձեր մխիթարութիւնը առած էք։
Բայց վա՜յ ձեզ մեծատանցդ, զի ընկալայք զմխիթարութիւն ձեր:

6:24: Բայց վա՛յ ձեզ մեծատանցդ. զի ընկալայք զմխիթարութիւն ձեր։
24 - Բայց վա՜յ ձեզ՝ հարուստներիդ, որովհետեւ դուք ձեր մխիթարութիւնը ստացել էք:
24 Բայց վա՜յ ձեզի հարուստներուդ, վասն զի ձեր մխիթարութիւնը առած էք։
zohrab-1805▾ eastern-1994▾ western am▾
6:2424: Напротив, горе вам, богатые! ибо вы уже получили свое утешение.
6:24  πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν.
6:24. Πλὴν (To-beyond,"οὐαὶ (a-woe) ὑμῖν (unto-ye) τοῖς (unto-the-ones) πλουσίοις , ( unto-wealth-belonged ,"ὅτι (to-which-a-one) ἀπέχετε (ye-hold-off) τὴν (to-the-one) παράκλησιν (to-a-calling-beside) ὑμῶν. (of-ye)
6:24. verumtamen vae vobis divitibus quia habetis consolationem vestramBut woe to you that are rich: for you have your consolation.
24. But woe unto you that are rich! for ye have received your consolation.
6:24. Yet truly, woe to you who are wealthy, for you have your consolation.
6:24. But woe unto you that are rich! for ye have received your consolation.
But woe unto you that are rich! for ye have received your consolation:

24: Напротив, горе вам, богатые! ибо вы уже получили свое утешение.
6:24  πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν.
6:24. verumtamen vae vobis divitibus quia habetis consolationem vestram
But woe to you that are rich: for you have your consolation.
6:24. Yet truly, woe to you who are wealthy, for you have your consolation.
6:24. But woe unto you that are rich! for ye have received your consolation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: В источнике, каким пользовался ев. Лука при изложении нагорной беседы, к четырем вышеприведенным блаженствам прибавлены четыре горя. Очевидно, что в обширном кругу слушателей Христовых были люди, заслуживавшие своею привязанностью к миру сурового обличения, соединенного с предсказанием о лишении их тех мирских преимуществ, какими они теперь пользуются. У евангелиста Матфея этих угроз а нагорной беседе не имеется. - Вы получили свое утешение. Вместо того чтобы получить утешение в Царстве Мессии (ср. II, 25), если бы вы принадлежали к нищим (духом), вы находили себе полное удовлетворение в богатстве, которого также теперь лишаетесь. Правильнее перевести эти слова так: "ваша утеха пропала" (ср. Пак V, 2: и сл.). - Пресыщенные ныне - теперь пользующиеся всемерно благами жизни. - Взалчете - т. е. суд Мессии положит конец вашему пресыщению, и вы окажетесь в положении людей голодающих. - Смеющиеся ныне, - т. е. ликующие от сознания своего особого выгодного положения, своей мирской силы. - Восплачете - тогда, конечно, когда вас коснется суд Мессии. - Все будут говорить о вас хорошо - очевидная противоположность 22: и 23-му стихам. Тут сила мысли лежит в выражении "все". Когда все говорят о ком-нибудь хорошо, то это показывает, что характер хвалимого весьма не твердый, что он старается подделаться под вкусы всех и каждого, также под вкусы дурных людей. Ясно, что такой человек не заслужит похвалы от Мессии, Который одобряет только тех, которые стоят за правду и умело обличают несправедливость. - О ложных пророках и отношении к ним народа см. Иер V, 31; XXIII, 17; Мих II, 11.
Adam Clarke: Commentary on the Bible - 1831
6:24: But wo unto you that are rich! - The Pharisees, who were laden with the spoils of the people which they received in gifts, etc. These three verses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiefly to the scribes and Pharisees, who, in order to be pleasing to all, spoke to every one what he liked best; and by finesse, flattery, and lies, found out the method of gaining and keeping the good opinion of the multitude.
Albert Barnes: Notes on the Bible - 1834
6:24-26
These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees.
Who are rich - In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give!
Woe unto you that are full! - Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus "full." They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure foRev_er.
Ye shall hunger - Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall "hunger" for something to satisfy the desires of a dying, sinful soul.
That laugh now - Are happy, or thoughtless, or joyful, or filled with levity.
Shall mourn and weep - The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. "There is" a place where you cannot laugh, and there you will see the folly of having passed the "proper time" of preparing for such scenes in levity and folly. Alas! how many thus spend their youth! and how many weep when it is too late! God gives them over, and "laughs" at their "calamity," and mocks when their fear comes, Pro 1:26. To be happy in "such scenes," it is necessary to be sober, humble, pious in early life. "Then" we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: woe: Luk 12:15-21, Luk 18:23-25; Job 21:7-15; Psa 49:6, Psa 49:7, Psa 49:16-19, Psa 73:3-12; Pro 1:32; Jer 5:4-6; Amo 4:1-3, Amo 6:1-6; Hag 2:9; Ti1 6:17; Jam 2:6, Jam 5:1-6; Rev 18:6-8
for: Luk 16:19-25; Mat 6:2, Mat 6:5, Mat 6:16
Geneva 1599
6:24 But woe unto you that are rich! for ye have (f) received your consolation.
(f) That is, you reap now of your riches all the convenience and blessing you are ever likely to have, and therefore you have no other reward to look for; (Mt 6:2).
John Gill
6:24 But woe unto you that are rich,.... Not in worldly riches and substance, for some of these have been, and are happy persons in a spiritual sense; and at most, it can only mean such, who trust in their riches, and place their, happiness in them; but it chiefly regards such, as are rich in their own opinion, and stand in need of nothing; who place their confidence in their own righteousness, and do not apply to Christ, in whom alone are durable riches and righteousness:
for ye have received your consolation; which they take from their own works, and a very unstable and short lived one it is; for while they are crying Peace, Peace, to themselves, from their own services, sudden destruction comes upon them, and all their comforts vanish away: for there is no true solid comfort but in Christ, and in his righteousness; that administers consolation now, and lays a foundation for everlasting comfort hereafter.
John Wesley
6:24 Miserable are ye rich - If ye have received or sought your consolation or happiness therein.
Robert Jamieson, A. R. Fausset and David Brown
6:24 rich . . . full . . . laugh--who have all their good things and joyous feelings here and now, in perishable objects.
received your consolation--(see on Lk 16:25).
shall hunger--their inward craving strong as ever, but the materials of satisfaction forever gone.
6:256:25: Վա՛յ ձեզ որ յագեալդ էք այժմ, զի քաղցիցէք. վա՛յ ձեզ որ ծիծաղիքդ այժմ, զի սգայցէք եւ լայցէք[1113]։ [1113] Յօրինակին. Զի զգայցէք եւ լայցէք։
25 - Վա՜յ ձեզ, որ այժմ յագեցած էք, որովհետեւ քաղցած պիտի մնաք: - Վա՜յ ձեզ, որ այժմ ծիծաղում էք, որովհետեւ պիտի սգաք ու պիտի լաք:
25 Վա՜յ ձեզի որ կուշտ էք, վասն զի պիտի անօթենաք. վա՜յ ձեզի որ հիմա կը ծիծաղիք, վասն զի սուգ պիտի ընէք ու լաք։
Վա՜յ ձեզ որ յագեալդ էք այժմ, զի քաղցիցէք. վա՜յ ձեզ որ ծիծաղիքդ այժմ, զի սգայցէք, եւ լայցէք:

6:25: Վա՛յ ձեզ որ յագեալդ էք այժմ, զի քաղցիցէք. վա՛յ ձեզ որ ծիծաղիքդ այժմ, զի սգայցէք եւ լայցէք[1113]։
[1113] Յօրինակին. Զի զգայցէք եւ լայցէք։
25 - Վա՜յ ձեզ, որ այժմ յագեցած էք, որովհետեւ քաղցած պիտի մնաք: - Վա՜յ ձեզ, որ այժմ ծիծաղում էք, որովհետեւ պիտի սգաք ու պիտի լաք:
25 Վա՜յ ձեզի որ կուշտ էք, վասն զի պիտի անօթենաք. վա՜յ ձեզի որ հիմա կը ծիծաղիք, վասն զի սուգ պիտի ընէք ու լաք։
zohrab-1805▾ eastern-1994▾ western am▾
6:2525: Горе вам, пресыщенные ныне! ибо взалчете. Горе вам, смеющиеся ныне! ибо восплачете и возрыдаете.
6:25  οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε.
6:25. οὐαὶ (A-woe) ὑμῖν, (unto-ye,"οἱ (the-ones) ἐμπεπλησμένοι ( having-had-come-to-be-repleted-in ) νῦν, (now,"ὅτι (to-which-a-one) πεινάσετε. (ye-shall-hunger-unto) οὐαί, (A-woe,"οἱ (the-ones) γελῶντες ( laughing-unto ) νῦν, (now,"ὅτι (to-which-a-one) πενθήσετε (ye-shall-mourn-unto) καὶ (and) κλαύσετε. (ye-shall-sob)
6:25. vae vobis qui saturati estis quia esurietis vae vobis qui ridetis nunc quia lugebitis et flebitisWoe to you that are filled: for you shall hunger. Woe to you that now laugh: for you shall mourn and weep.
25. Woe unto you, ye that are full now! for ye shall hunger. Woe , ye that laugh now! for ye shall mourn and weep.
6:25. Woe to you who are satisfied, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.
6:25. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep:

25: Горе вам, пресыщенные ныне! ибо взалчете. Горе вам, смеющиеся ныне! ибо восплачете и возрыдаете.
6:25  οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. οὐαί, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε.
6:25. vae vobis qui saturati estis quia esurietis vae vobis qui ridetis nunc quia lugebitis et flebitis
Woe to you that are filled: for you shall hunger. Woe to you that now laugh: for you shall mourn and weep.
6:25. Woe to you who are satisfied, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.
6:25. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: full: Deu 6:11, Deu 6:12; Sa1 2:5; Pro 30:9; Isa 28:7, Isa 65:13; Phi 4:12, Phi 4:13; Rev 3:17
hunger: Isa 8:21, Isa 9:20, Isa 65:13
laugh: Luk 8:53, Luk 16:14, Luk 16:15; Psa 22:6, Psa 22:7; Pro 14:13; Ecc 2:2, Ecc 7:3, Ecc 7:6; Eph 5:4; Jam 4:9
mourn: Luk 12:20, Luk 13:28; Job 20:5-7, Job 21:11-13; Psa 49:19; Isa 21:3, Isa 21:4, Isa 24:7-12; Dan 5:4-6; Amo 8:10; Nah 1:10; Mat 22:11-13; Th1 5:3; Rev 18:7-11
John Gill
6:25 Woe unto you that are full,.... Not so much with the plenty and affluence of the things of this life, as of themselves, and their own righteousness, and so with conceit, vanity, and pride, and have no appetite for spiritual things, nor do they hunger and thirst after Christ, and the grace that is in him:
for ye shall hunger; not that they shall truly and spiritually desire an interest in Christ, and his righteousness, or heaven and eternal life hereafter; but they shall be in starving and famishing circumstances; and whilst the saints are feeding upon the joys and glories of the other world, compared to a banquet, they shall be without, and have no share in these things; Is 65:13.
Woe unto you that laugh now; at sin, rejoice in iniquity, make a mock at it, instead of mourning for it; or that glory in themselves, and in their righteousness, and rejoice in their boastings:
for ye shall mourn and weep; shall be cast into outer darkness, where are weeping, waiting, and gnashing of teeth; and for all the fire they have kindled, and sparks they have encompassed themselves with, and danced in and about, this they shall have at the hand of God, they shall lie down in sorrow, and ever continue in it.
John Wesley
6:25 Full - Of meat and drink, and worldly goods. That laugh - That are of a light trifling spirit.
6:266:26: Վա՛յ ձեզ՝ յորժամ բարի՛ ասիցեն զձէնջ ամենայն մարդիկ, զի ա՛յդպէս առնէին սուտ մարգարէիցն հարք նոցա[1114]։ [1114] Ոմանք. Զի այսպէս. կամ՝ այնպէս առ՛՛։
26 - Վա՜յ ձեզ, երբ որ բոլոր մարդիկ լաւ խօսեն ձեր մասին, որովհետեւ նրանց հայրերը սուտ մարգարէներին այդպէս էին անում:
26 Վա՜յ ձեզի երբ մարդիկ* ձեր վրայով աղէկ խօսին, վասն զի իրենց հայրերը այդպէս կ’ընէին սուտ մարգարէներուն»։
Վա՜յ ձեզ յորժամ բարի ասիցեն զձէնջ [33]ամենայն մարդիկ, զի այդպէս առնէին սուտ մարգարէիցն հարք նոցա:

6:26: Վա՛յ ձեզ՝ յորժամ բարի՛ ասիցեն զձէնջ ամենայն մարդիկ, զի ա՛յդպէս առնէին սուտ մարգարէիցն հարք նոցա[1114]։
[1114] Ոմանք. Զի այսպէս. կամ՝ այնպէս առ՛՛։
26 - Վա՜յ ձեզ, երբ որ բոլոր մարդիկ լաւ խօսեն ձեր մասին, որովհետեւ նրանց հայրերը սուտ մարգարէներին այդպէս էին անում:
26 Վա՜յ ձեզի երբ մարդիկ* ձեր վրայով աղէկ խօսին, վասն զի իրենց հայրերը այդպէս կ’ընէին սուտ մարգարէներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2626: Горе вам, когда все люди будут говорить о вас хорошо! ибо так поступали с лжепророками отцы их.
6:26  οὐαὶ ὅταν ὑμᾶς καλῶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.
6:26. οὐαὶ (A-woe) ὅταν (which-also-ever) καλῶς (unto-seemly) ὑμᾶς (to-ye) εἴπωσιν (they-might-have-had-said," πάντες ( all ) οἱ (the-ones) ἄνθρωποι, (mankinds) κατὰ (down) τὰ (to-the-ones) αὐτὰ (to-them) γὰρ (therefore) ἐποίουν (they-were-doing-unto) τοῖς (unto-the-ones) ψευδοπροφήταις (unto-false-declarers-before,"οἱ (the-ones) πατέρες (fathers) αὐτῶν. (of-them)
6:26. vae cum bene vobis dixerint omnes homines secundum haec faciebant prophetis patres eorumWoe to you when men shall bless you: for according to these things did their fathers to the false prophets.
26. Woe , when all men shall speak well of you! for in the same manner did their fathers to the false prophets.
6:26. Woe to you when men will have blessed you. For these same things their fathers did to the false prophets.
6:26. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets:

26: Горе вам, когда все люди будут говорить о вас хорошо! ибо так поступали с лжепророками отцы их.
6:26  οὐαὶ ὅταν ὑμᾶς καλῶς εἴπωσιν πάντες οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.
6:26. vae cum bene vobis dixerint omnes homines secundum haec faciebant prophetis patres eorum
Woe to you when men shall bless you: for according to these things did their fathers to the false prophets.
6:26. Woe to you when men will have blessed you. For these same things their fathers did to the false prophets.
6:26. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
6:26
When all men shall speak well of you - When they shall praise or applaud you. The people of the world will not praise or applaud "my" doctrine; they are "opposed" to it, and therefore, if they speak well of "you" and of "your teachings," it is proof that you do not teach the true doctrine. If you do "not" do this, then there will be woe upon you. If men teach false doctrines for true; if they declare that God has spoken that which he has not spoken, and if they oppose what he "has" delivered, then heavy punishments will await them.
For so did their fathers - The fathers or ancestors of this people; the ancient Jews.
To the false prophets - Men who pretended to be of God - who delivered their "own" doctrines as the truth of God, and who accommodated themselves to the desires of the people. Of this number were the prophets of Baal, the false prophets who appeared in the time of Jeremiah, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: when: Mic 2:11; Joh 7:7, Joh 15:19; Rom 16:18; Th2 2:8-12; Jam 4:4; Pe2 2:18, Pe2 2:19; Jo1 4:5, Jo1 4:6; Rev 13:3, Rev 13:4
so: Kg1 22:6-8, Kg1 22:13, Kg1 22:14, Kg1 22:24-28; Isa 30:10; Jer 5:31; Pe2 2:1-3
John Gill
6:26 Woe unto you when all men shall speak well of you!.... The word "all", is left out in the Vulgate Latin, Syriac, Arabic; Persic: and Ethiopic versions, and is wanting in many copies, though it is in the Alexandrian copy; and the meaning is, it looks ill in persons, when the men of the world, wicked men, all of them, or the greater part of them, applaud and commend them; for this can never be, if they are truly religious persons, and are faithful to their principles, and upright in their practices; and do not connive at, or comply with the errors and evil ways of wicked men; for it is no bad sign, to have the good word of good men, and therefore these must be excepted, and the passage must be limited to bad men;
for so did their fathers to the false prophets; they spoke well of them, and heaped favours, riches, and honours upon them, that they might prophesy unto them things; 3Kings 22:6, smooth things and deceit.
John Wesley
6:26 Wo to you when all men shall speak well of you - But who will believe this?
Robert Jamieson, A. R. Fausset and David Brown
6:26 all . . . speak well of you--alluding to the court paid to the false prophets of old (Mic 2:11). For the principle of this woe, and its proper limits, see Jn 15:19.
6:276:27: Այլ ձեզ ասեմ որ լսէքդ. Սիրեցէ՛ք զթշնամիս ձեր, բարի՛ արարէք ատելեաց ձերոց։
27 «Բայց ասում եմ ձեզ, դո՛ւք, որ լսում էք ինձ. սիրեցէ՛ք ձեր թշնամիներին, ձեզ ատողներին բարութի՛ւն արէք.
27 «Բայց կ’ըսեմ ձեզի որ մտիկ կ’ընէք. ‘Սիրեցէք ձեր թշնամիները, ձեզ ատողներուն բարիք ըրէք,
Այլ ձեզ ասեմ որ լսէքդ. Սիրեցէք զթշնամիս ձեր, բարի արարէք ատելեաց ձերոց:

6:27: Այլ ձեզ ասեմ որ լսէքդ. Սիրեցէ՛ք զթշնամիս ձեր, բարի՛ արարէք ատելեաց ձերոց։
27 «Բայց ասում եմ ձեզ, դո՛ւք, որ լսում էք ինձ. սիրեցէ՛ք ձեր թշնամիներին, ձեզ ատողներին բարութի՛ւն արէք.
27 «Բայց կ’ըսեմ ձեզի որ մտիկ կ’ընէք. ‘Սիրեցէք ձեր թշնամիները, ձեզ ատողներուն բարիք ըրէք,
zohrab-1805▾ eastern-1994▾ western am▾
6:2727: Но вам, слушающим, говорю: любите врагов ваших, благотворите ненавидящим вас,
6:27  ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς,
6:27. Ἀλλὰ (Other) ὑμῖν (unto-ye) λέγω (I-forth,"τοῖς (unto-the-ones) ἀκούουσιν , ( unto-hearing ,"ἀγαπᾶτε (Ye-should-excess-off-unto) τοὺς (to-the-ones) ἐχθροὺς ( to-en-emnitied ) ὑμῶν, (of-ye,"καλῶς (unto-seemly) ποιεῖτε (ye-should-do-unto) τοῖς (unto-the-ones) μισοῦσιν ( unto-hating-unto ) ὑμᾶς, (to-ye,"
6:27. sed vobis dico qui auditis diligite inimicos vestros benefacite his qui vos oderuntBut I say to you that hear: Love your enemies. Do good to them that hate you.
27. But I say unto you which hear, Love your enemies, do good to them that hate you,
6:27. But I say to you who are listening: Love your enemies. Do good to those who hate you.
6:27. But I say unto you which hear, Love your enemies, do good to them which hate you,
But I say unto you which hear, Love your enemies, do good to them which hate you:

27: Но вам, слушающим, говорю: любите врагов ваших, благотворите ненавидящим вас,
6:27  ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς,
6:27. sed vobis dico qui auditis diligite inimicos vestros benefacite his qui vos oderunt
But I say to you that hear: Love your enemies. Do good to them that hate you.
6:27. But I say to you who are listening: Love your enemies. Do good to those who hate you.
6:27. But I say unto you which hear, Love your enemies, do good to them which hate you,
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
27-28: Здесь начинается первая часть беседы (продолжается она до 39-го стиха). - ев. Лука опускает все, что говорит в Евангелии от Матфея Христос о Своем отношении к Моисееву закону и к его истолкователям (V, 17-19: и 20-48), а также Его обличения против лицемеров - ревнителей закона (VI, 1-18). Хотя все эти речи Христа ему были известны (ср. XVI, 17, 18), однако он не счел нужным их приводить, потому что читатели его Евангелия, стоявшие далеко от иудейских отношений, не могли интересоваться раскрытием неправильности воззрений книжников и фарисеев в понимании закона Моисеева. Ев. Лука прямо сообщает изречения Христа, которые имели всеобщее назначение. - Вам слушающим. Христос, очевидно, противополагает Своих настоящих слушателей тем "богатым", о которых Он только что говорил. Эти люди способны к нравственному усовершенствованию. Первою заповедью в наставлениях к этим слушателям у ев. Луки является заповедь о любви к врагам, которая в Ев. от Матфея занимает место в конце V-й главы (Мф V, 44).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful.

These verses agree with Matt. v. 38, to the end of that chapter: I say unto you that hear (v. 27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,

I. That we must render to all their due, and be honest and just in all our dealings (v. 31): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.

II. That we must be free in giving to them that need (v. 30): "Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.

III. That we must be generous in forgiving those that have been any way injurious to us.

1. We must not be extreme in demanding our right, when it is denied us: "Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, v. 29. Let him have that too, rather than fight for it. And (v. 30) of him that taketh thy goods" (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Matt. xviii. 28. If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him."

2. We must not be rigorous in revenging a wrong when it is done us: "Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;" that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Ps. iii. 7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.

3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.

(1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, v. 35: love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (v. 32): it is no thanks to us to love those that say and do just as we would have them. "And (v. 33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;" not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.

(2.) We must be kind to those from whom we expect no manner of advantage (v. 35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deut. xv. 7-10), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.

[1.] It will redound to our profit; for our reward shall be great, v. 35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom."

[2.] It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: "Ye shall be the children of the Highest, shall be owned by him as his children, being like him." It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (v. 36), Be merciful, as your Father is merciful; this explains Matt. v. 48, "Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections." Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col. iii. 14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.
Albert Barnes: Notes on the Bible - 1834
6:27 , Luk 6:28
See Mat 5:44-45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: unto: Luk 8:8, Luk 8:15, Luk 8:18; Mar 4:24
Love: Luk 6:35, Luk 23:34; Exo 23:4, Exo 23:5; Job 31:29-31; Psa 7:4; Pro 24:17, Pro 25:2, Pro 25:21, Pro 25:22; Mat 5:43-45; Act 7:60; Rom 12:17-21; Th1 5:15
do: Luk 6:22; Act 10:38; Gal 6:10; Jo3 1:11
Geneva 1599
6:27 (5) But I say unto you which hear, Love your enemies, do good to them which hate you,
(5) Christian charity, which is very different from worldly charity, not only does not revenge injuries, but is even extended to our most grievous enemies, and that for our Father's sake who is in heaven: in well doing it is not at all seeking its own.
John Gill
6:27 But I say unto you which hear,.... The Ethiopic version adds "me", and the generality of interpreters understand the passage of the hearers of Christ, as distinct from the disciples, or together with them, and of the better sort of them; and of such as had ears to hear, and who heard with a desire of understanding, and of putting into practice what they heard; but I rather think it regards the hearers of the Scribes and Pharisees, then present, who had heard and received the traditions of the elders, to which the following rules of Christ are opposed; and to each of which, with others in Matthew, these words are prefixed;
ye have heard that it was said by them of old time--but I say unto you,.... Mt 5:21 with which compare this phrase, and the sense will appear to be this; to you that hear day by day, the traditions of the elders urged upon you, and the false glosses the Scribes and Pharisees put upon the word of God; in opposition to them, I say to you what follows:
love your enemies; whereas you have heard them say, hate your enemies, keep enmity in your hearts to them, and revenge yourselves on them:
do good to them that hate you; whereas you have heard it said, that you should only do good to your friends, and should keep anger in your bosoms to such who hate you, and do you an injury; See Gill on Mt 5:43, Mt 5:44
John Wesley
6:27 But I say to you that hear - Hitherto our Lord had spoken only to particular sorts of persons: now he begins speaking to all in general. Mt 5:44.
Robert Jamieson, A. R. Fausset and David Brown
6:27 (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)
6:286:28: Օրհնեցէ՛ք զանիծիչս ձեր. աղօ՛թս արարէք ՚ի վերայ նեղչաց ձերոց։
28 օրհնեցէ՛ք ձեզ անիծողներին, ձեզ նեղողների համար աղօթեցէ՛ք:
28 Ձեզ անիծողները օրհնեցէք, ձեզի նեղութիւն տուողներուն համար աղօթք ըրէք։
Օրհնեցէք զանիծիչս ձեր, աղօթս արարէք ի վերայ նեղչաց ձերոց:

6:28: Օրհնեցէ՛ք զանիծիչս ձեր. աղօ՛թս արարէք ՚ի վերայ նեղչաց ձերոց։
28 օրհնեցէ՛ք ձեզ անիծողներին, ձեզ նեղողների համար աղօթեցէ՛ք:
28 Ձեզ անիծողները օրհնեցէք, ձեզի նեղութիւն տուողներուն համար աղօթք ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:2828: благословляйте проклинающих вас и молитесь за обижающих вас.
6:28  εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς.
6:28. εὐλογεῖτε (ye-should-goodly-forthee-unto) τοὺς (to-the-ones) καταρωμένους ( to-down-cursing-unto ) ὑμᾶς, (to-ye," προσεύχεσθε ( ye-should-goodly-hold-toward ) περὶ (about) τῶν (of-the-ones) ἐπηρεαζόντων ( of-upon-insulting-to ) ὑμᾶς. (to-ye)
6:28. benedicite maledicentibus vobis orate pro calumniantibus vosBless them that curse you and pray for them that calumniate you.
28. bless them that curse you, pray for them that despitefully use you.
6:28. Bless those who curse you, and pray for those who slander you.
6:28. Bless them that curse you, and pray for them which despitefully use you.
Bless them that curse you, and pray for them which despitefully use you:

28: благословляйте проклинающих вас и молитесь за обижающих вас.
6:28  εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς.
6:28. benedicite maledicentibus vobis orate pro calumniantibus vos
Bless them that curse you and pray for them that calumniate you.
6:28. Bless those who curse you, and pray for those who slander you.
6:28. Bless them that curse you, and pray for them which despitefully use you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: Bless: Luk 23:34; Act 7:60; Rom 12:14; Co1 4:12; Jam 3:10; Pe1 3:9
despitefully: Eze 25:15, Eze 36:5; Act 14:5
John Gill
6:28 Bless them that curse you;.... In common discourse, or anathematize you in their synagogues:
and pray for them which despitefully use you: so Christ himself did; See Gill on Mt 5:44.
6:296:29: Որ հարկանէ զծնօտ քո, մատո՛ նմա եւ զմեւսն. եւ որ հանէ ՚ի քէն զբաճկոն քո, մի՛ արգելուր ՚ի նմանէ եւ զշապիկս[1115]։ [1115] Յօրինակին պակասէր. ՚Ի նմանէ եւ զշապիկս։
29 Ով խփում է քո ծնօտին, նրան մի՛ւսն էլ մօտեցրու. եւ ով որ քեզնից քո բաճկոնը բռնի է վերցնում, նրան մի՛ արգելիր, որ վերցնի շապիկդ էլ:
29 Թէ որ մէկը քու ծնօտիդ զարնէ, միւսն ալ մօտեցուր անոր. եթէ ան քու վերարկուդ քեզմէ հանէ, մի՛ արգիլեր անկէ շապիկդ ալ։
Որ հարկանէ զծնօտ քո, մատո նմա եւ զմեւսն. եւ որ հանէ ի քէն զբաճկոն քո, մի՛ արգելուր ի նմանէ եւ [34]զշապիկս:

6:29: Որ հարկանէ զծնօտ քո, մատո՛ նմա եւ զմեւսն. եւ որ հանէ ՚ի քէն զբաճկոն քո, մի՛ արգելուր ՚ի նմանէ եւ զշապիկս[1115]։
[1115] Յօրինակին պակասէր. ՚Ի նմանէ եւ զշապիկս։
29 Ով խփում է քո ծնօտին, նրան մի՛ւսն էլ մօտեցրու. եւ ով որ քեզնից քո բաճկոնը բռնի է վերցնում, նրան մի՛ արգելիր, որ վերցնի շապիկդ էլ:
29 Թէ որ մէկը քու ծնօտիդ զարնէ, միւսն ալ մօտեցուր անոր. եթէ ան քու վերարկուդ քեզմէ հանէ, մի՛ արգիլեր անկէ շապիկդ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
6:2929: Ударившему тебя по щеке подставь и другую, и отнимающему у тебя верхнюю одежду не препятствуй взять и рубашку.
6:29  τῶ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς.
6:29. τῷ (Unto-the-one) τύπτοντί (unto-battering) σε (to-thee) ἐπὶ (upon) τὴν (to-the-one) σιαγόνα (to-a-jawing) πάρεχε (thou-should-hold-beside) καὶ (and) τὴν (to-the-one) ἄλλην, (to-other,"καὶ (and) ἀπὸ (off) τοῦ (of-the-one) αἴροντός (of-lifting) σου (of-thee) τὸ (to-the-one) ἱμάτιον (to-an-apparelet) καὶ (and) τὸν (to-the-one) χιτῶνα (to-a-tunic) μὴ (lest) κωλύσῃς. (thou-might-have-prevented)
6:29. ei qui te percutit in maxillam praebe et alteram et ab eo qui aufert tibi vestimentum etiam tunicam noli prohibereAnd to him that striketh thee on the one cheek, offer also the other. And him that taketh away from thee thy cloak, forbid not to take thy coat also.
29. To him that smiteth thee on the cheek offer also the other; and from him that taketh away thy cloke withhold not thy coat also.
6:29. And to him who strikes you on the cheek, offer the other also. And from him who takes away your coat, do not withhold even your tunic.
6:29. And unto him that smiteth thee on the [one] cheek offer also the other; and him that taketh away thy cloke forbid not [to take thy] coat also.
And unto him that smiteth thee on the [one] cheek offer also the other; and him that taketh away thy cloke forbid not [to take thy] coat also:

29: Ударившему тебя по щеке подставь и другую, и отнимающему у тебя верхнюю одежду не препятствуй взять и рубашку.
6:29  τῶ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς.
6:29. ei qui te percutit in maxillam praebe et alteram et ab eo qui aufert tibi vestimentum etiam tunicam noli prohibere
And to him that striketh thee on the one cheek, offer also the other. And him that taketh away from thee thy cloak, forbid not to take thy coat also.
6:29. And to him who strikes you on the cheek, offer the other also. And from him who takes away your coat, do not withhold even your tunic.
6:29. And unto him that smiteth thee on the [one] cheek offer also the other; and him that taketh away thy cloke forbid not [to take thy] coat also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Ударившему тебя - см. Мф V, 39-40. - Отнимающему... У ев. Матфея наоборот: нужно отдать и верхнюю одежду. Но у Матфея речь идет о судебном взыскании, а здесь о разбойническом нападении - грабеже. Грабитель же, естественно, хватает прежде всего верхнюю одежду. Господь, по ев Луки, повелевает отдать такому грабителю и нижнюю - рубашку.
Adam Clarke: Commentary on the Bible - 1831
6:29: Thy cloak - thy coat - In Mat 5:40, I have said that Coat, χιτωνα, signifies under garment, or strait coat; and Cloak, ἱματιον, means upper garment, or great coat. This interpretation is confirmed by the following observations of Bishop Pearce. The χιτων was a tunica, or vestcoat, over which the Jews and other nations threw an outer coat, or gown, called a cloak, Mat 5:40, (which is meant by ἱματιον), when they went abroad, or were not at work. Hence the common people at Rome, who did not usually wear, or had no right to wear, the toga, are called by Horace tunicatus popellus, Epist. i. 7, 65. This account of the difference between the χιτων and the ἱματιον appears plainly from what Maximus Tyrius says, The inner garment which is over the body they call χιτωνισκον, and the outer one the ἱματιον. And so Plutarch, (in Nupt. p. 139, ed. Fran. 1620), speaking of a man who felt the heat of the sun too much for him, says that he put off, τον χιτωνα, τῳ ἰματιῳ, his vestcoat also with his cloak.
Albert Barnes: Notes on the Bible - 1834
6:29
See Mat 5:39-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: unto: Mat 5:39
smiteth: Luk 22:64; Ch2 18:23; Isa 50:6; Lam 3:30; Mic 5:1; Mat 26:67; Joh 18:22; Act 23:2; Co1 4:11; Co2 11:20
and him: Sa2 19:30; Mat 5:40, Mat 5:41; Co1 6:7; Heb 10:34
John Gill
6:29 And unto him that smiteth thee on the one cheek,.... The right cheek,
offer also the other; the left cheek, by turning it to him, that he may smite that likewise, if he thinks fit: by which proverbial expression, Christ teaches patience in bearing injuries and affronts, and not to seek private revenge; but rather, suffer more, than indulge such a temper; and for the same purpose is what follows urged:
and him that taketh away thy cloak, forbid not to take thy coat also: the phrase is inverted in Matthew; See Gill on Mt 5:39. See Gill on Mt 5:40.
John Wesley
6:29 To him that smiteth thee on the cheek - Taketh away thy cloak - These seem to be proverbial expressions, to signify an invasion of the tenderest points of honour and property. Offer the other - Forbid not thy coat - That is, rather yield to his repeating the affront or injury, than gratify resentment in righting your self; in any method not becoming Christian love. Mt 5:39.
6:306:30: Ամենայնի՝ որ խնդրէ ՚ի քէն՝ տո՛ւր, եւ զոր ինչ հանէ ոք ՚ի քէն՝ մի՛ պահանջեր[1116]։ [1116] Ոմանք. Ամենայն որ խնդրէ ոք ՚ի քէն։
30 Ամէն մարդու, որ քեզնից ուզում է, տո՛ւր, եւ ինչ որ մէկը քեզնից վերցնի, ետ մի՛ պահանջիր:
30 Ամէն ինչ, որ քեզմէ կ’ուզէ՝ տուր ու քու բաներդ առնողէն զանոնք մի՛ պահանջեր։
Ամենայնի որ խնդրէ ի քէն` տուր, եւ զոր ինչ հանէ ոք ի քէն` մի՛ պահանջեր:

6:30: Ամենայնի՝ որ խնդրէ ՚ի քէն՝ տո՛ւր, եւ զոր ինչ հանէ ոք ՚ի քէն՝ մի՛ պահանջեր[1116]։
[1116] Ոմանք. Ամենայն որ խնդրէ ոք ՚ի քէն։
30 Ամէն մարդու, որ քեզնից ուզում է, տո՛ւր, եւ ինչ որ մէկը քեզնից վերցնի, ետ մի՛ պահանջիր:
30 Ամէն ինչ, որ քեզմէ կ’ուզէ՝ տուր ու քու բաներդ առնողէն զանոնք մի՛ պահանջեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:3030: Всякому, просящему у тебя, давай, и от взявшего твое не требуй назад.
6:30  παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει.
6:30. παντὶ (Unto-all) αἰτοῦντί (unto-appealing-unto) σε (to-thee) δίδου, (thou-should-give,"καὶ (and) ἀπὸ (off) τοῦ (of-the-one) αἴροντος (of-lifting) τὰ (to-the-ones) σὰ ( to-thine ) μὴ (lest) ἀπαίτει. (thou-should-appeal-off-unto)
6:30. omni autem petenti te tribue et qui aufert quae tua sunt ne repetasGive to every one that asketh thee: and of him that taketh away thy goods, ask them not again.
30. Give to every one that asketh thee; and of him that taketh away thy goods ask them not again.
6:30. But distribute to all who ask of you. And do not ask again of him who takes away what is yours.
6:30. Give to every man that asketh of thee; and of him that taketh away thy goods ask [them] not again.
Give to every man that asketh of thee; and of him that taketh away thy goods ask [them] not again:

30: Всякому, просящему у тебя, давай, и от взявшего твое не требуй назад.
6:30  παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει.
6:30. omni autem petenti te tribue et qui aufert quae tua sunt ne repetas
Give to every one that asketh thee: and of him that taketh away thy goods, ask them not again.
6:30. But distribute to all who ask of you. And do not ask again of him who takes away what is yours.
6:30. Give to every man that asketh of thee; and of him that taketh away thy goods ask [them] not again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: (См. Мф V, 42). - Не требуй, - т. е. подожди, когда он отдаст сам. Если тот не платит, значит, ему нечем заплатить.
Adam Clarke: Commentary on the Bible - 1831
6:30: Ask them not again - Or, Do not beg them off. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. "When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irritated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy." Of such as these, and of all merciless creditors, who even sell the tools and bed of a poor man, it may be very truly said: -
Tristius haud illis monstrum, nec saevior ulla
Pestis et ira deum Stygiis sese extulit undis: -
Diripiunt dapes, contactaque omnia faedant Immundo: -
Virg. Aen. iii. ver. 214
"Monsters more fierce offended heaven ne'er sent
From hell's abyss, for human punishment: -
They snatch the meat, defiling all they find."
Dryden
However, it is probable that what is here spoken relates to requiring a thing speedily that had been lent, while the reason for borrowing it still continues. In Ecclus. 20:15, it is a part of the character of a very bad man, that to-day he lendeth, and tomorrow will he ask it again. From Luk 6:27 to Luk 6:30 our blessed Lord gives us directions how to treat our enemies.
1. Wish them well.
2. Do them good.
3. Speak as well of them as possible.
4. Be an instrument of procuring them good from others; use your influence in their behalf.
5. Suffer patiently from them contempt and ill treatment.
6. Give up your goods rather than lose your meekness and charity towards them.
The retaliation of those who hearken not to their own passion, but to Christ, consists in doing more good than they receive evil. Ever since our blessed Savior suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel.
Albert Barnes: Notes on the Bible - 1834
6:30
See Mat 5:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: Give: Luk 6:38, Luk 11:41, Luk 12:33, Luk 18:22; Deu 15:7-10; Psa 41:1, Psa 112:9; Pro 3:27, Pro 3:28; Pro 11:24, Pro 11:25, Pro 19:17, Pro 21:26, Pro 22:9; Eze 11:1, Eze 11:2; Isa 58:7-10; Ecc 8:16; Mat 5:42-48; Act 20:35; Co2 8:9, Co2 9:6-14; Eph 4:28
and: Exo 22:26, Exo 22:27; Neh. 5:1-19; Mat 6:12, Mat 18:27-30, Mat 18:35
John Gill
6:30 And give to every man that asketh,.... See Gill on Mt 5:42.
And of him that taketh away thy goods; not by force, but by consent, having either lent them, or sold them to him: for if they were taken away by force, the person so taking them was to be deemed a thief and a robber, and to be treated as such; but one that takes them by agreement, and is not able to make a return of them, or to give a valuable consideration for them, of such an one ask them not again: do not exact or demand them, but give him a release, as the law requires, in Deut 15:2 which seems to be respected here; and where the same word is used by the Septuagint, as here.
John Wesley
6:30 Give to every one - Friend or enemy, what thou canst spare, and he really wants: and of him that taketh away thy goods - By borrowing, if he be insolvent, ask them not again. Mt 5:42.
6:316:31: Եւ որպէս կամիք թէ արասցեն ձեզ մարդիկ, ա՛յնպէս արասջիք եւ դուք նոցա։
31 Եւ ինչպէս կամենում էք, որ անեն ձեզ մարդիկ, այնպէս արէ՛ք եւ դուք նրանց:
31 Ինչպէս կ’ուզէք որ մարդիկ ձեզի ընեն, դուք ալ անոնց այնպէս ըրէք։
Եւ որպէս կամիք թէ արասցեն ձեզ մարդիկ, այնպէս արասջիք եւ դուք նոցա:

6:31: Եւ որպէս կամիք թէ արասցեն ձեզ մարդիկ, ա՛յնպէս արասջիք եւ դուք նոցա։
31 Եւ ինչպէս կամենում էք, որ անեն ձեզ մարդիկ, այնպէս արէ՛ք եւ դուք նրանց:
31 Ինչպէս կ’ուզէք որ մարդիկ ձեզի ընեն, դուք ալ անոնց այնպէս ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:3131: И как хотите, чтобы с вами поступали люди, так и вы поступайте с ними.
6:31  καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως.
6:31. καὶ (And) καθὼς (down-as) θέλετε (ye-determine) ἵνα (so) ποιῶσιν (they-might-do-unto) ὑμῖν (unto-ye,"οἱ (the-ones) ἄνθρωποι, (mankinds,"ποιεῖτε (ye-should-do-unto) αὐτοῖς (unto-them) ὁμοίως. (unto-along-belonged)
6:31. et prout vultis ut faciant vobis homines et vos facite illis similiterAnd as you would that men should do to you, do you also to them in like manner.
31. And as ye would that men should do to you, do ye also to them likewise.
6:31. And exactly as you would want people to treat you, treat them also the same.
6:31. And as ye would that men should do to you, do ye also to them likewise.
And as ye would that men should do to you, do ye also to them likewise:

31: И как хотите, чтобы с вами поступали люди, так и вы поступайте с ними.
6:31  καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως.
6:31. et prout vultis ut faciant vobis homines et vos facite illis similiter
And as you would that men should do to you, do you also to them in like manner.
6:31. And exactly as you would want people to treat you, treat them also the same.
6:31. And as ye would that men should do to you, do ye also to them likewise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: См. Мф VII, 12.
Albert Barnes: Notes on the Bible - 1834
6:31
See Mat 7:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:31: Mat 7:12, Mat 22:39; Gal 5:14; Jam 2:8-16
John Gill
6:31 And as ye would that men should do to you,.... In matters of justice and beneficence were they in your case, and you in theirs;
do ye also to them likewise: a golden rule this, agreeably to the light of nature, and divine revelation, and is the sum and substance of the law and prophets; See Gill on Mt 7:12.
John Wesley
6:31 Mt 7:12.
6:326:32: Եւ եթէ սիրէք դուք զսիրելիս ձեր, զի՞նչ շնորհ է ձեր. զի եւ մեղաւորք սիրեն զսիրելիս իւրեանց[1117]։ [1117] Յոմանս պակասի. Եւ եթէ սիրէք դուք։
32 Եւ եթէ դուք ձեզ սիրողներին սիրէք, ո՞րն է ձեր արած շնորհը, որովհետեւ մեղաւորներն էլ են սիրում իրենց սիրողներին:
32 Եթէ դուք ձեզ սիրողները սիրէք, ի՞նչ շնորհք կ’ունենաք. վասն զի մեղաւորներն ալ կը սիրեն զիրենք սիրողները։
Եւ եթէ սիրէք դուք զսիրելիս ձեր, զի՞նչ շնորհ է ձեր, զի եւ մեղաւորք սիրեն զսիրելիս իւրեանց:

6:32: Եւ եթէ սիրէք դուք զսիրելիս ձեր, զի՞նչ շնորհ է ձեր. զի եւ մեղաւորք սիրեն զսիրելիս իւրեանց[1117]։
[1117] Յոմանս պակասի. Եւ եթէ սիրէք դուք։
32 Եւ եթէ դուք ձեզ սիրողներին սիրէք, ո՞րն է ձեր արած շնորհը, որովհետեւ մեղաւորներն էլ են սիրում իրենց սիրողներին:
32 Եթէ դուք ձեզ սիրողները սիրէք, ի՞նչ շնորհք կ’ունենաք. վասն զի մեղաւորներն ալ կը սիրեն զիրենք սիրողները։
zohrab-1805▾ eastern-1994▾ western am▾
6:3232: И если любите любящих вас, какая вам за то благодарность? ибо и грешники любящих их любят.
6:32  καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν.
6:32. καὶ (And) εἰ (if) ἀγαπᾶτε (ye-excess-off-unto) τοὺς (to-the-ones) ἀγαπῶντας ( to-excessing-off-unto ) ὑμᾶς, (to-ye,"ποία (whither-belonged) ὑμῖν (unto-ye) χάρις (a-granting) ἐστίν; (it-be?"καὶ (And) γὰρ (therefore) οἱ (the-ones) ἁμαρτωλοὶ ( un-adjusted-along ) τοὺς (to-the-ones) ἀγαπῶντας ( to-excessing-off-unto ) αὐτοὺς (to-them) ἀγαπῶσιν. (they-excess-off-unto)
6:32. et si diligitis eos qui vos diligunt quae vobis est gratia nam et peccatores diligentes se diliguntAnd if you love them that love you, what thanks are to you? For sinners also love those that love them.
32. And if ye love them that love you, what thank have ye? for even sinners love those that love them.
6:32. And if you love those who love you, what credit is due to you? For even sinners love those who love them.
6:32. For if ye love them which love you, what thank have ye? for sinners also love those that love them.
For if ye love them which love you, what thank have ye? for sinners also love those that love them:

32: И если любите любящих вас, какая вам за то благодарность? ибо и грешники любящих их любят.
6:32  καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν.
6:32. et si diligitis eos qui vos diligunt quae vobis est gratia nam et peccatores diligentes se diligunt
And if you love them that love you, what thanks are to you? For sinners also love those that love them.
6:32. And if you love those who love you, what credit is due to you? For even sinners love those who love them.
6:32. For if ye love them which love you, what thank have ye? for sinners also love those that love them.
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
32-36: См. Мф V, 46-48. Речь Христа о бескорыстии в делах любви у ев. Луки приведена в более полном виде, чем у ев. Матфея. - Какая вам благодарность? Т. е. оценит ли высоко ваше дело Бог? - Грешники - необращенные ко Христу люди, те, которые руководятся в своих делах соображениями эгоистическими. - Не ожидая ничего - т. е. не ожидая возмещения своих трат. Некоторые толкователи, впрочем, выражение mhden apepizonteV, на основании того, как оно употребляется в позднейшем греческом языке, переводят так: "ни в чем не отчаиваясь", т. е. не считая свое добро безвозвратно потерянным - потому что награда за него будет дана Богом: "и будет вам награда великая..." - Будете сынами Всевышнего - см. Мф V, 45. Ев. Лука это "сыновство" изображает как награду, тогда как у ев. Матфея оно является результатом любви к врагам, если ее будут проявлять ученики Христа. - Ибо Он благ... Надежду на Богосыновство в Царстве Мессии могут иметь только те, которые в этой, временной, жизни поступают так же, как делает в отношении ко всем людям Бог: они по делам своим и теперь походят на отца своего - Бога (ср. 1Ин. V, 1). - Милосерды - у ев. Матфея "совершенны" (V, 48). Ев. Лука заменил последнее выражение другим ввиду того, что далее он говорит о делах милосердия.
Adam Clarke: Commentary on the Bible - 1831
6:32: For sinners also love those that love them - I believe the word ἁμαρτωλοι is used by St. Luke in the same sense in which τελωναι, tax-gatherers, is used by St. Matthew, Mat 5:46, Mat 5:47, and signifies heathens; not only men who have no religion, but men who acknowledge none. The religion of Christ not only corrects the errors and reforms the disorders of the fallen nature of man, but raises it even above itself: it brings it near to God; and, by universal love, leads it to frame its conduct according to that of the Sovereign Being. "A man should tremble who finds nothing in his life besides the external part of religion, but what may be found in the life of a Turk or a heathen." The Gospel of the grace of God purifies and renews the heart, causing it to resemble that Christ through whom the grace came. See the note on Luk 7:37.
Albert Barnes: Notes on the Bible - 1834
6:32-36
See Mat 5:46-48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:32: if: Mat 5:46, Mat 5:47
what: Pe1 2:19, Pe1 2:20
Geneva 1599
6:32 For if ye love them which love you, (g) what thank have ye? for sinners also love those that love them.
(g) What is there in this your work that is to be accounted of? For if you look to have reward by loving, seek those rewards which are indeed rewards: love your enemies, and so will you show to the world that you look for those rewards which come from God.
John Gill
6:32 For if ye love them which love you, what thank have ye?.... Or, "what grace have ye?" this is no fruit, nor evidence of grace, nor any exercise of the true grace of love; nor is it any favour conferred upon the object loved, which deserves the respect shown, nor can any reward be expected for such treatment: and thus it is expressed in Matthew, "what reward have ye?" and the Arabic version renders it so here:
for sinners also love those who love them: men that are destitute of the grace of God, profligate sinners, even the worst of them, such as publicans, do this; See Gill on Mt 5:46.
John Wesley
6:32 It is greatly observable, our Lord has so little regard for one of the highest instances of natural virtue, namely, the returning love for love, that he does not account it even to deserve thanks. For even sinners, saith he, do the same: men who do not regard God at all. Therefore he may do this, who has not taken one step in Christianity.
6:336:33: Եւ եթէ բարի՛ առնէք բարերարաց ձերոց, ո՞ր շնորհ է ձեր. զի եւ մեղաւո՛րք զնոյն գործեն։
33 Եւ եթէ ձեր բարերարներին բարութիւն անէք, ո՞րն է ձեր արած շնորհը, որովհետեւ մեղաւորներն էլ նոյնն են անում:
33 Եթէ դուք ձեզի բարիք ընողներուն բարիք ընէք, ի՞նչ շնորհք կ’ունենաք. վասն զի մեղաւորներն ալ նոյն բանը կ’ընեն։
Եւ եթէ բարի առնէք բարերարաց ձերոց, ո՞ր շնորհ է ձեր, զի եւ մեղաւորք զնոյն գործեն:

6:33: Եւ եթէ բարի՛ առնէք բարերարաց ձերոց, ո՞ր շնորհ է ձեր. զի եւ մեղաւո՛րք զնոյն գործեն։
33 Եւ եթէ ձեր բարերարներին բարութիւն անէք, ո՞րն է ձեր արած շնորհը, որովհետեւ մեղաւորներն էլ նոյնն են անում:
33 Եթէ դուք ձեզի բարիք ընողներուն բարիք ընէք, ի՞նչ շնորհք կ’ունենաք. վասն զի մեղաւորներն ալ նոյն բանը կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:3333: И если делаете добро тем, которые вам делают добро, какая вам за то благодарность? ибо и грешники то же делают.
6:33  καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν.
6:33. καὶ (And) [γὰρ] "[therefore]"ἐὰν (if-ever) ἀγαθοποιῆτε (ye-might-do-good-unto) τοὺς (to-the-ones) ἀγαθοποιοῦντας ( to-doing-good-unto ) ὑμᾶς, (to-ye,"ποία (whither-belonged) ὑμῖν (unto-ye) χάρις (a-granting) ἐστίν; (it-be?"καὶ (And) οἱ (the-ones) ἁμαρτωλοὶ ( un-adjusted-along ) τὸ (to-the-one) αὐτὸ (to-it) ποιοῦσιν. (they-do-unto)
6:33. et si benefeceritis his qui vobis benefaciunt quae vobis est gratia siquidem et peccatores hoc faciuntAnd if you do good to them who do good to you, what thanks are to you? For sinners also do this.
33. And if ye do good to them that do good to you, what thank have ye? for even sinners do the same.
6:33. And if you will do good to those who do good to you, what credit is due to you? Indeed, even sinners behave this way.
6:33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same:

33: И если делаете добро тем, которые вам делают добро, какая вам за то благодарность? ибо и грешники то же делают.
6:33  καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν.
6:33. et si benefeceritis his qui vobis benefaciunt quae vobis est gratia siquidem et peccatores hoc faciunt
And if you do good to them who do good to you, what thanks are to you? For sinners also do this.
6:33. And if you will do good to those who do good to you, what credit is due to you? Indeed, even sinners behave this way.
6:33. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
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John Gill
6:33 And if ye do good to them which do good to you,.... As one good turn deserves another:
what thank have ye? what grace or goodness is there in such an action? what glory or merit is there in it?
for sinners also do even the same: wherefore no man should conclude himself a righteous man, or better than sinners, on such an account: this is to be found among the worst of men, and is natural to them, unless they are brutes indeed, to be kind to such as are kind to them. And yet, this was the whole of the doctrine of the Jews about doing good to men: for so they say (u),
"an Israelite is obliged to do good to an Israelite his companion, and to lend without usury: this is kindness and goodness, and a greater good it is than a gift; for many men are ashamed to take a gift, and are not ashamed to take a loan: but not so an Israelite to a Gentile; for he is not bound to do good, or show kindness to him, or to lend him his money freely; for many of them hate the Israelites; but it must be owned, that if a Gentile does a kindness, or good, to an Israelite; the Israelite is also bound to show kindness to him, and do him good.''
In direct opposition to such narrow sentiments does our Lord deliver himself in this, and the following verses.
(u) Kimchi in Psal. xv. apud Huls. Theolog. Jud. par. 1. p. 420.
6:346:34: Եւ եթէ տայք փո՛խ այնոցիկ՝ յորոց ա՛կն ունիք առնուլ, ո՞ր շնորհ է ձեր. քանզի եւ մեղաւո՛րք մեղաւորաց փոխ տան, զի առցեն անդէն զկշիռն[1118]։ [1118] Ոմանք. Ակն ունիցիք առ՛՛։ Բազումք. Անդրէն զկշիռն։
34 Եւ եթէ փոխ էք տալիս նրանց, որոնցից յետ առնելու ակնկալութիւն ունէք, ո՞րն է ձեր արած շնորհը, որովհետեւ մեղաւորներն էլ են փոխ տալիս մեղաւորներին, որպէսզի նոյն չափով յետ առնեն:
34 Եթէ այնպիսի մարդոց փոխ տաք՝ որոնցմէ յոյս ունիք ետ առնելու. ի՞նչ շնորհք կ’ունենաք. վասն զի մեղաւորներն ալ մեղաւորներուն փոխ կու տան, որպէս զի նոյն չափով ետ առնեն։
Եւ եթէ տայք փոխ այնոցիկ յորոց ակն ունիք առնուլ, ո՞ր շնորհ է ձեր, քանզի եւ մեղաւորք մեղաւորաց փոխ տան, զի առցեն անդէն զկշիռն:

6:34: Եւ եթէ տայք փո՛խ այնոցիկ՝ յորոց ա՛կն ունիք առնուլ, ո՞ր շնորհ է ձեր. քանզի եւ մեղաւո՛րք մեղաւորաց փոխ տան, զի առցեն անդէն զկշիռն[1118]։
[1118] Ոմանք. Ակն ունիցիք առ՛՛։ Բազումք. Անդրէն զկշիռն։
34 Եւ եթէ փոխ էք տալիս նրանց, որոնցից յետ առնելու ակնկալութիւն ունէք, ո՞րն է ձեր արած շնորհը, որովհետեւ մեղաւորներն էլ են փոխ տալիս մեղաւորներին, որպէսզի նոյն չափով յետ առնեն:
34 Եթէ այնպիսի մարդոց փոխ տաք՝ որոնցմէ յոյս ունիք ետ առնելու. ի՞նչ շնորհք կ’ունենաք. վասն զի մեղաւորներն ալ մեղաւորներուն փոխ կու տան, որպէս զի նոյն չափով ետ առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:3434: И если взаймы даёте тем, от которых надеетесь получить обратно, какая вам за то благодарность? ибо и грешники дают взаймы грешникам, чтобы получить обратно столько же.
6:34  καὶ ἐὰν δανίσητε παρ᾽ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα.
6:34. καὶ (And) ἐὰν (if-ever) δανίσητε (ye-might-have-lent-to) παρ' (beside) ὧν ( of-which ) ἐλπίζετε (ye-expect-to) λαβεῖν, (to-have-had-taken,"ποία (whither-belonged) ὑμῖν (unto-ye) χάρις (a-granting) [ἐστίν]; "[it-be]?"καὶ (And) ἁμαρτωλοὶ ( un-adjusted-along ) ἁμαρτωλοῖς ( unto-un-adjusted-along ) δανίζουσιν (they-lend-to) ἵνα (so) ἀπολάβωσιν (they-might-have-had-taken-off) τὰ (to-the-ones) ἴσα . ( to-samed )
6:34. et si mutuum dederitis his a quibus speratis recipere quae gratia est vobis nam et peccatores peccatoribus fenerantur ut recipiant aequaliaAnd if you lend to them of whom you hope to receive, what thanks are to you? For sinners also lend to sinners, for to receive as much.
34. And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much.
6:34. And if you will loan to those from whom you hope to receive, what credit is due to you? For even sinners lend to sinners, in order to receive the same in return.
6:34. And if ye lend [to them] of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
And if ye lend [to them] of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again:

34: И если взаймы даёте тем, от которых надеетесь получить обратно, какая вам за то благодарность? ибо и грешники дают взаймы грешникам, чтобы получить обратно столько же.
6:34  καὶ ἐὰν δανίσητε παρ᾽ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα.
6:34. et si mutuum dederitis his a quibus speratis recipere quae gratia est vobis nam et peccatores peccatoribus fenerantur ut recipiant aequalia
And if you lend to them of whom you hope to receive, what thanks are to you? For sinners also lend to sinners, for to receive as much.
6:34. And if you will loan to those from whom you hope to receive, what credit is due to you? For even sinners lend to sinners, in order to receive the same in return.
6:34. And if ye lend [to them] of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
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Adam Clarke: Commentary on the Bible - 1831
6:34: Of whom ye hope to receive - Or, whom ye expect to return it. "To make our neighbor purchase, in any way, the assistance which we give him, is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:34: Luk 6:35, Luk 14:12-14; Deu 15:8-11; Mat 5:42
John Gill
6:34 And if ye lend to them of whom ye hope to receive,.... The same again, as from their brethren the Jews; or usury, as from the Gentiles:
what thank have ye? and yet they looked upon this, in the first instance of it, as a very great kindness, and act of goodness, as appears from the above citation:
for sinners also lend to sinners, to receive as much again; or "what is equal", and answerable to what they have lent them; that is, the same, or what is equivalent to it.
6:356:35: Բայց սիրեցէ՛ք զթշնամիս ձեր, եւ բարի՛ արարէք ատելեաց ձերոց, եւ տո՛ւք փոխ՝ ուստի ո՛չ ակն ունիցիք առնուլ. եւ եղիցին վարձք ձեր բազում, եւ եղիջի՛ք որդիք Բարձրելոյ. զի նա՝ քա՛ղցր է ՚ի վերայ չարաց եւ ապաշնորհաց[1119]։ [1119] Ոմանք համեմատ մերումս օրինակի գրեն աստէն. ապաշնոհաց։
35 Բայց դուք սիրեցէ՛ք ձեր թշնամիներին եւ բարութի՛ւն արէք ձեզ ատողներին ու փո՛խ տուէք նրան, ումից յետ առնելու ակնկալութիւն չունէք: Եւ ձեր վարձը շատ կը լինի, եւ դուք Բարձրեալի որդիները կը լինէք, որովհետեւ նա բարեհաճ է չարերի եւ ապերախտների հանդէպ:
35 Այլ սիրեցէք դուք ձեր թշնամիները ու բարիք ըրէք եւ փոխ տուէք առանց փոխարէնը բան մը սպասելու եւ ձեր վարձքը շատ պիտի ըլլայ ու Բարձրեալին որդիները պիտի ըլլաք, վասն զի անիկա բարերար է ապերախտներուն ու չարերուն։
Բայց սիրեցէք զթշնամիս ձեր, եւ բարի արարէք [35]ատելեաց ձերոց``. եւ տուք փոխ` ուստի ոչ ակն ունիցիք առնուլ. եւ եղիցին վարձք ձեր բազում, եւ եղիջիք որդիք Բարձրելոյ. զի նա քաղցր է ի վերայ չարաց եւ ապաշնորհաց:

6:35: Բայց սիրեցէ՛ք զթշնամիս ձեր, եւ բարի՛ արարէք ատելեաց ձերոց, եւ տո՛ւք փոխ՝ ուստի ո՛չ ակն ունիցիք առնուլ. եւ եղիցին վարձք ձեր բազում, եւ եղիջի՛ք որդիք Բարձրելոյ. զի նա՝ քա՛ղցր է ՚ի վերայ չարաց եւ ապաշնորհաց[1119]։
[1119] Ոմանք համեմատ մերումս օրինակի գրեն աստէն. ապաշնոհաց։
35 Բայց դուք սիրեցէ՛ք ձեր թշնամիներին եւ բարութի՛ւն արէք ձեզ ատողներին ու փո՛խ տուէք նրան, ումից յետ առնելու ակնկալութիւն չունէք: Եւ ձեր վարձը շատ կը լինի, եւ դուք Բարձրեալի որդիները կը լինէք, որովհետեւ նա բարեհաճ է չարերի եւ ապերախտների հանդէպ:
35 Այլ սիրեցէք դուք ձեր թշնամիները ու բարիք ըրէք եւ փոխ տուէք առանց փոխարէնը բան մը սպասելու եւ ձեր վարձքը շատ պիտի ըլլայ ու Բարձրեալին որդիները պիտի ըլլաք, վասն զի անիկա բարերար է ապերախտներուն ու չարերուն։
zohrab-1805▾ eastern-1994▾ western am▾
6:3535: Но вы любите врагов ваших, и благотворите, и взаймы давайте, не ожидая ничего; и будет вам награда великая, и будете сынами Всевышнего; ибо Он благ и к неблагодарным и злым.
6:35  πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.
6:35. πλὴν (To-beyond,"ἀγαπᾶτε (ye-should-excess-off-unto) τοὺς (to-the-ones) ἐχθροὺς ( to-en-emnitied ) ὑμῶν (of-ye) καὶ (and) ἀγαθοποιεῖτε (ye-should-do-good-unto) καὶ (and) δανίζετε (ye-should-lend-to) μηδὲν (to-lest-moreover-one) ἀπελπίζοντες : ( expecting-off-to ) καὶ (and) ἔσται ( it-shall-be ) ὁ (the-one) μισθὸς (a-pay) ὑμῶν (of-ye) πολύς, (much,"καὶ (and) ἔσεσθε ( ye-shall-be ) υἱοὶ (sons) Ὑψίστου, (of-Most-over,"ὅτι (to-which-a-one) αὐτὸς (it) χρηστός (afforded) ἐστιν (it-be) ἐπὶ (upon) τοὺς (to-the-ones) ἀχαρίστους ( to-un-grantable ) καὶ (and) πονηρούς . ( to-en-necessitated )
6:35. verumtamen diligite inimicos vestros et benefacite et mutuum date nihil desperantes et erit merces vestra multa et eritis filii Altissimi quia ipse benignus est super ingratos et malosBut love ye your enemies: do good, and lend, hoping for nothing thereby: and your reward shall be great, and you shall be the sons of the Highest. For he is kind to the unthankful and to the evil.
35. But love your enemies, and do good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil.
6:35. So truly, love your enemies. Do good, and lend, hoping for nothing in return. And then your reward will be great, and you will be sons of the Most High, for he himself is kind to the ungrateful and to the wicked.
6:35. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.
But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil:

35: Но вы любите врагов ваших, и благотворите, и взаймы давайте, не ожидая ничего; и будет вам награда великая, и будете сынами Всевышнего; ибо Он благ и к неблагодарным и злым.
6:35  πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.
6:35. verumtamen diligite inimicos vestros et benefacite et mutuum date nihil desperantes et erit merces vestra multa et eritis filii Altissimi quia ipse benignus est super ingratos et malos
But love ye your enemies: do good, and lend, hoping for nothing thereby: and your reward shall be great, and you shall be the sons of the Highest. For he is kind to the unthankful and to the evil.
6:35. So truly, love your enemies. Do good, and lend, hoping for nothing in return. And then your reward will be great, and you will be sons of the Most High, for he himself is kind to the ungrateful and to the wicked.
6:35. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:35: Love ye your enemies - This is the most sublime precept ever delivered to man: a false religion durst not give a precept of this nature, because, with out supernatural influence, it must be for ever impracticable. In these words of our blessed Lord we see the tenderness, sincerity, extent, disinterestedness, pattern, and issue of the love of God dwelling in man: a religion which has for its foundation the union of God and man in the same person, and the death of this august being for his enemies; which consists on earth in a reconciliation of the Creator with his creatures, and which is to subsist in heaven only in the union of the members with the head: could such a religion as this ever tolerate hatred in the soul of man, even to his most inveterate foe?
Lend, hoping for nothing again - Μηδεν απελπιζοντες. The rabbins say, he who lends without usury, God shall consider him as having observed every precept. Bishop Pearce thinks that, instead of μηδεν we should read μηδενα with the Syriac, later Arabic, and later Persic; and as απελπιζειν signifies to despair, or cause to despair, the meaning is, not cutting off the hope (of longer life) of any man, neminis spem amputantes, by denying him those things which he requests now to preserve him from perishing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:35: love: Luk 6:27-31; Lev 25:35-37; Psa 37:26, Psa 112:5; Pro 19:17, Pro 22:9; Rom 5:8-10; Co2 8:9
and ye: Mat 5:44, Mat 5:45; Joh 13:35, Joh 15:8; Jo1 3:10-14, Jo1 4:7-11
for: Psa 145:9; Act 14:17
Geneva 1599
6:35 But love ye your enemies, and do good, and lend, (h) hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.
(h) When you will lend, do it only to benefit and please with it, and not with the hope of receiving the principal again.
John Gill
6:35 But love ye your enemies,.... As before urged in Lk 6:27
and do good and lend; not to your friends only, but to your enemies;
hoping for nothing again; either principal or interest, despairing of seeing either; lending to such persons, from whom, in all appearance, it is never to be expected again. The Persic version renders it, "that ye may not cause any to despair": and the Syriac version, "that ye may not cut off", or "cause to cease the hope of men"; and the Arabic version, "that ye do not deceive the hope of any" that is, by sending such away, without lending to them, who come big with expectations of succeeding:
and your reward shall be great: God will bless you in your worldly substance here, and will not forget your beneficence hereafter:
and ye shall be the children of the Highest: that is of God; one of whose names is "the Most High"; Ps 82:6 the meaning is, that such who from principles of grace, and with right views do such acts of kindness and beneficence to their fellow creatures and Christians, shall be, made manifest, and declared to be the children of God; since they will appear to be born of him, and made partakers of the divine nature, and bear a resemblance to him, by their imitating him:
for he is kind to the unthankful and to the evil; by causing his sun to rise, and his rain to fall on them, as on the righteous and the good; for as Jews (w) observe,
"there is no difference with him, whether on the right hand or the left; for he is gracious, and does good, even to the ungodly.''
And elsewhere they say (x), that
"he does good, and feeds the righteous and the ungodly.''
(w) R. Abraham ben Dior in Sepher Jetzira, p. 19. (x) Zohar in Exod. fol. 69. 2, 3.
6:366:36: Եւ եղերո՛ւք գթա՛ծք՝ որպէս եւ Հայրն ձեր գթա՛ծ է[1120]։ [1120] Յոմանս պակասի. Եւ եղերուք։
36 Գթասի՛րտ եղէք, ինչպէս որ ձեր Հայրը գթասիրտ է»:
36 Ուրեմն գթած եղէք, ինչպէս ձեր Հայրն ալ գթած է’»։
Եղերուք գթածք, որպէս եւ Հայրն ձեր գթած է:

6:36: Եւ եղերո՛ւք գթա՛ծք՝ որպէս եւ Հայրն ձեր գթա՛ծ է[1120]։
[1120] Յոմանս պակասի. Եւ եղերուք։
36 Գթասի՛րտ եղէք, ինչպէս որ ձեր Հայրը գթասիրտ է»:
36 Ուրեմն գթած եղէք, ինչպէս ձեր Հայրն ալ գթած է’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3636: Итак, будьте милосерды, как и Отец ваш милосерд.
6:36  γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν.
6:36. Γίνεσθε ( Ye-should-become ) οἰκτίρμονες ( sympathied-of ) καθὼς (down-as) ὁ (the-one) πατὴρ (a-Father) ὑμῶν (of-ye) οἰκτίρμων (sympathied-of) ἐστίν: (it-be)
6:36. estote ergo misericordes sicut et Pater vester misericors estBe ye therefore merciful, as your Father also is merciful.
36. Be ye merciful, even as your Father is merciful.
6:36. Therefore, be merciful, just as your Father is also merciful.
6:36. Be ye therefore merciful, as your Father also is merciful.
Be ye therefore merciful, as your Father also is merciful:

36: Итак, будьте милосерды, как и Отец ваш милосерд.
6:36  γίνεσθε οἰκτίρμονες καθὼς [καὶ] ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν.
6:36. estote ergo misericordes sicut et Pater vester misericors est
Be ye therefore merciful, as your Father also is merciful.
6:36. Therefore, be merciful, just as your Father is also merciful.
6:36. Be ye therefore merciful, as your Father also is merciful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:36: Be ye therefore merciful - Or, compassionate; οικτιρμονες, from οικτος, commiseration, which etymologists derive from εικω to give place, yield, because we readily concede those things which are necessary to them whom we commiserate. As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy. See on Mat 5:7 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:36: Mat 5:48; Eph 4:31, Eph 5:1, Eph 5:2; Pe1 1:15, Pe1 1:16
John Gill
6:36 Be ye therefore merciful,.... Tenderhearted, kind, beneficent to all men, friends and foes:
as your Father also is merciful; that is your Father which is in heaven; who is good to all, and his tender mercies are over all his works: nothing is more common in Zohar (y), and the Talmud (z) than to express the Divine Being by no other name, than "the Merciful"; "the Merciful said" so, and so; that is, God: and so the Arabians generally begin their books and chapters with these words, "in the name of God, exceeding merciful", or "the merciful commiserator": a saying much like to this in the text, is the Targum of Jonathan, on Lev 22:28.
"O my people, the children of "Israel, as your father", "is merciful" in heaven, so be ye merciful on earth.''
(y) Zohar in Lev. fol. 2. 2. & 9. 4. & 20. 1. & 22. 1. (z) T. Bab. Moed Katon, fol. 15. 2.
6:376:37: Մի՛ դատիք՝ եւ ո՛չ դատիցիք. մի՛ պատժէք՝ եւ ո՛չ պատժիցիք, արձակիցէ՛ք եւ արձակիցի՛ք[1121]։ [1121] Բազումք. Արձակեցէ՛ք եւ արձակիցիք։
37 «Մի՛ դատէք, որ Աստծուց չդատուէք, մի՛ դատապարտէք, եւ չպիտի դատապարտուէք, ներեցէ՛ք, եւ ներում պիտի գտնէք Աստծուց,
37 «Մի՛ դատէք ու պիտի չդատուիք։ Մի՛ դատապարտէք ու պիտի չդատապարտուիք։ Ներեցէ՛ք ու ձեզի պիտի ներուի։
Մի՛ դատիք եւ ոչ դատիցիք. մի՛ պատժէք եւ ոչ պատժիցիք, արձակեցէք եւ արձակիցիք:

6:37: Մի՛ դատիք՝ եւ ո՛չ դատիցիք. մի՛ պատժէք՝ եւ ո՛չ պատժիցիք, արձակիցէ՛ք եւ արձակիցի՛ք[1121]։
[1121] Բազումք. Արձակեցէ՛ք եւ արձակիցիք։
37 «Մի՛ դատէք, որ Աստծուց չդատուէք, մի՛ դատապարտէք, եւ չպիտի դատապարտուէք, ներեցէ՛ք, եւ ներում պիտի գտնէք Աստծուց,
37 «Մի՛ դատէք ու պիտի չդատուիք։ Մի՛ դատապարտէք ու պիտի չդատապարտուիք։ Ներեցէ՛ք ու ձեզի պիտի ներուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:3737: Не судите, и не будете судимы; не осуждайте, и не будете осуждены; прощайте, и прощены будете;
6:37  καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε·
6:37. καὶ (and) μὴ (lest) κρίνετε, (ye-should-separate,"καὶ (and) οὐ (not) μὴ (lest) κριθῆτε: (ye-might-have-been-separated) καὶ (and) μὴ (lest) καταδικάζετε, (ye-should-down-course-to,"καὶ (and) οὐ (not) μὴ (lest) καταδικασθῆτε. (ye-might-have-been-down-coursed-to) ἀπολύετε, (Ye-should-loose-off) καὶ (and) ἀπολυθήσεσθε: (ye-shall-be-loosed-off)
6:37. nolite iudicare et non iudicabimini nolite condemnare et non condemnabimini dimittite et dimitteminiJudge not: and you shall not be judged. Condemn not: and you shall not be condemned. Forgive: and you shall be forgiven.
37. And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released:
6:37. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
6:37. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:

37: Не судите, и не будете судимы; не осуждайте, и не будете осуждены; прощайте, и прощены будете;
6:37  καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε·
6:37. nolite iudicare et non iudicabimini nolite condemnare et non condemnabimini dimittite et dimittemini
Judge not: and you shall not be judged. Condemn not: and you shall not be condemned. Forgive: and you shall be forgiven.
6:37. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
6:37. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: (См. Мф VII, 1). Не осуждайте - выражение более сильное, чем "не судите": осуждать - значит не ограничиваться мелкими оскорбительными для другого замечаниями, произносимыми, может быть, про себя, не вслух, а произносить в слух других уничтожающее ближнего суждение, как что-то окончательное, как бы некий приговор.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

All these sayings of Christ we had before in Matthew; some of them in ch. vii., others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,

I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.

II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (v. 38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb. vi. 10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.

III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Judg. i. 7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.

IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (v. 39): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.

V. Christ's followers cannot expect better treatment in the world than their Master had, v. 40. Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master--dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.

VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, 42. 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.

VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.

1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, 44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa. xxxii. 6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13.

2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45. This we had, Matt. xii. 34, 35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, John ii. 8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, John iii. 31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.

VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.

1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21, 22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.

2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (v. 47-49), which shows,

(1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,--that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. vi. 19. They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.

(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.
Adam Clarke: Commentary on the Bible - 1831
6:37: Judge not - See on Mat 7:1 (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!"
Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished."
Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.
Albert Barnes: Notes on the Bible - 1834
6:37-42
See Mat 7:1-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:37: Judge: Isa 65:5; Mat 7:1; Rom 2:1, Rom 2:2, Rom 14:3, Rom 14:4, Rom 14:10-16; Co1 4:3-5; Jam 4:11, Jam 4:12
forgive: Luk 17:3, Luk 17:4; Mat 5:7, Mat 6:14, Mat 6:15, Mat 18:35; Mar 11:25, Mar 11:26; Co1 13:4-7; Eph 4:32; Col 3:13
Geneva 1599
6:37 (6) Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: (i) forgive, and ye shall be forgiven:
(6) Brotherly judgments must not proceed from curiosity nor rudeness nor malice, but they must be just, moderate and loving.
(i) He does not speak here of civil judgments, and therefore by the word "forgive" is meant that good nature which the Christians use in patiently suffering and pardoning wrongs.
John Gill
6:37 Judge not, and ye shall not be judged,.... See Gill on Mt 7:1.
Condemn not, and ye shall not be condemned; censure not men's persons, and judge not their state, or adjudge them to condemnation, for every offence in practice, or because they differ in principle, lest you should be treated in like manner by others; and especially, lest you should fall under the righteous censure, judgment, and condemnation of God:
forgive; offences and trespasses committed against you, bear with, and pass by injuries and affronts:
and ye shall be forgiven; of God; See Gill on Mt 6:14.
John Wesley
6:37 Mt 7:1.
Robert Jamieson, A. R. Fausset and David Brown
6:37 See on Mt 7:1-2; but this is much fuller and more graphic.
6:386:38: Տո՛ւք՝ եւ տացի՛ ձեզ. չափ բարւոք թաթաղուն շարժուն զեղուն՝ տացե՛ն ՚ի գոգս ձեր. նովին չափով որով չափէք՝ չափեսցի՛ ձեզ[1122]։ [1122] Ոմանք. Տացին ՚ի գոգս։
38 տուէ՛ք, եւ պիտի տրուի ձեզ. ձեր գոգը պիտի լցնեն առա՛տ չափով՝ թաթաղուն, շարժուն, զեղուն. այն չափով, որով չափում էք, նո՛ւյն չափով պիտի չափուի ձեզ համար»:
38 Տուէ՛ք ու ձեզի պիտի տրուի։ Աղէկ չափով՝ կոխուած, ցնցուած, լեփլեցուն պիտի տրուի ձեր գոգը. քանզի այն չափով՝ որով դուք կը չափէք, ձեզի պիտի չափուի»։
Տուք եւ տացի ձեզ. չափ բարւոք, թաթաղուն, շարժուն, զեղուն տացեն ի գոգս ձեր. նովին չափով որով չափէք` չափեսցի ձեզ:

6:38: Տո՛ւք՝ եւ տացի՛ ձեզ. չափ բարւոք թաթաղուն շարժուն զեղուն՝ տացե՛ն ՚ի գոգս ձեր. նովին չափով որով չափէք՝ չափեսցի՛ ձեզ[1122]։
[1122] Ոմանք. Տացին ՚ի գոգս։
38 տուէ՛ք, եւ պիտի տրուի ձեզ. ձեր գոգը պիտի լցնեն առա՛տ չափով՝ թաթաղուն, շարժուն, զեղուն. այն չափով, որով չափում էք, նո՛ւյն չափով պիտի չափուի ձեզ համար»:
38 Տուէ՛ք ու ձեզի պիտի տրուի։ Աղէկ չափով՝ կոխուած, ցնցուած, լեփլեցուն պիտի տրուի ձեր գոգը. քանզի այն չափով՝ որով դուք կը չափէք, ձեզի պիտի չափուի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:3838: давайте, и дастся вам: мерою доброю, утрясенною, нагнетенною и переполненною отсыплют вам в лоно ваше; ибо, какою мерою мерите, такою же отмерится и вам.
6:38  δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.
6:38. δίδοτε, (ye-should-give) καὶ (and) δοθήσεται (it-shall-be-given) ὑμῖν: (unto-ye) μέτρον (to-a-measure) καλὸν (to-seemly) πεπιεσμένον (to-having-had-come-to-be-compacted) σεσαλευμένον (to-having-had-come-to-be-undulated-of) ὑπερεκχυννόμενον (to-being-poured-out-over) δώσουσιν (they-shall-give) εἰς (into) τὸν (to-the-one) κόλπον (to-a-bosom) ὑμῶν: (of-ye) ᾧ (unto-which) γὰρ (therefore) μέτρῳ (unto-a-measure) μετρεῖτε (ye-measure-unto) ἀντιμετρηθήσεται (it-shall-be-ever-a-one-measured-unto) ὑμῖν. (unto-ye)
6:38. date et dabitur vobis mensuram bonam confersam et coagitatam et supereffluentem dabunt in sinum vestrum eadem quippe mensura qua mensi fueritis remetietur vobisGive: and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you shall mete withal, it shall be measured to you again.
38. give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again.
6:38. Give, and it will be given to you: a good measure, pressed down and shaken together and overflowing, they will place upon your lap. Certainly, the same measure that you use to measure out, will be used to measure back to you again.”
6:38. Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again:

38: давайте, и дастся вам: мерою доброю, утрясенною, нагнетенною и переполненною отсыплют вам в лоно ваше; ибо, какою мерою мерите, такою же отмерится и вам.
6:38  δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.
6:38. date et dabitur vobis mensuram bonam confersam et coagitatam et supereffluentem dabunt in sinum vestrum eadem quippe mensura qua mensi fueritis remetietur vobis
Give: and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you shall mete withal, it shall be measured to you again.
6:38. Give, and it will be given to you: a good measure, pressed down and shaken together and overflowing, they will place upon your lap. Certainly, the same measure that you use to measure out, will be used to measure back to you again.”
6:38. Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Доброю, - т. е. полною. - Утрясенною. - т. е. такою, в которой нет пустых пространств между сыпучими телами. - Нагнетенною - в которой насыпанное еще придавлено, чтобы можно было еще подсыпать сверху. - Переполненною - с которой хлеб уже сыплется. - Отсыплют - не люди и не Ангелы: глагол (dwsousin) поставлен безлично и указывает на божественное воздаяние. - В лоно - широкая пазуха, образующаяся от подпоясания поясом верхней одежды (ср. Иер XXXII, 18; Ис LXV, 6; Руфь III, 15). - Ибо какою мерою мерите, такою же отмерится вам. У ев. Матфея (VII, 2) это изречение относится только к возмездию за осуждение ближнего, у Луки же - к благодеяниям, которых должен ждать себе христианин-благодетель. Но так как благодеяния добрым людям Господь всегда посылает в преизбытке, то и здесь указывается, очевидно, не на количественное соответствие награды с подвигом, а только на несомненность получения ее.
Adam Clarke: Commentary on the Bible - 1831
6:38: Give, and it shall be given - "Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbor, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sovereignty over our persons and estates."
Men live in such a state of social union as renders mutual help necessary; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one another. In civil society men must, in order to taste a little tranquillity, resolve to bear something from their neighbors; they must suffer, pardon, and give up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this giving and forgiving spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, vengeance, and, in a word, a total dissolution of the mystical body of Christ. Thus our interest in both worlds calls loudly upon us to Give and to Forgive.
Bosom - Κολπον, or lap. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not contain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpretation given above, and to expose the ridiculous nature of covetousness. "When Croesus had promised to Alcmaeon as much gold as he could carry about his body at once, in order to improve the king's liberality to the best advantage, he put on a very wide tunic, (κιθωνα μεγαν), leaving a great space in the Bosom, κολπον βαθυν, and drew on the largest buskins he could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the buskins about his legs with as much gold as they could contain, and, having filled his whole Bosom, κολπον, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, etc." What a ridiculous figure must this poor sinner have cut, thus heavy laden with gold, and the love of money! See many other examples in Kypke and Raphelius. See also Psa 129:7; Pro 6:27; Pro 17:23.
The same measure that ye mete withal, it shall be measured to you again - The same words we find in the Jerusalem Targum on Gen 38:26. Our Lord therefore lays down a maxim which themselves allowed.
Albert Barnes: Notes on the Bible - 1834
6:38
Good measure - They shall give you good measure, or "full" measure.
Pressed down - As figs or grapes might be, and thus many more might be put into the measure.
Shaken together - To make it more compact, and thus to give more.
Running over - So full that the measure would overflow.
Shall men give - This is said to be the reward of "giving" to the poor and needy; and the meaning is that the man who is liberal will find others liberal to him in dealing with them, and when he is also in circumstances of want. A man who is himself kind to the poor - who has that "character" established - will find many who are ready to help "him" abundantly when he is in want. He that is parsimonious, close, niggardly, will find few or none who will aid him.
Into your bosom - That is, to you. The word "bosom" here has reference to a custom among Oriental nations of making the bosom or front part of their garments large, so that articles could be carried in them, answering the purpose of our pockets. Compare Exo 4:6-7; Pro 6:27; Rut 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:38: and it: Luk 6:30; Deu 15:10; Ezr 7:27, Ezr 7:28; Job 31:16-20, Job 42:11; Pro 3:9, Pro 3:10, Pro 10:22; Pro 19:17, Pro 22:9; Ecc 11:1, Ecc 11:2; Mat 10:42; Co2 8:14, Co2 8:15, Co2 9:6-8; Phi 4:17-19
bosom: Psa 79:12
with: Deu 19:16-21; Jdg 1:7; Est 7:10, Est 9:25; Psa 18:25, Psa 18:26, Psa 41:1, Psa 41:2; Mat 7:2; Mar 4:24; Jam 2:13; Rev 16:5, Rev 16:6
Geneva 1599
6:38 Give, and it shall be given unto you; good measure, (k) pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
(k) These are borrowed types of sayings, taken from those who used to measure dry things, as corn and such things, who do it in a rather forceful manner, and thrust it down and shake it together, and press it and put it into a pile.
John Gill
6:38 Give, and it shall be given unto you,.... Give liberally of your worldly substance to indigent persons, as you have an opportunity, according to your ability, and as cases require: and it shall be returned again to great advantage; with great recompense, either in temporals or spirituals, or both:
good measure, pressed down, and shaken together, and running over, shall men give into your bosom. The allusion is to dry measure among the Jews, for to liquids, the terms used will not agree; and which, though right and full, which is here called good measure, they thrust and pressed to make it hold more; and shook it also for the same purpose, and then heaped it up as much as they could, till it fell over: of all these methods used in measuring, we have instances in their writings; which may serve to illustrate this passage: it is said of (a) one, that
"he measured, , "with measure pressed down"; and therefore they measured to him, with measure pressed down.''
Some of their measures they heaped, and some they did not: they say (b);
"all the measures which were in the sanctuary, "were heaped", except the high priest's, and his heap was contained in it.''
And elsewhere they observe (c) that
"there were two decimaries (or tithing vessels) in the sanctuary, one was "heaped", and the other was "stricken": with that which was heaped they measured all the fine flour for the meat offerings, and with the stricken, that which was for the cakes of the high priest.''
With respect to this distinction of measures, they say it is a tradition of the Rabbins (d), that they do not "strike" in the place where
"they "heap", nor heap in the place where, they strike.''
Between these two measures there was another, which was full measure and just, and right, without heaping or striking (e), R. Papa inquired, whether the handful
"(of sweet incense the high priest took on the day of atonement) which is spoken of Lev 16:12 was of "stricken" or "heaped" measure; R. Abba said to R. Ase, come, hear, the handful spoken of, is neither of stricken nor heaped measure, , "but of equal measure";''
sufficiently full, and no more. Dr. Lightfoot reads it, "flowing over"; by what authority I cannot say; though the gloss says, the word signifies,
"flowing over, by reason of its height,''
But flowing or running over measure, was the same with that which was heaped, as appears from the following instance (f):
"all those that "cause to abound", or run over with the great "measure", it is lawful for them to sell that, of which it is doubted whether it has been tithed or not; and these are they, that "cause to run over", or "heap" with the great measure, as corn factors and fruiterers.''
Who buy corn and fruits to sell again, and which they buy by the large measure, and fill it up, add unto it, and heap it up; and so get more than what is properly due unto them, as the commentators observe (g): would you know the quantity of the heap, or that which ran over, or the difference between even measure, and that which was heaped, learn, it from hence: in 3Kings 7:26 it is said, the molten sea held two thousand baths, and in 2Chron 4:5 three thousand baths; which difficulty the Jewish writers solve this way, by observing, that the former text is to be understood of liquid measure, and the latter of dry measure, which was heaped: hence says R. Abai, we learn that, , "the heap is the third part" of the measure (h): now to this superabundant measure, Christ here refers; and signifies, that a large compensation should be made to such, who give liberally and generously to needy persons; that as they abounded in their acts of beneficence, so an overflowing plenty of good things should be returned to them: and when he says, that this should be "given into their bosom", he alludes to the long and large garments the Jews wore, into which they were capable of receiving large lapfuls of good things: the words may be read impersonally, "shall be given into your bosom"; or if personally, they may be understood of God, angels, and men, in different senses: the phrase "shaken together", is not in the Syriac and Persic versions: "for with the same measure that ye mete withal, it shall be measured to you again"; a common proverb with the Jews: See Gill on Mt 7:2.
(a) T. Bab. Yebamot, fol. 107. 2. T. Hieros. Yebamot, fol. 13. 3. (b) Misn. Menachot, c. 9. sect. 5. (c) T. Bab. Menachot, fol. 37. 1, 2. (d) T. Bab. Bava Bathra, fol. 89. 1. (e) T. Bab. Yoma, fol. 48. 1. (f) Misn. Demai, c. 2. sect. 4. (g) Maimon. & Bartenora in ib. (h) T. Bab. Erubin, fol. 14. 2. Vid Targum, Jarchi, Kimchi, & R. Levi ben Getshorn, in 1 Kings vii. 26. Bemidbar Rabba, sect. 11. fol. 204. 3.
John Wesley
6:38 Into your bosom - Alluding to the mantles the Jews wore, into which a large quantity of corn might be received. With the same measure that ye mete with, it shall be measured to you again - Amazing goodness! So we are permitted even to carve for ourselves! We ourselves are, as it were, to tell God how much mercy he shall show us! And can we be content with less than the very largest measure? Give then to man, what thou designest to receive of God.
6:396:39: Ասա՛ց եւ առակ մի առ նոսա. Միթէ կարիցէ՞ կոյր կուրի՛ առաջնորդել, ոչ ապաքէն երկոքին ՚ի խորխորատ անկանիցին[1123]։ [1123] Ոմանք. ՚Ի խորխորատ անկանին։
39 Նրանց մի առակ էլ ասաց. «Միթէ կարո՞ղ է կոյրը կոյրին առաջնորդել. չէ՞ որ երկուսն էլ փոսը կ’ընկնեն:
39 Առակ մըն ալ ըսաւ անոնց. «Միթէ կոյրը կոյրին կրնա՞յ առաջնորդութիւն ընել. չէ՞ որ երկուքն ալ փոսը պիտի իյնան։
Ասաց եւ առակ մի առ նոսա. Միթէ կարիցէ՞ կոյր կուրի առաջնորդել, ո՞չ ապաքէն երկոքին ի խորխորատ անկանիցին:

6:39: Ասա՛ց եւ առակ մի առ նոսա. Միթէ կարիցէ՞ կոյր կուրի՛ առաջնորդել, ոչ ապաքէն երկոքին ՚ի խորխորատ անկանիցին[1123]։
[1123] Ոմանք. ՚Ի խորխորատ անկանին։
39 Նրանց մի առակ էլ ասաց. «Միթէ կարո՞ղ է կոյրը կոյրին առաջնորդել. չէ՞ որ երկուսն էլ փոսը կ’ընկնեն:
39 Առակ մըն ալ ըսաւ անոնց. «Միթէ կոյրը կոյրին կրնա՞յ առաջնորդութիւն ընել. չէ՞ որ երկուքն ալ փոսը պիտի իյնան։
zohrab-1805▾ eastern-1994▾ western am▾
6:3939: Сказал также им притчу: может ли слепой водить слепого? не оба ли упадут в яму?
6:39  εἶπεν δὲ καὶ παραβολὴν αὐτοῖς· μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν; οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται;
6:39. Εἶπεν (It-had-said) δὲ (moreover) καὶ (and) παραβολὴν (to-a-casting-beside) αὐτοῖς (unto-them,"Μήτι (To-lest-what-one) δύναται ( it-ableth ,"τυφλὸς (blind,"τυφλὸν (to-blind) ὁδηγεῖν; (to-way-lead-unto?"οὐχὶ (Unto-not) ἀμφότεροι ( more-around ) εἰς (into) βόθυνον (to-a-deepening-of) ἐμπεσοῦνται ; ( they-shall-fall-in ?"
6:39. dicebat autem illis et similitudinem numquid potest caecus caecum ducere nonne ambo in foveam cadentAnd he spoke also to them a similitude: Can the blind lead the blind? Do they not both fall into the ditch?
39. And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit?
6:39. Now he told them another comparison: “How can the blind lead the blind? Would they not both fall into a pit?
6:39. And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch:

39: Сказал также им притчу: может ли слепой водить слепого? не оба ли упадут в яму?
6:39  εἶπεν δὲ καὶ παραβολὴν αὐτοῖς· μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν; οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται;
6:39. dicebat autem illis et similitudinem numquid potest caecus caecum ducere nonne ambo in foveam cadent
And he spoke also to them a similitude: Can the blind lead the blind? Do they not both fall into the ditch?
6:39. Now he told them another comparison: “How can the blind lead the blind? Would they not both fall into a pit?
6:39. And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
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
39: Здесь начинается вторая часть нагорной беседы, как это видно из переходного выражения: "сказал также..." Следующая далее речь Христа названа у Луки притчею (parabolh), очевидно в том смысле, что все следующее далее учение Христа облечено в форму сравнений и поговорок, в которых указаны основные условия, при каких служение учеников Христовых и, вообще, христианское призвание может быть плодотворным. Прежде всего, в притче о слепых, из коих один руководитель, другой - руководимый, проводится такая мысль: человек, сам не обладающий познанием истины, не может вести к такому познанию другого (ср. Мф XV, 14).
Adam Clarke: Commentary on the Bible - 1831
6:39: Can the blind lead the blind? - This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?
Albert Barnes: Notes on the Bible - 1834
6:39
A parable - A proverb or similitude.
Can the blind lead the blind? - See the notes at Mat 15:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:39: Can: Isa 9:16, Isa 56:10; Mat 15:14, Mat 23:16-26; Rom 2:19; Ti1 6:3-5; Ti2 3:13
shall: Jer 6:15, Jer 8:12, Jer 14:15, Jer 14:16; Mic 3:6, Mic 3:7; Zac 11:15-17; Mat 23:33
Geneva 1599
6:39 (7) And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
(7) Unskillful reprehenders hurt both themselves and others: for as the teacher is, so is the student.
John Gill
6:39 And he spake a parable unto them,.... The Vulgate Latin reads, "he spake also a parable unto them"; besides what he said; and the Arabic version renders it, "another similitude", parable, or proverb, distinct from the comparisons, allusions, and proverbial expressions in the preceding verses. Though it should be observed, that these words were not spoken at the same time, nor on the mount, as the foregoing were; but this, and what follow, are a collection of various expressions of Christ at different times, some delivered on the mount, and others elsewhere; unless it should be rather thought, that these proverbs and sentences were repeated at different places and times, which is not improbable:
can the blind lead the blind? they may do so, as the blind Scribes and Pharisees led the blind people of the Jews, which is what our Lord intends; but if they do, as they did,
shall they not both fall into the ditch? yes, verily, what else can be expected? See Gill on Mt 15:14.
John Wesley
6:39 He spake a parable - Our Lord sometimes used parables when he knew plain and open declarations would too much inflame the passions of his hearers. It is for this reason he uses this parable, Can the blind lead the blind? - Can the scribes teach this way, which they know not themselves? Will not they and their scholars perish together? Can they make their disciples any better than themselves? But as for those who will be my disciples, they shall be all taught of God; who will enable them to come to the measure of the stature of the fulness of their Master. Be not ye like their disciples, censuring others, and not amending yourselves. Mt 15:14.
Robert Jamieson, A. R. Fausset and David Brown
6:39 Can the blind, &c.--not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mt 15:14).
6:406:40: Ո՛չ է աշակերտ լա՛ւ քան զվարդապետ իւր. ամենայն կատարեալն՝ եղիցի իբրեւ զվարդապե՛տ իւր։
40 Աշակերտը մեծ չէ, քան իր վարդապետը. ամէն կատարեալ աշակերտ իր վարդապետի պէս կը լինի:
40 Աշակերտը իր վարդապետէն մեծ չէ, իսկ ամէն կատարելապէս վարժուածը իր վարդապետին պէս կրնայ ըլլալ»։
Ոչ է աշակերտ լաւ քան զվարդապետ իւր. ամենայն կատարեալն եղիցի իբրեւ զվարդապետ իւր:

6:40: Ո՛չ է աշակերտ լա՛ւ քան զվարդապետ իւր. ամենայն կատարեալն՝ եղիցի իբրեւ զվարդապե՛տ իւր։
40 Աշակերտը մեծ չէ, քան իր վարդապետը. ամէն կատարեալ աշակերտ իր վարդապետի պէս կը լինի:
40 Աշակերտը իր վարդապետէն մեծ չէ, իսկ ամէն կատարելապէս վարժուածը իր վարդապետին պէս կրնայ ըլլալ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:4040: Ученик не бывает выше своего учителя; но, и усовершенствовавшись, будет всякий, как учитель его.
6:40  οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ.
6:40. οὐκ (Not) ἔστιν (it-be) μαθητὴς (a-learner) ὑπὲρ (over) τὸν (to-the-one) διδάσκαλον, (to-a-teaching-speaker) κατηρτισμένος (having-had-come-to-be-adjusted-down-to) δὲ (moreover) πᾶς (all) ἔσται ( it-shall-be ) ὡς (as) ὁ (the-one) διδάσκαλος (a-teaching-speaker) αὐτοῦ. (of-it)
6:40. non est discipulus super magistrum perfectus autem omnis erit sicut magister eiusThe disciple is not above his master: but every one shall be perfect, if he be as his master.
40. The disciple is not above his master: but every one when he is perfected shall be as his master.
6:40. The disciple is not above his teacher. But each one will be perfected, if he is like his teacher.
6:40. The disciple is not above his master: but every one that is perfect shall be as his master.
The disciple is not above his master: but every one that is perfect shall be as his master:

40: Ученик не бывает выше своего учителя; но, и усовершенствовавшись, будет всякий, как учитель его.
6:40  οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ.
6:40. non est discipulus super magistrum perfectus autem omnis erit sicut magister eius
The disciple is not above his master: but every one shall be perfect, if he be as his master.
6:40. The disciple is not above his teacher. But each one will be perfected, if he is like his teacher.
6:40. The disciple is not above his master: but every one that is perfect shall be as his master.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Смысл второго изречения такой: ученик не может превзойти своего учителя и только путем достаточного самоусовершенствования может стать наравне с ним (при этом, конечно, не исключается возможность того, что, при особой талантливости ученик может сделать гораздо больше, чем его учитель - Господь имеет в виду только таких людей, которые развиваются все время под влиянием своего учителя и, следовательно, никакими особыми талантами творческими не обладают). Этим наставлением Господь дает понять Своим ученикам, что они должны прежде всего сами позаботиться о своем собственном развитии, если хотят развивать других, потому что те, кто им вверяется, дойдут только до такой ступени развития, до какой дошли ученики Христовы. У ев. Матфея это изречение находится в другой связи и другом значении (Мф X, 24).
Adam Clarke: Commentary on the Bible - 1831
6:40: Every one that is perfect - Or, thoroughly instructed, κατηρτισμενος: - from καταρτιζω, to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, Mat 4:21; Mar 1:19; but in this place, and in Heb 13:21; Ti2 3:17, it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher - holy, harmless, undefiled, and separate from sinners.
"The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." Whitby.
Albert Barnes: Notes on the Bible - 1834
6:40
The disciple is not ... - The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go "beyond them" in attainments; that if they were blind, their followers would be also; and that therefore it was important for them to understand fully the doctrines of the gospel, and not to be blind leaders of the blind.
Every one that is perfect - The word rendered "is perfect" means sometimes to repair or mend, and is thus applied to mending nets, Mat 4:21; Mar 1:19. Hence, it means to repair or amend in a moral sense, or to make whole or complete. Here it means, evidently, "thoroughly instructed" or "informed." The Christian should be like his Master - holy, harmless, and undefiled, and separate from sinners. He should copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:40: disciple: Mat 10:24, Mat 10:25; Joh 13:16, Joh 15:20
that is perfect shall be as his master: or, shall be perfected as his master, Mat 23:15
John Gill
6:40 The disciple is not above his master,.... Or "more excellent", as the Syriac, Arabic, and Persic versions render it; that is, in learning and knowledge; if the master is ignorant, the scholar will be so too; and thus it is with teachers, and their people under their care; if the leaders are blind and ignorant, those under their instructions will remain so likewise. These words are an illustration of the preceding parable, and are used to another purpose here than in Mt 10:24. See Gill on Mt 10:24.
but every one that is perfect shall be as his master. The Vulgate Latin reads it, "every one shall be perfect if he is as his master"; that is, if his master is a man of general learning, and a complete scholar, if he is like him, he will be so too: the Persic version renders it, "every disciple that desires perfection shall be as his master": whoever is ambitious of being a thorough scholar, and is diligent and industrious, by all ways and means, to obtain such a character, shall be even as good an one as his master, under whom he learns, and better he cannot well expect to be; and this is sufficient; and so the Ethiopic version renders it, "is it not enough that every one be as his master?" agreeably to Mt 10:25
Maimonides (i) has an expression much like this:
"he that learns, shall not be greater than he of whom he learns, but shall be, "as he".''
Christ, in this last clause, seems to design his own disciples, who, when perfect in knowledge, which is not to be expected in this state, unless in a comparative sense, will be like himself.
(i) Misn. Bava Kama, c. 2. sect. 5.
John Wesley
6:40 Mt 10:24; Jn 15:20.
Robert Jamieson, A. R. Fausset and David Brown
6:40 The disciple, &c.--that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."
6:416:41: Զի՞ տեսանես զշիւղ յական եղբօր քոյ, եւ ՚ի քում ական զգերանդ՝ ո՛չ նշմարես[1124]։ [1124] Ոմանք. Զշիղ... ականդ զգերան՝ ո՛չ։
41 Ինչո՞ւ քո եղբօր աչքի միջի շիւղը տեսնում ես, իսկ քո աչքի միջի գերանը չես նշմարում:
41 «Ինչո՞ւ քու եղբօրդ աչքին մէջի շիւղը կը տեսնես ու քու աչքիդ մէջի գերանին չես նայիր։
Զի՞ տեսանես զշիղ յական եղբօր քո, եւ ի քում ական զգերանդ ոչ նշմարես:

6:41: Զի՞ տեսանես զշիւղ յական եղբօր քոյ, եւ ՚ի քում ական զգերանդ՝ ո՛չ նշմարես[1124]։
[1124] Ոմանք. Զշիղ... ականդ զգերան՝ ո՛չ։
41 Ինչո՞ւ քո եղբօր աչքի միջի շիւղը տեսնում ես, իսկ քո աչքի միջի գերանը չես նշմարում:
41 «Ինչո՞ւ քու եղբօրդ աչքին մէջի շիւղը կը տեսնես ու քու աչքիդ մէջի գերանին չես նայիր։
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6:4141: Что ты смотришь на сучок в глазе брата твоего, а бревна в твоем глазе не чувствуешь?
6:41  τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῶ ὀφθαλμῶ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῶ ἰδίῳ ὀφθαλμῶ οὐ κατανοεῖς;
6:41. Τί (To-what-one) δὲ (moreover) βλέπεις (thou-view) τὸ (to-the-one) κάρφος (to-a-sliver) τὸ (to-the-one) ἐν (in) τῷ (unto-the-one) ὀφθαλμῷ (unto-an-eye) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) σου, (of-thee,"τὴν (to-the-one) δὲ (moreover) δοκὸν (to-a-beam) τὴν (to-the-one) ἐν (in) τῷ (unto-the-one) ἰδίῳ (unto-private-belonged) ὀφθαλμῷ (unto-an-eye) οὐ (not) κατανοεῖς; (thou-consider-down-unto?"
6:41. quid autem vides festucam in oculo fratris tui trabem autem quae in oculo tuo est non considerasAnd why seest thou the mote in thy brother's eye: but the beam that is in thy own eye thou considerest not?
41. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
6:41. And why do you see the straw that is in your brother’s eye, while the log that is in your own eye, you do not consider?
6:41. And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye?
And why beholdest thou the mote that is in thy brother' s eye, but perceivest not the beam that is in thine own eye:

41: Что ты смотришь на сучок в глазе брата твоего, а бревна в твоем глазе не чувствуешь?
6:41  τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῶ ὀφθαλμῶ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῶ ἰδίῳ ὀφθαλμῶ οὐ κατανοεῖς;
6:41. quid autem vides festucam in oculo fratris tui trabem autem quae in oculo tuo est non consideras
And why seest thou the mote in thy brother's eye: but the beam that is in thy own eye thou considerest not?
6:41. And why do you see the straw that is in your brother’s eye, while the log that is in your own eye, you do not consider?
6:41. And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-42: (См. Мф VII, 3-5). У ев. Луки такая связь этого изречения с предыдущим: чтобы не быть слепым руководителем слепых, вы должны, прежде чем обсуждать нравственное состояние других (ст. 41) и улучшать его (ст. 42), раньше позаботиться о познании самих себя (ст. 41) и о самоусовершенствовании (ст. 42). Иначе от ваших опытов в деле обращения ближних на путь добродетели, пользы не будет.
Adam Clarke: Commentary on the Bible - 1831
6:41: And why beholdest thou the mote - See this explained on Mat 7:3-5 (note).
Albert Barnes: Notes on the Bible - 1834
6:41 , Luk 6:42
See the notes at Mat 7:3-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:41: why: Mat 7:3-5; Rom 2:1, Rom 2:21-24
but: Sa2 12:5-7, Sa2 20:9, Sa2 20:10, Sa2 20:20, Sa2 20:21; Kg1 2:32; Ch1 21:6; Psa 36:2; Jer 17:9; Eze 18:28; Joh 8:7, Joh 8:40-44; Jam 1:24
Geneva 1599
6:41 (8) And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
(8) Hypocrites who are very severe reprehenders of others are very quick to spitefully spot other men's faults, but very blind to see their own.
John Gill
6:41 And why beholdest thou the mote that is in thy brother's eye,.... A lesser sin in comparison of others; for all sins are not alike, as the Stoics asserted: and though none are to be countenanced and indulged, yet some are not so severely to be animadverted upon as others, the nature, occasions, circumstances, and aggravations considered; for no man is perfect, or wholly free from sin; nor are the words preceding to be understood of such a perfection; for which reason perhaps these words, with what follow, are mentioned:
but perceivest not the beam that is in thine own eye? meaning a greater sin, such are guilty of, who are inquisitive searchers into the faults of others, and severe animadverters on them; and yet are blind to their own iniquities, and take no notice of them. These proverbial expressions were delivered by Christ on the mount, and are the same with those in Mt 7:3. See Gill on Mt 7:3. See Gill on Mt 7:4. See Gill on Mt 7:5.
John Wesley
6:41 Mt 7:3.
Robert Jamieson, A. R. Fausset and David Brown
6:41 (See on Mt 7:3-5, Mt 7:16-27.)
6:426:42: Կամ զիա՞րդ կարես ասել ցեղբայր քո. Ե՛ղբայր՝ թող հանի՛ց զշիւղդ յականէ քումմէ, եւ դու ՚ի քո՛ւմ ական զգերանդ ո՛չ տեսանես. կե՛ղծաւոր՝ հա՛ն նախ զգերանդ յականէ քումմէ, եւ ապա՛ հայեսջիր հանել զշիւղ յականէ՛ եղբօր քոյ[1125]։ [1125] Ոմանք. Հանել զշիւղդ։
42 Եւ կամ՝ ինչպէ՞ս կարող ես եղբօրդ ասել՝ եղբա՛յր, թող որ քո աչքից այդ շիւղը հանեմ, իսկ դու քո աչքի միջի գերանը չես տեսնում: Կեղծաւո՛ր, նախ քո աչքից գերանը հանի՛ր եւ ապա լաւ կը տեսնես՝ քո եղբօր աչքից շիւղը հանելու համար»:
42 Կամ ի՞նչպէս կրնաս ըսել քու եղբօրդ. ‘Եղբա՛յր, թող տուր որ աչքիդ մէջի շիւղը հանեմ’ եւ դուն քու աչքիդ մէջի գերանը չես տեսներ։ Կե՛ղծաւոր, առաջ քու աչքէդ գերանը հանէ ու ետքը պարզ պիտի տեսնես քու եղբօրդ աչքին մէջի շիւղը»։
Կամ զիա՞րդ կարես ասել ցեղբայր քո. Եղբայր, թող հանից զշիղդ յականէ քումմէ, եւ դու ի քում ական զգերանդ ոչ տեսանես. կեղծաւոր, հան նախ զգերանդ յականէ քումմէ, եւ ապա հայեսջիր հանել զշիղ յականէ եղբօր քո:

6:42: Կամ զիա՞րդ կարես ասել ցեղբայր քո. Ե՛ղբայր՝ թող հանի՛ց զշիւղդ յականէ քումմէ, եւ դու ՚ի քո՛ւմ ական զգերանդ ո՛չ տեսանես. կե՛ղծաւոր՝ հա՛ն նախ զգերանդ յականէ քումմէ, եւ ապա՛ հայեսջիր հանել զշիւղ յականէ՛ եղբօր քոյ[1125]։
[1125] Ոմանք. Հանել զշիւղդ։
42 Եւ կամ՝ ինչպէ՞ս կարող ես եղբօրդ ասել՝ եղբա՛յր, թող որ քո աչքից այդ շիւղը հանեմ, իսկ դու քո աչքի միջի գերանը չես տեսնում: Կեղծաւո՛ր, նախ քո աչքից գերանը հանի՛ր եւ ապա լաւ կը տեսնես՝ քո եղբօր աչքից շիւղը հանելու համար»:
42 Կամ ի՞նչպէս կրնաս ըսել քու եղբօրդ. ‘Եղբա՛յր, թող տուր որ աչքիդ մէջի շիւղը հանեմ’ եւ դուն քու աչքիդ մէջի գերանը չես տեսներ։ Կե՛ղծաւոր, առաջ քու աչքէդ գերանը հանէ ու ետքը պարզ պիտի տեսնես քու եղբօրդ աչքին մէջի շիւղը»։
zohrab-1805▾ eastern-1994▾ western am▾
6:4242: Или, как можешь сказать брату твоему: брат! дай, я выну сучок из глаза твоего, когда сам не видишь бревна в твоем глазе? Лицемер! вынь прежде бревно из твоего глаза, и тогда увидишь, как вынуть сучок из глаза брата твоего.
6:42  πῶς δύνασαι λέγειν τῶ ἀδελφῶ σου, ἀδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῶ ὀφθαλμῶ σου, αὐτὸς τὴν ἐν τῶ ὀφθαλμῶ σοῦ δοκὸν οὐ βλέπων; ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ, καὶ τότε διαβλέψεις τὸ κάρφος τὸ ἐν τῶ ὀφθαλμῶ τοῦ ἀδελφοῦ σου ἐκβαλεῖν.
6:42. πῶς (Unto-whither) δύνασαι ( thou-able ) λέγειν (to-forth) τῷ (unto-the-one) ἀδελφῷ (unto-brethrened) σου (of-thee,"Ἀδελφέ, (Brethrened,"ἄφες (thou-should-have-had-sent-off,"ἐκβάλω (I-might-have-had-casted-out) τὸ (to-the-one) κάρφος (to-a-sliver) τὸ (to-the-one) ἐν (in) τῷ (unto-the-one) ὀφθαλμῷ (unto-an-eye) σου, (of-thee,"αὐτὸς (it) τὴν (to-the-one) ἐν (in) τῷ (unto-the-one) ὀφθαλμῷ (unto-an-eye) σοῦ (of-THEE) δοκὸν (to-a-beam) οὐ (not) βλέπων; (viewing?"ὑποκριτά, (Separater-under,"ἔκβαλε (thou-should-have-had-casted-out) πρῶτον (to-most-before) τὴν (to-the-one) δοκὸν (to-a-beam) ἐκ (out) τοῦ (of-the-one) ὀφθαλμοῦ (of-an-eye) σοῦ, (of-THEE,"καὶ (and) τότε (to-the-one-which-also) διαβλέψεις (thou-shall-view-through) τὸ (to-the-one) κάρφος (to-a-sliver) τὸ (to-the-one) ἐν (in) τῷ (unto-the-one) ὀφθαλμῷ (unto-an-eye) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) σου (of-thee) ἐκβαλεῖν. (to-have-had-casted-out)
6:42. et quomodo potes dicere fratri tuo frater sine eiciam festucam de oculo tuo ipse in oculo tuo trabem non videns hypocrita eice primum trabem de oculo tuo et tunc perspicies ut educas festucam de oculo fratris tuiOr how canst thou say to thy brother: Brother, let me pull the mote out of thy eye, when thou thyself seest not the beam in thy own eye? Hypocrite, cast first the beam out of thy own eye: and then shalt thou see clearly to take out the mote from thy brother's eye.
42. Or how canst thou say to thy brother, Brother, let me cast out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother’s eye.
6:42. Or how can you say to your brother, ‘Brother, allow me to remove the straw from your eye,’ while you yourself do not see the log in your own eye? Hypocrite, first remove the log from your own eye, and then will you see clearly, so that you may lead out the straw from your brother’s eye.
6:42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.
Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother' s eye:

42: Или, как можешь сказать брату твоему: брат! дай, я выну сучок из глаза твоего, когда сам не видишь бревна в твоем глазе? Лицемер! вынь прежде бревно из твоего глаза, и тогда увидишь, как вынуть сучок из глаза брата твоего.
6:42  πῶς δύνασαι λέγειν τῶ ἀδελφῶ σου, ἀδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῶ ὀφθαλμῶ σου, αὐτὸς τὴν ἐν τῶ ὀφθαλμῶ σοῦ δοκὸν οὐ βλέπων; ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ, καὶ τότε διαβλέψεις τὸ κάρφος τὸ ἐν τῶ ὀφθαλμῶ τοῦ ἀδελφοῦ σου ἐκβαλεῖν.
6:42. et quomodo potes dicere fratri tuo frater sine eiciam festucam de oculo tuo ipse in oculo tuo trabem non videns hypocrita eice primum trabem de oculo tuo et tunc perspicies ut educas festucam de oculo fratris tui
Or how canst thou say to thy brother: Brother, let me pull the mote out of thy eye, when thou thyself seest not the beam in thy own eye? Hypocrite, cast first the beam out of thy own eye: and then shalt thou see clearly to take out the mote from thy brother's eye.
6:42. Or how can you say to your brother, ‘Brother, allow me to remove the straw from your eye,’ while you yourself do not see the log in your own eye? Hypocrite, first remove the log from your own eye, and then will you see clearly, so that you may lead out the straw from your brother’s eye.
6:42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:42: hypocrite: Luk 13:15; Mat 23:13-15; Act 8:21, Act 13:10
cast: Luk 22:32; Psa 50:16-21, Psa 51:9-13; Pro 18:17; Mat 26:75; Act 2:38, Act 9:9-20; Rom 2:1, Rom 2:21-29; Co2 5:18; Th1 2:10-12; Plm 1:10, Plm 1:11
see: Mat 6:22, Mat 6:23; Ti2 2:21; Pe2 1:9; Rev 3:17, Rev 3:18
John Gill
6:42 Either how canst thou say to thy brother,.... Guilty of the lesser sin;
brother, let me pull out the mote that is in thine eye; that is, suffer me to reprove thee for thy sin: the word "brother" is omitted in the Cambridge copy of Beza's, and in the Persic version; nor is it in Matthew; but in the Syriac and Ethiopic versions it is read, "my brother"; pretending great affection and sincerity:
when thou thyself beholdest not the beam that is in thine own eye? that is, takest no notice of, and dost not refrain from a greater iniquity continued in:
thou hypocrite; as such an one must be, that bears hard upon his brother, and severely censures him for a small crime, when he indulges in himself a far more abominable sin:
cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye: the sense is, that a man should first reform himself, and then others.
6:436:43: Զի ո՛չ է ծառ բարի՛, որ առնէ պտուղ չար եւ ո՛չ դարձեալ ծառ չար՝ որ առնէ պտուղ բարի[1126]. [1126] Ոմանք. Որ առնիցէ պտուղ։
43 «Որովհետեւ չկայ բարի ծառ, որ չար պտուղ տայ. եւ դարձեալ՝ չկայ չար ծառ, որ բարի պտուղ տայ.
43 «Չկայ բարի ծառ մը, որ չար պտուղ բերէ, ո՛չ ալ չար ծառ մը, որ բարի պտուղ բերէ.
Զի ոչ է ծառ բարի որ առնէ պտուղ չար, եւ ոչ դարձեալ ծառ չար` որ առնէ պտուղ բարի:

6:43: Զի ո՛չ է ծառ բարի՛, որ առնէ պտուղ չար եւ ո՛չ դարձեալ ծառ չար՝ որ առնէ պտուղ բարի[1126].
[1126] Ոմանք. Որ առնիցէ պտուղ։
43 «Որովհետեւ չկայ բարի ծառ, որ չար պտուղ տայ. եւ դարձեալ՝ չկայ չար ծառ, որ բարի պտուղ տայ.
43 «Չկայ բարի ծառ մը, որ չար պտուղ բերէ, ո՛չ ալ չար ծառ մը, որ բարի պտուղ բերէ.
zohrab-1805▾ eastern-1994▾ western am▾
6:4343: Нет доброго дерева, которое приносило бы худой плод; и нет худого дерева, которое приносило бы плод добрый,
6:43  οὐ γάρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν.
6:43. Οὐ (Not) γὰρ (therefore) ἔστιν (it-be) δένδρον (a-tree) καλὸν (seemly) ποιοῦν (doing-unto) καρπὸν (to-a-fruit) σαπρόν, (to-en-rotted) οὐδὲ (Not-moreover) πάλιν (unto-furthered) δένδρον (a-tree) σαπρὸν (en-rotted) ποιοῦν (doing-unto) καρπὸν (to-a-fruit) καλόν. (to-seemly)
6:43. non est enim arbor bona quae facit fructus malos neque arbor mala faciens fructum bonumFor there is no good tree that bringeth forth evil fruit: nor an evil tree that bringeth forth good fruit.
43. For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit.
6:43. For there is no good tree which produces bad fruit, nor does an evil tree produce good fruit.
6:43. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit:

43: Нет доброго дерева, которое приносило бы худой плод; и нет худого дерева, которое приносило бы плод добрый,
6:43  οὐ γάρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν.
6:43. non est enim arbor bona quae facit fructus malos neque arbor mala faciens fructum bonum
For there is no good tree that bringeth forth evil fruit: nor an evil tree that bringeth forth good fruit.
6:43. For there is no good tree which produces bad fruit, nor does an evil tree produce good fruit.
6:43. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
43-44: (См. Мф XVI-18). У ев. Луки связь этого изречения с предыдущим такая: ибо собственное личное нравственное совершенство человека относится к его деятельности на пользу других совершенно так же, как природа деревьев - к их плодам (ср. Мф XII, 33).
Adam Clarke: Commentary on the Bible - 1831
6:43: Corrupt fruit - Καρπον σαπρον, literally, rotten fruit: but here it means, such fruit as is unfit for use. See on Mat 7:17-20 (note).
Albert Barnes: Notes on the Bible - 1834
6:43 , Luk 6:44
See the notes at Mat 7:16-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:43: Psa 92:12-14; Isa 5:4, Isa 61:3; Jer 2:21; Mat 3:10, Mat 7:16-20, Mat 12:33
Geneva 1599
6:43 (9) For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
(9) Skill in reprehending others does not make a good man, but rather he that proves his uprightness both in word and deed.
John Gill
6:43 For a good tree bringeth not forth corrupt fruit,.... The particle, "for" is left out in the Syriac, Arabic, Persic, and Ethiopic versions; and so it is in Beza's ancient copy: nor do these words stand in close connection with the preceding in Matthew's Gospel, though they may be very well considered as an illustration of them; for as that cannot be called a good tree, which brings forth bad fruit; so such men cannot be accounted good men, let them make ever so large pretensions to such a character, who are very busy in espying, discovering, and censuring the faults of their brethren; when they take no notice of, nor refrain from, nor relinquish their own. These words, with what follow in this, and the next verse, and the similes in them, are used by our Lord in Matthew, on account of false prophets or teachers; where he suggests, that as good and faithful ministers of the Gospel cannot, and do, not bring forth, and publish corrupt notions, and false doctrines, usually and knowingly; even usual, nor can it be, that a good tree should bring forth corrupt fruit; so,
neither doth a corrupt tree bring forth good fruit; or men of corrupt minds deliver good and sound doctrine, or the wholesome words of our Lord Jesus Christ: but here they seem to be applicable to other persons, even true believers and hypocrites: the former are comparable to good trees, and are called trees of righteousness, which being planted by the river of the love of God, and rooted in Christ, and filled with the fruits of righteousness by him, do not bring forth the evil fruit of sin, as the common and constant course of their lives and conversations; for that they never commit sin, or are entirely without it, cannot be said; but sin is not their usual and common practice, or they do not live in sin: and the latter, hypocrites, who pretend to a great deal of religion, and have none that is true and real, these are comparable to corrupt trees; which, though they may make a fair show, yet do not bring forth good fruit, or perform works of righteousness which are truly such; what they do have only the appearance of good works, and are not properly so;
See Gill on Mt 7:16. See Gill on Mt 7:17. See Gill on Mt 7:18.
6:446:44: զի իւրաքանչիւր ծառ ՚ի պտղոյ իւրմէ ճանաչի։ Զի ո՛չ եթէ ՚ի փշոց քաղեն թուզ, եւ ո՛չ ՚ի մորենւոյ կթեն խաղող։
44 որովհետեւ իւրաքանչիւր ծառ իր պտղից է ճանաչւում: Փշերից թուզ չեն քաղում եւ ոչ էլ մորենուց՝ խաղող:
44 Վասն զի ամէն ծառ իր պտուղէն կը ճանչցուի։ Քանզի փուշերէն թուզ չեն քաղեր ու մորենիէն խաղող չեն ժողվեր։
Զի իւրաքանչիւր ծառ ի պտղոյ իւրմէ ճանաչի. զի ոչ եթէ ի փշոց քաղեն թուզ, եւ ոչ ի մորենւոյ կթեն խաղող:

6:44: զի իւրաքանչիւր ծառ ՚ի պտղոյ իւրմէ ճանաչի։ Զի ո՛չ եթէ ՚ի փշոց քաղեն թուզ, եւ ո՛չ ՚ի մորենւոյ կթեն խաղող։
44 որովհետեւ իւրաքանչիւր ծառ իր պտղից է ճանաչւում: Փշերից թուզ չեն քաղում եւ ոչ էլ մորենուց՝ խաղող:
44 Վասն զի ամէն ծառ իր պտուղէն կը ճանչցուի։ Քանզի փուշերէն թուզ չեն քաղեր ու մորենիէն խաղող չեն ժողվեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:4444: ибо всякое дерево познаётся по плоду своему, потому что не собирают смокв с терновника и не снимают винограда с кустарника.
6:44  ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν.
6:44. ἕκαστον (Each) γὰρ (therefore) δένδρον (a-tree) ἐκ (out) τοῦ (of-the-one) ἰδίου (of-private-belonged) καρποῦ (of-a-fruit) γινώσκεται: (it-be-acquainted) οὐ (not) γὰρ (therefore) ἐξ (out) ἀκανθῶν (of-thorns) συλλέγουσιν (they-forth-together) σῦκα, (to-figs,"οὐδὲ (not-moreover) ἐκ (out) βάτου (of-a-brier) σταφυλὴν (to-a-grape) τρυγῶσιν. (they-harvest-unto)
6:44. unaquaeque enim arbor de fructu suo cognoscitur neque enim de spinis colligunt ficus neque de rubo vindemiant uvamFor every tree is known by its fruit. For men do not gather figs from thorns: nor from a bramble bush do they gather the grape.
44. For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
6:44. For each and every tree is known by its fruit. For they do not gather figs from thorns, nor do they gather the grape from the bramble bush.
6:44. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes:

44: ибо всякое дерево познаётся по плоду своему, потому что не собирают смокв с терновника и не снимают винограда с кустарника.
6:44  ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν.
6:44. unaquaeque enim arbor de fructu suo cognoscitur neque enim de spinis colligunt ficus neque de rubo vindemiant uvam
For every tree is known by its fruit. For men do not gather figs from thorns: nor from a bramble bush do they gather the grape.
6:44. For each and every tree is known by its fruit. For they do not gather figs from thorns, nor do they gather the grape from the bramble bush.
6:44. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:44: For of: Gal 5:19-23; Tit 2:11-13; Jam 3:12; Jde 1:12
grapes: Gr. a grape
John Gill
6:44 For every tree is known by its own fruit,.... Good and bad preachers are known by their doctrines, the one being agreeable, the other disagreeable to the word of God; and good and bad men are known by their lives and conversations: the grace of God revealed to good men, and wrought in them, teaches them to live soberly, righteously, and godly; a holy life is the fruit of grace, and an evidence of it; and the wickedness that is in the heart of unregenerate men, and even the hypocrisy of formal professors, will show themselves in the common and ordinary course of their conversations:
for of thorns men do not gather figs, nor of a bramble bush gather they grapes; nor can they be expected from them: and no more can an unregenerate man perform good works, or bring forth: fruits of righteousness acceptable unto God; for these require a knowledge of his will, obedience to it, a principle of grace, love to God, faith in Christ, and a view to the glory of God; all which are wanting in such a person.
6:456:45: Մարդ բարի՝ ՚ի բարի՛ գանձուց սրտի իւրոյ բղխէ՛ զբարի, եւ մարդ չար՝ ՚ի չարէ՛ն բղխէ զչար. քանզի ՚ի յաւելուածո՛յ սրտին խօսի բերան նորա[1127]։ [1127] Ոմանք. ՚Ի յաւելուածոց սրտի խօսի։
45 Բարի մարդը իր սրտի բարի գանձերից բարին է բխեցնում, իսկ չար մարդը՝ չարն է բխեցնում. որովհետեւ սրտի աւելցուկից է, որ խօսում է նրա բերանը»:
45 Բարի մարդը իր սրտին բարի գանձէն բարութիւն կը բղխեցնէ եւ չար մարդը իր սրտին չար գանձէն չարութիւն կը բղխեցնէ. վասն զի բերանը սրտին աւելցուքէն կը խօսի»։
Մարդ բարի ի բարի գանձուց սրտի իւրոյ բղխէ զբարի, եւ մարդ չար [36]ի չարէն բղխէ զչար. քանզի ի յաւելուածոյ սրտին խօսի բերան նորա:

6:45: Մարդ բարի՝ ՚ի բարի՛ գանձուց սրտի իւրոյ բղխէ՛ զբարի, եւ մարդ չար՝ ՚ի չարէ՛ն բղխէ զչար. քանզի ՚ի յաւելուածո՛յ սրտին խօսի բերան նորա[1127]։
[1127] Ոմանք. ՚Ի յաւելուածոց սրտի խօսի։
45 Բարի մարդը իր սրտի բարի գանձերից բարին է բխեցնում, իսկ չար մարդը՝ չարն է բխեցնում. որովհետեւ սրտի աւելցուկից է, որ խօսում է նրա բերանը»:
45 Բարի մարդը իր սրտին բարի գանձէն բարութիւն կը բղխեցնէ եւ չար մարդը իր սրտին չար գանձէն չարութիւն կը բղխեցնէ. վասն զի բերանը սրտին աւելցուքէն կը խօսի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:4545: Добрый человек из доброго сокровища сердца своего выносит доброе, а злой человек из злого сокровища сердца своего выносит злое, ибо от избытка сердца говорят уста его.
6:45  ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ.
6:45. ὁ (The-one) ἀγαθὸς (good) ἄνθρωπος (a-mankind) ἐκ (out) τοῦ (of-the-one) ἀγαθοῦ (of-good) θησαυροῦ (of-an-en-placing) τῆς (of-the-one) καρδίας (of-a-heart) προφέρει (it-beareth-before) τὸ (to-the-one) ἀγαθόν, (to-good,"καὶ (and) ὁ (the-one) πονηρὸς (en-necessitated) ἐκ (out) τοῦ (of-the-one) πονηροῦ (of-en-necessitated) προφέρει (it-beareth-before) τὸ (to-the-one) πονηρόν: (to-en-necessitated) ἐκ (out) γὰρ (therefore) περισσεύματος (of-an-abouting-of-to) καρδίας (of-a-heart) λαλεῖ (it-speaketh-unto,"τὸ (the-one) στόμα (a-mouth) αὐτοῦ. (of-it)
6:45. bonus homo de bono thesauro cordis sui profert bonum et malus homo de malo profert malum ex abundantia enim cordis os loquiturA good man out of the good treasure of his heart bringeth forth that which is good: and an evil man out of the evil treasure bringeth forth that which is evil. For out of the abundance of the heart the mouth speaketh.
45. The good man out of the good treasure of his heart bringeth forth that which is good; and the evil out of the evil bringeth forth that which is evil: for out of the abundance of the heart his mouth speaketh.
6:45. A good man, from the good storehouse of his heart, offers what is good. And an evil man, from the evil storehouse, offers what is evil. For out of the abundance of the heart, the mouth speaks.
6:45. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh:

45: Добрый человек из доброго сокровища сердца своего выносит доброе, а злой человек из злого сокровища сердца своего выносит злое, ибо от избытка сердца говорят уста его.
6:45  ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, καὶ ὁ πονηρὸς ἐκ τοῦ πονηροῦ προφέρει τὸ πονηρόν· ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ.
6:45. bonus homo de bono thesauro cordis sui profert bonum et malus homo de malo profert malum ex abundantia enim cordis os loquitur
A good man out of the good treasure of his heart bringeth forth that which is good: and an evil man out of the evil treasure bringeth forth that which is evil. For out of the abundance of the heart the mouth speaketh.
6:45. A good man, from the good storehouse of his heart, offers what is good. And an evil man, from the evil storehouse, offers what is evil. For out of the abundance of the heart, the mouth speaks.
6:45. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
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
45: См. Мф XII, 35.
Adam Clarke: Commentary on the Bible - 1831
6:45: A good man - See on Mat 12:35 (note).
Albert Barnes: Notes on the Bible - 1834
6:45
This verse is not found in the sermon on the mount as recorded by Matthew, but is recorded by him in Mat 12:35. See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:45: good man: Psa 37:30, Psa 37:31, Psa 40:8-10, Psa 71:15-18; Pro 10:20, Pro 10:21, Pro 12:18, Pro 15:23, Pro 22:17, Pro 22:18; Mat 12:35; Joh 7:38; Eph 4:29, Eph 5:3, Eph 5:4, Eph 5:19; Col 4:6
treasure: Co2 4:6, Co2 4:7; Eph 3:8; Col 3:16; Heb 8:10
and an: Psa 12:2-4, Psa 41:6, Psa 41:7, Psa 52:2-4, Psa 59:7, Psa 59:12, Psa 64:3-8, Psa 140:5; Jer 9:2-5; Act 5:3; Act 8:19-23; Rom 3:13, Rom 3:14; Jam 3:5-8; Jde 1:15
for: Mat 12:34-37
John Gill
6:45 A good man out of the good treasure of his heart,.... This, because of its suitableness and agreement with what goes before, is placed by Luke here; though, according to Matthew, it was spoken at another time and place, unless it should be a repetition there; See Gill on Mt 12:35.
for of the abundance of the heart his mouth speaketh. The Vulgate Latin, Arabic, Ethiopic, Syriac, and Persic versions, leave out the word "his"; and the two latter read "lips", instead of "mouth"; See Gill on Mt 12:34.
6:466:46: Զի՞ կոչէք զիս՝ Տէր՝ Տէր, եւ զոր ասեմն ո՛չ առնէք։
46 «Ինչո՞ւ ինձ «Տէ՛ր, Տէ՛ր» էք կոչում, իսկ ինչ ասում եմ՝ չէք անում:
46 «Ինչո՞ւ զիս Տէ՛ր, Տէ՛ր, կը կոչէք ու ըսած բաներս չէք կատարեր։
Զի՞ կոչէք զիս Տէր, Տէր, եւ զոր ասեմն ոչ առնէք:

6:46: Զի՞ կոչէք զիս՝ Տէր՝ Տէր, եւ զոր ասեմն ո՛չ առնէք։
46 «Ինչո՞ւ ինձ «Տէ՛ր, Տէ՛ր» էք կոչում, իսկ ինչ ասում եմ՝ չէք անում:
46 «Ինչո՞ւ զիս Տէ՛ր, Տէ՛ր, կը կոչէք ու ըսած բաներս չէք կատարեր։
zohrab-1805▾ eastern-1994▾ western am▾
6:4646: Что вы зовете Меня: Господи! Господи! --и не делаете того, что Я говорю?
6:46  τί δέ με καλεῖτε, κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω;
6:46. Τί (To-what-one) δέ (moreover) με (to-me) καλεῖτε (ye-call-unto,"Κύριε (Authority-belonged) κύριε, (Authority-belonged,"καὶ (and) οὐ (not) ποιεῖτε (ye-do-unto) ἃ ( to-which ) λέγω; (I-forth?"
6:46. quid autem vocatis me Domine Domine et non facitis quae dicoAnd why call you me, Lord, Lord; and do not the things which I say?
46. And why call ye me, Lord, Lord, and do not the things which I say?
6:46. But why do you call me, ‘Lord, Lord,’ and not do what I say?
6:46. And why call ye me, Lord, Lord, and do not the things which I say?
And why call ye me, Lord, Lord, and do not the things which I say:

46: Что вы зовете Меня: Господи! Господи! --и не делаете того, что Я говорю?
6:46  τί δέ με καλεῖτε, κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω;
6:46. quid autem vocatis me Domine Domine et non facitis quae dico
And why call you me, Lord, Lord; and do not the things which I say?
6:46. But why do you call me, ‘Lord, Lord,’ and not do what I say?
6:46. And why call ye me, Lord, Lord, and do not the things which I say?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-49: (См. Мф VII, 21, 24-27). Мысль, содержащаяся у ев. Луки, такова. Исповедание Иисуса Христа, которому не соответствует жизнь человека, не может исходить из чистого сердца и, след., иметь спасительное влияние на других ["Если прочитать со вниманием всю нагорную беседу как она излагается в Евангелии Луки, то приходишь к заключению, что она представляет собою не соединение отрывочных наставлений, взятых евангелистом из более обширного ее изложения у евангелиста Матфея, а стройное целое, составленное с отношением к потребностям Церкви, состоящей из христиан языческого происхождения. В этой беседе рисуются главные черты истинного последователя Христова, указаны существенные свойства новой праведности" (Кейль).
Adam Clarke: Commentary on the Bible - 1831
6:46: Lord, Lord - God judges of the heart, not by words, but by works. A good servant never disputes, speaks little, and always follows his work. Such a servant a real Christian is: such is a faithful minister, always intent either on the work of his own salvation, or that of his neighbor; speaking more to God than to men; and to these as in the presence of God. The tongue is fitly compared by one to a pump, which empties the heart, but neither fills nor cleanses it. The love of God is a hidden spring, which supplies the heart continually, and never permits it to be dry or unfruitful. Quesnel.
Albert Barnes: Notes on the Bible - 1834
6:46-49
See the notes at Mat 7:21-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:46: Luk 13:25-27; Mal 1:6; Mat 7:21-23, Mat 25:11, Mat 25:24, Mat 25:44; Joh 13:13-17; Gal 6:7
John Gill
6:46 And why call ye me Lord, Lord,.... Or, "my Lord, my Lord", as the Syriac version renders it; acknowledging, in words, his government over them; claiming an interest in him, and making use of his name and authority:
and do not the things which I say; or "command"; and therefore such words in their mouths would be of no use to them, since they neither did his Father's will, which he taught them, nor observed his commands and ordinances which he enjoined them; and therefore should not enter into the kingdom of heaven, nor be owned by him another day, but should be bid to depart from him; See Gill on Mt 7:21. See Gill on Mt 7:22. See Gill on Mt 7:23.
John Wesley
6:46 And why call ye me Lord, Lord - What will fair professions avail, without a life answerable thereto? Mt 7:21.
6:476:47: Ամենայն որ գայ առ իս, եւ լսէ զբանս իմ՝ եւ առնէ զնոսա, ցուցի՛ց ձեզ ո՛ւմ նման է[1128]։ [1128] Ոմանք. Ո՛ւմ նմանէ։
47 Ամէն մարդ, որ ինձ է գալիս եւ լսում է իմ խօսքերն ու կատարում դրանք, ձեզ ցոյց տամ, թէ ում է նման:
47 Այն, որ ինծի կու գայ եւ իմ խօսքերս կը լսէ ու զանոնք կը կատարէ, ձեզի ցուցնեմ թէ որո՛ւ կը նմանի։
Ամենայն որ գայ առ իս, եւ լսէ զբանս իմ եւ առնէ զնոսա, ցուցից ձեզ ում նման է:

6:47: Ամենայն որ գայ առ իս, եւ լսէ զբանս իմ՝ եւ առնէ զնոսա, ցուցի՛ց ձեզ ո՛ւմ նման է[1128]։
[1128] Ոմանք. Ո՛ւմ նմանէ։
47 Ամէն մարդ, որ ինձ է գալիս եւ լսում է իմ խօսքերն ու կատարում դրանք, ձեզ ցոյց տամ, թէ ում է նման:
47 Այն, որ ինծի կու գայ եւ իմ խօսքերս կը լսէ ու զանոնք կը կատարէ, ձեզի ցուցնեմ թէ որո՛ւ կը նմանի։
zohrab-1805▾ eastern-1994▾ western am▾
6:4747: Всякий, приходящий ко Мне и слушающий слова Мои и исполняющий их, скажу вам, кому подобен.
6:47  πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος·
6:47. πᾶς (All) ὁ (the-one) ἐρχόμενος ( coming ) πρός (toward) με (to-me) καὶ (and) ἀκούων (hearing) μου (of-me) τῶν (of-the-ones) λόγων (of-forthees) καὶ (and) ποιῶν (doing-unto) αὐτούς, (to-them,"ὑποδείξω (I-shall-en-show-under) ὑμῖν (unto-ye) τίνι (unto-what-one) ἐστὶν (it-be) ὅμοιος: (along-belonged)
6:47. omnis qui venit ad me et audit sermones meos et facit eos ostendam vobis cui similis estEvery one that cometh to me and heareth my words and doth them, I will shew you to whom he is like.
47. Every one that cometh unto me, and heareth my words, and doeth them, I will shew you to whom he is like:
6:47. Anyone who comes to me, and listens to my words, and does them: I will reveal to you what he is like.
6:47. Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:

47: Всякий, приходящий ко Мне и слушающий слова Мои и исполняющий их, скажу вам, кому подобен.
6:47  πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος·
6:47. omnis qui venit ad me et audit sermones meos et facit eos ostendam vobis cui similis est
Every one that cometh to me and heareth my words and doth them, I will shew you to whom he is like.
6:47. Anyone who comes to me, and listens to my words, and does them: I will reveal to you what he is like.
6:47. Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:47: I will show you - Ὑποδειξω, I will show you plainly. I will enable you fully to comprehend my meaning on this subject by the following parable. See this word explained Mat 3:7 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:47: cometh: Luk 14:26; Isa 55:3; Mat 11:28; Joh 5:40, Joh 6:35, Joh 6:37, Joh 6:44, Joh 6:45; Pe1 2:4
heareth: Mat 7:24, Mat 7:25, Mat 17:5; Joh 8:52, Joh 9:27, Joh 9:28, Joh 10:27
doeth: Luk 8:8, Luk 8:13, Luk 11:28; Mat 11:29, Mat 12:50; Joh 13:17, Joh 14:15, Joh 14:21-24, Joh 15:9-14; Rom 2:7-10; Heb 5:9; Jam 1:22-25, Jam 4:17; Pe2 1:10; Jo1 2:29, Jo1 3:7; Rev 22:14
Geneva 1599
6:47 (10) Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
(10) Affliction at length discerns true godliness from false and feigned godliness.
John Gill
6:47 Whosoever cometh to me,.... To be a disciple and follower:
and heareth my sayings, and doth them; See Gill on Mt 7:24.
I will show you to whom he is like; or "to what thing he is like"; so the Syriac and Arabic versions; though what follows seems better to agree with person than thing.
John Wesley
6:47 Mt 7:24.
6:486:48: Նմա՛ն է առն, որ շինիցէ տուն. որ փորեա՛ց եւ խորեա՛ց, եւ ե՛դ հիմն ՚ի վերայ վիմի. ՚ի յառնել հեղեղաց՝ բախեաց գետ զտունն, եւ ո՛չ կարաց շարժել զնա. զի հաստատեա՛լ էր հիմնն ՚ի վերայ վիմի[1129]։ [1129] Բազումք. Հիմն ՚ի վերայ վի՛՛։
48 Նման է տուն շինող այն մարդուն, որ հողը փորեց ու խորացրեց եւ հիմքը դրեց ժայռի վրայ[7]. եւ երբ հեղեղ բարձրացաւ, գետը զարկեց տանը եւ չկարողացաւ շարժել այն, որովհետեւ նրա հիմքը ժայռի վրայ էր հաստատուած:[7] 7. Լաւագոյն յուն. բն. չունեն եւ հիմքը դրեց...
48 Անիկա տուն շինող մարդու մը կը նմանի, որ փորեց ու խորունկցուց ու հիմը վէմի վրայ դրաւ եւ ջուրերուն յորդած ատենը գետը զարկաւ այն տանը ու չկրցաւ զանիկա շարժել, վասն զի վէմի վրայ հաստատուած էր։
Նման է առն որ շինիցէ տուն, որ փորեաց եւ խորեաց, եւ եդ հիմն ի վերայ վիմի. ի յառնել հեղեղաց բախեաց գետ զտունն, եւ ոչ կարաց շարժել զնա. զի հաստատեալ էր հիմնն ի վերայ վիմի:

6:48: Նմա՛ն է առն, որ շինիցէ տուն. որ փորեա՛ց եւ խորեա՛ց, եւ ե՛դ հիմն ՚ի վերայ վիմի. ՚ի յառնել հեղեղաց՝ բախեաց գետ զտունն, եւ ո՛չ կարաց շարժել զնա. զի հաստատեա՛լ էր հիմնն ՚ի վերայ վիմի[1129]։
[1129] Բազումք. Հիմն ՚ի վերայ վի՛՛։
48 Նման է տուն շինող այն մարդուն, որ հողը փորեց ու խորացրեց եւ հիմքը դրեց ժայռի վրայ[7]. եւ երբ հեղեղ բարձրացաւ, գետը զարկեց տանը եւ չկարողացաւ շարժել այն, որովհետեւ նրա հիմքը ժայռի վրայ էր հաստատուած:
[7] 7. Լաւագոյն յուն. բն. չունեն եւ հիմքը դրեց...
48 Անիկա տուն շինող մարդու մը կը նմանի, որ փորեց ու խորունկցուց ու հիմը վէմի վրայ դրաւ եւ ջուրերուն յորդած ատենը գետը զարկաւ այն տանը ու չկրցաւ զանիկա շարժել, վասն զի վէմի վրայ հաստատուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:4848: Он подобен человеку, строящему дом, который копал, углубился и положил основание на камне; почему, когда случилось наводнение и вода напёрла на этот дом, то не могла поколебать его, потому что он основан был на камне.
6:48  ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν.
6:48. ὅμοιός (Along-belonged) ἐστιν (it-be) ἀνθρώπῳ (unto-a-mankind) οἰκοδομοῦντι (unto-house-building-unto) οἰκίαν (to-a-housing-unto) ὃς (which) ἔσκαψεν (it-dug) καὶ (and) ἐβάθυνεν (it-deepened) καὶ (and) ἔθηκεν (it-placed) θεμέλιον (to-foundationed-belonged) ἐπὶ (upon) τὴν (to-the-one) πέτραν: (to-a-rockiness) πλημμύρης (of-a-seeped-repletion) δὲ (moreover) γενομένης ( of-having-had-became ,"προσέρηξεν (it-en-bursted-toward,"ὁ (the-one) ποταμὸς (a-river,"τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) ἐκείνῃ, (unto-the-one-thither,"καὶ (and) οὐκ (not) ἴσχυσεν (it-force-held) σαλεῦσαι (to-have-undulated-of) αὐτὴν (to-it) διὰ (through) τὸ (to-the-one) καλῶς (unto-seemly) οἰκοδομῆσθαι (to-have-had-come-to-be-house-built-unto) αὐτήν. (to-it)
6:48. similis est homini aedificanti domum qui fodit in altum et posuit fundamenta supra petram inundatione autem facta inlisum est flumen domui illi et non potuit eam movere fundata enim erat supra petramHe is like to a man building a house, who digged deep and laid the foundation upon a rock. And when a flood came, the stream beat vehemently upon that house: and it could not shake it: for it was founded on a rock.
48. he is like a man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded.
6:48. He is like a man building a house, who has dug deep and has laid the foundation upon the rock. Then, when the floodwaters came, the river was rushing against that house, and it was not able to move it. For it was founded upon the rock.
6:48. He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock:

48: Он подобен человеку, строящему дом, который копал, углубился и положил основание на камне; почему, когда случилось наводнение и вода напёрла на этот дом, то не могла поколебать его, потому что он основан был на камне.
6:48  ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν.
6:48. similis est homini aedificanti domum qui fodit in altum et posuit fundamenta supra petram inundatione autem facta inlisum est flumen domui illi et non potuit eam movere fundata enim erat supra petram
He is like to a man building a house, who digged deep and laid the foundation upon a rock. And when a flood came, the stream beat vehemently upon that house: and it could not shake it: for it was founded on a rock.
6:48. He is like a man building a house, who has dug deep and has laid the foundation upon the rock. Then, when the floodwaters came, the river was rushing against that house, and it was not able to move it. For it was founded upon the rock.
6:48. He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:48: He is like a man, etc. - See on Mat 7:24-27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:48: and laid: Pro 10:25; Isa 28:16; Mat 7:25, Mat 7:26; Co1 3:10-12; Eph 2:20; Ti2 2:19
rock: Deu 32:15, Deu 32:18, Deu 32:31; Sa1 2:2; Sa2 22:2, Sa2 22:32, Sa2 22:47, Sa2 23:3; Psa 95:1; Isa 26:4; Pe1 2:4-6
the flood: Sa2 22:5; Psa 32:6, Psa 93:3, Psa 93:4, Psa 125:1, Psa 125:2; Isa 59:19; Nah 1:8; Joh 16:33; Act 14:22; Rom 8:35-38; Co1 3:13-15, Co1 15:55-58; Pe2 3:10-14; Jo1 2:28; Rev 6:14-17, Rev 20:11-15
could: Pe2 1:10; Jde 1:24
for: Psa 46:1-3, Psa 62:2
John Gill
6:48 He is like a man which built an house,.... That is, intended to build one, having drawn the scheme of it in his mind, and provided materials, and fixed upon the spot of ground:
and digged deep, and laid the foundation on a rock; that is, he dug deep in the earth, till he came at a rock, and there, and then, he laid the foundation of his house; in which he acted the part of a wise man, as he is called in Matthew: so a sensible sinner, desirous of building his soul, and the salvation of it, on a sure bottom, digs deep into the Scriptures, diligently searches them, till he finds out the scheme of salvation by Christ; which lies deep in God's counsel and covenant, was ordained before the world began, and was hid in God till revealed in the Gospel: and finding Christ to be the rock of ages, in whom is everlasting strength, and the foundation which God has laid, nor is there another; he makes use of him as such, and builds the hope of his eternal salvation on him:
and when the flood arose; an inundation, a multitude of waters, the swelling of the sea; or rather "when it was tide", as the word here used signifies (k):
the stream beat vehemently upon the house; or the river, up which the tide came, dashed and broke against it; by which may be signified the temptations of Satan, the persecutions of the world, the corruptions of men's hearts, and the errors and heresies of false teachers:
and could not shake it; as none of these can so shake as to move a soul, thus built on Christ, off of him the foundation:
for it was founded upon a rock; See Gill on Mt 7:24. See Gill on Mt 7:25.
(k) Vid. Rivinum de Venilia Salacia, &c. p. 681, 632.
6:496:49: Իսկ որ լսէ զբանս իմ՝ եւ ո՛չ առնէ, նմա՛ն է առն որ շինիցէ տուն ՚ի վերայ հողոյ առա՛նց հիման. զոր բախեաց գետ, եւ վաղվաղակի՛ անկաւ. եւ եղեւ կործանումն տանն այնորիկ մե՛ծ։
49 Իսկ ով իմ խօսքերը լսում է եւ չի կատարում, նման է այն մարդուն, որ հողի վրայ առանց հիմքի տուն է շինում. գետը զարկեց, եւ այն իսկոյն փուլ եկաւ, եւ այդ տան կործանումը մեծ եղաւ»:
49 Բայց ան որ իմ խօսքերս կը լսէ ու չի կատարեր, կը նմանի այն մարդուն, որ հողի վրայ առանց հիմի տուն շինեց, որուն զարկաւ գետը եւ շուտ մը փլաւ։ Այն տանը կործանումը մեծ էր»։
Իսկ որ լսէ զբանս իմ եւ ոչ առնէ, նման է առն, որ շինիցէ տուն ի վերայ հողոյ առանց հիման. զոր բախեաց գետ, եւ վաղվաղակի անկաւ, եւ եղեւ կործանումն տանն այնորիկ մեծ:

6:49: Իսկ որ լսէ զբանս իմ՝ եւ ո՛չ առնէ, նմա՛ն է առն որ շինիցէ տուն ՚ի վերայ հողոյ առա՛նց հիման. զոր բախեաց գետ, եւ վաղվաղակի՛ անկաւ. եւ եղեւ կործանումն տանն այնորիկ մե՛ծ։
49 Իսկ ով իմ խօսքերը լսում է եւ չի կատարում, նման է այն մարդուն, որ հողի վրայ առանց հիմքի տուն է շինում. գետը զարկեց, եւ այն իսկոյն փուլ եկաւ, եւ այդ տան կործանումը մեծ եղաւ»:
49 Բայց ան որ իմ խօսքերս կը լսէ ու չի կատարեր, կը նմանի այն մարդուն, որ հողի վրայ առանց հիմի տուն շինեց, որուն զարկաւ գետը եւ շուտ մը փլաւ։ Այն տանը կործանումը մեծ էր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:4949: А слушающий и неисполняющий подобен человеку, построившему дом на земле без основания, который, когда напёрла на него вода, тотчас обрушился; и разрушение дома сего было великое.
6:49  ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα.
6:49. ὁ (The-one) δὲ (moreover) άκούσας (having-heard) καὶ (and) μὴ (lest) ποιήσας (having-done-unto,"ὅμοιός (along-belonged) ἐστιν (it-be) ἀνθρώπῳ (unto-a-mankind) οἰκοδομήσαντι (unto-having-house-built-unto) οἰκίαν (to-a-housing-unto) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) χωρὶς (of-spaced) θεμελίου, (of-foundation-belonged,"ᾗ (unto-which) προσέρηξεν (it-en-bursted-toward,"ὁ (the-one) ποταμός, (a-river,"καὶ (and) εὐθὺς (straight) συνέπεσεν, (it-had-fallen-together,"καὶ (and) ἐγένετο ( it-had-became ) τὸ (the-one) ῥῆγμα (a-bursting-to) τῆς (of-the-one) οἰκίας (of-a-housing-unto) ἐκείνης (of-the-one-thither) μέγα. (great)
6:49. qui autem audivit et non fecit similis est homini aedificanti domum suam supra terram sine fundamento in quam inlisus est fluvius et continuo concidit et facta est ruina domus illius magnaBut he that heareth and doth not is like to a man building his house upon the earth without a foundation: against which the stream beat vehemently. And immediately it fell: and the ruin of that house was great.
49. But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation; against which the stream brake, and straightway it fell in; and the ruin of that house was great.
6:49. But whoever hears and does not do: he is like a man building his house upon the soil, without a foundation. The river rushed against it, and it soon fell down, and the ruin of that house was great.”
6:49. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great:

49: А слушающий и неисполняющий подобен человеку, построившему дом на земле без основания, который, когда напёрла на него вода, тотчас обрушился; и разрушение дома сего было великое.
6:49  ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα.
6:49. qui autem audivit et non fecit similis est homini aedificanti domum suam supra terram sine fundamento in quam inlisus est fluvius et continuo concidit et facta est ruina domus illius magna
But he that heareth and doth not is like to a man building his house upon the earth without a foundation: against which the stream beat vehemently. And immediately it fell: and the ruin of that house was great.
6:49. But whoever hears and does not do: he is like a man building his house upon the soil, without a foundation. The river rushed against it, and it soon fell down, and the ruin of that house was great.”
6:49. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
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Adam Clarke: Commentary on the Bible - 1831
6:49: The ruin of that house was great - On this passage, father Quesnel, who was a most rigid predestinarian, makes the following judicious remark. "It is neither by the speculations of astrologers, nor by the Calvinian assurance of predestination, that we can discover what will be our portion for ever: but it is by the examination of our heart, and the consideration of our life, that we may in some measure prognosticate our eternal state. Without a holy heart and a holy life, all is ruinous in the hour of temptation, and in the day of wrath." To this may be added, He that believeth on the Son of God, hath the Witness in Himself: Jo1 5:10.
The subjects of this chapter have been so amply explained and enforced in the parallel places in Matthew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:49: that heareth: Luk 6:46, Luk 8:5-7, Luk 19:14, Luk 19:27; Jer 44:16, Jer 44:17; Eze 33:31; Mat 21:29, Mat 21:30, Mat 23:3; Joh 15:2; Jam 1:22-26, Jam 2:17-26; Pe2 1:5-9; Jo1 2:3, Jo1 2:4
against: Mat 13:20-22, Mat 24:10; Act 20:29, Act 26:11; Th1 3:5
immediately: Pro 28:18; Hos 4:14; Mat 12:43-45; Mar 4:17; Jo1 2:19
the ruin: Luk 10:12-16, Luk 11:24-26, Luk 12:47; Heb 10:26-29; Pe2 2:20
John Gill
6:49 But he that heareth, and doth not,.... Hears Christ's sayings externally, but does not obey his commands:
is like a man that without a foundation built upon the earth: that is, without digging for a foundation, built his house upon the surface of the earth; "upon the dust of it", as the Syriac version renders it; or, "upon the sand", as Matthew says: "against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great"; See Gill on Mt 7:26. See Gill on Mt 7:27.