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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. Christ's dispute with the Pharisees concerning divorce, ver. 1-12. II. The kind entertainment he gave to the little children that were brought to him to be blessed, ver. 13-16. III. His trial of the rich man that enquired what he must do to get to heaven, ver. 17-22. IV. His discourse with his disciples, upon that occasion, concerning the peril of riches (ver. 23-27), and the advantage of being impoverished for his sake, ver. 28-31. V. The repeated notice he gave his disciples of his sufferings and death approaching, ver. 32-34. VI. The counsel he gave to James and John, to think of suffering with him, rather than of reigning with him, ver. 15-45. VII. The cure of Bartimeus, a poor blind man, ver. 46-52. All which passages of story we had the substance of before, Matt. xix. and xx.
Adam Clarke: Commentary on the Bible - 1831
The Pharisees question our Lord concerning divorce, Mar 10:1-12. Little children are brought to him, Mar 10:13-16. The person who inquired how he might inherit eternal life, Mar 10:17-22. How difficult it is for a rich man to be saved, Mar 10:23-27. What they shall receive who have left all for Christ and his Gospel, Mar 10:28-31. He foretells his death, Mar 10:32-34. James and John desire places of pre-eminence in Christ's kingdom, Mar 10:35-41. Christ shows them the necessity of humility, Mar 10:42-46. Blind Bartimeus healed, Mar 10:46-52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 10:1, Christ disputes with the Pharisees touching divorcement: Mar 10:13. blesses the children that are brought unto him; Mar 10:17, resolves a rich man how he may inherit life everlasting; Mar 10:23, tells his disciples of the danger of riches; Mar 10:28, promises rewards to them that forsake anything for the gospel; Mar 10:32, foretells his death and resurrection; Mar 10:35, bids the two ambitious suitors to think rather of suffering with him; Mar 10:46, and restores to Bartimaeus his sight.
10:110:1: Եւ անտի յարուցեալ՝ գա՛յ ՚ի սահմանս Հրեաստանի, յայնկոյս Յորդանանու. եւ երթայր դարձեալ խռնեա՛լ ժողովուրդն առ նա, եւ որպէս սովո՛ր էր՝ միւսանգամ ուսուցանէ՛ր զնոսա[765]։[765] Ոմանք. Խռնել ժողովուրդ առ նա։
1 Յիսուս այնտեղից վեր կացաւ եկաւ Հրէաստանի սահմանները, Յորդանանի միւս կողմը. եւ ժողովուրդը դարձեալ գնում խռնւում էր նրա շուրջը, եւ նա, ինչպէս սովոր էր, նորից ուսուցանում էր նրանց:
10 Անկէ ելլելով՝ Հրէաստանի սահմանները գնաց՝ Յորդանանի անդիի կողմէն։ Նորէն ժողովուրդը անոր քով կը ժողվուէին եւ ինչպէս սովորութիւն ունէր, դարձեալ կը սորվեցնէր անոնց։
Եւ անտի յարուցեալ գայ ի սահմանս Հրէաստանի յայնկոյս Յորդանանու. եւ երթայր դարձեալ խռնեալ ժողովուրդն առ նա, եւ որպէս սովոր էր, միւսանգամ ուսուցանէր զնոսա:

10:1: Եւ անտի յարուցեալ՝ գա՛յ ՚ի սահմանս Հրեաստանի, յայնկոյս Յորդանանու. եւ երթայր դարձեալ խռնեա՛լ ժողովուրդն առ նա, եւ որպէս սովո՛ր էր՝ միւսանգամ ուսուցանէ՛ր զնոսա[765]։
[765] Ոմանք. Խռնել ժողովուրդ առ նա։
1 Յիսուս այնտեղից վեր կացաւ եկաւ Հրէաստանի սահմանները, Յորդանանի միւս կողմը. եւ ժողովուրդը դարձեալ գնում խռնւում էր նրա շուրջը, եւ նա, ինչպէս սովոր էր, նորից ուսուցանում էր նրանց:
10 Անկէ ելլելով՝ Հրէաստանի սահմանները գնաց՝ Յորդանանի անդիի կողմէն։ Նորէն ժողովուրդը անոր քով կը ժողվուէին եւ ինչպէս սովորութիւն ունէր, դարձեալ կը սորվեցնէր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
10:11: Отправившись оттуда, приходит в пределы Иудейские за Иорданскою стороною. Опять собирается к Нему народ, и, по обычаю Своему, Он опять учил их.
10:1  καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς ἰουδαίας [καὶ] πέραν τοῦ ἰορδάνου, καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς.
10:1. Καὶ (And) ἐκεῖθεν (thither-from) ἀναστὰς (having-had-stood-up) ἔρχεται ( it-cometh ) εἰς (into) τὰ (to-the-ones) ὅρια (to-boundlets) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) καὶ (and) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου, (of-an-Iordanes,"καὶ (and) συνπορεύονται ( they-traverseth-together-of ) πάλιν (unto-furthered,"ὄχλοι (crowds,"πρὸς (toward) αὐτόν, (to-it,"καὶ (and) ὡς (as) εἰώθει (it-had-come-to-have-customed) πάλιν (unto-furthered) ἐδίδασκεν (it-was-teaching) αὐτούς. (to-them)
10:1. et inde exsurgens venit in fines Iudaeae ultra Iordanen et conveniunt iterum turbae ad eum et sicut consueverat iterum docebat illosAnd rising up from thence, he cometh into the coast of Judea beyond the Jordan: and the multitude flocked to him again. And as he was accustomed, he taught them again.
1. And he arose from thence, and cometh into the borders of Judaea and beyond Jordan: and multitudes come together unto him again; and, as he was wont, he taught them again.
And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again:

1: Отправившись оттуда, приходит в пределы Иудейские за Иорданскою стороною. Опять собирается к Нему народ, и, по обычаю Своему, Он опять учил их.
10:1  καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς ἰουδαίας [καὶ] πέραν τοῦ ἰορδάνου, καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς.
10:1. et inde exsurgens venit in fines Iudaeae ultra Iordanen et conveniunt iterum turbae ad eum et sicut consueverat iterum docebat illos
And rising up from thence, he cometh into the coast of Judea beyond the Jordan: and the multitude flocked to him again. And as he was accustomed, he taught them again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: (См. Мф XIX, 1. ) Ев. Марк отмечает, что Христос - после довольно долгого промежутка (ср. IX, 30) снова, как прежде обычно делал, начал учить целые народные массы, которые следовали за Ним (ocloi).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation God made them male and female. 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house his disciples asked him again of the same matter. 11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.

Our Lord Jesus was an itinerant Preacher, did not continue long in a place, for the whole land of Canaan was his parish, or diocese, and therefore he would visit every part of it, and give instructions to those in the remotest corners of it. Here we have him in the coasts of Judea, by the further side of Jordan eastward, as we found him, not long since, in the utmost borders westward, near Tyre and Sidon. Thus was his circuit like that of the sun, from whose light and heat nothing is hid. Now here we have him,

I. Resorted to by the people, v. 1. Wherever he was, they flocked after him in crowds; they came to him again, as they had done when he had formerly been in these parts, and, as he was wont, he taught them again. Note, Preaching was Christ's constant practice; it was what he was used to, and, wherever he came, he did as he was wont. In Matthew it is said, He healed them; here it is said, He taught them: his cures were to confirm his doctrine, and to recommend it, and his doctrine was to explain his cures, and illustrate them. He taught them again. Note, Even those whom Christ hath taught, have need to be taught again. Such is the fulness of the Christian doctrine, that there is still more to be learned; and such our forgetfulness, that we need to be reminded of what we do know.

II. We have him disputed with by the Pharisees, who envied the progress of his spiritual arms, and did all they could to obstruct and oppose it; to divert him, to perplex him, and to prejudice the people against him.

Here is, 1. A question they started concerning divorce (v. 2); Is it lawful for a man to put away his wife? This was a good question, if it had been well put, and with a humble desire to know the mind of God in this matter; but they proposed it, tempting him, seeking an occasion against him, and an opportunity to expose him, which side soever he should take of the question. Ministers must stand upon their guard, lest, under pretence of being advised with, they be ensnared.

2. Christ's reply to them with a question (v. 3); What did Moses command you? This he asked them, to testify his respect to the law of Moses, and to show that he came not to destroy it; and to engage them to a universal impartial respect for Moses's writings and to compare one part of them with another.

3. The fair account they gave of what they found in the law of Moses, expressly concerning divorce, v. 4. Christ asked, What did Moses command you? They own that Moses only suffered, or permitted, a man to write his wife a bill of divorce, and to put her away, Deut. xxiv. 1. "If you will do it, you must do it in writing, delivered into her own hand, and so put her away, and never return to her again."

4. The answer that Christ gave to their question, in which he abides by the doctrine he had formerly laid down in this case (Matt. v. 32), That whosoever puts away his wife, except for fornication, causeth her to commit adultery. And to clear this he here shows,

(1.) That the reason why Moses, in his law, permitted divorce, was such, as that they ought not to make use of that permission; for it was only for the hardness of their hearts (v. 5), lest, if they were not permitted to divorce their wives, they should murder them; so that none must put away their wives but such as are willing to own that their hearts were so hard as to need this permission.

(2.) That the account which Moses, in this history, gives of the institution of marriage, affords such a reason against divorce, as amounts to a prohibition of it. So that if the question be, What did Moses command? (v. 3), it must be answered, "Though by a temporary proviso he allowed divorce to the Jews, yet by an eternal reason he forbade it to all the children of Adam and Eve, and that is it which we must abide by."

Moses tells us, [1.] That God made man male and female, one male, and one female; so that Adam could not put away his wife and take another, for there was no other to take, which was an intimation to all his sons, that they must not. [2.] When this male and this female were, by the ordinance of God, joined together in holy marriage, the law was, That a man must leave his father and mother, and cleave to his wife (v. 7); which intimates not only the nearness of the relation, but the perpetuity of it; he shall so cleave to his wife as not to be separated from her. [3.] The result of the relation is, That, though they are two, yet they are one, they are one flesh, v. 8. The union between them is the most intimate that can be, and, as Dr. Hammond expresses it, a sacred thing that must not be violated. [4.] God himself was joined them together; he has not only, as Creator, fitted them to be comforts and helps meet for each other, but he has, in wisdom and goodness, appointed them who are thus joined together, to live together in love till death parts them. Marriage is not an invention of men, but a divine institution, and therefore is to be religiously observed, and the more, because it is a figure of the mystical inseparable union between Christ and his church.

Now from all this he infers, that men ought not to put their wives asunder from them, whom God has put so near them. The bond which God himself has tied, is not to be lightly untied. They who are divorcing their wives for every offence, would do well to consider what would become of them, if God should in like manner deal with them. See Isa. l. 1; Jer. iii. 1.

5. Christ's discourse with his disciples, in private, about this matter, v. 10-12. It was an advantage to them, that they had opportunity of personal converse with Christ, not only about gospel mysteries, but about moral duties, for further satisfaction. No more is here related of this private conference, that the law Christ laid down in this case--That it is adultery for a man to put away his wife, and marry another; it is adultery against the wife he puts away, it is a wrong to her, a breach of his contract with her, v. 11. He adds, If a woman shall put away her husband, that is, elope from him, leave him by consent, and be married to another, she commits adultery (v. 12), and it will be no excuse at all for her to say that it was with the consent of her husband. Wisdom and grace, holiness and love, reigning in the heart, will make those commands easy which to the carnal mind may be as a heavy yoke.
Adam Clarke: Commentary on the Bible - 1831
10:1: He arose - Κακειθεν αναϚας may be translated, he departed thence. The verb ανιϚημι has this sense in some of the purest Greek writers. See Kypke. Many transactions took place between those mentioned in the preceding chapter, and these that follow, which are omitted by Matthew and Mark; but they are related both by Luke and John. See Lightfoot, and Bishop Newcome.
Albert Barnes: Notes on the Bible - 1834
10:1: See this question about divorce explained in the notes at Mat 19:1-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: am 4033, ad 29
he arose: Mat 19:1-12
by: Joh 10:40, Joh 11:7
he taught: Ecc 12:9; Jer 32:33; Joh 18:20
Geneva 1599
10:1 And he (a) arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.
(a) That is to say, departed and went from there: for in the Hebrew language sitting and dwelling are the same thing, and so are rising and going forth.
John Gill
10:1 And he arose from thence,.... From Galilee, and particularly from Capernaum:
and cometh into the coasts of Judea; into those places, which bordered on that part of the land of Israel, called Judea, as distinct from Galilee:
by, or rather "to"
the further side of Jordan; which he crossed at the bridge of Chammath: the particular place he came to was Bethabara; see Jn 10:40, where John formerly preached, and baptized:
and the people resorted unto him again; great multitudes followed him out of Galilee, and more doubtless flocked to him from the adjacent parts, when they heard of his coming again to them.
And, as he was wont, he taught them again: it had been his custom before, and so it was wherever he went, to preach the word of God, and teach men what was profitable to them, and useful for the good of their immortal souls; and so he did now, and here: and not only so, but healed many of them of their bodily disorders, as Matthew relates, Mt 19:2.
John Wesley
10:1 He cometh thence - From Galilee. Mt 19:1.
10:210:2: Իսկ փարիսեցիքն մատուցեալ փորձելո՛վ հարցանէին զնա՝ եւ ասէին, եթէ արժա՞ն իցէ առն զկնի իւր արձակել։
2 Իսկ փարիսեցիները մօտեցան եւ նրան փորձելով՝ հարց տուին ու ասացին. «Օրինաւո՞ր է, որ մարդ իր կնոջն արձակի»
2 Փարիսեցիները քովը եկան եւ զանիկա փորձելով՝ կը հարցնէին անոր թէ «Արժա՞ն է որ այրը իր կինը արձակէ»։
Իսկ փարիսեցիքն մատուցեալ փորձելով հարցանէին զնա եւ ասէին, եթէ` Արժա՞ն իցէ առն զկնի իւր արձակել:

10:2: Իսկ փարիսեցիքն մատուցեալ փորձելո՛վ հարցանէին զնա՝ եւ ասէին, եթէ արժա՞ն իցէ առն զկնի իւր արձակել։
2 Իսկ փարիսեցիները մօտեցան եւ նրան փորձելով՝ հարց տուին ու ասացին. «Օրինաւո՞ր է, որ մարդ իր կնոջն արձակի»
2 Փարիսեցիները քովը եկան եւ զանիկա փորձելով՝ կը հարցնէին անոր թէ «Արժա՞ն է որ այրը իր կինը արձակէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: Подошли фарисеи и спросили, искушая Его: позволительно ли разводиться мужу с женою?
10:2  καὶ προσελθόντες φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν.
10:2. Καὶ (And) [ προσελθόντες "[ having-had-came-toward ," Φαρισαῖοι ] ( Faris-belonged ,]"ἐπηρώτων (they-were-upon-entreating-unto) αὐτὸν (to-it) εἰ (if) ἔξεστιν (it-be-out) ἀνδρὶ (unto-a-man) γυναῖκα (to-a-woman) ἀπολῦσαι, (to-have-loosed-off," πειράζοντες ( piercing-to ) αὐτόν. (to-it)
10:2. et accedentes Pharisaei interrogabant eum si licet viro uxorem dimittere temptantes eumAnd the Pharisees coming to him asked him, tempting him: Is it lawful for a man to put away his wife?
2. And there came unto him Pharisees, and asked him, Is it lawful for a man to put away wife? tempting him.
And the Pharisees came to him, and asked him, Is it lawful for a man to put away [his] wife? tempting him:

2: Подошли фарисеи и спросили, искушая Его: позволительно ли разводиться мужу с женою?
10:2  καὶ προσελθόντες φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν.
10:2. et accedentes Pharisaei interrogabant eum si licet viro uxorem dimittere temptantes eum
And the Pharisees coming to him asked him, tempting him: Is it lawful for a man to put away his wife?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-12: Разговор о нерасторжимости брака у ев. Марка в общем представляет собою повторение того, что содержится в Ев. Матфея (XIX, 3-12).

Только некоторые изречения Христа у ев. Марка поставлены на иных местах, чем у ев. Матфея. - Позволительно ли разводиться мужу с женою? Ев. Марк передает вопрос фарисеев без прибавления, имеющегося в Ев. Матфея: по всякой причине (Мф XIX, 3). Можно думать, что он делает это с тою целью, чтобы поставить вопрос не на иудейскую, а на христианскую почву: он имел в виду своих читателей-христиан из язычников, которых несомненно интересовал вопрос о позволительности развода в христианстве. - Он сказал им... Ев. Матфей передает дело так, что Христос сначала обратил внимание фарисеев на райский закон о браке, а потом на закон Моисеев, между тем ев. Марк передает указания Христа в обратном порядке. Очевидно, оба евангелиста хотели передать только сущность беседы Христа с фарисеями, не держась строго хронологического порядка. - В доме ученики Его опять спросили Его о том же. В доме к Господу обратились теперь с тем же вопросом, как и фарисеи (такой смысл имеет выражение "опять": ученики раньше не спрашивали Христа о разводе...), ученики Христа. - Если женщина разведется... Так как Апостол Марк писал свое Евангелие для христиан из язычников, а среди язычников - римских - бывали случаи, что и женщины разводились с своими мужьями, то он удержал из речи Христа и упоминание об этом случае, какого не упоминает ев. Матфей. Вообще ев. Марк имел в виду общехристианские интересы, и потому у него почти всегда наставления Христа имеют более общее приложение.
Adam Clarke: Commentary on the Bible - 1831
10:2: Is it lawful for a man to put away his wife? - See this question about divorce largely explained on Mat 19:3-12 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: the Pharisees: Mar 8:15; Mat 9:34, Mat 15:12, Mat 23:13; Luk 5:30, Luk 6:7, Luk 7:30, Luk 11:39, Luk 11:53, Luk 11:54, Luk 16:14; Joh 7:32, Joh 7:48, Joh 11:47, Joh 11:57
Is it: Mal 2:16; Mat 5:31, Mat 5:32, Mat 19:3; Co1 7:10, Co1 7:11
tempting: Mar 8:11; Mat 16:1, Mat 22:35; Joh 8:6; Co1 10:9
John Gill
10:2 And the: Pharisees came unto him,.... As they every where did; not to be instructed by him, but to ensnare him;
and asked him, is it lawful for a man to put away his wife? that is, as Matthew adds, "for every cause"; see Gill on Mt 19:3, for, a divorce might be lawfully made for a cause, or reason, namely, adultery, but not for any, or every cause; which is the sense of this question of the Pharisees; and, which they put, not for information, but
tempting him; trying to entangle him by opposing the authority of Moses, should he deny the lawfulness of divorces, or by objecting his former doctrine, Mt 5:32, and so expose him as an inconsistent preacher, should he allow them to be lawful for every reason. This clause is placed in the Syriac, Arabic, and Persic versions before the question.
John Wesley
10:2 Mt 5:31; Mt 19:7; Lk 16:18.
10:310:3: Նա՝ պատասխանի ետ նոցա՝ եւ ասէ. Զի՞նչ պատուիրեաց ձեզ Մովսէս։
3 Նա պատասխան տուեց նրանց եւ ասաց. «Մովսէսը ձեզ ի՞նչ պատուիրեց»
3 Անիկա պատասխան տուաւ անոնց ու ըսաւ. «Մովսէս ձեզի ի՞նչ պատուիրեց»։
Նա պատասխանի ետ նոցա եւ ասէ. Զի՞նչ պատուիրեաց ձեզ Մովսէս:

10:3: Նա՝ պատասխանի ետ նոցա՝ եւ ասէ. Զի՞նչ պատուիրեաց ձեզ Մովսէս։
3 Նա պատասխան տուեց նրանց եւ ասաց. «Մովսէսը ձեզ ի՞նչ պատուիրեց»
3 Անիկա պատասխան տուաւ անոնց ու ըսաւ. «Մովսէս ձեզի ի՞նչ պատուիրեց»։
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10:33: Он сказал им в ответ: что заповедал вам Моисей?
10:3  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, τί ὑμῖν ἐνετείλατο μωϊσῆς;
10:3. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) ὑμῖν (unto-ye) ἐνετείλατο ( it-finished-in ,"Μωυσῆς; (a-Mouses?"
10:3. at ille respondens dixit eis quid vobis praecepit MosesBut he answering, saith to them: What did Moses command you?
3. And he answered and said unto them, What did Moses command you?
And he answered and said unto them, What did Moses command you:

3: Он сказал им в ответ: что заповедал вам Моисей?
10:3  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, τί ὑμῖν ἐνετείλατο μωϊσῆς;
10:3. at ille respondens dixit eis quid vobis praecepit Moses
But he answering, saith to them: What did Moses command you?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: What: Isa 8:20; Luk 10:25; Joh 5:39; Gal 4:21
John Gill
10:3 And he answered and said unto them,.... Very prudently and wisely,
what did Moses command you? according to Matthew, he put another question to them; see Mt 19:4; no doubt but both were put, and this after they had urged the authority and law of Moses: and therefore be very pertinently asks them, what Moses had said about divorces, what law he had left; and puts them upon producing and repeating it, that the sense of it might be examined, and it be considered, upon what account it was given.
10:410:4: Եւ նոքա ասեն. Մովսէս հրաման ետ՝ գի՛ր մեկնելոյ գրել, եւ արձակել։
4 Եւ նրանք ասացին. «Մովսէսը հրաման տուեց արձակելու թուղթ գրել եւ արձակել»
4 Անոնք ըսին. «Մովսէս հրաման տուաւ արձակման գիր գրել ու արձակել»։
Եւ նոքա ասեն. Մովսէս հրաման ետ գիր մեկնելոյ գրել եւ արձակել:

10:4: Եւ նոքա ասեն. Մովսէս հրաման ետ՝ գի՛ր մեկնելոյ գրել, եւ արձակել։
4 Եւ նրանք ասացին. «Մովսէսը հրաման տուեց արձակելու թուղթ գրել եւ արձակել»
4 Անոնք ըսին. «Մովսէս հրաման տուաւ արձակման գիր գրել ու արձակել»։
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10:44: Они сказали: Моисей позволил писать разводное письмо и разводиться.
10:4  οἱ δὲ εἶπαν, ἐπέτρεψεν μωϊσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι.
10:4. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Ἐπέτρεψεν (It-turned-upon,"Μωυσῆς (a-Mouses," βιβλίον ( to-a-paperlet ) ἀποστασίου ( of-a-standlet-off ) γράψαι ( to-have-scribed ) καὶ ( and ) ἀπολῦσαι . ( to-have-loosed-off )
10:4. qui dixerunt Moses permisit libellum repudii scribere et dimittereWho said: Moses permitted to write a bill of divorce and to put her away.
4. And they said, Moses suffered to write a bill of divorcement, and to put her away.
And they said, Moses suffered to write a bill of divorcement, and to put [her] away:

4: Они сказали: Моисей позволил писать разводное письмо и разводиться.
10:4  οἱ δὲ εἶπαν, ἐπέτρεψεν μωϊσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι.
10:4. qui dixerunt Moses permisit libellum repudii scribere et dimittere
Who said: Moses permitted to write a bill of divorce and to put her away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: Deu 24:1-4; Isa 50:1; Jer 3:1; Mat 1:19, Mat 5:31, Mat 5:32, Mat 19:7
John Gill
10:4 And they said,.... By way of reply,
Moses suffered to write a bill of divorcement, and to put her away, Moses did not command them to divorce their wives, only suffered them to do so: and gave orders that if they could not bear that they should live with them, but would divorce them, that they should give them a bill, which should certify, they were so divorced, and then send them out of their houses, free to marry other men; this law, or permission, is in Deut 24:1, of the form of a bill of divorcement, See Gill on Mt 5:31.
John Wesley
10:4 Deut 24:1.
10:510:5: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Վասն խստասրտութեան ձերոյ գրեաց զպատուիրանն զայն[766]. [766] Յօրինակին պակասէր. Պատասխանի ես Յիսուս։ Ոմանք յաւելուն. Գրեաց ձեզ զպատ՛՛։
5 Յիսուս պատասխանեց եւ ասաց նրանց. «Ձեր խստասրտութեան պատճառով գրեց այդ պատուիրանը
5 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Ձեր սրտին կարծրութեանը համար գրեց ձեզի այդ պատուէրը.
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Վասն խստասրտութեան ձերոյ գրեաց ձեզ զպատուիրանն զայն:

10:5: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Վասն խստասրտութեան ձերոյ գրեաց զպատուիրանն զայն[766].
[766] Յօրինակին պակասէր. Պատասխանի ես Յիսուս։ Ոմանք յաւելուն. Գրեաց ձեզ զպատ՛՛։
5 Յիսուս պատասխանեց եւ ասաց նրանց. «Ձեր խստասրտութեան պատճառով գրեց այդ պատուիրանը
5 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Ձեր սրտին կարծրութեանը համար գրեց ձեզի այդ պատուէրը.
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10:55: Иисус сказал им в ответ: по жестокосердию вашему он написал вам сию заповедь.
10:5  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην.
10:5. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Πρὸς (Toward) τὴν (to-the-one) σκληροκαρδίαν (to-a-stiff-heart) ὑμῶν (of-ye) ἔγραψεν (it-scribed) ὑμῖν (unto-ye) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) ταύτην: (to-the-one-this)
10:5. quibus respondens Iesus ait ad duritiam cordis vestri scripsit vobis praeceptum istudTo whom Jesus answering, said: Because of the hardness of your heart, he wrote you that precept.
5. But Jesus said unto them, For your hardness of heart he wrote you this commandment.
And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept:

5: Иисус сказал им в ответ: по жестокосердию вашему он написал вам сию заповедь.
10:5  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην.
10:5. quibus respondens Iesus ait ad duritiam cordis vestri scripsit vobis praeceptum istud
To whom Jesus answering, said: Because of the hardness of your heart, he wrote you that precept.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: For: Deu 9:6, Deu 31:27; Neh 9:16, Neh 9:17, Neh 9:26; Mat 19:8; Act 7:51; Heb 3:7-10
Geneva 1599
10:5 (1) And Jesus answered and said unto them, For the hardness of your heart he wrote you this (b) precept.
(1) God never allowed those divorces which the law tolerated.
(b) See (Mt 19:3-12). For Moses gave them no commandment to put away their wives, but rather made a good stipulation for the wives to protect them from the stubborn hardness of their husbands.
John Gill
10:5 And Jesus answered and said unto them,.... With respect to this command, or sufferance of Moses, which they urged:
for the hardness of your heart he wrote you this precept; it was, not because it was right in its own nature, or according to the original will of God; but, because the Jews were such cruel, and hard hearted men, that if this had not been permitted, some of them, that had wives not so agreeable to them, would have used them in a very inhuman manner, if not murdered them; and therefore to prevent further, and greater mischief, Moses indulged them with such a precept; See Gill on Mt 19:8.
10:610:6: այլ իսկզբանէ արարածոց, արո՛ւ եւ է՛գ արար զնոսա Աստուած, եւ ասէ.
6 մինչդեռ արարչագործութեան սկզբից Աստուած արու եւ էգ ստեղծեց նրանց»
6 Բայց ստեղծագործութեան սկիզբէն Աստուած զանոնք արու եւ էգ ըրաւ», ու ըսաւ.
այլ ի սկզբանէ արարածոց արու եւ էգ արար զնոսա Աստուած, եւ ասէ:

10:6: այլ իսկզբանէ արարածոց, արո՛ւ եւ է՛գ արար զնոսա Աստուած, եւ ասէ.
6 մինչդեռ արարչագործութեան սկզբից Աստուած արու եւ էգ ստեղծեց նրանց»
6 Բայց ստեղծագործութեան սկիզբէն Աստուած զանոնք արու եւ էգ ըրաւ», ու ըսաւ.
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10:66: В начале же создания, Бог мужчину и женщину сотворил их.
10:6  ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς·
10:6. ἀπὸ (Off) δὲ (moreover) ἀρχῆς (of-a-firsting) κτίσεως (of-a-creating," ἄρσεν ( to-male ) καὶ ( and ) θῆλυ ( to-female ) ἐποίησεν ( it-did-unto ) [ αὐτούς ]: "[ to-them ];"
10:6. ab initio autem creaturae masculum et feminam fecit eos DeusBut from the beginning of the creation, God made them male and female.
6. But from the beginning of the creation, Male and female made he them.
But from the beginning of the creation God made them male and female:

6: В начале же создания, Бог мужчину и женщину сотворил их.
10:6  ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς·
10:6. ab initio autem creaturae masculum et feminam fecit eos Deus
But from the beginning of the creation, God made them male and female.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: the beginning: Gen 1:1; Pe2 3:4
God: Gen 1:27, Gen 2:20-23, Gen 5:2; Mal 2:14-16
John Gill
10:6 But from the beginning of the creation,.... Of the world, or of man: , "from the beginning of the creation of the world", is a way of speaking often used by the Jews (r): the phrase "of the creation" is left out in the Syriac and Persic versions; and so it was in Beza's most ancient copy, and it is only read, "from the beginning", as in Mat_19:4,8; see Gill on Mt 19:4, See Gill on Mt 19:8.
God made them male and female; the first that were created, Adam and Eve, the first parents of mankind, the first couple that came together were one male and one female; so that there could be no polygamy or divorce: Adam could not have more wives than one: nor could he put away Eve, and marry another; no provision was made for any such usages and practices; See Gill on Mt 19:4. In the Complutensian edition, it is added, "and said", the following words.
(r) Bereshit Rabba, sect. 3. fol. 2. 3. & sect. 4. fol. 4. 1.
John Wesley
10:6 From the beginning of the creation - Therefore Moses in the first of Genesis gives us an account of things from the beginning of the creation. Does it not clearly follow, that there was no creation previous to that which Moses describes? God made them male and female - Therefore Adam did not at first contain both sexes in himself: but God made Adam, when first created, male only; and Eve female only. And this man and woman he joined together, in a state of innocence, as husband and wife.
10:710:7: Վասն այսորիկ թողցէ այր զհա՛յր իւր եւ զմայր, եւ երթիցէ՛ զհետ կնոջ իւրոյ[767]. [767] Ոմանք. Վասն այնորիկ թողցէ։
7 Եւ ասաց. «Դրա համար տղամարդը պիտի թողնի իր հօրն ու մօրը եւ պիտի գնայ իր կնոջ յետեւից
7 «Ասոր համար մարդ իր հայրը ու մայրը պիտի ձգէ եւ իր կնոջ պիտի յարի
Վասն այսորիկ թողցէ այր զհայր իւր եւ զմայր, եւ երթիցէ զհետ կնոջ իւրոյ:

10:7: Վասն այսորիկ թողցէ այր զհա՛յր իւր եւ զմայր, եւ երթիցէ՛ զհետ կնոջ իւրոյ[767].
[767] Ոմանք. Վասն այնորիկ թողցէ։
7 Եւ ասաց. «Դրա համար տղամարդը պիտի թողնի իր հօրն ու մօրը եւ պիտի գնայ իր կնոջ յետեւից
7 «Ասոր համար մարդ իր հայրը ու մայրը պիտի ձգէ եւ իր կնոջ պիտի յարի
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10:77: Посему оставит человек отца своего и мать
10:7  ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα [καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ],
10:7. ἕνεκεν ( in-out-in ) τούτου ( of-the-one-this ) καταλείψει ( it-shall-remainder-down ," ἄνθρωπος ( a-mankind ," τὸν ( to-the-one ) πατέρα ( to-a-father ) αὐτοῦ ( of-it ) καὶ ( and ) τὴν ( to-the-one ) μητέρα , ( to-a-mother ,"
10:7. propter hoc relinquet homo patrem suum et matrem et adherebit ad uxorem suamFor this cause, a man shall leave his father and mother and shall cleave to his wife.
7. For this cause shall a man leave his father and mother, and shall cleave to his wife;
For this cause shall a man leave his father and mother, and cleave to his wife:

7: Посему оставит человек отца своего и мать
10:7  ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα [καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ],
10:7. propter hoc relinquet homo patrem suum et matrem et adherebit ad uxorem suam
For this cause, a man shall leave his father and mother and shall cleave to his wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: Gen 2:24; Mat 19:5, Mat 19:6; Eph 5:31
John Gill
10:7 For this cause shall a man leave his father and mother,.... The Persic version adds, "and brethren and sisters", though without any foundation in the original text, in Gen 2:24, from whence this passage is cited; or in any copy of the evangelist:
and cleave to his wife; See Gill on Mt 19:5.
John Wesley
10:7 Gen 2:24.
10:810:8: եւ եղիցին երկուքն ՚ի մարմի՛ն մի. եւ այնուհետեւ ո՛չ են երկու՝ այլ մարմին մի՛։
8 Եւ երկուսը մի մարմին պիտի լինեն, եւ այլեւս երկու չեն, այլ՝ մէկ մարմին
8 Ու երկուքը մէկ մարմին պիտի ըլլան. ուստի ա՛լ երկու չեն, հապա մէկ մարմին։
եւ եղիցին երկուքն ի մարմին մի, եւ այնուհետեւ ոչ են երկու, այլ` մարմին մի:

10:8: եւ եղիցին երկուքն ՚ի մարմի՛ն մի. եւ այնուհետեւ ո՛չ են երկու՝ այլ մարմին մի՛։
8 Եւ երկուսը մի մարմին պիտի լինեն, եւ այլեւս երկու չեն, այլ՝ մէկ մարմին
8 Ու երկուքը մէկ մարմին պիտի ըլլան. ուստի ա՛լ երկու չեն, հապա մէկ մարմին։
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10:88: и прилепится к жене своей, и будут два одною плотью; так что они уже не двое, но одна плоть.
10:8  καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ.
10:8. καὶ ( and ) ἔσονται ( they-shall-be ) οἱ ( the-ones ) δύο ( two ) εἰς ( into ) σάρκα ( to-a-flesh ) μίαν : ( to-one ) ὥστε (as-also) οὐκέτι (not-if-to-a-one) εἰσὶν (they-be) δύο (two,"ἀλλὰ (other) μία (one) σάρξ: (a-flesh)
10:8. et erunt duo in carne una itaque iam non sunt duo sed una caroAnd they two shall be in one flesh. Therefore now they are not two, but one flesh.
8. and the twain shall become one flesh: so that they are no more twain, but one flesh.
And they twain shall be one flesh: so then they are no more twain, but one flesh:

8: и прилепится к жене своей, и будут два одною плотью; так что они уже не двое, но одна плоть.
10:8  καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ.
10:8. et erunt duo in carne una itaque iam non sunt duo sed una caro
And they two shall be in one flesh. Therefore now they are not two, but one flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: one flesh: Co1 6:16; Eph 5:28
John Gill
10:8 And the twain shall be one flesh,.... This is the remaining part of the citation out of Gen 2:24; See Gill on Mt 19:5;
so then they are no more twain; but one flesh; as Adam and Eve were both by creation and marriage: and so two persons, a man and woman, being lawfully married together, become one flesh, or "one body", as the Arabic and Persic versions render the phrase; and therefore the wife is to be loved by the husband as his own body, and from whom there should be no separation, until death, but in case of adultery; See Gill on Mt 19:6.
10:910:9: Արդ՝ զոր Աստուած զուգեաց, մարդ մի՛ մեկնեսցէ։
9 Արդ, ինչ որ Աստուած միացրեց, մարդը թող չբաժանի»
9 Ուրեմն զայն որ Աստուած միաւորեց, մարդ թող չզատէ»։
Արդ զոր Աստուած զուգեաց, մարդ մի՛ մեկնեսցէ:

10:9: Արդ՝ զոր Աստուած զուգեաց, մարդ մի՛ մեկնեսցէ։
9 Արդ, ինչ որ Աստուած միացրեց, մարդը թող չբաժանի»
9 Ուրեմն զայն որ Աստուած միաւորեց, մարդ թող չզատէ»։
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10:99: Итак, что Бог сочетал, того человек да не разлучает.
10:9  ὃ οὗν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
10:9. ὃ (to-which) οὖν (accordingly) ὁ (the-one) θεὸς (a-Deity) συνέζευξεν (it-en-coupled-together,"ἄνθρωπος (a-mankind) μὴ (lest) χωριζέτω. (it-should-space-to)
10:9. quod ergo Deus iunxit homo non separetWhat therefore God hath joined together, let no man put asunder.
9. What therefore God hath joined together, let not man put asunder.
What therefore God hath joined together, let not man put asunder:

9: Итак, что Бог сочетал, того человек да не разлучает.
10:9  ὃ οὗν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
10:9. quod ergo Deus iunxit homo non separet
What therefore God hath joined together, let no man put asunder.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Rom 7:1-3; Ch1 7:10-13
John Gill
10:9 What therefore God hath joined together,.... See Gill on Mt 19:6.
10:1010:10: Եւ ՚ի տան դարձեալ՝ աշակերտքն զնոյն հարցին ցնա[768]։ [768] Ոմանք. Աշակերտօքն զնոյն հարցանէին ցնա։
10 Եւ աշակերտները տան մէջ դարձեալ նոյնը հարցրին նրան
10 Եւ տունը իր աշակերտները նորէն նոյն բանը հարցուցին իրեն։
Եւ ի տան դարձեալ աշակերտքն զնոյն հարցին ցնա:

10:10: Եւ ՚ի տան դարձեալ՝ աշակերտքն զնոյն հարցին ցնա[768]։
[768] Ոմանք. Աշակերտօքն զնոյն հարցանէին ցնա։
10 Եւ աշակերտները տան մէջ դարձեալ նոյնը հարցրին նրան
10 Եւ տունը իր աշակերտները նորէն նոյն բանը հարցուցին իրեն։
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10:1010: В доме ученики Его опять спросили Его о том же.
10:10  καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν.
10:10. Καὶ (And) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) πάλιν (unto-furthered) οἱ (the-ones) μαθηταὶ (learners) περὶ (about) τούτου (of-the-one-this) ἐπηρώτων (they-were-upon-entreating-unto) αὐτόν. (to-it)
10:10. et in domo iterum discipuli eius de eodem interrogaverunt eumAnd in the house again his disciples asked him concerning the same thing.
10. And in the house the disciples asked him again of this matter.
And in the house his disciples asked him again of the same:

10: В доме ученики Его опять спросили Его о том же.
10:10  καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν.
10:10. et in domo iterum discipuli eius de eodem interrogaverunt eum
And in the house again his disciples asked him concerning the same thing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: Mar 4:10, Mar 9:28, Mar 9:33
John Gill
10:10 And in the house,.... To which Christ retired, after he had put the Pharisees to silence, and dismissed the multitude:
his disciples asked him again of the same matter; concerning the affair of divorces, be bad been discoursing with the Pharisees about; some things being said, they had not been used to, and which they did not thoroughly understand; and therefore chose privately to converse with him on this subject, for their further information.
10:1110:11: Եւ ասէ ցնոսա. Եթէ այր՝ արձակեսցէ զկին իւր, եւ արասցէ այլ, շնա՛յ։
11 Եւ նրանց ասաց. «Եթէ մի մարդ արձակի իր կնոջը եւ ուրիշին առնի, շնութիւն արած կը լինի
11 Ըսաւ անոնց. «Ով որ իր կինը արձակէ եւ ուրիշ մը առնէ, անոր դէմ շնութիւն կ’ընէ։
Եւ ասէ ցնոսա. Եթէ այր արձակեսցէ զկին իւր եւ արասցէ այլ, շնայ:

10:11: Եւ ասէ ցնոսա. Եթէ այր՝ արձակեսցէ զկին իւր, եւ արասցէ այլ, շնա՛յ։
11 Եւ նրանց ասաց. «Եթէ մի մարդ արձակի իր կնոջը եւ ուրիշին առնի, շնութիւն արած կը լինի
11 Ըսաւ անոնց. «Ով որ իր կինը արձակէ եւ ուրիշ մը առնէ, անոր դէմ շնութիւն կ’ընէ։
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10:1111: Он сказал им: кто разведется с женою своею и женится на другой, тот прелюбодействует от нее;
10:11  καὶ λέγει αὐτοῖς, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ᾽ αὐτήν,
10:11. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ὃς (Which) ἂν (ever) ἀπολύσῃ (it-might-have-loosed-off) τὴν (to-the-one) γυναῖκα (to-a-woman) αὐτοῦ (of-it) καὶ (and) γαμήσῃ (it-might-have-married-unto) ἄλλην (to-other," μοιχᾶται ( it-adultereth-unto ) ἐπ' (upon) αὐτήν, (to-it)
10:11. et dicit illis quicumque dimiserit uxorem suam et aliam duxerit adulterium committit super eamAnd he saith to them: Whosoever shall put away his wife and marry another committeth adultery against her.
11. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her:
And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her:

11: Он сказал им: кто разведется с женою своею и женится на другой, тот прелюбодействует от нее;
10:11  καὶ λέγει αὐτοῖς, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ᾽ αὐτήν,
10:11. et dicit illis quicumque dimiserit uxorem suam et aliam duxerit adulterium committit super eam
And he saith to them: Whosoever shall put away his wife and marry another committeth adultery against her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: Whosoever: Mat 5:31, Mat 5:32, Mat 19:9; Luk 16:18; Rom 7:3; Co1 7:4, Co1 7:10, Co1 7:11; Heb 13:4
Geneva 1599
10:11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery (c) against her.
(c) Whom he puts away, for he is an adulterer by keeping company with another.
John Gill
10:11 And he saith unto them,.... The same things as in Mat_5:32, 19:9; See Gill on Mt 5:32, See Gill on Mt 19:9,
whosoever shall put away his wife, and marry another; when there is no uncleanness in the case; when his former wile has not injured him by violating the marriage bed:
committeth adultery against her; to the injury of his lawful wife; or "upon her", or "with her", with the person he marries. The Syriac and Persic versions leave out the phrase, "against her".
John Wesley
10:11 All polygamy is here totally condemned.
10:1210:12: Եւ կին՝ եթէ ելցէ յառնէ իւրմէ՝ եւ եղիցի առն այլո՛ւմ, շնա՛յ։ զե
12 Եւ մի կին եթէ թողնի իր ամուսնուն եւ ուրիշ մարդու կին լինի, շնութիւն արած կը լինի»:
12 Ու կին մը եթէ իր էրիկէն զատուի եւ ուրիշ էրիկ մը առնէ, շնութիւն կ’ընէ»։
Եւ կին եթէ ելցէ յառնէ իւրմէ եւ եղիցի առն այլում, շնայ:

10:12: Եւ կին՝ եթէ ելցէ յառնէ իւրմէ՝ եւ եղիցի առն այլո՛ւմ, շնա՛յ։ զե
12 Եւ մի կին եթէ թողնի իր ամուսնուն եւ ուրիշ մարդու կին լինի, շնութիւն արած կը լինի»:
12 Ու կին մը եթէ իր էրիկէն զատուի եւ ուրիշ էրիկ մը առնէ, շնութիւն կ’ընէ»։
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10:1212: и если жена разведется с мужем своим и выйдет за другого, прелюбодействует.
10:12  καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται.
10:12. καὶ (And) ἐὰν (if-ever) αὐτὴ (it) ἀπολύσασα (having-loosed-off) τὸν (to-the-one) ἄνδρα (to-a-man) αὐτῆς (of-it,"γαμήσῃ (it-might-have-married-unto) ἄλλον (to-other," μοιχᾶται . ( it-adultereth-unto )
10:12. et si uxor dimiserit virum suum et alii nupserit moechaturAnd if the wife shall put away her husband and be married to another, she committeth adultery.
12. and if she herself shall put away her husband, and marry another, she committeth adultery.
And if a woman shall put away her husband, and be married to another, she committeth adultery:

12: и если жена разведется с мужем своим и выйдет за другого, прелюбодействует.
10:12  καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται.
10:12. et si uxor dimiserit virum suum et alii nupserit moechatur
And if the wife shall put away her husband and be married to another, she committeth adultery.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:12: And if a woman shall put away her husband - From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that the husband had of divorcing his wife; and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the permission all on one side, it would be unjust and oppressive; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure. Among the Jews there are several instances of the women having taken other men, even during the life of their own husbands. Nor do we find any law by which they were punished. Divorce never should be permitted but on this ground - "The parties are miserable together, and they are both perfectly willing to be separated." Then, if every thing else be proper, let them go different ways, that they may not ruin both themselves and their hapless offspring.
Albert Barnes: Notes on the Bible - 1834
10:12
And if a woman shall put away her husband - It would seem, from this, that a woman, among the Jews, had the power of separating herself from her husband, yet this right is not given her by the law of Moses. There is not, however, any positive evidence that females often claimed or exercised this right. Cases had occurred, indeed, in which it had been done. The wife of Herod had rejected her former husband and married Herod. And though instances of this kind "might" have been attempted to be defended by the example of Pagans, yet our Saviour was desirous of showing them that it did not free them from the charge of adultery. The apostles were going forth to teach Pagan nations, and it was proper for Christ to teach them how to act in such cases, and to show them that they were cases of real adultery.
John Gill
10:12 And if a woman shall put away her husband,.... Not that there was the same law, or the same sufferance by the law of Moses, for a woman to put away her husband, as for the husband to put away the wife; nor was it practised among the Jews, unless it came to be in use about this time, in their declining state, having taken it from the Gentiles; of whom they say (s), that
"they divorce one another: says R. Jochanan, , "his wife divorces him", and gives him the dowry.''
So Salome, the sister of Herod the Great, sent a bill of divorce to her husband Costobarus; and in this she was followed by Herodias, the daughter of Aristobulus, as Josephus (t) relates; and which his own wife also did. And by such examples the practice might prevail among the Jews: and we have a story told (u) us of a holy man, and a holy yeoman, who were married, and had no children, , "and they divorced one another"; and the one went and married a wicked woman, and she made him wicked; and the other went and married a wicked man, and she made him righteous but I do not find that this practice was approved, or established by any rule, or canon. They allow (w) indeed a woman to write her husband's divorce of her, with proper witnesses; and they also oblige one, that was espoused in her minority, and refuses her husband, when adult, to write a bill of refusal; the form of that, and the rules about it, take as follow (x):
"they do not allow one to marry a minor; he that marries a minor that is fatherless, and she is not pleased with her husband, lo! she may refuse, and go away, and she has no need of a divorce from him, because the espousals of a minor are not perfect espousals, as we have explained: and so a minor, whom her father marries, and she becomes a widow, or is divorced whilst she is a minor, lo! she is as one fatherless, in, her father's life time; and if she marries whilst she is a minor, she may refuse--how does she refuse? she says before two witnesses, I do not like such an one my husband; or I do not like the espousals with which my father, or my brother, espoused me; and such like words.--The two, before whom the minor refuses, write for her; on such a day, such an one, the daughter of such an one, refused, before us, such an one her husband; and they seal, and give it to her: and this is the body, or substance of a bill of refusal--in such a week, on such a day of the month, in such a year, such an one, the daughter of such an one, refused before us, and said, that my mother, or my brother, forced me, and married me, or espoused me, and I, a minor, to such an one, the son of such an one; and now I reveal my mind before you, that I do not like him, and I will not abide with him: and we have searched such an one; and this is manifest to us, that she is yet a minor, and we have written, and sealed, and have given this to her, for her justification, and a clear proof;''
"Such an one, the son of such an one, witness. Such an one, the son of such an one, witness.''
And such a writing was called, , "a bill of refusal", and sometimes , "letters of refusal" (y), but a bill of divorcement given by a married woman to her husband, I have not met with. Justin Martyr speaks (z) of a Christian woman that, "gave a bill of divorce" to her husband: such things, therefore, have been done, and might be done in Christ's time, to which he refers; and concerning which he says, that if a woman do so,
and be married to another, she committeth adultery; with the man she marries, and against, and to the injury of her former husband, unjustly left by her.
(s) Bereshit Rabba, sect. 18. fol. 15. 3. (t) Antiqu. l. 15. c. 11. & 18. 7. (u) Bercshit Rabba, sect. 17. fol. 14. 4. (w) Misn. Edict. c, 2. sect. 3. (x) Maimon. Hilch. Gerushim, c. 11. sect. 1, 8, 9, 11. (y) Misn. Bava Metzta, c. 1. sect. 8. (z) Apolog. 1. p 42. Yid. Euscb. Eccl. Hist. l. 4. c. 17.
10:1310:13: Եւ մատուցանէին առ նա մանկտի՝ զի ձե՛ռն դիցէ նոցա. իսկ աշակերտքն՝ սաստէի՛ն այնոցիկ որ մատուցանէինն[769]։ [769] Ոմանք. Ձեռն դիցէ ՚ի վերայ նոցա։
13 Եւ նրան մանուկներ էին բերում, որպէսզի ձեռքը դնի նրանց վրայ: Իսկ աշակերտները յանդիմանում էին նրանց, ովքեր բերում էին
13 Մանր տղաք բերին իրեն. որպէս զի անոնց դպչի, բայց աշակերտները կը յանդիմանէին բերողները։
Եւ մատուցանէին առ նա մանկտի, զի ձեռն դիցէ նոցա. իսկ աշակերտքն սաստէին այնոցիկ որ մատուցանէինն:

10:13: Եւ մատուցանէին առ նա մանկտի՝ զի ձե՛ռն դիցէ նոցա. իսկ աշակերտքն՝ սաստէի՛ն այնոցիկ որ մատուցանէինն[769]։
[769] Ոմանք. Ձեռն դիցէ ՚ի վերայ նոցա։
13 Եւ նրան մանուկներ էին բերում, որպէսզի ձեռքը դնի նրանց վրայ: Իսկ աշակերտները յանդիմանում էին նրանց, ովքեր բերում էին
13 Մանր տղաք բերին իրեն. որպէս զի անոնց դպչի, բայց աշակերտները կը յանդիմանէին բերողները։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: Приносили к Нему детей, чтобы Он прикоснулся к ним; ученики же не допускали приносящих.
10:13  καὶ προσέφερον αὐτῶ παιδία ἵνα αὐτῶν ἅψηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.
10:13. Καὶ (And) προσέφερον (they-were-bearing-toward) αὐτῷ (unto-it) παιδία (to-childlets) ἵνα (so) αὐτῶν (of-them) ἅψηται : ( it-might-have-fastened ) οἱ (the-ones) δὲ (moreover) μαθηταὶ (learners) ἐπετίμησαν (they-upon-valuated-unto) αὐτοῖς. (unto-them)
10:13. et offerebant illi parvulos ut tangeret illos discipuli autem comminabantur offerentibusAnd they brought to him young children, that he might touch them. And the disciples rebuked them that brought them.
13. And they brought unto him little children, that he should touch them: and the disciples rebuked them.
And they brought young children to him, that he should touch them: and [his] disciples rebuked those that brought:

13: Приносили к Нему детей, чтобы Он прикоснулся к ним; ученики же не допускали приносящих.
10:13  καὶ προσέφερον αὐτῶ παιδία ἵνα αὐτῶν ἅψηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.
10:13. et offerebant illi parvulos ut tangeret illos discipuli autem comminabantur offerentibus
And they brought to him young children, that he might touch them. And the disciples rebuked them that brought them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: (См. Мф XIII, 15). Ев. Марк говорит, что детей ко Христу "приносили". Это указывает, что под детьми он разумеет младенцев в самом раннем возрасте. От "прикосновения" ко Христу дети, по верованию приносивших их, должны были получить здоровье (ср. I, 41; III, 10). - Вознегодовал Христос на учеников ввиду их непонимания того, что и дети не должны быть исключаемы из числа членов Царствия Божия. - Кто не примет Царствия Божия как дитя, т.е. кто не примет сейчас проповеди о грядущем Царстве с детскою доверчивостью, кто не уверует всем сердцем во Христа. - Тот не войдет в него, т.е. в будущее славное Царство Божие, которое откроется в конце времени. - И обнял их. Правильнее: Он брал их на руки, возлагал на других Свои руки и благословлял их. - Это место справедливо издревле признавалось основным пунктом в доказательствах, какие приводились в пользу обычая крестить и младенцев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them.

It is looked upon as the indication of a kind and tender disposition to take notice of little children, and this was remarkable in our Lord Jesus, which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have,

I. Little children brought to Christ, v. 13. Their parents, or whoever they were that had the nursing of them, brought them to him, that he should touch them, in token of his commanding and conferring a blessing on them. It doth not appear that they needed any bodily cure, nor were they capable of being taught: but it seems, 1. That they had the care of them were mostly concerned about their souls, their better part, which ought to be the principal care of all parents for their children; for that is the principal part, and it is well with them, it if be well with their souls. 2. They believed that Christ's blessing would do their souls good; and therefore to him they brought them, that he might touch them, knowing that he could reach their hearts, when nothing their parents could say to them, or do for them, would reach them. We may present our children to Christ, now that he is in heaven, for from thence he can reach them with his blessing, and therein we may act faith upon the fulness and extent of his grace, the kind intimations he hath always given of favour to the seed of the faithful, the tenour of the covenant with Abraham, and the promise to us and to our children, especially that great promise of pouring his Spirit upon our seed, and his blessing upon our offspring, Isa. xliv. 3.

II. The discouragement which the disciples gave to the bringing of children to Christ; They rebuked them that brought them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones.

III. The encouragement Christ gave to it. 1. He took it very ill that his disciples should keep them off; When he saw it, he was much displeased, v. 14. "What do you mean? Will you hinder me from doing good, from doing good to the rising generation, to the lambs of the flock?" Christ is very angry with his own disciples, if they discountenance any in coming to him themselves, or in bringing their children to him. 2. He ordered that they should be brought to him, and nothing said or done to hinder them; suffer little children, as soon as they are capable, to come to me, to offer up their supplications to me, and to receive instructions from me. Little children are welcome betimes to the throne of grace with their Hosannas. 3. He owned them as members of his church, as they had been of the Jewish church. He came to set up the kingdom of God among men, and took this occasion to declare that that kingdom admitted little children to be the subjects of it, and gave them a title to the privileges of subjects. Nay, the kingdom of God is to be kept up by such: they must be taken in when they are little children, that they may be secured for hereafter, to bear up the name of Christ. 4. That there must be something of the temper and disposition of little children found in all that Christ will own and bless. We must receive the kingdom of God as little children (v. 15); that is, we must stand affected to Christ and his grace as little children do to their parents, nurses, and teachers. We must be inquisitive, as children, must learn as children (that is the learning age), and in learning must believe, Oportet discentem credere--A learner must believe. The mind of a child is white paper (tabula rasa--a mere blank), you may write upon it what you will; such must our minds be to the pen of the blessed Spirit. Children are under government; so must we be. Lord, what wilt thou have me to do? We must receive the kingdom of God as the child Samuel did, Speak, Lord, for thy servant heareth. Little children depend upon their parents' wisdom and care, are carried in their arms, go where they send them, and take what they provide for them; and thus must we receive the kingdom of God, with a humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness, for tuition, provision, and a portion. 5. He received the children, and gave them what was desired (v. 16); He took them up in his arms, in token of his affectionate concern for them; put his hands upon them, as was desired, and blessed them. She how he out-did the desires of these parents; they begged he would touch them, but he did more. (1.) He took them in his arms. Now the scripture was fulfilled (Isa. xl. 11), He shall gather the lambs in his arms, and carry them in his bosom. Time was, when Christ himself was taken up in old Simeon's arms, Luke ii. 28. And now he took up these children, not complaining of the burthen (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as a nursing father bears the sucking child, Num. xi. 12), but pleased with it. If we in a right manner bring our children to Christ, he will take them up, not only in the arms of his power and providence, but in the arms of his pity and grace (as Ezek. xvi. 8); underneath them are the everlasting arms. (2.) He put his hands upon them, denoting the bestowing of his Spirit upon them (for that is the hand of the Lord), and his setting them apart for himself. (3.) He blessed them with the spiritual blessings he came to give. Our children are happy, if they have but the Mediator's blessing for their portion. It is true, we do not read that he baptized these children, baptism was not fully settled as the door of admission into the church until after Christ's resurrection; but he asserted their visible church-membership, and by another sign bestowed those blessings upon them, which are now appointed to be conveyed and conferred by baptism, the seal of the promise, which is to us and to our children.
Adam Clarke: Commentary on the Bible - 1831
10:13: And they brought young children - See on Mat 19:13-15 (note).
Albert Barnes: Notes on the Bible - 1834
10:13: See the notes at Mat 19:13-15.

10:13
Should touch them - That is, should lay his hands on them, and pray for them, and bless them. Compare Mat 19:13. It was common to lay the hands on the head of a person for whom a blessing was asked. See the case of Jacob, Gen 48:14.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: they: Mat 19:13-15; Luk 18:15, Luk 18:16
disciples: Mar 10:48, Mar 9:38; Exo 10:9-11; Deu 31:12, Deu 31:13; Joe 2:16
Geneva 1599
10:13 (2) And they brought young children to him, that he should touch them: and [his] disciples rebuked those that brought [them].
(2) God in his goodness is concerned not only for the parents, but the children as well: and therefore he blesses them. (Ed.)
John Gill
10:13 And they brought young children to him,.... The parents, or friends, or nurses of the children in those parts, having heard of the fame of Jesus; and having entertained an high opinion of him, as a great prophet, and a holy, good man, brought their children in their arms, or hands,
that he should touch them; as he did when he healed diseased persons, as these might be, though not expressed:
and his disciples rebuked those that brought them; See Gill on Mt 19:13.
John Wesley
10:13 Mt 19:13.
10:1410:14: Իբրեւ ետես Յիսուս, բարկացեալ սաստեա՛ց նոցա եւ ասէ. Թո՛յլ տուք մանկտւոյդ գա՛լ առ իս, եւ մի՛ արգելուք զդոսա. զի այդպիսեա՛ցդ է արքայութիւն Աստուծոյ[770]։ [770] Ոմանք. Թոյլ տուք մանկտւոյն։
14 Երբ Յիսուս այս տեսաւ, բարկանալով սաստեց նրանց[17] եւ ասաց. «Թո՛յլ տուէք այդ մանուկներին գալ ինձ մօտ եւ արգելք մի՛ եղէք նրանց, որովհետեւ Աստծու արքայութիւնը այդպիսիներինն է [17] 17. Յուն. լաւ բն. չունեն սաստեց նրանց բառերը:
14 Յիսուս երբ տեսաւ, սրդողելով անոնց ըսաւ. «Թող տուէք այդ մանր տղոցը, որ ինծի գան եւ մի՛ արգիլէք ատոնք, վասն զի Աստուծոյ թագաւորութիւնը այդպիսիներունն է։
Իբրեւ ետես Յիսուս, բարկացեալ սաստեաց նոցա եւ ասէ. Թոյլ տուք մանկտւոյդ գալ առ իս, եւ մի՛ արգելուք զդոսա. զի այդպիսեացդ է արքայութիւն Աստուծոյ:

10:14: Իբրեւ ետես Յիսուս, բարկացեալ սաստեա՛ց նոցա եւ ասէ. Թո՛յլ տուք մանկտւոյդ գա՛լ առ իս, եւ մի՛ արգելուք զդոսա. զի այդպիսեա՛ցդ է արքայութիւն Աստուծոյ[770]։
[770] Ոմանք. Թոյլ տուք մանկտւոյն։
14 Երբ Յիսուս այս տեսաւ, բարկանալով սաստեց նրանց[17] եւ ասաց. «Թո՛յլ տուէք այդ մանուկներին գալ ինձ մօտ եւ արգելք մի՛ եղէք նրանց, որովհետեւ Աստծու արքայութիւնը այդպիսիներինն է
[17] 17. Յուն. լաւ բն. չունեն սաստեց նրանց բառերը:
14 Յիսուս երբ տեսաւ, սրդողելով անոնց ըսաւ. «Թող տուէք այդ մանր տղոցը, որ ինծի գան եւ մի՛ արգիլէք ատոնք, վասն զի Աստուծոյ թագաւորութիւնը այդպիսիներունն է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Увидев [то], Иисус вознегодовал и сказал им: пустите детей приходить ко Мне и не препятствуйте им, ибо таковых есть Царствие Божие.
10:14  ἰδὼν δὲ ὁ ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς, ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
10:14. ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἠγανάκτησεν (it-excess-vexed-unto) καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἄφετε (Ye-should-have-had-sent-off) τὰ (to-the-ones) παιδία (to-childlets) ἔρχεσθαι ( to-come ) πρός (toward) με, (to-me,"μὴ (lest) κωλύετε (ye-should-prevent) αὐτά, (to-them) τῶν (of-the-ones) γὰρ (therefore) τοιούτων (of-the-ones-unto-the-ones-these) ἐστὶν (it-be) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
10:14. quos cum videret Iesus indigne tulit et ait illis sinite parvulos venire ad me et ne prohibueritis eos talium est enim regnum DeiWhom when Jesus saw, he was much displeased and saith to them: Suffer the little children to come unto me and forbid them not: for of such is the kingdom of God.
14. But when Jesus saw it, he was moved with indignation, and said unto them, Suffer the little children to come unto me; forbid them not: for of such is the kingdom of God.
But when Jesus saw [it], he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God:

14: Увидев [то], Иисус вознегодовал и сказал им: пустите детей приходить ко Мне и не препятствуйте им, ибо таковых есть Царствие Божие.
10:14  ἰδὼν δὲ ὁ ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς, ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
10:14. quos cum videret Iesus indigne tulit et ait illis sinite parvulos venire ad me et ne prohibueritis eos talium est enim regnum Dei
Whom when Jesus saw, he was much displeased and saith to them: Suffer the little children to come unto me and forbid them not: for of such is the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:14
Saw it - Saw the conduct of his disciples.
Was much displeased - Because, first, it was a pleasure to Him to receive and bless little children; and, secondly, they were doing what they were not commanded to do - interfering in a case where it was evidently improper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: he was: Mar 3:5, Mar 8:33; Luk 9:54-56; Eph 4:26
Suffer: Gen 17:7, Gen 17:10-14; Num 14:31; Deu 4:37, Deu 29:11, Deu 29:12; Sa1 1:11, Sa1 1:22, Sa1 1:27, Sa1 1:28; Psa 78:4, Psa 115:14, Psa 115:15; Isa 65:23; Jer 32:39, Jer 32:40; Luk 18:15, Luk 18:16; Act 2:39; Act 3:25; Rom 11:16, Rom 11:28; Co1 7:14; Ti2 1:5, Ti2 3:15
for: Psa 131:1, Psa 131:2; Mat 18:4, Mat 18:10, Mat 19:14; Co1 14:20; Pe1 2:2; Rev 14:5
John Gill
10:14 But when Jesus saw it,.... Observed that his disciples reproved those that brought their children to, him,
he was much displeased; with his disciples, who took too much upon them; for they ought first, to have known their master's will; whether it was his pleasure to grant the favour desired for these children, and not to have forbid them of themselves:
and said unto them; the disciples, as the Persic version reads:
suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God; or "of them who" are, , "as these", as the Syriac version, renders the words; or, as the Arabic, who "are like to these"; and the Persic, who are "like to these little children"; in innocence and humility; See Gill on Mt 19:14.
John Wesley
10:14 Jesus seeing it was much displeased - At their blaming those who were not blame worthy: and endeavouring to hinder the children from receiving a blessing. Of such is the kingdom of God - The members of the kingdom which I am come to set up in the world are such as these, as well as grown persons, of a child - like temper.
10:1510:15: Ամէն ասե՛մ ձեզ. Որ ո՛չ ընկալցի զարքայութիւն Աստուծոյ իբրեւ զմանուկ, ո՛չ մտցէ ՚ի նա։
15 Ճշմարիտ եմ ասում ձեզ, ով Աստծու արքայութիւնը չընդունի որպէս մանուկ, նրա մէջ չի մտնելու»
15 Ճշմարիտ կ’ըսեմ ձեզի, ով որ Աստուծոյ թագաւորութիւնը պզտիկ տղու մը պէս չընդունի, բնաւ պիտի չմտնէ անոր մէջ»։
Ամէն ասեմ ձեզ. Որ ոչ ընկալցի զարքայութիւն Աստուծոյ իբրեւ զմանուկ` ոչ մտցէ ի նա:

10:15: Ամէն ասե՛մ ձեզ. Որ ո՛չ ընկալցի զարքայութիւն Աստուծոյ իբրեւ զմանուկ, ո՛չ մտցէ ՚ի նա։
15 Ճշմարիտ եմ ասում ձեզ, ով Աստծու արքայութիւնը չընդունի որպէս մանուկ, նրա մէջ չի մտնելու»
15 Ճշմարիտ կ’ըսեմ ձեզի, ով որ Աստուծոյ թագաւորութիւնը պզտիկ տղու մը պէս չընդունի, բնաւ պիտի չմտնէ անոր մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: Истинно говорю вам: кто не примет Царствия Божия, как дитя, тот не войдет в него.
10:15  ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
10:15. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ὃς (which) ἂν (ever) μὴ (lest) δέξηται ( it-might-have-received ) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὡς (as) παιδίον, (a-childlet,"οὐ (not) μὴ (lest) εἰσέλθῃ (it-might-have-had-came-into) εἰς (into) αὐτήν. (to-it)
10:15. amen dico vobis quisque non receperit regnum Dei velut parvulus non intrabit in illudAmen I say to you, whosoever shall not receive the kingdom of God as a little child shall not enter into it.
15. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein:

15: Истинно говорю вам: кто не примет Царствия Божия, как дитя, тот не войдет в него.
10:15  ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
10:15. amen dico vobis quisque non receperit regnum Dei velut parvulus non intrabit in illud
Amen I say to you, whosoever shall not receive the kingdom of God as a little child shall not enter into it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:15
Whosoever shall not receive - Whosoever shall not manifest the spirit of a little child.
The kingdom, of God - The gospel. The new dispensation by the Messiah, "or the reign of God through a Mediator." See the notes at Mat 3:2.
As a little child - With the temper and spirit of a child - teachable, mild, humble, and free from prejudice and obstinacy.
Shall not enter therein - Shall not be a Christian; shall not be a "real" member of the family of Christ on earth. though he may be a "professor," and shall never enter heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Mat 18:3; Luk 18:17; Joh 3:3-6
Geneva 1599
10:15 Verily I say unto you, Whosoever shall not receive the kingdom of God (3) as a little child, he shall not enter therein.
(3) In our malice we must become as children if we will enter into the kingdom of heaven.
John Gill
10:15 Verily I say, unto you,.... A form of speech used when our Lord was about to asseverate a thing, and assert something of moment and importance, and which he would have attended to.
Whosoever shall not receive the kingdom of God; the Gospel, and the mysteries of it:
as a little child; laying aside all pride and prejudice, attending thereunto with humility and meekness:
he shall not enter therein; he shall attain to no true spiritual knowledge of the Gospel; nor should he be admitted into a Gospel church state, and to the ordinances of it.
John Wesley
10:15 Whosoever shall not receive the kingdom of God as a little child - As totally disclaiming all worthiness and fitness, as if he were but a week old.
10:1610:16: Եւ առեալ զնոսա ՚ի գիրկս ձե՛ռն եդ ՚ի վերայ՝ եւ օրհնեաց զնոսա։
16 Եւ նա վերցնելով նրանց իր գիրկը՝ նրանց վրայ ձեռքը դրեց եւ օրհնեց նրանց:
16 Եւ զանոնք գիրկը առաւ, անոնց վրայ ձեռք դրաւ ու օրհնեց զանոնք։
Եւ առեալ զնոսա ի գիրկս` ձեռն եդ ի վերայ եւ օրհնեաց զնոսա:

10:16: Եւ առեալ զնոսա ՚ի գիրկս ձե՛ռն եդ ՚ի վերայ՝ եւ օրհնեաց զնոսա։
16 Եւ նա վերցնելով նրանց իր գիրկը՝ նրանց վրայ ձեռքը դրեց եւ օրհնեց նրանց:
16 Եւ զանոնք գիրկը առաւ, անոնց վրայ ձեռք դրաւ ու օրհնեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: И, обняв их, возложил руки на них и благословил их.
10:16  καὶ ἐναγκαλισάμενος αὐτὰ κατευλόγει τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτά.
10:16. καὶ (And) ἐναγκαλισάμενος ( having-armed-in-to ) αὐτὰ (to-them,"κατευλόγει (it-was-goodly-fortheeing-down-unto) τιθεὶς (placing) τὰς (to-the-ones) χεῖρας (to-hands) ἐπ' (upon) αὐτά. (to-them)
10:16. et conplexans eos et inponens manus super illos benedicebat eosAnd embracing them and laying his hands upon them, he blessed them.
16. And he took them in his arms, and blessed them, laying his hands upon them.
And he took them up in his arms, put [his] hands upon them, and blessed them:

16: И, обняв их, возложил руки на них и благословил их.
10:16  καὶ ἐναγκαλισάμενος αὐτὰ κατευλόγει τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτά.
10:16. et conplexans eos et inponens manus super illos benedicebat eos
And embracing them and laying his hands upon them, he blessed them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: And he took them up in his arms - One of the Itala reads in sinu suo - "in his bosom." Jesus Christ loves little children; and they are objects of his most peculiar care. Who can account for their continual preservation and support, while exposed to so many dangers, but on the ground of a peculiar and extraordinary providence?
And blessed them - Then, though little children, they were capable of receiving Christ's blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism? - whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See on Mat 3:6 (note), and on Mar 16:16 (note).
Albert Barnes: Notes on the Bible - 1834
10:16
Took them up in his arms - These were small children.
Blessed them - Prayed for them, sought a blessing on them, or gave them the assurance of his favor as the Messiah. How happy would it be if all parents thus felt it to be their privilege to present their children to Christ! The question with a parent should be, not whether he ought to present them by prayer, but whether he "may" do it. And so, too, the question respecting infant baptism is not so much whether a parent ought to devote his children to God in this ordinance, as whether he may do it. It is an inestimable privilege to do it; it is not a matter of mere stern and iron-handed duty; and a parent with right feelings will come to God with his children "in every way," and seek his blessing on them in the beginning of their journey of life. Our children are given to us but for a little time. They are in a world of danger, sin, and woe. They are exposed to temptation on every hand,
If God be not their friend, they "have" no friend that can aid them in the day of adversity, or keep them from the snares of the destroyer. If he is their friend they have nothing to fear. The "proper expression, then, of parental feeling," is to come and offer them early to God. A parent should ask only the "privilege" of doing it. He should seek God's favor as the best inheritance of his children; and if a parent may devote his offspring to God - if he may daily seek his blessing on them by prayer - it is all that he should ask. With proper feelings he will rush to the throne of grace, and daily seek the protection and guidance of God for his children amid the temptations and snares of an ungodly world, and implore Him to be their guide when the parent shall be laid in the silent grave. So children who have been devoted to God - who have been the daily objects of a father's prayers and a mother's - tears who have been again and again presented to Jesus in infancy and childhood - are under the most sacred obligations to live to God. They should never forget that a parent sought the favor of God as the chief blessing; and having been offered to "Jesus" by prayer and baptism in their first days on earth, they should make it their great aim to be prepared to meet "him" when he shall come in the clouds of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Gen 48:14-16; Deu 28:3; Isa 40:11; Luk 2:28-34, Luk 24:50, Luk 24:51; Joh 21:15-17
John Gill
10:16 And he took them up in his arms,.... "Upon his arms", the Syriac version says; "he put them into his bosom", according to the Ethiopic; and the Persic renders it, "he took them into his bosom": all which expresses great tenderness towards them, and affection for them:
put his hands upon them, and blessed them. The Ethiopic version transposes these clauses, and puts blessing first, contrary to the natural order of the words, and things; for he first put his hands on the children, according to the custom of the Jews, and then prayed over them, and wished all happiness and prosperity to them; See Gill on Mt 19:15.
10:1710:17: Եւ ընդ ելանելն նորա անտի ՚ի ճանապարհ, ահաւասիկ ոմն մեծատուն՝ ընթացեալ ՚ի ծունր իջանէր, հարցանէ՛ր ցնա՝ եւ ասէր. Վարդապե՛տ բարի՝ զի՞նչ արարից զի զկեանսն յաւիտենականս ժառանգեցից[771]։ [771] Ոմանք. Ահա ոմն մեծա՛՛... զինչ գործեցից զի զկեանս։
17 Երբ նա այնտեղից ճանապարհ ընկաւ, ահա մեծահարուստ մէկը առաջ վազելով ծնկի իջաւ, հարցրեց նրան ու ասաց. «Բարի՛ Վարդապետ, ի՞նչ պէտք է անեմ, որ յաւիտենական կեանքը ժառանգեմ»
17 Երբ անիկա դուրս ելաւ ճամբուն մէջ, ահա մարդ մը վազեց ու անոր առջեւ ծունկի գալով՝ հարցուց անոր ու ըսաւ. «Բարի՛ վարդապետ, ի՞նչ ընեմ որ յաւիտենական կեանքը ժառանգեմ»։
Եւ ընդ ելանելն նորա անտի ի ճանապարհ, ահաւասիկ ոմն մեծատուն ընթացեալ ի ծունր իջանէր, հարցանէր ցնա եւ ասէր. Վարդապետ բարի, զի՞նչ արարից զի զկեանսն յաւիտենականս ժառանգեցից:

10:17: Եւ ընդ ելանելն նորա անտի ՚ի ճանապարհ, ահաւասիկ ոմն մեծատուն՝ ընթացեալ ՚ի ծունր իջանէր, հարցանէ՛ր ցնա՝ եւ ասէր. Վարդապե՛տ բարի՝ զի՞նչ արարից զի զկեանսն յաւիտենականս ժառանգեցից[771]։
[771] Ոմանք. Ահա ոմն մեծա՛՛... զինչ գործեցից զի զկեանս։
17 Երբ նա այնտեղից ճանապարհ ընկաւ, ահա մեծահարուստ մէկը առաջ վազելով ծնկի իջաւ, հարցրեց նրան ու ասաց. «Բարի՛ Վարդապետ, ի՞նչ պէտք է անեմ, որ յաւիտենական կեանքը ժառանգեմ»
17 Երբ անիկա դուրս ելաւ ճամբուն մէջ, ահա մարդ մը վազեց ու անոր առջեւ ծունկի գալով՝ հարցուց անոր ու ըսաւ. «Բարի՛ վարդապետ, ի՞նչ ընեմ որ յաւիտենական կեանքը ժառանգեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Когда выходил Он в путь, подбежал некто, пал пред Ним на колени и спросил Его: Учитель благий! что мне делать, чтобы наследовать жизнь вечную?
10:17  καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν, διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω;
10:17. Καὶ (And) ἐκπορευομένου ( of-traversing-out-of ) αὐτοῦ (of-it) εἰς (into) ὁδὸν (to-a-way,"προσδραμὼν (having-had-circuited-toward,"εἷς (one,"καὶ (and) γονυπετήσας (having-knee-fallen-unto) αὐτὸν (to-it,"ἐπηρώτα (it-was-upon-entreating-unto) αὐτόν (to-it,"Διδάσκαλε (Teaching-speaker) ἀγαθέ, (Good,"τί (to-what-one) ποιήσω (I-might-have-done-unto) ἵνα (so) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) κληρονομήσω; (I-might-have-lot-parceleed-unto?"
10:17. et cum egressus esset in viam procurrens quidam genu flexo ante eum rogabat eum magister bone quid faciam ut vitam aeternam percipiamAnd when he was gone forth into the way, a certain man, running up and kneeling before him, asked him: Good Master, what shall I do that I may receive life everlasting?
17. And as he was going forth into the way, there ran one to him, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life:

17: Когда выходил Он в путь, подбежал некто, пал пред Ним на колени и спросил Его: Учитель благий! что мне делать, чтобы наследовать жизнь вечную?
10:17  καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν, διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω;
10:17. et cum egressus esset in viam procurrens quidam genu flexo ante eum rogabat eum magister bone quid faciam ut vitam aeternam percipiam
And when he was gone forth into the way, a certain man, running up and kneeling before him, asked him: Good Master, what shall I do that I may receive life everlasting?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-27: (См. Мф XIX, 16-26). Ев. Марк в этом отделе восполняет рассказ ев. Матфея. Он сообщает, что некто (у Матфея - "юноша") подбежал ко Христу и пал пред Ним на колени, свидетельствуя этим о своем искреннем желании узнать от Христа всю правду по занимавшему его вопросу и о своем доверии ко Христу. - Не обижай. Это выражение, по всей вероятности, представляет в кратком виде содержание 10-й заповеди, где речь идет о разных обидах, причиняемых людьми своим ближним. - Воззрев на него, полюбил его. Христу угодна была жажда, с какою юноша стремился к достижению истины, его стремление заглянуть в глубину закона, не ограничиваясь его внешним, буквальным исполнением. - Одного тебе недостает. Чего же? Под этим "единым" нельзя понимать то, что перечисляет Христос далее: продажу имения, раздачу нищим и последование за Христом, потому что это уже не одно, а три дела. По контексту речи, лучше всего здесь видеть обозначение покаяния или обращения, подобно дитяти, ко Христу. - Взяв крест - ср. VIII, 34. Впрочем, в лучших кодексах этого выражения нет. - Как трудно надеющимся на богатство... В лучших кодексах слов "надеющимся на богатство" - не имеется (Тишенд. 8-ое изд. ). Господь говорит, что доступ в Царство Небесное труден вообще.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31 But many that are first shall be last; and the last first.

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Matt. xix. 20, 22), and a ruler (Luke xviii. 18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising.

1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity.

2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Cant. viii. 1.

3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him.

4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Ps. iv. 6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum--chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Eccl. ii. 3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design--to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luke x. 25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at.

5. Christ encouraged this address, (1.) By assisting his faith, v. 18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zech. xiv. 9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (v. 19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Me apostereses--that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other.

6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (v. 20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom. vii. 9, 14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. 1 Cor. iv. 4.

7. Christ had a kindness for him; Jesus, beholding him, loved him, v. 21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward.

II. Here is a sorrowful parting between Christ and this young man.

1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Acts iv. 34, 35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown?

2. Upon this he flew off (v. 22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Matt. vi. 24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God.

III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things.

1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good.

(1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! v. 23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, v. 24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job xxxi. 24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, v. 25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen. xxiv. 11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth.

(2.) This truth was very surprising to the disciples; They were astonished at his words, v. 24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven.

(3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (v. 27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do.

2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, v. 28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either for sake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, 1 Cor. xv. 10. Then the first were last, and the last first.
Adam Clarke: Commentary on the Bible - 1831
10:17: There came one running - See the case of this rich young man largely explained on Mat 19:16 (note), etc.
Albert Barnes: Notes on the Bible - 1834
10:17: See this passage illustrated in the notes at Mat 19:16-30.

10:17
Gone forth - From the place where he had been teaching.
Into the way - Into the road or path on his journey.
Running - Thus showing the intensity with which he desired to know the way of life. Zeal to know the way to be saved is proper, nor is it possible that it should be too intense if well directed. Nothing else is so important, and nothing demands, therefore, so much effort and haste.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: when: Mat 19:16-30; Luk 18:18-30
running: Mar 9:25; Mat 28:8; Joh 20:2-4
kneeled: Mar 1:40; Dan 6:10; Mat 17:14
Good: Mar 12:14; Joh 3:2
what: Joh 6:28; Act 2:37, Act 9:6, Act 16:30; Rom 10:2-4
eternal: Joh 5:39, Joh 6:27, Joh 6:40; Rom 2:7, Rom 6:23; Jo1 2:25
Geneva 1599
10:17 (4) And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
(4) Two things are to be greatly avoided by those who earnestly seek eternal life: the first is an opinion of their merits or deservings, which is not only understood, but condemned by the due consideration of the law: and the second is the love of riches, which turns aside many from that race in which they ran with a good courage.
John Gill
10:17 And when he was gone forth into the way,.... For when he had blessed the children he departed from the coasts of Judea, on the further side of Jordan, and steered his course towards Jerusalem, Mk 10:32, and as he was on the road thitherwards,
there came one running; a young man, a ruler among the Jews, and very rich, a person of great dignity, and large substance; he hearing that Christ was going from those parts, ran in great haste to him, to have some conversation with him, before he was entirely gone;
and kneeled to him; as a token of great respect and civility: some versions, as the Persic and Ethiopic, render it, "and worshipped him"; which must be understood not in a religious, but in a civil way: the words might be literally rendered, "and kneeled him"; and Dr. Lightfoot suspects, that more is meant than bending his knees to Christ; that he also might take hold of the knees of Christ, and kiss them, as was usual with the Jewish Rabbins, and which he illustrates by several instances:
and asked him, good master, what shall I do that I may inherit eternal life? This man, though a young man, and also a rich man, was thoughtful of the world to come, and the life of it: he believed there was an eternal life after this state of things, and so was no Sadducee; but he had wrong notions about the way and manner of attaining it: he thought it was to be had by the works of the law, which shows him to be a Pharisee; whereas eternal life is the gift of God, through the Messiah, the person he now applied to, and who had the words of eternal life; and to a more proper person he could not have put the question, he being himself the way, the truth, and the life, or the true way to eternal life: and had he attended to his own words, which suggest, that eternal life is an inheritance, he might have learned, that it is not to be acquired by the industry and works of men; but, that it is the bequest of our heavenly Father to his children, and comes by will, by promise, and as a free gift; so that it is not of the law; nor are they that are of the law heirs of it, Rom 4:14; See Gill on Mt 19:16.
John Wesley
10:17 Mt 19:16; Lk 18:18.
10:1810:18: Եւ Յիսուս՝ ասէ ցնա. Զի՞ ասես զիս բարի. չի՛ք ոք բարի՝ բայց մի Աստուած Հայր[772]։ [772] Սակաւ օրինակք յաւելուն համաձայն մերումս. Մի Աստուած Հայր։
18 Եւ Յիսուս նրան ասաց. «Ինչո՞ւ ես ինձ բարի կոչում. բարի չէ ոչ ոք, այլ միայն՝ Աստուած
18 Յիսուս ըսաւ անոր. «Ինչո՞ւ զիս բարի կ’անուանես։ Մէկէն զատ բարի չկայ, որ է Աստուած։
Եւ Յիսուս ասէ ցնա. Զի՞ ասես զիս բարի. չիք ոք բարի բայց մի Աստուած:

10:18: Եւ Յիսուս՝ ասէ ցնա. Զի՞ ասես զիս բարի. չի՛ք ոք բարի՝ բայց մի Աստուած Հայր[772]։
[772] Սակաւ օրինակք յաւելուն համաձայն մերումս. Մի Աստուած Հայր։
18 Եւ Յիսուս նրան ասաց. «Ինչո՞ւ ես ինձ բարի կոչում. բարի չէ ոչ ոք, այլ միայն՝ Աստուած
18 Յիսուս ըսաւ անոր. «Ինչո՞ւ զիս բարի կ’անուանես։ Մէկէն զատ բարի չկայ, որ է Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Иисус сказал ему: что ты называешь Меня благим? Никто не благ, как только один Бог.
10:18  ὁ δὲ ἰησοῦς εἶπεν αὐτῶ, τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
10:18. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Τί (To-what-one) με (to-me) λέγεις (thou-forth) ἀγαθόν; (to-good?"οὐδεὶς (Not-moreover-one) ἀγαθὸς (good) εἰ (if) μὴ (lest) εἷς (one,"ὁ (the-one) θεός. (a-Deity)
10:18. Iesus autem dixit ei quid me dicis bonum nemo bonus nisi unus DeusAnd Jesus said to him: Why callest thou me good? None is good but one, that is God.
18. And Jesus said unto him, Why callest thou me good? none is good save one, God.
And Jesus said unto him, Why callest thou me good? [there is] none good but one, [that is], God:

18: Иисус сказал ему: что ты называешь Меня благим? Никто не благ, как только один Бог.
10:18  ὁ δὲ ἰησοῦς εἶπεν αὐτῶ, τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
10:18. Iesus autem dixit ei quid me dicis bonum nemo bonus nisi unus Deus
And Jesus said to him: Why callest thou me good? None is good but one, that is God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Why: Mat 19:17; Luk 18:19; Joh 5:41-44; Rom 3:12
that is: Sa1 2:2; Psa 36:7, Psa 36:8, Psa 86:5, Psa 119:68; Jam 1:17; Jo1 4:8, Jo1 4:16
John Gill
10:18 And Jesus said unto him,.... The same as in Mat_. 19:17, See Gill on Mt 19:17.
Why callest thou me good? This is said, not as denying that he was good, or as being angry with him for calling him so, but in order to lead this young man to a true knowledge of him, and his goodness, and even of his proper deity:
there is none good, but one, that is, God; some render it, "but one God", as the Vulgate Latin, Syriac, and Arabic versions; and so the words are a proof of the unity of the divine being, and agree with Deut 6:4, but are not to be understood to the exclusion of the Son and Spirit, who, with the Father, are the one God: nor do these words at all militate against the deity of Christ, or prove that he is not God, as the Jew objects (a); seeing this is not to be understood of the person of the Father, in opposition to the Son and Spirit, who are equally good: nor does Christ, in these words, deny himself to be God, but rather tacitly suggests it; since he is good in the same sense in which God is good: in Matthew it is added, "but if thou wilt enter into life, keep the commandments", Mt 19:17, this Christ said not as his sense, that the way to eternal life lies in keeping the commandments of the law; but he speaks in the language of the Pharisees, and of this man; and his view is, to bring him to a sense of the impossibility of obtaining eternal life by these things, as the sequel shows: wherefore the above Jew (b) has no reason to confront the followers of Jesus with this passage, as if it was a concession of his, that it is impossible any should be saved without keeping the commands of the law of Moses.
(a) R. Isaac Chizzuk Emuna, par. 2. c. 19. p. 408. (b) Ib.
10:1910:19: Զպատուիրանս գիտես. Մի՛ շնար. Մի՛ սպանաներ. Մի՛ գողանար. Մի՛ սուտ վկայեր. Պատուեա՛ զհայր քո եւ զմայր։
19 Պատուիրանները գիտես. մի՛ շնանար, մի՛ սպանիր, մի՛ գողանար, սուտ մի՛ վկայիր[18]պատուի՛ր քո հօրն ու մօրը» [18] 18. Յուն. լաւ բն. սուտ մի՛ վկայիր-ից յետոյ ունեն մի՛ զրկիր:
19 Պատուիրանքները գիտես. Շնութիւն մի՛ ըներ, Սպանութիւն մի՛ ըներ, Գողութիւն մի՛ ըներ, Սուտ վկայութիւն մի՛ ըներ, Զրկանք մի՛ ըներ, Քու հայրդ ու մայրդ պատուէ»։
Զպատուիրանս գիտես. Մի՛ շնար, Մի՛ սպանաներ, Մի՛ գողանար, Մի՛ սուտ վկայեր,[55] Պատուեա զհայր քո եւ զմայր:

10:19: Զպատուիրանս գիտես. Մի՛ շնար. Մի՛ սպանաներ. Մի՛ գողանար. Մի՛ սուտ վկայեր. Պատուեա՛ զհայր քո եւ զմայր։
19 Պատուիրանները գիտես. մի՛ շնանար, մի՛ սպանիր, մի՛ գողանար, սուտ մի՛ վկայիր[18]պատուի՛ր քո հօրն ու մօրը»
[18] 18. Յուն. լաւ բն. սուտ մի՛ վկայիր-ից յետոյ ունեն մի՛ զրկիր:
19 Պատուիրանքները գիտես. Շնութիւն մի՛ ըներ, Սպանութիւն մի՛ ըներ, Գողութիւն մի՛ ըներ, Սուտ վկայութիւն մի՛ ըներ, Զրկանք մի՛ ըներ, Քու հայրդ ու մայրդ պատուէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Знаешь заповеди: не прелюбодействуй, не убивай, не кради, не лжесвидетельствуй, не обижай, почитай отца твоего и мать.
10:19  τὰς ἐντολὰς οἶδας· μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
10:19. τὰς (To-the-ones) ἐντολὰς (to-finishings-in) οἶδας (thou-had-come-to-see," Μὴ ( Lest ) φονεύσῃς , ( thou-might-have-slayed-of ," Μὴ ( lest ) μοιχεύσῃς , ( thou-might-have-adultered-of ," Μὴ ( lest ) κλέψῃς , ( thou-might-have-stolen ," Μὴ ( lest ) ψευδομαρτυρήσῃς , ( thou-might-have-false-witnessed-unto ," Μὴ ( lest ) ἀποστερήσῃς, (thou-might-have-stabled-off-unto," Τίμα ( thou-should-valuate-unto ) τὸν ( to-the-one ) πατέρα ( to-a-father ) σου ( of-thee ) καὶ ( and ) τὴν ( to-the-one ) μητέρα . ( to-a-mother )
10:19. praecepta nosti ne adulteres ne occidas ne fureris ne falsum testimonium dixeris ne fraudem feceris honora patrem tuum et matremThou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother.
19. Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour thy father and mother.
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother:

19: Знаешь заповеди: не прелюбодействуй, не убивай, не кради, не лжесвидетельствуй, не обижай, почитай отца твоего и мать.
10:19  τὰς ἐντολὰς οἶδας· μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα.
10:19. praecepta nosti ne adulteres ne occidas ne fureris ne falsum testimonium dixeris ne fraudem feceris honora patrem tuum et matrem
Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:19
Defraud not - Do not take away your neighbor's property by fraud or dishonesty. To "cheat" or "defraud," supposes a covetous desire of a neighbor's property, and is usually attended with "falsehood" or "false witness" against a neighbor in obtaining it. It is thus a violation of the ninth and tenth commandments; and our Saviour very properly, therefore, "condensed the two," and expressed their substance in this - not to defraud. It is, besides, expressly forbidden in Lev 19:13; "Thou shalt not defraud thy neighbor."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: knowest: Mar 12:28-34; Isa 8:20; Mat 5:17-20, Mat 19:17-19; Luk 10:26-28, Luk 18:20; Rom 3:20; Gal 4:21
commit: Exo 20:12-17; Deu 5:16-24; Rom 13:9; Gal 5:14; Jam 2:11
Defraud: Co1 6:7-9; Th1 4:6
Geneva 1599
10:19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, (d) Defraud not, Honour thy father and mother.
(d) Neither by force nor deceit, nor any other means at all.
John Gill
10:19 Thou knowest the commandments,.... Which God gave to Moses on Mount Sinai; these the Jews taught their children; so that this young man might reasonably be thought to know what, and how many they were, though he was ignorant of the extent and spirituality of them;
do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour thy father and mother. In which may be observed, that the strict order in which the commandments stood is not kept; the seventh commandment, "thou shalt not commit adultery", is set before the sixth, "thou shalt not kill"; though the Arabic version places them in their order; and the fifth command, "honour thy father and thy mother", is placed last of all: but a Jew has no reason to object to this, when it is a rule with them, that (c), there is no first nor last in the law; that is, order is not strictly attended to; but sometimes, that which is first is mentioned last, and the last first. There is one precept, "defraud not", wrong no man of his property, either by force or fraud, which none of the other evangelists have. Dr. Hammond, and others, think, that it is an explanation of the tenth command, "thou shalt not covet"; signifying, that a man should be so satisfied with his own condition, as not to desire another's goods, or, by any means, seek to lessen them to enlarge his own. A certain Jew (d) objects against our Lord Jesus, that he did not mention the other precepts in Ex 20:3, by which he seems to mean the precepts of the first table, which respect the unity of God, and his worship, which are of greater moment; to which may be replied, that our Lord does suggest the unity of the Divine Being, and his essential, infinite, and independent goodness, which are the ground and foundation of his fear and worship in the preceding verse; and besides, as Bishop Kidder observes (e), nothing is more common than to put some precepts for the whole; see Mic 6:8; yea, that Jesus may be justified from the Old Testament in this method, as from Ps 15:1, where a question, very like this of the young man, is put; and yet in answer to it we find nothing mentioned but obedience to the second table: to which reply of the learned prelate, may be added, that Christ instances in the commandments of the second table, as being more known, and better understood by this young man; "thou knowest the commandments"; that is, the following ones he mentions: and besides the argument runs strong from the lesser to the greater, which is implied, that if the commands of the second table, which respect the neighbour, are necessary to be observed, then much more those which concern God himself; and if men fail short in keeping the lesser commands, it can hardly be thought they should be perfect in the observance of greater ones; and so consequently, and which is our Lord's drift, eternal life is never to be obtained by the works of the law.
(c) T. Bab. Yesachim, fol. 6. 2. (d) R. Jacob Aben Amram, Porta Verit. num. 1026. Apud Kidder's Demonstr. of the Messiah, par. 3. p. 50. (e) Demonstrat. ib. p. 50, 51.
10:2010:20: Նա՝ պատասխանի ետ՝ եւ ասէ ցնա. Վա՛րդապետ՝ զայդ ամենայն արարի՛ ՚ի մանկութենէ իմմէ, արդ՝ զի՞նչ եւս պակաս իցեմ։
20 Նա պատասխանեց եւ ասաց նրան. «Վարդապե՛տ, այդ բոլորը իմ մանկութիւնից ի վեր արել եմ. արդ, ի՞նչ եմ պակաս թողել»
20 Անիկա պատասխան տուաւ ու ըսաւ անոր. «Վա՛րդապետ, ատոնք ամէնքը մանկութենէս ի վեր պահեր եմ»։
Նա պատասխանի ետ եւ ասէ ցնա. Վարդապետ, զայդ ամենայն արարի ի մանկութենէ իմմէ, [56]արդ զի՞նչ եւս պակաս իցեմ:

10:20: Նա՝ պատասխանի ետ՝ եւ ասէ ցնա. Վա՛րդապետ՝ զայդ ամենայն արարի՛ ՚ի մանկութենէ իմմէ, արդ՝ զի՞նչ եւս պակաս իցեմ։
20 Նա պատասխանեց եւ ասաց նրան. «Վարդապե՛տ, այդ բոլորը իմ մանկութիւնից ի վեր արել եմ. արդ, ի՞նչ եմ պակաս թողել»
20 Անիկա պատասխան տուաւ ու ըսաւ անոր. «Վա՛րդապետ, ատոնք ամէնքը մանկութենէս ի վեր պահեր եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: Он же сказал Ему в ответ: Учитель! всё это сохранил я от юности моей.
10:20  ὁ δὲ ἔφη αὐτῶ, διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου.
10:20. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"ταῦτα (to-the-ones-these) πάντα ( to-all ) ἐφυλαξάμην ( I-guarded ) ἐκ (out) νεότητός (of-a-newness) μου. (of-me)
10:20. et ille respondens ait illi magister omnia haec conservavi a iuventute meaBut he answering, said to him: Master, all these things I have observed from my youth.
20. And he said unto him, Master, all these things have I observed from my youth.
And he answered and said unto him, Master, all these have I observed from my youth:

20: Он же сказал Ему в ответ: Учитель! всё это сохранил я от юности моей.
10:20  ὁ δὲ ἔφη αὐτῶ, διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου.
10:20. et ille respondens ait illi magister omnia haec conservavi a iuventute mea
But he answering, said to him: Master, all these things I have observed from my youth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: Isa 58:2; Eze 5:14, Eze 33:31, Eze 33:32; Mal 3:8; Mat 19:20; Luk 10:29, Luk 18:11, Luk 18:12; Rom 7:9; Phi 3:6; Ti2 3:5
John Gill
10:20 And he answered and, said unto him,.... With a great deal of pertness,
master, all these have I observed from my youth; See Gill on Mt 19:20. In a certain copy, Beza says, it is added, as there, "what lack I yet?" and so in one of Stephens's copies.
John Wesley
10:20 He answering, said to him, Master - He stands reproved now, and drops the epithet good.
10:2110:21: Եւ Յիսուս հայեցեալ ՚ի նա՝ սիրեա՛ց զնա եւ ասէ ցնա. Մի ինչ պակա՛ս է ՚ի քէն, եթէ կամիս կատարեալ լինել, ե՛րթ զոր ինչ ունիս վաճառեա՛՝ եւ տո՛ւր աղքատաց, եւ ունիցիս գանձս յերկինս, եւ ա՛ռ զխաչն՝ եւ ե՛կ զկնի իմ[773]։ [773] Ոմանք. Պակասէ ՚ի քէն։
21 Եւ Յիսուս նրան նայելով՝ սիրեց նրան եւ ասաց. «Քեզ մէ՛կ բան է պակասում. եթէ կամենում ես կատարեալ լինել, գնա վաճառի՛ր ինչ որ ունես ու աղքատների՛ն տուր եւ երկնքում գանձեր կ’ունենաս. եւ վերցրո՛ւ խաչդ եւ արի՛ իմ յետեւից»
21 Յիսուս անոր նայելով՝ սիրեց զանիկա ու ըսաւ անոր. «Մէկ բան պակաս է քեզի. գնա՛, ունեցածդ ծախէ՛, տո՛ւր աղքատներուն ու երկինքը գանձ պիտի ունենաս եւ խաչը վերցուր ու եկուր իմ ետեւէս»։
Եւ Յիսուս հայեցեալ ի նա` սիրեաց զնա, եւ ասէ ցնա. Մի ինչ պակասէ ի քէն. եթէ կամիս կատարեալ լինել, երթ, զոր ինչ ունիս վաճառեա եւ տուր աղքատաց, եւ ունիցիս գանձս յերկինս. եւ առ զխաչն եւ եկ զկնի իմ:

10:21: Եւ Յիսուս հայեցեալ ՚ի նա՝ սիրեա՛ց զնա եւ ասէ ցնա. Մի ինչ պակա՛ս է ՚ի քէն, եթէ կամիս կատարեալ լինել, ե՛րթ զոր ինչ ունիս վաճառեա՛՝ եւ տո՛ւր աղքատաց, եւ ունիցիս գանձս յերկինս, եւ ա՛ռ զխաչն՝ եւ ե՛կ զկնի իմ[773]։
[773] Ոմանք. Պակասէ ՚ի քէն։
21 Եւ Յիսուս նրան նայելով՝ սիրեց նրան եւ ասաց. «Քեզ մէ՛կ բան է պակասում. եթէ կամենում ես կատարեալ լինել, գնա վաճառի՛ր ինչ որ ունես ու աղքատների՛ն տուր եւ երկնքում գանձեր կ’ունենաս. եւ վերցրո՛ւ խաչդ եւ արի՛ իմ յետեւից»
21 Յիսուս անոր նայելով՝ սիրեց զանիկա ու ըսաւ անոր. «Մէկ բան պակաս է քեզի. գնա՛, ունեցածդ ծախէ՛, տո՛ւր աղքատներուն ու երկինքը գանձ պիտի ունենաս եւ խաչը վերցուր ու եկուր իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Иисус, взглянув на него, полюбил его и сказал ему: одного тебе недостает: пойди, всё, что имеешь, продай и раздай нищим, и будешь иметь сокровище на небесах; и приходи, последуй за Мною, взяв крест.
10:21  ὁ δὲ ἰησοῦς ἐμβλέψας αὐτῶ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῶ, ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῶ, καὶ δεῦρο ἀκολούθει μοι.
10:21. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἐμβλέψας (having-viewed-in) αὐτῷ (unto-it,"ἠγάπησεν (it-excessed-off-unto) αὐτὸν (to-it,"καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἕν (One) σε (to-thee) ὑστερεῖ: (it-lattereth-unto) ὕπαγε (thou-should-lead-under," ὅσα ( to-which-a-which ) ἔχεις (thou-hold) πώλησον (thou-should-have-trafficked-unto) καὶ (and) δὸς (thou-should-have-had-given) [τοῖς] "[unto-the-ones]" πτωχοῖς , ( unto-beggared ,"καὶ (and) ἕξεις (thou-shall-hold) θησαυρὸν (to-an-en-placing) ἐν (in) οὐρανῷ, (unto-a-sky,"καὶ (and) δεῦρο (hitherto) ἀκολούθει (thou-should-path-along-unto) μοι. (unto-me)
10:21. Iesus autem intuitus eum dilexit eum et dixit illi unum tibi deest vade quaecumque habes vende et da pauperibus et habebis thesaurum in caelo et veni sequere meAnd Jesus, looking on him, loved him and said to him: One thing is wanting unto thee. Go, sell whatsoever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.
21. And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.
Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me:

21: Иисус, взглянув на него, полюбил его и сказал ему: одного тебе недостает: пойди, всё, что имеешь, продай и раздай нищим, и будешь иметь сокровище на небесах; и приходи, последуй за Мною, взяв крест.
10:21  ὁ δὲ ἰησοῦς ἐμβλέψας αὐτῶ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῶ, ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῶ, καὶ δεῦρο ἀκολούθει μοι.
10:21. Iesus autem intuitus eum dilexit eum et dixit illi unum tibi deest vade quaecumque habes vende et da pauperibus et habebis thesaurum in caelo et veni sequere me
And Jesus, looking on him, loved him and said to him: One thing is wanting unto thee. Go, sell whatsoever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: Then Jesus, beholding him - Looking earnestly, εμβλεψας, or affectionately upon him, loved him, because of his youth, his earnestness, and his sincerity.
One thing thou lackest - What was that? A heart disengaged from the world, and a complete renunciation of it and its concerns, that he might become a proper and successful laborer in the Lord's vineyard. See Mat 19:21. To say that it was something else he lacked, when Christ explains here his own meaning, is to be wise above what is written.
Albert Barnes: Notes on the Bible - 1834
10:21
Jesus beholding him, loved him - What occurred afterward showed that the young man did not love the Saviour, or was not a true disciple; so that this expression denotes simply natural affection, or means that Jesus was pleased with his amiableness, his morality, and his "external" regard for the law of God. At the same time, this was entirely consistent with deep sorrow that he would not give his heart to God, and with deep abhorrence of such a love of the world as to blind the mind to the beauty of true religion, and to lead to the rejection of the Messiah and the destruction of the soul.
One thing thou lackest - When the young man came to Jesus he asked him, "What lack I yet?" Mat 19:20. This "question" Mark has omitted, but he has retained the "answer." The answer means, there is "one thing" yet wanting. Though all that you have said should be "true," yet, to make the system complete, or to show that you "really" are disposed to keep the commands of God, go and sell your property. See whether you love "God" more than you do your "wealth." By doing that you will show that your love of God is supreme; that your obedience is not merely "external" and "formal," but "sincere" and "real;" the thing now "lacking" will be made up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: loved: Gen 34:19; Isa 63:8-10; Luk 19:41; Co2 12:15
One thing: Luk 10:42, Luk 18:22; Jam 2:10; Rev 2:4, Rev 2:14, Rev 2:20
sell: Pro 23:23; Mat 13:44-46, Mat 19:21; Luk 12:33; Act 2:45, Act 4:34-37
treasure: Mat 6:19-21; Luk 16:9; Ti1 6:17-19; Heb 10:34; Pe1 1:4, Pe1 1:5
take: Mar 8:34; Mat 16:24; Luk 9:23; Joh 12:26, Joh 16:33; Rom 8:17, Rom 8:18; Ti2 3:12
John Gill
10:21 Then Jesus, beholding him, loved him,.... Not as God, with that special love, with which he loves his people, who were given him by the Father, are redeemed by his blood, whom he calls by his grace, justifies by his righteousness, forgives their iniquities, and, at last, glorifies: but as man, he had an human affection for him; so far as there was any appearance of moral good in him, it was agreeable to him, who loves righteousness, and hates iniquity; and though the young man betrayed much vanity, pride, and conceit, he did not use him roughly, but kindly, and tenderly; he beheld him, he looked wistly upon him, when he said the above words; which look intimated, that he could not believe he had perfectly, and completely kept all the commandments; however, he did not choose to reproach him with a lie, and charge him with pride and arrogance, but gave him good words, and spoke friendly to him; and, as far as he could, commended him for his diligence in observing the commands: in this sense the word is observed to be used by the Septuagint interpreters, as when it is said of Ahab, 2Chron 18:2, that he "persuaded him" (Jehoshaphat), they render it, "he loved him to go up to Ramoth Gilead": he gave him good words, he spake friendly to him, and by fair speeches prevailed upon him: and so when it said of the Israelites, Ps 78:36; "they did flatter him", (God,) they render it, "they loved him with their mouth"; spoke very well to him, and of him, praised him, and his works, and in this way expressed affection to him, though it was only with their mouths. Moreover, Christ might not only speak kindly to this young man, but he might make use of some external gesture: which showed an human affection to him, and respect for him. Dr, Lightfoot conjectures it might be by kissing his head, which might be conveniently done, as he was now on his knees; and since this was frequently used by the Jewish doctors, as an expression of respect, of which he gives various instances; and more might be added, especially out of the book of Zohar, where we often read of one Rabbi kissing the head or another, or of his pupil. But the sense of this phrase, which pleases me best of all, is what may be collected from the use of it among the "seventy" interpreters, who often render the Hebrew which signifies to "have compassion", or "show pity", by the word here used: so Prov 28:13, "whoso confesseth and forsaketh, shall have mercy", they interpret "shall be loved" and Hos 2:23, "I will have mercy on her that had not obtained mercy", they render "l will love her that was not beloved"; once more, Zech 10:6. "I will bring them again to place them, for I have mercy upon them", they translate , "because I have loved them"; see also Is 60:10 and then, according to this use of the word, the sense is, that Jesus looked upon him when he expressed himself in such a pert manner, and had a compassionate concern for him; he pitied him for his ignorance of the law, in its spirituality and large extent; for his pride and vanity, his conceit of, and glorying in himself: wherefore, in order to mortify him, and abate these swelling thoughts of himself;
he said unto him, one thing thou lackest; before which last clause the Ethiopic version puts this, "if thou wilt be perfect", out of Mt 19:21, see the note there: and the Coptic version, and two of Stephens's copies read it before the following,
go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow me. This young man's reigning sin seems to have been an overweening affection for the things of this world; his riches were his idol, on which his heart was set, and in which he trusted: wherefore he was so far from keeping all the commandments, that he had not kept the first; "thou shalt have no other gods before me": there was more than one thing wanting in him, but Christ takes notice of this as the first; and there was no need to mention any other; this touched him sensibly, and fully tried, and sufficiently exposed the vanity of his boasted perfection. That clause, "take up the cross", is omitted in the Vulgate Latin version, as it is not mentioned by Matthew. The Ethiopic version reads it, "the cross of thy death", and places it before, "come and follow me"; as do also the Syriac and Persic versions; but the Arabic reads it last of all; See Gill on Mt 19:21.
John Wesley
10:21 Jesus looking upon him - And looking into his heart, loved him - Doubtless for the dawnings of good which he saw in him: and said to him - Out of tender love, One thing thou lackest - The love of God, without which all religion is a dead carcass. In order to this, throw away what is to thee the grand hinderance of it. Give up thy great idol, riches. Go, sell whatsoever thou hast.
10:2210:22: Եւ նա՝ խոժոռեա՛լ ընդ բանն՝ գնաց տրտո՛ւմ. զի ունէր ինչս բազումս։
22 Եւ մարդը այդ խօսքի վրայ խոժոռուած՝ գնաց տրտում, որովհետեւ շատ հարուստ էր:
22 Անիկա այս խօսքին համար խոժոռելով՝ տրտմած գնաց, վասն զի շատ ստացուածք ունէր։
Եւ նա խոժոռեալ ընդ բանն` գնաց տրտում, զի ունէր ինչս բազումս:

10:22: Եւ նա՝ խոժոռեա՛լ ընդ բանն՝ գնաց տրտո՛ւմ. զի ունէր ինչս բազումս։
22 Եւ մարդը այդ խօսքի վրայ խոժոռուած՝ գնաց տրտում, որովհետեւ շատ հարուստ էր:
22 Անիկա այս խօսքին համար խոժոռելով՝ տրտմած գնաց, վասն զի շատ ստացուածք ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Он же, смутившись от сего слова, отошел с печалью, потому что у него было большое имение.
10:22  ὁ δὲ στυγνάσας ἐπὶ τῶ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά.
10:22. ὁ (The-one) δὲ (moreover) στυγνάσας (having-gloomed-to) ἐπὶ (upon) τῷ (unto-the-one) λόγῳ (unto-a-forthee) ἀπῆλθεν (it-had-came-off) λυπούμενος, (being-saddened-unto) ἦν (it-was) γὰρ (therefore) ἔχων (holding) κτήματα (to-possessings-to) πολλά . ( to-much )
10:22. qui contristatus in verbo abiit maerens erat enim habens possessiones multasWho being struck sad at that saying, went away sorrowful: for he had great possessions.
22. But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions.
And he was sad at that saying, and went away grieved: for he had great possessions:

22: Он же, смутившись от сего слова, отошел с печалью, потому что у него было большое имение.
10:22  ὁ δὲ στυγνάσας ἐπὶ τῶ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά.
10:22. qui contristatus in verbo abiit maerens erat enim habens possessiones multas
Who being struck sad at that saying, went away sorrowful: for he had great possessions.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:22: And he was sad at that saying - This young man had perhaps been a saint, and an eminent apostle, had he been poor! From this, and a multitude of other cases, we may learn that it is oftentimes a misfortune to be rich: but who is aware of this? - and who believes it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: sad: Mar 6:20, Mar 6:26; Mat 19:22, Mat 27:3, Mat 27:24-26; Luk 18:23; Co2 7:10; Ti2 4:10
for: Gen 13:5-11; Deu 6:10-12, Deu 8:11-14; Job 21:7-15; Eze 33:31; Mat 13:22; Luk 12:15; Eph 5:5; Ti1 6:9, Ti1 6:10; Jo1 2:15, Jo1 2:16
John Gill
10:22 And, he was sad at that saying,.... That he lacked one thing, and especially that he should be bid to sell all that he had, and give it away; and what might add to his sadness is, that he must take up the cross of reproach, affliction, persecution, and death; his countenance fell upon this,
and went away grieved: finding that he must part with two things his heart was set upon, his idol of self-righteousness, and his mammon of unrighteousness; the bladder of his pride was pricked, and his vanity and self-conceit were exposed; and he was called upon to part with his substance; all which were sadly mortifying, and exceedingly disagreeable to him:
for he had great possessions; See Gill on Mt 19:22.
10:2310:23: Եւ հայեցեալ յա՛յս կոյս՝ յա՛յն կոյս Յիսուս՝ ասէ ցաշակերտսն. Զիա՞րդ դժուարին է՝ որ զինչսդ ունին, մտանել յարքայութիւն Աստուծոյ[774]։ [774] Յօրինակին պակասէր. Յայն կոյս Յիսուս, ասէ։ Ոմանք. Որ զինչսն ունին։
23 Եւ Յիսուս այս կողմ, այն կողմ նայելով՝ ասաց իր աշակերտներին. «Ինչքա՜ն դժուարին է Աստծու արքայութիւն մտնել նրանց համար, որ հարստութիւն ունեն»
23 Յիսուս իր շուրջը նայելով՝ ըսաւ իր աշակերտներուն. «Ո՜րչափ դժուար է Աստուծոյ թագաւորութիւնը մտնել անոնց, որ հարստութիւն ունին»։
Եւ հայեցեալ յայսկոյս յայնկոյս Յիսուս` ասէ ցաշակերտսն. Զիա՛րդ դժուարին է որ զինչսդ ունին, մտանել յարքայութիւն Աստուծոյ:

10:23: Եւ հայեցեալ յա՛յս կոյս՝ յա՛յն կոյս Յիսուս՝ ասէ ցաշակերտսն. Զիա՞րդ դժուարին է՝ որ զինչսդ ունին, մտանել յարքայութիւն Աստուծոյ[774]։
[774] Յօրինակին պակասէր. Յայն կոյս Յիսուս, ասէ։ Ոմանք. Որ զինչսն ունին։
23 Եւ Յիսուս այս կողմ, այն կողմ նայելով՝ ասաց իր աշակերտներին. «Ինչքա՜ն դժուարին է Աստծու արքայութիւն մտնել նրանց համար, որ հարստութիւն ունեն»
23 Յիսուս իր շուրջը նայելով՝ ըսաւ իր աշակերտներուն. «Ո՜րչափ դժուար է Աստուծոյ թագաւորութիւնը մտնել անոնց, որ հարստութիւն ունին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: И, посмотрев вокруг, Иисус говорит ученикам Своим: как трудно имеющим богатство войти в Царствие Божие!
10:23  καὶ περιβλεψάμενος ὁ ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ, πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται.
10:23. Καὶ (And) περιβλεψάμενος ( having-viewed-about ,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγει (it-fortheth) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Πῶς (Unto-whither) δυσκόλως (unto-onerously-fooded) οἱ (the-ones) τὰ (to-the-ones) χρήματα (to-affordings-to) ἔχοντες ( holding ) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσελεύσονται . ( they-shall-come-into ?"
10:23. et circumspiciens Iesus ait discipulis suis quam difficile qui pecunias habent in regnum Dei introibuntAnd Jesus looking round about, saith to his disciples: How hardly shall they that have riches enter into the kingdom of God!
23. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!
And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God:

23: И, посмотрев вокруг, Иисус говорит ученикам Своим: как трудно имеющим богатство войти в Царствие Божие!
10:23  καὶ περιβλεψάμενος ὁ ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ, πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται.
10:23. et circumspiciens Iesus ait discipulis suis quam difficile qui pecunias habent in regnum Dei introibunt
And Jesus looking round about, saith to his disciples: How hardly shall they that have riches enter into the kingdom of God!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: looked: Mar 3:5, Mar 5:32
How: Mat 19:23-26; Luk 18:24; Co1 1:26; Jam 2:5, Jam 4:4
enter: Mar 10:15; Mat 18:3; Joh 3:5; Pe2 1:11
John Gill
10:23 And Jesus looked round about,.... To see what effect the discourse he had with the young man, and the consequence of it, had upon his disciples; as also to raise their attention to what he was about, to say:
and saith unto his disciples, how hardly shall they that have riches enter into the kingdom of God! the Gospel dispensation, by embracing the doctrines, and submitting to the ordinances of it; See Gill on Mt 19:23.
10:2410:24: Եւ աշակերտքն զարմացեա՛լ էին ՚ի վերայ բանիցն նորա. իսկ Յիսուս դարձեալ պատասխանի ետ նոցա՝ եւ ասէ. Ո՛րդեակք՝ ո՞րչափ դժուարին է յուսացելոց յինչս՝ մտանել յարքայութիւն Աստուծոյ։
24 Եւ աշակերտները զարմացած էին նրա խօսքերի վրայ. իսկ Յիսուս դարձեալ պատասխանեց նրանց եւ ասաց. «Զաւակնե՛րս, ինչքա՜ն դժուար է Աստծու արքայութիւն մտնել նրանց համար, որ իրենց յոյսը դրել են հարստութեան վրայ[19] [19] 19. Յուն. լաւ բն. չունեն նրանց համար, որ... հարստութեան վրայ նախադասութիւնը:
24 Աշակերտները զարմացան անոր խօսքերուն վրայ. բայց Յիսուս նորէն շարունակեց ու անոնց ըսաւ. «Որդեա՛կներ, ո՜րչափ դժուար է Աստուծոյ թագաւորութիւնը մտնել իրենց հարստութեան յուսացողներուն։
Եւ աշակերտքն զարմացեալ էին ի վերայ բանիցն նորա. իսկ Յիսուս դարձեալ պատասխանի ետ նոցա եւ ասէ. Որդեակք, ո՜րչափ դժուարին է յուսացելոց յինչս մտանել յարքայութիւն Աստուծոյ:

10:24: Եւ աշակերտքն զարմացեա՛լ էին ՚ի վերայ բանիցն նորա. իսկ Յիսուս դարձեալ պատասխանի ետ նոցա՝ եւ ասէ. Ո՛րդեակք՝ ո՞րչափ դժուարին է յուսացելոց յինչս՝ մտանել յարքայութիւն Աստուծոյ։
24 Եւ աշակերտները զարմացած էին նրա խօսքերի վրայ. իսկ Յիսուս դարձեալ պատասխանեց նրանց եւ ասաց. «Զաւակնե՛րս, ինչքա՜ն դժուար է Աստծու արքայութիւն մտնել նրանց համար, որ իրենց յոյսը դրել են հարստութեան վրայ[19]
[19] 19. Յուն. լաւ բն. չունեն նրանց համար, որ... հարստութեան վրայ նախադասութիւնը:
24 Աշակերտները զարմացան անոր խօսքերուն վրայ. բայց Յիսուս նորէն շարունակեց ու անոնց ըսաւ. «Որդեա՛կներ, ո՜րչափ դժուար է Աստուծոյ թագաւորութիւնը մտնել իրենց հարստութեան յուսացողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Ученики ужаснулись от слов Его. Но Иисус опять говорит им в ответ: дети! как трудно надеющимся на богатство войти в Царствие Божие!
10:24  οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς, τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν·
10:24. οἱ (The-ones) δὲ (moreover) μαθηταὶ (learners) ἐθαμβοῦντο (they-were-being-astonished-unto) ἐπὶ (upon) τοῖς (unto-the-ones) λόγοις (unto-forthees) αὐτοῦ. (of-it) ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) πάλιν (unto-furthered) ἀποκριθεὶς (having-been-separated-off) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τέκνα, (Producees,"πῶς (unto-whither) δύσκολόν (onerously-fooded) ἐστιν (it-be) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσελθεῖν: (to-have-had-came-into?"
10:24. discipuli autem obstupescebant in verbis eius at Iesus rursus respondens ait illis filioli quam difficile est confidentes in pecuniis regnum Dei introireAnd the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches to enter into the kingdom of God?
24. And the disciples were amazed at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!
And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God:

24: Ученики ужаснулись от слов Его. Но Иисус опять говорит им в ответ: дети! как трудно надеющимся на богатство войти в Царствие Божие!
10:24  οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς, τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν·
10:24. discipuli autem obstupescebant in verbis eius at Iesus rursus respondens ait illis filioli quam difficile est confidentes in pecuniis regnum Dei introire
And the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches to enter into the kingdom of God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:24
Children - An expression of affection, perhaps also implying a reproof that their slowness of understanding was like that of children. When they should have seen at once the truth of what he said, they were slow to learn it. It became necessary, therefore, to "repeat" what he had said.
How hard - With how much difficulty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: astonished: Mat 19:25; Luk 18:26, Luk 18:27; Joh 6:60
Children: Joh 13:33, Joh 21:5; Gal 4:19; Jo1 2:1, Jo1 4:4, Jo1 5:21
trust: Job 31:24, Job 31:25; Psa 17:14, Psa 49:6, Psa 49:7, Psa 52:7, Psa 62:10; Pro 11:28, Pro 18:11, Pro 23:5; Jer 9:23; Eze 28:4, Eze 28:5; Hab 2:9; Zep 1:18; Luk 12:16-21, Luk 16:14; Ti1 6:17; Jam 5:1-3; Rev 3:17
John Gill
10:24 And the disciples were astonished at his words,.... For they expected, in a little while, that the kingdom of the Messiah would be set up in great worldly pomp and grandeur; and that all the rich men of the nation would come into it, become his subjects, and join to support the glory and splendour of it:
but Jesus answereth again, and saith unto them, children: it was common with the Jews to call the disciples, or scholars of the wise men, "children"; hence that saying of theirs (f), , "the disciples are called children", which they prove from 4Kings 2:3 Is 8:18.
How hard is it for them that trust in riches to enter into the kingdom of God! This he said partly to confirm what he had before said, at which his disciples were astonished; and partly to explain it, as that he was to be understood of such that trusted in their riches, set their hearts upon them, and placed their hope and happiness in them: and the great difficulty, or rather impossibility of such, at least continuing so, entering into the kingdom of God, is still more strongly expressed in the following words.
(f) Maimon. Hilch. Talmud Tora, c. 1. sect. 2. Moses Kotsensis Mitzvot Tora, pr. affirm. 12. Vid. T. Bab. Sanhedrin, fol. 19. 2. Bereshit Rabba, sect. 42. fol. 36. 4. & Vajikra Rabba, sect. 11. fol. 154. 4.
John Wesley
10:24 Jesus saith to them, Children - See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle: How hard is it for them that trust in riches - Either for defence, or happiness, or deliverance from the thousand dangers that life is continually exposed to. That these cannot enter into God's glorious kingdom, is clear and undeniable: but it is easier for a camel to go through a needle's eye, than for a man to have riches, and not trust in them. Therefore, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom.
10:2510:25: Դիւրի՛ն է մալխոյ ընդ ծա՛կ ասղա՛ն անցանել, քան մեծատա՛ն յարքայութիւն Աստուծոյ մտանել։
25 Աւելի հեշտ է, որ պարանը ասեղի ծակից անցնի, քան թէ մի մեծահարուստ Աստծու արքայութիւնը մտնի»
25 Դիւրին է որ ուղտը ասեղին ծակէն անցնի, քան թէ հարուստը Աստուծոյ թագաւորութիւնը մտնէ»։
Դիւրին է մալխոյ ընդ ծակ ասղան անցանել, քան մեծատան յարքայութիւն Աստուծոյ մտանել:

10:25: Դիւրի՛ն է մալխոյ ընդ ծա՛կ ասղա՛ն անցանել, քան մեծատա՛ն յարքայութիւն Աստուծոյ մտանել։
25 Աւելի հեշտ է, որ պարանը ասեղի ծակից անցնի, քան թէ մի մեծահարուստ Աստծու արքայութիւնը մտնի»
25 Դիւրին է որ ուղտը ասեղին ծակէն անցնի, քան թէ հարուստը Աստուծոյ թագաւորութիւնը մտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в Царствие Божие.
10:25  εὐκοπώτερόν ἐστιν κάμηλον διὰ [τῆς] τρυμαλιᾶς [τῆς] ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
10:25. εὐκοπώτερόν (More-goodly-felled) ἐστιν (it-be) κάμηλον (to-a-camel) διὰ (through) τρυμαλιᾶς (of-an-aperturing-unto) ῥαφίδος (of-a-sewing) διελθεῖν (to-have-had-came-through) ἢ (or) πλούσιον (to-wealth-belonged) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσελθεῖν. (to-have-had-came-into)
10:25. facilius est camelum per foramen acus transire quam divitem intrare in regnum DeiIt is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.
25. It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God:

25: Удобнее верблюду пройти сквозь игольные уши, нежели богатому войти в Царствие Божие.
10:25  εὐκοπώτερόν ἐστιν κάμηλον διὰ [τῆς] τρυμαλιᾶς [τῆς] ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
10:25. facilius est camelum per foramen acus transire quam divitem intrare in regnum Dei
It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: Jer 13:23; Mat 7:3-5, Mat 19:24, Mat 19:25, Mat 23:24; Luk 18:25
John Gill
10:25 It is easier for a camel,.... See Gill on Mt 19:24.
10:2610:26: Եւ նոքա առաւե՛լ եւս զարմանային՝ եւ ասէին ընդ միմեանս. Իսկ ո՞վ կարասցէ ապրել[775]։ [775] Ոմանք. Իսկ ո՛ կարիցէ ապրել։
26 Եւ աշակերտները առաւել եւս էին զարմանում ու միմեանց ասում. «Ապա ուրեմն ո՞վ կարող է փրկուել»
26 Անոնք խիստ շատ զարմացան ու ըսին իրարու. «Ալ ո՞վ կրնայ փրկուիլ»։
Եւ նոքա առաւել եւս զարմանային եւ ասէին ընդ միմեանս. Իսկ ո՞վ կարասցէ ապրել:

10:26: Եւ նոքա առաւե՛լ եւս զարմանային՝ եւ ասէին ընդ միմեանս. Իսկ ո՞վ կարասցէ ապրել[775]։
[775] Ոմանք. Իսկ ո՛ կարիցէ ապրել։
26 Եւ աշակերտները առաւել եւս էին զարմանում ու միմեանց ասում. «Ապա ուրեմն ո՞վ կարող է փրկուել»
26 Անոնք խիստ շատ զարմացան ու ըսին իրարու. «Ալ ո՞վ կրնայ փրկուիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Они же чрезвычайно изумлялись и говорили между собою: кто же может спастись?
10:26  οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς ἑαυτούς, καὶ τίς δύναται σωθῆναι;
10:26. οἱ (The-ones) δὲ (moreover) περισσῶς (unto-abouted) ἐξεπλήσσοντο (they-were-being-smitten-out) λέγοντες ( forthing ) πρὸς (toward) αὐτόν (to-it,"Καὶ (And) τίς (what-one) δύναται ( it-ableth ) σωθῆναι; (to-have-been-saved?"
10:26. qui magis admirabantur dicentes ad semet ipsos et quis potest salvus fieriWho wondered the more, saying among themselves: Who then can be saved?
26. And they were astonished exceedingly, saying unto him, Then who can be saved?
And they were astonished out of measure, saying among themselves, Who then can be saved:

26: Они же чрезвычайно изумлялись и говорили между собою: кто же может спастись?
10:26  οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς ἑαυτούς, καὶ τίς δύναται σωθῆναι;
10:26. qui magis admirabantur dicentes ad semet ipsos et quis potest salvus fieri
Who wondered the more, saying among themselves: Who then can be saved?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:26
Out of measure - Very much, or exceedingly. The Greek means no more than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: out: Mar 6:51, Mar 7:37; Co2 11:23
Who: Luk 13:23, Luk 18:26; Act 16:31; Rom 10:9-13
John Gill
10:26 And they were astonished out of measure,.... They were still more amazed, their surprise increased exceedingly upon our Lord's using the above comparison; which, in their apprehension, showed, that it was utterly impossible for a rich man to enter into the kingdom of God; and they expressed their astonishment,
saying, among themselves, who then can be saved? in the Messiah's kingdom, if rich men are not? See Gill on Mt 19:25. The Persic version renders it, "how can this man be saved?" as if the words had a particular respect to the young man, that had great possessions, and was gone away sorrowful.
10:2710:27: Հայեցեալ ընդ նոսա Յիսուս՝ ա՛սէ. Առ ՚ի մարդկանէ՛ ա՛յդ անհնարին է, այլ ո՛չ առ ՚ի յԱստուծոյ[776]։ զզ [776] Ոմանք. Ընդ նոսա Յիսուս՝ եւ ասէ։ Ոսկան յաւելու. Առ ՚ի յԱստուծոյ. զի ամենեքեան կարելիք են առ Աստուած։
27 Նայելով նրանց՝ Յիսուս ասաց. «Մարդկանց համար այդ անհնար է, բայց ո՛չ Աստծու համար»:
27 Յիսուս անոնց նայելով՝ ըսաւ. «Ատիկա մարդոց կողմէ անկարելի է, բայց ո՛չ Աստուծոյ կողմէ. քանզի Աստուծոյ կողմէն ամէն բան կարելի է»։
Հայեցեալ ընդ նոսա Յիսուս ասէ. Առ ի մարդկանէ այդ անհնարին է, այլ ոչ առ յԱստուծոյ[57]:

10:27: Հայեցեալ ընդ նոսա Յիսուս՝ ա՛սէ. Առ ՚ի մարդկանէ՛ ա՛յդ անհնարին է, այլ ո՛չ առ ՚ի յԱստուծոյ[776]։ զզ
[776] Ոմանք. Ընդ նոսա Յիսուս՝ եւ ասէ։ Ոսկան յաւելու. Առ ՚ի յԱստուծոյ. զի ամենեքեան կարելիք են առ Աստուած։
27 Նայելով նրանց՝ Յիսուս ասաց. «Մարդկանց համար այդ անհնար է, բայց ո՛չ Աստծու համար»:
27 Յիսուս անոնց նայելով՝ ըսաւ. «Ատիկա մարդոց կողմէ անկարելի է, բայց ո՛չ Աստուծոյ կողմէ. քանզի Աստուծոյ կողմէն ամէն բան կարելի է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: Иисус, воззрев на них, говорит: человекам это невозможно, но не Богу, ибо всё возможно Богу.
10:27  ἐμβλέψας αὐτοῖς ὁ ἰησοῦς λέγει, παρὰ ἀνθρώποις ἀδύνατον ἀλλ᾽ οὐ παρὰ θεῶ, πάντα γὰρ δυνατὰ παρὰ τῶ θεῶ.
10:27. ἐμβλέψας (Having-viewed-in) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγει (it-fortheth,"Παρὰ (Beside) ἀνθρώποις (unto-mankinds) ἀδύνατον (un-able,"ἀλλ' (other) οὐ (not) παρὰ (beside) θεῷ, (unto-a-Deity," πάντα ( all ) γὰρ (therefore) δυνατὰ ( able ) παρὰ ( beside ) [ τῷ ] "[ unto-the-one ]" θεῷ . ( unto-a-Deity )
10:27. et intuens illos Iesus ait apud homines inpossibile est sed non apud Deum omnia enim possibilia sunt apud DeumAnd Jesus looking on them, saith with men it is impossible; but not with God. For all things are possible with God.
27. Jesus looking upon them saith, With men it is impossible, but not with God: for all things are possible with God.
And Jesus looking upon them saith, With men [it is] impossible, but not with God: for with God all things are possible:

27: Иисус, воззрев на них, говорит: человекам это невозможно, но не Богу, ибо всё возможно Богу.
10:27  ἐμβλέψας αὐτοῖς ὁ ἰησοῦς λέγει, παρὰ ἀνθρώποις ἀδύνατον ἀλλ᾽ οὐ παρὰ θεῶ, πάντα γὰρ δυνατὰ παρὰ τῶ θεῶ.
10:27. et intuens illos Iesus ait apud homines inpossibile est sed non apud Deum omnia enim possibilia sunt apud Deum
And Jesus looking on them, saith with men it is impossible; but not with God. For all things are possible with God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: With men: Gen 18:13, Gen 18:14; Num 11:21-23; Kg2 7:2; Zac 8:6; Mat 19:26; Luk 18:27
for: Job 42:2; Jer 32:17, Jer 32:27; Luk 1:37; Phi 3:21; Heb 7:25, Heb 11:19
John Gill
10:27 And Jesus, looking upon them,.... And by their countenances saw the surprise and anxiety of mind they were in, as well as by his omniscience, knew their private reasonings among themselves:
saith, with men it is impossible, but not with God; for with God all things are possible; even to reduce a camel to so small a size, as to go through the eye of a needle; and to work upon a rich man's heart, so as to take him off of his trust and confidence in his worldly riches, and bring him to a compliance with his will, and into his kingdom; and also to protect, and save his poor and mean followers, notwithstanding all the difficulties, dangers, and oppositions they meet with; See Gill on Mt 19:26.
10:2810:28: Սկսաւ ասել ցնա Պե՛տրոս. Ահաւասիկ մեք՝ թողաք զամենայն, եւ եկաք զկնի՛ քո։
28 Պետրոսն սկսեց նրան ասել. «Ահաւասիկ մենք թողել ենք ամէն բան եւ եկել ենք քո յետեւից»
28 Պետրոս ըսաւ անոր. «Ահա մենք ամէն բան թողուցինք եւ քու ետեւէդ եկանք»։
Սկսաւ ասել ցնա Պետրոս. Ահաւասիկ մեք թողաք զամենայն եւ եկաք զկնի քո:

10:28: Սկսաւ ասել ցնա Պե՛տրոս. Ահաւասիկ մեք՝ թողաք զամենայն, եւ եկաք զկնի՛ քո։
28 Պետրոսն սկսեց նրան ասել. «Ահաւասիկ մենք թողել ենք ամէն բան եւ եկել ենք քո յետեւից»
28 Պետրոս ըսաւ անոր. «Ահա մենք ամէն բան թողուցինք եւ քու ետեւէդ եկանք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: И начал Петр говорить Ему: вот, мы оставили всё ипоследовали за Тобою.
10:28  ἤρξατο λέγειν ὁ πέτρος αὐτῶ, ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι.
10:28. Ἤρξατο ( It-firsted ) λέγειν (to-forth,"ὁ (the-one) Πέτρος (a-Petros,"αὐτῷ (unto-it," Ἰδοὺ ( Thou-should-have-had-seen ,"ἡμεῖς (we) ἀφήκαμεν (we-sent-off) πάντα ( to-all ) καὶ (and) ἠκολουθήκαμέν (we-had-come-to-path-along-unto) σοι. (unto-thee)
10:28. coepit Petrus ei dicere ecce nos dimisimus omnia et secuti sumus teAnd Peter began to say unto him: Behold, we have left all things and have followed thee.
28. Peter began to say unto him, Lo, we have left all, and have followed thee.
Then Peter began to say unto him, Lo, we have left all, and have followed thee:

28: И начал Петр говорить Ему: вот, мы оставили всё ипоследовали за Тобою.
10:28  ἤρξατο λέγειν ὁ πέτρος αὐτῶ, ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι.
10:28. coepit Petrus ei dicere ecce nos dimisimus omnia et secuti sumus te
And Peter began to say unto him: Behold, we have left all things and have followed thee.
28. Peter began to say unto him, Lo, we have left all, and have followed thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-31: (См. Мф XIX, 27-30) Ев. Марк точнее определяет награду, ожидающую верных последователей Христа. Он говорит, что эта награда двоякая - временная и вечная (ев. Матфей говорит только о вечной награде, в будущей жизни). Здесь верующий получит во сто раз больше всего того, от чего он ради Христа отказался, а там, за гробом, жизнь вечную, или вечное блаженство. Конечно, под новыми домами, отцами, братьями и т д. нужно понимать духовные блага и связи, какие пошедший за Христом и разорвавший для сего связи с своими родными по плоти находит в новой жизни. Однако Христос прибавляет, что христиане в то же время должны претерпеть и гонения (среди гонений): от преследований врагов они не будут избавлены в этом веке (en tw kairw touttw). B упоминании о получении наград на земле нет упоминания о возмещении разлуки с "женою". Блаж. Феофилакт сообщает, что нечестивый Юлиан нарочно вставлял здесь и такое упоминание, как бы обвиняя христиан в том, что они могут, по учению их Спасителя, иметь сколько угодно жен, расставшись с женами, каких они имели, будучи язычниками. Господь таким образом намеренно не упомянул, не повторил этого выражения "жену" в обещании награды... Об исполнении пророчества Христова относительно земных наград последователю Христа можно читать в кн. Деян II, 44: и сл. IV, 32, 37; Рим XVI, 13; 1: Тим V, 2: и в др. местах апост. посланий, где напр. старцев рекомендуется почитать как отцов, старых женщин как матерей и т д.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: Lo: Mar 1:16-20; Mat 19:27-30; Luk 14:33, Luk 18:28-30; Phi 3:7-9
Geneva 1599
10:28 (5) Then Peter began to say unto him, Lo, we have left all, and have followed thee.
(5) To neglect everything in comparison with Christ is a sure way unto eternal life, so that we do not fall away along the path.
John Gill
10:28 Then Peter began to say unto him,.... only observing that Christ promised treasure in heaven to the young man, provided he sold all that he had, and gave it to the poor; but being, in some measure, freed from that surprise and astonishment, which had seized him, and his fellow disciples, at the representation of the difficulty of a rich man's entering into the kingdom of God, by the last words; and taking heart from thence, began to take notice of the following case, as an instance and illustration of what Christ had said; for that same power, which had caused them to quit all their worldly substance for Christ, though it was but small, could also work a like effect upon the heart of a man ever so rich:
lo! we have left all, and have followed thee: in Matthew it is added, "what shall we have therefore?" See Gill on Mt 19:27.
John Wesley
10:28 Lo, we have left all - Though the young man would not.
10:2910:29: Պատասխանի՛ ետ Յիսուս եւ ասէ. Ամէն ասե՛մ ձեզ. Ո՛չ ոք է որ եթող զտուն, կամ զեղբարս, կամ զքորս, կամ զհայր, կամ զմայր, կամ զորդիս, կամ զագարակս՝ վասն իմ կամ վասն աւետարանին[777]. [777] Ոմանք. Վասն անուան իմոյ, կամ վասն աւետարանին։
29 Յիսուս պատասխանեց եւ ասաց. «Ճշմարիտ եմ ասում ձեզ, չկայ մէկը, որ թողած լինի տուն, կամ եղբայրներ, կամ քոյրեր, կամ հայր, կամ մայր, կամ որդիներ, կամ ագարակներ ինձ համար կամ Աւետարանի համար եւ այժմ
29 Յիսուս պատասխան տալով՝ ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, ‘Մէկը չկայ որ թողուց տուն, կամ եղբայրներ, կամ քոյրեր, կամ հայր, կամ մայր, կամ կին, կամ որդիներ, կամ արտեր՝ ինծի ու աւետարանին համար,
Պատասխանի ետ Յիսուս եւ ասէ. Ամէն ասեմ ձեզ. Ոչ ոք է որ եթող զտուն կամ զեղբարս կամ զքորս կամ զհայր կամ զմայր կամ [58]զորդիս կամ զագարակս վասն իմ [59]կամ վասն աւետարանին:

10:29: Պատասխանի՛ ետ Յիսուս եւ ասէ. Ամէն ասե՛մ ձեզ. Ո՛չ ոք է որ եթող զտուն, կամ զեղբարս, կամ զքորս, կամ զհայր, կամ զմայր, կամ զորդիս, կամ զագարակս՝ վասն իմ կամ վասն աւետարանին[777].
[777] Ոմանք. Վասն անուան իմոյ, կամ վասն աւետարանին։
29 Յիսուս պատասխանեց եւ ասաց. «Ճշմարիտ եմ ասում ձեզ, չկայ մէկը, որ թողած լինի տուն, կամ եղբայրներ, կամ քոյրեր, կամ հայր, կամ մայր, կամ որդիներ, կամ ագարակներ ինձ համար կամ Աւետարանի համար եւ այժմ
29 Յիսուս պատասխան տալով՝ ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, ‘Մէկը չկայ որ թողուց տուն, կամ եղբայրներ, կամ քոյրեր, կամ հայր, կամ մայր, կամ կին, կամ որդիներ, կամ արտեր՝ ինծի ու աւետարանին համար,
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Иисус сказал в ответ: истинно говорю вам: нет никого, кто оставил бы дом, или братьев, или сестер, или отца, или мать, или жену, или детей, или земли, ради Меня и Евангелия,
10:29  ἔφη ὁ ἰησοῦς, ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου,
10:29. ἔφη (It-was-declaring,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐδεὶς (not-moreover-one) ἔστιν (it-be) ὃς (which) ἀφῆκεν (it-sent-off) οἰκίαν (to-a-housing-unto) ἢ (or) ἀδελφοὺς ( to-brethrened ) ἢ (or) ἀδελφὰς ( to-brethrened ) ἢ (or) μητέρα (to-a-mother) ἢ (or) πατέρα (to-a-father) ἢ (or) τέκνα (to-producees) ἢ (or) ἀγροὺς (to-fields) ἕνεκεν (in-out-in) ἐμοῦ (of-ME) καὶ (and) [ἕνεκεν] "[in-out-in]"τοῦ (of-the-one) εὐαγγελίου, (of-a-goodly-messagelet,"
10:29. respondens Iesus ait amen dico vobis nemo est qui reliquerit domum aut fratres aut sorores aut matrem aut patrem aut filios aut agros propter me et propter evangeliumJesus answering said: Amen I say to you, there is no man who hath left house or brethren or sisters or father or mother or children or lands, for my sake and for the gospel,
29. Jesus said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’s sake,
And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel' s:

29: Иисус сказал в ответ: истинно говорю вам: нет никого, кто оставил бы дом, или братьев, или сестер, или отца, или мать, или жену, или детей, или земли, ради Меня и Евангелия,
10:29  ἔφη ὁ ἰησοῦς, ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου,
10:29. respondens Iesus ait amen dico vobis nemo est qui reliquerit domum aut fratres aut sorores aut matrem aut patrem aut filios aut agros propter me et propter evangelium
Jesus answering said: Amen I say to you, there is no man who hath left house or brethren or sisters or father or mother or children or lands, for my sake and for the gospel,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:29: And the Gospel's - Read, for the sake of the Gospel. I have with Griesbach adopted ἑνεκεν, for the sake, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: There: Gen 12:1-3, Gen 45:20; Deu 33:9-11; Luk 22:28-30; Heb 11:24-26
for: Mar 8:35; Mat 5:10, Mat 5:11, Mat 10:18; Co1 9:23; Rev 2:3
John Gill
10:29 And Jesus answered and said, verily I say unto you,.... This evangelist omits what Matthew relates; that whereas Peter, and his fellow disciples had followed Christ in the present time, hereafter when he appeared in his glory, they should sit upon twelve thrones, and judge the twelve tribes of Israel; see Mt 19:28, and where it is added to the same sense as here;
there is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's; for the sake of preaching, or professing Christ, and his Gospel. The word "wife" is left out in the Vulgate Latin version, perhaps because it is not repeated in the following verse; but all copies, and other versions have it; See Gill on Mt 19:29.
10:3010:30: եթէ ոչ առնուցո՛ւ հարիւրապատիկ ա՛յժմ յա՛յսմ ժամանակի տո՛ւնս, եւ եղբարս, եւ քորս, եւ մայրս, եւ որդիս, եւ ագարակս հալածանօք հանդերձ, եւ յաշխարհին որ գալոց է՝ զկեա՛նսն յաւիտենականս[778]։ [778] Ոմանք. Եւ մարս։ եւ ոմանք. եւ մայր։
30 այս ժամանակի մէջ հարիւրապատիկը չստանայ՝ տներ եւ եղբայրներ եւ քոյրեր եւ մայրեր եւ որդիներ եւ ագարակներ՝ հալածանքներ կրելով հանդերձ, եւ այն աշխարհում, որ գալու է՝ յաւիտենական կեանք
30 Որ պիտի չառնէ հարիւրապատիկ հիմա՝ այս ատենս տուներ ու եղբայրներ եւ քոյրեր ու մայրեր եւ որդիներ ու արտեր հալածանքներու հետ եւ գալու աշխարհին մէջ՝ յաւիտենական կեանքը’։
եթէ ոչ առնուցու հարիւրապատիկ այժմ յայսմ ժամանակի տունս եւ եղբարս եւ քորս եւ մարս եւ որդիս եւ ագարակս հալածանօք հանդերձ, եւ յաշխարհին որ գալոց է` զկեանսն յաւիտենականս:

10:30: եթէ ոչ առնուցո՛ւ հարիւրապատիկ ա՛յժմ յա՛յսմ ժամանակի տո՛ւնս, եւ եղբարս, եւ քորս, եւ մայրս, եւ որդիս, եւ ագարակս հալածանօք հանդերձ, եւ յաշխարհին որ գալոց է՝ զկեա՛նսն յաւիտենականս[778]։
[778] Ոմանք. Եւ մարս։ եւ ոմանք. եւ մայր։
30 այս ժամանակի մէջ հարիւրապատիկը չստանայ՝ տներ եւ եղբայրներ եւ քոյրեր եւ մայրեր եւ որդիներ եւ ագարակներ՝ հալածանքներ կրելով հանդերձ, եւ այն աշխարհում, որ գալու է՝ յաւիտենական կեանք
30 Որ պիտի չառնէ հարիւրապատիկ հիմա՝ այս ատենս տուներ ու եղբայրներ եւ քոյրեր ու մայրեր եւ որդիներ ու արտեր հալածանքներու հետ եւ գալու աշխարհին մէջ՝ յաւիտենական կեանքը’։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: и не получил бы ныне, во время сие, среди гонений, во сто крат более домов, и братьев и сестер, и отцов, и матерей, и детей, и земель, а в веке грядущем жизни вечной.
10:30  ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῶ καιρῶ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῶ αἰῶνι τῶ ἐρχομένῳ ζωὴν αἰώνιον.
10:30. ἐὰν (if-ever) μὴ (lest) λάβῃ (it-might-have-had-taken) ἑκατονταπλασίονα ( to-hundred-fold-belonged ) νῦν (now) ἐν (in) τῷ (unto-the-one) καιρῷ (unto-a-time) τούτῳ (unto-the-one-this) οἰκίας (to-housings-unto) καὶ (and) ἀδελφοὺς ( to-brethrened ) καὶ (and) ἀδελφὰς ( to-brethrened ) καὶ (and) μητέρας (to-mothers) καὶ (and) τέκνα (to-producees) καὶ (and) ἀγροὺς (to-fields) μετὰ (with) διωγμῶν, (of-pursuings-of,"καὶ (and) ἐν (in) τῷ (unto-the-one) αἰῶνι (unto-an-age) τῷ (unto-the-one) ἐρχομένῳ ( unto-coming ) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
10:30. qui non accipiat centies tantum nunc in tempore hoc domos et fratres et sorores et matres et filios et agros cum persecutionibus et in saeculo futuro vitam aeternamWho shall not receive an hundred times as much, now in this time: houses and brethren and sisters and mothers and children and lands, with persecutions: and in the world to come life everlasting.
30. but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life:

30: и не получил бы ныне, во время сие, среди гонений, во сто крат более домов, и братьев и сестер, и отцов, и матерей, и детей, и земель, а в веке грядущем жизни вечной.
10:30  ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῶ καιρῶ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῶ αἰῶνι τῶ ἐρχομένῳ ζωὴν αἰώνιον.
10:30. qui non accipiat centies tantum nunc in tempore hoc domos et fratres et sorores et matres et filios et agros cum persecutionibus et in saeculo futuro vitam aeternam
Who shall not receive an hundred times as much, now in this time: houses and brethren and sisters and mothers and children and lands, with persecutions: and in the world to come life everlasting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:30: In this time - Εν τῳ καιρῳ τουτῳ, In this very time. Though Jews and Gentiles have conspired together to destroy both me and you, my providence shall so work that nothing shall be lacking while any thing is necessary.
And fathers. This is added by K, upwards of sixty others, Ethiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own MSS. of the Vulgate.
Some have been greatly embarrassed to find out the literal truth of these promises; and, some in flat opposition to the text, have said they are all to be understood spiritually. But thus far is plain, that those who have left all for the sake of Christ do find, among genuine Christians, spiritual relatives, which are as dear to them as fathers, mothers, etc.; yet they have the promise of receiving a hundredfold often literally fulfilled: for, wherever a Christian travels among Christians, the shelter of their houses, and the product of their lands, are at his service as far as they are requisite. Besides, these words were spoken primarily to the disciples, and pointed out their itinerant manner of life; and how, travelling about from house to house, preaching the Gospel of the grace of God, they should, among the followers of Christ, be provided with every thing necessary in all places, as if the whole were their own. I have often remarked that the genuine messengers of God, in the present day have, as noted above, this promise literally fulfilled.
With persecutions - For while you meet with nothing but kindness from true Christians, you shall be despised, and often afflicted, by those who are enemies to God and goodness; but, for your comfort, ye shall have in the world to come, αιωνι τῳ ερχομενῳ, the coming world, (that world which is on its way to meet you), eternal life.
Albert Barnes: Notes on the Bible - 1834
10:30
An hundred-fold - One hundred times as much.
In this time - In this life. In the time that he forsakes all.
Houses ... - This cannot be taken literally, as promising a hundred times as many "mothers, sisters," etc. It means, evidently, that the loss shall be a hundred times "compensated" or made up; or that, in the possession of religion, we have a hundred times the "value" of all we forsake. This consists in the pardon of sin, in the favor of God, in peace of conscience, in support in trials and in death, and in raising up "friends" in the place of those who are left - "spiritual brethren, and sisters, and mothers," etc. And this corresponds to the experience of all who ever became Christians. At the same time. it is true that godliness is profitable "for all things," having the promise of the life that is, as well as of that which is to come. See the notes at Ti1 4:8. "The favor of God" is the security for every blessing. Obedience to his law secures industry, temperance, chastity, economy, prudence, health, and the confidence of the world - all indispensable to success in life, and all connected. commonly, with success. Though the wicked "sometimes" prosper, yet the "surest" way of prosperity is to fear God and keep his commandments. Thus will all "needed" blessings descend on us "here," and "eternal" blessings hereafter.
With persecutions - Persecutions, or the contempt of the world, and bodily sufferings on account of their religion, they "must" meet. Jesus did not conceal this; but he consoled them. He assured them that "amid" these, or perhaps it should be rendered "after" these, they should find friends and comfort. It is well to bear trial if "God" be our Friend. With the promises of the Bible in our hand, we may hail persecutions, and thank God that, amid so many sorrows, he has furnished such abundant consolations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: an hundredfold: Ch2 25:9; Psa 84:11; Pro 3:9, Pro 3:10, Pro 16:16; Mal 3:10; Mat 13:44-46; Luk 18:30; Co2 6:10, Co2 9:8-11; Phi 3:8; Th2 2:16; Ti1 6:6; Jo1 3:1; Rev 2:9, Rev 3:18
with persecutions: Mat 5:11, Mat 5:12; Joh 16:22, Joh 16:23; Act 5:41, Act 16:25; Rom 5:3; Jam 1:2-4, Jam 1:12, Jam 5:11; Pe1 4:12-16
eternal: Joh 10:23; Rom 6:23; Jo1 2:25
Geneva 1599
10:30 But he shall receive an (e) hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, (f) with persecutions; and in the world to come eternal life.
(e) A hundred times as much, if we use the commodities of this life in a proper way, so that we use them in accordance with the will of God, and not just to gain the wealth itself, and to fulfil our greedy desire.
(f) Even in the midst of persecutions.
John Gill
10:30 But he shall receive an hundred fold now in this time,.... Not that he should have an hundred houses, brethren, &c. but that he should enjoy that even in this present life, which was an hundred times better than any of the things mentioned; namely,
houses, and brethren, and sisters, and mothers, and children, and lands; See Gill on Mt 19:29 it is added here,
with persecutions. The Syriac and Ethiopic versions read in the singular, "with persecution"; signifying that this must be expected amidst the greatest happiness, and highest enjoyments of this life; though often even that which the saints enjoy, whilst they are, in the severest manner, persecuted for Christ, is an hundred times better than, yea, infinitely above, all that they part with, or lose for his sake; and so is an ample compensation for all: and yet this is not all they shall have; for it follows,
and in the world to come eternal life: so that they will be doubly recompensed; once in this life, and again in the other world: in the Targum on Song 8:7 is a passage somewhat like this, where the Lord of the world is represented saying;
"if a man will give all the substance of his house to obtain wisdom in the captivity, I will return unto him, , "double in the world to come".''
John Wesley
10:30 He shall receive a hundred fold, houses, &c. - Not in the same kind: for it will generally be with persecutions: but in value: a hundred fold more happiness than any or all of these did or could afford. But let it be observed, none is entitled to this happiness, but he that will accept it with persecutions.
10:3110:31: Զի բազումք եղիցին առաջինք՝ յետի՛նք, եւ յետինք՝ առաջի՛նք։
31 Սակայն շատեր, որ առաջին են, պիտի լինեն վերջին, իսկ վերջիններ՝ առաջին»:
31 Բայց շատ առաջիններ պիտի ըլլան յետին ու յետիններ՝ առաջին»։
Զի բազումք եղիցին առաջինք` յետինք, եւ յետինք` առաջինք:

10:31: Զի բազումք եղիցին առաջինք՝ յետի՛նք, եւ յետինք՝ առաջի՛նք։
31 Սակայն շատեր, որ առաջին են, պիտի լինեն վերջին, իսկ վերջիններ՝ առաջին»:
31 Բայց շատ առաջիններ պիտի ըլլան յետին ու յետիններ՝ առաջին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: Многие же будут первые последними, и последние первыми.
10:31  πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι.
10:31. πολλοὶ ( Much ) δὲ (moreover) ἔσονται ( they-shall-be ) πρῶτοι ( most-before ) ἔσχατοι ( most-bordered ) καὶ (and) [οἱ] "[the-ones]" ἔσχατοι ( most-bordered ) πρῶτοι . ( most-before )
10:31. multi autem erunt primi novissimi et novissimi primiBut many that are first shall be last: and the last, first.
31. But many first shall be last; and the last first.
But many [that are] first shall be last; and the last first:

31: Многие же будут первые последними, и последние первыми.
10:31  πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι.
10:31. multi autem erunt primi novissimi et novissimi primi
But many that are first shall be last: and the last, first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Mat 8:11, Mat 8:12, Mat 19:30, Mat 20:16, Mat 21:31; Luk 7:29, Luk 7:30, Luk 7:40-47, Luk 13:30, Luk 18:11-14; Act 13:46-48; Rom 9:30-33
John Gill
10:31 But many that are first shall be last,.... See Gill on Mt 19:30.
10:3210:32: Եւ էին ՚ի ճանապարհի՛ մինչ դեռ ելանէին յԵրուսաղէ՛մ. եւ երթա՛յր Յիսուս առաջի քան զնոսա, եւ զարմացեա՛լ էին որ զհե՛տն երթային. եւ երկնչէի՛ն։ զէ Եւ առեալ միւսանգամ զերկոտասանսն առանձինն, սկսաւ ասել նոցա զինչ ա՛նցք անցանելոց իցեն ընդ նա[779]։ [779] Ոմանք. Սկսաւ ասել ցնոսա, զինչ... ընդ նմա։ Ոսկան. Նոցա որ ինչ անցք ան՛՛։
32 Եւ Երուսաղէմ ելնելու ճանապարհի վրայ էին. Յիսուս աշակերտներից աւելի առաջ էր գնում. իսկ նրանք, որ նրա յետեւից էին գնում, զարմացած էին ու վախենում էին: Եւ նա նորից վերցնելով Տասներկուսին՝ առանձին, սկսեց ասել նրանց, թէ ինչ բաներ պիտի պատահեն իրեն
32 Երբ անոնք դէպի Երուսաղէմ կ’ելլէին ու ճամբուն մէջ էին, Յիսուս անոնցմէ առաջ կ’երթար։ Անոնք կը զարմանային ու ետեւէն երթալով՝ կը վախնային։ Նորէն քովը առնելով տասներկուքը, սկսաւ թուել անոնց՝ ինչ բաներ որ իրեն պիտի պատահէին.
Եւ էին ի ճանապարհի մինչդեռ ելանէին յԵրուսաղէմ. եւ երթայր Յիսուս առաջի քան զնոսա, եւ զարմացեալ էին որ զհետն երթային եւ երկնչէին: Եւ առեալ միւսանգամ զերկոտասանսն առանձինն, սկսաւ ասել նոցա զինչ անցք անցանելոց իցեն ընդ նա:

10:32: Եւ էին ՚ի ճանապարհի՛ մինչ դեռ ելանէին յԵրուսաղէ՛մ. եւ երթա՛յր Յիսուս առաջի քան զնոսա, եւ զարմացեա՛լ էին որ զհե՛տն երթային. եւ երկնչէի՛ն։ զէ Եւ առեալ միւսանգամ զերկոտասանսն առանձինն, սկսաւ ասել նոցա զինչ ա՛նցք անցանելոց իցեն ընդ նա[779]։
[779] Ոմանք. Սկսաւ ասել ցնոսա, զինչ... ընդ նմա։ Ոսկան. Նոցա որ ինչ անցք ան՛՛։
32 Եւ Երուսաղէմ ելնելու ճանապարհի վրայ էին. Յիսուս աշակերտներից աւելի առաջ էր գնում. իսկ նրանք, որ նրա յետեւից էին գնում, զարմացած էին ու վախենում էին: Եւ նա նորից վերցնելով Տասներկուսին՝ առանձին, սկսեց ասել նրանց, թէ ինչ բաներ պիտի պատահեն իրեն
32 Երբ անոնք դէպի Երուսաղէմ կ’ելլէին ու ճամբուն մէջ էին, Յիսուս անոնցմէ առաջ կ’երթար։ Անոնք կը զարմանային ու ետեւէն երթալով՝ կը վախնային։ Նորէն քովը առնելով տասներկուքը, սկսաւ թուել անոնց՝ ինչ բաներ որ իրեն պիտի պատահէին.
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Когда были они на пути, восходя в Иерусалим, Иисус шел впереди их, а они ужасались и, следуя за Ним, были в страхе. Подозвав двенадцать, Он опять начал им говорить о том, что будет с Ним:
10:32  ἦσαν δὲ ἐν τῇ ὁδῶ ἀναβαίνοντες εἰς ἱεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῶ συμβαίνειν,
10:32. Ἦσαν (They-were) δὲ (moreover) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) ἀναβαίνοντες ( stepping-up ) εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma) καὶ (and) ἦν (it-was) προάγων (leading-before) αὐτοὺς (to-them,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"καὶ (and) ἐθαμβοῦντο, (they-were-being-astonished-unto) οἱ (the-ones) δὲ (moreover) ἀκολουθοῦντες ( pathing-along-unto ) ἐφοβοῦντο . ( they-were-feareeing-unto ) καὶ (And) παραλαβὼν (having-had-taken-beside) πάλιν (unto-furthered) τοὺς (to-the-ones) δώδεκα (to-two-ten) ἤρξατο ( it-firsted ) αὐτοῖς (unto-them) λέγειν (to-forth) τὰ (to-the-ones) μέλλοντα ( to-impending ) αὐτῷ (unto-it) συμβαίνειν (to-step-together,"
10:32. erant autem in via ascendentes in Hierosolyma et praecedebat illos Iesus et stupebant et sequentes timebant et adsumens iterum duodecim coepit illis dicere quae essent ei venturaAnd they were in the way going up to Jerusalem: and Jesus went before them. And they were astonished and following were afraid. And taking again the twelve, he began to tell them the things that should befall him.
32. And they were in the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid. And he took again the twelve, and began to tell them the things that were to happen unto him,
And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him:

32: Когда были они на пути, восходя в Иерусалим, Иисус шел впереди их, а они ужасались и, следуя за Ним, были в страхе. Подозвав двенадцать, Он опять начал им говорить о том, что будет с Ним:
10:32  ἦσαν δὲ ἐν τῇ ὁδῶ ἀναβαίνοντες εἰς ἱεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῶ συμβαίνειν,
10:32. erant autem in via ascendentes in Hierosolyma et praecedebat illos Iesus et stupebant et sequentes timebant et adsumens iterum duodecim coepit illis dicere quae essent ei ventura
And they were in the way going up to Jerusalem: and Jesus went before them. And they were astonished and following were afraid. And taking again the twelve, he began to tell them the things that should befall him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
32-34: (См. Мф ХХ, 17-19). Ев. Марк замечает, что когда Христос и апостолы восходили в Иерусалим, где Христу предлежало вкусить мученическую смерть, Христос шел впереди апостолов, как бы ободряя их, а те ужасались, т.е. были в чрезвычайном удивлении пред Его смелостью. - И, следуя за ним, были в страхе. По лучшему чтению: и те, которые следовали (oi akolouqounteV), т.е. люди, сочувствовавшие Христу (не апостолы) и шедшие с Ним в Иерусалим. Они очень боялись, слыша речи Христа об ожидающей Его в Иерусалиме смерти. - Оплюют Его - в знак презрения ко Христу. (Мф XXVI, 67).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? 39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43 But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Here is, I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing.

1. See here how bold he was; when they were going up to Jerusalem, Jesus went before them, as the captain of our salvation, that was now to be made perfect through sufferings, v. 32. Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come; so far was he from drawing back, that now, more than ever, he pressed forward. Jesus went before them, and they were amazed. They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the Sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them, therefore, Christ went before them. "Come," saith he, "surely you will venture where your Master ventures." Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them, and therefore they were amazed; they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ's courage and constancy in going on with his undertaking for our salvation, are, and will be, the wonder of all his disciples.

2. See here how timorous and faint-hearted his disciples were; As they followed, they were afraid, afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed of their being thus afraid. Their Master's courage should have put spirit into them.

3. See here what method he took to silence their fears. He did not go about to make the matter better than it was, nor to feed them with hopes that he might escape the storm, but told them again what he had often told them before, the things that should happen to him. He knew the worst of it, and therefore went on thus boldly, and he will let them know the worst of it. Come, be not afraid; for, (1.) There is no remedy, the matter is determined, and cannot be avoided. (2.) It is only the Son of man that shall suffer; their time of suffering was now at hand, he will now provide for their security. (3.) He shall rise again; the issue of his sufferings will be glorious to himself, and advantageous to all that are his, v. 33, 34. The method and particulars of Christ's sufferings are more largely foretold here than in any other of the predictions--that he shall first be delivered up by Judas to the chief priests and the scribes; that they shall condemn him to death, but, not having the power to put him to death, shall deliver him to the Gentiles, to the Roman powers, and they shall mock him, and scourge him, and spit upon him, and kill him. Christ had a perfect foresight, not only of his own death, but of all the aggravating circumstances of it; and yet he thus went forth to meet it.

II. The check he gave to two of his disciples for their ambitious request. This story is much the same here as we had it Matt. xx. 20. Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it.

Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that abuse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Eph. iii. 20.

2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it.

3. Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni--The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's.

4. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence.

5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to subscribe.

6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be.

III. The check he gave to the rest of the disciples, for their uneasiness at it. They began to be much displeased, to have indignation about James and John, v. 41. They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander's foot-cloth, with Calco fastum Alexandri--Now I tread on Alexander's pride, he was seasonably checked with Sed majori fastu--But with a greater pride of thine own. So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the gospel, v. 42-44. He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them,

1. That dominion was generally abused in the world (v. 42); That they seemed to rule over the Gentiles, that have the name and title of rulers, they exercise lordship over them, that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them; they will be obeyed, aim to be arbitrary, and to have their will in every thing. Sic volo, sic jubeo, stat pro ratione voluntas--Thus I will, thus I command; my good pleasure is my law. Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them.

2. That therefore it ought not to be admitted into the church; "It shall not be so among you; those that shall be put under your charge, must be as sheep under the charge of the shepherd, who is to tend them and feed them, and be a servant to them, not as horses under the command of the driver, that works them and beats them, and gets his pennyworths out of them. He that affects to be great and chief, that thrusts himself into a secular dignity and dominion, he shall be servant of all, he shall be mean and contemptible in the eyes of all that are wise and good; he that exalteth himself shall be abased." Or rather, "He that would be truly great and chief, he must lay out himself to do good to all, must stoop to the meanest services, and labour in the hardest services. Those not only shall be most honoured hereafter, but are most honourable now, who are most useful." To convince them of this, he sets before them his own example (v. 45); "The Son of man submits first to the greatest hardships and hazards, and then enters into his glory, and can you expect to come to it any other way; or to have more ease and honour than he has?" (1.) He takes upon him the form of a servant, comes not to be ministered to, and waited upon, but to minister, and wait to be gracious. (2.) He comes obedient to death, and to its dominion, for he gives his life a ransom for many; did he die for the benefit of good people, and shall not we study to live for their benefit?
Adam Clarke: Commentary on the Bible - 1831
10:32: And he took again the twelve - Or thus: For having again taken the twelve, etc. I translate και for, which signification it often bears; see Luk 1:22; Joh 12:35, and elsewhere. This gives the reason of the wonder and fear of the disciples, For he began to tell them on the way, what was to befall him. This sense of και, I find, is also noticed by Rosenmuller. See on Mat 20:17-19 (note).
Albert Barnes: Notes on the Bible - 1834
10:32: See the notes at Mat 20:17-19.

10:32
Jesus went before him - In the manner of an intrepid, fearless leader and guide, exposing "himself" to danger and death rather than his followers.
And they rather amazed ... - They were afraid that evil would befall him in the city; that the scribes and Pharisees, who had so often sought to kill him, would then do it. Their fear and amazement were increased when he told them what would befall him there. They were amazed that, when he knew so well what would happen, he should still persevere in going up to the city.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: they were in: Mat 20:17-19; Luk 18:31-34
they were amazed: This probably refers to a sort of indefinable awe which the apostles began to feel for Jesus, which the mighty miracles he wrought, and the air of majesty and authority he now assumed, were calculated to inspire. Zac 3:8; Luk 9:51; Joh 11:8, Joh 11:16
And he: Mar 4:34; Mat 11:25, Mat 13:11; Luk 10:23
Geneva 1599
10:32 (6) And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,
(6) The disciples are again prepared not to be overcome by the foretelling unto them of his death, which was at hand, and in addition about his life, which would most certainly follow.
John Gill
10:32 And they were in the way,.... Upon the road, having left the coasts of Judea on the further side of Jordan:
going up to Jerusalem; to the passover there, which was to be in a short time, and where Christ was to suffer and die; for this was the last journey he took, and the last passover he was to eat there:
and Jesus went before them; as their forerunner, their guide and leader, with unconcernedness and intrepidity; though he knew what would befall him, and what designs were forming against him: and this he did to inspire his disciples with courage, and to leave them an example that they should tread in his steps:
and they were amazed; at his readiness to go up to Jerusalem, and the cheerful Spirit he discovered, when he had so many, and such powerful enemies at that place, in going to which he exposed himself to the greatest dangers.
And as they followed; for they did not choose to leave him, but were determined to continue with him at all events, though
they were afraid; what would be the consequence of it to themselves, as well as to him; for they being his followers, could not expect any other than ill usage from his enemies.
And he took again the twelve; the disciples, as he had done before, Mk 8:31,
and began to tell them what things should happen unto him; being what were determined by God, agreed unto by himself, and foretold in the Scriptures; for these were not casual and contingent events.
John Wesley
10:32 They were in the way to Jerusalem, and Jesus went before them: and they were amazed - At his courage and intrepidity, considering the treatment which he had himself told them he should meet with there: and as they followed, they were afraid - Both for him and themselves: nevertheless he judged it best to prepare them, by telling them more particularly what was to ensue. Mt 20:17; Lk 18:31.
Robert Jamieson, A. R. Fausset and David Brown
10:32 THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mt 20:17-28; Lk 18:31-34). (Mk 10:32-45)
And they were in the way--on the road.
going up to Jerusalem--in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem.
and Jesus went before them--as GROTIUS says, in the style of an intrepid Leader.
and they were amazed--or "struck with astonishment" at His courage in advancing to certain death.
and as they followed, they were afraid--for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim:
"The Saviour, what a noble flame
Was kindled in His breast,
When, hasting to Jerusalem,
He march'd before the rest!"
COWPER
And he took again the twelve--referring to His previous announcements on this sad subject.
and began to tell them what things should happen unto him--"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.
10:3310:33: Թէ ահաւասիկ ելանեմք յԵրուսաղէմ. եւ Որդի մարդոյ մատնեսցի քահանայապետիցն եւ դպրաց. եւ դատեսցի՛ն զնա ՚ի մահ, եւ մատնեսցեն զնա հեթանոսաց[780]. [780] Ոմանք. Եւ դատեսցեն զնա ՚ի մահ։ Եւ ոմանք. Եւ դատապարտեսցեն զնա ՚ի։
33 «Ահա ելնում ենք Երուսաղէմ. եւ մարդու Որդին պիտի մատնուի քահանայապետներին ու օրէնսգէտներին, եւ նրան մահուան պիտի դատապարտեն ու հեթանոսներին պիտի յանձնեն
33 Ու ըսաւ. «Ահա Երուսաղէմ կ’ելլենք եւ Որդին մարդոյ պիտի մատնուի քահանայապետներուն ու դպիրներուն եւ զանիկա մահուան պիտի դատապարտեն ու զանիկա հեթանոսներուն պիտի մատնեն
թէ` Ահաւասիկ ելանեմք յԵրուսաղէմ, եւ Որդի մարդոյ մատնեսցի քահանայապետիցն եւ դպրաց, եւ դատեսցին զնա ի մահ, եւ մատնեսցեն զնա հեթանոսաց:

10:33: Թէ ահաւասիկ ելանեմք յԵրուսաղէմ. եւ Որդի մարդոյ մատնեսցի քահանայապետիցն եւ դպրաց. եւ դատեսցի՛ն զնա ՚ի մահ, եւ մատնեսցեն զնա հեթանոսաց[780].
[780] Ոմանք. Եւ դատեսցեն զնա ՚ի մահ։ Եւ ոմանք. Եւ դատապարտեսցեն զնա ՚ի։
33 «Ահա ելնում ենք Երուսաղէմ. եւ մարդու Որդին պիտի մատնուի քահանայապետներին ու օրէնսգէտներին, եւ նրան մահուան պիտի դատապարտեն ու հեթանոսներին պիտի յանձնեն
33 Ու ըսաւ. «Ահա Երուսաղէմ կ’ելլենք եւ Որդին մարդոյ պիտի մատնուի քահանայապետներուն ու դպիրներուն եւ զանիկա մահուան պիտի դատապարտեն ու զանիկա հեթանոսներուն պիտի մատնեն
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: вот, мы восходим в Иерусалим, и Сын Человеческий предан будет первосвященникам и книжникам, и осудят Его на смерть, и предадут Его язычникам,
10:33  ὅτι ἰδοὺ ἀναβαίνομεν εἰς ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν
10:33. ὅτι (to-which-a-one," Ἰδοὺ ( Thou-should-have-had-seen ,"ἀναβαίνομεν (we-step-up) εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma) καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδοθήσεται (it-shall-be-given-beside) τοῖς (unto-the-ones) ἀρχιερεῦσιν (unto-first-sacreders-of) καὶ (and) τοῖς (unto-the-ones) γραμματεῦσιν, (unto-letterers-of,"καὶ (and) κατακρινοῦσιν (they-shall-separate-down) αὐτὸν (to-it) θανάτῳ (unto-a-death) καὶ (and) παραδώσουσιν (they-shall-give-beside) αὐτὸν (to-it) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations,"
10:33. quia ecce ascendimus in Hierosolyma et Filius hominis tradetur principibus sacerdotum et scribis et senioribus et damnabunt eum morti et tradent eum gentibusSaying: Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and to the scribes and ancients. And they shall condemn him to death and shall deliver him to the Gentiles.
33. , Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles:
Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

33: вот, мы восходим в Иерусалим, и Сын Человеческий предан будет первосвященникам и книжникам, и осудят Его на смерть, и предадут Его язычникам,
10:33  ὅτι ἰδοὺ ἀναβαίνομεν εἰς ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν
10:33. quia ecce ascendimus in Hierosolyma et Filius hominis tradetur principibus sacerdotum et scribis et senioribus et damnabunt eum morti et tradent eum gentibus
Saying: Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and to the scribes and ancients. And they shall condemn him to death and shall deliver him to the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: we go: Act 20:22
and the Son: Mar 8:31, Mar 9:31; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:17-19; Luk 9:22, Luk 18:31-33; Luk 24:6, Luk 24:7
condemn: Mar 14:64; Mat 26:66; Act 13:27; Jam 5:6
deliver: Mar 15:1; Mat 27:2; Luk 23:1, Luk 23:2, Luk 23:21; Joh 18:28, Joh 19:11; Act 3:13, Act 3:14
John Gill
10:33 Saying, behold we go up to Jerusalem,.... They were now upon the road thither.
And the son of man; meaning himself,
shall be delivered unto the chief priests, and unto the Scribes; by the determinate counsel, and foreknowledge of God, and by the means of a treacherous disciple of his, Judas. The Vulgate Latin version adds, "and to the elders"; but this is not in any of the copies, nor in other versions:
and they shall condemn him to death; as they did in the palace of the high priest, "nemine contradicente"; see Mk 14:64,
and shall deliver him to the Gentiles; the Romans, to Pontius Pilate, the Roman governor; either because they had not then power to put him to death themselves, or because they were desirous he should die the death of the cross, a Roman punishment.
Robert Jamieson, A. R. Fausset and David Brown
10:33 Saying, Behold, we go up to Jerusalem--for the last time, and--"all things that are written by the prophets concerning the Son of man shall be accomplished" (Lk 18:31).
the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles--This is the first express statement that the Gentiles would combine with the Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as WEBSTER and WILKINSON observe.
10:3410:34: եւ կատակեսցե՛ն զնովաւ, եւ հարկանիցե՛ն զնա, եւ թքանիցեն ՚ի նա, եւ սպանցեն. եւ յերի՛ր աւուր յարիցէ՛[781]։[781] Ոմանք. Եւ կատակիցեն։
34 նրան պիտի ծաղրեն. նրան պիտի ծեծեն ու նրա վրայ պիտի թքեն. եւ պիտի սպանեն. եւ երրորդ օրը[20] նա յարութիւն պիտի առնի»: [20] 20. Յունարէնը երրորդ օրը-ի փոխարէն ունի երեք օրից յետոյ:
34 Եւ զանիկա ծաղր պիտի ընեն ու ծեծեն եւ անոր վրայ պիտի թքնեն ու զանիկա մեռցնեն, բայց երրորդ օրը յարութիւն պիտի առնէ»։
եւ կատակեսցեն զնովաւ, եւ հարկանիցեն զնա, եւ թքանիցեն ի նա եւ սպանցեն, եւ յերիր աւուր յարիցէ:

10:34: եւ կատակեսցե՛ն զնովաւ, եւ հարկանիցե՛ն զնա, եւ թքանիցեն ՚ի նա, եւ սպանցեն. եւ յերի՛ր աւուր յարիցէ՛[781]։
[781] Ոմանք. Եւ կատակիցեն։
34 նրան պիտի ծաղրեն. նրան պիտի ծեծեն ու նրա վրայ պիտի թքեն. եւ պիտի սպանեն. եւ երրորդ օրը[20] նա յարութիւն պիտի առնի»:
[20] 20. Յունարէնը երրորդ օրը-ի փոխարէն ունի երեք օրից յետոյ:
34 Եւ զանիկա ծաղր պիտի ընեն ու ծեծեն եւ անոր վրայ պիտի թքնեն ու զանիկա մեռցնեն, բայց երրորդ օրը յարութիւն պիտի առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: и поругаются над Ним, и будут бить Его, и оплюют Его, и убьют Его; и в третий день воскреснет.
10:34  καὶ ἐμπαίξουσιν αὐτῶ καὶ ἐμπτύσουσιν αὐτῶ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται.
10:34. καὶ (and) ἐμπαίξουσιν (they-shall-child-in-to) αὐτῷ (unto-it) καὶ (and) ἐμπτύσουσιν (they-shall-spew-in) αὐτῷ (unto-it) καὶ (and) μαστιγώσουσιν (they-shall-en-whip) αὐτὸν (to-it) καὶ (and) ἀποκτενοῦσιν, (they-shall-kill-off,"καὶ (and) μετὰ (with) τρεῖς ( to-three ) ἡμέρας (to-days) ἀναστήσεται . ( it-shall-stand-up )
10:34. et inludent ei et conspuent eum et flagellabunt eum et interficient eum et tertia die resurgetAnd they shall mock him and spit on him and scourge him and kill him: and the third day he shall rise again.
34. and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again.
And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again:

34: и поругаются над Ним, и будут бить Его, и оплюют Его, и убьют Его; и в третий день воскреснет.
10:34  καὶ ἐμπαίξουσιν αὐτῶ καὶ ἐμπτύσουσιν αὐτῶ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται.
10:34. et inludent ei et conspuent eum et flagellabunt eum et interficient eum et tertia die resurget
And they shall mock him and spit on him and scourge him and kill him: and the third day he shall rise again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: mock: Mar 14:65, Mar 15:17-20, Mar 15:29-31; Psa 22:6-8, Psa 22:13; Isa 53:3; mat 27:27-44; Luk 22:63-65, Luk 23:11, Luk 23:35-39; Joh 19:2, Joh 19:3
spit: Mar 14:63; Job 30:10; Isa 50:6; Mat 26:67
and the: Psa 16:10; Hos 6:2; Joh 1:17, Joh 2:10; Mat 12:39, Mat 12:40; Co1 15:4
John Gill
10:34 And they shall mock him, and shall scourge him,.... The Gentiles, as the Roman soldiers did; the one at the connivance, and the other by the order of their governor:
and shall spit upon him; on his face, as the Syriac and Persic versions render it, and as they did; see Mk 15:19. This clause is placed by the Vulgate Latin, Arabic, and Ethiopic versions, between the two former; though, according to the order in which these things were executed, he was first scourged, then mocked, and then spit upon: all which express both the cruel and indecent usage he was to meet with:
and shall kill him, and the third day he shall rise again. The Persic version between these two clauses read, "and shall put him in a grave"; which is not in any copy of this text, nor in any other version; nor indeed was this done by the Gentiles, but by Joseph of Arimathea.
Robert Jamieson, A. R. Fausset and David Brown
10:34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again--Singularly explicit as this announcement was, Luke (Lk 18:34) says "they understood none of these things; and this saying was hid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but their import in relation to His Messianic kingdom they could not penetrate; the whole prediction being right in the teeth of their preconceived notions. That they should have clung so tenaciously to the popular notion of an "unsuffering" Messiah, may surprise us; but it gives inexpressible weight to their after-testimony to a suffering and dying Saviour.
Ambitious Request of James and John--The Reply (Mk 10:35-45).
10:3510:35: Եւ երթային առ նովաւ Յա՛կովբոս եւ Յովհա՛ննէս՝ որդիքն Զեբեդեայ. եւ ասեն ցնա. Վա՛րդապետ՝ կամիմք զի զոր ինչ խնդրեսցուք ՚ի քէն՝ արասցե՛ս մեզ[782]։ [782] Օրինակ մի. Եւ երթային զնովաւ։
35 Զեբեդէոսի որդիները՝ Յակոբոսը եւ Յովհաննէսը, գնացին նրա մօտ եւ ասացին նրան. «Վարդապե՛տ, ինչ որ քեզնից պիտի խնդրենք, կամենում ենք, որ անես մեզ համար»
35 Ապա անոր քով գացին Յակոբոսն ու Յովհաննէսը՝ Զեբեդէոսի որդիները՝ ու ըսին. «Վա՛րդապետ, կ’ուզենք որ քեզմէ ինչ որ խնդրենք՝ մեզի ընես»։
Եւ երթային առ նովաւ Յակովբոս եւ Յովհաննէս որդիքն Զեբեդեայ, եւ ասեն ցնա. Վարդապետ, կամիմք զի զոր ինչ խնդրեսցուք ի քէն` արասցես մեզ:

10:35: Եւ երթային առ նովաւ Յա՛կովբոս եւ Յովհա՛ննէս՝ որդիքն Զեբեդեայ. եւ ասեն ցնա. Վա՛րդապետ՝ կամիմք զի զոր ինչ խնդրեսցուք ՚ի քէն՝ արասցե՛ս մեզ[782]։
[782] Օրինակ մի. Եւ երթային զնովաւ։
35 Զեբեդէոսի որդիները՝ Յակոբոսը եւ Յովհաննէսը, գնացին նրա մօտ եւ ասացին նրան. «Վարդապե՛տ, ինչ որ քեզնից պիտի խնդրենք, կամենում ենք, որ անես մեզ համար»
35 Ապա անոր քով գացին Յակոբոսն ու Յովհաննէսը՝ Զեբեդէոսի որդիները՝ ու ըսին. «Վա՛րդապետ, կ’ուզենք որ քեզմէ ինչ որ խնդրենք՝ մեզի ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: [Тогда] подошли к Нему сыновья Зеведеевы Иаков и Иоанн и сказали: Учитель! мы желаем, чтобы Ты сделал нам, о чем попросим.
10:35  καὶ προσπορεύονται αὐτῶ ἰάκωβος καὶ ἰωάννης οἱ υἱοὶ ζεβεδαίου λέγοντες αὐτῶ, διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν.
10:35. Καὶ (And) προσπορεύονται ( they-traverseth-toward-of ) αὐτῷ (unto-it,"Ἰάκωβος (an-Iakobos) καὶ (and) Ἰωάνης (an-Ioanes) οἱ (the-ones) [δύο] "[two]"υἱοὶ (sons) Ζεβεδαίου (of-a-Zebedaios," λέγοντες ( forthing ) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"θέλομεν (we-determine) ἵνα (so) ὃ (to-which) ἐὰν (if-ever) αἰτήσωμέν (we-might-have-appealed-unto) σε (to-thee) ποιήσῃς (thou-might-have-done-unto) ἡμῖν. (unto-us)
10:35. et accedunt ad illum Iacobus et Iohannes filii Zebedaei dicentes magister volumus ut quodcumque petierimus facias nobisAnd James and John, the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us.
35. And there come near unto him James and John, the sons of Zebedee, saying unto him, Master, we would that thou shouldest do for us whatsoever we shall ask of thee.
And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire:

35: [Тогда] подошли к Нему сыновья Зеведеевы Иаков и Иоанн и сказали: Учитель! мы желаем, чтобы Ты сделал нам, о чем попросим.
10:35  καὶ προσπορεύονται αὐτῶ ἰάκωβος καὶ ἰωάννης οἱ υἱοὶ ζεβεδαίου λέγοντες αὐτῶ, διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν.
10:35. et accedunt ad illum Iacobus et Iohannes filii Zebedaei dicentes magister volumus ut quodcumque petierimus facias nobis
And James and John, the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-45: (См. Мф XX, 20-28). Ев. Марк говорит, что с просьбою ко Христу обратились сами сыновья Зеведеевы. Этим он разъясняет, что просьба матери их, о которой говорит ев. Матфей, была вызвана внушением Иакова и Иоанна, которые сами стеснялись прямо обратиться ко Христу. - В славе Твоей - см. Мф XIX, 28
Adam Clarke: Commentary on the Bible - 1831
10:35: And James and John - come unto him - The request here mentioned, Matthew says, Mat 20:20, was made by Salome their mother; the two places may be easily reconciled thus: - The mother introduced them, and made the request as if from herself; Jesus knowing whence it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See the note on Mat 20:20.
Albert Barnes: Notes on the Bible - 1834
10:35: See the notes at Mat 20:20-28.

10:35
And James and John ... came unto him - They did this through the instrumentality of their mother. They did not come in "person," but they got their mother to make the request for them. Compare the notes at Mat 20:20.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: James: Matthew says that this request was made by Salome their mother; but though she made the request as from herself, yet it is evident that they had set her upon the business; and therefore Jesus, knowing whence it came, immediately addressed the sons. Mar 1:19, Mar 1:20, Mar 5:37, Mar 9:2, Mar 14:33
come: Mat 20:20-28
we would: Sa2 14:4-11; Kg1 2:16, Kg1 2:20
Geneva 1599
10:35 (7) And James and John, the sons of Zebedee, come unto him, saying, Master, (g) we would that thou shouldest do for us whatsoever we shall desire.
(7) We must first strive before we triumph.
(g) We pray thee.
John Gill
10:35 And James, and John, the sons of Zebedee, came unto him,.... Along with their mother, who was their mouth, and spoke for them, and they by her:
saying, master, we would that thou shouldst do for us whatsoever we shall desire: that is, we earnestly desire, that whereas we have a favour to ask of thee, that thou wouldst not deny us it, be it what it will; See Gill on Mt 20:20.
John Wesley
10:35 Saying - By their mother. It was she, not they that uttered the words. Mt 20:20.
Robert Jamieson, A. R. Fausset and David Brown
10:35 And James and John, the sons of Zebedee, come unto him, saying--Matthew (Mt 20:20) says their "mother came to Him with her sons, worshipping Him and desiring," &c. (Compare Mt 27:56, with Mk 15:40). Salome was her name (Mk 16:1). We cannot be sure with which of the parties the movement originated; but as our Lord, even in Matthew's account, addresses Himself to James and John, taking no account of the mother, it is likely the mother was merely set on by them. The thought was doubtless suggested to her sons by the recent promise to the Twelve of "thrones to sit on, when the Son of man should sit on the throne of His glory" (Mt 19:28); but after the reproof so lately given them (Mk 9:33, &c.) they get their mother to speak for them.
Master, we would that thou shouldest do for us whatsoever we shall desire--thus cautiously approaching the subject.
10:3610:36: Եւ նա՝ ասէ ցնոսա. Զի՞նչ կամիք յինէն՝ զի արարի՛ց ձեզ։
36 Եւ նա նրանց ասաց. «Ի՞նչ էք կամենում ինձնից, որ անեմ ձեզ համար»
36 Ան ալ ըսաւ անոնց. «Ի՞նչ կ’ուզէք որ ընեմ ձեզի»։
Եւ նա ասէ ցնոսա. Զի՞նչ կամիք յինէն զի արարից ձեզ:

10:36: Եւ նա՝ ասէ ցնոսա. Զի՞նչ կամիք յինէն՝ զի արարի՛ց ձեզ։
36 Եւ նա նրանց ասաց. «Ի՞նչ էք կամենում ինձնից, որ անեմ ձեզ համար»
36 Ան ալ ըսաւ անոնց. «Ի՞նչ կ’ուզէք որ ընեմ ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3636: Он сказал им: что хотите, чтобы Я сделал вам?
10:36  ὁ δὲ εἶπεν αὐτοῖς, τί θέλετέ [με ] ποιήσω ὑμῖν;
10:36. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) θέλετε (ye-determine) ποιήσω (I-might-have-done-unto) ὑμῖν; (unto-ye?"
10:36. at ille dixit eis quid vultis ut faciam vobisBut he said to them: What would you that I should do for you?
36. And he said unto them, What would ye that I should do for you?
And he said unto them, What would ye that I should do for you:

36: Он сказал им: что хотите, чтобы Я сделал вам?
10:36  ὁ δὲ εἶπεν αὐτοῖς, τί θέλετέ [με ] ποιήσω ὑμῖν;
10:36. at ille dixit eis quid vultis ut faciam vobis
But he said to them: What would you that I should do for you?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: What: Mar 10:51; Kg1 3:5-15; Joh 15:7
John Gill
10:36 And he said unto them,.... And also to their mother, and to them by her, what
would ye that I should do for you? Christ insists upon their telling him the particular thing they wanted to have done for them, before he would give them any promise, though he knew very well what it was they were desirous of.
Robert Jamieson, A. R. Fausset and David Brown
10:36 And he said unto them, What would ye that I should do for you?--Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.
10:3710:37: Եւ նոքա՝ ասեն ցնա. Տո՛ւր մեզ՝ զի նստցուք մի՝ յաջմէ՛ քումմէ եւ մի յահեկէ՛ ՚ի փա՛ռսն քում[783]։ [783] Ոմանք. ՚Ի յահեկէ ՚ի փառսն քո։
37 Եւ նրանք ասացին նրան. «Շնո՛րհ արա մեզ, որ նստենք մէկս՝ քո աջում եւ միւսս՝ ձախում, քո փառքի մէջ»
37 Անոնք ալ ըսին իրեն. «Շնորհէ մեզի, որ նստինք մեզմէ մէկը՝ աջ կողմդ եւ միւսը՝ ձախ կողմդ քու փառքիդ մէջ»։
Եւ նոքա ասեն ցնա. Տուր մեզ զի նստցուք մի յաջմէ քումմէ եւ մի յահեկէ ի փառսն քում:

10:37: Եւ նոքա՝ ասեն ցնա. Տո՛ւր մեզ՝ զի նստցուք մի՝ յաջմէ՛ քումմէ եւ մի յահեկէ՛ ՚ի փա՛ռսն քում[783]։
[783] Ոմանք. ՚Ի յահեկէ ՚ի փառսն քո։
37 Եւ նրանք ասացին նրան. «Շնո՛րհ արա մեզ, որ նստենք մէկս՝ քո աջում եւ միւսս՝ ձախում, քո փառքի մէջ»
37 Անոնք ալ ըսին իրեն. «Շնորհէ մեզի, որ նստինք մեզմէ մէկը՝ աջ կողմդ եւ միւսը՝ ձախ կողմդ քու փառքիդ մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3737: Они сказали Ему: дай нам сесть у Тебя, одному по правую сторону, а другому по левую в славе Твоей.
10:37  οἱ δὲ εἶπαν αὐτῶ, δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου.
10:37. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it,"Δὸς (Thou-should-have-had-given) ἡμῖν (unto-us) ἵνα (so) εἷς (one) σου (of-thee) ἐκ (out) δεξιῶν ( of-right-belonged ) καὶ (and) εἷς (one) ἐξ (out) ἀριστερῶν ( of-more-un-certain ) καθίσωμεν (we-might-have-sat-down-to) ἐν (in) τῇ (unto-the-one) δόξῃ (unto-a-recognition) σου. (of-thee)
10:37. et dixerunt da nobis ut unus ad dexteram tuam et alius ad sinistram tuam sedeamus in gloria tuaAnd they said: Grant to us that we may sit, one on thy right hand and the other on thy left hand, in thy glory.
37. And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on left hand, in thy glory.
They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory:

37: Они сказали Ему: дай нам сесть у Тебя, одному по правую сторону, а другому по левую в славе Твоей.
10:37  οἱ δὲ εἶπαν αὐτῶ, δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου.
10:37. et dixerunt da nobis ut unus ad dexteram tuam et alius ad sinistram tuam sedeamus in gloria tua
And they said: Grant to us that we may sit, one on thy right hand and the other on thy left hand, in thy glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
10:37: In thy glory - In the kingdom of thy glory - three MSS. Which kingdom they expected to be established on earth.
And be baptized - Or, be baptized. Instead of και and η or, is the reading of BCDL, five others, Coptic, Armenian, later Syriac in the margin, Vulgate, all the Itala, and Origen. See the note on Mat 20:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: sit: Mar 16:19; Kg1 22:19; Psa 45:9, Psa 110:1
in: Mar 8:38; Mat 25:31; Luk 24:26; Pe1 1:11
John Gill
10:37 They said unto him,.... By their mother, or seconding her motion:
grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory; or glorious kingdom, which they expected would be quickly set up; and which they might conclude from his having lately promised to all the twelve, that when he should sit on his throne, they should sit on twelve thrones, judging the twelve tribes of Israel; and from his having just now mentioned his rising from the dead, which they might understand of some revival, or breaking forth of this glorious state; See Gill on Mt 20:21.
Robert Jamieson, A. R. Fausset and David Brown
10:37 Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory--that is,Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the favored three.
10:3810:38: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՛չ գիտէք զինչ խնդրէք. կարէ՞ք ըմպել զբաժակն՝ զոր ե՛ս ըմպելոց եմ, կամ զմկրտութիւնն՝ զոր ես մկրտելոցն եմ մկրտել[784]։ [784] Բազումք. Զմկրտութիւնն մկրտել՝ զոր։
38 Յիսուս պատասխանեց նրանց եւ ասաց. «Չէք իմանում, թէ ինչ էք խնդրում. կարո՞ղ էք խմել այն բաժակը, որ ես խմելու եմ, կամ մկրտուել այն մկրտութեամբ, որով ես մկրտուելու եմ»
38 Յիսուս ըսաւ անոնց. «Չէք գիտեր ի՛նչ կը խնդրէք։ Կրնա՞ք խմել այն գաւաթը որ ես կը խմեմ եւ այն մկրտութիւնովը մկրտուիլ՝ որով ես կը մկրտուիմ»։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Ոչ գիտէք զինչ խնդրէք. կարէ՞ք ըմպել զբաժակն զոր ես ըմպելոց եմ, կամ զմկրտութիւնն մկրտել զոր ես մկրտելոցն եմ:

10:38: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՛չ գիտէք զինչ խնդրէք. կարէ՞ք ըմպել զբաժակն՝ զոր ե՛ս ըմպելոց եմ, կամ զմկրտութիւնն՝ զոր ես մկրտելոցն եմ մկրտել[784]։
[784] Բազումք. Զմկրտութիւնն մկրտել՝ զոր։
38 Յիսուս պատասխանեց նրանց եւ ասաց. «Չէք իմանում, թէ ինչ էք խնդրում. կարո՞ղ էք խմել այն բաժակը, որ ես խմելու եմ, կամ մկրտուել այն մկրտութեամբ, որով ես մկրտուելու եմ»
38 Յիսուս ըսաւ անոնց. «Չէք գիտեր ի՛նչ կը խնդրէք։ Կրնա՞ք խմել այն գաւաթը որ ես կը խմեմ եւ այն մկրտութիւնովը մկրտուիլ՝ որով ես կը մկրտուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: Но Иисус сказал им: не знаете, чего просите. Можете ли пить чашу, которую Я пью, и креститься крещением, которым Я крещусь?
10:38  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι;
10:38. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐκ (Not) οἴδατε (ye-had-come-to-see) τί (to-what-one) αἰτεῖσθε : ( ye-appeal-unto ) δύνασθε ( Ye-able ) πιεῖν (to-have-drank) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) ὃ (to-which) ἐγὼ (I) πίνω, (I-drink) ἢ (or) τὸ (to-the-one) βάπτισμα (to-an-immersing-to) ὃ (to-which) ἐγὼ (I) βαπτίζομαι (I-be-immersed-to) βαπτισθῆναι; (to-have-been-immersed-to?"
10:38. Iesus autem ait eis nescitis quid petatis potestis bibere calicem quem ego bibo aut baptismum quo ego baptizor baptizariAnd Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of or be baptized with the baptism wherewith I am baptized?
38. But Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with?
But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with:

38: Но Иисус сказал им: не знаете, чего просите. Можете ли пить чашу, которую Я пью, и креститься крещением, которым Я крещусь?
10:38  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι;
10:38. Iesus autem ait eis nescitis quid petatis potestis bibere calicem quem ego bibo aut baptismum quo ego baptizor baptizari
And Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of or be baptized with the baptism wherewith I am baptized?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: Ye know not: Kg1 2:22; Jer 45:5; Mat 20:21, Mat 20:22; Rom 8:26; Jam 4:3
drink of the: Mar 14:36; Psa 75:8; Isa 51:22; Jer 25:15; Mat 26:39; Luk 22:42; Joh 18:11
baptized with the: Luk 12:50
John Gill
10:38 But Jesus said unto them,.... Not by granting them what they desired, but by observing their ignorance to them;
ye know not what ye ask: for sometimes good men are ignorant petitioners at the throne of grace; they are under the influence of their own spirits, and not the Spirit of God; they are prompted to ask things from a selfish principle, and not with a view to the glory of God, and their own spiritual welfare, and that of others: and indeed, the best of saints know not what they should pray for as they ought; and always stand in need of the help, assistance, and intercession of the Spirit of God; who is a Spirit of grace and supplication, and searches the deep things of God, and knows his mind and will, and what is suitable and convenient for his people; and whenever they pray without him, there is much darkness and ignorance in them, and in their petitions. In particular, these disciples knew not what they were asking for; they had no true notion of Christ's kingdom and glory, they were asking the chief places in; they were dreaming of worldly glory and grandeur, in which they imagined the kingdom of the Messiah would quickly appear: whereas his kingdom, in the present state of things, is not of this world, but of a spiritual nature; namely, the Gospel dispensation, which lies in the ministration of his word and ordinances, and in the distribution of his gifts and grace; and his kingdom and glory in the world to come, are things which eye has not seen, nor ear heard: they talked of things which would never be, either in Christ's kingdom, in earth or in heaven; fancying there would be posts of honour and profit, which some would be advanced to in it, signified by sitting at his right hand and left; whereas in the Gospel church state, the apostles, governors, and officers of the church were alike, and had no superiority over one another, but were all brethren, having one master, Christ; and the members of the churches are of the same body, and members one of another; and in the ultimate glory, there will be no degrees, but all the saints will share the same happiness:
can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? Which Christ speaks of in the present time, partly because his sorrows and sufferings were already begun: he had already been drinking of the cup of sorrows, being a man of sorrows and acquainted with griefs, all his days; and he was wading in the waters of affliction, though as yet they were not come into his soul, and he as it were immersed in them; he was not yet baptized with the bloody baptism he came into this world for, and he was desirous of, Lk 12:50, and partly because of the certainty of these things, the cup was not to pass from him, and the baptism of his sufferings was to be surely accomplished; See Gill on Mt 20:22.
John Wesley
10:38 Ye know not what ye ask - Ye know not that ye ask for sufferings, which must needs pave the way to glory. The cup - Of inward; the baptism - Of outward sufferings. Our Lord was filled with sufferings within, and covered with them without.
Robert Jamieson, A. R. Fausset and David Brown
10:38 But Jesus said unto them, Ye know not what ye ask--How gentle the reply to such a request, preferred at such a time, after the sad announcement just made!
can ye drink of the cup that I drink of?--To "drink of a cup" is in Scripture a figure for getting one's fill either of good (Ps 16:5; Ps 23:5; Ps 116:13; Jer 16:7) or of ill (Ps 75:8; Jn 18:11; Rev_ 14:10). Here it is the cup of suffering.
and be baptized with the baptism that I am baptized with--(Compare for the language, Ps 42:7). The object of this question seems to have been to try how far those two men were capable of the dignity to which they aspired and this on the principle that he who is able to suffer most for His sake will be the nearest to Him in His kingdom.
10:3910:39: Եւ նոքա՝ ասեն ցնա. Կարե՛մք։ Եւ Յիսուս ասէ ցնոսա. Զբաժակն զոր ես ըմպելոց եմ՝ ըմպիցէ՛ք, եւ զմկրտութիւնն՝ զոր ես մկրտելոց եմ՝ մկրտիցի՛ք.
39 Եւ նրանք ասացին նրան. «Կարող ենք»: Եւ Յիսուս նրանց ասաց. «Այն բաժակը, որ ես խմելու եմ, կը խմէք, եւ այն մկրտութիւնը, որով ես մկրտուելու եմ, նրանով կը մկրտուէք
39 Անոնք ըսին իրեն. «Կրնանք»։ Յիսուս ըսաւ անոնց. «Այն գաւաթը որ ես կը խմեմ՝ պիտի խմէք եւ այն մկրտութիւնովը որով ես կը մկրտուիմ՝ պիտի մկրտուիք,
Եւ նոքա ասեն ցնա. Կարեմք: Եւ Յիսուս ասէ ցնոսա. Զբաժակն զոր ես ըմպելոց եմ` ըմպիցէք, եւ զմկրտութիւնն զոր ես մկրտելոց եմ` մկրտիցիք:

10:39: Եւ նոքա՝ ասեն ցնա. Կարե՛մք։ Եւ Յիսուս ասէ ցնոսա. Զբաժակն զոր ես ըմպելոց եմ՝ ըմպիցէ՛ք, եւ զմկրտութիւնն՝ զոր ես մկրտելոց եմ՝ մկրտիցի՛ք.
39 Եւ նրանք ասացին նրան. «Կարող ենք»: Եւ Յիսուս նրանց ասաց. «Այն բաժակը, որ ես խմելու եմ, կը խմէք, եւ այն մկրտութիւնը, որով ես մկրտուելու եմ, նրանով կը մկրտուէք
39 Անոնք ըսին իրեն. «Կրնանք»։ Յիսուս ըսաւ անոնց. «Այն գաւաթը որ ես կը խմեմ՝ պիտի խմէք եւ այն մկրտութիւնովը որով ես կը մկրտուիմ՝ պիտի մկրտուիք,
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: Они отвечали: можем. Иисус же сказал им: чашу, которую Я пью, будете пить, и крещением, которым Я крещусь, будете креститься;
10:39  οἱ δὲ εἶπαν αὐτῶ, δυνάμεθα. ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε,
10:39. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it," Δυνάμεθα . ( We-able ) ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τὸ (To-the-one) ποτήριον (to-a-drinkerlet) ὃ (to-which) ἐγὼ (I) πίνω (I-drink) πίεσθε ( ye-shall-drink ) καὶ (and) τὸ (to-the-one) βάπτισμα (to-an-immersing-to) ὃ (to-which) ἐγὼ (I) βαπτίζομαι (I-be-immersed-to) βαπτισθήσεσθε, (ye-shall-be-immersed-to)
10:39. at illi dixerunt ei possumus Iesus autem ait eis calicem quidem quem ego bibo bibetis et baptismum quo ego baptizor baptizabiminiBut they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of; and with the baptism wherewith I am baptized you shall be baptized.
39. And they said unto him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized:
And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

39: Они отвечали: можем. Иисус же сказал им: чашу, которую Я пью, будете пить, и крещением, которым Я крещусь, будете креститься;
10:39  οἱ δὲ εἶπαν αὐτῶ, δυνάμεθα. ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε,
10:39. at illi dixerunt ei possumus Iesus autem ait eis calicem quidem quem ego bibo bibetis et baptismum quo ego baptizor baptizabimini
But they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of; and with the baptism wherewith I am baptized you shall be baptized.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: We: Mar 14:31; Joh 13:37
Ye: Mar 14:36; Mat 10:25; Joh 15:20, Joh 17:14; Act 12:2; Col 1:24; Rev 1:9
John Gill
10:39 And they said unto him we can,.... That is, drink of Christ's cup and be baptized with his baptism which is another instance of their ignorance; for as they knew not the glorious state of things and the nature of it they desired places in so they were unacquainted with themselves; they were ignorant of their own weakness as well as of the greatness of the sufferings Christ should endure or even they should be called unto: had they had a just notion of either, they would not have expressed themselves in this manner without any mention of the grace of God or any dependence on the strength of Christ; See Gill on Mt 20:22.
And Jesus said unto them, ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized; meaning, not that they should undergo the same sufferings he did and much less for the same end and purpose: he trod the winepress alone and bore the whole punishment due to the sins of his people himself; and of them there were none with him to take a part: but that they should endure sufferings in some sort like to his for his sake as they both afterwards did; See Gill on Mt 20:23.
Robert Jamieson, A. R. Fausset and David Brown
10:39 And they said unto him, We can--Here we see them owning their mother's petition for them as their own; and doubtless they were perfectly sincere in professing their willingness to follow their Master to any suffering He might have to endure. As for James, he was the first of the apostles who was honored, and showed himself able to be baptized with his Master's baptism of blood (Acts 12:1-2); while John, after going through all the persecutions to which the infant Church was exposed from the Jews, and sharing in the struggles and sufferings occasioned by the first triumphs of the Gospel among the Gentiles, lived to be the victim, after all the rest had got to glory, of a bitter persecution in the evening of his days, for the word of God and for the testimony of Jesus Christ. Yes, they were dear believers and blessed men, in spite of this unworthy ambition, and their Lord knew it; and perhaps the foresight of what they would have to pass through, and the courageous testimony He would yet receive from them, was the cause of that gentleness which we cannot but wonder at in His reproof.
And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized--No doubt this prediction, when their sufferings at length came upon them, cheered them with the assurance, not that they would sit on His right and left hand--for of that thought they would be heartily ashamed--but that "if they suffered with Him, they should be also glorified together."
10:4010:40: այլ նստուցանել ընդ աջմէ իմմէ եւ ընդ ահեկէ՝ ո՛չ է իմ տալ, այլ որոց տուեալ իցէ[785]։ [785] Այլք. Այլ որոց պատրաստեալ իցէ։
40 բայց իմ աջում եւ ձախում նստեցնելը ես չէ, որ պիտի տամ, այլ տրուելու է նրանց, որոնց համար պատրաստուած է»
40 Բայց իմ աջ կողմս ու ձախ կողմս նստիլը՝ իմս չէ տալը, հապա որոնց որ պատրաստուած է»։
այլ նստուցանել ընդ աջմէ իմմէ եւ ընդ ահեկէ` ոչ է իմ տալ, այլ որոց պատրաստեալ իցէ:

10:40: այլ նստուցանել ընդ աջմէ իմմէ եւ ընդ ահեկէ՝ ո՛չ է իմ տալ, այլ որոց տուեալ իցէ[785]։
[785] Այլք. Այլ որոց պատրաստեալ իցէ։
40 բայց իմ աջում եւ ձախում նստեցնելը ես չէ, որ պիտի տամ, այլ տրուելու է նրանց, որոնց համար պատրաստուած է»
40 Բայց իմ աջ կողմս ու ձախ կողմս նստիլը՝ իմս չէ տալը, հապա որոնց որ պատրաստուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4040: а дать сесть у Меня по правую сторону и по левую--не от Меня [зависит], но кому уготовано.
10:40  τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται.
10:40. τὸ (To-the-one) δὲ (moreover) καθίσαι (to-have-sat-down-to) ἐκ (out) δεξιῶν ( of-right-belonged ) μου (of-me) ἢ (or) ἐξ (out) εὐωνύμων ( of-goodly-named ) οὐκ (not) ἔστιν (it-be) ἐμὸν (mine) δοῦναι, (to-have-had-given,"ἀλλ' (other) οἷς ( unto-which ) ἡτοίμασται. (it-had-come-to-be-readied-to)
10:40. sedere autem ad dexteram meam vel ad sinistram non est meum dare sed quibus paratum estBut to sit on my right hand or on my left is not mine to give to you, but to them for whom it is prepared.
40. but to sit on my right hand or on left hand is not mine to give: but for whom it hath been prepared.
But to sit on my right hand and on my left hand is not mine to give; but [it shall be given to them] for whom it is prepared:

40: а дать сесть у Меня по правую сторону и по левую--не от Меня [зависит], но кому уготовано.
10:40  τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται.
10:40. sedere autem ad dexteram meam vel ad sinistram non est meum dare sed quibus paratum est
But to sit on my right hand or on my left is not mine to give to you, but to them for whom it is prepared.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:40: Is not mine to give - See on Mat 20:23 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:40: Mat 20:23, Mat 25:34; Joh 17:2, Joh 17:24; Heb 11:16
John Gill
10:40 But to sit on my right hand and on my left, is mine to give,.... There being no such places in his kingdom in the sense they petitioned; and as for the glories of the heavenly state or eternal life, the gift of these was not to be settled now it being done already: and though he had a power to give yet only to them who were given him of his Father and who were ordained to such happiness as it follows:
but it shall be given to them for whom it is prepared; that is, of his Father as is expressed in Mt 20:23 which is not to be understood as excluding these two persons but as including all others with them for whom the kingdom was prepared before the foundation of the world: the Ethiopic version therefore wrongly renders the words "but to sit on my right hand and on my left, I do not give to you, it is prepared for other": the Jew (g) very badly concludes from hence against the deity of Christ and his unity with the Father he not having power to do this; whereas Christ does not say he had no power to give this honour, but only describes the persons to whom he should give it; and these being persons for whom it, is prepared by his Father instead of destroying, proves their unity.
(g) R. Isaac, Chizzuk Emuna, par. 2. c. 20. p. 409.
John Wesley
10:40 Save to them for whom it is prepared - Them who by patient continuance in well doing, seek for glory, and honour, and immortality. For these only eternal life is prepared. To these, only he will give it in that day; and to every man his own reward, according to his own labour.
Robert Jamieson, A. R. Fausset and David Brown
10:40 But to sit on my right hand and on my left hand in not mine to give; but it shall be given to them for whom it is prepared--"of My Father" (Mt 20:23). The supplement which our translators have inserted is approved by some good interpreters, and the proper sense of the word rendered "but" is certainly in favor of it. But besides that it makes the statement too elliptical--leaving too many words to be supplied--it seems to make our Lord repudiate the right to assign to each of His people his place in the kingdom of glory; a thing which He nowhere else does, but rather the contrary. It is true that He says their place is "prepared for them by His Father." But that is true of their admission to heaven at all; and yet from His great white throne Jesus will Himself adjudicate the kingdom, and authoritatively invite into it those on His right hand, calling them the "blessed of His Father"; so little inconsistency is there between the eternal choice of them by His Father, and that public adjudication of them, not only to heaven in general, but each to his own position in it, which all Scripture assigns to Christ. The true rendering, then, of this clause, we take it, is this: "But to sit on My right hand and on My left hand is not Mine to give, save to them for whom it is prepared." When therefore He says, "It is not Mine to give," the meaning is, "I cannot give it as a favor to whomsoever I please, or on a principle of favoritism; it belongs exclusively to those for whom it is prepared," &c. And if this be His meaning, it will be seen how far our Lord is from disclaiming the right to assign to each his proper place in His Kingdom; that on the contrary, He expressly asserts it, merely announcing that the principle of distribution is quite different from what these petitioners supposed. Our Lord, it will be observed, does not deny the petition of James and John, or say they shall not occupy the place in His kingdom which they now improperly sought:--for aught we know, that may be their true place. All we are sure of is, that their asking it was displeasing to Him "to whom all judgment is committed," and so was not fitted to gain their object, but just the reverse. (See what is taught in Lk 14:8-11). One at least of these brethren, as ALFORD strikingly remarks, saw on the right and on the left hand of their Lord, as He hung upon the tree, the crucified thieves; and bitter indeed must have been the remembrance of this ambitious prayer at that moment.
10:4110:41: Եւ լուեա՛լ զայն տասանցն, սկսան բարկանա՛լ Յակովբայ եւ Յովհաննու։
41 Այդ լսելով՝ տասը առաքեալները սկսեցին բարկանալ Յակոբոսի եւ Յովհաննէսի վրայ
41 Ու երբ միւս տասը աշակերտները լսեցին, սկսան Յակոբոսին ու Յովհաննէսին նեղանալ։
Եւ լուեալ զայն տասանցն` սկսան բարկանալ Յակովբայ եւ Յովհաննու:

10:41: Եւ լուեա՛լ զայն տասանցն, սկսան բարկանա՛լ Յակովբայ եւ Յովհաննու։
41 Այդ լսելով՝ տասը առաքեալները սկսեցին բարկանալ Յակոբոսի եւ Յովհաննէսի վրայ
41 Ու երբ միւս տասը աշակերտները լսեցին, սկսան Յակոբոսին ու Յովհաննէսին նեղանալ։
zohrab-1805▾ eastern-1994▾ western am▾
10:4141: И, услышав, десять начали негодовать на Иакова и Иоанна.
10:41  καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ ἰακώβου καὶ ἰωάννου.
10:41. καὶ (And) ἀκούσαντες ( having-heard ,"οἱ (the-ones) δέκα (ten," ἤρξαντο ( they-firsted ) ἀγανακτεῖν (to-excess-vex-unto) περὶ (about) Ἰακώβου (of-an-Iakobos) καὶ (and) Ἰωάνου. (of-an-Ioanes)
10:41. et audientes decem coeperunt indignari de Iacobo et IohanneAnd the ten, hearing it, began to be much displeased at James and John.
41. And when the ten heard it, they began to be moved with indignation concerning James and John.
And when the ten heard [it], they began to be much displeased with James and John:

41: И, услышав, десять начали негодовать на Иакова и Иоанна.
10:41  καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ ἰακώβου καὶ ἰωάννου.
10:41. et audientes decem coeperunt indignari de Iacobo et Iohanne
And the ten, hearing it, began to be much displeased at James and John.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:41: When the ten heard it - See Mat 20:24-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:41: they: Mar 9:33-36; Pro 13:10; Mat 20:24; Luk 22:24; Rom 12:10; Phi 2:3; Jam 4:5
John Gill
10:41 And when the ten heard it,.... The request made by the sons of Zebedee or their mother for them:
they began to be much displeased with James and John; Matthew says "they were moved with indignation against them", Mt 20:24; they were filled with, wrath and were very angry with them; which they showed in their countenances and by their behaviour towards them as well as by words: the Syriac and Arabic versions, render it, "they began to murmur against them"; they highly resented it and were ready to break out into an open quarrel upon it; See Gill on Mt 20:24.
Robert Jamieson, A. R. Fausset and David Brown
10:41 And when the ten heard it, they began to be much displeased with James and John--or "were moved with indignation," as the same word is rendered in Mt 20:24. The expression "began to be," which is of frequent occurrence in the Gospels, means that more passed than is expressed, and that we have but the result. And can we blame the ten for the indignation which they felt? Yet there was probably a spice of the old spirit of rivalry in it, which in spite of our Lord's recent lengthened, diversified, and most solemn warnings against it, had not ceased to stir in their breasts.
10:4210:42: Եւ Յիսուս կոչեաց զնոսա առ ինքն, եւ ասէ ցնոսա. Գիտէ՛ք. զի որ յանուա՛ն իշխանքն են հեթանոսաց, տիրե՛ն նոցա. եւ մեծամե՛ծք նոցա իշխեն նոցա[786]։ [786] Ոմանք. Եւ մեծամեծքն նոցա։
42 Յիսուս նրանց իր մօտ կանչեց եւ ասաց. «Գիտէք, որ հեթանոսների մէջ իշխանաւորներ համարուածները տիրում են նրանց. եւ նրանց մեծամեծներն իշխում են նրանց վրայ
42 Իսկ Յիսուս իրեն կանչեց զանոնք ու ըսաւ անոնց. «Գիտէք թէ ազգերուն իշխան սեպուածները կը տիրեն անոնց եւ անոնց մեծամեծները կ’իշխեն անոնց.
Եւ Յիսուս կոչեաց զնոսա առ ինքն, եւ ասէ ցնոսա. Գիտէք զի որ յանուան իշխանքն են հեթանոսաց` տիրեն նոցա. եւ մեծամեծք նոցա իշխեն նոցա:

10:42: Եւ Յիսուս կոչեաց զնոսա առ ինքն, եւ ասէ ցնոսա. Գիտէ՛ք. զի որ յանուա՛ն իշխանքն են հեթանոսաց, տիրե՛ն նոցա. եւ մեծամե՛ծք նոցա իշխեն նոցա[786]։
[786] Ոմանք. Եւ մեծամեծքն նոցա։
42 Յիսուս նրանց իր մօտ կանչեց եւ ասաց. «Գիտէք, որ հեթանոսների մէջ իշխանաւորներ համարուածները տիրում են նրանց. եւ նրանց մեծամեծներն իշխում են նրանց վրայ
42 Իսկ Յիսուս իրեն կանչեց զանոնք ու ըսաւ անոնց. «Գիտէք թէ ազգերուն իշխան սեպուածները կը տիրեն անոնց եւ անոնց մեծամեծները կ’իշխեն անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
10:4242: Иисус же, подозвав их, сказал им: вы знаете, что почитающиеся князьями народов господствуют над ними, и вельможи их властвуют ими.
10:42  καὶ προσκαλεσάμενος αὐτοὺς ὁ ἰησοῦς λέγει αὐτοῖς, οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.
10:42. καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) αὐτοὺς (to-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγει (it-fortheth) αὐτοῖς (unto-them,"Οἴδατε (Ye-had-come-to-see) ὅτι (to-which-a-one) οἱ (the-ones) δοκοῦντες ( thinking-unto ) ἄρχειν (to-first) τῶν (of-the-ones) ἐθνῶν (of-nations) κατακυριεύουσιν (they-authority-belong-down-of) αὐτῶν (of-them) καὶ (and) οἱ (the-ones) μεγάλοι ( great ) αὐτῶν (of-them) κατεξουσιάζουσιν (they-being-out-belongeth-down-to) αὐτῶν. (of-them)
10:42. Iesus autem vocans eos ait illis scitis quia hii qui videntur principari gentibus dominantur eis et principes eorum potestatem habent ipsorumBut Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles lord it over them: and their princes have power over them.
42. And Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them.
But Jesus called them [to him], and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them:

42: Иисус же, подозвав их, сказал им: вы знаете, что почитающиеся князьями народов господствуют над ними, и вельможи их властвуют ими.
10:42  καὶ προσκαλεσάμενος αὐτοὺς ὁ ἰησοῦς λέγει αὐτοῖς, οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.
10:42. Iesus autem vocans eos ait illis scitis quia hii qui videntur principari gentibus dominantur eis et principes eorum potestatem habent ipsorum
But Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles lord it over them: and their princes have power over them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:42: Ye know: Mat 20:25; Luk 22:25; Pe1 5:3
are accounted: or, think good
Geneva 1599
10:42 (8) But Jesus called them [to him], and saith unto them, Ye know that (h) they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.
(8) The magistrates according to God's appointment rule over their subjects: but the pastors are not called to rule, but to serve according to the example of the Son of God himself who went before them, for in doing such he also was a minister of his Father's will.
(h) They to whom it is decreed and appointed.
John Gill
10:42 But Jesus called them to him,.... Who were at some little distance from him, though so nigh, that he could discern the heat and passion they were in, and knowing that they had the same ambitious views with the two brethren:
and saith unto them, to check their pride and vanity and reprove them for their ambitious desires of superiority and pre-eminence over, one another; by showing them that this was a part which the Heathens that knew not God acted and therefore was very unbecoming them:
you know that they which are accounted, or "seem to" or rather "do",
rule over the Gentiles; or are reckoned worthy of government who are, men of honour, reputation, and esteem; who are either by birth or merit thought to be deserving of high places: these
exercise lordship over them; rule over them in a lordly tyrannical and arbitrary way:
and their great ones; their nobles and lords under them
exercise authority over them; the Gentiles; by a delegated power from those who have the supreme rule; See Gill on Mt 20:25.
Robert Jamieson, A. R. Fausset and David Brown
10:42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule--are recognized or acknowledged as rulers.
over the Gentiles exercise lordship over them: and their great ones exercise authority upon them--as superiors exercising an acknowledged authority over inferiors.
10:4310:43: Ո՛չ նո՛յնպէս իցէ եւ ՚ի ձերում միջի. այլ որ կամիցի ՚ի ձէնջ մե՛ծ լինել, եղիցի ձեր պաշտօնեա՛յ[787]. [787] Ոմանք. Ոչ այնպէս իցէ եւ ՚ի ձերում։
43 ձեր մէջ այդպէս չպէտք է լինի. այլ ձեզնից ով կամենայ մեծ լինել, թող լինի ձեր սպասաւորը
43 Բայց ձեր մէջ այնպէս պէտք չէ ըլլայ, հապա ձեզմէ ով որ մեծ ըլլալ կ’ուզէ, անիկա ձեր սպասաւորը պէտք է ըլլայ.
Ոչ նոյնպէս իցէ եւ ի ձերում միջի. այլ որ կամիցի ի ձէնջ մեծ լինել` եղիցի ձեր պաշտօնեայ:

10:43: Ո՛չ նո՛յնպէս իցէ եւ ՚ի ձերում միջի. այլ որ կամիցի ՚ի ձէնջ մե՛ծ լինել, եղիցի ձեր պաշտօնեա՛յ[787].
[787] Ոմանք. Ոչ այնպէս իցէ եւ ՚ի ձերում։
43 ձեր մէջ այդպէս չպէտք է լինի. այլ ձեզնից ով կամենայ մեծ լինել, թող լինի ձեր սպասաւորը
43 Բայց ձեր մէջ այնպէս պէտք չէ ըլլայ, հապա ձեզմէ ով որ մեծ ըլլալ կ’ուզէ, անիկա ձեր սպասաւորը պէտք է ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
10:4343: Но между вами да не будет так: а кто хочет быть большим между вами, да будем вам слугою;
10:43  οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν· ἀλλ᾽ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος,
10:43. οὐχ (Not) οὕτως (unto-the-one-this) δέ (moreover) ἐστιν (it-be) ἐν (in) ὑμῖν: (unto-ye,"ἀλλ' (other) ὃς (which) ἂν (ever) θέλῃ (it-might-determine) μέγας (great) γενέσθαι ( to-have-had-became ) ἐν (in) ὑμῖν, (unto-ye," ἔσται ( it-shall-be ) ὑμῶν (of-ye) διάκονος, (a-raiser-through,"
10:43. non ita est autem in vobis sed quicumque voluerit fieri maior erit vester ministerBut it is not so among you: but whosoever will be greater shall be your minister.
43. But it is not so among you: but whosoever would become great among you, shall be your minister:
But so shall it not be among you: but whosoever will be great among you, shall be your minister:

43: Но между вами да не будет так: а кто хочет быть большим между вами, да будем вам слугою;
10:43  οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν· ἀλλ᾽ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος,
10:43. non ita est autem in vobis sed quicumque voluerit fieri maior erit vester minister
But it is not so among you: but whosoever will be greater shall be your minister.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:43: so: Joh 18:36; Rom 12:2
whosoever: Mar 9:35; Mat 20:26, Mat 20:27, Mat 23:8-12; Luk 9:48, Luk 14:11, Luk 18:14; Joh 13:13-18; Co1 9:19-23; Gal 5:13; Pe1 5:5, Pe1 5:6
John Gill
10:43 But so shall it not be among you,.... Or "so let it not be", as in many copies; or as the Persic version renders it, "it ought not to be so among you"; such a lordly spirit does not become you; this is heathenish:
but whosoever will be great among you shall be, as in Matthew "let him", Mt 20:26, be
your minister. This was just the reverse of what the two disciples were seeking for; they were indeed for being ministers but then they were for being prime ministers of state; and would have had all the rest subject to them and attendants on them to be sent out and employed as they should think fit: whereas the only way to preferment and greatness in Christ's kingdom, or rather Gospel church state, is to labour, in the work, of the ministry more abundantly than others; to take great pains and endure great hardships in order to bring great glory to God, and do great good to the souls of men; See Gill on Mt 20:26.
Robert Jamieson, A. R. Fausset and David Brown
10:43 But so shall it not be among you: but whosoever will be great among you, shall be your minister--a subordinate servant.
10:4410:44: եւ որ կամիցի ՚ի ձէնջ առաջին լինել՝ եղիցի ձեր ամենեցուն ծառայ[788]։ [788] ՚Ի բազումս պակասի. Եղիցի ձեր ամենեցուն։
44 եւ ձեզնից ով կամենայ առաջին լինել, բոլորին ծառայ թող լինի
44 Ու ձեզմէ ով որ առաջին ըլլալ կ’ուզէ, անիկա ամենուն ծառայ պէտք է ըլլայ։
եւ որ կամիցի ի ձէնջ առաջին լինել` եղիցի ամենեցուն ծառայ:

10:44: եւ որ կամիցի ՚ի ձէնջ առաջին լինել՝ եղիցի ձեր ամենեցուն ծառայ[788]։
[788] ՚Ի բազումս պակասի. Եղիցի ձեր ամենեցուն։
44 եւ ձեզնից ով կամենայ առաջին լինել, բոլորին ծառայ թող լինի
44 Ու ձեզմէ ով որ առաջին ըլլալ կ’ուզէ, անիկա ամենուն ծառայ պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:4444: и кто хочет быть первым между вами, да будет всем рабом.
10:44  καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος·
10:44. καὶ (and) ὃς (which) ἂν (ever) θέλῃ (it-might-determine) ἐν (in) ὑμῖν (unto-ye) εἶναι (to-be) πρῶτος, (most-before) ἔσται ( it-shall-be ) πάντων ( of-all ) δοῦλος: (a-bondee)
10:44. et quicumque voluerit in vobis primus esse erit omnium servusAnd whosoever will be first among you shall be the servant of all.
44. and whosoever would be first among you, shall be servant of all.
And whosoever of you will be the chiefest, shall be servant of all:

44: и кто хочет быть первым между вами, да будет всем рабом.
10:44  καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος·
10:44. et quicumque voluerit in vobis primus esse erit omnium servus
And whosoever will be first among you shall be the servant of all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ all ▾
John Gill
10:44 And whosoever of you will be the chiefest,.... Is desirous of the highest place and the greatest honour
shall be servant of all: for the ministers of the Gospel are not only the servants of Christ Jesus, but also of the churches for his sake; and in serving them, they serve Christ: not that they are to be the servants of men and to take their instructions from them and act according to rules prescribed by them; or seek to please men for then they would not be the servants of Christ: but they become servants to all that they may win souls to Christ, and increase his churches, and enlarge his interest; and such as are most useful this way are the chiefest in the Gospel church state; they are honoured by Christ and esteemed by his people; See Gill on Mt 20:27.
Robert Jamieson, A. R. Fausset and David Brown
10:44 And whosoever of you will be the chiefest--or "first."
shall be--that is, "let him be, or "shall be he who is prepared to be."
servant of all--one in the lowest condition of service.
10:4510:45: Քանզի եւ Որդի մարդոյ՝ ո՛չ եկն առնուլ պաշտօն, այլ պաշտե՛լ, եւ տալ զանձն իւր փրկա՛նս փոխանակ բազմաց։
45 որովհետեւ մարդու Որդին էլ չեկաւ ծառայութիւն ընդունելու, այլ՝ ծառայելու եւ տալու իր անձը որպէս փրկանք շատերի փոխարէն»:
45 Քանզի Որդին մարդոյ չեկաւ սպասաւորութիւն ընդունելու, հապա սպասաւորութիւն ընելու եւ իր կեանքը շատերուն համար իբր փրկանք տալու»։
Քանզի եւ Որդի մարդոյ ոչ եկն առնուլ պաշտօն, այլ պաշտել եւ տալ զանձն իւր փրկանս փոխանակ բազմաց:

10:45: Քանզի եւ Որդի մարդոյ՝ ո՛չ եկն առնուլ պաշտօն, այլ պաշտե՛լ, եւ տալ զանձն իւր փրկա՛նս փոխանակ բազմաց։
45 որովհետեւ մարդու Որդին էլ չեկաւ ծառայութիւն ընդունելու, այլ՝ ծառայելու եւ տալու իր անձը որպէս փրկանք շատերի փոխարէն»:
45 Քանզի Որդին մարդոյ չեկաւ սպասաւորութիւն ընդունելու, հապա սպասաւորութիւն ընելու եւ իր կեանքը շատերուն համար իբր փրկանք տալու»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4545: Ибо и Сын Человеческий не для того пришел, чтобы Ему служили, но чтобы послужить и отдать душу Свою для искупления многих.
10:45  καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
10:45. καὶ (and) γὰρ (therefore) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) οὐκ (not) ἦλθεν (it-had-came) διακονηθῆναι (to-have-been-raised-through-unto,"ἀλλὰ (other) διακονῆσαι (to-have-raised-through-unto) καὶ (and) δοῦναι (to-have-had-given) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) λύτρον (to-an-en-loosing) ἀντὶ (ever-a-one) πολλῶν . ( of-much )
10:45. nam et Filius hominis non venit ut ministraretur ei sed ut ministraret et daret animam suam redemptionem pro multisFor the Son of man also is not come to be ministered unto: but to minister and to give his life a redemption for many.
45. For verily the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many:

45: Ибо и Сын Человеческий не для того пришел, чтобы Ему служили, но чтобы послужить и отдать душу Свою для искупления многих.
10:45  καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
10:45. nam et Filius hominis non venit ut ministraretur ei sed ut ministraret et daret animam suam redemptionem pro multis
For the Son of man also is not come to be ministered unto: but to minister and to give his life a redemption for many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:45: came: Mat 20:28; Luk 22:26, Luk 22:27; Joh 13:14; Phi 2:5-8; Heb 5:8
and to: Isa 53:10-12; Dan 9:24, Dan 9:26; Co2 5:21; Gal 3:13; Ti1 3:4-6; Tit 2:14; Pe1 1:19
John Gill
10:45 For even the son of man,.... That is, Christ himself; a name by which he frequently goes both in the Old and New Testament to the arguments before produced, Christ adds his own example, to teach his disciples humility and lowliness of mind and to check their ambitious views and desires:
came not to be ministered unto: not but that he was ministered unto even by the angels of God; who ministered to him in the wilderness, after he had been tempted by Satan; and he was also ministered unto by some women out of their substance; but these show the low estate he was in to stand in need of such ministrations: here the sense is that he did not appear as an earthly prince, with a fine equipage, a large retinue and attendance,
but to minister; to be a servant, as he is in his mediatorial office and capacity: he was sent, and came as the servant of the Lord; and he ministered, in his prophetic office, the Gospel unto men; and went about in the form of a servant, doing good, ministering medicine both to the souls end bodies of men: but the great work he came about, was the work of man's redemption; which he willingly and cheerfully undertook, diligently and faithfully prosecuted, and has completely finished; to which respect is had in the next clause:
and to give his life a ransom for many; even for all the elect of God, to redeem them from sin, Satan, and the law; and secure them from the wrath of God, and eternal death; and this he has done, by laying down his life as the ransom price for them; See Gill on Mt 20:28.
John Wesley
10:45 A ransom for many - Even for as many souls as needed such a ransom, 2Cor 5:15.
Robert Jamieson, A. R. Fausset and David Brown
10:45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many--"instead of many," that is, "In the kingdom about to be set up, this principle shall have no place. All My servants shall there be equal; and the only greatness known to it shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the chiefest place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above all!" As "the Word in the beginning with God," He was ministered unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" (1Pet 3:22); but not for this came He hither. The Served of all came to be the Servant of all; and His last act was the grandest Service ever beheld by the universe of God--"HE GAVE HIS LIFE A RANSOM FOR MANY!", &c. Many" is here to be taken, not in contrast with few or with all, but in opposition to one--the one Son of man for the many sinners.
10:4610:46: Եւ գան յԵրիքո՛վ. եւ ընդ ելանելն նորա յԵրիքովէ աշակերտօքն՝ եւ բազում ժողովրդովք, որդի Տիմէի Բարտիմէո՛ս կոյր նստէ՛ր մուրացիկ յանցս ճանապարհի[789]։ [789] Ոմանք. Ժողովրդով, որդի Տիմէի Բարտեմէոս. կամ՝ Բատիմէոս։
46 Եւ եկան Երիքով: Եւ մինչ նա Երիքովից դուրս էր գալիս իր աշակերտներով եւ բազում ժողովրդով, Տիմէի որդին՝ կոյր Բարտիմէոսը, նստել մուրում էր ճանապարհի եզրին
46 Եկան Երիքով։ Երբ Երիքովէն կ’ելլէր աշակերտներովը եւ շատ բազմութիւնով, Տիմէոսի որդին կոյր Բարտիմէոս ճամբուն քով նստեր էր մուրալու։
Եւ գան յԵրիքով. եւ ընդ ելանելն նորա յԵրիքովէ աշակերտօքն եւ բազում ժողովրդովք, որդի Տիմէի Բարտիմէոս կոյր նստէր մուրացիկ յանցս ճանապարհի:

10:46: Եւ գան յԵրիքո՛վ. եւ ընդ ելանելն նորա յԵրիքովէ աշակերտօքն՝ եւ բազում ժողովրդովք, որդի Տիմէի Բարտիմէո՛ս կոյր նստէ՛ր մուրացիկ յանցս ճանապարհի[789]։
[789] Ոմանք. Ժողովրդով, որդի Տիմէի Բարտեմէոս. կամ՝ Բատիմէոս։
46 Եւ եկան Երիքով: Եւ մինչ նա Երիքովից դուրս էր գալիս իր աշակերտներով եւ բազում ժողովրդով, Տիմէի որդին՝ կոյր Բարտիմէոսը, նստել մուրում էր ճանապարհի եզրին
46 Եկան Երիքով։ Երբ Երիքովէն կ’ելլէր աշակերտներովը եւ շատ բազմութիւնով, Տիմէոսի որդին կոյր Բարտիմէոս ճամբուն քով նստեր էր մուրալու։
zohrab-1805▾ eastern-1994▾ western am▾
10:4646: Приходят в Иерихон. И когда выходил Он из Иерихона с учениками Своими и множеством народа, Вартимей, сын Тимеев, слепой сидел у дороги, прося [милостыни].
10:46  καὶ ἔρχονται εἰς ἰεριχώ. καὶ ἐκπορευομένου αὐτοῦ ἀπὸ ἰεριχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς τιμαίου βαρτιμαῖος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν.
10:46. Καὶ (And) ἔρχονται ( they-cometh ) εἰς (into) Ἰερειχώ. (to-a-Hiereicho) Καὶ (And) ἐκπορευομένου ( of-traversing-out-of ) αὐτοῦ (of-it) ἀπὸ (off) Ἰερειχὼ (of-a-Hiereicho) καὶ (and) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) καὶ (and) ὄχλου (of-a-crowd) ἱκανοῦ (of-ampled,"ὁ (the-one) υἱὸς (a-son) Τιμαίου (of-a-Timaios) Βαρτίμαιος (a-Bartimaios) τυφλὸς (blind) προσαίτης (an-appealer-toward) ἐκάθητο ( it-was-sitting-down ) παρὰ (beside) τὴν (to-the-one) ὁδόν. (to-a-way)
10:46. et veniunt Hierichum et proficiscente eo de Hiericho et discipulis eius et plurima multitudine filius Timei Bartimeus caecus sedebat iuxta viam mendicansAnd they came to Jericho. And as he went out of Jericho with his disciples and a very great multitude, Bartimeus the blind man, the son of Timeus, sat by the way side begging.
46. And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the way side.
And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging:

46: Приходят в Иерихон. И когда выходил Он из Иерихона с учениками Своими и множеством народа, Вартимей, сын Тимеев, слепой сидел у дороги, прося [милостыни].
10:46  καὶ ἔρχονται εἰς ἰεριχώ. καὶ ἐκπορευομένου αὐτοῦ ἀπὸ ἰεριχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς τιμαίου βαρτιμαῖος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν.
10:46. et veniunt Hierichum et proficiscente eo de Hiericho et discipulis eius et plurima multitudine filius Timei Bartimeus caecus sedebat iuxta viam mendicans
And they came to Jericho. And as he went out of Jericho with his disciples and a very great multitude, Bartimeus the blind man, the son of Timeus, sat by the way side begging.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-52: (См. Мф XX, 30-34). Ев. Марк упоминает только об одном слепце, а Матфей о двух. Может быть, Марк упомянул только о том из двух, который был более известен в христианской Церкви. Он поэтому, вероятно, называет его и по имени - Вартимеем. Можно полагать, что это имя составилось из двух слов: еврейского Вар, что значит "сын" и греческого Тимей - сокращения имени Тимофей. Сам же ев. Марк и переводит это имя как обозначающее "сына Тимея". - Он сбросил себя верхнюю одежду. Верхняя одежда, довольно широкий плащ, мешал слепому бежать ко Христу. - Раввуни. Слепой употребляет такое выражение, которое в древнееврейской литературе имело особо высокий смысл и прилагалось почти всегда только к Богу. - Вера твоя спасла тебя - ср. V, 34: и Мф XV, 28.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

This passage of story agrees with that, Matt. xx. 29, &c. Only that there were told of two blind men; here, and Luke xviii. 35, only of one: but if there were two, there was one. This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind.

I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them.

II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord, thou Son of David. Misery is the object of mercy, his own miserable case he recommends to the compassion of the Son of David, of whom it was foretold, that, when he should come to save us, the eyes of the blind should be opened, Isa. xxxv. 5. In coming to Christ for help and healing, we should have an eye to him as the promised Messiah, the Trustee of mercy and grace.

III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for.

IV. The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus (v. 50); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion. Those who would come to Jesus, must cast away the garment of their own sufficiency, must strip themselves of all conceit of that, and must free themselves from every weight, and the sin that, like long garments, doth most easily beset them, Heb. xii. 1.

V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burthensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, in effect, blind and lame.

VI. This favour he received; his eyes were opened (v. 52); and two things Mark here adds, which intimate, 1. How Christ made it a double favour to him, by putting the honour of it upon his faith; "Thy faith hath made thee whole; faith in Christ as the Son of David, and in his pity and power; not thy importunity, but thy faith, setting Christ on work, or rather Christ setting thy faith on work." Those supplies are most comfortable, that are fetched in by our faith. 2. How he made it a double favour to himself; When he had received his sight, he followed Jesus by the way. By this he made it appear that he was thoroughly cured, that he no more needed one to lead him, but could go himself; and by this he evidenced the grateful sense he had of Christ's kindness to him, that, when he had his sight, he made this use of it. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may do honour to him, and receive instruction from him. Those that have spiritual eye-sight, see that beauty in Christ, that will effectually draw them to run after him.
Adam Clarke: Commentary on the Bible - 1831
10:46: Blind Bartimeus - בר bar in Syriac signifies son. It appears that he was thus named because Timeus, Talmeus or Talmai, was the name of his father, and thus the son would be called Bar-talmeus, or Bartholomew. Some suppose υἱος Τιμαιου, the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, ὁ τυφλος, The blind man. It was because he was the most remarkable that this evangelist mentions him by name, as a person probably well known in those parts.
Albert Barnes: Notes on the Bible - 1834
10:46: See this passage explained in the notes at Mat 20:29-34.

10:46
Blind Bartimeus - Matthew says there were two. Mark mentions but one, though he does not deny that there was another. He mentions this man because he was well known - Bartimeus, the "blind man."

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:46: they came: Mat 20:29-34; Luk 18:35-43
as he went: Luke says that this took place "as he was come nigh unto Jericho," and afterwards records an event which took place in that city. But the words εν [Strong's G1722], τω [Strong's G3588], ενγιζειν αυτου [Strong's G847], εις [Strong's G1519], Ιεριχω, may be rendered, "When he was nigh Jericho," which is equally true of him who is gone a little way from it, as of him who is come near it; and as it is probable that Jesus stayed some days in the neighbourhood, this might occur as he went out of the city during that time, and he might afterwards re-enter it.
begging: Luk 16:20, Luk 16:22; Joh 9:8; Act 3:2, Act 3:3
Geneva 1599
10:46 (9) And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.
(9) Only Christ being called upon by faith heals our blindness.
John Gill
10:46 And they came to Jericho,.... Christ and his disciples, from the coasts of Judea, beyond Jordan, in their way to Jerusalem; where Christ met with Zaccheus and converted him, and after some short stay at his house, departed thence;
and as he went out of Jericho with his disciples, and a great number of people: which followed him out of that city, to go with him to Jerusalem, being but ten miles off:
blind Bartimeus, the son of Timaeus, sat by the highway side begging; who was one of the two blind men Matthew makes mention of it, See Gill on Mt 20:30.
John Wesley
10:46 Mt 20:29; Lk 18:35.
10:4710:47: Իբրեւ լուաւ՝ թէ Յիսուս Նազովրեցի՛ է, սկսաւ աղաղակել՝ եւ ասել. Որդի Դաւթի Յիսուս՝ ողորմեա՛ց ինձ։
47 Երբ լսեց, թէ անցնողը Յիսուս Նազովրեցին է, սկսեց աղաղակել եւ ասել. «Դաւթի՛ Որդի, Յիսո՛ւս, ողորմի՛ր ինձ»
47 Երբ լսեց թէ Յիսուս Նազովրեցին է, սկսաւ աղաղակել ու ըսել. «Յիսո՛ւս, որդի՛ Դաւթի, ողորմէ՛ ինծի»։
Իբրեւ լուաւ թէ Յիսուս Նազովրեցի է, սկսաւ աղաղակել եւ ասել. Որդի Դաւթի, Յիսուս, ողորմեաց ինձ:

10:47: Իբրեւ լուաւ՝ թէ Յիսուս Նազովրեցի՛ է, սկսաւ աղաղակել՝ եւ ասել. Որդի Դաւթի Յիսուս՝ ողորմեա՛ց ինձ։
47 Երբ լսեց, թէ անցնողը Յիսուս Նազովրեցին է, սկսեց աղաղակել եւ ասել. «Դաւթի՛ Որդի, Յիսո՛ւս, ողորմի՛ր ինձ»
47 Երբ լսեց թէ Յիսուս Նազովրեցին է, սկսաւ աղաղակել ու ըսել. «Յիսո՛ւս, որդի՛ Դաւթի, ողորմէ՛ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4747: Услышав, что это Иисус Назорей, он начал кричать и говорить: Иисус, Сын Давидов! помилуй меня.
10:47  καὶ ἀκούσας ὅτι ἰησοῦς ὁ ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν, υἱὲ δαυὶδ ἰησοῦ, ἐλέησόν με.
10:47. καὶ (And) ἀκούσας (having-heard) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ὁ (the-one) Ναζαρηνός (Nazarean) ἐστιν (it-be) ἤρξατο ( it-firsted ) κράζειν (to-clamor-to) καὶ (and) λέγειν (to-forth,"Υἱὲ (Son) Δαυεὶδ (of-a-Daueid) Ἰησοῦ, (Iesous,"ἐλέησόν (thou-should-have-compassioned-unto) με. (to-me)
10:47. qui cum audisset quia Iesus Nazarenus est coepit clamare et dicere Fili David Iesu miserere meiWho when he had heard that it was Jesus of Nazareth, began to cry out and to say: Jesus, Son of David, have mercy on me.
47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me.
And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, [thou] Son of David, have mercy on me:

47: Услышав, что это Иисус Назорей, он начал кричать и говорить: Иисус, Сын Давидов! помилуй меня.
10:47  καὶ ἀκούσας ὅτι ἰησοῦς ὁ ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν, υἱὲ δαυὶδ ἰησοῦ, ἐλέησόν με.
10:47. qui cum audisset quia Iesus Nazarenus est coepit clamare et dicere Fili David Iesu miserere mei
Who when he had heard that it was Jesus of Nazareth, began to cry out and to say: Jesus, Son of David, have mercy on me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:47: Jesus: Mat 2:23, Mat 21:11, Mat 26:71; Luk 4:16, Luk 18:36, Luk 18:37; Joh 1:46, Joh 7:41, Joh 7:52, Joh 19:19; Act 6:14
thou: Isa 9:6, Isa 9:7, Isa 11:1; Jer 23:5, Jer 23:6; Mat 1:1, Mat 9:27, Mat 12:23, Mat 15:22, Mat 20:30, Mat 21:9; Mat 22:42-45; Act 13:22, Act 13:23; Rom 1:3, Rom 1:4; Rev 22:16
John Gill
10:47 And when he heard that it was Jesus of Nazareth,.... "That passed by", as reads the Persic version; which he might learn, by inquiring the meaning of such a multitude of people, and the noise; or he might hear his name frequently mentioned, and it said, that, he, was coming, or passing by:
he began to cry out; aloud, and with great vehemency, and often repeating it:
and say, Jesus, thou son of David, have mercy on me: he did not call him Jesus of Nazareth, as the common people did, but Jesus, the son of David, a title of the Messiah; nor did he ask for money, but for mercy; See Gill on Mt 20:30.
10:4810:48: Եւ սաստէին նմա բազումք՝ զի լռեսցէ՛. եւ նա՝ առաւե՛լ եւս աղաղակէր. Որդի Դաւթի ողորմեա՛ց ինձ[790]։ [790] Ոմանք. Եւ նա եւս առաւել։
48 Եւ շատերը նրան սաստում էին, որ լռի, իսկ նա առաւել եւս աղաղակում էր. «Դաւթի՛ Որդի, ողորմի՛ր ինձ»
48 Շատեր կը յանդիմանէին զանիկա, որպէս զի լռէ։ Բայց անիկա ա՛լ աւելի կ’աղաղակէր. «Որդի՛ Դաւիթի, ողորմէ ինծի»։
Եւ սաստէին նմա բազումք զի լռեսցէ. եւ նա առաւել եւս աղաղակէր. Որդի Դաւթի, ողորմեաց ինձ:

10:48: Եւ սաստէին նմա բազումք՝ զի լռեսցէ՛. եւ նա՝ առաւե՛լ եւս աղաղակէր. Որդի Դաւթի ողորմեա՛ց ինձ[790]։
[790] Ոմանք. Եւ նա եւս առաւել։
48 Եւ շատերը նրան սաստում էին, որ լռի, իսկ նա առաւել եւս աղաղակում էր. «Դաւթի՛ Որդի, ողորմի՛ր ինձ»
48 Շատեր կը յանդիմանէին զանիկա, որպէս զի լռէ։ Բայց անիկա ա՛լ աւելի կ’աղաղակէր. «Որդի՛ Դաւիթի, ողորմէ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4848: Многие заставляли его молчать; но он еще более стал кричать: Сын Давидов! помилуй меня.
10:48  καὶ ἐπετίμων αὐτῶ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῶ μᾶλλον ἔκραζεν, υἱὲ δαυίδ, ἐλέησόν με.
10:48. καὶ (And) ἐπετίμων (they-were-upon-valuating-unto) αὐτῷ (unto-it," πολλοὶ ( much ,"ἵνα (so) σιωπήσῃ: (it-might-have-muted-unto) ὁ (The-one) δὲ (moreover) πολλῷ (unto-much) μᾶλλον (more-such) ἔκραζεν (it-was-clamoring-to,"Υἱὲ (Son) Δαυείδ, (of-a-Daueid,"ἐλέησόν (thou-should-have-compassioned-unto) με. (to-me)
10:48. et comminabantur illi multi ut taceret at ille multo magis clamabat Fili David miserere meiAnd many rebuked him, that he might hold his peace; but he cried a great deal the more: Son of David, have mercy on me.
48. And many rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me.
And many charged him that he should hold his peace: but he cried the more a great deal, [Thou] Son of David, have mercy on me:

48: Многие заставляли его молчать; но он еще более стал кричать: Сын Давидов! помилуй меня.
10:48  καὶ ἐπετίμων αὐτῶ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῶ μᾶλλον ἔκραζεν, υἱὲ δαυίδ, ἐλέησόν με.
10:48. et comminabantur illi multi ut taceret at ille multo magis clamabat Fili David miserere mei
And many rebuked him, that he might hold his peace; but he cried a great deal the more: Son of David, have mercy on me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:48: many: Mar 5:35; Mat 19:13, Mat 20:31; Luk 18:39
but: Mar 7:26-29; Gen 32:24-28; Jer 29:13; Mat 15:23-28; Luk 11:5-10, Luk 18:1-8; Eph 6:18; Heb 5:7
have: Psa 62:12
John Gill
10:48 And many charged him that he should hold his peace,.... And be silent, and not call him the son of David, at least; nor ask any thing of him:
but he cried the more a great deal: he lifted up his voice more loudly, and repeated the same words quicker and oftener, and with greater vehemency and importunity:
thou son of David, have mercy on me; See Gill on Mt 20:31.
10:4910:49: Զտեղի՛ առ Յիսուս, եւ հրամայեաց կոչե՛լ զնա. կոչեն զկոյրն՝ եւ ասեն ցնա. Քաջալերեա՛ց՝ արի՝ կոչէ՛ զքեզ։
49 Յիսուս կանգնեց եւ հրամայեց, որ նրան կանչեն: Կոյրին կանչեցին եւ նրան ասացին. «Քաջալերուի՛ր, վե՛ր կաց, կանչում է քեզ»
49 Յիսուս կանգ առնելով՝ ըսաւ որ զանիկա կանչեն։ Կանչեցին կոյրը ու ըսին անոր. «Քա՛ջ եղիր, ելի՛ր, քեզ կը կանչէ»։
Զտեղի առ Յիսուս եւ հրամայեաց կոչել զնա. կոչեն զկոյրն եւ ասեն ցնա. Քաջալերեաց, արի, կոչէ զքեզ:

10:49: Զտեղի՛ առ Յիսուս, եւ հրամայեաց կոչե՛լ զնա. կոչեն զկոյրն՝ եւ ասեն ցնա. Քաջալերեա՛ց՝ արի՝ կոչէ՛ զքեզ։
49 Յիսուս կանգնեց եւ հրամայեց, որ նրան կանչեն: Կոյրին կանչեցին եւ նրան ասացին. «Քաջալերուի՛ր, վե՛ր կաց, կանչում է քեզ»
49 Յիսուս կանգ առնելով՝ ըսաւ որ զանիկա կանչեն։ Կանչեցին կոյրը ու ըսին անոր. «Քա՛ջ եղիր, ելի՛ր, քեզ կը կանչէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4949: Иисус остановился и велел его позвать. Зовут слепого и говорят ему: не бойся, вставай, зовет тебя.
10:49  καὶ στὰς ὁ ἰησοῦς εἶπεν, φωνήσατε αὐτόν. καὶ φωνοῦσιν τὸν τυφλὸν λέγοντες αὐτῶ, θάρσει, ἔγειρε, φωνεῖ σε.
10:49. καὶ (And) στὰς (having-had-stood,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Φωνήσατε (Ye-should-have-sounded-unto) αὐτόν. (to-it) καὶ (And) φωνοῦσι (they-soundeth-unto) τὸν (to-the-one) τυφλὸν (to-blind) λέγοντες ( forthing ) αὐτῷ (unto-it,"Θάρσει, (Thou-should-brave-unto,"ἔγειρε, (thou-should-rouse,"φωνεῖ (it-soundeth-unto) σε. (to-thee)
10:49. et stans Iesus praecepit illum vocari et vocant caecum dicentes ei animaequior esto surge vocat teAnd Jesus, standing still, commanded him to be called. And they call the blind man, saying to him: Be of better comfort. Arise, he calleth thee.
49. And Jesus stood still, and said, Call ye him. And they call the blind man, saying unto him, Be of good cheer: rise, he calleth thee.
And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee:

49: Иисус остановился и велел его позвать. Зовут слепого и говорят ему: не бойся, вставай, зовет тебя.
10:49  καὶ στὰς ὁ ἰησοῦς εἶπεν, φωνήσατε αὐτόν. καὶ φωνοῦσιν τὸν τυφλὸν λέγοντες αὐτῶ, θάρσει, ἔγειρε, φωνεῖ σε.
10:49. et stans Iesus praecepit illum vocari et vocant caecum dicentes ei animaequior esto surge vocat te
And Jesus, standing still, commanded him to be called. And they call the blind man, saying to him: Be of better comfort. Arise, he calleth thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:49: stood: Psa 86:15, Psa 145:8; Mat 20:32-34; Luk 18:40; Heb 2:17, Heb 4:15
Be: Joh 11:28
John Gill
10:49 And Jesus stood still,.... Hearing his voice, and knowing what charges and reproofs were given him to be silent:
and commanded him to be called and led and brought unto him: this order was given; either to his disciples, or to some of the multitude, probably the latter:
and they call the blind man, saying unto him, be of good comfort, rise, he calleth thee; or "because he calleth thee", as the Arabic version renders it; suggesting, that some hopes might be conceived from thence, that something would be done in his favour. The Persic version renders it, "our master calleth thee", so that that interpreter thought, that the disciples were the persons that were ordered to call, and did call the blind man: the word "rise", is left out in the Persic and; Ethiopic versions. It may be observed from hence, that such whom Christ effectually calls by his grace, of which this instance is emblematical, have reason to be of good comfort; or that the effectual calling is a ground of comfort: called ones may take comfort from it, and be assured that they are loved by God; since it is a fruit, effect, and evidence, of God's everlasting love to them; and that they are the chosen of God, for, whom he did predestinate, he calls; and that they are Christ's, and are redeemed by him, seeing he has called them by name: and they may expect all good things from him; seeing they are called according to grace, given them in him before the world began; and are called to the participation of the blessings of grace; and it is affirmed that all things work together for their good: wherefore they may live in the faith of eternal glory and happiness; since they that are called, are justified, and shall be glorified.
10:5010:50: Եւ նորա ընկեցեալ զձորձս իւր, յարեաւ ե՛կն առ Յիսուս[791]։ [791] Ոսկան. Յարեաւ եւ եկն առ։
50 Եւ նա, դէն գցելով իր զգեստները, վեր կացաւ եկաւ Յիսուսի մօտ
50 Անիկա իր հանդերձը ձգելով, ելաւ ու եկաւ Յիսուսին։
Եւ նորա ընկեցեալ զձորձս իւր` յարեաւ եկն առ Յիսուս:

10:50: Եւ նորա ընկեցեալ զձորձս իւր, յարեաւ ե՛կն առ Յիսուս[791]։
[791] Ոսկան. Յարեաւ եւ եկն առ։
50 Եւ նա, դէն գցելով իր զգեստները, վեր կացաւ եկաւ Յիսուսի մօտ
50 Անիկա իր հանդերձը ձգելով, ելաւ ու եկաւ Յիսուսին։
zohrab-1805▾ eastern-1994▾ western am▾
10:5050: Он сбросил с себя верхнюю одежду, встал и пришел к Иисусу.
10:50  ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς τὸν ἰησοῦν.
10:50. ὁ (The-one) δὲ (moreover) ἀποβαλὼν (having-had-casted-off) τὸ (to-the-one) ἱμάτιον (to-an-apparelet) αὐτοῦ (of-it,"ἀναπηδήσας (having-up-scurried-unto) ἦλθεν (it-had-came) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
10:50. qui proiecto vestimento suo exiliens venit ad eumWho casting off his garment leaped up and came to him.
50. And he, casting away his garment, sprang up, and came to Jesus.
And he, casting away his garment, rose, and came to Jesus:

50: Он сбросил с себя верхнюю одежду, встал и пришел к Иисусу.
10:50  ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς τὸν ἰησοῦν.
10:50. qui proiecto vestimento suo exiliens venit ad eum
Who casting off his garment leaped up and came to him.
50. And he, casting away his garment, sprang up, and came to Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
10:50: And he, casting away his garment - He cast off his outward covering, a blanket, or loose piece of cloth, the usual upper garment of an Asiatic mendicant, which kept him from the inclemency of the weather, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text.
A great revival of religion took place in some of the American States, about the year 1773, by the instrumentality of some itinerant preachers sent from England. Many, both whites and blacks, were brought to an acquaintance with God who bought them. Two of these, a white man and a negro, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been common among truly religious people). Among other things they were led to inquire how long each had known the salvation of God; and how long it was, after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, "I was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience." "But it was only a fortnight," replied the negro, "from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins." "But what was the reason," said the white man, "that you found salvation sooner than I did?" "This is the reason," replied the other; "you white men have much clothing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (pointing to the mat or cloth which was tied round his waist), and when we hear the call, we throw it off instantly, and run to him."
Thus the poor son of Ham illustrated the text without intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion imagine themselves on this account Christians; and, when convinced of sin, they find great difficulty to come as mere sinners to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, We have never heard of thee, and could not believe in thee of whom we had not heard; but this excuse will not avail now, as the true light is come - therefore they cast off this covering, and come to Jesus. See this miraculous cure explained at large on Mat 20:29-34.
Albert Barnes: Notes on the Bible - 1834
10:50
Casting away his garment - That is, his outer garment - the one that was thrown loosely over him. See the notes at Mat 5:40. He threw it off, full of joy at the prospect of being healed, and that he might run without impediment to Jesus. This may be used to illustrate - though it had no such original reference - the manner in which a sinner should come to Jesus. He should throw away the garments of his own righteousness - he should rise speedily - should run with joy - should have full faith in the power of Jesus, and cast himself entirely upon his mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:50: Phi 3:7-9; Heb 12:1
John Gill
10:50 And he casting away his garment,.... His upper garment, and which no doubt was little worth; though this he did, that he might make the quicker dispatch to Christ:
rose; from off the bank, or ground, whereon he sat, in an instant: and "sprung up", as the Vulgate Latin, and Beza's ancient copy read, with great nimbleness, and in haste:
and came to Jesus; being led by the persons that were sent to call him. It may be observed from hence, that such who are effectually called by the grace of Christ, of which this man was an emblem, hate the garment spotted with the flesh; and: put off the old man, as to the former conversation, being called by an holy God, with an holy calling, to holiness in heart and life; and that by the Gospel, which teaches to deny sin, and live a holy conversation: and these also cast away the garment of their own righteousness, it being as fig leaves, a spider's web, filthy rags, and a beggarly robe, as this man's was; and come nakedly to Christ, for righteousness, and renounce their own in point of justification, that being an hinderance to their coming to him for his. The Gospel reveals a better righteousness to them than their own, more suitable to them, who are called from the dunghill, to sit among princes, and to inherit the throne of glory; and then such rise in the strength of grace, and come forth to Christ, for righteousness, peace, pardon, life, and salvation.
John Wesley
10:50 Casting away his garment - Through joy and eagerness.
10:5110:51: Պատասխանի՛ ետ նմա Յիսուս՝ եւ ասէ. Զի՞նչ կամիս՝ թէ արարից քեզ։ Ասէ ցնա կոյրն. Ռա՛բբունի, զի բացա՛յց։
51 Յիսուս նրան ասաց. «Ի՞նչ ես ուզում, որ քեզ անեմ»: Կոյրը նրան ասաց. «Վարդապե՛տ, աչքերս թող բացուեն»
51 Եւ Յիսուս ըսաւ անոր. «Ի՞նչ կ’ուզես որ քեզի ընեմ»։ Կոյրը ըսաւ. «Ռաբբունի, կ’ուզեմ որ աչքերս բացուին»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Զի՞նչ կամիս թէ արարից քեզ: Ասէ ցնա կոյրն. Ռաբբունի, զի բացայց:

10:51: Պատասխանի՛ ետ նմա Յիսուս՝ եւ ասէ. Զի՞նչ կամիս՝ թէ արարից քեզ։ Ասէ ցնա կոյրն. Ռա՛բբունի, զի բացա՛յց։
51 Յիսուս նրան ասաց. «Ի՞նչ ես ուզում, որ քեզ անեմ»: Կոյրը նրան ասաց. «Վարդապե՛տ, աչքերս թող բացուեն»
51 Եւ Յիսուս ըսաւ անոր. «Ի՞նչ կ’ուզես որ քեզի ընեմ»։ Կոյրը ըսաւ. «Ռաբբունի, կ’ուզեմ որ աչքերս բացուին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:5151: Отвечая ему, Иисус спросил: чего ты хочешь от Меня? Слепой сказал Ему: Учитель! чтобы мне прозреть.
10:51  καὶ ἀποκριθεὶς αὐτῶ ὁ ἰησοῦς εἶπεν, τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῶ, ραββουνι, ἵνα ἀναβλέψω.
10:51. καὶ (And) ἀποκριθεὶς (having-been-separated-off) αὐτῷ (unto-it) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Τί (To-what-one) σοι (unto-thee) θέλεις (thou-determine) ποιήσω; (I-might-have-done-unto?"ὁ (The-one) δὲ (moreover) τυφλὸς (blind) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ῥαββουνεί, (Rabbounei,"ἵνα (so) ἀναβλέψω. (I-might-have-viewed-up)
10:51. et respondens illi Iesus dixit quid vis tibi faciam caecus autem dixit ei rabboni ut videamAnd Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni. That I may see.
51. And Jesus answered him, and said, What wilt thou that I should do unto thee? And the blind man said unto him, Rabboni, that I may receive my sight.
And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight:

51: Отвечая ему, Иисус спросил: чего ты хочешь от Меня? Слепой сказал Ему: Учитель! чтобы мне прозреть.
10:51  καὶ ἀποκριθεὶς αὐτῶ ὁ ἰησοῦς εἶπεν, τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῶ, ραββουνι, ἵνα ἀναβλέψω.
10:51. et respondens illi Iesus dixit quid vis tibi faciam caecus autem dixit ei rabboni ut videam
And Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni. That I may see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
10:51: Lord, that I might, etc. - The Codex Bezae, and some copies of the Itala, have, Κυριε ῥαββει, O Lord, my teacher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:51: What: Mar 10:36; Ch2 1:7; Mat 6:8, Mat 7:7; Luk 18:41-43; Phi 4:6
John Gill
10:51 And Jesus answered and said unto him,.... Being come to him, and standing before him:
what wilt thou that I should do unto thee? What means this vehement cry? what is it thou designest by mercy? is it money thou askest for, to relieve thy wants? or is it that thy sight may be restored?
The blind man said unto him, Lord; "Rabboni", or, as the Syriac version reads it; "Rabbi"; thou, great master in Israel, and Lord, of the whole world, my request to thee, and which thou, art, able to effect; is,
that I might receive my sight; See Gill on Mt 20:33.
10:5210:52: Եւ Յիսուս ասէ ցնա. Ե՛րթ՝ հաւատք քո կեցուցի՛ն զքեզ։ Եւ վաղվաղակի՛ բացաւ, եւ երթա՛յր զհետ նորա ՚ի ճանապարհին։
52 Եւ Յիսուս նրան ասաց. «Գնա՛, քո հաւատը քեզ փրկեց»: Եւ իսկոյն նրա աչքերը բացուեցին, եւ ճանապարհին գնում էր նրա յետեւից:
52 Եւ Յիսուս ըսաւ անոր. «Գնա՛. քու հաւատքդ քեզ բժշկեց»։ Եւ շուտ մը անոր աչքերը բացուեցան ու ճամբան Յիսուսին ետեւէն կ’երթար։
Եւ Յիսուս ասէ ցնա. Երթ, հաւատք քո կեցուցին զքեզ: Եւ վաղվաղակի բացաւ, եւ երթայր զհետ նորա ի ճանապարհին:

10:52: Եւ Յիսուս ասէ ցնա. Ե՛րթ՝ հաւատք քո կեցուցի՛ն զքեզ։ Եւ վաղվաղակի՛ բացաւ, եւ երթա՛յր զհետ նորա ՚ի ճանապարհին։
52 Եւ Յիսուս նրան ասաց. «Գնա՛, քո հաւատը քեզ փրկեց»: Եւ իսկոյն նրա աչքերը բացուեցին, եւ ճանապարհին գնում էր նրա յետեւից:
52 Եւ Յիսուս ըսաւ անոր. «Գնա՛. քու հաւատքդ քեզ բժշկեց»։ Եւ շուտ մը անոր աչքերը բացուեցան ու ճամբան Յիսուսին ետեւէն կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
10:5252: Иисус сказал ему: иди, вера твоя спасла тебя. И он тотчас прозрел и пошел за Иисусом по дороге.
10:52  καὶ ὁ ἰησοῦς εἶπεν αὐτῶ, ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῶ ἐν τῇ ὁδῶ.
10:52. καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ὕπαγε, (Thou-should-lead-under,"ἡ (the-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε. (to-thee) καὶ (And) εὐθὺς (straight) ἀνέβλεψεν, (it-viewed-up,"καὶ (and) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ (unto-it) ἐν (in) τῇ (unto-the-one) ὁδῷ. (unto-a-way)
10:52. Iesus autem ait illi vade fides tua te salvum fecit et confestim vidit et sequebatur eum in viaAnd Jesus saith to him: Go thy way. Thy faith hath made thee whole. And immediately he saw and followed him in the way.
52. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And straightway he received his sight, and followed him in the way.
And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way:

52: Иисус сказал ему: иди, вера твоя спасла тебя. И он тотчас прозрел и пошел за Иисусом по дороге.
10:52  καὶ ὁ ἰησοῦς εἶπεν αὐτῶ, ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῶ ἐν τῇ ὁδῶ.
10:52. Iesus autem ait illi vade fides tua te salvum fecit et confestim vidit et sequebatur eum in via
And Jesus saith to him: Go thy way. Thy faith hath made thee whole. And immediately he saw and followed him in the way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
10:52: Followed Jesus in the way - Instead of τῳ Ιησου, Jesus, several eminent critics read αυτω, him. This is the reading of ABCDL, fourteen others, Coptic, Ethiopic, Armenian, later Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen once. Jesus is the common reading; but this sacred name having occurred so immediately before, there could be no necessity for repeating it here, nor would the repetition have been elegant.
This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevolence, of Christ: nor do we ever see that sovereign power used, but in the way of benevolence. How slow is God to punish! - how prone to spare! To his infinite benevolence, can it be any gratification to destroy any of the children of men? No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his benevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclusively.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:52: thy faith: Mar 5:34; Mat 9:22, Mat 9:28-30, Mat 15:28; Luk 7:50, Luk 9:48
made thee whole: or, saved thee
he received: Mar 8:25; Psa 33:9, Psa 146:8; Isa 29:18, Isa 29:19, Isa 35:5, Isa 42:16-18; Mat 11:5, Mat 12:22; Mat 21:14; Joh 9:5-7, Joh 9:32, Joh 9:39; Act 26:18
followed: Mar 1:31; Luk 8:2, Luk 8:3
John Gill
10:52 And Jesus said unto him, go thy way,.... The Syriac version reads, it, "see"; receive thy sight, be it unto thee as thou dost desire; and which is the sense of, "go thy way": to to thine own house, or place of abode; and about thy business; thy request is granted:
thy faith hath made thee whole; or "saved thee"; and which respected not only the power of Christ in restoring his sight, but his faith in Jesus as the Messiah, the son of David: so that by Christ, the object of his faith, he was saved, both in soul and body; and had his spiritual sight, before he had his bodily sight, and both from Christ:
and immediately he received his sight; or saw again as well as ever he did, or as other men:
and followed Jesus in the way: that is, to Jerusalem. The Vulgate Latin, Arabic, and Ethiopic versions, read "him", instead of "Jesus"; but the Syriac and Persic versions read neither. This man was an emblem of the people of God, before, at, and after conversion: before conversion; for, as he was blind, so are they; they are without any spiritual sight and discerning of God, as in Christ, as the God of all grace, as their Covenant God and Father; and of themselves, being without any true sight of sin, or sense of their state and condition; and of Christ, and of the way of peace, life, and salvation by him, seeing no beauty in him, nor any need they stand in of him; and of the Spirit, of his person, grace, and operations, of the things of the Spirit, which they know not, because they are spiritually discerned: at conversion; when they receive their sight from Christ, as he did, are made light in the Lord, and become the children of the day; when the eyes of their understandings are enlightened, to see their sad and ruinous state, the pollution of their hearts, the sinfulness of their thoughts, as well as of their actions; the imperfection and insufficiency of their righteousness, to justify them before God; the loveliness of Christ, the fulness of his grace, and righteousness; the suitableness, ability, and willingness of him, as a Saviour; and that salvation by him, is all of free grace; and that eternal glory and happiness, is secured by him, for them. All which light they have, not from themselves, nor from any mere creature, but from Christ; and which they receive as a benefit and favour; they have it as a gift, and in a way of receiving; and that at once, suddenly, and immediately: and after conversion; for, as this man, when he had received his sight from Christ, followed him in the way; so the people of God, being enlightened by Christ, follow him as their leader and commander, as the captain of their salvation, as the shepherd of the flock, as their guide and forerunner, as their pattern and exemplar, and as the light of the world: him they follow and imitate, in the duties of morality, in the way of public instituted worship, and in Gospel ordinances; as baptism, and the Lord's supper; and to follow him in the way of duty, is safe, honourable, pleasant, comfortable, and profitable; it issues in good here, and if happiness hereafter.