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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ՄԱՐԿՈՍԻ ԱՒԵՏԱՐԱՆԻՆ

Աւետարանս որ ըստ Մարկոսի, գրեալ է սո՛յն Մարկոս աշակերտ Պետրոսի, եւ ընթացակից Պաւղոսի, գրեաց զաւետարանս զայս։ Եւ դնէ սկիզբն եւ ասէ. Սկիզբն աւետարանի, ՚ի Յովհաննո՛ւ քարոզութենէն. եւ զմկրտութիւնն Յովհաննու. եւ առնու վկայութիւն յԻսայայ մարգարէէ. նշանակէ եւ զփորձութիւնն ՚ի լերինն, եւ ո՛չ ասէ զփորձանքն. պատմէ եւ վասն ընտրութեան աշակերտացն, եւ նշանս եւ արուեստս զոր արար. եւ զխորհուրդ մատնութեանն, եւ զկատարածն. եւ որ մատնեցաւ Պիղատոսի, եւ խաչեցաւ մարմնով. եւ զի զինուորքն բաժանեցին զհանդերձս նորա. եւ զի մարմինն եդաւ ՚ի գերեզմանի, եւ յարեաւ երեքօրեայ. եւ զիջանել հրեշտակին, եւ երեւել կանանցն, եւ զնոյնն պատմել աշակերտացն։

Մարկոս հրամանաւ Պետրոսի վիմի՛ գրեաց զաւետարանս իւր՝ յԱղեքսանդր քաղաքի ՚ի լեզու Եգիպտացի, զկնի ժե ամի համբառնալոյ Փրկչին։ Ունի գլուխս մլգ̃։ Վկայութիւնս ժե̃։ Տունս ռ̃ո։

Մարկոս՝ Բա՛րձ պատուար, կամ՝ ՚Ի վերայ տանեացն։

Matthew Henry: Concise Commentary on the Whole Bible - 1706
Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (ver. 1-3), and by the history of him, ver. 4-8. II. Christ's baptism, and his being owned from heaven, ver. 9-11. III. His temptation, ver. 12, 13. IV. His preaching, ver. 14, 15, 21, 22, 38, 39. V. His calling disciples, ver. 16-20. VI. His praying, ver. 35. VII. His working miracles. 1. His rebuking an unclean spirit, ver. 23-28. 2. His curing Peter's mother-in-law, who was ill of a fever, ver. 29-31. 3. His healing all that came to him, ver. 32, 34. 4. His cleansing a leper, ver. 40-45.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Gospel According to St. MarkWith a Short Account of His Life
For an explication of the word Gospel, and the title Saint, see the Preface to Matthew.
Mark. This person, the second in the commonly received order of the four evangelists, was named John Mark, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, and the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John, whose surname was Mark, where many were gathered together praying, Act 12:12. This very first mention of John Mark assures us of Peter's intimacy in that family: it is almost universally allowed that Mark, mentioned by Peter, Pe1 5:13, is this evangelist, and that he is the same with him who is called sister's son to Barnabas, Col 4:10, and is supposed to have been converted by Peter to the Christian faith. Mr. W. Whiston supposes him to have been Peter's own son. See his Primitive New Test. Notes at the end. He traveled from Jerusalem to Antioch with Paul and Barnabas, Act 12:25, and some short time after he accompanied them to other countries as their minister, Act 13:5. When they returned to the continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, Act 13:13. Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, Act 15:36-41. Afterwards Paul and he were fully reconciled, as evidently appears from Ti2 4:11 : Take Mark, and bring him with thee; for he is profitable to me for the ministry. This appears also from Plm 1:24, where Mark is styled Paul's fellow-laborer; and from Col 4:10, where we find the apostle recommending him in a particular manner to the Church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at Rome, a.d. 64, and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Lardner has fully proved that Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, etc.
How Mark composed his Gospel, is a question not yet decided among learned men. Many of the primitive fathers, such as Papias, Clemens, Alexandrinus, Irenaeus, Tertullian, Origen, Eusebius, etc., believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would not put his name to the work, but dictated the whole account, and Mark wrote it down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew's Gospel; and that it is not to be considered as an original work: - on this opinion several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew's Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided concerning the language in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σπεκουλατωρ, Mar 6:27, one of the guard; κεντυριων, Mar 15:39, Mar 15:44, Mar 15:46, a centurion, a captain of one hundred men; συσσημον, Mar 14:44, a signal, a sign agreed on. But such words are better accounted for by supposing that his Gospel was written for the use of the Roman people; and that it is on this account that he wholly passes by the genealogy of our Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all learned men.
It may be necessary to state the things omitted by Mark in the beginning of his Gospel which are mentioned by Matthew and Luke.
1. The Preface, found in Luke and John, Luk 1:1; Joh 1:1.
2. The Conception of Elizabeth, Luke 1:5-25.
3. The Salutation of Mary, Luk 1:26-38.
4. Mary's Visit to Elizabeth, Luke 1:39-56.
5. John Baptist's Birth, Luke 1:57-79.
6. The Angel's Appearance to Joseph, Mat 1:18-25.
7. The Birth of Christ, Mat 1:25; Luk 2:1-7.
8. The Genealogy of Christ, Matthew 1:1-17; Luke 3:23-38.
9. The Appearance of the Angel to the Shepherds, Luk 2:8-20.
10. The Circumcision of Christ, Mat 1:25; Luk 2:21.
11. The Presentation of Christ in the Temple, Luke 2:22-38.
12. The Coming of the Magi, Mat 2:1-12.
13. The Flight into Egypt, Mat 2:13-15.
14. Herod's Murder of the Innocents, Mat 2:16-18.
15. The Return of the Holy Family from Egypt, Mat 2:19-23; Luk 2:39.
16. Christ's Journey to Jerusalem when twelve years of age, Luk 2:40-48.
From the particulars enumerated here, it appears that the things omitted by Mark are also omitted by John, except the Preface; and that St. Luke is the most circumstantial.
For other particulars relative to this Gospel, see at the end of the last chapter.

The mission, preaching, and success of John Baptist, Mar 1:1-5. His manner of life, Mar 1:6. Proclaims Christ, and baptizes him in Jordan, Mar 1:7-11. The temptation of Christ, Mar 1:12, Mar 1:13. John being put in prison, Christ begins to preach, Mar 1:14, Mar 1:15. He calls Andrew and Simon, Mar 1:16-18. James and John, Mar 1:19, Mar 1:20. Teaches in Capernaum, Mar 1:21, Mar 1:22. Casts out a demon, Mar 1:23-28. Goes into the house of Simon, and heals his mother-in-law, Mar 1:29-31. Heals many diseased persons, Mar 1:32-34. Goes to the desert, and is followed by his disciples, Mar 1:35-37. Preaches in different towns and synagogues of Galilee, and casts out devils, Mar 1:38, Mar 1:39. Cleanses a leper, who publishes abroad his miraculous cure, Mar 1:40-45.
Albert Barnes: Notes on the Bible - 1834
Preface to Mark
Of Mark, the writer of this Gospel, little is certainly known. He is commonly supposed to be the same that is several times mentioned in the New Testament. He was not an apostle, or companion of the Lord Jesus, during his ministry, though some of the fathers affirm that he was one of the seventy disciples. This is improbable, as he is mentioned by Peter Pe1 5:13 as "his son;" from which it is supposed that he was converted by the instrumentality of Peter.
From the New Testament we learn that he was sister's son to Barnabas Col 4:10; and that his mother's name was Mary, a pious woman in Jerusalem, at whose house the apostles and primitive Christians often assembled, Act 12:12.
His Hebrew name was John Act 12:12, and it is probable that he adopted a name better known or more familiar when he visited the Gentiles, a practice not uncommon in that age. He was at first the companion of Paul and Barnabas in their journeys to propagate Christianity, Act 12:25; Act 13:5; Act 15:37. He chose not to attend them through their whole journey, but left them in Pamphylia, and probably returned to Jerusalem, Act 15:38. Probably at this time he was the companion of Peter, and traveled with him to Babylon, Pe1 5:13. Afterward he went with Barnabas to Cyprus, Act 15:39. Subsequently he went to Rome, at the express desire of Paul, in company with Timothy, Ti2 4:11. He remained at Rome while Paul was a captive there, but how long is uncertain, Col 4:10; Plm 1:24. From Eusebius, Epiphanius, and Jerome we hear that Mark went from Rome to Alexandria, in Egypt, where he planted a church, and died in the eighth year of the reign of Nero, 64 ad
The time when this Gospel was written is not certainly known. It is supposed to have been between the years 56 and 63 a. d. It is allowed by all that it was written at Rome; of course it was during the latter years of his life, after the apostles had left Judea, Mar 16:20. Mark was for a considerable time the companion of Peter. Though he had not himself been with the Saviour in his ministry, yet, from his long acquaintance with "Peter," he was familiar with the events of his life, and with his instructions. The uniform testimony of the fathers is that he was the "interpreter" of Peter, and that he wrote this Gospel under the eye of Peter and with his approbation. It has come down to us, therefore, with the sanction of Peter's authority. Its right to a place among the inspired books has never been questioned. That it was written by Mark, that it was with Peter's approbation, that it was a record of the "facts" which Peter stated in his ministry, and that it was therefore an inspired book, has never been questioned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 1:1, The office of John the Baptist; Mar 1:9, Jesus is baptized; Mar 1:12, tempted; Mar 1:14, he preaches; Mar 1:16, calls Peter, Andrew, James, and John; v. 23, heals one that had a devil; v. 29, Peter's mother in law; v. 32, many diseased persons; v. 40, and cleanses the leper.
1:11:1: Սկիզբն աւետարանի Յիսուսի Քրիստոսի Որդւոյ Աստուծոյ։
1 Յիսուս Քրիստոսի՝ Աստծու Որդու Աւետարանի սկիզբը
1 Աստուծոյ Որդիին Յիսուս Քրիստոսի աւետարանին սկիզբը։
Սկիզբն աւետարանի Յիսուսի Քրիստոսի, Որդւոյ Աստուծոյ:

1:1: Սկիզբն աւետարանի Յիսուսի Քրիստոսի Որդւոյ Աստուծոյ։
1 Յիսուս Քրիստոսի՝ Աստծու Որդու Աւետարանի սկիզբը
1 Աստուծոյ Որդիին Յիսուս Քրիստոսի աւետարանին սկիզբը։
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1:11: Начало Евангелия Иисуса Христа, Сына Божия,
1:1  ἀρχὴ τοῦ εὐαγγελίου ἰησοῦ χριστοῦ [υἱοῦ θεοῦ].
1:1. ΑΡΧΗ (A-firsting) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:1. initium evangelii Iesu Christi Filii DeiThe beginning of the gospel of Jesus Christ, the Son of God.
1. The beginning of the gospel of Jesus Christ, the Son of God.
1:1. The beginning of the gospel of Jesus Christ, the Son of God;
1:1. The beginning of the Gospel of Jesus Christ, the Son of God.
The beginning of the gospel of Jesus Christ, the Son of God:

1: Начало Евангелия Иисуса Христа, Сына Божия,
1:1  ἀρχὴ τοῦ εὐαγγελίου ἰησοῦ χριστοῦ [υἱοῦ θεοῦ].
1:1. initium evangelii Iesu Christi Filii Dei
The beginning of the gospel of Jesus Christ, the Son of God.
1:1. The beginning of the gospel of Jesus Christ, the Son of God;
1:1. The beginning of the Gospel of Jesus Christ, the Son of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 По русскому переводу первый стих стоит в непосредственной связи с следующими тремя стихами, и мысль всех первых четырех стихов, по общепринятому толкованию (см. Толк. Еванг. еп. Михаила), такая: "началом Евангелия Христова о наступлении благодатного Царства Мессии было явление Иоанна Крестителя, который проповедовал крещение покаяния для отпущения грехов". - Но с таким пониманием первого стиха нельзя согласиться. Если предложение первого стиха считать подлежащим, а продолжение четвертого стиха - сказуемым (второй и третий стихи будут в таком случае выносным предложением), то получается слишком растянутый период, Между тем евангелист Марк везде в Евангелии выражает свои мысли в сжатых предложениях. Затем. Если евангелист хотел особенно выставить на вид своим читателям, что выступление Иоанна Крестителя было началом Евангелия, то следовало бы ожидать, что он в точности отметит, что было продолжением этого начала. Однако, такого точного обозначения мы далее не находим. В виду сказанного лучше принять, как более естественное, такое понимание первого стиха, которое видит в нем написание книги. "Начало Евангелия Иисуса Христа, Сына Божия" (Иисуса Христа - родит. принадлежности), т.е. радостная весть, как ее возвестил Иисус Христос, Сын Божий, в той форме или в том виде, в каком она предлагалась на первоначальной стадии христианского просвещения стоявший христианам, еще только вступившим в Церковь Христову (подробнее об этом см. во "введении" - в статье "О цели написания Евангелия от Марка"). - Иисуса Христа см. Мф I, 1. - Сына Божия. Если ев. Матфей, писавший свое Евангелие для христиан из иудеев, должен был показать им, что Христос происходит от праотцев иудейского народа - Давида и Авраама (I, 1), то евангелисту Марку, как писавшему свое Евангелие для христиан из язычников, не было надобности в подобном указании. Он прямо называет Христа Сыном Божиим - конечно, в смысле исключительном, как Единородного от Отца (см. Мф XVI, 16). - Но если Евангелие, которое далее Марк предлагает своим читателям, исходит от Сына Божия, то оно - как бы говорит он - должно иметь непререкаемый авторитет для всех [В некоторых древних кодексах (напр., в Синайском) и у некоторых св. Отцов и писателей церковных слов "Сына Божия" не читается. Но зато большинство кодексов, как Ватиканский, Парижский, и сирийские и латинские переводы это прибавление имеют].
Համապատում
1-5 (ՄԱՏԹ. Գ. 1-3 և 5-6, ՂՈՒԿ. Գ 1-6) Մինչ այժմ եղած պատմությունները դիտվում են որպես Ավետարանի նախապատրաստություններ: Ավետարանի սկիզբը, ինչպես և Մարկոսն է գրում, սկսվում է այն տեղից, երբ Հովհաննեսը, ձեռնարկելով Ավետարանի կարապետության պաշտոնը, հնչեցնում է երկնքի արքայությանը հասնելու, խոստացյալ Մեսիայի հայտնության և փրկագործության խորհուրդն սկսելու ավետիսը: Այդ պաշտոնը կատարելու համար Հովհաննեսը թողեց Հուդայի անապատը և իջավ Հորդանանի եզերքները: Գետի հարավային մասում, Հորդանանի՝ Մեռյալ ծով թափվելու տեղից բավականին հեռու, արևելյան եզերքին է գտնվում Բեթաբրա կամ Բեթաբարա կոչված գյուղը, որտեղ Հորդանանը մեկ այլ հուն է կազմում: Հովհաննեսն այնտեղ հաստատեց իր կենտրոնը և նորօրինակ քարոզչության սկիզբը դրեց:
Այստեղ Ղուկասը բացառիկ կերպով ճշտում է ժամանակը՝ թվարկելով այն օրերի իշխանների անունները: Նաև ասում է, թե երբ Հովհաննեսն սկսեց քարոզչությունը, Հռոմի կայսրը Տիբերիոսն էր, Հրեաստանի դատավորը՝ Պիղատոս Պոնտացին, Գալիլիայի չորրորդապետը՝ Հերովդես Անտիպասը, Իտուրիայի և Տրաքոնիայի չորրորդապետը՝ Հերովդես Փիլիպպոսը, Աբյուլինիայի չորրորդապետը՝ Լյուսանիոսը: Երուսաղեմի քահանայապետը Աննան և Կայիափան էին: Թեև վերջիններս երկար տարիներ էին պաշտոնավարում, սակայն ոչ մեկի իշխանության ճշգրիտ թվականը հնարավոր չէր լինի բացահայտել, եթե նրանցից գոնե մեկինը որոշված չլիներ: Բերաբախտաբար, Տիբերիոսի տարեթիվը համարվում է «հիսուներորդ տարին»: Հիսուսի կյանքի ժամանակագրությունը կազմելիս այս թվականը հիմնակետ է հանդիսանում բոլոր պատմաբանների համար:
Արդ, Տիբերիոս կայսրը Օգոստոս կայսեր հաջորդեց հռոմեական 767 թվականին, ըստ որի և 15-րդ տարին համընկնում է 782-ին: Սակայն, թե՛ հռոմեացի պատմագիրների թողած թվականներից և թե՛ պատմական բաղդատություններից պարզվում է, որ Տիբերիոսի տարիներն սկսել են հաշվել ոչ թե Օգոստոսին հաջորդելուց, այլ վերջինիս աթոռակից կամ կեսար անվանվելու թվականից, որը տեղի ունեցավ 764-ին: Այս հաշվարկով 15-րդ տարին համընկնում է Հռոմի 775 թվականին, որն էլ մեր սովորական թվականի 26-րդ և Հիսուսի կյանքի 30-րդ տարին է:
Հպանցիկ հիշենք նաև մյուսներին. Հրեաստանում Հերովդես Մեծին հաջորդած Արքեղայոսը տարագրվեց 759-ին և նրա փոխարեն սկսեցին նշանակվել հռոմեացի դատավորներ կամ կառավարիչներ՝ կենտրոն ունենալով Պաղեստինի Կեսարիան, այժմ՝ Քայսարիե ծովեզրյա քաղաքը և Երուսաղեմ էին գալիս միայն տոներին: Հաջորդաբար դատավորներ անվանվեցին Կոպոնիոսը՝ 759-ին, Մարկոս Ամբիվիոսը՝ 762-ին, Աննիոս Հռուփոսը՝ 765-ին, Վաղերիոս Պրատոսը՝ 768-ին, որ տաս տարի պաշտոնավարեց և, վերջապես, Պիղատոս Պոնտացին՝ 778-ին: 750-ին պաշտոնի անցավ Հերովդես Անտիպասը և պաշտոնավարեց 42 տարի, մինչև 793 թվականը: Հերովդես Փիլիպպոսը ևս պաշտոնավարեց 37 տարի՝ մինչև 786-ը, իսկ Լյուսիանասի մասին այլ պատմություններից հիշատակություն չունենք: Գալով քահանայապետերին՝ ասենք, որ Աննան քահանայապետ էր 759-ին: 768-ին նրա պաշտոնանկ լինելով՝ քահանայապետերն սկսեցին տարեցտարի փոխվել: 768-ին Փաբեայի որդի Իսմայիլը եղավ, 769-ին՝ Աննայի որդի Եղիազարը, 770-ին՝ Կամիթայի որդի Սիմեոնը և 771-ին՝ Աննայի փեսա Հովսեփ Կայիափան: Այդ փոփոխությունները ինչ-որ ձևով տարեկան քահանայապետության մասին որոշակի պատկերացում տվեցին (ՀՈՎՀ. ԺԱ 49): Թեպետ Կայիափան պաշտոնավարեց մինչև 789 թվականը, սակայն՝ շարունակաբար վերահաստատվելով: Մյուս կողմից, մինչ Կայիափան արտաքին գործերն էր վարում, Աննան դեռ ողջ էր և իր օրինական իրավասությունը չէր կորցրել: Այս պատճառով էլ Ղուկասը, ժամանակի քահանայապետին հիշելիս, միմյանցից չի բաժանում երկուսի անունները:
Հռոմեական 779-ը և մեր թվականի 26-րդ տարին, ըստ ժամանակագիրների, շաբաթական տարի էր, որի ժամանակ ժողովուրդը թողնում էր հողագործական աշխատանքները և զբաղվում առավել օրինական ու բարոյական գործերով (ՂԵՎՏ. ԽԵ 10): Այդ պարագան շատ հարմար էր Հովհաննու պաշտոնի սկզբնավորման համար, երբ 775 թվականի ամռանը, 30-րդ տարին բոլորած, իբրև նոր մարգարե, իր քարոզչությունն սկսեց Հորդանանի գետեզրյա երկրներում: Հովհաննեսի քարոզչության նպատակն էր ժողովրդին ավետել երկնքի արքայության մոտենալը, նախապատրաստության կոչելը և ապաշխարության հորդորելը: Նա մեծ ընդունելություն գտավ: Համբավը տարածվեց ամենուր: Բոլոր կողմերից՝ Երուսաղեմից, Հրեաստանից, Գալիլիայից և Հորդանանի շրջակա գավառներից նրա մոտ էին գալիս մարդիկ: Ովքեր լսում և հավատում էին Հովհաննեսի խոսքերին, ապաշխարության համար խոստովանում էին իրենց մեղքերը. «Խոստովան լինէին զմեղս իւրեանց»: Հովհաննեսը նրանց մկրտում էր Բեթաբրայի հունի մեջ՝ ապաշխարության, մկրտության, մեղքերի թողության համար:
Ավետարանիչները, փոխադարձ համաձայնությամբ, նաև Հովհաննու պաշտոնի մեկնությունն են տալիս: Իբր թե նրա խոսքը մարգարեների կողմից գուշակված Մեսիայի նախաշավղի և ուղեցույց եղող Աստվածային կարապետի ձայնն էր, որ սկսել էր հնչել անապատում: Այս մասին Մատթեոսը, Մարկոսը և Ղուկասը միանման կերպով մեջ են բերում Եսայու խոսքերը. «Անապատում կանչողի ձայնն է. «Պատրաստեցեք Տիրոջ ճանապարհը և հարթեցեք Տեր Աստուծո շավիղները» (Ես. Խ. 3): Շարունակելով, Ղուկասն ավելացնում է նաև հետևյալ խոսքերը. «Բոլոր ձորեը պիտի լցվեն, և բոլոր լեռներն ու բլուրները պիտի ցծրանան, դժվարին տեղերը պիտի դյուրին դառնան և առապարները՝ դաշտեր: Պիտի հայտնվի Տիրոջ փառքը, և ամեն մի մարմնավոր պիտի տեսնի Աստուծո փրկությունը, քանզի Տերը խոսեց» (Ես. Խ. 4-5): Իսկ Մարկոսը Եսայու մարգարեությանն է կցում Մաղաքիայի խոսքերը ևս. «Ահա ես ուղարկում եմ իմ պատգամաբերին, և նա կտեսնի իմ ճանապարհները իմ առաջ» (Մաղաք. Գ. 1):
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The beginning of the gospel of Jesus Christ, the Son of God; 2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5 And there went out unto him all the land of Judæa, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

We may observe here,

I. What the New Testament is--the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, v. 1. 1. It is gospel; it is God's word, and is faithful and true; see Rev. xix. 9; xxi. 5; xxii. 6. It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ--that was but preliminary, this comes immediately to the business--the gospel of Christ. It is called his, not only because he is the Author of it, and it comes from him, but because he is the Subject of it, and it treats wholly concerning him. 3. This Jesus is the Son of God. That truth is the foundation on which the gospel is built, and which it is written to demonstrate; for is Jesus be not the Son of God, our faith is vain.

II. What the reference of the New Testament is to the Old, and its coherence with it. The gospel of Jesus Christ begins, and so we shall find it goes on, just as it is written in the prophets (v. 2); for it saith no other things than those which the prophets and Moses said should come (Acts xxvi. 22), which was most proper and powerful for the conviction of the Jews, who believed the Old-Testament prophets to be sent of God and ought to have evidenced that they did so by welcoming the accomplishment of their prophecies in its season; but it is of use to us all, for the confirmation of our faith both in the Old Testament and in the New, for the exact harmony that there is between both shows that they both have the same divine original.

Quotations are here borrowed from two prophecies--that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John.

1. Malachi, in whom we had the Old-Testament farewell, spoke very plainly (ch. iii. 1) concerning John Baptist, who was to give the New-Testament welcome. Behold, I send my messenger before thy face, v. 2. Christ himself had taken notice of this, and applied it to John (Matt. xi. 10), who was God's messenger, sent to prepare Christ's way.

2. Isaiah, the most evangelical of all the prophets, begins the evangelical part of his prophecy with this, which points to the beginning of the gospel of Christ (Isa. xl. 3); The voice of him that crieth in the wilderness, v. 3. Matthew had taken notice of this, and applied it to John, ch. iii. 3. But from these two put together here, we may observe, (1.) That Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. (2.) Such is the corruption of the world, that there is something to do to make room for him, and to remove that which gives not only obstruction, but opposition to his progress. (3.) When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, effectual care, to prepare his way before him; for the designs of his grace shall not be frustrated; nor may any expect the comforts of that grace, but such as, by conviction of sin and humiliation for it, are prepared for those comforts, and disposed to receive them. (4.) When the paths that were crooked, are made straight (the mistakes of the judgment rectified, and the crooked ways of the affections), then way is made for Christ's comforts. (5.) It is in a wilderness, for such this world is, that Christ's way is prepared, and theirs that follow him, like that which Israel passed through to Canaan. (6.) The messengers of conviction and terror, that come to prepare Christ's way, are God's messengers, whom he sends and will own, and must be received as such. (7.) They that are sent to prepare the way of the Lord, in such a vast howling wilderness as this is, have need to cry aloud, and not spare, and to lift up their voice like a trumpet.

III. What the beginning of the New Testament was. The gospel began in John Baptist; for the law and the prophets were, until John, the only divine revelation, but then the kingdom of God began to be preached, Luke xvi. 16. Peter begins from the baptism of John, Acts i. 22. The gospel did not begin so soon as the birth of Christ, for he took time to increase in wisdom and stature, not so late as his entering upon his public ministry, but half a year before, when John began to preach the same doctrine that Christ afterward preached. His baptism was the dawning of the gospel day; for,

1. In John's way of living there was the beginning of a gospel spirit; for it bespoke great self-denial, mortification of the flesh, a holy contempt of the world, and nonconformity to it, which may truly be called the beginning of the gospel of Christ in any soul, v. 6. He was clothed with camels' hair, not with soft raiment; was girt, not with a golden, but with a leathern girdle; and, in contempt of dainties and delicate things, his meat was locusts and wild honey. Note, The more we sit loose to the body, and live above the world, the better we are prepared for Jesus Christ.

2. In John's preaching and baptizing there was the beginning of the gospel doctrines and ordinances, and the first fruits of them. (1.) He preached the remission of sins, which is the great gospel privilege; showed people their need of it, that they were undone without it, and that it might be obtained. (2.) He preached repentance, in order to it; he told people that there must be a renovation of their hearts and a reformation of their lives, that they must forsake their sins and turn to God, and upon those terms and no other, their sins should be forgiven. Repentance for the remission of sins, was what the apostles were commissioned to preach to all nations, Luke xxiv. 27. (3.) He preached Christ, and directed his hearers to expect him speedily to appear, and to expect great things from him. The preaching of Christ is pure gospel, and that was John Baptist's preaching, v. 7, 8. Like a true gospel minister, he preaches, [1.] The great pre-eminence Christ is advanced to; so high, so great, is Christ, that John, though one of the greatest that was born of women, thinks himself unworthy to be employed in the meanest office about him, even to stoop down, and untie his shoes. Thus industrious is he to give honour to him, and to bring others to do so too. [2.] The great power Christ is invested with; He comes after me in time, but he is mightier than I, mightier than the mighty ones of the earth, for he is able to baptize with the Holy Ghost; he can give the Spirit of God, and by him govern the spirits of men. [3.] The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them; They shall be baptized with the Holy Ghost, shall be purified by his graces, and refreshed by his comforts. And, lastly, All those who received his doctrine, and submitted to his institution, he baptized with water, as the manner of the Jews was to admit proselytes, in token of their cleansing themselves by repentance and reformation (which were the duties required), and of God's cleansing them both by remission and by sanctification, which were the blessings promised. Now this was afterward to be advanced into a gospel ordinance, which John's using it was a preface to.

3. In the success of John's preaching, and the disciples he admitted by baptism, there was the beginning of a gospel church. He baptized in the wilderness, and declined going into the cities; but there went out unto him all the land of Judea, and they of Jerusalem, inhabitants both of city and country, families of them, and were all baptized of him. They entered themselves his disciples, and bound themselves to his discipline; in token of which, they confessed their sins; he admitted them his disciples, in token of which, he baptized them. Here were the stamina of the gospel church, the dew of its youth from the womb of the morning, Ps. cx. 3. Many of these afterward became followers of Christ, and preachers of his gospel, and this grain of mustard-seed became a tree.
Adam Clarke: Commentary on the Bible - 1831
1:1: The beginning of the Gospel - It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel - for the meaning of the word see the preface to Matthew.
Son of God - To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See Mat 16:16; Mat 26:63; Luk 22:67, etc.
Albert Barnes: Notes on the Bible - 1834
1:1: The beginning of the gospel - The word "gospel" literally signifies good news, and particularly the good tidings respecting the way of salvation by the Lord Jesus Christ. Some have understood the word "gospel" here to mean "history" or "life - the beginning of the history," etc.; but Mark says nothing of the early life of the Saviour. The word "gospel" here has reference rather to the preaching of John, an account of which immediately follows, and means the beginning of the good news, or annunciation respecting the Messiah. It was very customary thus to prefix a title to a book.
The Son of God - This title was used here to attract attention, and secure the respect of those who should read the gospel. It is no common history. It does not recount the deeds of man - of a hero or a philosopher - but the doctrines and doings of the Son of God. The history, therefore, "commands" respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: beginning: Luk 1:2, Luk 1:3, Luk 2:10, Luk 2:11; Act 1:1, Act 1:2
Christ: Joh 20:31; Rom 1:1-4; Jo1 1:1-3, Jo1 5:11, Jo1 5:12
son: Psa 2:7; Mat 3:17, Mat 14:33, Mat 17:5; Luk 1:35; Joh 1:14, Joh 1:34, Joh 1:49, Joh 3:16, Joh 6:69; Rom 8:3, Rom 8:32; Heb 1:1, Heb 1:2
John Gill
1:1 The beginning of the Gospel of Jesus Christ,.... Not that the Gospel first began to be preached at this time, for it was preached by Isaiah, and other prophets before; and long before that, was preached unto Abraham; yea, it was preached as early as the times of our first parents, in Eden's garden; and is indeed that mystery, which was hid in God before the creation of the world; and was ordained before that was, to the glory of the saints: but the sense is, that this narrative Mark was about to write, began with the ministry of John the Baptist, and of Christ; which was a Gospel one, and was the beginning of the Gospel dispensation, in distinction from the legal one: the law and the prophets were until John, and they ceased and ended in him; when the , "the world to come", the kingdom of God, or Gospel state, took place. The design of this evangelist, is not to give an account of the genealogy of Christ, of his conception and birth, of what befell him in his infancy, or of any actions and sayings of his from thence, to his appearance in Israel; but to give an account of his ministry and miracles, sufferings and death: which is introduced with the preaching and baptism of John his forerunner, and which he chiefly intends by "the beginning of the Gospel": he first points out Christ, who is the author and substance, as well as the great preacher of the Gospel; the sum of which is, that he is Jesus, the Saviour and Redeemer of lost sinners; the Christ, the Messiah, that was to come; the Mediator between God and man, the prophet that has declared the whole mind and will of God; the great high priest, who has offered himself a sacrifice for his people, made peace, procured pardon, brought in everlasting righteousness, and obtained eternal redemption, and now lives to make intercession for them; and King of saints, who reigns over them, protects and defends them, and is no other than
the Son of God; equal with his Father; of the same nature with him, possessed of the same perfections, and enjoying the same glory; and which is a grand article of the Gospel, and without which he could not be an able Saviour, nor the true Messiah. Mark begins his account of the Gospel, and which he calls the beginning of it, with the same article of the divine sonship of Christ, as the Apostle Paul began his ministry with, Acts 9:20. Matthew began his Gospel with the humanity, Mark with the divinity of Christ: the one calls him the son of David, the other the Son of God, both true: Christ is the son of David according to his human nature, the Son of God according to his divine nature; so a testimony is bore to the truth of both his natures, which are united in one person.
John Wesley
1:1 The beginning of the Gospel of Jesus Christ - The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book. Mt 3:1; Lk 3:1
Robert Jamieson, A. R. Fausset and David Brown
1:1 THE PREACHING AND BAPTISM OF JOHN. ( = Mt 3:1-12; Luke 3:1-18). (Mk 1:1-8)
The beginning of the gospel of Jesus Christ, the Son of God--By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.
1:21:2: Որպէս եւ գրեա՛լ է ՚ի մարգարէս. Ահաւասիկ ես առաքեմ զհրեշտա՛կ իմ առաջի քոյ, որ հանդերձեսցէ զճանապարհս քո առաջի քոյ[566]։ [566] Ոմանք. Որպէս եւ գրեալ է Եսայի. կամ՝ յԵսայի մարգարէ... զճանապարհ քո։
2 Ինչպէս որ գրուած է մարգարէների գրքերում[1]. «Ահաւասիկ ես ուղարկում եմ իմ պատգամաւորին քո առաջից, որ կը պատրաստի քո ճանապարհը քո առաջ» [1] 1. Յունարէնն ունի Եսայի Մարգարէի մէջ:
2 Ինչպէս մարգարէներուն մէջ գրուած է. «Ահա ես իմ դեսպանս կը ղրկեմ քու երեսիդ առջեւէն, որ քու ճամբադ պատրաստէ առջեւդ։
Որպէս եւ գրեալ է ի մարգարէս. Ահաւասիկ ես առաքեմ զհրեշտակ իմ առաջի քո, որ հանդերձեսցէ զճանապարհս քո առաջի քո:

1:2: Որպէս եւ գրեա՛լ է ՚ի մարգարէս. Ահաւասիկ ես առաքեմ զհրեշտա՛կ իմ առաջի քոյ, որ հանդերձեսցէ զճանապարհս քո առաջի քոյ[566]։
[566] Ոմանք. Որպէս եւ գրեալ է Եսայի. կամ՝ յԵսայի մարգարէ... զճանապարհ քո։
2 Ինչպէս որ գրուած է մարգարէների գրքերում[1]. «Ահաւասիկ ես ուղարկում եմ իմ պատգամաւորին քո առաջից, որ կը պատրաստի քո ճանապարհը քո առաջ»
[1] 1. Յունարէնն ունի Եսայի Մարգարէի մէջ:
2 Ինչպէս մարգարէներուն մէջ գրուած է. «Ահա ես իմ դեսպանս կը ղրկեմ քու երեսիդ առջեւէն, որ քու ճամբադ պատրաստէ առջեւդ։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: как написано у пророков: вот, Я посылаю Ангела Моего пред лицем Твоим, который приготовит путь Твой пред Тобою.
1:2  καθὼς γέγραπται ἐν τῶ ἠσαΐᾳ τῶ προφήτῃ, ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·
1:2. Καθὼς (Down-as) γέγραπται (it-had-come-to-be-scribed) ἐν (in) τῷ (unto-the-one) Ἠσαίᾳ (unto-a-Hesaias) τῷ (unto-the-one) προφήτῃ (unto-a-declarer-before," Ἰδοὺ ( Thou-should-have-had-seen ," ἀποστέλλω ( I-setteth-off ) τὸν ( to-the-one ) ἄγγελόν ( to-a-messenger ) μου ( of-me ) πρὸ ( before ) προσώπου ( of-looked-toward ) σου , ( of-thee ," ὃς ( which ) κατασκευάσει ( it-shall-down-equip-to ) τὴν ( to-the-one ) ὁδόν ( to-a-way ) σου : ( of-thee )
1:2. sicut scriptum est in Esaia propheta ecce mitto angelum meum ante faciem tuam qui praeparabit viam tuamAs it is written in Isaias the prophet: Behold I send my angel before thy face, who shall prepare the way before thee.
2. Even as it is written in Isaiah the prophet, Behold, I send my messenger before thy face, Who shall prepare thy way;
1:2. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
1:2. As it has been written by the prophet Isaiah: “Behold, I send my Angel before your face, who shall prepare your way before you.
As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee:

2: как написано у пророков: вот, Я посылаю Ангела Моего пред лицем Твоим, который приготовит путь Твой пред Тобою.
1:2  καθὼς γέγραπται ἐν τῶ ἠσαΐᾳ τῶ προφήτῃ, ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·
1:2. sicut scriptum est in Esaia propheta ecce mitto angelum meum ante faciem tuam qui praeparabit viam tuam
As it is written in Isaias the prophet: Behold I send my angel before thy face, who shall prepare the way before thee.
1:2. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
1:2. As it has been written by the prophet Isaiah: “Behold, I send my Angel before your face, who shall prepare your way before you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4 Эти три стиха представляют собою один период. Согласно (союзу как в лучших греческих кодексах соответствует частица kaqwV, а не wV, как в нашем кодексе Receptus) с предсказаниями пророков Малахии (III, 1) и Исаии (XL, 3), предсказавшими о пришествии Предтечи Мессии , имеющего подготовить народ иудейский к принятию Мессии, явился Иоанн, крестя в пустыне и проповедуя крещение покаяния для отпущения грехов. [Вместо выражения "у пророков" многие древние кодексы читают "у Исаии пророка". Но есть также древние кодексы, в том числе Александрийский (V в. ), которые имеют принятое у нас чтение. Заметить нужно, что при чтении "у Исаии пророка" является большое затруднение, каким образом объяснить то обстоятельство, что евангелист далее прямо приводит пророчество не Исаии, а Малахии.] - Таким образом, явление Иоанна не было чем-то совершенно неожиданным: оно давно уже было предсказано. Пророчество Малахии об Иоанне Предтече (см. Толк. на пророка Малахию в Толк. Библии т. 7-й) евангелист приводит раньше, чем пророчество Исаии, более древнего пророка, конечно, потому, что первое пророчество с большею определенностью говорит о пришествии Предтечи Мессии, чем второе. Замечательно, что пророчество Малахии ев. Марк приводит не по подлиннику и не по переводу LXX-ти, который в этом случае повторяет довольно точно мысль и выражение подлинника, а следует в этом месте ев. Матфею. Вместо выражения подлинного текста: "пред лицем Моим" ев. Матфей, а за ним и Марк, читает: "пред лицем Твоим". По переводу обоих евангелистов, Бог у Малахии обращается, следовательно, к самому Мессии с предсказанием о послании пред Его пришествием особого Ангела или предвестника - Предтечи. У пророка же содержится обращение Иеговы к народу иудейскому (ср. Мф II, 10). - Пророчество Исаии о голосе вопиющего в пустыне (гл. XL ст. 32 - см. толк. на кн. Исаии в Толк. Библ. т. 5-й) приводится здесь, как поясняющее собою приведенное выше пророчество Малахии и вместе как первооснова первого пророчества. Вестник Иеговы, о котором говорил Малахия, есть именно тот самый, о котором еще раньше предсказывал Исаия пророк - такой смысл приведения пророчества Исаии. Отсюда же можно всякому видеть, что евангелист отождествляет Иегову, Который в Ветхом Завете через пророков предвозвещал о Своем пришествии, с личностью Господа Иисуса Христа. Место из Исаии ев. Марк приводит по тексту LXX-ти (ср. Мф III, V). - В пустыне. Ев. Марк не определяет, какую он разумеет пустыню (ев. Матфей прямо называет ее "иудейскою"). Это может быть объяснено тем, что Марк, как житель Иерусалима, считал излишним ближайшее определение того, что он разумеет под пустынею: Иерусалимляне под "пустынею" привыкли понимать именно иудейскую пустыню, т.е. страну между горами иудейскими и Иорданом, к северо-западу от Мертвого моря (ср. Суд I, 16; Пс LXII, 1). - Проповедуя. Проповедь Иоанна ев. Марк передает своими словами, тогда как ев. Матфей выводит говорящим самого Иоанна, (ср. Мф III, 1-2). - Крещение покаяния - см. ев. Мф III, 11. - Для прощения грехов. Прощение грехов было необходимым условием для того, чтобы человечество могло вступить в новую жизнь, какая открывалась с выступлением обетованного Мессии в народе Израильском. Но, во всяком случае, это прощение представлялось чем-то будущим, еще только имеющим наступить: и в самом деле, грехи человечества могли считаться прощенными только тогда, когда бы за них была принесена правде Божией вполне удовлетворительная жертва. А такая жертва в то время еще не была принесена [Блаж. Феофилакт говорит: "Предтеча проповедовал крещение покаяния для того, чтобы люди, покаявшись и принявши Христа, получили оставление грехов". Ясно, что и этот церковный толкователь относит "прощение грехов" ко времени, когда Христос будет уже "принят" с полною верою, как Искупитель...].
Adam Clarke: Commentary on the Bible - 1831
1:2: As it is written in the prophets - Rather, As it is written by Isaiah the prophet. I think this reading should be adopted, instead of that in the common text. It is the reading of the Codex Bezae, Vatican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to τοις προφηταις, the prophets, that it might comprehend both. In one of Asseman's Syriac copies, both Isaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, Mat 3:3, where the Prophet Isaiah is mentioned, which seems fully to establish the authority of this reading.
Albert Barnes: Notes on the Bible - 1834
1:2: As it is written in the prophets - Mark mentions "prophets" here without specifying which. The places are found in Mal 3:1, and in Isa 41:3. See the notes at Mat 3:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: written: Psa 40:7; Mat 2:5, Mat 26:24, Mat 26:31; Luk 1:70, Luk 18:31
in: Several manuscripts have, "by Isaiah the prophet." See the parallel texts.
Behold: Mal 3:1; Mat 11:10; Luk 1:15-17, Luk 1:76, Luk 7:27, Luk 7:28
Geneva 1599
1:2 (1) As it is written in the (a) prophets, Behold, (b) I send my messenger (c) before thy face, which shall prepare thy way before thee.
(1) John goes before Christ as it was foretold by the prophets.
(a) This is the figure of speech called metonymy, by which is meant the books of the prophets Malachi and Isaiah.
(b) The prophet uses the present tense when he speaks of a thing to come, as he is as sure of it as if he had already seen it.
(c) A metaphor taken from the practice of kings, who used to have ushers go before them.
John Gill
1:2 As it is written in the prophets,.... Malachi and Isaiah; for passages out of both follow; though the Vulgate Latin, Syriac, and Persic versions read, "as it is written in the prophet Isaias"; and so it is in some Greek copies: but the former seems to be the better reading, since two prophets are cited, and Isaiah is the last; to which agree the Arabic and Ethiopic versions, and the greater number of Greek copies. The following citations are made to show, that according to the writings of the Old Testament, John the Baptist was to be the harbinger of Christ, to come before him, and prepare his way; and also the propriety of the method the evangelist takes, in beginning his Gospel with the account of John's ministry and baptism: the first testimony stands in Mal 3:1, and the words are the words of the Father to the son, concerning John, pointing out his character and his work:
behold, I send my messenger before thy face, which shall prepare thy way before thee. John the Baptist is here called a messenger, and the message he was sent and came with, was of the greatest moment and importance, and required the closest attention to it; wherefore this passage is introduced with a "behold!" signifying that something momentous, and what should be strictly regarded, was about to be delivered: and indeed, the work of this messenger was no other, than to declare that the long expected Messiah was born; that he would quickly make his public appearance in Israel; that the kingdom of heaven, or the kingdom of the Messiah, was at hand; and that it became the Jews to repent of their sins, and believe in Christ: he is called the messenger of God, "my messenger"; because he was sent, and sanctified by him; he was called unto, and qualified for his work by him; see Jn 1:6, his father Zechariah says, he should be called the prophet of the Highest, Lk 1:76. The reason of his being called the messenger of God, may be observed in the text itself, "behold, I send": the words in Malachi are by us rendered, "behold, I will send", Mal 3:1, because this was at the time of the prophet's writing a thing future, but in the times of the evangelist a thing done: and indeed, it is a more literal version of the Hebrew text, to render it "I send", or "am sending"; and it is so expressed, to denote the certainty of it, and because in a little time it would be done: the words "before thy face", are not in the original text of Malachi, nor in the Septuagint version, but are inserted by the evangelist; who might do it with authority, since Christ had done it before him, Mt 11:10, and which, as Surenhusius (c) observes, is for the greater elucidation of the matter. The prophet does not say before whom he should be sent, though it is implied in the next clause, but here it is expressed: besides, this messenger had now appeared before the face of Christ, had prepared his way in the wilderness, and had baptized him in Jordan; all which is designed in the following words, "which shall prepare thy way before thee", by his doctrine and baptism: in the text in Malachi it is, "before me", Mal 3:1; which has made it a difficulty with the interpreters, whether the words in the prophet, are the words of Christ concerning himself, or of his Father concerning him. But sending this messenger before Christ, may be called by the Father sending him before himself, and to prepare the way before him; because Christ is the brightness of his glory, and the express image of his person, and is the angel of his presence, or face; besides, Jehovah the Father was greatly concerned, and the glory of his perfections, in the work the Messiah was to do, whose way John came to prepare. That the prophecy in Malachi here cited, is a prophecy of the Messiah, is owned by several Jewish writers (d); who expressly say, that those words which follow, "the Lord whom ye seek", are to be understood of the king Messiah: and though they are divided among themselves, who should be meant by this messenger; see Gill on Mt 11:10, yet some of them are of opinion, that Elias is intended, even Abarbinel himself: for though in his commentary he interprets the words of the prophet Malachi himself, yet elsewhere (e) he allows Elias may be intended: indeed he, and so most that go this way, mean Elijah the prophet, the Tishbite; who they suppose will come in person, before the Messiah appears: yet not he, but one in his Spirit and power is designed; and is no: other than John the Baptist, in whom the passage has had its full accomplishment.
(c) Biblos Katallages, p. 229. (d) Kimchi & Ben Melech in Mal. iii. 1. Abarbinel, Mashmia Jeshua, fol. 76. 4. (e) Abarbinel, Mashmia Jeshua, fol. 76. 4.
John Wesley
1:2 Mal 3:1
Robert Jamieson, A. R. Fausset and David Brown
1:2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Is 40:3).
1:31:3: Ձայն բարբառոյ յանապատի. Պատրա՛ստ արարէք զճանապարհ Տեառն, եւ ուղի՛ղս արարէք զշաւիղս նորա[567]։ [567] Ոմանք. Զճանապարհս Տեառն, եւ ուղիղ արա՛՛։
3 Անապատում կանչողի ձայնն է. «Պատրաստեցէ՛ք Տիրոջ ճանապարհը եւ հարթեցէ՛ք նրա շաւիղները»:
3 Անապատին մէջ կանչողին ձայնը, ‘Տէրոջը ճամբան պատրաստեցէք, անոր շաւիղները շտկեցէք’»։
Ձայն բարբառոյ յանապատի. Պատրաստ արարէք զճանապարհ Տեառն, եւ ուղիղս արարէք զշաւիղս նորա:

1:3: Ձայն բարբառոյ յանապատի. Պատրա՛ստ արարէք զճանապարհ Տեառն, եւ ուղի՛ղս արարէք զշաւիղս նորա[567]։
[567] Ոմանք. Զճանապարհս Տեառն, եւ ուղիղ արա՛՛։
3 Անապատում կանչողի ձայնն է. «Պատրաստեցէ՛ք Տիրոջ ճանապարհը եւ հարթեցէ՛ք նրա շաւիղները»:
3 Անապատին մէջ կանչողին ձայնը, ‘Տէրոջը ճամբան պատրաստեցէք, անոր շաւիղները շտկեցէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте стези Ему.
1:3  φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ _
1:3. Φωνὴ ( A-sound ) βοῶντος ( of-hollering-unto ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ ( unto-solituded ," Ἑτοιμάσατε ( Ye-should-have-readied-to ) τὴν ( to-the-one ) ὁδὸν ( to-a-way ) Κυρίου , ( of-Authority-belonged ," εὐθείας ( to-straight ) ποιεῖτε ( ye-should-do-unto ) τὰς ( to-the-ones ) τρίβους ( to-rubbed ) αὐτοῦ , ( of-it ,"
1:3. vox clamantis in deserto parate viam Domini rectas facite semitas eiusA voice of one crying in the desert: Prepare ye the way of the Lord; make straight his paths.
3. The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight;
1:3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
1:3. The voice of one crying out in the desert: Prepare the way of the Lord; make straight his paths.”
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight:

3: Глас вопиющего в пустыне: приготовьте путь Господу, прямыми сделайте стези Ему.
1:3  φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ _
1:3. vox clamantis in deserto parate viam Domini rectas facite semitas eius
A voice of one crying in the desert: Prepare ye the way of the Lord; make straight his paths.
1:3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
1:3. The voice of one crying out in the desert: Prepare the way of the Lord; make straight his paths.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: The voice of one crying - See on Mat 3:1-3 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Isa 40:3-5; Mat 3:3; Luk 3:4-6; Joh 1:15, Joh 19-34, Joh 3:28-36
John Gill
1:3 The voice of one crying in the wilderness,.... This is the other testimony in proof of the same, and may be read in Is 40:3. See Gill on Mt 3:3.
John Wesley
1:3 Is 40:3.
Robert Jamieson, A. R. Fausset and David Brown
1:3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Mt 11:10; Lk 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by IRENÆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). For the exposition, see on Mt 3:1-6, Mt 3:11.
1:41:4: Եւ եղեւ՝ զի Յովհաննէս մկրտէ՛ր յանապատի, եւ քարոզէր մկրտութիւն ապաշխարութեան ՚ի թողութիւն մեղաց։
4 Յովհաննէսը մկրտում էր անապատում եւ քարոզում ապաշխարութեան մկրտութիւն՝ մեղքերի թողութեան համար
4 Յովհաննէս անապատին մէջ կը մկրտէր եւ ապաշխարութեան մկրտութիւնը կը քարոզէր՝ մեղքերու թողութեան համար։
Եւ եղեւ զի Յովհաննէս մկրտէր յանապատի, եւ քարոզէր մկրտութիւն ապաշխարութեան ի թողութիւն մեղաց:

1:4: Եւ եղեւ՝ զի Յովհաննէս մկրտէ՛ր յանապատի, եւ քարոզէր մկրտութիւն ապաշխարութեան ՚ի թողութիւն մեղաց։
4 Յովհաննէսը մկրտում էր անապատում եւ քարոզում ապաշխարութեան մկրտութիւն՝ մեղքերի թողութեան համար
4 Յովհաննէս անապատին մէջ կը մկրտէր եւ ապաշխարութեան մկրտութիւնը կը քարոզէր՝ մեղքերու թողութեան համար։
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1:44: Явился Иоанн, крестя в пустыне и проповедуя крещение покаяния для прощения грехов.
1:4  ἐγένετο ἰωάννης [ὁ] βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.
1:4. ἐγένετο ( it-had-became ,"Ἰωάνης (an-Ioanes) ὁ (the-one) βαπτίζων (immersing-to) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded,"κηρύσσων (heralding) βάπτισμα (to-an-immersing-to) μετανοίας (of-a-considering-with-unto) εἰς (into) ἄφεσιν (to-a-sending-off) ἁμαρτιῶν. (of-un-adjustings-along-unto)
1:4. fuit Iohannes in deserto baptizans et praedicans baptismum paenitentiae in remissionem peccatorumJohn was in the desert, baptizing and preaching the baptism of penance, unto remission of sins.
4. John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins.
1:4. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
1:4. John was in the desert, baptizing and preaching a baptism of repentance, as a remission of sins.
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins:

4: Явился Иоанн, крестя в пустыне и проповедуя крещение покаяния для прощения грехов.
1:4  ἐγένετο ἰωάννης [ὁ] βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.
1:4. fuit Iohannes in deserto baptizans et praedicans baptismum paenitentiae in remissionem peccatorum
John was in the desert, baptizing and preaching the baptism of penance, unto remission of sins.
1:4. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
1:4. John was in the desert, baptizing and preaching a baptism of repentance, as a remission of sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: John - The original name is nearly lost in the Greek Ιωαννης, and in the Latin Johannes, and almost totally so in the English John. The original name is יהוחנן Yehochanan, compounded of יהוה חנן Yehovah chanan, the grace or mercy of Jehovah: a most proper and significant name for the forerunner of the God of All Grace. It was John's business to proclaim the Gospel of the grace of God, and to point out that Lamb or sacrifice of God which takes away the sin of the world.
For the remission of sins - Or, toward the remission - εις αφεσιν. They were to repent, and be baptized in reference to the remission of sins. Repentance prepared the soul for it, and Baptism was the type or pledge of it. See on Mat 3:2 (note).
Albert Barnes: Notes on the Bible - 1834
1:4: See the notes at Mat 3:3, Mat 3:5-6, Mat 3:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: did: Mat 3:1, Mat 3:2, Mat 3:6, Mat 3:11; Luk 3:2, Luk 3:3; Joh 3:23; Act 10:37, Act 13:24, Act 13:25, Act 19:3, Act 19:4
for: or, unto
remission: Act 22:16
Geneva 1599
1:4 (2) John did baptize in the wilderness, and preach the (d) baptism of repentance for the remission of sins.
(2) The sum of John's doctrine, or rather Christ's, is remission of sins and amendment of life.
(d) The Jews used many kinds of washings: but here a peculiar kind of washing is spoken of, which contains within it true baptism, amendment of life, and forgiveness of sins.
John Gill
1:4 John did baptize in the wilderness,.... Of Judea, Mt 3:1, where he first appeared as a preacher; and is the same wilderness Isaiah has respect to in the above prophecy, Is 40:3. The words are best rendered in the Vulgate Latin and Syriac versions; "John was in the wilderness, baptizing and preaching the baptism of repentance, for the remission of sins": according to which, the account of the Baptist begins with his name, John; describes the place where he was where he made his first appearance, and continued in, the wilderness; which was not a wild uninhabited place and without people, but had many cities, towns, and villages in it; and also declares his work and ministry there, which was preaching and baptizing: for though baptizing is here put before preaching, yet certain it is, that he first came preaching in these parts; and there baptized such, to whom his preaching was made useful. Baptism is here called, the
baptism of repentance: because John required repentance antecedent to it, and administered it upon profession of repentance, and as an open testification of it; and this
for, or
unto the remission of sins: not for the obtaining the remission of sins, as if either repentance, or baptism, were the causes of pardon of sin; but the sense is, that John preached that men should repent of their sins, and believe in Christ, who was to come; and upon their repentance and faith, be baptized; in which ordinance, they might be led to a fresh view of the free and full forgiveness of their sins, through Christ; whose blood was to be shed for many, to obtain it: see Acts 2:38.
John Wesley
1:4 Preaching the baptism of repentance - That is, preaching repentance, and baptizing as a sign and means of it.
1:51:5: Եւ երթայր առ նա ամենայն աշխարհն Հրէաստանի, եւ Երուսաղէմացիք ամենեքեան. եւ մկրտէին ՚ի նմանէ ՚ի Յորդանան գետ՝ խոստովանեա՛լ զմեղս իւրեանց[568]։ [568] Ոմանք. Խոստովանել զմեղս իւրե՛՛։
5 Ամբողջ Հրէաստանը եւ բոլոր երուսաղէմացիները գնում էին նրա մօտ եւ մկրտւում նրանից Յորդանան գետում՝ խոստովանելով իրենց մեղքերը
5 Բոլոր Հրէաստանի երկիրը ու Երուսաղէմացիները կ’երթային անոր։ Ամէնքը կը մկրտուէին անկէ Յորդանան գետին մէջ՝ մեղքերնին խոստովանելով։
Եւ երթայր առ նա ամենայն աշխարհն Հրէաստանի եւ Երուսաղեմացիք ամենեքեան, եւ մկրտէին ի նմանէ ի Յորդանան գետ` խոստովանեալ զմեղս իւրեանց:

1:5: Եւ երթայր առ նա ամենայն աշխարհն Հրէաստանի, եւ Երուսաղէմացիք ամենեքեան. եւ մկրտէին ՚ի նմանէ ՚ի Յորդանան գետ՝ խոստովանեա՛լ զմեղս իւրեանց[568]։
[568] Ոմանք. Խոստովանել զմեղս իւրե՛՛։
5 Ամբողջ Հրէաստանը եւ բոլոր երուսաղէմացիները գնում էին նրա մօտ եւ մկրտւում նրանից Յորդանան գետում՝ խոստովանելով իրենց մեղքերը
5 Բոլոր Հրէաստանի երկիրը ու Երուսաղէմացիները կ’երթային անոր։ Ամէնքը կը մկրտուէին անկէ Յորդանան գետին մէջ՝ մեղքերնին խոստովանելով։
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1:55: И выходили к нему вся страна Иудейская и Иерусалимляне, и крестились от него все в реке Иордане, исповедуя грехи свои.
1:5  καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ ἰουδαία χώρα καὶ οἱ ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπ᾽ αὐτοῦ ἐν τῶ ἰορδάνῃ ποταμῶ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1:5. καὶ (And) ἐξεπορεύετο ( it-was-traversing-out-of ) πρὸς (toward) αὐτὸν (to-it,"πᾶσα (all) ἡ (the-one) Ἰουδαία (an-Ioudaia) χώρα (a-space) καὶ (and) οἱ (the-ones) Ἰεροσολυμεῖται (Hierosolumians) πάντες , ( all ,"καὶ (and) ἐβαπτίζοντο (they-were-being-immersed-to) ὑπ' (under) αὐτοῦ (of-it) ἐν (in) τῷ (unto-the-one) Ἰορδάνῃ (unto-an-Iordanes) ποταμῷ (unto-a-river) ἐξομολογούμενοι ( along-fortheeing-out-unto ) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) αὐτῶν. (of-them)
1:5. et egrediebatur ad illum omnis Iudaeae regio et Hierosolymitae universi et baptizabantur ab illo in Iordane flumine confitentes peccata suaAnd there went out to him all the country of Judea and all they of Jerusalem and were baptized by him in the river of Jordan, confessing their sins.
5. And there went out unto him all the country of Judaea, and all they of Jerusalem; and they were baptized of him in the river Jordan, confessing their sins.
1:5. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
1:5. And there went out to him all the region of Judea and all those of Jerusalem, and they were baptized by him in the river Jordan, confessing their sins.
And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins:

5: И выходили к нему вся страна Иудейская и Иерусалимляне, и крестились от него все в реке Иордане, исповедуя грехи свои.
1:5  καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ ἰουδαία χώρα καὶ οἱ ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπ᾽ αὐτοῦ ἐν τῶ ἰορδάνῃ ποταμῶ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1:5. et egrediebatur ad illum omnis Iudaeae regio et Hierosolymitae universi et baptizabantur ab illo in Iordane flumine confitentes peccata sua
And there went out to him all the country of Judea and all they of Jerusalem and were baptized by him in the river of Jordan, confessing their sins.
1:5. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
1:5. And there went out to him all the region of Judea and all those of Jerusalem, and they were baptized by him in the river Jordan, confessing their sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Ев. Марк повторяет здесь то, что сказано в Ев. Матфея (III, 5, 6). Только он сначала упоминает об "иудейской стране", а потом уже об "иерусалимлянах" Может быть, здесь сказывается намерение Марка, - писавшего свое Евангелие для христиан из язычников, которые не могли очень симпатизировать городу, в котором был умерщвлен Христос, - поставить Иерусалим не на таком видном месте, на каком его ставит писавший свое Евангелие для христиан из иудеев Матфей (проф. Богословский Обществ. служение Господа Иисуса Христа вып. 1-й с. 36).
Adam Clarke: Commentary on the Bible - 1831
1:5: All the land - See on Mat 3:4-6 (note).
Confessing their sins - It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he forever had renounced all idolatrous worship, all heathenish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a proselyte adult - a child dedicated to God by baptism must be brought up in this faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: there: Mat 3:5, Mat 3:6, Mat 4:25
baptized: Joh 1:28, Joh 3:23
confessing: Lev 26:40-42; Jos 7:19; Psa 32:5; Pro 28:13; Act 2:38, Act 19:18; Jo1 1:8-10
John Gill
1:5 And there went out unto him all the land of Judea,.... The people of the land, a great number of them:
and they of Jerusalem; the inhabitants of Jerusalem, hearing of this new preacher, the new doctrine that he taught, and the new ordinance that he administered:
and were all baptized of him in the river Jordan, confessing their sins; that is, as many of them as were brought to a sight and sense of their sins, and made a confession of them, these he baptized, or immersed, in the river Jordan; for certain it is, that there were many of the Pharisees and Sadducees who came, whom he rejected; See Gill on Mt 3:5, Mt 3:6, Mt 3:7.
1:61:6: Եւ էր Յովհաննէս զգեցեալ ստեւ՛ ուղտու, եւ գօտի՛ մաշկեղէն ընդ մէջ իւր. եւ կերակուր նորա մարա՛խ՝ եւ մե՛ղր վայրենի։
6 Եւ Յովհաննէսը հագել էր ուղտի մազից զգեստ եւ մէջքին՝ կաշուէ գօտի. եւ նրա կերակուրն էր մորեխ եւ վայրի մեղր
6 Յովհաննէս հագեր էր ուղտի մազ եւ իր մէջքը՝ կաշիէ գօտի ու իր կերակուրը մարախ ու վայրենի մեղր էր։
Եւ էր Յովհաննէս զգեցեալ ստեւ ուղտու, եւ գօտի մաշկեղէն ընդ մէջ իւր. եւ կերակուր նորա մարախ եւ մեղր վայրենի:

1:6: Եւ էր Յովհաննէս զգեցեալ ստեւ՛ ուղտու, եւ գօտի՛ մաշկեղէն ընդ մէջ իւր. եւ կերակուր նորա մարա՛խ՝ եւ մե՛ղր վայրենի։
6 Եւ Յովհաննէսը հագել էր ուղտի մազից զգեստ եւ մէջքին՝ կաշուէ գօտի. եւ նրա կերակուրն էր մորեխ եւ վայրի մեղր
6 Յովհաննէս հագեր էր ուղտի մազ եւ իր մէջքը՝ կաշիէ գօտի ու իր կերակուրը մարախ ու վայրենի մեղր էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Иоанн же носил одежду из верблюжьего волоса и пояс кожаный на чреслах своих, и ел акриды и дикий мед.
1:6  καὶ ἦν ὁ ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον.
1:6. καὶ (And) ἦν (it-was) ὁ (the-one) Ἰωάνης (an-Ioanes) ἐνδεδυμένος ( having-had-come-to-vest-in ) τρίχας (to-hairs) καμήλου (of-a-camel) καὶ (and) ζώνην (to-a-girding) δερματίνην (to-swiped-belonged-to) περὶ (about) τὴν (to-the-one) ὀσφὺν (to-a-loin) αὐτοῦ, (of-it,"καὶ (and) ἔσθων (eating) ἀκρίδας (to-extremityings) καὶ (and) μέλι (to-a-honey) ἄγριον. (to-field-belonged)
1:6. et erat Iohannes vestitus pilis cameli et zona pellicia circa lumbos eius et lucustas et mel silvestre edebatAnd John was clothed camel's hair, and a leathern girdle about his loins: and he ate locusts and wild honey.
6. And John was clothed with camel’s hair, and a leathern girdle about his loins, and did eat locusts and wild honey.
1:6. And John was clothed with camel’s hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;
1:6. And John was clothed with camel’s hair and with a leather belt around his waist. And he ate locusts and wild honey.
And John was clothed with camel' s hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey:

6: Иоанн же носил одежду из верблюжьего волоса и пояс кожаный на чреслах своих, и ел акриды и дикий мед.
1:6  καὶ ἦν ὁ ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον.
1:6. et erat Iohannes vestitus pilis cameli et zona pellicia circa lumbos eius et lucustas et mel silvestre edebat
And John was clothed camel's hair, and a leathern girdle about his loins: and he ate locusts and wild honey.
1:6. And John was clothed with camel’s hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;
1:6. And John was clothed with camel’s hair and with a leather belt around his waist. And he ate locusts and wild honey.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Об одеянии Иоанна ев. Марк говорит согласно с ев. Матфеем (III, 4), но описывает это одеяние после того уже, как упомянул о толпах народа, приходивших к Иоанну креститься. - Не был ли Марк сам в числе тех, которые совершали путешествие в пустыню к Иоанну? По крайней мере, едва ли можно допустить, чтобы он, будучи молодым человеком и, несомненно, интересуясь религиозными вопросами, мог спокойно сидеть дома в Иерусалиме в то время, когда поблизости, в пустыне иудейской, совершаемо было Иоанном великой важности символическое действие - крещение.
Adam Clarke: Commentary on the Bible - 1831
1:6: John was clothed, etc. - See the note on Mat 3:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: clothed: Kg2 1:8; Zac 13:4; Mat 3:4
eat: Lev 11:22
John Gill
1:6 And John was clothed with camel's hair,.... This is a description of John by his clothes; See Gill on Mt 3:4, to which may be added, that it was usual for penitents, and men of austere lives, and of the first class for holiness and religion, to live in deserts, to fare hard, and wear coarse apparel. Mention is made of one man, who is called, (f), because he had on a garment of goat's hair, which cut his flesh, that so it might atone for him, for he was a penitent:
and with a girdle or skin about his loins; a leathern one, as in Mt 3:4, not a golden one, such as the high priest wore, though the (g) Jews call John an high priest: he was indeed of the priestly race: his father was a priest, but he did not wear a priestly girdle, nor any of the priest's garments;
and he ate locusts and wild honey. The Ethiopic version renders it, "honey of earth bees": in Ethiopia was a sort of bees, little bigger than flies, and without a sting, which had their hives in the earth, where they produced honey of a white colour, very pleasant and wholesome; and this is thought, by the Ethiopians, to be the honey which John ate (h); but then there must have been the same in Judea, which does not appear. Moreover, in the land of Judea, there was , "the honey of palm trees"; and it is said (i), that it is the best honey; and therefore the Scripture calls, honey of the palm trees, honey; and the palm trees which grow in the plains and valleys, abound most with it; wherefore there was much of this about Jericho, the city of palm trees: there was also , "honey of figs"; which in some places was in great plenty:
"R. Jacob ben Dosthai says (k), it is three miles from Lud to Ono (see Ezra 2:33) one time I walked before break of day, and I went up to my ankles in honey of figs.''
Dr. Lightfoot thinks, this was the honey the evangelist speaks of, and John ate of. I have observed on Mt 3:4 that with the Jews, the honey of bees was lawful to eat (l) though the bees themselves were not. So Jonathan ben Uzziel paraphrases, Lev 11:20,
"Let the species of bees be an abomination to you, but the honey of bees may be eaten;''
they being reckoned among reptiles that fly: and it may be further observed, that according to them, the honey of wasps and hornets was lawful to be eaten, as well as the honey of bees (m) and this may be truly called, as here, wild honey; for which they give these reasons (n), because it is not of the substance of their bodies, but they gather it from herbs; and because in the same manner as bees, they take it into their bodies, but do not produce it from them; though some of the doctors dissent, and think it not lawful (o).
(f) T. Bab. Sabbat, fol. 56. 2. Vid. Buxtorf. not. in Sepher Cosri, p. 156, 157. (g) Gauz. Tzemach David, par. 1. fol. 25. 2. (h) Ludolph. Lex. Ethiop. p. 447. (i) Maimon. & Bartenora in Misn. Biccurim, c. 1. sect. 10. (k) T. Bab. Cetubot, fol. 111. 2. (l) Vid. Piske Tosephot Becorot, art. 13. (m) Misn. Macshirin, c. 6. sect. 4. T. Bab. Becorot, fol. 7. 2. (n) Maimon. Hilch. Maacalot Asurot, c. 3. sect. 3. Ib. & Bartenora in Misn. Macshirin, ibid. (o) In Piske Tosephot Becorot, art. 13. Maggid Misna in Maimon. Hilch. Maacolot ib.
1:71:7: Քարոզէ՛ր եւ ասէր. Գայ զօրագոյնն քան զիս զկնի իմ, որում չե՛մ բաւական խոնարհել՝ լուծանե՛լ զխրացս կօշկաց նորա[569]։ [569] Ոմանք. Զօրագոյն քան զիս... խոնարհել եւ լուծա՛՛։
7 Նա քարոզում էր եւ ասում. «Իմ յետեւից կը գայ ինձնից աւելի հզօրը, որի առաջ արժանի չեմ խոնարհուելու՝ նրա կօշիկների կապերն արձակելու համար
7 Ան կը քարոզէր ու կ’ըսէր. «Իմ ետեւէս ինձմէ զօրաւորը կու գայ։ Ես արժանի չեմ ծռելու եւ անոր կօշիկներուն կապերը արձակելու։
Քարոզէր եւ ասէր. Գայ զօրագոյնն քան զիս զկնի իմ, որում չեմ բաւական խոնարհել լուծանել զխրացս կօշկաց նորա:

1:7: Քարոզէ՛ր եւ ասէր. Գայ զօրագոյնն քան զիս զկնի իմ, որում չե՛մ բաւական խոնարհել՝ լուծանե՛լ զխրացս կօշկաց նորա[569]։
[569] Ոմանք. Զօրագոյն քան զիս... խոնարհել եւ լուծա՛՛։
7 Նա քարոզում էր եւ ասում. «Իմ յետեւից կը գայ ինձնից աւելի հզօրը, որի առաջ արժանի չեմ խոնարհուելու՝ նրա կօշիկների կապերն արձակելու համար
7 Ան կը քարոզէր ու կ’ըսէր. «Իմ ետեւէս ինձմէ զօրաւորը կու գայ։ Ես արժանի չեմ ծռելու եւ անոր կօշիկներուն կապերը արձակելու։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: И проповедывал, говоря: идет за мною Сильнейший меня, у Которого я недостоин, наклонившись, развязать ремень обуви Его;
1:7  καὶ ἐκήρυσσεν λέγων, ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὖ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ·
1:7. καὶ (And) ἐκήρυσσεν (it-was-heralding) λέγων (forthing," Ἔρχεται ( It-cometh ,"ὁ (the-one) ἰσχυρότερός (more-force-held) μου (of-me,"ὀπίσω (aback-unto-which) [μου], "[of-me],"οὗ (of-which) οὐκ (not) εἰμὶ (I-be) ἱκανὸς (ampled) κύψας (having-leaned) λῦσαι (to-have-loosed) τὸν (to-the-one) ἱμάντα (to-a-strap) τῶν (of-the-ones) ὑποδημάτων (of-bindings-under-to) αὐτοῦ: (of-it)
1:7. et praedicabat dicens venit fortior me post me cuius non sum dignus procumbens solvere corrigiam calciamentorum eiusAnd he preached, saying: There cometh after me one mightier than I, the latchet of whose shoes I am not worthy to stoop down and loose.
7. And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.
1:7. And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
1:7. And he preached, saying: “One stronger than me comes after me. I am not worthy to reach down and loosen the laces of his shoes.
And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose:

7: И проповедывал, говоря: идет за мною Сильнейший меня, у Которого я недостоин, наклонившись, развязать ремень обуви Его;
1:7  καὶ ἐκήρυσσεν λέγων, ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὖ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ·
1:7. et praedicabat dicens venit fortior me post me cuius non sum dignus procumbens solvere corrigiam calciamentorum eius
And he preached, saying: There cometh after me one mightier than I, the latchet of whose shoes I am not worthy to stoop down and loose.
1:7. And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
1:7. And he preached, saying: “One stronger than me comes after me. I am not worthy to reach down and loosen the laces of his shoes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ hamapatum▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8 Ев. точнее, полнее теперь сообщает содержание проповеди Крестителя. Это проповедь о Мессии (см. Мф III, 11). Иоанн считает себя недостойным исправить у Мессии даже дело раба: нагнуться и развязать ремень у обуви. Здесь ев. Марк ближе к ев. Луке (III, 16), чем к Матфею.
Համապատում
7-8. (ՄԱՏԹ. Գ. 11-12, ՂՈՒԿ. Գ. 15-18) Հովհաննես Մկրտիչը կարճ ժամանակում մեծ համբավ ձեռք բերեց: Իր քարոզներն ունկնդրած և իր ձեռքով մկրտվածներն սփռվեցին ողջ Հրեաստանով մեկ: Նոր և մեծ երևույթը հուզեց ամենքին: Նրանք այլ բացատրություն չէին կարողանում տալ, բացի այն, որ Հովհաննեսն ինքն է խոստացյալ Մեսիան: Ակնկալված Մեսիայի մոտալուտ հայտնության համոզմունքը տիրել էր բոլորին, քանի որ ամենքին հայտնի էր Դանիելի մարգարեությունը և նրա յոթանասուն յոթնյակները (ԴԱՆ.Թ. 24): Մյուս կողմից, Հովհաննեսը` որպես անձնավորություն, իր ծննդից սկսյալ, հրաշալի արարքներ էր կատարել: Հետևաբար, հետզհետե ընդհանրանում էր Հովհաննեսի նկատմամբ դրսևորված կասկածը, թե «Մի՞թե Սա իցէ Քրիստոս»:
Հովհաննեսը չկամեցավ ժողովրդին այդ թյուր ենթադրությունների մեջ թողնել: Ուստի, սկսեց բացարձակորեն հայտարարել, թե. «Ես ձեր կարծեցյալ խոստացված Մեսիան չեմ. Նա ուրիշ է. ինձանից հետո է հայտնվելու. Նա ինձանից բարձր է և ավելին կարող է անել: Այնպես որ ես հազիվ արժանի լինեմ Նրա կոշիկները վերցնելու կամ կապերն արձակող ծառան կոչվելու: Իմ կատարած մկրտությունը զուտ ջրի արտաքին մկրտություն է: Իսկ Նրա տալիք մկրտությունը Սուրբ Հոգու ներքին մկրտությունն է, որ կրակի պես սրբում է ամեն մի աղտ: Իմ պաշտոնը ձեզ ապաշխարության հրավիրելն է, որպեսզի Նրա հայտնվելու ժամանակ պատրաստ լինեք. Նա գալու է հզոր կալատիրոջ նման, եղանը ձեռքին` կալը մաքրելու և խառնուրդ դեզն էրնելու համար: Ցորենը պիտի զատի հարդից, բարիներին առանձնացնի չարերից, ցորենը պետք է լցնի իր շտեմարանը, իսկ հարդը կրակին է տալու` մի կրակ, որ անմար է»:
Հովհաննեսի խոսքերը խիստ էին և ահարկու: Սակայն, նա կարողանում էր նաև դրանք քաղցրացնել, որպեսզի ժողովուրդը չփախչի, այլ ապաշխարության գնա: Հետևաբար, սպառնալիքի խոսքերը համեմում էր մխիթարական ավետիսներով և բացատրում փրկագործության մեծ խորհուրդը:
Adam Clarke: Commentary on the Bible - 1831
1:7: The latchet of whose shoes - The shoe of the ancients was properly only a sole tied round the foot and ankle with strings or thongs. See on Mat 3:11 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Mat 3:11, Mat 3:14; Luk 3:16, Luk 7:6, Luk 7:7; Joh 1:27, Joh 3:28-31; Act 13:25
Geneva 1599
1:7 (3) And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to (e) stoop down and unloose.
(3) John and all ministers cast their eyes upon Christ the Lord.
(e) The evangelist is expressing here the condition of the basest servant.
John Gill
1:7 And preached, saying, there cometh one mightier than I after me,.... From whence it appears, that John was a preacher of Jesus Christ; of the dignity of his person, the excellency of his office, and the nature and importance of his work:
the latchet of whose shoes I am not worthy to stoop down and unloose; expressing the great veneration he had for him, and the great sense he had of his own unworthiness, to be concerned in the lowest and meanest service of life for him; and that he was far from being worthy of the high honour done him, to be his messenger and forerunner; See Gill on Mt 3:11.
John Wesley
1:7 The latchet of whose shoes I am not worthy to unloose - That is, to do him the very meanest service.
1:81:8: Ես՝ մկրտեցի զձեզ ջրո՛վ, եւ նա մկրտեսցէ զձեզ Հոգւո՛վ Սրբով[570]։ [570] Ոմանք. Ես մկրտեմ զձեզ ջրով... Հոգւովն Սրբով։ Ուր եւս ոմանք. Ես մկրտեցից զձեզ։
8 Ես ձեզ մկրտեցի ջրով, իսկ նա ձեզ կը մկրտի Սուրբ Հոգով»:
8 Ես ձեզ ջրով մկրտեցի, բայց անիկա ձեզ Սուրբ Հոգիով պիտի մկրտէ»։
Ես մկրտեցի զձեզ ջրով, եւ նա մկրտեսցէ զձեզ Հոգւով Սրբով:

1:8: Ես՝ մկրտեցի զձեզ ջրո՛վ, եւ նա մկրտեսցէ զձեզ Հոգւո՛վ Սրբով[570]։
[570] Ոմանք. Ես մկրտեմ զձեզ ջրով... Հոգւովն Սրբով։ Ուր եւս ոմանք. Ես մկրտեցից զձեզ։
8 Ես ձեզ մկրտեցի ջրով, իսկ նա ձեզ կը մկրտի Սուրբ Հոգով»:
8 Ես ձեզ ջրով մկրտեցի, բայց անիկա ձեզ Սուրբ Հոգիով պիտի մկրտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: я крестил вас водою, а Он будет крестить вас Духом Святым.
1:8  ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ.
1:8. ἐγὼ (I) ἐβάπτισα (I-immersed-to) ὑμᾶς (to-ye) ὕδατι, (unto-a-water,"αὐτὸς (it) δὲ (moreover) βαπτίσει (it-shall-immerse-to) ὑμᾶς (to-ye) πνεύματι (unto-a-currenting-to) ἁγίῳ. (unto-hallow-belonged)
1:8. ego baptizavi vos aqua ille vero baptizabit vos Spiritu SanctoI have baptized you with water: but he shall baptize you with the Holy Ghost.
8. I baptized you with water; but he shall baptize you with the Holy Ghost.
1:8. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
1:8. I have baptized you with water. Yet truly, he will baptize you with the Holy Spirit.”
I indeed have baptized you with water: but he shall baptize you with the Holy Ghost:

8: я крестил вас водою, а Он будет крестить вас Духом Святым.
1:8  ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ.
1:8. ego baptizavi vos aqua ille vero baptizabit vos Spiritu Sancto
I have baptized you with water: but he shall baptize you with the Holy Ghost.
1:8. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
1:8. I have baptized you with water. Yet truly, he will baptize you with the Holy Spirit.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: I indeed have baptized you with water - As if he had said: This baptism is not to be rested in; it is only an emblem of that which you must receive from him who is mightier than I. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, Luk 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: have: Mat 3:11
he shall: Pro 1:23; Isa 32:15, Isa 44:3; Eze 36:25-27; Joe 2:28; Act 1:5, Act 2:4, Act 2:17; Act 10:45, Act 11:15, Act 11:16, Act 19:4-6; Co1 12:13; Tit 3:5, Tit 3:6
Geneva 1599
1:8 I indeed have (f) baptized you with water: but he shall baptize you with the Holy Ghost.
(f) He shows that all the power of baptism proceeds from Christ, who baptizes the inner man.
John Gill
1:8 I indeed have baptized you with water,.... This was spoken to the baptized persons, partly to take off their dependence upon him and his baptism; and partly to direct their views to Christ, from whom the gifts and graces of the Spirit are alone to be had:
but he shall baptize you with the Holy Ghost; See Gill on Mt 3:11. One copy adds, "and with fire", as there: a Jewish writer says, the holy blessed God baptizeth with fire, and the wise shall understand (p).
(p) R. Menachem in Lev. viii. apud Ainsworth on Gen. xvii. 12.
1:91:9: Եւ եղեւ յաւուրսն յայնոսիկ ե՛կն Յիսուս ՚ի Նազարեթէ Գալիլեացւոց, եւ մկրտեցա՛ւ ՚ի Յովհաննէ ՚ի Յորդանան[571]։ [571] Ոմանք. ՚Ի Յորդանան գետ։
9 Այն օրերին Յիսուս եկաւ Գալիլիայի Նազարէթ քաղաքից եւ Յովհաննէսից մկրտուեց Յորդանանում
9 Այն օրերը Յիսուս Գալիլիայի Նազարէթէն եկաւ ու Յովհաննէսէն մկրտուեցաւ Յորդանանի մէջ։
Եւ եղեւ յաւուրսն յայնոսիկ եկն Յիսուս ի Նազարեթէ Գալիլեացւոց, եւ մկրտեցաւ ի Յովհաննէ ի Յորդանան:

1:9: Եւ եղեւ յաւուրսն յայնոսիկ ե՛կն Յիսուս ՚ի Նազարեթէ Գալիլեացւոց, եւ մկրտեցա՛ւ ՚ի Յովհաննէ ՚ի Յորդանան[571]։
[571] Ոմանք. ՚Ի Յորդանան գետ։
9 Այն օրերին Յիսուս եկաւ Գալիլիայի Նազարէթ քաղաքից եւ Յովհաննէսից մկրտուեց Յորդանանում
9 Այն օրերը Յիսուս Գալիլիայի Նազարէթէն եկաւ ու Յովհաննէսէն մկրտուեցաւ Յորդանանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: И было в те дни, пришел Иисус из Назарета Галилейского и крестился от Иоанна в Иордане.
1:9  καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν ἰησοῦς ἀπὸ ναζαρὲτ τῆς γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν ἰορδάνην ὑπὸ ἰωάννου.
1:9. ΚΑΙ (And) ΕΓΕΝΕΤΟ ( it-had-became ) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἦλθεν (it-had-came,"Ἰησοῦς (an-Iesous,"ἀπὸ (off) Ναζαρὲτ (of-a-Nazaret) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia,"καὶ (and) ἐβαπτίσθη (it-was-immersed-to) εἰς (into) τὸν (to-the-one) Ἰορδάνην (to-an-Iordanes) ὑπὸ (under) Ἰωάνου. (of-an-Ioanes)
1:9. et factum est in diebus illis venit Iesus a Nazareth Galilaeae et baptizatus est in Iordane ab IohanneAnd it came to pass, in those days, Jesus came from Nazareth of Galilee and was baptized by John in Jordan.
9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan.
1:9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
1:9. And it happened that, in those days, Jesus arrived from Nazareth of Galilee. And he was baptized by John in the Jordan.
And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan:

9: И было в те дни, пришел Иисус из Назарета Галилейского и крестился от Иоанна в Иордане.
1:9  καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν ἰησοῦς ἀπὸ ναζαρὲτ τῆς γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν ἰορδάνην ὑπὸ ἰωάννου.
1:9. et factum est in diebus illis venit Iesus a Nazareth Galilaeae et baptizatus est in Iordane ab Iohanne
And it came to pass, in those days, Jesus came from Nazareth of Galilee and was baptized by John in Jordan.
1:9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
1:9. And it happened that, in those days, Jesus arrived from Nazareth of Galilee. And he was baptized by John in the Jordan.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
9 (Ср. Мф III, 13). Ев. Марк точно обозначает, что Христос пришел из Назарета (о Назарете см. Мф II, 23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: 11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spirit driveth him into the wilderness. 13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

We have here a brief account of Christ's baptism and temptation, which were largely related Matt. iii. and iv.

I. His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth. O how much hidden worth is there, which in this world is either lost in the dust of contempt and cannot be known, or wrapped up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was.

1. See how humbly he owned God, by coming to be baptized of John; and thus it became him to fulfil all righteousness. Thus he took upon him the likeness of sinful flesh, that, though he was perfectly pure and unspotted, yet he was washed as if he had been polluted; and thus for our sakes he sanctified himself, that we also might be sanctified, and be baptized with him, John xvii. 19.

2. See how honourably God owned him, when he submitted to John's baptism. Those who justify God, and they are said to do, who were baptized with the baptism of John, he will glorify, Luke vii. 29, 30.

(1.) He saw the heavens opened; thus he was owned to be the Lord from heaven, and had a glimpse of the glory and joy that were set before him, and secured to him, as the recompence of his undertaking. Matthew saith, The heavens were opened to him. Mark saith, He saw them opened. Many have the heavens opened to receive them, but they do not see it; Christ had not only a clear foresight of his sufferings, but of his glory too.

(2.) He saw the Spirit like a dove descending upon him. Note, Then we may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us is the surest evidence of his good will towards us, and his preparations for us. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat.

(3.) He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. God lets him know, [1.] That he loved him never the less for that low and mean estate to which he had now humbled himself; "Though thus emptied and made of no reputation, yet he is my beloved Son still." [2.] That he loved him much the more for that glorious and kind undertaking in which he had now engaged himself. God is well pleased in him, as referee of all matters in controversy between him and man; and so well pleased in him, as to be well pleased with us in him.

II. His temptation. The good Spirit that descended upon him, led him into the wilderness, v. 12. Paul mentions it as a proof that he had his doctrine from God, and not from man--that, as soon as he was called, he went not to Jerusalem, but went into Arabia, Gal. i. 17. Retirement from the world is an opportunity of more free converse with God, and therefore must sometimes be chosen, for a while, even by those that are called to the greatest business. Mark observes this circumstance of his being in the wilderness--that he was with the wild beasts. It was an instance of his Father's care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies. It was likewise an intimation to him of the inhumanity of the men of that generation, whom he was to live among--no better than wild beasts in the wilderness, nay abundantly worse. In that wilderness,

1. The evil spirits were busy with him; he was tempted of Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us whither to go for succour when we are tempted, even to him that suffered, being tempted; that he might experimentally sympathize with us when we are tempted.

2. The good spirits were busy about him; the angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more doth it befriend us, to have the indwelling of the spirit in our hearts, which they that have, are so born of God, that, as far as they are so, the evil one toucheth them not, much less shall be triumph over them.
Adam Clarke: Commentary on the Bible - 1831
1:9: See the subject of these verses which contain the account of our Lord's baptism, explained. Mat 3:13-17 (note).
Albert Barnes: Notes on the Bible - 1834
1:9: See the notes at Mat 3:13-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: that: Mat 3:13-15; Luk 3:21
Geneva 1599
1:9 (4) And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
(4) Christ consecrates our baptism in himself.
John Gill
1:9 And it came to pass in those days,.... Whilst John was preaching and baptizing in the wilderness, and had large crowds of people flocking to him, to see his person, hear his doctrine, and to be baptized by him; some for one thing, and some another;
Jesus came from Nazareth of Galilee; the place where he had been brought up, and lived, and dwelt in from his infancy, to this time:
and was baptized of John in Jordan; which was the reason of his coming from Nazareth to him; see Mt 3:13, where this is observed; and in some verses following, an account is given of what passed between Christ and John, on this occasion.
John Wesley
1:9 Mt 3:13; Lk 3:21.
1:101:10: Եւ նոյնժամայն ընդ վերանա՛լ ՚ի ջրոցն, ետես ցելեա՛լ զերկինս, եւ զՀոգին Աստուծոյ իբրեւ զաղաւնի՝ զի իջանէ՛ր ՚ի վերայ նորա[572]։ [572] Ոմանք. Ընդ վերանալն ՚ի։
10 Եւ նոյն ժամին, երբ ջրից դուրս էր գալիս, տեսաւ երկինքը՝ պատռուած, եւ Աստծու Հոգին, որպէս աղաւնի, որ իջնում էր իր վրայ
10 Ջուրէն ելլելուն պէս երկինքը բացուած տեսաւ եւ Հոգին աղաւնիի պէս՝ որ իր վրայ կ’իջնէր
Եւ նոյնժամայն ընդ վերանալ ի ջրոցն ետես ցելեալ զերկինս, եւ զՀոգին [1]Աստուծոյ իբրեւ զաղաւնի զի իջանէր ի վերայ նորա:

1:10: Եւ նոյնժամայն ընդ վերանա՛լ ՚ի ջրոցն, ետես ցելեա՛լ զերկինս, եւ զՀոգին Աստուծոյ իբրեւ զաղաւնի՝ զի իջանէ՛ր ՚ի վերայ նորա[572]։
[572] Ոմանք. Ընդ վերանալն ՚ի։
10 Եւ նոյն ժամին, երբ ջրից դուրս էր գալիս, տեսաւ երկինքը՝ պատռուած, եւ Աստծու Հոգին, որպէս աղաւնի, որ իջնում էր իր վրայ
10 Ջուրէն ելլելուն պէս երկինքը բացուած տեսաւ եւ Հոգին աղաւնիի պէս՝ որ իր վրայ կ’իջնէր
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: И когда выходил из воды, тотчас увидел [Иоанн] разверзающиеся небеса и Духа, как голубя, сходящего на Него.
1:10  καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·
1:10. καὶ (And) εὐθὺς (straight) ἀναβαίνων (stepping-up) ἐκ (out) τοῦ (of-the-one) ὕδατος (of-a-water) εἶδεν (it-had-seen) σχιζομένους ( to-being-severed-to ) τοὺς (to-the-ones) οὐρανοὺς (to-skies) καὶ (and) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) ὡς (as) περιστερὰν (to-lattered-about) καταβαῖνον (to-stepping-down) εἰς (into) αὐτόν: (to-it)
1:10. et statim ascendens de aqua vidit apertos caelos et Spiritum tamquam columbam descendentem et manentem in ipsoAnd forthwith coming up out of the water, he saw the heavens open and the Spirit as a dove descending and remaining on him.
10. And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him:
1:10. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
1:10. And immediately, upon ascending from the water, he saw the heavens opened and the Spirit, like a dove, descending, and remaining with him.
And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

10: И когда выходил из воды, тотчас увидел [Иоанн] разверзающиеся небеса и Духа, как голубя, сходящего на Него.
1:10  καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·
1:10. et statim ascendens de aqua vidit apertos caelos et Spiritum tamquam columbam descendentem et manentem in ipso
And forthwith coming up out of the water, he saw the heavens open and the Spirit as a dove descending and remaining on him.
1:10. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
1:10. And immediately, upon ascending from the water, he saw the heavens opened and the Spirit, like a dove, descending, and remaining with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (См. Мф III, 16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: coming: Mat 3:16; Joh 1:31-34
opened: or, cloven, or rent, Isa 64:1
the Spirit: Isa 42:1; Luk 3:22; Joh 1:32
Geneva 1599
1:10 (5) And straightway (g) coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
(5) The vocation of Christ from heaven, as head of the Church.
(g) John, who went down into the water with Christ.
John Gill
1:10 And straightway coming up out of the water,.... Not John, as many think; though it was true of him, that he came up out of the water, as the administrator of the ordinance of baptism to Christ, but Christ himself; who having descended into the water, the river of Jordan, and being baptized by immersion in it by John, came up out of it; not from the river side, and up the declivity to it, but out of the river itself: when
he saw the heavens opened; or "cloven", or "rent"; this may be understood, either of John, who was the spectator of all this, which was done for the manifestation of the Messiah to him, and the confirmation of his faith in him, and that he might bear record of him; and so the Persic version reads, "John saw", &c. see Jn 1:30, or of Jesus Christ himself, who came up out of the water; and when he did, saw the heavens part,
and the Spirit like a dove descending upon him. The position of these words here, is a little different from that in Mt 3:16, there it is, "the Spirit of God descending like a dove"; which seems rather to point out the manner of his descent, than the form in which he descended: here it is put, "the Spirit like a dove descending on him"; which seems rather to incline to such a sense, that the Spirit appeared in the form of a dove, as well as descended like one; and both may be designed, and indeed the latter follows upon the former: if it was the form of a dove the Spirit of God descended in, it was a very suitable one: the dove is a very proper emblem of the Spirit of God: "the voice of the turtle", in Song 2:12, is by the Targum interpreted, the voice of the holy Spirit: he may be likened to a dove, for its simplicity and sincerity; he guides into all truth as it is in Jesus, and teaches to speak the word in all plainness, openness, and sincerity, and preserves the saints in the simplicity of the Gospel; and for its mildness and meekness; one of the fruits of the Spirit of God is meekness, Gal 5:23. And this it produces in converted persons, making them meek; humble, and gentle: and also for its harmlessness and innocence; and which appears, or at least should, in those who mind the things of the Spirit: hence that advice of Christ, "be harmless as doves", Mt 10:16. Likewise for its purity and cleanness; the Spirit of God is a Spirit of holiness, he is the author of sanctification; such as are washed, sanctified, and justified, are so in the name of the Lord Jesus, and by the Spirit of our God, 1Cor 6:11. The dove is a mournful and bemoaning creature; and the Spirit of God makes intercession for the saints, with groanings which cannot be uttered, Rom 8:26. To which may be added, that Noah's dove bringing the olive leaf in its mouth, as a sign, of peace and reconciliation, fitly resembled the holy Spirit, one of whose fruits is peace, Gal 5:22, and which he produces, by leading to the blood, righteousness, and sacrifice of Christ, whereby peace is made, and reconciliation obtained: and his descending upon Christ here, points him out as the peacemaker, through whom was come peace on earth, good will towards men, and glory to God. Christ, on whom he lighted, is comparable to a dove; he is said to have doves' eyes, Song 5:12, and he has all the fruits and graces of the dove like Spirit of God, which rested on him; like the dove, he is humble, meek, and lowly; in which characters, he is to be followed and imitated by his people: and as that creature is a very loving one to its mate, so is Christ to his church; whom he has so loved, as to give himself for her: and as that is a lovely beautiful creature, so is Christ; he is altogether lovely; and especially his eyes of love, as they are set and fixed upon his church and people. With this descent of the Spirit as a dove on Christ, compare Is 11:2; See Gill on Mt 3:16.
1:111:11: Ձա՛յն եղեւ յերկնից՝ եւ ասէ. Դո՛ւ ես Որդի իմ սիրելի, ընդ քե՛զ հաճեցայ[573]։ [573] Ոմանք. Ընդ որ հաճեցայ։
11 Երկնքից մի ձայն եկաւ, որն ասում էր. «Դո՛ւ ես իմ սիրելի Որդին, որ ունես իմ ամբողջ բարեհաճութիւնը»:
11 Եւ ձայն մը եկաւ երկնքէն, որ կ’ըսէր. «Դուն ես իմ սիրելի Որդիս, որուն հաւներ եմ»։
Ձայն եղեւ յերկնից եւ ասէ. Դու ես Որդի իմ սիրելի, ընդ քեզ հաճեցայ:

1:11: Ձա՛յն եղեւ յերկնից՝ եւ ասէ. Դո՛ւ ես Որդի իմ սիրելի, ընդ քե՛զ հաճեցայ[573]։
[573] Ոմանք. Ընդ որ հաճեցայ։
11 Երկնքից մի ձայն եկաւ, որն ասում էր. «Դո՛ւ ես իմ սիրելի Որդին, որ ունես իմ ամբողջ բարեհաճութիւնը»:
11 Եւ ձայն մը եկաւ երկնքէն, որ կ’ըսէր. «Դուն ես իմ սիրելի Որդիս, որուն հաւներ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: И глас был с небес: Ты Сын Мой возлюбленный, в Котором Мое благоволение.
1:11  καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
1:11. καὶ (And) φωνὴ (a-sound) [ ἐγένετο ] "[ it-had-became ]"ἐκ (out) τῶν (of-the-ones) οὐρανῶν (of-skies,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) υἱός (a-Son) μου (of-me) ὁ (the-one) ἀγαπητός, (excessed-off-unto,"ἐν (in) σοὶ (unto-THEE) εὐδόκησα. (I-goodly-thought-unto)
1:11. et vox facta est de caelis tu es Filius meus dilectus in te conplacuiAnd there came a voice from heaven: Thou art my beloved Son; in thee I am well pleased.
11. And a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased.
1:11. And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am well pleased.
1:11. And there was a voice from heaven: “You are my beloved Son; in you I am well pleased.”
And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am well pleased:

11: И глас был с небес: Ты Сын Мой возлюбленный, в Котором Мое благоволение.
1:11  καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
1:11. et vox facta est de caelis tu es Filius meus dilectus in te conplacui
And there came a voice from heaven: Thou art my beloved Son; in thee I am well pleased.
1:11. And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am well pleased.
1:11. And there was a voice from heaven: “You are my beloved Son; in you I am well pleased.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (См. Мф III, 17). У ев. Марка, как и у Луки, голос Бога обращен прямо ко Христу, тогда как у Матфея - к третьему лицу, вероятно, к Предтече [Г. А. Холмовский (Христ. Чт. 1910. янв. с. 39-41) предлагает такой перевод обращения Бога Отца к Сыну: "Ты - любимый Сын Мой; чрез тебя явил я благость мою". Действительно, лучше видеть в этих словах не указание на благоволение Отца небесного, сосредоточивающееся в Единородном Его Сыне, но указание на Богоотеческое благоволение, проявившееся в Сыне (или через Сына) к людям. За это говорит и значение аориста eudokhsa (акт однократный, обозначающий послание на землю Сына Божия для искупления людей), и то, что глагол eudokhsa, собственно говоря, является уже лишним после выражения: "Ты сын мой любимый", если опять этот глагол относить к личности Христа, а не к роду человеческому...].
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: there: Mat 3:17; Joh 5:37, Joh 12:28-30; Pe2 1:17, Pe2 1:18
Thou: Mar 9:7; Psa 2:7; Isa 42:1; Mat 17:5; Luk 9:35; Joh 1:34, Joh 3:16, Joh 3:35, Joh 3:36; Joh 5:20-23, Joh 6:69; Rom 1:4; Col 1:13
Geneva 1599
1:11 And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am (h) well pleased.
(h) See Mt 3:17
John Gill
1:11 And there came a voice from heaven,.... What the Jews call "Bath Kol", saying,
thou art my beloved Son, in whom I am well pleased: it is in Matthew, "this is my beloved Son", Mt 3:17; as if the words were spoken to others, to John, the administrator of baptism to him, and to those that were spectators; directing them to Christ, on whom the Spirit now descended, and testifying to them how great a person he was, how nearly related to God; how much he was the object of his love, and what a pleasure and delight he took in him; but here they are delivered as an immediate address to Christ himself, "thou art my beloved Son". Christ, as he was the only begotten Son of God from eternity, so his filiation was owned and declared to him as early, Ps 2:7. This therefore was not the first time, nor was it only for his sake that this was said unto him, but also for the sake of those that stood by: but it may be observed, that he is not only called his Son, but his "beloved Son"; which might be necessary to be said to him in his state of humiliation, whilst he was yielding obedience to the will of God, and fulfilling all righteousness; and when he was about to be, as he quickly after this was, tempted by Satan in the wilderness, by whom his sonship was called in question. Now these words being directed to Christ, show that the former are spoken of him, and are applicable to him, as well as to John; See Gill on Mt 3:17.
1:121:12: Եւ նոյնժամայն՝ Հոգին հանէ՛ զնա յանապատ։
12 Եւ անմիջապէս Հոգին նրան հանեց տարաւ դէպի անապատ
12 Անկէ յետոյ Հոգին անապատը հանեց զանիկա։
Եւ նոյնժամայն Հոգին հանէ զնա յանապատ:

1:12: Եւ նոյնժամայն՝ Հոգին հանէ՛ զնա յանապատ։
12 Եւ անմիջապէս Հոգին նրան հանեց տարաւ դէպի անապատ
12 Անկէ յետոյ Հոգին անապատը հանեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Немедленно после того Дух ведет Его в пустыню.
1:12  καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.
1:12. Καὶ (And) εὐθὺς (straight) τὸ (the-one) πνεῦμα (a-currenting-to) αὐτὸν (to-it) ἐκβάλλει (it-casteth-out) εἰς (into) τὴν (to-the-one) ἔρημον. (to-solituded)
1:12. et statim Spiritus expellit eum in desertumAnd immediately the Spirit drove him out into the desert.
12. And straightway the Spirit driveth him forth into the wilderness.
1:12. And immediately the Spirit driveth him into the wilderness.
1:12. And immediately the Spirit prompted him into the desert.
And immediately the Spirit driveth him into the wilderness:

12: Немедленно после того Дух ведет Его в пустыню.
1:12  καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.
1:12. et statim Spiritus expellit eum in desertum
And immediately the Spirit drove him out into the desert.
1:12. And immediately the Spirit driveth him into the wilderness.
1:12. And immediately the Spirit prompted him into the desert.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
12 (Ср. Мф IV, 1). Ев. Марк говорит, что Дух Святой с силою увлекает (ekballei) Христа в пустыню. Христос чувствует как бы неудержимое влечение пойти в пустыню и там вступить в борьбу с сатаною.
Adam Clarke: Commentary on the Bible - 1831
1:12: The Spirit driveth him - Εκβαλλει, putteth him forth. St. Matthew says, Mat 4:1, ανηχθη, was brought up. See this important subject of our Lord's temptation explained at large, Mat 4:1-11 (note).
Albert Barnes: Notes on the Bible - 1834
1:12: Here Mark relates concisely what Matthew has recorded more at length in Mark 4.
The Spirit driveth - The word "driveth" does not mean that he was compelled forcibly against his will to go there, but that he was inclined to go there by the Spirit, or was led there. The Spirit of God, for important purposes, caused him to go. Compare Mat 9:25, where the same word is used in the original: "And when they were all put forth" in Greek, "all driven out."
And was with the wild beasts - This is added to show the desolation and danger of his dwelling there. In this place, surrounded by such dangers, the temptations offered by Satan were the stronger. Amid want and perils, Satan might suppose that he would be more easily seduced from God. But he trusted in his Father, and was alike delivered from dangers, from the wild beasts, and from the power of temptation, thus teaching us what to do in the day of danger and trial.
And the angels ministered unto him - From Luk 4:2 we learn that in those days he did eat nothing. When Mark says, therefore, that the angels ministered to him, it means after the days of temptation had expired, as is said by Mat 4:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: the Spirit: Mat 4:1-11; Luk 4:1-4
driveth: Or, "sendeth him forth," εκβαλλει [Strong's G1544], αυτον. The expression does not necessarily imply any violence; but seems to intimate the energy of that impulse on our Lord, by which he was inwardly constrained to retire from society.
Geneva 1599
1:12 (6) And immediately the Spirit (i) driveth him into the wilderness.
(6) Christ being tempted overcomes.
(i) "Driveth" here does not refer to something violent and forcible: but the divine power clothes Christ (who had lived until this time as a private man) with a new person, and prepares him for the battle that was at hand, and for his ministry.
John Gill
1:12 And immediately,.... As soon as he was baptized, and this testimony had been given of his divine sonship, the very selfsame day,
the Spirit driveth him into the wilderness: into a more remote and desolate part of it; for it was in the wilderness John was baptizing and preaching, when Christ came to him, and had the ordinance of baptism administered by him; and it was the same Spirit that descended on him at his baptism, which remained with him; by whose impulse he was moved, though not against his will, to go into, this desert and forlorn place. For this was not the evil spirit Satan, by whom he was tempted; for Matthew expressly says, that he was "led up of the Spirit--to be tempted by the devil", Mt 4:1, where the devil that tempted him, is manifestly distinguished from the Spirit by whom he was led, and the same Spirit is meant here, as there. Moreover, in one of Beza's copies, and in his most ancient one, and in one of Stephens's, it is read, "the Holy Spirit driveth him"; See Gill on Mt 4:1.
John Wesley
1:12 And immediately the Spirit thrusteth him out into the wilderness - So in all the children of God, extraordinary manifestations of his favour are wont to be followed by extraordinary temptations. Mt 4:1; Lk 4:1.
1:131:13: Եւ էր նա անդ զաւուրս քառասուն փորձեա՛լ ՚ի Սատանայէ. եւ է՛ր ընդ գազանս, եւ հրեշտակք պաշտէին զնա[574]։ բբ [574] Յոմանս պակասի. Եւ էր նա անդ։
13 Եւ նա այնտեղ էր քառասուն օր՝ փորձուելով սատանայից: Եւ նա գազանների հետ էր, իսկ հրեշտակները ծառայում էին նրան:
13 Քառասուն օր հոն էր՝ անապատին մէջ՝ Սատանայէն փորձուած եւ գազաններու հետ էր ու հրեշտակները իրեն սպասաւորութիւն կ’ընէին։
Եւ էր նա անդ զաւուրս քառասուն փորձեալ ի Սատանայէ, եւ էր ընդ գազանս. եւ հրեշտակք պաշտէին զնա:

1:13: Եւ էր նա անդ զաւուրս քառասուն փորձեա՛լ ՚ի Սատանայէ. եւ է՛ր ընդ գազանս, եւ հրեշտակք պաշտէին զնա[574]։ բբ
[574] Յոմանս պակասի. Եւ էր նա անդ։
13 Եւ նա այնտեղ էր քառասուն օր՝ փորձուելով սատանայից: Եւ նա գազանների հետ էր, իսկ հրեշտակները ծառայում էին նրան:
13 Քառասուն օր հոն էր՝ անապատին մէջ՝ Սատանայէն փորձուած եւ գազաններու հետ էր ու հրեշտակները իրեն սպասաւորութիւն կ’ընէին։
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1:1313: И был Он там в пустыне сорок дней, искушаемый сатаною, и был со зверями; и Ангелы служили Ему.
1:13  καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῶ.
1:13. καὶ (And) ἦν (it-was) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded) τεσσεράκοντα (to-forty) ἡμέρας (to-days) πειραζόμενος (being-pierced-to) ὑπὸ (under) τοῦ (of-the-one) Σατανᾶ, (of-a-satanas,"καὶ (and) ἦν (it-was) μετὰ (with) τῶν (of-the-ones) θηρίων, (of-beastlets,"καὶ (and) οἱ (the-ones) ἄγγελοι (messengers) διηκόνουν (they-were-raising-through-unto) αὐτῷ. (unto-it)
1:13. et erat in deserto quadraginta diebus et quadraginta noctibus et temptabatur a Satana eratque cum bestiis et angeli ministrabant illiAnd he was in the desert forty days and forty nights, and was tempted by Satan. And he was with beasts: and the angels ministered to him.
13. And he was in the wilderness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him.
1:13. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
1:13. And he was in the desert for forty days and forty nights. And he was tempted by Satan. And he was with the wild animals, and the Angels ministered to him.
And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him:

13: И был Он там в пустыне сорок дней, искушаемый сатаною, и был со зверями; и Ангелы служили Ему.
1:13  καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῶ.
1:13. et erat in deserto quadraginta diebus et quadraginta noctibus et temptabatur a Satana eratque cum bestiis et angeli ministrabant illi
And he was in the desert forty days and forty nights, and was tempted by Satan. And he was with beasts: and the angels ministered to him.
1:13. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
1:13. And he was in the desert for forty days and forty nights. And he was tempted by Satan. And he was with the wild animals, and the Angels ministered to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 Ев. Марк кратко передает об искушениях Христа от диавола, очевидно имея пред собою уже подробное изложение истории искушения у ев. Матфея (IV, 2-10). Но он прибавляет, что Христос был в пустыне "со зверями". Этим евангелист хочет сказать, что Христос восстановил через победу Свою над сатаною те отношения подчиненности зверей человеку, в каких все животные находились по отношению к еще безгрешному Адаму. Пустыня, таким образом, превращена Христом в рай (ср. Иов V, 23; Ис II, 6 и сл. ). - И Ангелы... см. Мф IV, 11.
Adam Clarke: Commentary on the Bible - 1831
1:13: With the wild beasts - This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emblematical of that savage and brutal cruelty with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: forty: Exo 24:18, Exo 34:28; Deu 9:11, Deu 9:18, Deu 9:25; Kg1 19:8
tempted: Heb 2:17, Heb 2:18, Heb 4:15
and the: Kg1 19:5-7; Mat 4:11, Mat 26:53; Ti1 3:16
John Gill
1:13 And he was there in the wilderness forty days,.... The Vulgate Latin, Arabic, and Ethiopic versions add, "and forty nights": for so long was he there,
tempted of Satan: the several temptations of Satan, and how they were overcome by Christ, are particularly related by the Evangelist Matthew, Mt 4:3, which are here omitted; and what is not mentioned there, is here recorded:
and was with the wild beasts: which shows, that he was now in an uncultivated and uninhabited part of the desert by men, and where only the most fierce and most savage of creatures dwelt; and yet was as secure and unhurt by them, being the Lord of them, as Adam in Eden's garden, or Daniel in the lions' den. This circumstance is only related by the Evangelist Mark, and is what adds to the uncomfortable situation Christ was in, when tempted by Satan; and his being not hurt by them, may declare, partly his innocence, as man, being as pure and holy as the first man was in his state of integrity, when all creatures were brought before him, to give them names; and partly the power of God, who shut up the mouths of these creatures, that they did him no hurt; and also may signify, the awe they stood in of him, who, as God, is Lord of all. These creatures were more gentle to Christ, and used him better than the wicked Jews, among whom he dwelt, who are compared to lions, dogs, and "bulls" of Bashan, Ps 22:12.
And the angels ministered unto him; after the temptations were over, and Satan had left him, preparing for him, and bringing to him proper food, after so long a fast; and waiting upon him, and serving him as their great Lord and master; See Gill on Mt 4:11.
John Wesley
1:13 And he was there forty days, tempted by Satan - Invisibly. After this followed the temptation by him in a visible shape, related by St. Matthew. And he was with the wild beasts - Though they had no power to hurt him. St. Mark not only gives us a compendium of St. Matthew's Gospel, but likewise several valuable particulars, which the other evangelists have omitted.
1:141:14: Եւ յե՛տ մատնելոյն Յովհաննու, ե՛կն Յիսուս ՚ի Գալիլեա. քարոզէ՛ր զաւետարանն Աստուծոյ՝ եւ ասէր.
14 Յովհաննէսի բանտարկուելուց յետոյ Յիսուս Գալիլիա եկաւ. քարոզում էր Աստծու Աւետարանը եւ ասում
14 Յովհաննէսին մատնուելէն յետոյ Յիսուս Գալիլիա գալով, Աստուծոյ արքայութեան աւետարանը կը քարոզէր
Եւ յետ մատնելոյն Յովհաննու եկն Յիսուս ի Գալիլեա. քարոզէր զաւետարանն Աստուծոյ:

1:14: Եւ յե՛տ մատնելոյն Յովհաննու, ե՛կն Յիսուս ՚ի Գալիլեա. քարոզէ՛ր զաւետարանն Աստուծոյ՝ եւ ասէր.
14 Յովհաննէսի բանտարկուելուց յետոյ Յիսուս Գալիլիա եկաւ. քարոզում էր Աստծու Աւետարանը եւ ասում
14 Յովհաննէսին մատնուելէն յետոյ Յիսուս Գալիլիա գալով, Աստուծոյ արքայութեան աւետարանը կը քարոզէր
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1:1414: После же того, как предан был Иоанн, пришел Иисус в Галилею, проповедуя Евангелие Царствия Божия
1:14  μετὰ δὲ τὸ παραδοθῆναι τὸν ἰωάννην ἦλθεν ὁ ἰησοῦς εἰς τὴν γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ
1:14. Καὶ (And) μετὰ (with) τὸ (to-the-one) παραδοθῆναι (to-have-been-given-beside) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) ἦλθεν (it-had-came,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) τὴν (to-the-one) Γαλιλαίαν (to-a-Galilaia) κηρύσσων (heralding) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) θεοῦ (of-a-Deity)
1:14. postquam autem traditus est Iohannes venit Iesus in Galilaeam praedicans evangelium regni DeiAnd after that John was delivered up, Jesus came in Galilee, preaching the gospel of the kingdom of God,
14. Now after that John was delivered up, Jesus came into Galilee, preaching the gospel of God,
1:14. Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
1:14. Then, after John was handed over, Jesus went into Galilee, preaching the Gospel of the kingdom of God,
Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God:

14: После же того, как предан был Иоанн, пришел Иисус в Галилею, проповедуя Евангелие Царствия Божия
1:14  μετὰ δὲ τὸ παραδοθῆναι τὸν ἰωάννην ἦλθεν ὁ ἰησοῦς εἰς τὴν γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ
1:14. postquam autem traditus est Iohannes venit Iesus in Galilaeam praedicans evangelium regni Dei
And after that John was delivered up, Jesus came in Galilee, preaching the gospel of the kingdom of God,
1:14. Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
1:14. Then, after John was handed over, Jesus went into Galilee, preaching the Gospel of the kingdom of God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
14-15 Евангелист Марк, как и Матфей (V, 12), пропускает историю деятельности Господа Иисуса Христа в Иудее и по прибытии Его в Галилею, о которой подробно говорит ев. Иоанн Богослов (Ин I, 29 - V гл. ) и которая обнимает собою приблизительно время около 1 1/2 лет, по меньшей мере. Заключение Крестителя под стражу, по ев. Марку, побудило Христа выступить на открытую деятельность в Галилее. - Царствия Божия. Ев. Марк употребляет это выражение около 14 раз. Он берет его, конечно, в том же смысле, в каком у ев. Матфея употребляется большею частью выражение "Царствие Небесное". Но ев. Марк, как писавший свое Евангелие для христиан из язычников, находил лучшим употреблять прямое, строгое и точное обозначение царства, какое пришел основать Христос, чем, подобно ев. Матфею, писавшему для христиан из иудеев, уже знакомых с богословской терминологией, употреблять выражение метафорическое, описательное. - Царствие Небесное - выражение, еще требующее для себя пояснения. Истолкование же самого термина "Царство Божие" см. у Мф VI, 33 ср. III, 2. - Исполнилось время - точнее: пришел к концу своему срок или период, т.е. период, назначенный Богом для подготовления человечества к принятию Спасителя (o cairoV, а не cronoV). Настоящее время, которое еще переживают слушатели Христа, есть время перехода к Новому порядку жизни - к Царству Божию. - Веруйте в Евангелие. По-гречески здесь стоит en tw euaggeliw = в Евангелии. Выражение это необычно в Новом Завете - глагол histeuein везде употребляется с предлогом вин. падежа. Поэтому лучше с некоторыми древними кодексами (напр., с Оригеном) читать выражение tw euaggeliw без всякого предлога и переводить: "веруйте Евангелию", т.е. Богу, Который говорит людям в Евангелии. - Прочее дано в толков, на Ев. Матфея (IV, 12, 17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. 16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. ii. and iii.), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,

1. When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.

2. What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.

Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.

(2.) The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it--repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.

II. Christ appearing as a teacher, here is next his calling of disciples, v. 16-20. Observe, 1. Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for all that the Father has given him, shall, without fail, come to him. 2. The instruments Christ chose to employ in setting up his kingdom, were the weak and foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins by the sea-side, that the excellency of the power might appear to be wholly of God, and not at all of them. 3. Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the nobles and governors may be of ourselves, Jer. xxxi. 21. 4. Christ puts honour upon those who, though mean in the world, are diligent in their business, and loving to one another; so those were, whom Christ called. He found them employed, and employed together. Industry and unity are good and pleasant, and there the Lord Jesus commands the blessing, even this blessing, Follow me. 5. The business of ministers is to fish for souls, and win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, cast the net into the waters, Matt. xiii. 47. Some are enclosed and brought to shore, but far the greater number escape. Fishermen take great pains, and expose themselves to great perils, so do ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on. 6. Those whom Christ called, must leave all, to follow him; and by his grace he inclines them to do so. Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only their father (which we had in Matthew), but the hired servants, whom perhaps they loved as their own brethren, being their fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their hands would be much missed, and yet they left it.

III. Here is a particular account of his preaching in Capernaum, one of the cities of Galilee; for though John Baptist chose to preach in a wilderness, and did well, and did good, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the way of their duty, and both useful. Observe, 1. When Christ came into Capernaum, he straightway applied himself to his work there, and took the first opportunity of preaching the gospel. Those will think themselves concerned not to lose time, who consider what a deal of work they have to do, and what a little time to do it in. 2. Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the sabbath-rest, yet (which was far better) by applying himself to, and abounding in, the sabbath-work, in order to which the sabbath-rest was instituted. 3. Sabbaths are to be sanctified in religious assemblies, if we have opportunity; it is a holy day, and must be honoured with a holy convocation; this was the good old way, Acts xiii. 27; xv. 21. On the sabbath-day, pois sabbasin--on the sabbath-days; every sabbath-day, as duly as it returned, he went into the synagogue. 4. In religious assemblies on sabbath-days, the gospel is to be preached, and those to be taught, who are willing to learn the truth as it is in Jesus. 5. Christ was a non-such preacher; he did not preach as the scribes, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither acquainted with it (Paul himself, when a Pharisee, was ignorant of the law), nor affected with it; it came not from the heart, and therefore came not with authority. But Christ taught as one that had authority, as one that knew the mind of God, and was commissioned to declare it. 6. There is much in the doctrine of Christ, that is astonishing; the more we hear it, the more cause we shall see to admire it.
Adam Clarke: Commentary on the Bible - 1831
1:14: Preaching the Gospel of the kingdom - See the notes on Mat 3:2; and on the office of the preacher, or herald, at the end of that chapter.
Albert Barnes: Notes on the Bible - 1834
1:14: Now after that John was put in prison - John was imprisoned by Herod, Mat 14:3.
Jesus came into Galilee - He left Judea and went into the more retired country of Galilee. He supposed that if he remained in Judea, Herod would also persecute him and attempt to take his life. His time of death had not come, and he therefore prudently sought safety in retirement. Hence, we may learn that when we have great duties to perform for the church of God, we are not to endanger our lives wantonly. When we can secure them without a sacrifice of principle, we are to do it. See Mat 24:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: am 4031, ad 27
after: Mat 4:12, Mat 11:2, Mat 14:2; Luk 3:20; Joh 3:22-24
preaching: Isa 61:1-3; Mat 4:23, Mat 9:35; Luk 4:17-19, Luk 4:43, Luk 4:44, Luk 8:1; Act 20:25, Act 28:23; Eph 2:17
Geneva 1599
1:14 (7) Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
(7) After John is taken Christ shows himself more fully.
John Gill
1:14 Now after that John was put in prison,.... In the castle of Macherus, by Herod, for reproving him for taking his brother Philip's wife:
Jesus came into Galilee: again, from whence he came to be baptized of John:
preaching the Gospel of the kingdom of God: the good news and glad tidings of the kingdom of the Messiah, or Gospel dispensation; which lies not in worldly pomp and splendour, in outward observances, in legal rites and ceremonies, but in righteousness, peace, and joy; in peace and pardon by the blood of Christ, in justification by his righteousness, and in free and full salvation by him.
John Wesley
1:14 Mt 4:12.
1:151:15: թէ կատարե՛ալ է ժամանակ, եւ հասեա՛լ է արքայութիւնն Աստուծոյ. ապաշխարեցէ՛ք եւ հաւատացէ՛ք յաւետարանն։
15 «Ժամանակը հասել է, եւ մօտեցել է Աստծու արքայութիւնը. ապաշխարեցէ՛ք եւ հաւատացէ՛ք Աւետարանին»
15 Ու կ’ըսէր. «Ժամանակը լրացած է եւ Աստուծոյ թագաւորութիւնը մօտեցած է. ապաշխարեցէք ու աւետարանին հաւատացէք»։
եւ ասէր թէ` Կատարեալ է ժամանակ, եւ հասեալ է արքայութիւնն Աստուծոյ, ապաշխարեցէք եւ հաւատացէք յաւետարանն:

1:15: թէ կատարե՛ալ է ժամանակ, եւ հասեա՛լ է արքայութիւնն Աստուծոյ. ապաշխարեցէ՛ք եւ հաւատացէ՛ք յաւետարանն։
15 «Ժամանակը հասել է, եւ մօտեցել է Աստծու արքայութիւնը. ապաշխարեցէ՛ք եւ հաւատացէ՛ք Աւետարանին»
15 Ու կ’ըսէր. «Ժամանակը լրացած է եւ Աստուծոյ թագաւորութիւնը մօտեցած է. ապաշխարեցէք ու աւետարանին հաւատացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: и говоря, что исполнилось время и приблизилось Царствие Божие: покайтесь и веруйте в Евангелие.
1:15  καὶ λέγων ὅτι πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῶ εὐαγγελίῳ.
1:15. [καὶ "[and) λέγων] (forthing]"ὅτι (to-which-a-one,"Πεπλήρωται (It-had-come-to-be-en-filled) ὁ (the-one) καιρὸς (a-time) καὶ (and) ἤγγικεν (it-had-come-to-near-to,"ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ: (of-a-Deity) μετανοεῖτε (ye-should-consider-with-unto) καὶ (and) πιστεύετε (ye-should-trust-of) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ. (unto-a-goodly-messagelet)
1:15. et dicens quoniam impletum est tempus et adpropinquavit regnum Dei paenitemini et credite evangelioAnd saying: The time is accomplished and the kingdom of God is at hand. Repent and believe the gospel:
15. and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.
1:15. And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
1:15. and saying: “For the time has been fulfilled and the kingdom of God has drawn near. Repent and believe in the Gospel.”
And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel:

15: и говоря, что исполнилось время и приблизилось Царствие Божие: покайтесь и веруйте в Евангелие.
1:15  καὶ λέγων ὅτι πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῶ εὐαγγελίῳ.
1:15. et dicens quoniam impletum est tempus et adpropinquavit regnum Dei paenitemini et credite evangelio
And saying: The time is accomplished and the kingdom of God is at hand. Repent and believe the gospel:
1:15. And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
1:15. and saying: “For the time has been fulfilled and the kingdom of God has drawn near. Repent and believe in the Gospel.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: The time is fulfilled - That is, the time appointed for sending the Messiah; and particularly the time specified by Daniel, Dan 9:24-27. Here are four points worthy of deep attention, in the preaching of the Son of God.
1. Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was filled up.
2. That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven established in their place.
3. That the kingdom of God, and his reign by grace, begins with repentance for past sins.
4. That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and impenitence can keep any soul out of it; and that now is the accepted time to enter in.
Albert Barnes: Notes on the Bible - 1834
1:15: The time is fulfilled - That is, the time for the appearance of the Messiah, the time so long foretold, has come. "The kingdom of God is at hand." See the notes at Mat 3:2.
Repent ye - Exercise sorrow for sins, and turn from them.
And believe the gospel - Literally, trust in the gospel, or believe the good tidings - to wit, respecting salvation. See the notes at Mat 4:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: The time: Dan 2:44, Dan 9:25; Gal 4:4; Eph 1:10
the kingdom: Mat 3:2, Mat 4:17, Mat 10:7; Luk 10:9, Luk 10:11
repent: Mat 21:31, Mat 21:32; Luk 24:47; Act 2:36-38, Act 20:21; Ti2 2:25, Ti2 2:26
believe: Rom 16:26
John Gill
1:15 And saying, the time is fulfilled,.... Either that which was fixed for the end of the law and prophets, the legal and Mosaic dispensation, and the Jewish church state; or the fulness of time for the Messiah's appearance in the world; which was agreed upon between the Father and the Son, was predicted in various prophecies, and the people of the Jews were in a general expectation of:
and the kingdom of God is at hand: the same with the kingdom of heaven, in Mt 3:2, see the notes: See Gill on Mt 3:2, Mt 4:17.
repent ye, and believe the Gospel. He called them to repent, not only of their former sins and vicious course of life, but of their bad principles and tenets, concerning a temporal kingdom of the Messiah; concerning merit and free will, justification by the works of the law, and salvation by their obedience to the ceremonies of it, and the traditions of the elders: these he exhorts them to change their sentiments about, and to relinquish them, and give into the Gospel scheme; which proclaims liberty from the law, peace, pardon, and righteousness by Christ, and salvation and eternal life by the free grace of God.
John Wesley
1:15 The time is fulfilled - The time of my kingdom, foretold by Daniel, expected by you, is fully come.
1:161:16: Իբրեւ անցանէր առ ծովեզերբն Գալիլեացւոց, ետե՛ս զՍի՛մովն եւ զԱնդրէ՛աս եղբայր Սիմովնի, զի արկեալ էր նոցա ուռկա՛նս ՚ի ծով. քանզի ձկնո՛րսք էին[575]։ [575] Ոմանք. Զեղբայր Սիմոնի։
16 Երբ նա անցնում էր Գալիլիայի ծովեզրով, տեսաւ Սիմոնին եւ նրա եղբայր Անդրէասին, որոնք ուռկանները ծովն էին գցել, որովհետեւ ձկնորսներ էին
16 Երբ Գալիլիացիներու ծովուն քովերը կը պտըտէր, տեսաւ Սիմոնը ու Սիմոնին եղբայրը Անդրէասը, ծովը ուռկան ձգած, վասն զի ձկնորս էին։
Իբրեւ անցանէր առ ծովեզերբն Գալիլեացւոց, ետես զՍիմովն եւ զԱնդրէաս զեղբայր Սիմովնի, զի արկեալ էր նոցա ուռկանս ի ծով, քանզի ձկնորսք էին:

1:16: Իբրեւ անցանէր առ ծովեզերբն Գալիլեացւոց, ետե՛ս զՍի՛մովն եւ զԱնդրէ՛աս եղբայր Սիմովնի, զի արկեալ էր նոցա ուռկա՛նս ՚ի ծով. քանզի ձկնո՛րսք էին[575]։
[575] Ոմանք. Զեղբայր Սիմոնի։
16 Երբ նա անցնում էր Գալիլիայի ծովեզրով, տեսաւ Սիմոնին եւ նրա եղբայր Անդրէասին, որոնք ուռկանները ծովն էին գցել, որովհետեւ ձկնորսներ էին
16 Երբ Գալիլիացիներու ծովուն քովերը կը պտըտէր, տեսաւ Սիմոնը ու Սիմոնին եղբայրը Անդրէասը, ծովը ուռկան ձգած, վասն զի ձկնորս էին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Проходя же близ моря Галилейского, увидел Симона и Андрея, брата его, закидывающих сети в море, ибо они были рыболовы.
1:16  καὶ παράγων παρὰ τὴν θάλασσαν τῆς γαλιλαίας εἶδεν σίμωνα καὶ ἀνδρέαν τὸν ἀδελφὸν σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ· ἦσαν γὰρ ἁλιεῖς.
1:16. Καὶ (And) παράγων (leading-beside) παρὰ (beside) τὴν (to-the-one) θάλασσαν (to-a-sea) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) εἶδεν (it-had-seen) Σίμωνα (to-a-Simon) καὶ (and) Ἀνδρέαν (to-an-Andreas) τὸν (to-the-one) ἀδελφὸν (to-brethrened) Σίμωνος (of-a-Simon) ἀμφιβάλλοντας ( to-casting-around ) ἐν (in) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea) ἦσαν (they-were) γὰρ (therefore) ἁλεεῖς: (salters-of)
1:16. et praeteriens secus mare Galilaeae vidit Simonem et Andream fratrem eius mittentes retia in mare erant enim piscatoresAnd passing by the sea of Galilee, he saw Simon and Andrew his brother, casting nets into the sea for they were fishermen.
16. And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea: for they were fishers.
1:16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
1:16. And passing by the shore of the Sea of Galilee, he saw Simon and his brother Andrew, casting nets into the sea, for they were fishermen.
Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers:

16: Проходя же близ моря Галилейского, увидел Симона и Андрея, брата его, закидывающих сети в море, ибо они были рыболовы.
1:16  καὶ παράγων παρὰ τὴν θάλασσαν τῆς γαλιλαίας εἶδεν σίμωνα καὶ ἀνδρέαν τὸν ἀδελφὸν σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ· ἦσαν γὰρ ἁλιεῖς.
1:16. et praeteriens secus mare Galilaeae vidit Simonem et Andream fratrem eius mittentes retia in mare erant enim piscatores
And passing by the sea of Galilee, he saw Simon and Andrew his brother, casting nets into the sea for they were fishermen.
1:16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
1:16. And passing by the shore of the Sea of Galilee, he saw Simon and his brother Andrew, casting nets into the sea, for they were fishermen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
16-20 О призвании первых 4-х учеников см. в объяснении на Ев. Матфея гл. IV. ст. 18-22. Ев. Марк упоминает о работниках, какие были у Зеведея (ст. 20): об этих работниках ев. Матфей не говорит. - Призвание это, конечно, было уже не первое: как видно из Ев. Иоанна, означенные здесь четыре ученика были призваны к последованию за Христом уже давно - после крещения Христа на Иордане (Ин I, 35 и сл. ).
Adam Clarke: Commentary on the Bible - 1831
1:16: As he walked by the sea, etc. - See on Mat 4:18-22 (note).
Andrew his brother - Instead of the common reading, αδελφον αυτου, his brother, the best MSS. and versions have αδελφου του Σιμωνος, the brother of Simon, which should be received into the text. The most eminent critics approve of this reading.
Albert Barnes: Notes on the Bible - 1834
1:16: See the notes at Mat 4:18-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: as he: Mat 4:18-22; Luk 5:1, Luk 5:4-11
Simon: Mar 3:16, Mar 3:18; Mat 10:2; Luk 6:14; Joh 1:40-42, Joh 6:8, Joh 12:22; Act 1:13
Geneva 1599
1:16 (8) Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
(8) The calling of Simon and Andrew.
John Gill
1:16 Now as he walked by the sea of Galilee,.... The same with the sea of Tiberias, Jn 6:1,
he saw Simon: whose surname was Peter, the son of Jonas:
and Andrew his brother; the brother of Simon,
casting a net into the sea; of Galilee, in order to catch fish:
for they were fishers: by occupation, this was their trade and business, by which they got their livelihood; See Gill on Mt 4:18.
John Wesley
1:16 Mt 4:18; Lk 5:1.
1:171:17: Եւ ասէ ցնոսա Յիսուս. Եկա՛յք զկնի իմ, եւ արարից զձեզ՝ լինել որսո՛րդս մարդկան։
17 Եւ Յիսուս նրանց ասաց. «Իմ յետեւի՛ց եկէք, եւ ես ձեզ կը դարձնեմ մարդկանց որսորդներ»
17 Յիսուս ըսաւ անոնց. «Իմ ետեւէս եկէք ու ես ձեզ մարդոց որսորդ ըլլալու պիտի պատրաստեմ»։
եւ ասէ ցնոսա Յիսուս. Եկայք զկնի իմ եւ արարից զձեզ լինել որսորդս մարդկան:

1:17: Եւ ասէ ցնոսա Յիսուս. Եկա՛յք զկնի իմ, եւ արարից զձեզ՝ լինել որսո՛րդս մարդկան։
17 Եւ Յիսուս նրանց ասաց. «Իմ յետեւի՛ց եկէք, եւ ես ձեզ կը դարձնեմ մարդկանց որսորդներ»
17 Յիսուս ըսաւ անոնց. «Իմ ետեւէս եկէք ու ես ձեզ մարդոց որսորդ ըլլալու պիտի պատրաստեմ»։
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1:1717: И сказал им Иисус: идите за Мною, и Я сделаю, что вы будете ловцами человеков.
1:17  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων.
1:17. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Δεῦτε (Ye-should-hitherto) ὀπίσω (aback-unto-which) μου, (of-me) καὶ (and) ποιήσω (I-shall-do-unto) ὑμᾶς (to-ye) γενέσθαι ( to-have-had-became ) ἁλεεῖς (salters-of) ἀνθρώπων. (of-mankinds)
1:17. et dixit eis Iesus venite post me et faciam vos fieri piscatores hominumAnd Jesus said to them: Come after me; and I will make you to become fishers of men.
17. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
1:17. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
1:17. And Jesus said to them, “Come after me, and I will make you fishers of men.”
And Jesus said unto them, Come ye after me, and I will make you to become fishers of men:

17: И сказал им Иисус: идите за Мною, и Я сделаю, что вы будете ловцами человеков.
1:17  καὶ εἶπεν αὐτοῖς ὁ ἰησοῦς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων.
1:17. et dixit eis Iesus venite post me et faciam vos fieri piscatores hominum
And Jesus said to them: Come after me; and I will make you to become fishers of men.
1:17. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
1:17. And Jesus said to them, “Come after me, and I will make you fishers of men.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: fishers: Eze 47:10; Mat 4:19, Mat 4:20; Luk 5:10; Act 2:38-41
John Gill
1:17 And Jesus said unto them, come ye after me,.... Leave your worldly employments, and become my disciples,
and I will make you to become fishers of men: which will be a much more excellent and honourable employment, as men, and the souls of men, are more excellent, and of more worth than fishes; See Gill on Mt 4:19.
1:181:18: Եւ վաղվաղակի թողեալ զուռկանսն, գնացին զհետ նորա։
18 Եւ իսկոյն ուռկանները թողնելով՝ գնացին նրա հետ
18 Անոնք ալ շուտ մը իրենց ուռկանները թողուցին ու անոր ետեւէն գացին։
Եւ վաղվաղակի թողեալ զուռկանսն` գնացին զհետ նորա:

1:18: Եւ վաղվաղակի թողեալ զուռկանսն, գնացին զհետ նորա։
18 Եւ իսկոյն ուռկանները թողնելով՝ գնացին նրա հետ
18 Անոնք ալ շուտ մը իրենց ուռկանները թողուցին ու անոր ետեւէն գացին։
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1:1818: И они тотчас, оставив свои сети, последовали за Ним.
1:18  καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῶ.
1:18. καὶ (And) εὐθὺς (straight) ἀφέντες ( having-had-sent-off ) τὰ (to-the-ones) δίκτυα (to-nets) ἠκολούθησαν (they-pathed-along-unto) αὐτῷ. (unto-it)
1:18. et protinus relictis retibus secuti sunt eumAnd immediately leaving their nets, they followed him.
18. And straightway they left the nets, and followed him.
1:18. And straightway they forsook their nets, and followed him.
1:18. And at once abandoning their nets, they followed him.
And straightway they forsook their nets, and followed him:

18: И они тотчас, оставив свои сети, последовали за Ним.
1:18  καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῶ.
1:18. et protinus relictis retibus secuti sunt eum
And immediately leaving their nets, they followed him.
1:18. And straightway they forsook their nets, and followed him.
1:18. And at once abandoning their nets, they followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: forsook: Mar 10:28-31; Mat 19:27-30; Luk 5:11, Luk 14:33, Luk 18:28-30; Phi 3:8
John Gill
1:18 And straightway they forsook their nets,.... Which perhaps were their all; see Mt 19:27.
And followed him; both in a corporeal and spiritual sense; See Gill on Mt 4:20.
John Wesley
1:18 Straightway leaving their nets, they followed him - From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call!
1:191:19: Եւ մատուցեալ անտի՝ սակաւիկ մի յառաջ, ետես զՅա՛կովբոս Զեբեդեայ՝ եւ զՅովհաննէս եղբայր նորա, եւ զնոսա ՚ի նաւին մինչ կազմէին զուռկանս, եւ կոչեաց զնոսա[576]։ [576] Ոմանք. Զեղբայր նորա... կազմէին ուռկանս։
19 Այստեղից մի քիչ առաջ գնալով՝ տեսաւ Զեբեդէոսի որդի Յակոբոսին եւ նրա եղբայր Յովհաննէսին. սրանց էլ տեսաւ իրենց նաւակի մէջ, մինչ ուռկաններն էին կարգի բերում
19 Անկէ քիչ մը յառաջ երթալով՝ տեսաւ Զեբեդեան Յակոբոսը ու անոր եղբայրը Յովհաննէսը, որոնք նաւին մէջ ուռկանները կը կարկտնէին։
Եւ մատուցեալ անտի սակաւիկ մի յառաջ` ետես զՅակովբոս Զեբեդեայ եւ զՅովհաննէս զեղբայր նորա, եւ զնոսա ի նաւին մինչ կազմէին զուռկանս:

1:19: Եւ մատուցեալ անտի՝ սակաւիկ մի յառաջ, ետես զՅա՛կովբոս Զեբեդեայ՝ եւ զՅովհաննէս եղբայր նորա, եւ զնոսա ՚ի նաւին մինչ կազմէին զուռկանս, եւ կոչեաց զնոսա[576]։
[576] Ոմանք. Զեղբայր նորա... կազմէին ուռկանս։
19 Այստեղից մի քիչ առաջ գնալով՝ տեսաւ Զեբեդէոսի որդի Յակոբոսին եւ նրա եղբայր Յովհաննէսին. սրանց էլ տեսաւ իրենց նաւակի մէջ, մինչ ուռկաններն էին կարգի բերում
19 Անկէ քիչ մը յառաջ երթալով՝ տեսաւ Զեբեդեան Յակոբոսը ու անոր եղբայրը Յովհաննէսը, որոնք նաւին մէջ ուռկանները կը կարկտնէին։
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1:1919: И, пройдя оттуда немного, Он увидел Иакова Зеведеева и Иоанна, брата его, также в лодке починивающих сети;
1:19  καὶ προβὰς ὀλίγον εἶδεν ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῶ πλοίῳ καταρτίζοντας τὰ δίκτυα,
1:19. Καὶ (And) προβὰς (having-had-stepped-before) ὀλίγον (to-little) εἶδεν (it-had-seen) Ἰάκωβον (to-an-Iakobos) τὸν (to-the-one) τοῦ (of-the-one) Ζεβεδαίου (of-a-Zebedaios) καὶ (and) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ, (of-it,"καὶ (and) αὐτοὺς (to-them) ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) καταρτίζοντας ( to-adjusting-down-to ) τὰ (to-the-ones) δίκτυα, (to-nets,"
1:19. et progressus inde pusillum vidit Iacobum Zebedaei et Iohannem fratrem eius et ipsos in navi conponentes retiaAnd going on from thence a little farther, he saw James the son of Zebedee and John his brother, who also were mending their nets in the ship:
19. And going on a little further, he saw James the of Zebedee, and John his brother, who also were in the boat mending the nets.
1:19. And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets.
1:19. And continuing on a little ways from there, he saw James of Zebedee and his brother John, and they were mending their nets in a boat.
And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets:

19: И, пройдя оттуда немного, Он увидел Иакова Зеведеева и Иоанна, брата его, также в лодке починивающих сети;
1:19  καὶ προβὰς ὀλίγον εἶδεν ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῶ πλοίῳ καταρτίζοντας τὰ δίκτυα,
1:19. et progressus inde pusillum vidit Iacobum Zebedaei et Iohannem fratrem eius et ipsos in navi conponentes retia
And going on from thence a little farther, he saw James the son of Zebedee and John his brother, who also were mending their nets in the ship:
1:19. And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets.
1:19. And continuing on a little ways from there, he saw James of Zebedee and his brother John, and they were mending their nets in a boat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: James: Mar 3:17, Mar 5:37, Mar 9:2, Mar 10:35, Mar 14:33; Mat 4:21; Act 1:13, Act 12:2
Geneva 1599
1:19 (9) And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets.
(9) The calling of James and John.
John Gill
1:19 And when he had gone a little further thence,.... From the place where Simon and Andrew were casting their nets, though still by the sea side;
he saw James the son of Zebedee, and John his brother. The former was be whom afterwards Herod killed with the sword, and the latter the beloved disciple; these were also fishermen:
who also were in the ship mending their nets: as the other two disciples were on board the ship, casting their nets into the sea to catch fish; these were also in a ship, repairing their nets, in order to use them the same way, and for the same purpose; See Gill on Mt 4:21.
1:201:20: Եւ վաղվաղակի թողեա՛լ զհայրն իւրեանց Զեբեդոս ՚ի նաւին վարձկանօքն հանդերձ, գնացի՛ն զհետ նորա[577]։ բգ [577] Ոմանք. ԶԶեբեդէոս ՚ի նաւին։
20 Եւ կանչեց նրանց. եւ նրանք իսկոյն նաւակի մէջ թողնելով իրենց հօրը՝ Զեբեդէոսին, վարձկան ձկնորսների հետ միասին, գնացին նրա յետեւից:
20 Զանոնք ալ կանչեց։ Անոնք ալ իրենց հայրը Զեբեդէոսը վարձկաններուն հետ նաւին մէջ ձգելով՝ անոր ետեւէն գացին։
Եւ կոչեաց [2]զնոսա, եւ վաղվաղակի`` թողեալ զհայրն իւրեանց զԶեբեդէոս ի նաւին վարձկանօքն հանդերձ, գնացին զհետ նորա:

1:20: Եւ վաղվաղակի թողեա՛լ զհայրն իւրեանց Զեբեդոս ՚ի նաւին վարձկանօքն հանդերձ, գնացի՛ն զհետ նորա[577]։ բգ
[577] Ոմանք. ԶԶեբեդէոս ՚ի նաւին։
20 Եւ կանչեց նրանց. եւ նրանք իսկոյն նաւակի մէջ թողնելով իրենց հօրը՝ Զեբեդէոսին, վարձկան ձկնորսների հետ միասին, գնացին նրա յետեւից:
20 Զանոնք ալ կանչեց։ Անոնք ալ իրենց հայրը Զեբեդէոսը վարձկաններուն հետ նաւին մէջ ձգելով՝ անոր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: и тотчас призвал их. И они, оставив отца своего Зеведея в лодке с работниками, последовали за Ним.
1:20  καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν ζεβεδαῖον ἐν τῶ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ.
1:20. καὶ (and) εὐθὺς (straight) ἐκάλεσεν (it-called-unto) αὐτούς. (to-them) καὶ (And) ἀφέντες ( having-had-sent-off ) τὸν (to-the-one) πατέρα (to-a-father) αὐτῶν (of-them) Ζεβεδαῖον (to-a-Zebedaios) ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) μετὰ (with) τῶν (of-the-ones) μισθωτῶν ( of-en-payable ) ἀπῆλθον (they-had-came-off) ὀπίσω (aback-unto-which) αὐτοῦ. (of-it)
1:20. et statim vocavit illos et relicto patre suo Zebedaeo in navi cum mercennariis secuti sunt eumAnd forthwith he called them. And leaving their father Zebedee in the ship with his hired men, they followed him.
20. And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.
1:20. And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.
1:20. And immediately he called them. And leaving behind their father Zebedee in the boat with his hired hands, they followed him.
And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him:

20: и тотчас призвал их. И они, оставив отца своего Зеведея в лодке с работниками, последовали за Ним.
1:20  καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν ζεβεδαῖον ἐν τῶ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ.
1:20. et statim vocavit illos et relicto patre suo Zebedaeo in navi cum mercennariis secuti sunt eum
And forthwith he called them. And leaving their father Zebedee in the ship with his hired men, they followed him.
1:20. And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.
1:20. And immediately he called them. And leaving behind their father Zebedee in the boat with his hired hands, they followed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: they left: Mar 10:29; Deu 33:9; Kg1 19:20; Mat 4:21, Mat 4:22, Mat 8:21, Mat 8:22, Mat 10:37; Luk 14:26; Co2 5:16
John Gill
1:20 And straightway he called them,.... As soon as he saw them; for he was looking out for them, having appointed them long before to the service he now called them to;
and they left their father Zebedee with the hired servants, and went after him. It might seem unnatural, had they left their father alone in the ship, to have taken the care and management of it, and therefore it is added, "with the hired servants"; who were hired for that purpose, to assist in mending the nets, and casting them, and managing the ship, and conducting it from place to place, and therefore were not to be charged with want of humanity; and such was the power that went along with Christ's call, that notwithstanding natural affection to their parents, and the gain they might get by these servants and their trade, they cheerfully quitted all, and followed Christ; See Gill on Mt 4:22.
1:211:21: Եւ մտանե՛ն ՚ի Կափառնաում. եւ իսկ եւ իսկ ՚ի շաբաթուն մտեա՛լ ՚ի ժողովուրդն, ուսուցանէ՛ր զնոսա։
21 Եւ մտան Կափառնայում: Եւ Յիսուս նոյն շաբաթ օրն իսկ ժողովարան մտնելով՝ ուսուցանում էր նրանց
21 Ու մտան Կափառնայում, ուր շաբաթ օրը ժողովարանը մտնելով՝ կը սորվեցնէր։
Եւ մտանեն ի Կափառնայում, եւ իսկ եւ իսկ ի շաբաթուն մտեալ ի ժողովուրդն` ուսուցանէր զնոսա:

1:21: Եւ մտանե՛ն ՚ի Կափառնաում. եւ իսկ եւ իսկ ՚ի շաբաթուն մտեա՛լ ՚ի ժողովուրդն, ուսուցանէ՛ր զնոսա։
21 Եւ մտան Կափառնայում: Եւ Յիսուս նոյն շաբաթ օրն իսկ ժողովարան մտնելով՝ ուսուցանում էր նրանց
21 Ու մտան Կափառնայում, ուր շաբաթ օրը ժողովարանը մտնելով՝ կը սորվեցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: И приходят в Капернаум; и вскоре в субботу вошел Он в синагогу и учил.
1:21  καὶ εἰσπορεύονται εἰς καφαρναούμ. καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν.
1:21. Καὶ (And) εἰσπορεύονται ( they-traverseth-into-of ) εἰς (into) Καφαρναούμ. (to-a-Kafarnaoum) Καὶ (And) εὐθὺς (straight) τοῖς (unto-the-ones) σάββασιν (unto-sabbaths) εἰσελθὼν (having-had-came-into) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) ἐδίδασκεν. (it-was-teaching)
1:21. et ingrediuntur Capharnaum et statim sabbatis ingressus synagogam docebat eosAnd they entered into Capharnaum: and forthwith upon the sabbath days going into the synagogue, he taught them.
21. And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught.
1:21. And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
1:21. And they entered into Capernaum. And entering into the synagogue promptly on the Sabbaths, he taught them.
And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught:

21: И приходят в Капернаум; и вскоре в субботу вошел Он в синагогу и учил.
1:21  καὶ εἰσπορεύονται εἰς καφαρναούμ. καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν.
1:21. et ingrediuntur Capharnaum et statim sabbatis ingressus synagogam docebat eos
And they entered into Capharnaum: and forthwith upon the sabbath days going into the synagogue, he taught them.
1:21. And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
1:21. And they entered into Capernaum. And entering into the synagogue promptly on the Sabbaths, he taught them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
21 Отдела с 21 по 28 стих нет у ев. Матфея, но есть у ев. Луки (IV, 31-37). - Приходят - конечно, Господь с четырьмя учениками Своими. - В Капернаум - см. Мф IV, 13. - В субботу - в греч. тексте здесь стоит множ. число (toiV sabbasin), но оно у ев. Марка употребляется в смысле единственного (ср. II, 23 и II, 27). - В синагогу - см. Мф IV, 23. - Учил. Содержание учения Христова здесь, вероятно, было такое же, какое указано выше, в 15-м стихе.
Adam Clarke: Commentary on the Bible - 1831
1:21: Capernaum - See Mat 4:13.
He entered into the synagogue - Their synagogues - εν ταις συναγωγαις αυτων, according to the Syriac, which has the word in the plural.
Albert Barnes: Notes on the Bible - 1834
1:21
And they went into Capernaum - For the situation of Capernaum see the notes at Mat 4:13.
Straightway - Immediately. On the following Sabbath.
The synagogue - See the notes at Mat 4:23.
And taught - In the synagogue, the presiding elder, after reading the Scriptures, invited anyone who chose to address the people, Act 13:15. Though our Saviour was not a "priest" of the Levitical order or an "officer" of the synagogue, yet we find him often availing himself of this privilege, and delivering his doctrines to the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: they went: Mar 2:1; Mat 4:13; Luk 4:31, Luk 10:15
Capernaum: Capernaum was a city of Galilee (Luk 4:31), situated on the confines of Zebulun, and Naphtali (Mat 4:13), on the western border of the lake of Tiberias (Joh 6:59), and in the land of Gennesaret (Mar 6:53; Mat 14:34), where Josephus places a spring of excellent water called Capernaum. Dr. Lightfoot places it between Tiberias and Tarichea, about two miles from the former; and Dr. Richardson, in passing through the plain of Gennesaret, was told by the natives that the ruins of Capernaum were quite near. The Arab station and ruins mentioned by Mr. Buckingham, said to have been formerly called Capharnaoom, situated on the edge of the lake from nine to twelve miles nne of Tiberias, bearing the name of Talhewn, or as Burckhardt writes it, Tel Houm, appear too far north for its site.
he entered: Mar 1:39, Mar 6:2; Mat 4:23; Luk 4:16, Luk 13:10; Acts 13:14-52, Act 17:2, Act 18:4
Geneva 1599
1:21 And they went into (k) Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
(k) From the city of Nazareth.
John Gill
1:21 And they went into Capernaum,.... Jesus and his four disciples he had just called, Simon and Andrew, James and John; though the Arabic and Persic versions read, "he went"; that is, Christ; and so Beza says it was read in a certain copy:
and straightway on the sabbath day he entered into the synagogue and taught; that is, immediately, as soon as he entered the, city, it being then sabbath day; or, as soon as the sabbath day came, he went to the synagogue at Capernaum, and his disciples with him; where the people used to meet weekly to hear the law read, and to be instructed in divine things; which opportunity Christ laid hold on to preach the Gospel to them, and teach them things concerning the kingdom of God.
John Wesley
1:21 Lk 4:31.
Robert Jamieson, A. R. Fausset and David Brown
1:21 HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Lk 4:31-44; Mt 8:14-17; Mt 4:23-25). (Mark 1:21-39)
And they went into Capernaum--(See on Mt 4:13).
and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.
1:221:22: Եւ զարմանայի՛ն ընդ վարդապետութիւն նորա, զի ուսուցանէր զնոսա իբրեւ իշխանութեամբ՝ եւ ո՛չ որպէս դպիրքն։
22 Եւ նրանք զարմանում էին նրա քարոզութեան վրայ, որովհետեւ նրանց ուսուցանում էր իշխանութեամբ եւ ոչ՝ ինչպէս օրէնսգէտները
22 Ամէնքն ալ կը զարմանային անոր վարդապետութեանը վրայ, վասն զի իշխանութիւն ունեցողի մը պէս կը սորվեցնէր անոնց, ոչ թէ դպիրներուն պէս։
Եւ զարմանային ընդ վարդապետութիւն նորա, զի ուսուցանէր զնոսա իբրեւ իշխանութեամբ, եւ ոչ` որպէս դպիրքն:

1:22: Եւ զարմանայի՛ն ընդ վարդապետութիւն նորա, զի ուսուցանէր զնոսա իբրեւ իշխանութեամբ՝ եւ ո՛չ որպէս դպիրքն։
22 Եւ նրանք զարմանում էին նրա քարոզութեան վրայ, որովհետեւ նրանց ուսուցանում էր իշխանութեամբ եւ ոչ՝ ինչպէս օրէնսգէտները
22 Ամէնքն ալ կը զարմանային անոր վարդապետութեանը վրայ, վասն զի իշխանութիւն ունեցողի մը պէս կը սորվեցնէր անոնց, ոչ թէ դպիրներուն պէս։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: И дивились Его учению, ибо Он учил их, как власть имеющий, а не как книжники.
1:22  καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.
1:22. καὶ (And) ἐξεπλήσσοντο (they-were-being-smitten-out) ἐπὶ (upon) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) αὐτοῦ, (of-it) ἦν (it-was) γὰρ (therefore) διδάσκων (teaching) αὐτοὺς (to-them) ὡς (as) ἐξουσίαν (to-a-being-out-unto) ἔχων (holding) καὶ (and) οὐχ (not) ὡς (as) οἱ (the-ones) γραμματεῖς. (letterers-of)
1:22. et stupebant super doctrina eius erat enim docens eos quasi potestatem habens et non sicut scribaeAnd they were astonished at his doctrine. For he was teaching them as one having power, and not as the scribes.
22. And they were astonished at his teaching: for he taught them as having authority, and not as the scribes.
1:22. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
1:22. And they were astonished over his doctrine. For he was teaching them as one who has authority, and not like the scribes.
And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes:

22: И дивились Его учению, ибо Он учил их, как власть имеющий, а не как книжники.
1:22  καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.
1:22. et stupebant super doctrina eius erat enim docens eos quasi potestatem habens et non sicut scribae
And they were astonished at his doctrine. For he was teaching them as one having power, and not as the scribes.
1:22. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
1:22. And they were astonished over his doctrine. For he was teaching them as one who has authority, and not like the scribes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 И дивились - см. Мф VII. 28-29.
Adam Clarke: Commentary on the Bible - 1831
1:22: As one that had authority - From God, to do what he was doing; and to teach a pure and beneficent system of truth.
And not as the scribes - Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people:
1. because the matter of the teaching did not come from God; and
2. because the teachers themselves were not commissioned by the Most High. See the note on Mat 7:28.
Albert Barnes: Notes on the Bible - 1834
1:22
He taught them as one that had authority ... - See the notes at Mat 7:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: they were: Jer 23:29; Mat 7:28, Mat 7:29, Mat 13:54; Luk 4:32, Luk 21:15; Joh 7:46; Act 6:10; Act 9:21, Act 9:22; Co2 4:2; Heb 4:12, Heb 4:13
as the: Mar 7:3-13; Mat 23:16-24
John Gill
1:22 And they were astonished at his doctrine,.... The nature and importance of it, it being what they had not been used to hear; only at best the doctrine of the law, and sometimes only the traditions of the elders, or an allegorical and traditional sense of the Scriptures, and things very trifling and unedifying: and also they were amazed at the manner of his preaching, which was with so much gracefulness, gravity, and majesty, and was attended with so much evidence and power:
for he taught them as one having authority, and not as the Scribes; or "their Scribes", as the Syriac, Persic, and Ethiopic versions read. He did not go about to establish what he said by the authority of the Rabbins, as the Scribes did; saying, Hillell says so, or Shammai says thus, or such a doctor says thus and thus; but he spoke as from himself, as one sent of God, that had an authority from him, and was independent of man; and this was what they had not observed in others, and wonder at it; See Gill on Mt 7:28. See Gill on Mt 7:29.
Robert Jamieson, A. R. Fausset and David Brown
1:22 And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it.
for he taught them as one that had authority, and not as the scribes--See on Mt 7:28-29.
1:231:23: Եւ էր ՚ի ժողովրդեանն նոցա այր մի, յորում ա՛յս պիղծ գոյր ՚ի նմա. որ աղաղակեա՛ց՝ եւ ասէ[578]. [578] Ոմանք. ՚Ի ժողովրդեան նոցա։ Առ Ոսկանայ պակասի. Գոյր ՚ի նմա։
23 Արդ, նրանց ժողովարանում մի մարդ կար՝ պիղծ ոգուց բռնուած, որն աղաղակեց եւ ասաց
23 Ժողովարանին մէջ մարդ մը կար, որ պիղծ ոգի ունէր իր ներսիդին, որը աղաղակեց՝ ըսելով.
Եւ էր ի ժողովրդեանն նոցա այր մի, յորում այս պիղծ գոյր ի նմա. որ աղաղակեաց եւ ասէ:

1:23: Եւ էր ՚ի ժողովրդեանն նոցա այր մի, յորում ա՛յս պիղծ գոյր ՚ի նմա. որ աղաղակեա՛ց՝ եւ ասէ[578].
[578] Ոմանք. ՚Ի ժողովրդեան նոցա։ Առ Ոսկանայ պակասի. Գոյր ՚ի նմա։
23 Արդ, նրանց ժողովարանում մի մարդ կար՝ պիղծ ոգուց բռնուած, որն աղաղակեց եւ ասաց
23 Ժողովարանին մէջ մարդ մը կար, որ պիղծ ոգի ունէր իր ներսիդին, որը աղաղակեց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: В синагоге их был человек, [одержимый] духом нечистым, и вскричал:
1:23  καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν
1:23. καὶ (And) εὐθὺς (straight) ἦν (it-was) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) αὐτῶν (of-them) ἄνθρωπος (a-mankind) ἐν (in) πνεύματι (unto-a-currenting-to) ἀκαθάρτῳ, (unto-un-cleansable,"καὶ (and) ἀνέκραξεν (it-up-clamored-to,"
1:23. et erat in synagoga eorum homo in spiritu inmundo et exclamavitAnd there was in their synagogue a man with an unclean spirit; and he cried out,
23. And straightway there was in their synagogue a man with an unclean spirit; and he cried out,
1:23. And there was in their synagogue a man with an unclean spirit; and he cried out,
1:23. And in their synagogue, there was a man with an unclean spirit; and he cried out,
And there was in their synagogue a man with an unclean spirit; and he cried out:

23: В синагоге их был человек, [одержимый] духом нечистым, и вскричал:
1:23  καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν
1:23. et erat in synagoga eorum homo in spiritu inmundo et exclamavit
And there was in their synagogue a man with an unclean spirit; and he cried out,
1:23. And there was in their synagogue a man with an unclean spirit; and he cried out,
1:23. And in their synagogue, there was a man with an unclean spirit; and he cried out,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ 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
23 - Одержимый духом нечистым - то же, что бесноватый (см. Мф IV, 24. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 And there was in their synagogue a man with an unclean spirit; and he cried out, 24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad throughout all the region round about Galilee.

As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls.

In these verses, we have,

I. Christ's casting the devil out of a man that was possessed, in the synagogue at Capernaum. This passage was not related in Matthew, but is afterward in Luke iv. 33. There was in the synagogue a man with an unclean spirit, en pneumati akatharto--in an unclean spirit; for the spirit had the man in his possession, and led him captive at his will. So the whole world is said to lie en to ponero--in the wicked one. And some have thought it more proper to say, The body is in the soul, because it is governed by it, than the soul in the body. He was in the unclean spirit, as a man is said to be in a fever, or in a frenzy, quite overcome by it. Observe, The devil is here called an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and because with his suggestions he pollutes the spirits of men. This man was in the synagogue; he did not come either to be taught or to be healed, but, as some think, to confront Christ and oppose him, and hinder people from believing on him. Now here we have,

1. The rage which the unclean spirit expressed at Christ; He cried out, as one in an agony, at the presence of Christ, and afraid of being dislodged; thus the devils believe and tremble, have a horror of Christ, but no hope in him, nor reverence for him. We are told what he said, v. 24, where he doth not go about to capitulate with him, or make terms (so far was he from being in league or compact with him), but speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth; for aught that appears, he was the first that called him so, and he did it with design to possess the minds of the people with low thoughts of him, because no good thing was expected out of Nazareth; and with prejudices against him as a Deceiver, because every body knew the Messiah must be of Bethlehem. (2.) Yet a confession is extorted from him--that he is the holy One of God, as was from the damsel that had the spirit of divination concerning the apostles--that they were the servants of the most high God, Acts xvi. 16, 17. Those who have only a notion of Christ--that he is the holy One of God, and have no faith in him, or love to him, go no further than the devil doth. (3.) He in effect acknowledgeth that Christ was too hard for him, and that he could not stand before the power of Christ; "Let us alone; for if thou take us to task, we are undone, thou canst destroy us." This is the misery of those wicked spirits, that they persist in their rebellion, and yet know it will end in their destruction. (4.) He desires to have nothing to do with Jesus Christ; for he despairs of being saved by him, and dreads being destroyed by him. "What have we to do with thee? If thou wilt let us alone, we will let thee alone." See whose language they speak, that say to the Almighty, Depart from us. This, being an unclean spirit, therefore hated and dreaded Christ, because he knew him to be a holy One; for the carnal mind is enmity against God, especially against his holiness.

2. The victory which Jesus Christ obtained over the unclean spirit; for this purpose was the Son of God manifested, that he might destroy the works of the devil, and so he makes it to appear; nor will he be turned back from prosecuting this war, either by his flatteries or by his menaces. It is in vain for Satan to beg and pray, Let us alone; his power must be broken, and the poor man must be relieved; and therefore, (1.) Jesus commands. As he taught, so he healed, with authority. Jesus rebuked him; he chid him and threatened him, imposed silence upon him; Hold thy peace; phimotheti--be muzzled. Christ has a muzzle for that unclean spirit when he fawns as well as when he barks; such acknowledgments of him as this was, Christ disdains, so far is he from accepting them. Some confess Christ to be the holy One of God, that under the cloak of that profession they may carry on malicious mischievous designs; but their confession is doubly an abomination to the Lord Jesus, as it sues in his name for a license to sin, and shall therefore be put to silence and shame. But this is not all, he must not only hold his peace, but he must come out of the man; this was it he dreaded--his being restrained from doing further mischief. But, (2.) The unclean spirit yields, for there is no remedy (v. 26); He tore him, put him into a strong convulsion; that one could have thought he had been pulled in pieces; when he would not touch Christ, in fury at him he grievously disturbed this poor creature. Thus, when Christ by his grace delivers poor souls out of the hands of Satan, it is not without a grievous toss and tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. He cried with a loud voice, to frighten the spectators, and make himself seem terrible, as if he would have it thought that though he was conquered, he was but just conquered, and that he hopes to rally again, and recover his ground.

II. The impression which this miracle made upon the minds of the people, v. 27, 28.

1. It astonished them that saw it; They were all amazed. It was evident, beyond contradiction, that the man was possessed--witness the tearing of him, and the loud voice with which the spirit cried; it was evident that he was forced out by the authority of Christ; this was surprising to them, and put them upon considering with themselves, and enquiring of one another, "What is this new doctrine? For it must certainly be of God, which is thus confirmed. He hath certainly an authority to command us, who hath ability to command even the unclean spirits, and they cannot resist him, but are forced to obey him." The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing, with authority he commands them. Surely it is our interest to make him our Friend, who has the control of infernal spirits.

2. It raised his reputation among all that heard it; Immediately his fame spread abroad into the whole adjacent region of Galilee, which was a third part of the land of Canaan. The story was presently got into every one's mouth, and people wrote it to their friends all the country over, together with the remark made upon it, What new doctrine is this? So that it was universally concluded, that he was a Teacher come from God, and under that character he shone more bright than if he had appeared in all the external pomp and power which the Jews expected their Messiah to appear in; and thus he prepared his own way, now that John, who was his harbinger, was clapped up; and the fame of this miracle spread the further, because as yet the Pharisees, who envied his fame, and laboured to eclipse it, had not advanced their blasphemous suggestion, that he cast out devils by compact with the prince of the devils.
Adam Clarke: Commentary on the Bible - 1831
1:23: A man with an unclean spirit - This demoniac is only mentioned by Mark and Luke, Luk 4:33. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit - a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with Lascivious thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.
Albert Barnes: Notes on the Bible - 1834
1:23
A man with an unclean spirit - See Mat 4:24. It is probable that this man had lucid intervals, or he would not have been admitted into the synagogue. When there, one of his fits came on, and he suddenly cried out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: a man: Mar 1:34, Mar 5:2, Mar 7:25, Mar 9:25; Mat 12:43; Luk 4:33-37
Geneva 1599
1:23 (10) And there was in their synagogue a man (l) with an unclean spirit; and he cried out,
(10) He preaches that doctrine by which alone Satan is driven out of the world, which he also confirms by a miracle.
(l) Literally, "a man in an unclean spirit", that is to say, possessed with an evil spirit.
John Gill
1:23 And there was in their synagogue,.... In the synagogue of the Capernaites, at the same time that Jesus was teaching there,
a man with an unclean spirit: not with an unclean heart, for there were doubtless many such there, but that had a devil; for in Lk 4:33, it is said, "he had a spirit of an unclean devil": so called, because he is impure in himself, and the cause of uncleanness in men, in which he delights: and such spirits sometimes are where religious persons meet, but with no good design; either to disturb the preacher, or to divert the hearer, that the word may be unfruitful and unprofitable:
and he cried out: either the man, or rather the unclean spirit in him, who had possessed his body, and made use of the organs of it: he cried out through dread of the majesty of Christ, whose presence he could not bear; and through grief and envy at the success of his ministration, and the influence it had upon the minds of men; and through fear of being dispossessed of the man, in whom he was.
Robert Jamieson, A. R. Fausset and David Brown
1:23 And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.
and he cried out--as follows:
1:241:24: Թո՛յլ տուր, զի՞ կայ՝ մե՛ր եւ քո՝ Յիսուս Նազովրեցի, եկիր կորուսանե՛լ զմեզ. գիտե՛մք զքեզ՝ ո՛վ ես, Սուրբն Աստուծոյ[579]։ [579] Ոմանք. Զի կայ իմ եւ քո... սուրբդ Աստուծոյ։
24 «Թո՛յլ տուր, ի՞նչ ես ուզում մեզնից, Յիսո՛ւս Նազովրեցի. մեզ կորստեան մատնելո՞ւ եկար. գիտենք քեզ, թէ ով ես դու, Աստծու Սուրբն ես»
24 «Թող տուր, դուն մեզի հետ ի՞նչ բան ունիս, Յիսո՛ւս Նազովրեցի. միթէ մեզ կորսնցնելո՞ւ եկար։ Գիտեմ թէ ո՛վ ես՝ Աստուծոյ Սուրբը»։
Թոյլ տուր, զի՞ կայ մեր եւ քո, Յիսուս Նազովրեցի, եկիր կորուսանե՞լ զմեզ. գիտեմք զքեզ, ով ես, Սուրբդ Աստուծոյ:

1:24: Թո՛յլ տուր, զի՞ կայ՝ մե՛ր եւ քո՝ Յիսուս Նազովրեցի, եկիր կորուսանե՛լ զմեզ. գիտե՛մք զքեզ՝ ո՛վ ես, Սուրբն Աստուծոյ[579]։
[579] Ոմանք. Զի կայ իմ եւ քո... սուրբդ Աստուծոյ։
24 «Թո՛յլ տուր, ի՞նչ ես ուզում մեզնից, Յիսո՛ւս Նազովրեցի. մեզ կորստեան մատնելո՞ւ եկար. գիտենք քեզ, թէ ով ես դու, Աստծու Սուրբն ես»
24 «Թող տուր, դուն մեզի հետ ի՞նչ բան ունիս, Յիսո՛ւս Նազովրեցի. միթէ մեզ կորսնցնելո՞ւ եկար։ Գիտեմ թէ ո՛վ ես՝ Աստուծոյ Սուրբը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: оставь! что Тебе до нас, Иисус Назарянин? Ты пришел погубить нас! знаю Тебя, кто Ты, Святый Божий.
1:24  λέγων, τί ἡμῖν καὶ σοί, ἰησοῦ ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.
1:24. λέγων (forthing,"Τί (What-one) ἡμῖν (unto-us) καὶ (and) σοί, (unto-THEE,"Ἰησοῦ (Iesous) Ναζαρηνέ; (Nazarean?"ἦλθες (Thou-had-came) ἀπολέσαι (to-have-destructed-off) ἡμᾶς; (to-us?"οἶδά (I-had-come-to-see) σε (to-thee) τίς (what-one) εἶ, (thou-be,"ὁ (the-one) ἅγιος (hallow-belonged) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
1:24. dicens quid nobis et tibi Iesu Nazarene venisti perdere nos scio qui sis Sanctus DeiSaying: What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the Holy One of God.
24. saying, What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
1:24. Saying, Let [us] alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
1:24. saying: “What are we to you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.”
Saying, Let [us] alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God:

24: оставь! что Тебе до нас, Иисус Назарянин? Ты пришел погубить нас! знаю Тебя, кто Ты, Святый Божий.
1:24  λέγων, τί ἡμῖν καὶ σοί, ἰησοῦ ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.
1:24. dicens quid nobis et tibi Iesu Nazarene venisti perdere nos scio qui sis Sanctus Dei
Saying: What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the Holy One of God.
1:24. Saying, Let [us] alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
1:24. saying: “What are we to you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ 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 Оставь - по греч. ia. Это скорее восклицание, равняющееся нашему: ах (ср. Иез XXX, 2; Иер I, 2). - Что Тебе. См. Мф VIII, 29. - Назарянин. Так демон называет Христа, вероятно, имея целью возбудить к нему недоверие в слушателях, как к жителю презираемого города Назарета (ср. Ин I, 46). - Святый Божий. В Ветхом Завете так названы первосвящ. Аарон (Пс CV, 16) и пророк Елисей (4 Цар VI, 9). Но здесь, очевидно, это выражение берется в особенном исключительном смысле, как обозначающее божественное происхождение и божественную природу Мессии (ср. Мф VIII, 29; Сын Божий).
Adam Clarke: Commentary on the Bible - 1831
1:24: What have we to do with thee - Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, τι ἡμιν και σοι, Kypke has sufficiently shown. There is a phrase exactly like it in Sa2 16:10. What have I to do with you, ye sons of Zeruiah? מה לי ולכם בני צרויה ma li v'lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, τι εμοι και ὑμιν; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on Mat 8:29 (note).
Art thou come to destroy us? - We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art - the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.
Albert Barnes: Notes on the Bible - 1834
1:24
Let us alone - Though only one impure spirit is mentioned as possessing this man, yet that spirit speaks also in the name of others.
They were leagued together in the work of evil, and this one knew that if he was punished, others would also share the same fate.
What have we to do with thee? - See the notes at Mat 8:29. By this the spirit meant to say that, if Jesus cast him out, he would use an improper interference. But this was untrue. The possession of the man was a direct assault upon God and his works. Jesus came to destroy the works of the devil, and Jesus had a right, therefore, to liberate the captive, and to punish him who had possessed him. So Satan still considers it an infringement of his rights when God frees a "sinner" from bondage and destroys his influence over the soul. So he still asks to be let alone, and to be suffered to lead people captive at his will.
Art thou come to destroy us? - Implying that this could not be the intention of the "benevolent" Messiah; that to be cast out of that man would, in fact, be his destruction, and that therefore he might be suffered still to remain. Or it may imply, as in Mat 8:29, that the time of their destruction had not come, and that he ought not to destroy them before that.
I know thee who thou art - Evil spirits seem to have been acquainted at once with the Messiah. Besides, they had learned from his miracles that he was the Messiah, and had power over them.
The Holy One of God - The Messiah. See Dan 9:24. Jesus is called "the Holy One of God" because:
1. Jesus was eminently pure.
2. Because Jesus was the only begotten Son of God - equal with the Father. And,
3. Because Jesus was anointed (set apart) to the work of the Messiah, the mediator between God and man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: Let: Mar 5:7; Exo 14:12; Mat 8:29; Luk 8:28, Luk 8:37; Jam 2:19
the Holy One: Psa 16:10, Psa 89:18, Psa 89:19; Dan 9:24; Luk 4:34; Act 2:27, Act 3:14, Act 4:27; Rev 3:7
Geneva 1599
1:24 Saying, Let [us] alone; what have we to do with thee, thou (m) Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the (n) Holy One of God.
(m) He was born in Bethlehem, but through the error of the people he was called a Nazarene, because he was brought up in Nazareth.
(n) He alludes to the name that was written in the golden plate which the high Priest wore; (Ex 28:36)
John Gill
1:24 Saying, let us alone, &c. Meaning with himself, the rest of the unclean spirits, that had possessed the bodies of men in Galilee, and in all Judea; knowing that Christ had power to dislodge them, and fearing he would, entreats him he would let them alone, quietly to dwell in their beloved habitations:
what have we to do with thee? They had nothing to do with Christ, as a Saviour; they had no interest in him, nor in his redemption, but he had something to do with them, to show his power over them, and to deliver men out of their hands:
thou Jesus of Nazareth: calling him so, from the place where he was educated, and had lived the greatest part of his life, though he knew he was born at Bethlehem; but this he said, according to the common notion of the people, and it being the usual appellation of him:
art thou come to destroy us? not to annihilate them, but either to turn them out of the bodies of men, which to them was a sort of a destruction of them, and was really a destroying that power, which they had for some time exercised over men; or to shut them up in the prison of hell, and inflict that full punishment on them, which is in reserve for them:
I know thee who thou art, the Holy One of God: he whom God had called his Holy One, Ps 16:10, and who is so, both in his divine nature, as the Son of God, the Holy One of Israel; and as the Son of man, being the holy thing born of the virgin, and is without the least stain of original sin, or blemish of actual transgression; and also as the mediator, whom the Father has sanctified and sent into the world, the true Messiah; and all this the devil knew from his wonderful incarnation, by the voice from heaven at his baptism, from the conquest over him in the wilderness, and by the miracles he had already wrought: in the high priest's mitre was written, , which may be rendered, "the Holy One of the Lord": the high priest was an eminent type of him.
Robert Jamieson, A. R. Fausset and David Brown
1:24 Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
what have we to do with thee--an expression of frequent occurrence in the Old Testament (3Kings 17:18; 4Kings 3:13; 2Chron 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Jn 2:4.
thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Lk 18:37; Mk 16:6; Acts 2:22).
art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mt 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mt 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Ps 16:10), in which He is styled "Thine Holy One."
1:251:25: Սաստեա՛ց ՚ի նա Յիսուս՝ եւ ասէ. Կարկեա՛ց՝ եւ ե՛լ ՚ի դմանէ։
25 Յիսուս սաստեց նրան ու ասաց. «Ձայնդ կտրի՛ր եւ դո՛ւրս ել դրանից»
25 Յիսուս սաստեց՝ ըսելով. «Պապանձէ ու ել ատկէ»։
Սաստեաց ի նա Յիսուս եւ ասէ. Կարկեաց եւ ել ի դմանէ:

1:25: Սաստեա՛ց ՚ի նա Յիսուս՝ եւ ասէ. Կարկեա՛ց՝ եւ ե՛լ ՚ի դմանէ։
25 Յիսուս սաստեց նրան ու ասաց. «Ձայնդ կտրի՛ր եւ դո՛ւրս ել դրանից»
25 Յիսուս սաստեց՝ ըսելով. «Պապանձէ ու ել ատկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: Но Иисус запретил ему, говоря: замолчи и выйди из него.
1:25  καὶ ἐπετίμησεν αὐτῶ ὁ ἰησοῦς λέγων, φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ.
1:25. καὶ (And) ἐπετίμησεν (it-upon-valuated-unto) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"[λέγων] "[forthing,]"Φιμώθητι (Thou-should-have-been-en-muzzled) καὶ (and) ἔξελθε (thou-should-have-had-came-out) ἐξ (out) αὐτοῦ. (of-it)
1:25. et comminatus est ei Iesus dicens obmutesce et exi de homineAnd Jesus threatened him, saying: Speak no more, and go out of the man.
25. And Jesus rebuked him, saying, Hold thy peace, and come out of him.
1:25. And Jesus rebuked him, saying, Hold thy peace, and come out of him.
1:25. And Jesus admonished him, saying, “Be silent, and depart from the man.”
And Jesus rebuked him, saying, Hold thy peace, and come out of him:

25: Но Иисус запретил ему, говоря: замолчи и выйди из него.
1:25  καὶ ἐπετίμησεν αὐτῶ ὁ ἰησοῦς λέγων, φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ.
1:25. et comminatus est ei Iesus dicens obmutesce et exi de homine
And Jesus threatened him, saying: Speak no more, and go out of the man.
1:25. And Jesus rebuked him, saying, Hold thy peace, and come out of him.
1:25. And Jesus admonished him, saying, “Be silent, and depart from the man.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 Господь не хочет слышать признания Мессианского достоинства из уст бесноватого: после могли сказать, что только сумасшедшие признавали Христа ["Свидетельство демона было совершенно неудобно и неприлично - оно представляло из себя страшный диссонанс с свидетельством Крестителя и голосом небесным, возвестившим о Христе..." Оно дало бы фарисеям некоторое основание обвинять Христа в пользовании силою князя бесовского (Эдершейм. Жизнь и время Иисуса Мессии т. 1, с. 610)]... Вместе с повелением "умолкнуть", Господь дает повеление злому духу "выйти" из бесноватого. Этим Господь показывает, что Он действительно победил сатану.
Adam Clarke: Commentary on the Bible - 1831
1:25: And Jesus rebuked him - A spirit of this cast will only yield to the sovereign power of the Son of God. All watchings, fasting, and mortifications, considered in themselves, will do little or no good. Uncleanness, of every description, will only yield to the rebuke of God.
Albert Barnes: Notes on the Bible - 1834
1:25
And Jesus rebuked him - Chided him, or commanded him, with a threatening.
This was not the man that Jesus rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this, Jesus did not once address the man. His conversation was with the evil spirit, proving conclusively that it was not a mere disease or mental derangement - for how could the Son of God hold converse with "disease" or "insanity?" - but that he conversed with a "being" who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are, therefore, evil spirits, and those spirits have taken possession of human beings.
Hold thy peace - Greek, "Be muzzled." "Restrain thyself." "Cease from complaints, and come out of the man." This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and, against his will, to compel him to leave a man whom he delighted to torment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: rebuked: Mar 1:34, Mar 3:11, Mar 3:12, Mar 9:25; Psa 50:16; Luk 4:35, Luk 4:41; Act 16:17
John Gill
1:25 And Jesus rebuked him,.... Checking his insolence, despising his flattery, and refusing to receive a testimony from him; and which he wanted not, lest it should be thought he had a familiarity and confederacy with him:
saying, hold thy peace; stop thy mouth, I need no such witness as thine, nor thy praises; I am not to be soothed by thy flattery, nor is my mouth to be stopped, or power restrained, by such methods: wherefore he adds,
and come out of him: I will not let thee alone, thy encomiums of me shall not prevail upon me to leave thee in the quiet possession of the man; I will give a testimony of who I am, by the dispossessing of thee out of this man. In imitation of this authoritative power of Christ, the Jewish exorcists, in their pretensions to cast out devils, use a like form: so they tell us (q), that R. Simeon ben Jochai, cast a devil out of Caesar's daughter, saying, "Ben Talmion" (which was the name of the devil) "come out, Ben Talmion come out"; and he came out of her; See Gill on Mt 12:27.
(q) T. Bab. Meilab, fol. 17. 2.
Robert Jamieson, A. R. Fausset and David Brown
1:25 And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mk 1:26) He would right willingly permit.
1:261:26: Եւ զարկոյց զնա այսն պիղծ. եւ աղաղակեաց ՚ի ձայն մեծ, եւ ե՛լ ՚ի նմանէ։
26 Եւ պիղծ ոգին սաստիկ ցնցեց դիւահարին եւ բարձրաձայն աղաղակելով՝ դուրս ելաւ նրանից
26 Պիղծ ոգին սաստիկ ցնցեց զանիկա ու մեծ ձայնով մը աղաղակեց ու անկէ ելաւ։
Եւ զարկոյց զնա այսն պիղծ, եւ աղաղակեաց ի ձայն մեծ եւ ել ի նմանէ:

1:26: Եւ զարկոյց զնա այսն պիղծ. եւ աղաղակեաց ՚ի ձայն մեծ, եւ ե՛լ ՚ի նմանէ։
26 Եւ պիղծ ոգին սաստիկ ցնցեց դիւահարին եւ բարձրաձայն աղաղակելով՝ դուրս ելաւ նրանից
26 Պիղծ ոգին սաստիկ ցնցեց զանիկա ու մեծ ձայնով մը աղաղակեց ու անկէ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: Тогда дух нечистый, сотрясши его и вскричав громким голосом, вышел из него.
1:26  καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ.
1:26. καὶ (And) σπαράξαν (having-convulsed) αὐτὸν (to-it,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἀκάθαρτον (un-cleansable,"καὶ (and) φωνῆσαν (having-sounded-unto) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) ἐξῆλθεν (it-had-came-out) ἐξ (out) αὐτοῦ. (of-it)
1:26. et discerpens eum spiritus inmundus et exclamans voce magna exivit ab eoAnd the unclean spirit, tearing him and crying out with a loud voice, went out of him.
26. And the unclean spirit, tearing him and crying with a loud voice, came out of him.
1:26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.
1:26. And the unclean spirit, convulsing him and crying out with a loud voice, departed from him.
And when the unclean spirit had torn him, and cried with a loud voice, he came out of him:

26: Тогда дух нечистый, сотрясши его и вскричав громким голосом, вышел из него.
1:26  καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ.
1:26. et discerpens eum spiritus inmundus et exclamans voce magna exivit ab eo
And the unclean spirit, tearing him and crying out with a loud voice, went out of him.
1:26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.
1:26. And the unclean spirit, convulsing him and crying out with a loud voice, departed from him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
26-28 Слова очевидцев происшествия по лучшему чтению (Воленберга) должны быть переданы так: "Что это? Учение новое - со властью! И духам нечистым повелевает Он и они повинуются Ему". (В русском же переводе "повелевание" нечистыми духами ставится в зависимость от "учения" Христова, а такое объяснение не имеет никакой опоры...). Иудеи, таким образом недоумевали, с одной стороны, о характере нового учения, какое им предлагал Христос, а с другой, - о самом факте изгнания беса, так как Христос совершил это дело без всяких приготовлений, между тем как иудейские заклинатели совершали опыты изгнания демонов посредством различных довольно продолжительных заклинаний и манипуляций. - И скоро разошлась о Нем молва по всей окрестности в Галилее. Точнее: "по странам, окружающим Галилею", т.е. не только по Сирии, но и по Перее, Самарии и Финикии. Основанием для этой "молвы" было не только чудо исцеления бесноватого, а вообще вся деятельность Иисуса Христа (см. ст. 14-15).
Adam Clarke: Commentary on the Bible - 1831
1:26: And when the unclean spirit had torn him - And had thrown him down in the midst, Luk 4:35, και σπαραξαν, and convulsed him. Never was there a person possessed by an unclean spirit who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apostle intimates, are against the body; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determined to serve God, it is often a proof that these are the last efforts of the impure spirit, who has great rages because he knows his time is but short.
Albert Barnes: Notes on the Bible - 1834
1:26
And when the unclean spirit ... - Still malignant, though doomed to obey - submitting because he was obliged to, not because he chose - he exerted his last power, inflicted all the pain he could, and then bowed to the Son of God and came out.
This is the nature of an evil disposition. Though compelled to obey, though pRev_ented by the command and providence of God from doing what it "would," yet, in seeming to obey, it does all the ill it can, and makes even the appearance of obedience the occasion for increased crime and mischief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: torn: Mar 9:20, Mar 9:26; Luk 9:39, Luk 9:42, Luk 11:22
Geneva 1599
1:26 And when the unclean spirit (o) had torn him, and cried with a loud voice, he came out of him.
(o) See below, (Mk 9:20).
John Gill
1:26 And when the unclean spirit had torn him,.... Not that he had torn any limb from him, or had made any wound in any part of his body; for Luke says, Lk 4:35, that he "hurt him not", but he shook him; and as Luke there says, "threw him in the midst", of the people, or synagogue; and so the Syriac, Persic, and Ethiopic versions read here, "he cast him", or "threw him to the ground": he threw him into convulsions, and laid him prostrate on the floor:
and cried with a loud voice, he came out of him; though sorely, against his will, as his loud cry showed, and being obliged to it by a superior power.
John Wesley
1:26 A loud noise - For he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them.
Robert Jamieson, A. R. Fausset and David Brown
1:26 And when the unclean spirit had torn him--Luke (Lk 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!
and cried with a loud voice--the voice of enforced submission and despair.
he came out of him--Luke (Lk 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Lk 11:21-22).
1:271:27: Եւ զարմացա՛ն ամենեքին, մինչեւ հծծե՛լ ընդ միմեանս՝ եւ ասել. Զի՞նչ է այս նո՛ր վարդապետութիւնս, զի իշխանութեամբ եւ այսոց պղծոց սաստէ, եւ հնազանդին սմա[580]։ [580] Ոմանք. Հծծեալ ընդ միմեանս ասել։Ուր եւս ոմանք. հեծծել. եւ ոմանք. հեծեծել։
27 Եւ ամէնքը զարմացան, այնպէս որ հարցնում էին իրար եւ ասում. «Այս ի՞նչ նոր վարդապետութիւն է, որ իշխանութեամբ պիղծ ոգիներին էլ է սաստում, եւ նրանք հնազանդւում են նրան»
27 Ամէնքը զարմացան, այնպէս որ իրարու հարցուփորձ կ’ընէին ու կ’ըսէին. «Այս ի՞նչ է, ի՞նչ նոր վարդապետութիւն է այս, որ իշխանութիւնով պիղծ ոգիներուն ալ կը հրամայէ ու իրեն կը հնազանդին»։
Եւ զարմացան ամենեքին, մինչեւ հծծել ընդ միմեանս եւ ասել. Զի՞նչ է այս նոր վարդապետութիւնս, զի իշխանութեամբ եւ այսոց պղծոց սաստէ, եւ հնազանդին սմա:

1:27: Եւ զարմացա՛ն ամենեքին, մինչեւ հծծե՛լ ընդ միմեանս՝ եւ ասել. Զի՞նչ է այս նո՛ր վարդապետութիւնս, զի իշխանութեամբ եւ այսոց պղծոց սաստէ, եւ հնազանդին սմա[580]։
[580] Ոմանք. Հծծեալ ընդ միմեանս ասել։Ուր եւս ոմանք. հեծծել. եւ ոմանք. հեծեծել։
27 Եւ ամէնքը զարմացան, այնպէս որ հարցնում էին իրար եւ ասում. «Այս ի՞նչ նոր վարդապետութիւն է, որ իշխանութեամբ պիղծ ոգիներին էլ է սաստում, եւ նրանք հնազանդւում են նրան»
27 Ամէնքը զարմացան, այնպէս որ իրարու հարցուփորձ կ’ընէին ու կ’ըսէին. «Այս ի՞նչ է, ի՞նչ նոր վարդապետութիւն է այս, որ իշխանութիւնով պիղծ ոգիներուն ալ կը հրամայէ ու իրեն կը հնազանդին»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: И все ужаснулись, так что друг друга спрашивали: что это? что это за новое учение, что Он и духам нечистым повелевает со властью, и они повинуются Ему?
1:27  καὶ ἐθαμβήθησαν ἅπαντες, ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας, τί ἐστιν τοῦτο; διδαχὴ καινὴ κατ᾽ ἐξουσίαν· καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῶ.
1:27. καὶ (And) ἐθαμβήθησαν (they-were-astonished-unto) ἅπαντες , ( along-all ) ὥστε (as-also) συνζητεῖν (to-seek-together-unto) αὐτοὺς (to-them) λέγοντας ( to-forthing ,"Τί (What-one) ἐστιν (it-be) τοῦτο; (the-one-this?"διδαχὴ (A-teaching) καινή: (fresh?"κατ' (Down) ἐξουσίαν (to-a-being-out-unto) καὶ (and) τοῖς (unto-the-ones) πνεύμασι (unto-currentings-to) τοῖς (unto-the-ones) ἀκαθάρτοις ( unto-un-cleansable ) ἐπιτάσσει, (it-arrangeth-upon,"καὶ (and) ὑπακούουσιν (they-hear-under) αὐτῷ. (unto-it)
1:27. et mirati sunt omnes ita ut conquirerent inter se dicentes quidnam est hoc quae doctrina haec nova quia in potestate et spiritibus inmundis imperat et oboediunt eiAnd they were all amazed insomuch that they questioned among themselves, saying: What thing is this? What is this new doctrine? For with power he commandeth even the unclean spirits: and they obey him.
27. And they were all amazed, insomuch that they questioned among themselves, saying, What is this? a new teaching! with authority he commandeth even the unclean spirits, and they obey him.
1:27. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine [is] this? for with authority commandeth he even the unclean spirits, and they do obey him.
1:27. And they were all so amazed that they inquired among themselves, saying: “What is this? And what is this new doctrine? For with authority he commands even the unclean spirits, and they obey him.”
And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine [is] this? for with authority commandeth he even the unclean spirits, and they do obey him:

27: И все ужаснулись, так что друг друга спрашивали: что это? что это за новое учение, что Он и духам нечистым повелевает со властью, и они повинуются Ему?
1:27  καὶ ἐθαμβήθησαν ἅπαντες, ὥστε συζητεῖν πρὸς ἑαυτοὺς λέγοντας, τί ἐστιν τοῦτο; διδαχὴ καινὴ κατ᾽ ἐξουσίαν· καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῶ.
1:27. et mirati sunt omnes ita ut conquirerent inter se dicentes quidnam est hoc quae doctrina haec nova quia in potestate et spiritibus inmundis imperat et oboediunt ei
And they were all amazed insomuch that they questioned among themselves, saying: What thing is this? What is this new doctrine? For with power he commandeth even the unclean spirits: and they obey him.
1:27. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine [is] this? for with authority commandeth he even the unclean spirits, and they do obey him.
1:27. And they were all so amazed that they inquired among themselves, saying: “What is this? And what is this new doctrine? For with authority he commands even the unclean spirits, and they obey him.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:27: What thing is this? - Words of surprise and astonishment.
And what new doctrine - I have added the particle and, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See Griesbach.
For with authority - They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to men! - they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself.
Albert Barnes: Notes on the Bible - 1834
1:27 , Mar 1:28
And they were all amazed ... - The power of casting out devils was new to them.
It was done by a word. Jesus did it in his own name and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, Jesus' fame spread throughout all the country, and the impression became pRev_alent that he was the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: they were: Mar 7:37; Mat 9:33, Mat 12:22, Mat 12:23, Mat 15:31
for: Luk 4:36, Luk 9:1, Luk 10:17-20
Geneva 1599
1:27 And they were all amazed, insomuch that they questioned (p) among themselves, saying, What thing is this? what new doctrine [is] this? for with authority (q) commandeth he even the unclean spirits, and they do obey him.
(p) As men who were amazed.
(q) By his own authority, or as a lord.
John Gill
1:27 And they were all amazed,.... The people that were in the synagogue, who were met together for divine worship, were astonished, not only at his doctrine, as before, but at this miracle and power of his in casting out devils:
insomuch that they questioned among themselves, saying, what thing is this? They spake among themselves, as Luke says, Lk 4:36; they inquired of one another; they conferred together, talked over the point, and disputed among themselves, concerning both the doctrine and power of Christ, what, and how wonderful they were:
what new doctrine is this? This they said, not as fixing a brand of novelty upon it, as the Athenians did on Paul's doctrine, Acts 17:19, but as admiring it; being what was rare and unusual, and which they had never heard of from their Rabbins and Scribes, and which was confirmed by miracles;
for with authority commandeth he even the unclean spirits, and they do obey him: they not only observed the authority with which he delivered his doctrine, but the authority with which he cast out devils, by a word speaking; he not only commanded them to come out, but they immediately came out; their exorcists took authority upon them to command, but could not oblige the devils to obey; but these men took notice, that such was the authority of Christ in commanding, that the unclean spirits were obliged to obey, and did.
Robert Jamieson, A. R. Fausset and David Brown
1:27 What thing is this? what new doctrine--teaching
is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.
1:281:28: Եւ ե՛լ լուր նորա ընդ ամենայն կողմն Գալիլեացւոց[581]։[581] Ոմանք. Ընդ ամենայն կողմանս։ Ուր օրինակ մի. Ընդ ամենայն սահմանս Գա՛՛։
28 Եւ նրա համբաւը տարածուեց Գալիլիայի բոլոր կողմերում:
28 Շուտ մը իր համբաւը Գալիլիայի բոլոր կողմերը տարածուեցաւ։
Եւ ել լուր նորա ընդ ամենայն կողմն Գալիլեացւոց:

1:28: Եւ ե՛լ լուր նորա ընդ ամենայն կողմն Գալիլեացւոց[581]։
[581] Ոմանք. Ընդ ամենայն կողմանս։ Ուր օրինակ մի. Ընդ ամենայն սահմանս Գա՛՛։
28 Եւ նրա համբաւը տարածուեց Գալիլիայի բոլոր կողմերում:
28 Շուտ մը իր համբաւը Գալիլիայի բոլոր կողմերը տարածուեցաւ։
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1:2828: И скоро разошлась о Нем молва по всей окрестности в Галилее.
1:28  καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς γαλιλαίας.
1:28. Καὶ (And) ἐξῆλθεν (it-had-came-out,"ἡ (the-one) ἀκοὴ (a-hearing) αὐτοῦ (of-it,"εὐθὺς (straight) πανταχοῦ (of-all-areas) εἰς (into) ὅλην (to-whole) την (to-the-one) περίχωρον (to-spaced-about) τῆς (of-the-one) Γαλιλαίας. (of-a-Galilaia)
1:28. et processit rumor eius statim in omnem regionem GalilaeaeAnd the fame of him was spread forthwith into all the country of Galilee.
28. And the report of him went out straightway everywhere into all the region of Galilee round about.
1:28. And immediately his fame spread abroad throughout all the region round about Galilee.
1:28. And his fame went out quickly, throughout the entire region of Galilee.
And immediately his fame spread abroad throughout all the region round about Galilee:

28: И скоро разошлась о Нем молва по всей окрестности в Галилее.
1:28  καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς γαλιλαίας.
1:28. et processit rumor eius statim in omnem regionem Galilaeae
And the fame of him was spread forthwith into all the country of Galilee.
1:28. And immediately his fame spread abroad throughout all the region round about Galilee.
1:28. And his fame went out quickly, throughout the entire region of Galilee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:28: And immediately his fame spread abroad - The miracle which he had performed was -
1. great;
2. evidenced much benevolence in the worker of it; and
3. was very public, being wrought in the synagogue.
The many who saw it published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of miracles, became soon spread abroad through the land.
The word, ευθεως, immediately, occurs more frequently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: Mar 1:45; Mic 5:4; Mat 4:24, Mat 9:31; Luk 4:17, Luk 4:37
Geneva 1599
1:28 And immediately his fame spread abroad throughout all the region (r) round about Galilee.
(r) Not only into Galilee, but also into the countries bordering upon it.
John Gill
1:28 And immediately his fame spread abroad,.... Not only in the city of Capernaum, where these things were done, and where his fame was first spread, but also
throughout all the region round about Galilee: and not only throughout Galilee, but throughout all the country that was bordering upon it, and adjacent to it; see Mt 4:23. The Persic version reads, "through all the provinces".
Robert Jamieson, A. R. Fausset and David Brown
1:28 And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.
1:291:29: Եւ վաղվաղակի ելեալ ՚ի ժորովրդենէն, ե՛կն ՚ի տուն Սիմովնի՛ եւ Անդրեայ՝ Յակովբա՛ւ եւ Յովհաննո՛ւ հանդերձ։
29 Եւ ժողովարանից դուրս ելնելով[2], անմիջապէս եկաւ Սիմոնի եւ Անդրէասի տունը՝ Յակոբոսի եւ Յովհաննէսի հետ [2] 2. Յուն. լաւ բն. ունեն նրանք թողնելով ժողովարանը...
29 Յիսուս ժողովարանէն ելլելով՝ Սիմոնին ու Անդրէասին տունը մտաւ Յակոբոսին եւ Յովհաննէսին հետ։
Եւ վաղվաղակի ելեալ ի ժողովրդենէն` եկն ի տուն Սիմովնի եւ Անդրեայ Յակովբաւ եւ Յովհաննու հանդերձ:

1:29: Եւ վաղվաղակի ելեալ ՚ի ժորովրդենէն, ե՛կն ՚ի տուն Սիմովնի՛ եւ Անդրեայ՝ Յակովբա՛ւ եւ Յովհաննո՛ւ հանդերձ։
29 Եւ ժողովարանից դուրս ելնելով[2], անմիջապէս եկաւ Սիմոնի եւ Անդրէասի տունը՝ Յակոբոսի եւ Յովհաննէսի հետ
[2] 2. Յուն. լաւ բն. ունեն նրանք թողնելով ժողովարանը...
29 Յիսուս ժողովարանէն ելլելով՝ Սիմոնին ու Անդրէասին տունը մտաւ Յակոբոսին եւ Յովհաննէսին հետ։
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1:2929: Выйдя вскоре из синагоги, пришли в дом Симона и Андрея, с Иаковом и Иоанном.
1:29  καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθον εἰς τὴν οἰκίαν σίμωνος καὶ ἀνδρέου μετὰ ἰακώβου καὶ ἰωάννου.
1:29. Καὶ (And) εὐθὺς (straight) ἐκ (out) τῆς (of-the-one) συναγωγῆς (of-a-leading-together) ἐξελθόντες ( having-had-came-out ) ἦλθαν (they-came) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) Σίμωνος (of-a-Simon) καὶ (and) Ἀνδρέου (of-an-Andreas) μετὰ (with) Ἰακώβου (of-an-Iakobos) καὶ (and) Ἰωάνου. (of-an-Ioanes)
1:29. et protinus egredientes de synagoga venerunt in domum Simonis et Andreae cum Iacobo et IohanneAnd immediately going out of the synagogue they came into the house of Simon and Andrew, with James and John.
29. And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John.
1:29. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
1:29. And soon after departing from the synagogue, they went into the house of Simon and Andrew, with James and John.
And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John:

29: Выйдя вскоре из синагоги, пришли в дом Симона и Андрея, с Иаковом и Иоанном.
1:29  καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθον εἰς τὴν οἰκίαν σίμωνος καὶ ἀνδρέου μετὰ ἰακώβου καὶ ἰωάννου.
1:29. et protinus egredientes de synagoga venerunt in domum Simonis et Andreae cum Iacobo et Iohanne
And immediately going out of the synagogue they came into the house of Simon and Andrew, with James and John.
1:29. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
1:29. And soon after departing from the synagogue, they went into the house of Simon and Andrew, with James and John.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
29-31 Об исцелении тещи Симона (см. Мф VIII, 14-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. 32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. 33 And all the city was gathered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. 35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. 38 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. 39 And he preached in their synagogues throughout all Galilee, and cast out devils.

In these verses, we have,

I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe,

1. When Christ had done that which spread his fame throughout all parts, he did not then sit still, as some think that they may lie in bed when their name is up. No, he continued to do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up.

2. When he came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him.

3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him.

4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake.

II. A general account of many cures he wrought--diseases healed, devils expelled. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe,

1. How numerous the patients were; All the city was gathered at the door, as beggars for a dole. That one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the Sun of righteousness rises with healing under his wings; to him shall the gathering of the people be. Observe, How Christ was flocked after in a private house, as well as in the synagogue; wherever he is, there let his servants, his patients, be. And in the evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house.

2. How powerful the Physician was; he healed all that were brought to him, though ever so many. Nor was it some one particular disease, that Christ set up for the cure of, but he healed those that were sick of divers diseases, for his word was a panpharmacon--a salve for every sore. And that miracle particularly which he wrought in the synagogue, he repeated in the house at night; for he cast out many devils, and suffered not the devils to speak, for he made them know who he was, and that silenced them. Or, He suffered them not to say that they knew him (so it may be read); he would not permit any more of them to say, as they did (v. 24), I know thee, who thou art.

III. His retirement to his private devotion (v. 35); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe,

1. The time when Christ prayed. (1.) It was in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This morning was the morning of the first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early. (2.) It was early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. It has been said, The morning is a friend to the Muses--Aurora Musis amica; and it is no less so to the Graces. When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best.

2. The place where he prayed; He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him.

IV. His return to his public work. The disciples thought they were up early, but found their Master was up before them, and they enquired which way he went, followed him to his solitary place, and there found him at prayer, v. 36, 37. They told him that he was much wanted, that there were a great many patients waiting for him; All men seek for thee. They were proud that their Master was become so popular already, and would have him appear in public, yet more in that place, because it was their own city; and we are apt to be partial to the places we know and are interested in. "No," saith Christ, "Capernaum must not have the monopoly of the Messiah's preaching and miracles. Let us go into the next towns, the villages that lie about here, that I may preach there also, and work miracles there, for therefore came I forth, not to be constantly resident in one place, but to go about doing good." Even the inhabitants of the villages in Israel shall rehearse the righteous acts of the Lord, Judg. v. 11. Observe, Christ had still an eye to the end wherefore he came forth, and closely pursued that; nor will he be drawn by importunity, or the persuasions of his friends, to decline from that; for (v. 39) he preached in their synagogues throughout all Galilee, and, to illustrate and confirm his doctrine, he cast out devils. Note, Christ's doctrine is Satan's destruction.
Adam Clarke: Commentary on the Bible - 1831
1:29: See this account of the healing of Peter's mother-in-law explained at large, Mat 8:14-17 (note).
When the sun did set - See on Mat 8:14 (note).
Albert Barnes: Notes on the Bible - 1834
1:29: See the notes at Mat 8:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: entered: Mat 8:14, Mat 8:15; Luk 4:38, Luk 4:39, Luk 9:58
Geneva 1599
1:29 (11) And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.
(11) By healing different diseases he shows that he has brought true life into the world.
John Gill
1:29 And forthwith, when they were come out of the synagogue,.... Christ having wrought this miracle, and finished his sermon, and the whole synagogue service being over, when it was usual for every one to repair to their own houses, or their friends, for refreshment; he, and they that were with him, departed from it, and directly, being not far from it,
they entered into the house of Simon and Andrew; who being brethren, dwelt together in a house at Capernaum, where it seems they were now inhabitants, though their native place was Bethsaida, Jn 1:44,
with James and John; whom they took along with them, being fellow disciples of Christ.
John Wesley
1:29 Mt 8:14; Lk 4:38.
Robert Jamieson, A. R. Fausset and David Brown
1:29 And forthwith, when they were come out of the synagogue--so also in Lk 4:38.
they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also--as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mk 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.
1:301:30: Եւ զոքանչ Սիմովնի դնէր ջերմացեա՛լ. եւ վաղվաղակի ասեն ցնա վասն նորա։
30 Սիմոնի զոքանչը տաքութեան մէջ պառկած էր. իսկոյն ասացին նրա մասին Յիսուսին
30 Սիմոնին զոքանչը ջերմէ բռնուած՝ պառկած էր։ Զոքանչին համար ըսին իրեն։
Եւ զոքանչ Սիմովնի դնէր ջերմացեալ, եւ վաղվաղակի ասեն ցնա վասն նորա:

1:30: Եւ զոքանչ Սիմովնի դնէր ջերմացեա՛լ. եւ վաղվաղակի ասեն ցնա վասն նորա։
30 Սիմոնի զոքանչը տաքութեան մէջ պառկած էր. իսկոյն ասացին նրա մասին Յիսուսին
30 Սիմոնին զոքանչը ջերմէ բռնուած՝ պառկած էր։ Զոքանչին համար ըսին իրեն։
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1:3030: Теща же Симонова лежала в горячке; и тотчас говорят Ему о ней.
1:30  ἡ δὲ πενθερὰ σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῶ περὶ αὐτῆς.
1:30. ἡ (The-one) δὲ (moreover) πενθερὰ (en-mourned) Σίμωνος (of-a-Simon) κατέκειτο ( it-was-situating-down ) πυρέσσουσα, (fevering,"καὶ (and) εὐθὺς (straight) λέγουσιν (they-fortheth) αὐτῷ (unto-it) περὶ (about) αὐτῆς. (of-it)
1:30. decumbebat autem socrus Simonis febricitans et statim dicunt ei de illaAnd Simon's wife's mother lay in a fit of a fever: and forthwith they tell him of her.
30. Now Simon’s wife’s mother lay sick of a fever; and straightway they tell him of her:
1:30. But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.
1:30. But the mother-in-law of Simon lay ill with a fever. And at once they told him about her.
But Simon' s wife' s mother lay sick of a fever, and anon they tell him of her:

30: Теща же Симонова лежала в горячке; и тотчас говорят Ему о ней.
1:30  ἡ δὲ πενθερὰ σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῶ περὶ αὐτῆς.
1:30. decumbebat autem socrus Simonis febricitans et statim dicunt ei de illa
And Simon's wife's mother lay in a fit of a fever: and forthwith they tell him of her.
1:30. But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.
1:30. But the mother-in-law of Simon lay ill with a fever. And at once they told him about her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: wife's: Co1 9:5
they tell: Mar 5:23; Joh 11:3; Jam 5:14, Jam 5:15
John Gill
1:30 But Simon's wife's mother lay sick of a fever,.... "A great fever", Luke says, Lk 4:38; a very violent one, which threatened with death, and must be very dangerous to an old person; See Gill on Mt 8:14,
And anon they tell him or her; for it seems, that not as soon as he came into the house, but some time after, when he had sat awhile, and rested himself after his fatigue in preaching; they acquainted him with her case, and beseeched him to look upon her, and restore her: this was done, either by Simon and Andrew, or by some others of their friends that were in the house; who having either seen, or heard of his dispossessing the unclean spirit, might rightly conclude he had power to remove a fever.
Robert Jamieson, A. R. Fausset and David Brown
1:30 But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us.
and anon--immediately.
they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.
1:311:31: Եւ մատուցեալ յարո՛յց զնա՝ կալեա՛լ զձեռանէ նորա. եւ եթող զնա տենդն, եւ պաշտէ՛ր զնոսա։
31 Եւ նա մօտենալով՝ նրա ձեռքը բռնեց եւ նրան ոտքի կանգնեցրեց. եւ տենդը նրան թողեց. եւ նա ծառայում էր նրանց:
31 Յիսուս մօտեցաւ, անոր ձեռքէն բռնեց, վերցուց զանիկա եւ իսկոյն ջերմը թողուց զանիկա ու անոնց սպասաւորութիւն կ’ընէր։
Եւ մատուցեալ յարոյց զնա` կալեալ զձեռանէ նորա. եւ եթող զնա տենդն, եւ պաշտէր զնոսա:

1:31: Եւ մատուցեալ յարո՛յց զնա՝ կալեա՛լ զձեռանէ նորա. եւ եթող զնա տենդն, եւ պաշտէ՛ր զնոսա։
31 Եւ նա մօտենալով՝ նրա ձեռքը բռնեց եւ նրան ոտքի կանգնեցրեց. եւ տենդը նրան թողեց. եւ նա ծառայում էր նրանց:
31 Յիսուս մօտեցաւ, անոր ձեռքէն բռնեց, վերցուց զանիկա եւ իսկոյն ջերմը թողուց զանիկա ու անոնց սպասաւորութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:3131: Подойдя, Он поднял ее, взяв ее за руку; и горячка тотчас оставила ее, и она стала служить им.
1:31  καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς.
1:31. καὶ (And) προσελθὼν (having-had-came-toward) ἤγειρεν (it-roused) αὐτὴν (to-it) κρατήσας (having-secured-unto) τῆς (of-the-one) χειρός: (of-a-hand,"καὶ (and) ἀφῆκεν (it-sent-off) αὐτὴν (to-it,"ὁ (the-one) πυρετός, (a-fever,"καὶ (and) διηκόνει (it-was-raising-through-unto) αὐτοῖς. (unto-them)
1:31. et accedens elevavit eam adprehensa manu eius et continuo dimisit eam febris et ministrabat eisAnd coming to her, he lifted her up, taking her by the hand; and immediately the fever left her, and she ministered unto them.
31. and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them.
1:31. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.
1:31. And drawing near to her, he raised her up, taking her by the hand. And immediately the fever left her, and she ministered to them.
And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them:

31: Подойдя, Он поднял ее, взяв ее за руку; и горячка тотчас оставила ее, и она стала служить им.
1:31  καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς.
1:31. et accedens elevavit eam adprehensa manu eius et continuo dimisit eam febris et ministrabat eis
And coming to her, he lifted her up, taking her by the hand; and immediately the fever left her, and she ministered unto them.
1:31. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.
1:31. And drawing near to her, he raised her up, taking her by the hand. And immediately the fever left her, and she ministered to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: and took: Mar 5:41; Act 9:41
ministered: Mar 15:41; Psa 103:1-3, Psa 116:12; Mat 27:55; Luk 8:2, Luk 8:3
John Gill
1:31 And he came and took her by the hand,.... He went into the room where she lay, and took hold of her hand; not to feel her pulse, and thereby judge of the nature and strength of her disorder, as physicians do; nor merely in a friendly manner, as is customary, but in order to restore her:
and lift her up; to sit upright in the bed, who before was laid along upon it, so weak as not to be able to turn herself, much less to sit erect by any assistance whatever:
and immediately the fever left her: and there was not the least symptom of it, nor none of the effects which it usually leaves; such was the virtue that went forth from Christ by touching her, and such his great power:
and she ministered unto them; she immediately arose from the bed, and put on her clothes, being at once in perfect health and strength; and, in gratitude to her Saviour and physician, she assisted in preparing food for him and his disciples, and served at table to them.
Robert Jamieson, A. R. Fausset and David Brown
1:31 And he came and took her by the hand--rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."
and lifted her up--This act of condescension, most felt doubtless by Peter, is recorded only by Mark.
and immediately the fever left her, and she ministered unto them--preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.
1:321:32: Եւ իբրեւ երեկո՛յ եղեւ ՚ի մտանել արեգականն, բերին առ նա զամենայն հիւանդս եւ զդիւահարս[582]. [582] ՚Ի լուս՛՛. Բերէին առ նա զամենայն. համաձայն ոմանց ՚ի բնաբ՛՛։
32 Երբ երեկոյ եղաւ, արեւի մայր մտնելու ժամանակ, նրա մօտ էին բերում բոլոր հիւանդներին եւ դիւահարներին
32 Իրիկունը՝ արեգակին մարը մտած ատենը՝ բոլոր հիւանդները եւ դիւահարները իրեն կը բերէին։
Եւ իբրեւ երեկոյ եղեւ ի մտանել արեգականն, բերէին առ նա զամենայն հիւանդս եւ զդիւահարս:

1:32: Եւ իբրեւ երեկո՛յ եղեւ ՚ի մտանել արեգականն, բերին առ նա զամենայն հիւանդս եւ զդիւահարս[582].
[582] ՚Ի լուս՛՛. Բերէին առ նա զամենայն. համաձայն ոմանց ՚ի բնաբ՛՛։
32 Երբ երեկոյ եղաւ, արեւի մայր մտնելու ժամանակ, նրա մօտ էին բերում բոլոր հիւանդներին եւ դիւահարներին
32 Իրիկունը՝ արեգակին մարը մտած ատենը՝ բոլոր հիւանդները եւ դիւահարները իրեն կը բերէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:3232: При наступлении же вечера, когда заходило солнце, приносили к Нему всех больных и бесноватых.
1:32  ὀψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους·
1:32. Ὀψίας (Of-late) δὲ (moreover) γενομένης , ( of-having-had-became ,"ὅτε (which-also) ἔδυσεν (it-sunk,"ὁ (the-one) ἥλιος, (a-sun,"ἔφερον (they-were-bearing) πρὸς (toward) αὐτὸν (to-it) πάντας ( to-all ) τοὺς (to-the-ones) κακῶς (unto-disrupted) ἔχοντας ( to-holding ) καὶ (and) τοὺς (to-the-ones) δαιμονιζομένους : ( to-being-daimoned-to )
1:32. vespere autem facto cum occidisset sol adferebant ad eum omnes male habentes et daemonia habentesAnd when it was evening, after sunset, they brought to him all that were ill and that were possessed with devils.
32. And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with devils.
1:32. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.
1:32. Then, when evening arrived, after the sun had set, they brought to him all who had maladies and those who had demons.
And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils:

32: При наступлении же вечера, когда заходило солнце, приносили к Нему всех больных и бесноватых.
1:32  ὀψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους·
1:32. vespere autem facto cum occidisset sol adferebant ad eum omnes male habentes et daemonia habentes
And when it was evening, after sunset, they brought to him all that were ill and that were possessed with devils.
1:32. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.
1:32. Then, when evening arrived, after the sun had set, they brought to him all who had maladies and those who had demons.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-34 Господь из всех к Нему принесенных больных исцелил многих - очевидно тех, кто был у Него на виду или же кто заслуживал исцеления (см. Мф VIII, 16). Ев. Марк к словам Матфея добавляет, что Господь не позволял бесам говорить, что они знают Его. Кажется, лучше видеть здесь указание на то, что Господь вообще говорить не давал демонам. На это намек мы находим в самом выражении, каким обозначено здесь слово "говорить" (laleΐn, а на legein). Господь потому не давал говорить бесам, что они знали о Нем, Кто Он, а такого признания Своего достоинства из уст бесноватых Христос не хотел допустить по указанным выше (ст. 24) причинам. Исцеления были совершены, как точно обозначает Марк, вечером субботним, когда уже заходило солнце. Только теперь кончился субботний покой, и можно было совершить перенесение больных, которое не разрешалось в субботу.
Albert Barnes: Notes on the Bible - 1834
1:32: See the notes at Mat 8:16-17.
And at even, when the sun did set - See the notes at Mat 8:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: at even: Mar 1:21, Mar 3:2; Mat 8:16; Luk 4:40
John Gill
1:32 And at even, when the sun did set,.... At which time the Jews' sabbath was ended; See Gill on Mt 8:16, for this was a sabbath day, Mk 1:21, when according to them, it was not lawful to heal; nor did they offer to bring their sick to him on that day; but the last of the two evening days being come, and the sun set, the sabbath was over; and therefore being under no restraint on account of that,
they brought unto him all that were diseased; with any sort of disease whatever, even all that were in their city;
and them that were possessed with devils. The Persic version renders it "epileptics", such as were troubled with the falling sickness, as many of those were, whose bodies the devils possessed.
John Wesley
1:32 When the sun was set - And, consequently, the Sabbath was ended, which they reckoned from sunset to sunset.
Robert Jamieson, A. R. Fausset and David Brown
1:32 And at even, when the sun did set--so Mt 8:16. Luke (Lk 4:40) says it was setting.
they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From Lk 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.
1:331:33: եւ է՛ր ամենայն քաղաքն ժողովեալ առ դուրսն[583]։ [583] Ոմանք. Ժողովեալ առ դրունսն։
33 Եւ ամբողջ քաղաքը հաւաքուել էր դռների առաջ
33 Բոլոր քաղաքը դուռը ժողվուեր էր։
եւ էր ամենայն քաղաքն ժողովեալ առ դրունսն:

1:33: եւ է՛ր ամենայն քաղաքն ժողովեալ առ դուրսն[583]։
[583] Ոմանք. Ժողովեալ առ դրունսն։
33 Եւ ամբողջ քաղաքը հաւաքուել էր դռների առաջ
33 Բոլոր քաղաքը դուռը ժողվուեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:3333: И весь город собрался к дверям.
1:33  καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν.
1:33. καὶ (and) ἦν (it-was) ὅλη (whole) ἡ (the-one) πόλις (a-city) ἐπισυνηγμένη (having-had-come-to-be-led-together-upon) πρὸς (toward) τὴν (to-the-one) θύραν. (to-a-portal)
1:33. et erat omnis civitas congregata ad ianuamAnd all the city was gathered together at the door.
33. And all the city was gathered together at the door.
1:33. And all the city was gathered together at the door.
1:33. And the entire city was gathered together at the door.
And all the city was gathered together at the door:

33: И весь город собрался к дверям.
1:33  καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν.
1:33. et erat omnis civitas congregata ad ianuam
And all the city was gathered together at the door.
1:33. And all the city was gathered together at the door.
1:33. And the entire city was gathered together at the door.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:33
All the city - A great part of the city. A great multitude from the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: Mar 1:5; Act 13:44
John Gill
1:33 And all the city was gathered together at the door. That is, the inhabitants of the city of Capernaum, a very great number of them at least, who having either heard of, or seen the dispossession of the unclean spirit in the synagogue in the daytime; and being willing to see what miraculous cures might be wrought by Christ upon the diseased and possessed that were brought to him, got together in great crowds about the door of the house of Simon and Andrew where Jesus now was.
John Wesley
1:33 And the whole city was gathered together at the door - O what a fair prospect was here! Who could then have imagined that all these blossoms would die away without fruit?
Robert Jamieson, A. R. Fausset and David Brown
1:33 And all the city was gathered together at the door--of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.
1:341:34: Եւ բժշկեա՛ց բազում հիւանդս ՚ի պէսպէս ախտից. եւ դեւ՛ս բազումս եհան. եւ ո՛չ տայր խօսել դիւացն, զի գիտէին զնա՝ թէ Քրիստոսն է[584]։ բդ [584] Ոմանք. Զբազում հիւանդս։
34 Եւ նա տեսակ-տեսակ հիւանդութիւններից բազում հիւանդներ բժշկեց եւ բազում դեւեր հանեց. եւ թոյլ չէր տալիս դեւերին խօսել, որովհետեւ գիտէին նրան, որ Քրիստոսն է[3]: [3] 3. Յունարէնը չունի որ Քրիստոսն է:
34 Շատ հիւանդներ՝ կերպ կերպ ցաւերէ՝ բժշկեց ու շատ դեւեր հանեց։ Դեւերուն խօսիլ չէր տար, վասն զի զինք կը ճանչնային։
եւ բժշկեաց բազում հիւանդս ի պէսպէս ախտից, եւ դեւս բազումս եհան. եւ ոչ տայր խօսել դիւացն, զի գիտէին զնա [3]թէ Քրիստոսն է:

1:34: Եւ բժշկեա՛ց բազում հիւանդս ՚ի պէսպէս ախտից. եւ դեւ՛ս բազումս եհան. եւ ո՛չ տայր խօսել դիւացն, զի գիտէին զնա՝ թէ Քրիստոսն է[584]։ բդ
[584] Ոմանք. Զբազում հիւանդս։
34 Եւ նա տեսակ-տեսակ հիւանդութիւններից բազում հիւանդներ բժշկեց եւ բազում դեւեր հանեց. եւ թոյլ չէր տալիս դեւերին խօսել, որովհետեւ գիտէին նրան, որ Քրիստոսն է[3]:
[3] 3. Յունարէնը չունի որ Քրիստոսն է:
34 Շատ հիւանդներ՝ կերպ կերպ ցաւերէ՝ բժշկեց ու շատ դեւեր հանեց։ Դեւերուն խօսիլ չէր տար, վասն զի զինք կը ճանչնային։
zohrab-1805▾ eastern-1994▾ western am▾
1:3434: И Он исцелил многих, страдавших различными болезнями; изгнал многих бесов, и не позволял бесам говорить, что они знают, что Он Христос.
1:34  καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτόν.
1:34. καὶ (And) ἐθεράπευσεν (it-ministered-of) πολλοὺς ( to-much ) κακῶς (unto-disrupted) ἔχοντας ( to-holding ) ποικίλαις ( unto-varied ) νόσοις, (unto-ailments,"καὶ (and) δαιμόνια (to-daimonlets) πολλὰ ( to-much ) ἐξέβαλεν, (it-had-casted-out,"καὶ (and) οὐκ (not) ἤφιεν (it-was-sending-off) λαλεῖν (to-speak-unto,"τὰ (to-the-ones) δαιμόνια, (to-daimonlets,"ὅτι (to-which-a-one) ᾔδεισαν (they-had-come-to-have-seen) αὐτὸν (to-it) [Χριστὸν "[to-Anointed) εἶναι]. (to-be]."
1:34. et curavit multos qui vexabantur variis languoribus et daemonia multa eiciebat et non sinebat loqui ea quoniam sciebant eumAnd he healed many that were troubled with divers diseases. And he cast out many devils: and he suffered them not to speak, because they knew him.
34. And he healed many that were sick with divers diseases, and cast out many devils; and he suffered not the devils to speak, because they knew him.
1:34. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.
1:34. And he healed many who were troubled with various illnesses. And he cast out many demons, but he would not permit them to speak, because they knew him.
And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him:

34: И Он исцелил многих, страдавших различными болезнями; изгнал многих бесов, и не позволял бесам говорить, что они знают, что Он Христос.
1:34  καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτόν.
1:34. et curavit multos qui vexabantur variis languoribus et daemonia multa eiciebat et non sinebat loqui ea quoniam sciebant eum
And he healed many that were troubled with divers diseases. And he cast out many devils: and he suffered them not to speak, because they knew him.
1:34. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.
1:34. And he healed many who were troubled with various illnesses. And he cast out many demons, but he would not permit them to speak, because they knew him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:34: Because they knew him - To be the Christ, is added here by several ancient and respectable MSS. and versions; but it appears to be only a gloss.
Albert Barnes: Notes on the Bible - 1834
1:34
And suffered not the devils to speak, because they knew him - They knew that he was the Messiah.
If they had spoken, they would have made that known to the people. Jesus was not desirous at that time that that should be publicly known, or that his name should be blazoned abroad. The time had not come when he wished it to be promulgated that he was the Messiah, and he therefore imposed silence on the evil spirits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:34: and suffered: Mar 1:25, Mar 3:12; Luk 4:41; Act 16:16-18
speak, because they: or, say that they
Geneva 1599
1:34 And he healed many that were sick of divers diseases, and cast out many devils; and (f) suffered not the devils to speak, because they knew him.
(s) For it is not proper for the demons to preach the gospel; (Acts 16:18)
John Gill
1:34 And he healed many that were sick of divers diseases,.... Not that there were some, who had some sorts of diseases, whom he did not heal; but he healed all that came, or were brought to him, which were many, of every sort of disease, which were divers, with which they were afflicted:
and cast many devils; even as many as were brought to him, or were possessed with any:
and he suffered not the devils to speak; either for him, or against him; which shows his great power over them:
because they knew him, or "that they knew him": he would not suffer them to say a word about him, because he knew that they knew that he was the Christ, the Son of God, or he would not permit them to say who he was; because he had others to bear witness of him, and better testimonies than theirs, and lest his enemies should reproach him with an agreement and familiarity with them.
John Wesley
1:34 He suffered not the devils to say that they knew him - That is, according to Dr. Mead's hypothesis, (that the Scriptural demoniacs were only diseased persons,) He suffered not the diseases to say that they knew him!
Robert Jamieson, A. R. Fausset and David Brown
1:34 And he healed many that were sick of divers diseases, and cast out many devils--In Mt 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.
and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mk 1:24. After this account of His miracles of healing, we have in Mt 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Is 53:4), Himself took our infirmities, and bare our sicknesses."
1:351:35: Եւ ընդ ա՛յգ ընդ առաւօտն՝ յարուցեալ՝ ե՛լ եւ գնա՛ց յանապատ տեղի, եւ անդ կայր յաղօթս[585]։ [585] Ոմանք. Ընդ այդն ընդ առա՛՛։
35 Եւ առաւօտեան մօտ, լոյսը բացուելուց առաջ, վեր կացաւ եւ ելաւ գնաց ամայի մի տեղ ու այնտեղ աղօթում էր
35 Առաւօտուն շատ կանուխ ելլելով՝ դեռ չլուսցած՝ գնաց անապատ մը եւ հոն աղօթք ըրաւ։
Եւ ընդ այգն ընդ առաւօտն յարուցեալ ել եւ գնաց յանապատ տեղի, եւ անդ կայր յաղօթս:

1:35: Եւ ընդ ա՛յգ ընդ առաւօտն՝ յարուցեալ՝ ե՛լ եւ գնա՛ց յանապատ տեղի, եւ անդ կայր յաղօթս[585]։
[585] Ոմանք. Ընդ այդն ընդ առա՛՛։
35 Եւ առաւօտեան մօտ, լոյսը բացուելուց առաջ, վեր կացաւ եւ ելաւ գնաց ամայի մի տեղ ու այնտեղ աղօթում էր
35 Առաւօտուն շատ կանուխ ելլելով՝ դեռ չլուսցած՝ գնաց անապատ մը եւ հոն աղօթք ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:3535: А утром, встав весьма рано, вышел и удалился в пустынное место, и там молился.
1:35  καὶ πρωῒ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν καὶ ἀπῆλθεν εἰς ἔρημον τόπον κἀκεῖ προσηύχετο.
1:35. Καὶ (And) πρωὶ (unto-early) ἔννυχα (in-night) λίαν (to-exceedingly) ἀναστὰς (having-had-stood-up) ἐξῆλθεν (it-had-came-out) [καὶ "[and) ἀπῆλθεν] (it-had-came-off]"εἰς (into) ἔρημον (to-solituded) τόπον (to-an-occasion) κἀκεῖ (and-thither) προσηύχετο . ( it-was-goodly-holding-toward )
1:35. et diluculo valde surgens egressus abiit in desertum locum ibique orabatAnd rising very early, going out, he went into a desert place: and there he prayed.
35. And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed.
1:35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
1:35. And rising up very early, departing, he went out to a deserted place, and there he prayed.
And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed:

35: А утром, встав весьма рано, вышел и удалился в пустынное место, и там молился.
1:35  καὶ πρωῒ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν καὶ ἀπῆλθεν εἰς ἔρημον τόπον κἀκεῖ προσηύχετο.
1:35. et diluculo valde surgens egressus abiit in desertum locum ibique orabat
And rising very early, going out, he went into a desert place: and there he prayed.
1:35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
1:35. And rising up very early, departing, he went out to a deserted place, and there he prayed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 Рано поутру, почти ночью (ennucon lian - в русск. перев. неточно: "весьма рано") Господь вышел из дома Симона, где Он нашел Себе приют, и удалился в уединенное место для молитвы. О молитве Иисуса Христа - см. толк. ев. Мф XIV, 23. Спуржон по этому поводу говорит в одной из своих бесед: "Христос молится. Находит ли Он для Себя в этом покой после тяжелой дневной работы? Готовится ли к трудам следующего дня? И то и другое. Это раннее утро, проведенное в молитве, объясняет Его силу, какую Он обнаружил вечером... И теперь, когда дело дня сделано и чудесный вечер прошел, для Него еще не все кончено - Ему предстоит еще дело Его жизни и потому Он должен молиться... Труженик опять приближается к источнику силы, чтобы, выходя на предлежащую Ему борьбу, снова этой силой опоясать Свои чресла..." (Христос на молитве).
Adam Clarke: Commentary on the Bible - 1831
1:35: In the morning a great while before day - By πρωΐ, the morning, is to be understood the whole space of three hours, which finished the fourth watch of the night.
And there prayed - Not that he needed any thing, for in him dwelt all the fullness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did he performed either as our pattern, or as our sacrifice.
Albert Barnes: Notes on the Bible - 1834
1:35: And in the morning, rising up a great while before day - Luke says Luk 4:42, "when it was day." The passage in Mark means, in the original, not literally "a great while before day," but very early, or while there was yet "much appearance of night." The place in Luke means "at daybreak," at the beginning of day. Then, also, there is much appearance of night; and Luke and Mark therefore refer to the same time before it was fully light, or just at daybreak.
And departed into a solitary place, and there prayed - Observe here:
1. that the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance.
2. that he, sought a solitary place for it - far away from the world and even from his disciples.
3. that it was early in the morning - always the best time, and a time when it should not be omitted.
4. if Jesus prayed, how much more important is it for us!
If Jesus did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David also thus prayed, Psa 5:3; Psa 119:147. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all will go wrong, our piety will wither. The world will fill our thoughts. Temptations will be strong. Through the day, we shall find it impossible to raise our feelings to a state of proper devotion. It will be found to be true universally, "that the religious enjoyment through the day will be according to the state of the heart in the morning, and can therefore be measured by our faithfulness in early secret prayer." How different, too, was the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours; he rose while the world was still; he saw the light as it spread abroad in the east with fresh tokens of his Father's presence, and joined with the universal creation in offering praise to the everywhere present God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:35: Mar 6:46-48; Psa 5:3, Psa 109:4; Luk 4:42, Luk 6:12, Luk 22:39-46; Joh 4:34, Joh 6:15; Eph 6:18; Phi 2:5; Heb 5:7
John Gill
1:35 And in the morning, rising up a great white before day,.... On the morrow after the sabbath, on the first day in the morning, notwithstanding the fatigue of the former day, through preaching and working miracles; yet he rose up very early while it was very much within the night, as the light and day were coming on, and before the day broke; though it might be broad day before he departed out of the house, as Luke suggests, Lk 4:42,
he went out; out of the house of Simon and Andrew, and out of the city of Capernaum, leaving his disciples and friends behind him:
and departed into a solitary place, and there he prayed; as man, to his God and Father; it may be for his disciples he had lately chosen; for himself, as man, that he might be strengthened as such for service; and for success in his ministry, and that his Gospel might run and be glorified; he chose a desert, and solitary place, for the sake of retirement, from the crowd of people that attended at Peter's door; where he could not be alone, and in private, and as most suitable for the exercise of prayer. His early and private devotion may be an example to us.
John Wesley
1:35 Rising a great while before day - So did he labour for us, both day and night. Lk 4:42.
Robert Jamieson, A. R. Fausset and David Brown
1:35 And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.
rising up a great while before day--"while it was yet night," or long before daybreak.
he went out--all unperceived from Peter's house, where He slept.
and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Lk 5:16; Lk 6:12; Lk 9:18, Lk 9:28-29; Mk 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.
1:361:36: Եւ գնա՛ց զհետ նորա Սի՛մովն՝ եւ որ ընդ նմայն էին.
36 Նրա յետեւից նրան փնտռելու գնաց Սիմոնը եւ նրանք, որ նրա հետ էին
36 Սիմոն եւ իրեն հետ եղողները գացին անոր ետեւէն։
Եւ գնաց զհետ նորա Սիմովն եւ որ ընդ նմայն էին:

1:36: Եւ գնա՛ց զհետ նորա Սի՛մովն՝ եւ որ ընդ նմայն էին.
36 Նրա յետեւից նրան փնտռելու գնաց Սիմոնը եւ նրանք, որ նրա հետ էին
36 Սիմոն եւ իրեն հետ եղողները գացին անոր ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:3636: Симон и бывшие с ним пошли за Ним
1:36  καὶ κατεδίωξεν αὐτὸν σίμων καὶ οἱ μετ᾽ αὐτοῦ,
1:36. καὶ (And) κατεδίωξεν (it-pursued-down) αὐτὸν (to-it,"Σίμων (a-Simon,"καὶ (and) οἱ (the-ones) μετ' (with) αὐτοῦ, (of-it)
1:36. et persecutus est eum Simon et qui cum illo erantAnd Simon and they that were with him followed after him.
36. And Simon and they that were with him followed after him;
1:36. And Simon and they that were with him followed after him.
1:36. And Simon, and those who were with him, followed after him.
And Simon and they that were with him followed after him:

36: Симон и бывшие с ним пошли за Ним
1:36  καὶ κατεδίωξεν αὐτὸν σίμων καὶ οἱ μετ᾽ αὐτοῦ,
1:36. et persecutus est eum Simon et qui cum illo erant
And Simon and they that were with him followed after him.
1:36. And Simon and they that were with him followed after him.
1:36. And Simon, and those who were with him, followed after him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-38 Симон с тремя учениками утром не нашли Иисуса в отведенной Ему комнате и стремительно побежали (catediwxan) Его отыскивать. Найдя Его, они сообщили Ему, что все, весь город, уже ищет Его, очевидно, чтобы послушать Его проповедь и получить от Него исцеления для больных. Но Господь не хочет возвращаться в Капернаум. Он зовет учеников в соседние местечки (так лучше перевести стоящее здесь слово cwmopoleiV, в русском переводе почему-то разделенное на два слова "селения" и "города"), т.е. в небольшие города, которые похожи по своему устройству на простые селения (выражение это в Новом Завете и даже у LXX-ти более не попадается). Господь хочет и там проповедовать, потому что именно для этого Он и пришел или, точнее, изошел (exelhluqa). Последнее выражение несомненно указывает на то, что Христос послан в мир Отцом Своим (ср. Лк IV, 43). По древне-церковным толкованиям Христос указывает здесь на истинность Своего Божественного достоинства и на добровольность истощения (см. у Воленберга с. 68 [Другие толкователи видят здесь только намек на желание проповедовать, какое Он имел, "выходя" из Капернаума (см. у Лагранжа)]).
Adam Clarke: Commentary on the Bible - 1831
1:36: And Simon - followed after him - Κατεδιωξαν, followed him eagerly. They had now begun to taste the good word of God, and thought they could never hear too much of it. Many possess this spirit when first converted to God. O! what a pity that they should ever lose it! The soul that relishes God's word is ever growing in grace by it.
Albert Barnes: Notes on the Bible - 1834
1:36
And Simon - Simon Peter.
They that were with him - The other apostles.
John Gill
1:36 And Simon, and they that were with him,.... Peter, and his brother Andrew, together with James and John,
followed after him; some time after he was gone; for he privately withdrew from them, so that they might not be aware when he went, nor apprized of his departure, for some considerable time; which when they were, they set out, in diligent search, and eager pursuit after him, until they found him.
Robert Jamieson, A. R. Fausset and David Brown
1:36 And Simon and they that were with him followed after him--rather, "pressed after Him." Luke (Lk 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.
1:371:37: եւ իբրեւ գտին զնա՝ ասե՛ն ցնա, թէ ամենեքին խնդրեն զքեզ[586]։ [586] Ոմանք. Թէ ամենեքեան։
37 Եւ երբ գտան նրան, ասացին. «Ամէնքը փնտռում են քեզ»
37 Երբ գտան զանիկա, ըսին անոր. «Ամէնքը քեզ կը փնտռեն»։
Եւ իբրեւ գտին զնա, ասեն ցնա թէ` Ամենեքին խնդրեն զքեզ:

1:37: եւ իբրեւ գտին զնա՝ ասե՛ն ցնա, թէ ամենեքին խնդրեն զքեզ[586]։
[586] Ոմանք. Թէ ամենեքեան։
37 Եւ երբ գտան նրան, ասացին. «Ամէնքը փնտռում են քեզ»
37 Երբ գտան զանիկա, ըսին անոր. «Ամէնքը քեզ կը փնտռեն»։
zohrab-1805▾ eastern-1994▾ western am▾
1:3737: и, найдя Его, говорят Ему: все ищут Тебя.
1:37  καὶ εὖρον αὐτὸν καὶ λέγουσιν αὐτῶ ὅτι πάντες ζητοῦσίν σε.
1:37. καὶ (And) εὗρον (they-had-found) αὐτὸν (to-it) καὶ (and) λέγουσιν (they-fortheth) αὐτῷ (unto-it) ὅτι (to-which-a-one," Πάντες ( All ) ζητοῦσίν (they-seek-unto) σε. (to-thee)
1:37. et cum invenissent eum dixerunt ei quia omnes quaerunt teAnd when they had found him, they said to him: All seek for thee.
37. and they found him, and say unto him, All are seeking thee.
1:37. And when they had found him, they said unto him, All [men] seek for thee.
1:37. And when they had found him, they said to him, “For everyone is seeking you.”
And when they had found him, they said unto him, All [men] seek for thee:

37: и, найдя Его, говорят Ему: все ищут Тебя.
1:37  καὶ εὖρον αὐτὸν καὶ λέγουσιν αὐτῶ ὅτι πάντες ζητοῦσίν σε.
1:37. et cum invenissent eum dixerunt ei quia omnes quaerunt te
And when they had found him, they said to him: All seek for thee.
1:37. And when they had found him, they said unto him, All [men] seek for thee.
1:37. And when they had found him, they said to him, “For everyone is seeking you.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:37: All men seek for thee - Some to hear; some to be healed; some to be saved; and some, perhaps, through no good motive. There are all sorts of followers in the train of Christ; but how few walk steadily, and persevere unto the end!
Albert Barnes: Notes on the Bible - 1834
1:37
All men seek for thee - That is, many men, or multitudes. The inquiry after him was general. They told him this, evidently, with a view to induce him to leave his place of retirement, and to pRev_ail upon him to appear publicly to instruct the multitudes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:37: All: Mar 1:5; Zac 11:11; Joh 3:26, Joh 11:48, Joh 12:19
John Gill
1:37 And when they had found him,.... In the desert and solitary place, where he had been praying:
they said unto him; in order to engage him to go with them, and as the reason why they sought him with so much eagerness and diligence,
all men seek for thee; not all the men in the world, nor, it may be, all the inhabitants of Capernaum, but a large number of them, who were inquiring after him, some for one thing, some for another; some to see him, what manner of man he was, and some to hear him, what sort of doctrine he preached, and others to see his miracles, or to have themselves, or their sick healed; and the disciples were loath that such an opportunity of doing good should be missed, and therefore sought for him, till they found him.
Robert Jamieson, A. R. Fausset and David Brown
1:37 And when they had found him--evidently after some search.
they said unto him, All men seek for thee--By this time, "the multitudes" who, according to Luke (Lk 4:42), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Lk 4:42); all now urging His return to their impatient townsmen.
1:381:38: Եւ ասէ ցնոսա. Եկա՛յք երթիցուք եւ յայլ մօտաւոր գեղաքաղաքսն, զի եւ ա՛նդ քարոզեցից. զի յա՛յս իսկ եկեալ եմ։
38 Եւ նրանց ասաց. «Եկէ՛ք գնանք այլ մօտակայ գիւղաքաղաքներ եւս, որպէսզի այնտեղ էլ քարոզեմ, որովհետեւ հէնց դրա համար եմ եկել»
38 Ան ըսաւ. «Եկէք երթանք մերձակայ գիւղաքաղաքները, որպէս զի հոն ալ քարոզեմ, վասն զի այս բանին համար եկեր եմ»։
Եւ ասէ ցնոսա. Եկայք երթիցուք եւ յայլ մօտաւոր գեղաքաղաքսն, զի եւ անդ քարոզեցից, զի յայս իսկ եկեալ եմ:

1:38: Եւ ասէ ցնոսա. Եկա՛յք երթիցուք եւ յայլ մօտաւոր գեղաքաղաքսն, զի եւ ա՛նդ քարոզեցից. զի յա՛յս իսկ եկեալ եմ։
38 Եւ նրանց ասաց. «Եկէ՛ք գնանք այլ մօտակայ գիւղաքաղաքներ եւս, որպէսզի այնտեղ էլ քարոզեմ, որովհետեւ հէնց դրա համար եմ եկել»
38 Ան ըսաւ. «Եկէք երթանք մերձակայ գիւղաքաղաքները, որպէս զի հոն ալ քարոզեմ, վասն զի այս բանին համար եկեր եմ»։
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1:3838: Он говорит им: пойдем в ближние селения и города, чтобы Мне и там проповедывать, ибо Я для того пришел.
1:38  καὶ λέγει αὐτοῖς, ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.
1:38. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἄγωμεν (We-might-lead) ἀλλαχοῦ (of-other-area) εἰς (into) τὰς (to-the-ones) ἐχομένας ( to-being-held ) κωμοπόλεις, (to-village-cities,"ἵνα (so) καὶ (and) ἐκεῖ (thither) κηρύξω, (I-might-have-heralded) εἰς (into) τοῦτο (to-the-one-this) γὰρ (therefore) ἐξῆλθον. (I-had-came-out)
1:38. et ait illis eamus in proximos vicos et civitates ut et ibi praedicem ad hoc enim veniAnd he saith to them: Let us go into the neighbouring towns and cities, that I may preach there also; for to this purpose am I come.
38. And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth.
1:38. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
1:38. And he said to them: “Let us go into the neighboring towns and cities, so that I may preach there also. Indeed, it was for this reason that I came.”
And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth:

38: Он говорит им: пойдем в ближние селения и города, чтобы Мне и там проповедывать, ибо Я для того пришел.
1:38  καὶ λέγει αὐτοῖς, ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.
1:38. et ait illis eamus in proximos vicos et civitates ut et ibi praedicem ad hoc enim veni
And he saith to them: Let us go into the neighbouring towns and cities, that I may preach there also; for to this purpose am I come.
1:38. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
1:38. And he said to them: “Let us go into the neighboring towns and cities, so that I may preach there also. Indeed, it was for this reason that I came.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:38: The next towns - Κωμοπολεις properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bezae, most of the versions, and all the Itala, read, Let us go into the neighboring villages, And Into The Cities.
For therefore came I forth - Εις τουτο, for this purpose am I come forth - to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher - the preacher must go to them, if he desires their salvation. In this, also, Jesus has left his ministering servants an example, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every city and village within his reach.
Albert Barnes: Notes on the Bible - 1834
1:38: And he said unto them ... - This was said in answer to their "implied" request that he would go and meet the multitudes. "Since the anxiety to hear the truth is so great, since such multitudes are waiting to hear the word, let us go into the next towns," etc.
Next towns - Towns in the neighborhood or vicinity of Capernaum. He proposed to carry the gospel to them, rather than that multitudes should leave their homes and attend him in his ministry. The word here rendered "towns" denotes places in size between "cities" and "villages," or large places, but without walls.
For therefore came I forth - That is, came forth from God, or was sent by God. Luke, says Luk 4:43, "for therefore am I sent." Compare Joh 16:28; "I came forth from the Father, and am come into the world." The meaning of this verse therefore is, "Since multitudes press to hear the word, let us not remain here, but go into the neighboring towns also: for I was sent by God not to preach at Capernaum only, but "throughout Judea," and it is therefore improper to confine my labors to this place."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:38: Let: Luk 4:43
for: Isa 61:1-3; Luk 2:49, Luk 4:18-21; Joh 9:4, Joh 16:28, Joh 17:4, Joh 17:8
Geneva 1599
1:38 And he said unto them, Let us go into the (t) next towns, that I may preach there also: for therefore came I forth.
(t) Villages which were like cities.
John Gill
1:38 And he said unto them, let us go into the next towns,.... Instead of returning with his disciples to Capernaum, as they expected he would, and especially since there was such a concourse of people got together, he proposes to go to "the next towns"; or "village cities"; towns that were neither villages, nor cities, but between both, as the word signifies: hence the Vulgate Latin, Syriac, and Persic versions render it, "villages and cities": and it designs such towns in which there were synagogues. The Jews distinguish between walled towns, villages, and large cities (r). They ask,
"what is a large city? every one in which there are ten leisure men; if less than so, lo! it is a village.''
And
"every place in which there were ten Israelites, they were obliged to provide a house into which they might go to prayer, at every prayer time, and that place is called a synagogue (s).''
These were the places Christ judged it advisable to go to; he had preached already at Capernaum, the day before, and had confirmed his doctrine by miracles, which was sufficient for the present, and therefore thought fit to go elsewhere, and orders his disciples to go likewise; for the Syriac version renders it, "go ye to the next cities"; and in the same way read the Arabic and Persic versions:
that I may preach there also; as well as at Capernaum, that so the Gospel may be spread, and have its usefulness in other parts as well as there: the Arabic version renders it, "that we may preach"; both I and you; but without any foundation; nor does the reason following suit such a version,
for therefore came I forth: meaning, not from Simon's house, nor from Capernaum, though there may be a truth in that; for Christ might come from thence, with that view, to preach the Gospel elsewhere; but from God his Father, from whom he came forth, and by whom he was sent to preach the Gospel to other cities also, both in Galilee and Judaea; even to all the inhabitants of that country, to all the lost sheep of the house of Israel; so that this was but answering the end of his coming, and acting according to the commission given him.
(r) Misn. Megilla, c. 1. sect. 1, 2, 3. T. Bab. Megilla, fol. 2. 2. & 3. Maimon. Megilla, c. 1. sect. 4, 5, 8. Moses Kotsensis Mitzvot Tora, affirm. pr. 154. (s) Maimon. Hilch. Tephilla, c. 11. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:38 And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere."
into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.
that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father. Compare Jn 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Lk 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"--or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.
1:391:39: Եւ քարոզէ՛ր ՚ի ժողովուրդս նոցա ընդ ամենայն Գալիլեացիս, եւ դեւ՛ս հանէր։
39 Եւ ամբողջ Գալիլիայում նրանց ժողովարաններում քարոզում եւ դեւեր էր հանում:
39 Բոլոր Գալիլիայի ժողովարաններուն մէջ կը քարոզէր ու դեւեր կը հանէր։
Եւ քարոզէր ի ժողովուրդս նոցա ընդ ամենայն Գալիլեացիս, եւ դեւս հանէր:

1:39: Եւ քարոզէ՛ր ՚ի ժողովուրդս նոցա ընդ ամենայն Գալիլեացիս, եւ դեւ՛ս հանէր։
39 Եւ ամբողջ Գալիլիայում նրանց ժողովարաններում քարոզում եւ դեւեր էր հանում:
39 Բոլոր Գալիլիայի ժողովարաններուն մէջ կը քարոզէր ու դեւեր կը հանէր։
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1:3939: И Он проповедывал в синагогах их по всей Галилее и изгонял бесов.
1:39  καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.
1:39. καὶ (And) ἦλθεν (it-had-came) κηρύσσων (heralding) εἰς (into) τὰς (to-the-ones) συναγωγὰς (to-leadings-together) αὐτῶν (of-them) εἰς (into) ὅλην (to-whole) τὴν (to-the-one) Γαλιλαίαν (to-a-Galilaia) καὶ (and) τὰ (to-the-ones) δαιμόνια (to-daimonlets) ἐκβάλλων. (casting-out)
1:39. et erat praedicans in synagogis eorum et omni Galilaea et daemonia eiciensAnd he was preaching in their synagogues and in all Galilee and casting out devils.
39. And he went into their synagogues throughout all Galilee, preaching and casting out devils.
1:39. And he preached in their synagogues throughout all Galilee, and cast out devils.
1:39. And he was preaching in their synagogues and throughout all of Galilee, and casting out demons.
And he preached in their synagogues throughout all Galilee, and cast out devils:

39: И Он проповедывал в синагогах их по всей Галилее и изгонял бесов.
1:39  καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.
1:39. et erat praedicans in synagogis eorum et omni Galilaea et daemonia eiciens
And he was preaching in their synagogues and in all Galilee and casting out devils.
1:39. And he preached in their synagogues throughout all Galilee, and cast out devils.
1:39. And he was preaching in their synagogues and throughout all of Galilee, and casting out demons.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 Итак, Христос не вернулся в Капернаум, а проповедовал Евангелие в синагогах других мест и изгонял бесов. При этом Его сопровождали, по-видимому, вышеупомянутые четыре ученика. Об изгнании бесов св. Марк упоминает, не сообщая об исцелениях других больных, конечно, потому, что это дело представлялось ему самым трудным, так как здесь нужно было вступать в прямую борьбу с духами злобы, между тем как при исцелении простых больных Господь поражал сатану не непосредственно, а только как виновника первородного греха, повлекшего за собою всякие болезни в человечестве.
Adam Clarke: Commentary on the Bible - 1831
1:39: And he preached - He continued preaching - Ην κηρυσσων: this is the proper meaning of the words: he never slackened his pace - he continued proclaiming the glad tidings of salvation to all - there was no time to be lost - immortal souls were perishing for lack of knowledge; and the grand adversary was prowling about, seeking whom he might devour. This zealous, affectionate, and persevering diligence of Christ should be copied by all his servants in the ministry; it is not less necessary now than it was then. Thousands, thousands of Christians, so called, are perishing for lack of knowledge. O God, send forth more and more faithful laborers into thy vineyard!
Albert Barnes: Notes on the Bible - 1834
1:39: And he preached in their synagogues - See Mat 4:23.
All Galilee - See Mat 1:22.
And cast out devils - See Mat 4:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:39: preached: Mar 1:21; Mat 4:23; Luk 4:43, Luk 4:44
Galilee: Galilee was a province of Palestine, being bounded, says Josephus, on the west by Ptolemais and mount Carmel; on the south by the country of Samaria and Scythopolis, on the river Jordan; on the east by the cantons of Hyppos, Gadara, and Gaulon; and on the north by the confines of the Tyrians. It was divided into Lower and Upper Galilee; - Upper Galilee, so called from its being mountainous, was termed Galilee of the Gentiles (Mat 4:15), because inhabited, says Strabo, by Egyptians, Arabians, and Phoenicians, and comprehended the tribes of Asher and Naphtali; the Lower Galilee contained the tribes of Zebulun and Issachar, and was sometimes termed the Great Field. It was, says Josephus, very populous and rich, containing 204 cities and towns.
and cast: Mar 7:30; Luk 4:41
John Gill
1:39 And he preached in their synagogues,.... Which were in the next towns, in the village cities, and
throughout all Galilee: taking every town and city in his circuit, he continued preaching the Gospel of the kingdom in one place and another, until he had gone over the whole country:
and cast out devils; as out of the souls, so out of the bodies of men, whereby he confirmed the doctrine he preached.
1:401:40: Գայ առ նա բորոտ մի, աղաչէ՛ր՝ ՚ի ծունր իջանէր՝ եւ ասէր. Տէր՝ եթէ կամիս, կա՛րօղ ես զիս բժշկել[587]։ [587] Այլք. Կարօղ ես զիս սրբել։
40 Նրա մօտ եկաւ մի բորոտ. նա ծնկի եկած աղաչում էր եւ ասում. «Տէ՛ր, եթէ կամենաս, կարո՛ղ ես ինձ մաքրել»
40 Բորոտ մը եկաւ անոր, կ’աղաչէր, ծունկ կը դնէր ու կ’ըսէր անոր. «Եթէ ուզես, կրնաս զիս մաքրել»։
Գայ առ նա բորոտ մի, աղաչէր, ի ծունր իջանէր եւ ասէր. Տէր, եթէ կամիս, կարող ես զիս սրբել:

1:40: Գայ առ նա բորոտ մի, աղաչէ՛ր՝ ՚ի ծունր իջանէր՝ եւ ասէր. Տէր՝ եթէ կամիս, կա՛րօղ ես զիս բժշկել[587]։
[587] Այլք. Կարօղ ես զիս սրբել։
40 Նրա մօտ եկաւ մի բորոտ. նա ծնկի եկած աղաչում էր եւ ասում. «Տէ՛ր, եթէ կամենաս, կարո՛ղ ես ինձ մաքրել»
40 Բորոտ մը եկաւ անոր, կ’աղաչէր, ծունկ կը դնէր ու կ’ըսէր անոր. «Եթէ ուզես, կրնաս զիս մաքրել»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4040: Приходит к Нему прокаженный и, умоляя Его и падая пред Ним на колени, говорит Ему: если хочешь, можешь меня очистить.
1:40  καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] καὶ λέγων αὐτῶ ὅτι ἐὰν θέλῃς δύνασαί με καθαρίσαι.
1:40. Καὶ (And) ἔρχεται ( it-cometh ) πρὸς (toward) αὐτὸν (to-it,"λεπρὸς (en-peeled,"παρακαλῶν (calling-beside-unto) αὐτὸν (to-it) [καὶ "[and) γονυπετῶν] (knee-falling-unto]"λέγων (forthing) αὐτῷ (unto-it) ὅτι (to-which-a-one,"Ἐὰν (If-ever) θέλῃς (thou-might-determine) δύνασαί ( thou-able ) με (to-me) καθαρίσαι. (to-have-cleansed-to)
1:40. et venit ad eum leprosus deprecans eum et genu flexo dixit si vis potes me mundareAnd there came a leper to him, beseeching him and kneeling down, said to him: If thou wilt thou canst make me clean.
40. And there cometh to him a leper, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.
1:40. And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.
1:40. And a leper came to him, begging him. And kneeling down, he said to him, “If you are willing, you are able to cleanse me.”
And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean:

40: Приходит к Нему прокаженный и, умоляя Его и падая пред Ним на колени, говорит Ему: если хочешь, можешь меня очистить.
1:40  καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] καὶ λέγων αὐτῶ ὅτι ἐὰν θέλῃς δύνασαί με καθαρίσαι.
1:40. et venit ad eum leprosus deprecans eum et genu flexo dixit si vis potes me mundare
And there came a leper to him, beseeching him and kneeling down, said to him: If thou wilt thou canst make me clean.
1:40. And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.
1:40. And a leper came to him, begging him. And kneeling down, he said to him, “If you are willing, you are able to cleanse me.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
40-45 Об исцелении прокаженного - см. Мф VIII, 1-4. Ев. Марк здесь, впрочем, делает некоторые добавления. Так, он сообщает, что, исцелив прокаженного, Господь разгневался на него (embrimhsamenoV - по русск. перев. неточно: "посмотрев на него строго") и изгнал (exebalen - по русск. пер. "отослал"). Гнев Христа объясняется тем, что прокаженный своим приближением ко Христу, которого окружали люди, нарушил закон Моисея, запрещавший прокаженным входить "в стан" Израильский (Лев XIII, 46). Затем ев. Марк прибавляет, что исцеленный не соблюл запрещения Христа и повсюду разглашал о совершившемся над ним чуде, отчего за Христом стало ходить чрезвычайно много народу, который хотел от Него не учения о Царстве Божием, а только чудес, который ждал, что Христос объявит Себя тем Мессией, какого ждали тогда иудеи. Даже в пустынных местах - замечает Марк - Христос не находил Себе покоя, и туда приходили к Нему целые толпы народа. - Выражение 45-го стиха: "вышедши", употребленное о прокаженном, может указывать на то, что он, по исцелении, пошел в свой дом, куда доселе не имел права показываться, и, проведя здесь некоторое время, отправился рассказывать о совершенном над ним чуде.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away; 44 And saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

We have here the story of Christ's cleansing a leper, which we had before, Matt. viii. 2-4. It teaches us,

1. How to apply ourselves to Christ; come as this leper did, (1.) With great humility; this leper came beseeching him, and kneeling down to him (v. 40); whether giving divine honour to him as God, or rather a less degree of respect as a great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of his power; Thou canst make me clean. Though Christ's outward appearance was but mean, yet he had this faith in his power, which implies his belief that he was sent of God. He believes it with application, not only in general, Thou cast do every thing (as John xi. 22), but, Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case; Thou canst do this for me. (3.) With submission to the will of Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him.

2. What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our misery makes us the objects of his mercy. And what he does for us he does with all possible tenderness. (2.) He put forth his hand, and touched him. He exerted his power, and directed it to this creature. In healing souls, Christ toucheth them, 1 Sam. x. 26. When the queen toucheth for the evil, she saith, I touch, God heals; but Christ toucheth and healeth too. (3.) He said, I will, be thou clean. Christ's power was put forth in and by a word, to signify in what way Christ would ordinarily work spiritual cures; He sends his word and heals, Ps. cvii. 20; John xv. 3; xvii. 17. The poor leper put an if upon the will of Christ; If thou wilt; but that doubt is soon put out of doubt; I will. Christ most readily wills favours to those that most readily refer themselves to his will. He was confident of Christ's power; Thou canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority, Be thou clean. And power accompanied this word, and the cure was perfect in an instant; Immediately his leprosy vanished, and there remained no more sign of it, v. 42.

3. What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him, he strictly charged him; the word here is very significant, embrimesamenos--graviter interminatus--prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it (v. 44), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured, John v. 14, Sin no more, lest a worse thing come unto thee; for the leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he warned him, he threatened him with the fatal consequence of it if he should return to sin again. He also appointed him, (1.) To show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah, Matt. xi. 5. (2.) Till he had done that, not to say any thing of it to any man: this is an instance of the humility of Christ and his self-denial, that he did not seek his own honour, did not strive or cry, Isa. xlii. 2. And it is an example to us, not to seek our own glory, Prov. xxv. 27. He must not proclaim it, because that would much increase the crowd that followed Christ, which he thought was too great already; not as if he were unwilling to do good to all, to as many as came; but he would do it with as little noise as might be, would have no offence given to the government, no disturbance of the public peace, not any thing done that looked like ostentation, or an affecting of popular applause. What to think of the leper's publishing it, and blazing it abroad, I know not; the concealment of the good characters and good works of good men better become them than their friends; nor are we always bound by the modest commands of humble men. The leper ought to have observed his orders; yet, no doubt, it was with a good design that he proclaimed the cure, and it had no other ill effect than that it increased the multitudes which followed Christ, to that degree, that he could no more openly enter into the city; not upon the account of persecution (there was no danger of that yet,) but because the crowd was so great, that the streets would not hold them, which obliged him to go into desert places, to a mountain (ch. iii. 13), to the sea-side, ch. iv. 1. This shows how expedient it was for us, that Christ should go away, and send the Comforter, for his bodily presence could be but in one place at a time; and those that came to him from every quarter, could not get near him; but by his spiritual presence he is with his people wherever they are, and comes to them to every quarter.
Adam Clarke: Commentary on the Bible - 1831
1:40: There came a leper - See the notes on Mat 8:2, etc.
Should any be inclined to preach on this cleansing of the leper, Mark is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke.
I. Consider this leper.
1. He heard of Jesus and his miracles.
2. He came to him for a cure, conscious of his disease.
3. He earnestly besought him to grant the mercy he needed.
4. He fell down on his knees, (with his face to the earth, Luk 5:12), thus showing his humbled state, and the distress of his soul.
5. He appealed to his love - if thou wilt; with a full conviction of his ability - thou canst; in order to get healed.
II. Consider Jesus.
1. He is moved with tender compassion towards him: this is the alone source of all human salvation.
2. He stretches forth his hand, showing thus his readiness to relieve him.
3. He touches him; though this was prohibited by the law, and rendered him who did it in any common case legally unclean.
4. He proves at once his infinite love and unlimited power, by his word and by his act; I will - be thou cleansed; and immediately his leprosy was removed. But see on Mat 8:2 (note).
Albert Barnes: Notes on the Bible - 1834
1:40: And there came a leper ... - See the notes at Mat 8:1-4.
Kneeling down to him - He kneeled and inclined his face to the ground, in token of deep humiliation and earnest entreaty. Compare Luk 5:12.
If thou wilt - This was an acknowledgment of the almighty power of Jesus, and an appeal to his benevolence.
Make me clean - You (Jesus) can heal me of this loathsome and offensive disease, in the eye of the law justly regarded as "unclean," and render me "legally" clean, and restore me to the privileges of the congregation.
And Jesus ... touched him - It was by the law considered as unclean to touch a leprous man. See Num 5:2. The fact that Jesus touched him was evidence that the requisite power had been already put forth to heal him; that Jesus regarded him as already clean.
I will - Here was a most manifest proof of his divine power. None but God can work a miracle; yet Jesus does it by his "own will" - by an exertion of his own power. Therefore, Jesus is divine.
See thou say nothing to any man - The law of Moses required that a man who was healed of the leprosy should be pronounced clean by the priest before he could be admitted again to the privileges of the congregation, Lev. 14. Christ, though he had cleansed him, yet required him to be obedient to the law of the land - to go at once to the priest, and not to make delay by stopping to converse about his being healed. It was also possible that, if he did not go at once, evil-minded men would go before him and prejudice the priest, and pRev_ent his declaring the healing to be thorough because it was done by Jesus. It was of further importance that "the priest" should pronounce it to be a genuine cure, that there might be no cavils among the Jews against its being a real miracle.
Offer for thy cleansing those things ... - Two birds, and cedar-wood, and scarlet, and hyssop; and after eight days, two he-lambs, without blemish, and one ewe-lamb, and fine flour, and oil, Lev 14:4, Lev 14:10.
For a testimony unto them - Not to the priest, but to the people, that they may have evidence that it is a real cure. The testimony of the priest on the subject would be decisive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:40: there: Mat 8:2-4; Luk 5:12-14
a leper: Lev. 13:1-14:57; Num 12:10-15; Deu 24:8, Deu 24:9; Sa2 3:29; 2Kings 5:5-27; Kg2 5:27, Kg2 7:3, Kg2 15:5; Mat 11:5; Luk 17:12-19
kneeling: Mar 10:17; Ch2 6:13; Mat 17:14; Luk 22:41; Act 7:60; Eph 3:14
if thou: Mar 9:22, Mar 9:23; Gen 18:14; Kg2 5:7
Geneva 1599
1:40 (12) And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.
(12) By healing the leprous he shows that he came for this reason: to wipe out the sins of the world with his touch.
John Gill
1:40 And there came a leper to him,.... After he was come down from a certain mountain, in Galilee, where he had been preaching to the people, Mt 8:1, and when be was in a certain city, Lk 5:12, either Capernaum, or some other city of Galilee. This man was full of leprosy, as Luke says, and very probably deemed incurable; of the nature and symptoms of the leprosy; see Gill on Lk 5:12,
beseeching him; to cure him of his leprosy:
and kneeling down to him; in token of submission, respect, and reverence, and to worship him:
and saying unto him, if thou wilt thou canst make me clean; See Gill on Mt 8:2. Mark omits the word "Lord".
John Wesley
1:40 Mt 8:2; Lk 5:12.
1:411:41: Իսկ Յիսուս գթացեալ՝ ձգեա՛ց ձեռն, մերձեցա՛ւ ՚ի նա՝ եւ ասէ ցնա. Կամիմ՝ սրբեա՛ց[588]։ [588] Ոմանք. Եւ Յիսուս գթացեալ ձգեաց զձեռն... եւ ասէ. Կամիմ։
41 Իսկ Յիսուս գթալով՝ ձեռքը երկարեց, դիպաւ նրան եւ ասաց. «Կամենում եմ, մաքրուի՛ր»
41 Յիսուս խղճալով՝ ձեռքը երկնցուց, դպաւ անոր ու ըսաւ. «Կ’ուզե՛մ, մաքրուէ»։
Իսկ Յիսուս գթացեալ ձգեաց զձեռն, մերձեցաւ ի նա եւ ասէ ցնա. Կամիմ, սրբեաց:

1:41: Իսկ Յիսուս գթացեալ՝ ձգեա՛ց ձեռն, մերձեցա՛ւ ՚ի նա՝ եւ ասէ ցնա. Կամիմ՝ սրբեա՛ց[588]։
[588] Ոմանք. Եւ Յիսուս գթացեալ ձգեաց զձեռն... եւ ասէ. Կամիմ։
41 Իսկ Յիսուս գթալով՝ ձեռքը երկարեց, դիպաւ նրան եւ ասաց. «Կամենում եմ, մաքրուի՛ր»
41 Յիսուս խղճալով՝ ձեռքը երկնցուց, դպաւ անոր ու ըսաւ. «Կ’ուզե՛մ, մաքրուէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4141: Иисус, умилосердившись над ним, простер руку, коснулся его и сказал ему: хочу, очистись.
1:41  καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῶ, θέλω, καθαρίσθητι·
1:41. καὶ (And) σπλαγχνισθεὶς (having-been-boweled-to,"ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) αὐτοῦ (of-it) ἥψατο ( it-fastened ) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Θέλω, (I-determine) καθαρίσθητι: (thou-should-have-been-cleansed-to)
1:41. Iesus autem misertus eius extendit manum suam et tangens eum ait illi volo mundareAnd Jesus, having compassion on him, stretched forth his hand and touching him saith to him: I will. Be thou made clean.
41. And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean.
1:41. And Jesus, moved with compassion, put forth [his] hand, and touched him, and saith unto him, I will; be thou clean.
1:41. Then Jesus, taking pity on him, reached out his hand. And touching him, he said to him: “I am willing. Be cleansed.”
And Jesus, moved with compassion, put forth [his] hand, and touched him, and saith unto him, I will; be thou clean:

41: Иисус, умилосердившись над ним, простер руку, коснулся его и сказал ему: хочу, очистись.
1:41  καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῶ, θέλω, καθαρίσθητι·
1:41. Iesus autem misertus eius extendit manum suam et tangens eum ait illi volo mundare
And Jesus, having compassion on him, stretched forth his hand and touching him saith to him: I will. Be thou made clean.
1:41. And Jesus, moved with compassion, put forth [his] hand, and touched him, and saith unto him, I will; be thou clean.
1:41. Then Jesus, taking pity on him, reached out his hand. And touching him, he said to him: “I am willing. Be cleansed.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:41: moved: Mar 6:34; Mat 9:36; Luk 7:12, Luk 7:13; Heb 2:17, Heb 4:15
I: Mar 4:39, Mar 5:41; Gen 1:3; Psa 33:9; Heb 1:3
John Gill
1:41 And Jesus, moved with compassion,.... At the sad and deplorable case the poor man was in, being a merciful high priest, and not with a desire of popular applause, and vain glory:
put forth his hand and touched him; though the leprosy was spread all over him, and there was no place clean, and touching him was forbidden by the law:
and saith unto him, I will be thou clean; See Gill on Mt 8:3.
1:421:42: Եւ իբրեւ ասացն ցնա, վաղվաղակի գնաց ՚ի նմանէ բորոտութիւնն, եւ սրբեցա՛ւ։
42 Եւ երբ նրան այս ասաց, բորոտութիւնը նրանից իսկոյն գնաց, եւ նա մաքրուեց
42 Երբ այս ըսաւ անոր, շուտ մը բորոտութիւնը անկէ գնաց ու մաքրուեցաւ։
Եւ իբրեւ ասացն ցնա, վաղվաղակի գնաց ի նմանէ բորոտութիւնն, եւ սրբեցաւ:

1:42: Եւ իբրեւ ասացն ցնա, վաղվաղակի գնաց ՚ի նմանէ բորոտութիւնն, եւ սրբեցա՛ւ։
42 Եւ երբ նրան այս ասաց, բորոտութիւնը նրանից իսկոյն գնաց, եւ նա մաքրուեց
42 Երբ այս ըսաւ անոր, շուտ մը բորոտութիւնը անկէ գնաց ու մաքրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:4242: После сего слова проказа тотчас сошла с него, и он стал чист.
1:42  καὶ εὐθὺς ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα, καὶ ἐκαθαρίσθη.
1:42. καὶ (And) εὐθὺς (straight) ἀπῆλθεν (it-had-came-off) ἀπ' (off) αὐτοῦ (of-it,"ἡ (the-one) λέπρα, (an-en-peeling,"καὶ (and) ἐκαθερίσθη. (it-had-been-cleansed-to)
1:42. et cum dixisset statim discessit ab eo lepra et mundatus estAnd when he had spoken, immediately the leprosy departed from him: and he was made clean.
42. And straightway the leprosy departed from him, and he was made clean.
1:42. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.
1:42. And after he had spoken, immediately the leprosy departed from him, and he was cleansed.
And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed:

42: После сего слова проказа тотчас сошла с него, и он стал чист.
1:42  καὶ εὐθὺς ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα, καὶ ἐκαθαρίσθη.
1:42. et cum dixisset statim discessit ab eo lepra et mundatus est
And when he had spoken, immediately the leprosy departed from him: and he was made clean.
1:42. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.
1:42. And after he had spoken, immediately the leprosy departed from him, and he was cleansed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:42: immediately: Mar 1:31, Mar 5:29; Psa 33:9; Mat 15:28; Joh 4:50-53, Joh 15:3
John Gill
1:42 And as soon as he had spoken,.... The above words,
immediately the leprosy departed from him, and he was cleansed; from it, and which seems to be done not by touching him, but by the words spoken, which were accompanied with such power, as to effect the cure in an instant; See Gill on Mt 8:3.
1:431:43: Եւ սաստեա՛լ նմա՝ եհան զնա արտաքս վաղվաղակի, եւ ասէ ցնա[589]. [589] ՚Ի բազումս պակասի. Եւ ասէ ցնա։
43 Եւ Յիսուս իսկոյն դուրս հանեց նրան եւ խստիւ պատուիրեց
43 Ինք սաստիկ պատուէր տալով անոր՝ շուտ մը դուրս հանեց զանիկա ու ըսաւ անոր.
Եւ սաստեալ նմա` եհան զնա արտաքս վաղվաղակի, եւ ասէ ցնա:

1:43: Եւ սաստեա՛լ նմա՝ եհան զնա արտաքս վաղվաղակի, եւ ասէ ցնա[589].
[589] ՚Ի բազումս պակասի. Եւ ասէ ցնա։
43 Եւ Յիսուս իսկոյն դուրս հանեց նրան եւ խստիւ պատուիրեց
43 Ինք սաստիկ պատուէր տալով անոր՝ շուտ մը դուրս հանեց զանիկա ու ըսաւ անոր.
zohrab-1805▾ eastern-1994▾ western am▾
1:4343: И, посмотрев на него строго, тотчас отослал его
1:43  καὶ ἐμβριμησάμενος αὐτῶ εὐθὺς ἐξέβαλεν αὐτόν,
1:43. καὶ (And) ἐμβριμησάμενος ( having-in-stressed-unto ) αὐτῷ (unto-it,"εὐθὺς (straight) ἐξέβαλεν (it-had-casted-out) αὐτόν, (to-it,"
1:43. et comminatus ei statim eiecit illumAnd he strictly charged him and forthwith sent him away.
43. And he strictly charged him, and straightway sent him out,
1:43. And he straitly charged him, and forthwith sent him away;
1:43. And he admonished him, and he promptly sent him away.
And he straitly charged him, and forthwith sent him away:

43: И, посмотрев на него строго, тотчас отослал его
1:43  καὶ ἐμβριμησάμενος αὐτῶ εὐθὺς ἐξέβαλεν αὐτόν,
1:43. et comminatus ei statim eiecit illum
And he strictly charged him and forthwith sent him away.
1:43. And he straitly charged him, and forthwith sent him away;
1:43. And he admonished him, and he promptly sent him away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:43: Straitly charged - See the reason for this, Mat 8:4 (note). This verse is wanting in two copies of the Itala.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:43: Mar 3:12, Mar 5:43, Mar 7:36; Mat 9:30; Luk 8:56
John Gill
1:43 And he straitly charged him;.... Either with the sin which had been the cause of this leprosy, and to take care that he sinned that sin no more, lest a worse evil should befall him; for sin was usually the cause of leprosy, as the cases of Miriam, Gehazi, and Uzziah show. It is said to come upon men for seven things. The seven abominations mentioned in Prov 6:16, are said, by the Jewish writers (t), to be the reasons of persons being stricken with leprosy: "a proud look"; as appears from the instance of the daughters of Zion, Is 3:16, the crowns of whose heads were smitten with a scab, and who were attended with a stink, boldness, and burning. "A lying tongue"; as in the case of Miriam, who, with Aaron, spoke against Moses; upon which the cloud departed from the tabernacle, and Miriam became leprous, white as snow, Num 12:1. "And hands that shed innocent blood"; which is proved from Joab, on whose head the blood of Abner and Amasa returned; and on account of which a leper was not to fail from his house; see 3Kings 2:31, compared with 2Kings 3:29. "An heart that deviseth wicked imaginations"; which was fulfilled in Uzziah, who sought to bring the high priesthood into contempt, and therefore was smitten with leprosy, which arose in his forehead, while he had the censer in his hands, and was contending with the priests; and he continued a leper to his death, 2Chron 26:18. "Feet that be swift in running to mischief"; which was true of Gehazi, who ran after Naaman the Syrian, and took a gift of him which he should not; for which, the leprosy, Naaman was cured of, seized him, and cleaved unto him, 4Kings 5:20. "A false witness that speaketh lies"; of this no instance is given. "And him that soweth discord among brethren"; as Pharaoh between Abraham and Sarah; wherefore the Lord plagued Pharaoh, &c. Gen 12:17, which the Jews understand of the plague of leprosy. These seven things are, in another place (u), said to be an evil tongue, shedding of blood, a vain oath, uncleanness, a proud spirit, theft, and envy. Elsewhere it is said (w), that for eleven things leprosy cometh; for cursing God, for uncleanness, for murder, for saying of a neighbour a thing that there is nothing in it, for pride, for entering into a border which is not a man's own, for a lying tongue, for theft, for a false oath, for profaning the name of God, for idolatry: and R. Isaac says, for an evil eye; and the Rabbins also say, it comes upon him who despises the words of the law: the first is proved from Goliath, 1Kings 17:26; the second from the daughters of Jerusalem, Is 3:16; the third from Cain, Gen 4:15 and from Joab, 2Kings 3:29; the fourth from Moses, Ex 4:5; the fifth from Naaman, 4Kings 5:1; the sixth from Uzziah, 2Chron 26:16; the seventh from Miriam, Num 12:10; the eighth and ninth from Zech 5:4, compared with Lev 14:45; the tenth from Gehazi, 4Kings 5:20; the eleventh from the children of Israel when they made the calf, Ex 32:25, compared with Num 5:2. But whether this man's sin was either of these, or what it was, is not certain: however, he was, by this cure, laid under an obligation, for the future, to avoid it, and all other sins: or rather the charge was to tell no man of his cure, before he came to the priest: nor to him, or any other, how he came by it, and by whom he was healed;
and forthwith sent him away; to the priest, in all haste; and it looks as if the man was unwilling to have gone from him, but chose rather to have continued with his kind benefactor: for the word signifies, he cast him out; he drove him from him; he obliged him to go without delay.
(t) Vajikra Rabba, sect. 16. fol. 158. 1, 2. (u) T. Bab. Eracin, fol. 16. 1. Vid. Abarbinel. in 2 Kings v. 27. (w) Bemidbar Rabba, sect. 7. fol. 188. 2, 3.
1:441:44: Զգո՛յշ լեր, մի՛ ումեք ինչ ասիցես. այլ ե՛րթ ցո՛յց զքեզ քահանային. եւ մատո՛ վասն սրբութեան քոյ պատարագ՝ զոր հրամայեա՛ց Մովսէս՝ ՚ի վկայութիւն նոցա։
44 «Զգո՛յշ եղիր, ոչ ոքի բան չասես, այլ գնա՛, քեզ քահանային ցո՛յց տուր եւ մաքրուելուդ համար ընծայ տուր այն, ինչ հրամայել էր Մովսէսը՝ նրանց համար իբրեւ վկայութիւն»
44 «Զգո՛յշ կեցիր, մարդո՛ւ բան մը չըսես, հապա գնա՛ քեզ քահանային ցուցուր եւ տուր քու մաքրուելուդ ընծան որ Մովսէս պատուիրեց՝ անոնց վկայութիւն ըլլալու համար»։
Զգոյշ լեր, մի՛ ումեք ինչ ասիցես. այլ երթ, ցոյց զքեզ քահանային, եւ մատո վասն սրբութեան քո պատարագ, զոր հրամայեաց Մովսէս ի վկայութիւն նոցա:

1:44: Զգո՛յշ լեր, մի՛ ումեք ինչ ասիցես. այլ ե՛րթ ցո՛յց զքեզ քահանային. եւ մատո՛ վասն սրբութեան քոյ պատարագ՝ զոր հրամայեա՛ց Մովսէս՝ ՚ի վկայութիւն նոցա։
44 «Զգո՛յշ եղիր, ոչ ոքի բան չասես, այլ գնա՛, քեզ քահանային ցո՛յց տուր եւ մաքրուելուդ համար ընծայ տուր այն, ինչ հրամայել էր Մովսէսը՝ նրանց համար իբրեւ վկայութիւն»
44 «Զգո՛յշ կեցիր, մարդո՛ւ բան մը չըսես, հապա գնա՛ քեզ քահանային ցուցուր եւ տուր քու մաքրուելուդ ընծան որ Մովսէս պատուիրեց՝ անոնց վկայութիւն ըլլալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4444: и сказал ему: смотри, никому ничего не говори, но пойди, покажись священнику и принеси за очищение твое, что повелел Моисей, во свидетельство им.
1:44  καὶ λέγει αὐτῶ, ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῶ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν μωϊσῆς, εἰς μαρτύριον αὐτοῖς.
1:44. καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ὅρα (Thou-should-discern-unto,"μηδενὶ (unto-lest-moreover-one) μηδὲν (to-lest-moreover-one) εἴπῃς, (thou-might-have-had-said,"ἀλλὰ (other) ὕπαγε (thou-should-lead-under) σεαυτὸν (to-thyself,"δεῖξον (thou-should-have-shown) τῷ (unto-the-one) ἱερεῖ (unto-a-sacreder-of) καὶ (and) προσένεγκε (thou-should-have-had-beared-toward) περὶ (about) τοῦ (of-the-one) καθαρισμοῦ (of-a-cleansing-of) σου (of-thee) ἃ ( to-which ) προσέταξεν (it-arranged-toward,"Μωυσῆς (a-Mouses,"εἰς (into) μαρτύριον (to-a-witnesslet) αὐτοῖς. (unto-them)
1:44. et dicit ei vide nemini dixeris sed vade ostende te principi sacerdotum et offer pro emundatione tua quae praecepit Moses in testimonium illisAnd he saith to him: See thou tell no one; but go, shew thyself to the high priest and offer for thy cleansing the things that Moses commanded, for a testimony to them.
44. and saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them.
1:44. And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
1:44. And he said to him: “See to it that you tell no one. But go and show yourself to the high priest, and offer for your cleansing that which Moses instructed, as a testimony for them.”
And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them:

44: и сказал ему: смотри, никому ничего не говори, но пойди, покажись священнику и принеси за очищение твое, что повелел Моисей, во свидетельство им.
1:44  καὶ λέγει αὐτῶ, ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῶ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν μωϊσῆς, εἰς μαρτύριον αὐτοῖς.
1:44. et dicit ei vide nemini dixeris sed vade ostende te principi sacerdotum et offer pro emundatione tua quae praecepit Moses in testimonium illis
And he saith to him: See thou tell no one; but go, shew thyself to the high priest and offer for thy cleansing the things that Moses commanded, for a testimony to them.
1:44. And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
1:44. And he said to him: “See to it that you tell no one. But go and show yourself to the high priest, and offer for your cleansing that which Moses instructed, as a testimony for them.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:44: show: Lev. 14:2-32; Mat 23:2, Mat 23:3; Luk 5:14, Luk 17:14
for a testimony: Rom 15:4; Co1 10:11
Geneva 1599
1:44 (13) And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the (u) priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
(13) He shows that he was not motivated by ambition, but only by the desire for his Father's glory, and by his love towards poor sinners.
(u) All the posterity of Aaron had the authority to judge a leper.
John Gill
1:44 And saith unto him, see thou say nothing to any man,.... By the way, till he came to the priest;
but go thy way, show thyself to the priest: the Syriac and Persic versions read, "to the priests"; and the Vulgate Latin renders it, "to the chief priest"; but any priest might judge of the cleansing of a leper;
and offer for thy cleansing those things which Moses commanded for a testimony unto them; See Gill on Mt 8:4.
John Wesley
1:44 See thou say nothing to any man - But our blessed Lord gives no such charge to us. If he has made us clean from our leprosy of sin, we are not commanded to conceal it. On the contrary, it is our duty to publish it abroad, both for the honour of our Benefactor, and that others who are sick of sin may be encouraged to ask and hope for the same benefit. But go, show thyself to the priest, and offer for thy cleansing what Moses commanded for a testimony to them - The priests seeing him, pronouncing him clean, Lev 13:17, Lev 13:23, Lev 13:28, Lev 13:37, and accordingly allowing him to offer as Moses commanded, Lev 14:2, Lev 14:7, was such a proof against them, that they durst never say the leper was not cleansed; which out of envy or malice against our Saviour they might have been ready to say, upon his presenting himself to be viewed, according to the law, if by the cleansed person's talking much about his cure, the account of it had reached their ears before he came in person. This is one great reason why our Lord commanded this man to say nothing.
1:451:45: Եւ նա ելեալ սկսաւ քարոզե՛լ յոյժ, եւ հռչակ հարկանել զբանն, մինչ ո՛չ եւս կարօղ լինել նմա յայտնապէ՛ս ՚ի քաղաք մտանել, այլ արտաքոյ յանապատ տեղիս էր. եւ գայի՛ն առ նա յամենայն կողմանց[590]։[590] Ոմանք. ՚Ի քաղաքս մտանել։
45 Բայց նա դուրս գնալով՝ սկսեց եռանդուն կերպով քարոզել եւ լուրը տարածել այն աստիճան, որ Յիսուս չէր կարողանում այլեւս յայտնապէս քաղաք մտնել, այլ դուրսը, ամայի տեղերում էր մնում. եւ բոլոր կողմերից ժողովուրդը նրա մօտ էր գալիս:
45 Բայց անիկա ելլելով՝ սկսաւ հրատարակել ու տարածել, այնպէս որ ա՛լ ինք չէր կրնար յայտնի կերպով քաղաք մը մտնել, հապա դուրսը՝ անապատը կը պտըտէր, բայց ամէն կողմէ իրեն կու գային։
Եւ նա ելեալ սկսաւ քարոզել յոյժ եւ հռչակ հարկանել զբանն, մինչ ոչ եւս կարող լինել նմա յայտնապէս ի քաղաք մտանել, այլ արտաքոյ յանապատ տեղիս էր. եւ գային առ նա յամենայն կողմանց:

1:45: Եւ նա ելեալ սկսաւ քարոզե՛լ յոյժ, եւ հռչակ հարկանել զբանն, մինչ ո՛չ եւս կարօղ լինել նմա յայտնապէ՛ս ՚ի քաղաք մտանել, այլ արտաքոյ յանապատ տեղիս էր. եւ գայի՛ն առ նա յամենայն կողմանց[590]։
[590] Ոմանք. ՚Ի քաղաքս մտանել։
45 Բայց նա դուրս գնալով՝ սկսեց եռանդուն կերպով քարոզել եւ լուրը տարածել այն աստիճան, որ Յիսուս չէր կարողանում այլեւս յայտնապէս քաղաք մտնել, այլ դուրսը, ամայի տեղերում էր մնում. եւ բոլոր կողմերից ժողովուրդը նրա մօտ էր գալիս:
45 Բայց անիկա ելլելով՝ սկսաւ հրատարակել ու տարածել, այնպէս որ ա՛լ ինք չէր կրնար յայտնի կերպով քաղաք մը մտնել, հապա դուրսը՝ անապատը կը պտըտէր, բայց ամէն կողմէ իրեն կու գային։
zohrab-1805▾ eastern-1994▾ western am▾
1:4545: А он, выйдя, начал провозглашать и рассказывать о происшедшем, так что [Иисус] не мог уже явно войти в город, но находился вне, в местах пустынных. И приходили к Нему отовсюду.
1:45  ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλ᾽ ἔξω ἐπ᾽ ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν.
1:45. ὁ (The-one) δὲ (moreover) ἐξελθὼν (having-had-came-out) ἤρξατο ( it-firsted ) κηρύσσειν (to-herald) πολλὰ ( to-much ) καὶ (and) διαφημίζειν (to-declare-through-to) τὸν (to-the-one) λόγον, (to-a-forthee,"ὥστε (as-also) μηκέτι (lest-if-to-a-one) αὐτὸν (to-it) δύνασθαι ( to-able ) φανερῶς (unto-en-manifested) εἰς (into) πόλιν (to-a-city) εἰσελθεῖν, (to-have-had-came-into,"ἀλλὰ (other) ἔξω (out-unto-which) ἐπ' (upon) ἐρήμοις ( unto-solituded ) τόποις (unto-occasions) [ἦν]: "[it-was,]"καὶ (and) ἤρχοντο ( they-were-coming ) πρὸς (toward) αὐτὸν (to-it) πάντοθεν. (from-all)
1:45. at ille egressus coepit praedicare et diffamare sermonem ita ut iam non posset manifeste in civitatem introire sed foris in desertis locis esse et conveniebant ad eum undiqueBut he being gone out, began to publish and to blaze abroad the word: so that he could not openly go into the city. but was without in desert places. And they flocked to him from all sides.
45. But he went out, and began to publish it much, and to spread abroad the matter, insomuch that Jesus could no more openly enter into a city, but was without in desert places: and they came to him from every quarter.
1:45. But he went out, and began to publish [it] much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
1:45. But having departed, he began to preach and to disseminate the word, so that he was no longer able to openly enter a city, but had to remain outside, in deserted places. And they were gathered to him from every direction.
But he went out, and began to publish [it] much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter:

45: А он, выйдя, начал провозглашать и рассказывать о происшедшем, так что [Иисус] не мог уже явно войти в город, но находился вне, в местах пустынных. И приходили к Нему отовсюду.
1:45  ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλ᾽ ἔξω ἐπ᾽ ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν.
1:45. at ille egressus coepit praedicare et diffamare sermonem ita ut iam non posset manifeste in civitatem introire sed foris in desertis locis esse et conveniebant ad eum undique
But he being gone out, began to publish and to blaze abroad the word: so that he could not openly go into the city. but was without in desert places. And they flocked to him from all sides.
1:45. But he went out, and began to publish [it] much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
1:45. But having departed, he began to preach and to disseminate the word, so that he was no longer able to openly enter a city, but had to remain outside, in deserted places. And they were gathered to him from every direction.
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Adam Clarke: Commentary on the Bible - 1831
1:45: Began to publish it much - Began to publish πολλα, many things; probably all that he had heard about our Lord's miraculous works.
And to blaze abroad the matter - That is, his own healing; thinking he could never speak too much, nor too well, of him who had thus mercifully and miraculously cleansed him.
Jesus could no more openly enter into the city - A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government, or the envy and malice of the Jewish rulers.
And they came to him from every quarter - So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose that, of all these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry; though, in general, only those are mentioned who were constant attendants on his person. It would be strange, if, while God manifested in the flesh was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not permit his faithful ministers to labor in vain. The Son of man sowed the seed of the kingdom; and it afterwards produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel; and the first Christian Church was founded at Jerusalem.
Albert Barnes: Notes on the Bible - 1834
1:45
Began to publish it much - That is, he made known his own cure. He was so deeply affected with it, and so much rejoiced, that he followed the natural dictates of his own feelings rather than the command of the Saviour.
Jesus could no more enter openly into the city - The word "could," here, does not refer to any natural inability, or to any physical obstacle in his way, but only denotes that there was difficulty, inconvenience, or impropriety in his doing it then; that he judged it best not then to enter into the city. The difficulty was, probably, that his being in the city drew such crowds of people as rendered it difficult to accommodate them, or so as to excite the opposition of civil rulers.
The city - The city or large town where the leper was cured. The same reason for not entering that city applied also to others, so that he remained in the deserts, where the multitudes could come to him without any difficulty or opposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:45: and began: Psa 77:11; Mat 9:31; Luk 5:15; Tit 1:10
could: Mar 2:1, Mar 2:2, Mar 2:13
John Gill
1:45 But he went out,.... Either out of the synagogue; for in Mk 1:39, it is said, that Christ preached in their synagogues, &c. and in Mk 1:40, "there came a leper to him"; and Luke very, plainly suggests, that he was in the city, Lk 5:12, and he might be in the synagogue: and this was allowed a leper, according to the Jewish canons, provided some rules were observed; which were these (x):
"if a leper enters into a synagogue, they make for him a partition ten hands high, and four cubits broad; he enters in first, and goes out last:''
or, it may be, he went out of the house where he was, into the city, and parts adjacent; for it seems as if the cure was done privately: and yet a leper was not allowed to enter into a house (y);
"if he did, all the vessels which were there, i.e. all the goods in the house were defiled, even to the very beams. R. Simeon says, as far as four cubits. R. Judah says, if he stayed so long as the lighting of a lamp.''
And began to publish it much, and to blaze abroad the matter; contrary to the charge Christ gave him; though this might be done by him, not out of disobedience to Christ, but out of a transport of joy for the mercy received; and perhaps with a good intention to spread the fame and glory of his Saviour:
insomuch that Jesus could no more openly enter into the city; of Capernaum, or whatever city it was, where this cure was wrought, without a crowd of people about him, and danger from them, at least from his enemies, who envied his applause and glory.
But was without in desert places; devoid of inhabitants, where he spent his time in prayer:
and they came to him from every quarter; whenever the people could learn where he was: so agreeable was his doctrine to some; and so useful his miraculous work of healing to others.
(x) Misn. Negaim, c. 13. sect. 12. (y) lb. sect. 11.
John Wesley
1:45 So that Jesus could no more openly enter into the city - It was also to prevent this inconvenience that our Lord had enjoined him silence.