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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, we have, I. The parable of the vineyard let out to unthankful husbandmen, representing the sin and ruin of the Jewish church, ver. 1-12. II. Christ's silencing those who thought to ensnare him with a question about paying tribute Cæsar, ver. 13-17. III. His silencing the Sadducees, who attempted to perplex the doctrine of the resurrection, ver. 18-27. IV. His conference with a scribe about the first and great command of the law, ver. 28-34. V. His puzzling the scribes with a question about Christ's being the Son of David, ver. 35-37. VI. The caution he gave the people, to take heed of the scribes, ver. 38-40. VII. His commendation of the poor widow that cast her two mites into the treasury, ver. 41-44.
Adam Clarke: Commentary on the Bible - 1831
The parable of the vineyard let out to wicked husbandmen, Mar 12:1-12. The Pharisees and Herodians question him about paying tribute to Caesar, Mar 12:13-17. The Sadducees question him about the resurrection, Mar 12:18-27. A scribe questions him concerning the chief commandment of the law, Mar 12:28-34. Christ asks the scribes why the Messiah is called David's son, Mar 12:35-37. He warns his disciples against the scribes, Mar 12:38-40. Of the widow that cast two mites into the treasury, Mar 12:41-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 12:1, In a parable of the vineyard let out to wicked husbandmen Christ foretells the reprobation of the Jews, and the calling of the Gentiles; Mar 12:13, He avoids the snare of the Pharisees and Herodians about paying tribute to Caesar; Mar 12:18, convicts the Sadducees of error, who denied the resurrection; Mar 12:28, resolves the scribe, who questioned of the first commandment; Mar 12:35, refutes the opinion that the scribes held of Christ; Mar 12:38, bidding the people to beware of their ambition and hypocrisy; Mar 12:41, and commends the poor widow for her two mites, above all.
12:112:1: Եւ սկսաւ խօսե՛լ ընդ նոսա առակօք՝ եւ ասել. Այր մի՝ տնկեաց այգի, եւ ա՛ծ շուրջ զնովաւ ցանգ, եւ գո՛ւբ հընծան փորեաց եւ շինեաց աշտարա՛կ, եւ ե՛տ զնա ցմշակս՝ եւ գնա՛ց ՚ի տա՛ր աշխարհ։
1 Եւ սկսեց նրանց հետ առակներով խօսել եւ ասել. «Մի մարդ այգի տնկեց եւ նրա շուրջը ցանկապատ քաշեց, հնձանի փոս փորեց եւ աշտարակ շինեց. ու այն յանձնեց մշակներին եւ գնաց ուրիշ երկիր
12 Ապա շարունակեց առակներով խօսիլ անոնց հետ ու ըսել. «Մարդ մը այգի տնկեց, անոր շուրջը ցանկ քաշեց, հնձան փորեց, աշտարակ շինեց եւ զանիկա մշակներու յանձնեց ու ինք օտար երկիր մը գնաց։
Եւ սկսաւ խօսել ընդ նոսա առակօք [66]եւ ասել``. Այր մի տնկեաց այգի եւ ած շուրջ զնովաւ ցանգ, եւ գուբ հնձան փորեաց եւ շինեաց աշտարակ, եւ ետ զնա ցմշակս եւ գնաց ի տարաշխարհ:

12:1: Եւ սկսաւ խօսե՛լ ընդ նոսա առակօք՝ եւ ասել. Այր մի՝ տնկեաց այգի, եւ ա՛ծ շուրջ զնովաւ ցանգ, եւ գո՛ւբ հընծան փորեաց եւ շինեաց աշտարա՛կ, եւ ե՛տ զնա ցմշակս՝ եւ գնա՛ց ՚ի տա՛ր աշխարհ։
1 Եւ սկսեց նրանց հետ առակներով խօսել եւ ասել. «Մի մարդ այգի տնկեց եւ նրա շուրջը ցանկապատ քաշեց, հնձանի փոս փորեց եւ աշտարակ շինեց. ու այն յանձնեց մշակներին եւ գնաց ուրիշ երկիր
12 Ապա շարունակեց առակներով խօսիլ անոնց հետ ու ըսել. «Մարդ մը այգի տնկեց, անոր շուրջը ցանկ քաշեց, հնձան փորեց, աշտարակ շինեց եւ զանիկա մշակներու յանձնեց ու ինք օտար երկիր մը գնաց։
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12:11: И начал говорить им притчами: некоторый человек насадил виноградник и обнес оградою, и выкопал точило, и построил башню, и, отдав его виноградарям, отлучился.
12:1  καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν, ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
12:1. Καὶ (And) ἤρξατο ( it-firsted ) αὐτοῖς (unto-them) ἐν (in) παραβολαῖς (unto-castings-beside) λαλεῖν (to-speak-unto," Ἀμπελῶνα ( To-a-vining ) ἄνθρωπος (a-mankind) ἐφύτευσεν , ( it-planted-of ," καὶ ( and ) περιέθηκεν ( it-placed-about ) φραγμὸν ( to-a-hedging-of ) καὶ ( and ) ὤρυξεν ( it-dug ) ὑπολήνιον ( to-an-under-troughlet ) καὶ ( and ) ᾠκοδόμησεν ( it-house-built-unto ) πύργον , ( to-a-tower ,"καὶ (and) ἐξέδετο ( it-had-given-out ) αὐτὸν (to-it) γεωργοῖς , ( unto-soil-worked ,"καὶ (and) ἀπεδήμησεν. (it-assembled-off-unto)
12:1. et coepit illis in parabolis loqui vineam pastinavit homo et circumdedit sepem et fodit lacum et aedificavit turrem et locavit eam agricolis et peregre profectus estAnd he began to speak to them in parables: A certain man planted a vineyard and made a hedge about it and dug a place for the winefat and built a tower and let it to husbandmen: and went into a far country.
1. And he began to speak unto them in parables. A man planted a vineyard, and set a hedge about it, and digged a pit for the winepress, and built a tower, and let it out to husbandmen, and went into another country.
12:1. And he began to speak to them in parables: “A man dug a vineyard, and surrounded it with a hedge, and dug a pit, and built a tower, and he loaned it out to farmers, and he set out on a long journey.
12:1. And he began to speak unto them by parables. A [certain] man planted a vineyard, and set an hedge about [it], and digged [a place for] the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
And he began to speak unto them by parables. A [certain] man planted a vineyard, and set an hedge about [it], and digged [a place for] the winefat, and built a tower, and let it out to husbandmen, and went into a far country:

1: И начал говорить им притчами: некоторый человек насадил виноградник и обнес оградою, и выкопал точило, и построил башню, и, отдав его виноградарям, отлучился.
12:1  καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν, ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
12:1. et coepit illis in parabolis loqui vineam pastinavit homo et circumdedit sepem et fodit lacum et aedificavit turrem et locavit eam agricolis et peregre profectus est
And he began to speak to them in parables: A certain man planted a vineyard and made a hedge about it and dug a place for the winefat and built a tower and let it to husbandmen: and went into a far country.
12:1. And he began to speak to them in parables: “A man dug a vineyard, and surrounded it with a hedge, and dug a pit, and built a tower, and he loaned it out to farmers, and he set out on a long journey.
12:1. And he began to speak unto them by parables. A [certain] man planted a vineyard, and set an hedge about [it], and digged [a place for] the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12: И начал говорить им притчами. По Евангелию Марка выходит, что Господь сказал первосвященникам и книжникам (им) несколько притчей. И ев. Матфей, действительно, сообщает в параллельном отделе (XXI, 28-44: и XXIII, 1-14) три притчи. Ясно, что если в настоящем случае ев. Марк приводит только одну, то делает это ввиду большого сокращения повествования. Притча им избранная - вторая у Матфея - является наиболее сильною. Точно также из слуг, о каких упоминает ев. Матфей (ст. 34), ев. Марк упоминает об одном - вероятно, наиболее важном. - И выбросили вон. По ев. Матфею, они предварительно вывели сына из виноградника и потом уже его убили. И у ев. Марка употреблено такое выражение (exebalon auton), которое повсюду прилагается не к трупу, а к живому человеку (ср. V, 40; Лк VIII, 54; Ин II, 15). Таким образом, к этому выражению вначале нужно прибавить: "после того как предварительно" и весь 8-й ст. нужно перевести так: "и взяв его убили, после того как предварительно выгнали его вон из виноградника" - Придет и предаст смерти... Эти слова ев. Марк влагает в уста Господа, тогда как ев. Матфей приписывает их слушателям Христа. Но можно и в Ев. Марка эти слова считать ответом слушателей, поставив впереди их выражение: "и сказали". - И старались схватить Его... Первосвященники и книжники (так точнее следует передать мысль 1-го ст. ) употребляли все средства к тому, чтобы захватить Христа, но в это время их охватил страх пред возможностью народного восстания из-за Христа. Причиною же их стараний было то, что они хорошо поняли, что вышеприведенная притча была направлена против них.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And he began to speak unto them by parables. A certain man planted a vineyard, and set a hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11 This was the Lord's doing, and it is marvellous in our eyes? 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.

Christ had formerly in parables showed how he designed to set up the gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built upon the ruins of. This parable we had just as we have it here, Matt. xxi. 33. We may observe here,

I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Ps. cxlvii. 19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, v. 1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault.

II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, v. 2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie.

III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old-Testament prophets were persecuted even by those that went under the name of the Old-Testament church. They beat them, and sent them empty away (v. 3); that was bad: they wounded them, and sent them away shamefully entreated (v. 4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, v. 5.

IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen. xxxvii. 14. And it might be expected that he whom their Master loved, they also should respect and love (v. 6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, v. 7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation.

V. For such sinful and shameful doings nothing can be expected but a fearful doom (v. 9); What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking.

1. He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation.

2. He will give the vineyards to others. If he have not the rent from them, he will have it from another people, for God will be no loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the gospel brought forth in all the world, Col. i. 6. If some from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious (Isa. xlix. 5, 6), as a Light to lighten the Gentiles.

3. Their opposition to Christ's exaltation shall be no obstruction to it (v. 10, 11); The stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and influence as the Corner-stone. God will set Christ as his King, upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes.

Now what effect had this parable upon the chief priests and scribes, whose conviction was designed by it? They knew he spoke this parable against them, v. 12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a compliance with Christ and his gospel, should have prevailed to bring them to repentance, at least to make them desist from their malicious purpose against him: but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, v. 8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had an fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue them. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the gospel be not a savour of life unto life, it will be a savour of death unto death.
Adam Clarke: Commentary on the Bible - 1831
12:1: A certain man planted a vineyard - See this parable explained, Mat 21:33-41 (note).
Albert Barnes: Notes on the Bible - 1834
12:1: See this parable explained in the notes at Mat 21:33-46.
See this parable explained in the notes at Mat 21:33-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: he began: Mar 4:2, Mar 4:11-13, Mar 4:33, Mar 4:34; Eze 20:49; Mat 13:10-15, Mat 13:34, Mat 13:35, Mat 21:28-33, Mat 22:1-14; Luk 8:10, Luk 22:9
A certain: Mat 21:33-40; Luk 20:9-15
planted: Psa 80:8-16; Isa 5:1-4; Jer 2:21; Luk 13:6-9; Joh 15:1-8; Rom 11:17-24
and set: Neh 9:13, Neh 9:14; Psa 78:68, Psa 78:69, Psa 147:19, Psa 147:20; Eze 20:11, Eze 20:12, Eze 20:18-20; Act 7:38, Act 7:46, Act 7:47; Rom 3:1, Rom 3:2, Rom 9:4, Rom 9:5
and let: Sol 8:11, Sol 8:12; Isa 7:23
and went: Mar 13:34; Mat 25:14; Luk 15:13, Luk 19:12
Geneva 1599
12:1 And (1) he began to speak unto them by (a) parables. A [certain] man planted a vineyard, and set an hedge about [it], and digged [a place for] the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
(1) The calling of God is unbounded, without exception, in regard to place, person, or time.
(a) This word "parable", which the evangelists use, not only signifies a comparing of things together, but also speeches and allegories with hidden meaning.
John Gill
12:1 And he began to speak unto them by parables,.... As of the two sons the father bid go to work in the vineyard; and of the planting of a vineyard, and letting it out to husbandmen, as here; though the latter is only related by this evangelist, yet both are by Matthew. This was not the first time of his speaking by parables to the people, though it might be the first time he spake in this way to the chief priests and elders, and who are particularly designed in them.
A certain man planted a vineyard. The Persic version adds, "with many trees": that is, with vines, though sometimes other trees, as fig trees, were planted in vineyards; see Lk 13:6. This man is, by the Evangelist Matthew, called an "householder": by whom is meant God the Father, as distinguished from his Son, he is afterward said to send: and by the "vineyard", planted by him, is meant the vineyard of the Lord of hosts, the men of Israel, Is 5:1;
and set an hedge about it, or "wall", as the Persic version renders it; meaning either the law, not the Jews oral law, or the traditions of the elders, which were not of God's setting, but the ceremonial and moral law; or the wall of protection by divine power, which was set around the Jewish nation especially when they went up to their solemn feasts.
And digged a place for the winefat. The Syriac and Arabic versions add, "in it"; and the Persic version, "in the vineyard"; for this was made in the vineyard, where they, trod and squeezed the grapes when gathered; and may design the altar in the house of the Lord, where the libations, or drink offerings, were poured out;
and built a tower. The Syriac, Arabic, and Ethiopic versions add, "in it"; for this also was built in the vineyard, and may intend either the city of Jerusalem; or the temple in it, the watch house where the priests watched, and did their service, day and night.
And let it out to husbandmen; or "workmen", as the Arabic version renders it, who wrought in it, and took care of the vines. The Ethiopic version renders it, "and set over it a worker and keeper of the vineyard"; by whom are meant the priests and Levites, to whom were committed the care of the people, with respect to religious things:
and went into a far country; left the people of the Jews to these husbandmen, or rulers, whether civil or ecclesiastical, but chiefly the latter, to be instructed and directed by them, according to the laws and rules given them by the Lord; See Gill on Mt 21:33.
John Wesley
12:1 Mt 21:43; Lk 20:9.
12:212:2: Եւ առաքեա՛ց առ մշակսն ՚ի ժամանակի ծառայ մի, զի ՚ի մշակաց անտի առցէ՛ ՚ի պտղոյ այգւոյն[811]։ [811] Ոմանք. Զի ՚ի մշակացն առցէ։
2 Երբ ժամանակը հասաւ, մշակների մօտ մի ծառայ ուղարկեց, որ այդ մշակներից վերցնի այգու պտղից
2 Ատենին ծառայ մը ղրկեց մշակներուն, որպէս զի մշակներէն այգիին պտուղէն առնէ։
Եւ առաքեաց առ մշակսն ի ժամանակի ծառայ մի, զի ի մշակաց անտի առցէ ի պտղոյ այգւոյն:

12:2: Եւ առաքեա՛ց առ մշակսն ՚ի ժամանակի ծառայ մի, զի ՚ի մշակաց անտի առցէ՛ ՚ի պտղոյ այգւոյն[811]։
[811] Ոմանք. Զի ՚ի մշակացն առցէ։
2 Երբ ժամանակը հասաւ, մշակների մօտ մի ծառայ ուղարկեց, որ այդ մշակներից վերցնի այգու պտղից
2 Ատենին ծառայ մը ղրկեց մշակներուն, որպէս զի մշակներէն այգիին պտուղէն առնէ։
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12:22: И послал в свое время к виноградарям слугу--принять от виноградарей плодов из виноградника.
12:2  καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῶ καιρῶ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος·
12:2. καὶ (And) ἀπέστειλεν (it-set-off) πρὸς (toward) τοὺς (to-the-ones) γεωργοὺς ( to-soil-worked ) τῷ (unto-the-one) καιρῷ (unto-a-time) δοῦλον, (to-a-bondee) ἵνα (so) παρὰ (beside) τῶν (of-the-ones) γεωργῶν ( of-soil-worked ) λάβῃ (it-might-have-had-taken) ἀπὸ (off) τῶν (of-the-ones) καρπῶν (of-fruits) τοῦ (of-the-one) ἀμπελῶνος: (of-a-vining)
12:2. et misit ad agricolas in tempore servum ut ab agricolis acciperet de fructu vineaeAnd at the season he sent to the husbandmen a servant to receive of the husbandmen of the fruit of the vineyard.
2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard.
12:2. And in time, he sent a servant to the farmers, in order to receive some of the fruit of the vineyard from the farmers.
12:2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard:

2: И послал в свое время к виноградарям слугу--принять от виноградарей плодов из виноградника.
12:2  καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῶ καιρῶ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος·
12:2. et misit ad agricolas in tempore servum ut ab agricolis acciperet de fructu vineae
And at the season he sent to the husbandmen a servant to receive of the husbandmen of the fruit of the vineyard.
12:2. And in time, he sent a servant to the farmers, in order to receive some of the fruit of the vineyard from the farmers.
12:2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: at: Psa 1:3; Mat 21:34; Luk 20:10
a servant: Jdg 6:8-10; Kg2 17:13; Ch2 36:15; Ezr 9:11; Jer 25:4, Jer 25:5, Jer 35:15, Jer 44:4; Mic 7:1; Zac 1:3-6, Zac 7:7; Luk 12:48; Joh 15:1-8; Heb 1:1
Geneva 1599
12:2 (b) And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
(b) When the fruits of the ground used to be gathered.
John Gill
12:2 And at the season he sent unto the husbandman a servant,.... The Evangelist Matthew says, "when the time of the fruit drew near", Mt 21:34; and so the Persic version here reads. The Syriac and Ethiopic versions read, "in its own time", or "season", which was the fourth year from the planting of it; and then it was holy to the Lord; and might not be eaten until the fifth year, Lev 19:23. According to the Jewish canons (l), a vineyard of the fourth year was marked with clods of earth, to show it was not to be eaten of; and the fruit of it was brought up to Jerusalem, from every place that was but a day's journey from thence, there to be eaten, or redeemed. Nor by the "servant" are intended the prophets of the Old Testament, who were sent to the Jews to call upon them to bring forth fruits of righteousness; for not a single person, but a set of men, are here designed; and the Evangelist Matthew expresses it in the plural number, "servants":
that he might receive from the husbandmen the fruit of the vineyard: by the hands of his servants; for in Matthew it is, "that they might receive", &c. such as righteousness and judgment, truth and holiness, so as to give an account of them, which might have been expected from a people under such advantages, Is 5:7; See Gill on Mt 21:34.
(l) Misn. Maaser Sheni, c. 5. sect. 1, 2.
12:312:3: Եւ նոցա կալեալ՝ գա՛ն հարին զնա, եւ արձակեցին ունա՛յն։
3 Եւ մշակները նրան բռնելով՝ ծեծեցին ու ձեռնունայն արձակեցին
3 Իսկ անոնք բռնեցին, ծեծեցին զանիկա, պարապ ճամբեցին։
Եւ նոցա կալեալ` գան հարին զնա եւ արձակեցին ունայն:

12:3: Եւ նոցա կալեալ՝ գա՛ն հարին զնա, եւ արձակեցին ունա՛յն։
3 Եւ մշակները նրան բռնելով՝ ծեծեցին ու ձեռնունայն արձակեցին
3 Իսկ անոնք բռնեցին, ծեծեցին զանիկա, պարապ ճամբեցին։
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12:33: Они же, схватив его, били, и отослали ни с чем.
12:3  καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν.
12:3. καὶ (and) λαβόντες ( having-had-taken ) αὐτὸν (to-it,"ἔδειραν (they-swiped,"καὶ (and) ἀπέστειλαν (they-set-off) κενόν. (to-empty)
12:3. qui adprehensum eum ceciderunt et dimiserunt vacuumWho, having laid hands on him, beat and sent him away empty.
3. And they took him, and beat him, and sent him away empty.
12:3. But they, having apprehended him, beat him and sent him away empty.
12:3. And they caught [him], and beat him, and sent [him] away empty.
And they caught [him], and beat him, and sent [him] away empty:

3: Они же, схватив его, били, и отослали ни с чем.
12:3  καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν.
12:3. qui adprehensum eum ceciderunt et dimiserunt vacuum
Who, having laid hands on him, beat and sent him away empty.
12:3. But they, having apprehended him, beat him and sent him away empty.
12:3. And they caught [him], and beat him, and sent [him] away empty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: they: Kg1 18:4, Kg1 18:13, Kg1 19:10, Kg1 19:14, Kg1 22:27; Ch2 16:10, Ch2 24:19-21, Ch2 36:16; Neh 9:26; Jer 2:30, Jer 20:2, Jer 26:20-24, Jer 29:26, Jer 37:15, Jer 37:16, Jer 38:4-6; Mat 23:34-37; Luk 11:47-51, Luk 13:33, Luk 13:34; Act 7:52; Th1 2:15; Heb 11:36, Heb 11:37
and sent: Jer 44:4, Jer 44:5, Jer 44:16; Dan 9:10, Dan 9:11; Zac 7:9-13; Luk 20:10-12
John Gill
12:3 And they caught him,.... This clause is left out in the Syriac and Persic versions, though it seems proper to be retained; and denotes the rudeness and violence with which the prophets of the Lord were used by the Jewish nation:
and beat him: either with their fists, or with rods, and scourges, till the skin was flayed off:
and sent him away empty; without any fruit to carry with him, or give an account of, to the owner of the vineyard.
12:412:4: Դարձեալ առաքեաց ա՛յլ ծառայս, եւ զնա կառափնատեցին՝ եւ արձակեցին անարգեա՛լ[812]։ [812] Ոմանք. Առաքեաց առ նոսա այլ ծառայ. եւ զնա։
4 Դարձեալ նա մի ուրիշ ծառայ ուղարկեց, եւ նրա էլ գլխին հարուածեցին եւ անարգելով արձակեցին
4 Նորէն ուրիշ ծառայ մըն ալ ղրկեց անոնց։ Զանիկա քարկոծելով գլուխը վիրաւորեցին ու անարգուած ճամբեցին։
Դարձեալ առաքեաց առ նոսա այլ ծառայ, եւ զնա կառափնատեցին եւ արձակեցին անարգեալ:

12:4: Դարձեալ առաքեաց ա՛յլ ծառայս, եւ զնա կառափնատեցին՝ եւ արձակեցին անարգեա՛լ[812]։
[812] Ոմանք. Առաքեաց առ նոսա այլ ծառայ. եւ զնա։
4 Դարձեալ նա մի ուրիշ ծառայ ուղարկեց, եւ նրա էլ գլխին հարուածեցին եւ անարգելով արձակեցին
4 Նորէն ուրիշ ծառայ մըն ալ ղրկեց անոնց։ Զանիկա քարկոծելով գլուխը վիրաւորեցին ու անարգուած ճամբեցին։
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12:44: Опять послал к ним другого слугу; и тому камнями разбили голову и отпустили его с бесчестьем.
12:4  καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν.
12:4. καὶ (And) πάλιν (unto-furthered) ἀπέστειλεν (it-set-off) πρὸς (toward) αὐτοὺς (to-them) ἄλλον (to-other) δοῦλον: (to-a-bondee) κἀκεῖνον (to-and-the-one-thither) ἐκεφαλίωσαν (they-en-head-belonged) καὶ (and) ἠτίμασαν. (they-un-valuated-to)
12:4. et iterum misit ad illos alium servum et illum capite vulneraverunt et contumeliis adfeceruntAnd again he sent to them another servant: and him they wounded in the head and used him reproachfully.
4. And again he sent unto them another servant; and him they wounded in the head, and handled shamefully.
12:4. And again, he sent another servant to them. And they wounded him on the head, and they treated him with contempt.
12:4. And again he sent unto them another servant; and at him they cast stones, and wounded [him] in the head, and sent [him] away shamefully handled.
And again he sent unto them another servant; and at him they cast stones, and wounded [him] in the head, and sent [him] away shamefully handled:

4: Опять послал к ним другого слугу; и тому камнями разбили голову и отпустили его с бесчестьем.
12:4  καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν.
12:4. et iterum misit ad illos alium servum et illum capite vulneraverunt et contumeliis adfecerunt
And again he sent to them another servant: and him they wounded in the head and used him reproachfully.
12:4. And again, he sent another servant to them. And they wounded him on the head, and they treated him with contempt.
12:4. And again he sent unto them another servant; and at him they cast stones, and wounded [him] in the head, and sent [him] away shamefully handled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:4: At him they cast stones and wounded him in the head - Or rather, as most learned men agree, they made short work of it, εκεφαλαιωσαν. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. Ανακεφαλαιοομαι signifies to sum up, to comprise, and is used in this sense by St. Paul, Rom 13:9. From the parable we learn that these people were determined to hear no reason, to do no justice, and to keep the possession and the produce by violence; therefore they fulfilled their purpose in the fullest and speediest manner, which seems to be what the evangelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, De Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word λιθοβολησαντες, they cast stones, be omitted, as it is by BDL, the Coptic, Vulgate, and all the Itala.
John Gill
12:4 And again he sent unto them another servant,.... Another set of good men, to instruct, advise, and counsel them, and exhort them to their duty; such as were Isaiah, Zechariah, and others:
and at him they cast stones, and wounded him in the head; for of these were stoned, as well as sawn asunder, and slain with the sword; though it seems, that this servant, or this set of men, were not stoned to death, because he was afterwards said to be sent away: nor could the stoning be what was done by the order of the sanhedrim, which was done by letting an heavy stone fail upon the heart (k); but this was done by all the people, by the outrageous zealots, in the manner Stephen was stoned. Dr. Lightfoot thinks, the usual sense of the Greek word may be retained; which signifies "to reduce", or "gather into a certain sum": and so as this servant was sent to reckon with these husbandmen, and take an account from them of the fruit of the vineyard, one cast a stone at him, saying, there is fruit for you; and a second cast another stone, saying the same thing; and so they went on one after another, till at last they said, in a deriding way, now the sum is made up with you:
and sent him away shamefully handled; with great ignominy and reproach.
(k) Misn. Sanhedrin, c. 6. sect. 4.
12:512:5: Եւ դարձեալ՝ ա՛յլ առաքեաց, եւ զնա սպանի՛ն. եւ զբազումս այլս, զոմանս՝ հարկանէի՛ն, եւ զոմանս՝ սպանանէի՛ն[813]։ [813] Ոմանք. Եւ զայլս բազումս։
5 Եւ վերստին մէկ ուրիշին ուղարկեց. սրան էլ՝ սպանեցին. եւ ուրիշ շատերին ուղարկեց. ոմանց ծեծում էին, ոմանց՝ սպանում
5 Դարձեալ ուրիշ մը ղրկեց։ Զանիկա սպաննեցին։ Շատ ուրիշներ ալ ղրկեց, որոնցմէ մէկ քանիները ծեծեցին ու մէկ քանիները սպաննեցին։
Եւ դարձեալ այլ առաքեաց, եւ զնա սպանին. եւ զբազումս այլս` զոմանս հարկանէին եւ զոմանս սպանանէին:

12:5: Եւ դարձեալ՝ ա՛յլ առաքեաց, եւ զնա սպանի՛ն. եւ զբազումս այլս, զոմանս՝ հարկանէի՛ն, եւ զոմանս՝ սպանանէի՛ն[813]։
[813] Ոմանք. Եւ զայլս բազումս։
5 Եւ վերստին մէկ ուրիշին ուղարկեց. սրան էլ՝ սպանեցին. եւ ուրիշ շատերին ուղարկեց. ոմանց ծեծում էին, ոմանց՝ սպանում
5 Դարձեալ ուրիշ մը ղրկեց։ Զանիկա սպաննեցին։ Շատ ուրիշներ ալ ղրկեց, որոնցմէ մէկ քանիները ծեծեցին ու մէկ քանիները սպաննեցին։
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12:55: И опять иного послал: и того убили; и многих других то били, то убивали.
12:5  καὶ ἄλλον ἀπέστειλεν, κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννοντες.
12:5. καὶ (And) ἄλλον (to-other) ἀπέστειλεν: (it-set-off) κἀκεῖνον (to-and-the-one-thither) ἀπέκτειναν, (they-killed-off) καὶ (and) πολλοὺς ( to-much ) ἄλλους , ( to-other ) οὓς ( to-which ) μὲν (indeed) δέροντες ( swiping ," οὓς ( to-which ) δὲ (moreover) ἀποκτέννυντες . ( killing-off )
12:5. et rursum alium misit et illum occiderunt et plures alios quosdam caedentes alios vero occidentesAnd again he sent another, and him they killed: and many others, of whom some they beat, and others they killed.
5. And he sent another; and him they killed: and many others; beating some, and killing some.
12:5. And again, he sent another, and him they killed, and many others: some they beat, but others they killed.
12:5. And again he sent another; and him they killed, and many others; beating some, and killing some.
And again he sent another; and him they killed, and many others; beating some, and killing some:

5: И опять иного послал: и того убили; и многих других то били, то убивали.
12:5  καὶ ἄλλον ἀπέστειλεν, κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννοντες.
12:5. et rursum alium misit et illum occiderunt et plures alios quosdam caedentes alios vero occidentes
And again he sent another, and him they killed: and many others, of whom some they beat, and others they killed.
12:5. And again, he sent another, and him they killed, and many others: some they beat, but others they killed.
12:5. And again he sent another; and him they killed, and many others; beating some, and killing some.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: and him: Mar 9:13; Neh 9:30; Jer 7:25-28; Mat 5:12, Mat 21:35, Mat 21:36, Mat 22:6, Mat 23:37; Luk 6:22, Luk 6:23, Luk 6:36
John Gill
12:5 And again he sent another,.... That is, another servant, or set of men, it may be in the times of the Maccabees, who were used in a very inhuman manner; see Heb 11:37;
and him they killed; either with the sword, or by inflicting some capital punishment, as stoning, strangling, &c.
and many others; that is, either the owner of the vineyard sent many other servants, or the husbandmen ill used many others that were sent to them:
beating some; with their hands, or with scourges;
and killing some; in one or other of the above ways.
12:612:6: Ապա՝ որդի մի էր իւր սիրելի. զնա՛ առաքեաց առ նոսա յետոյ, եւ ասէ. Թերեւս ամաչեսցե՛ն յորդւոյ աստի իմմէ[814]։ [814] Օրինակ մի. Ամաչեսցեն յորդւոյս իմմէ։
6 Դեռեւս նա մի սիրելի որդի ունէր. վերջում նրան ուղարկեց նրանց մօտ՝ ասելով. “Թերեւս իմ այս որդուց ամաչեն”
6 Ուստի՝ սիրելի որդի մըն ալ ունենալով, վերջապէս զանիկա ալ ղրկեց անոնց՝ ըսելով. ‘Թերեւս ամչնան իմ որդիէս’։
Ապա որդի մի էր իւր սիրելի, զնա առաքեաց առ նոսա յետոյ, եւ ասէ. Թերեւս ամաչեսցեն յորդւոյ աստի իմմէ:

12:6: Ապա՝ որդի մի էր իւր սիրելի. զնա՛ առաքեաց առ նոսա յետոյ, եւ ասէ. Թերեւս ամաչեսցե՛ն յորդւոյ աստի իմմէ[814]։
[814] Օրինակ մի. Ամաչեսցեն յորդւոյս իմմէ։
6 Դեռեւս նա մի սիրելի որդի ունէր. վերջում նրան ուղարկեց նրանց մօտ՝ ասելով. “Թերեւս իմ այս որդուց ամաչեն”
6 Ուստի՝ սիրելի որդի մըն ալ ունենալով, վերջապէս զանիկա ալ ղրկեց անոնց՝ ըսելով. ‘Թերեւս ամչնան իմ որդիէս’։
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12:66: Имея же еще одного сына, любезного ему, напоследок послал и его к ним, говоря: постыдятся сына моего.
12:6  ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι ἐντραπήσονται τὸν υἱόν μου.
12:6. ἔτι (If-to-a-one) ἕνα (to-one) εἶχεν, (it-was-holding,"υἱὸν (to-a-son) ἀγαπητόν: (to-excessed-off-unto) ἀπέστειλεν (it-set-off) αὐτὸν (to-it) ἔσχατον (to-most-bordered) πρὸς (toward) αὐτοὺς (to-them) λέγων (forthing) ὅτι (to-which-a-one,"Ἐντραπήσονται (They-shall-have-been-turned-in) τὸν (to-the-one) υἱόν (to-a-son) μου. (of-me)
12:6. adhuc ergo unum habens filium carissimum et illum misit ad eos novissimum dicens quia reverebuntur filium meumTherefore, having yet one son, most dear to him, he also sent him unto them last of all, saying: They will reverence my son.
6. He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son.
12:6. Therefore, having still one son, most dear to him, he sent him also to them, at the very end, saying, ‘For they will reverence my son.’
12:6. Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son:

6: Имея же еще одного сына, любезного ему, напоследок послал и его к ним, говоря: постыдятся сына моего.
12:6  ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι ἐντραπήσονται τὸν υἱόν μου.
12:6. adhuc ergo unum habens filium carissimum et illum misit ad eos novissimum dicens quia reverebuntur filium meum
Therefore, having yet one son, most dear to him, he also sent him unto them last of all, saying: They will reverence my son.
12:6. Therefore, having still one son, most dear to him, he sent him also to them, at the very end, saying, ‘For they will reverence my son.’
12:6. Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: one: Psa 2:7; Mat 1:23, Mat 11:27, Mat 26:63; Joh 1:14, Joh 1:18, Joh 1:34, Joh 1:49, Joh 3:16-18; Jo1 4:9, Jo1 5:11, Jo1 5:12
his: Mar 1:11, Mar 9:7; Gen 22:2, Gen 22:12, Gen 37:3, Gen 37:11-13, Gen 44:20; Isa 42:1; Mat 3:17, Mat 17:5; Luk 3:22, Luk 9:35; Joh 3:35; Heb 1:1, Heb 1:2
They: Psa 2:12; Joh 5:23; Heb 1:6; Rev 5:9-13
John Gill
12:6 Having yet therefore one son, his well beloved,.... The Messiah, the Lord Jesus Christ, who is the one, and only Son of God his Father, his only begotten Son, for he has no other Son in the same way of filiation; and who is his dear Son, the Son of his love, who was loved by him before the foundation of the world; and whom he declared to be his beloved Son, both at his baptism, and at his transfiguration upon the mount, by a voice from heaven: this Son he having with him, in his bosom, as one brought up with him, and rejoicing before him,
he sent him also last unto them; after all the prophets had been with them, when the last days were come, the end of the Jewish state, civil and ecclesiastical; see Heb 1:1;
saying, they will reverence my son. The Syriac, Arabic, and Persic versions read, "perhaps they will reverence my son", as in Lk 20:13; See Gill on Mt 21:37.
12:712:7: Իսկ մշակքն իբրեւ տեսին զնա զի գայր, ասե՛ն ցմիմեանս. Սա՛ է ժառանգն, եկա՛յք սպանցուք զսա, եւ մե՛ր լիցի ժառանգութիւնն[815]։ [815] Ոմանք. Տեսին զնա թէ գայ, ա՛՛։
7 Իսկ մշակները երբ տեսան, որ նա գալիս է, իրար ասացին. “Ժառանգը սա է, եկէք սպանենք սրան, եւ ժառանգութիւնը մերը թող լինի”
7 Բայց այն մշակները ըսին իրարու. ‘Ասիկա է ժառանգորդը. եկէք զանիկա սպաննենք ու ժառանգութիւնը մերը ըլլայ’։
Իսկ մշակքն իբրեւ տեսին զնա թէ գայր, ասեն ցմիմեանս. Սա է ժառանգն, եկայք սպանցուք զսա, եւ մեր լիցի ժառանգութիւնն:

12:7: Իսկ մշակքն իբրեւ տեսին զնա զի գայր, ասե՛ն ցմիմեանս. Սա՛ է ժառանգն, եկա՛յք սպանցուք զսա, եւ մե՛ր լիցի ժառանգութիւնն[815]։
[815] Ոմանք. Տեսին զնա թէ գայ, ա՛՛։
7 Իսկ մշակները երբ տեսան, որ նա գալիս է, իրար ասացին. “Ժառանգը սա է, եկէք սպանենք սրան, եւ ժառանգութիւնը մերը թող լինի”
7 Բայց այն մշակները ըսին իրարու. ‘Ասիկա է ժառանգորդը. եկէք զանիկա սպաննենք ու ժառանգութիւնը մերը ըլլայ’։
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12:77: Но виноградари сказали друг другу: это наследник; пойдем, убьем его, и наследство будет наше.
12:7  ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι οὖτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία.
12:7. ἐκεῖνοι (The-ones-thither) δὲ (moreover) οἱ (the-ones) γεωργοὶ ( soil-worked ) πρὸς (toward) ἑαυτοὺς (to-selves) εἶπαν (they-said) ὅτι (to-which-a-one,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) κληρονόμος: (lot-parceleed) δεῦτε (ye-should-hitherto,"ἀποκτείνωμεν (we-might-kill-off) αὐτόν, (to-it,"καὶ (and) ἡμῶν (of-us) ἔσται ( it-shall-be ) ἡ (the-one) κληρονομία. (a-lot-parceeling-unto)
12:7. coloni autem dixerunt ad invicem hic est heres venite occidamus eum et nostra erit hereditasBut the husbandmen said one to another: This is the heir. Come let us kill him and the inheritance shall be ours.
7. But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
12:7. But the settlers said one to another: ‘This is the heir. Come, let us kill him. And then the inheritance will be ours.’
12:7. But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be our' s:

7: Но виноградари сказали друг другу: это наследник; пойдем, убьем его, и наследство будет наше.
12:7  ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι οὖτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία.
12:7. coloni autem dixerunt ad invicem hic est heres venite occidamus eum et nostra erit hereditas
But the husbandmen said one to another: This is the heir. Come let us kill him and the inheritance shall be ours.
12:7. But the settlers said one to another: ‘This is the heir. Come, let us kill him. And then the inheritance will be ours.’
12:7. But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
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Adam Clarke: Commentary on the Bible - 1831
12:7: This is the heir - So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things.
The inheritance shall be ours - By slaying him we shall maintain our authority, and keep possession of our revenues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: This: Mar 12:12; Gen 3:15, Gen 37:20; Psa 2:2, Psa 2:3, Psa 22:12-15; Isa 49:7, Isa 53:7, Isa 53:8; Mat 2:3-13, Mat 2:16; Joh 11:47-50; Act 2:23, Act 5:28, Act 7:52, Act 13:27, Act 13:28
John Gill
12:7 But those husbandmen said among themselves,.... This, in the Persic version, is introduced thus, "when the vine dressers saw the son of the lord of the vineyard": agreeably to Mt 21:38. The Ethiopic version renders it, "and the servants said"; not the servants that had been sent, but the workmen in the vineyard:
this is the heir; that is, "of the vineyard", as the Persic version expresses it they knew him by the prophecies of the Old Testament which had described him, and by the miracles which were wrought by him; and they could not deny but that the vineyard of the house of Judah belonged to him, and he was right heir to the throne of Israel; though they refused to embrace him, confess him, and declare for him: but, on the other hand, said,
come let us kill him, and the inheritance shall be ours; that is, "the vineyard", and the Persic version again read. The priests, Scribes, and elders of the people consulted together to take away his life, with this view: that they might continue in the quiet possession of their nation, temple, and worship, in the office they bore, and in the privileges they partook of; and that the Romans might not come, and take away their place and nation, Jn 11:47; See Gill on Mt 21:38.
12:812:8: Եւ կալեալ զնա՝ սպանի՛ն, եւ հանի՛ն արտաքոյ այգւոյն[816]։ [816] Ոմանք. Եւ կալան զնա, սպ՛՛։
8 Եւ բռնելով նրան՝ սպանեցին ու հանեցին գցեցին այգուց դուրս
8 Բռնեցին զանիկա ու սպաննեցին ու այգիէն դուրս հանեցին։
Եւ կալեալ զնա սպանին եւ հանին արտաքոյ այգւոյն:

12:8: Եւ կալեալ զնա՝ սպանի՛ն, եւ հանի՛ն արտաքոյ այգւոյն[816]։
[816] Ոմանք. Եւ կալան զնա, սպ՛՛։
8 Եւ բռնելով նրան՝ սպանեցին ու հանեցին գցեցին այգուց դուրս
8 Բռնեցին զանիկա ու սպաննեցին ու այգիէն դուրս հանեցին։
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12:88: И, схватив его, убили и выбросили вон из виноградника.
12:8  καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος.
12:8. καὶ (And) λαβόντες ( having-had-taken ) ἀπέκτειναν (they-killed-off) αὐτόν, (to-it,"καὶ (and) ἐξέβαλον (they-had-casted-out) αὐτὸν (to-it) ἔξω (out-unto-which) τοῦ (of-the-one) ἀμπελῶνος. (of-a-vining)
12:8. et adprehendentes eum occiderunt et eiecerunt extra vineamAnd laying hold on him, they killed him and cast him out of the vineyard.
8. And they took him, and killed him, and cast him forth out of the vineyard.
12:8. And apprehending him, they killed him. And they cast him out of the vineyard.
12:8. And they took him, and killed [him], and cast [him] out of the vineyard.
And they took him, and killed [him], and cast [him] out of the vineyard:

8: И, схватив его, убили и выбросили вон из виноградника.
12:8  καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος.
12:8. et adprehendentes eum occiderunt et eiecerunt extra vineam
And laying hold on him, they killed him and cast him out of the vineyard.
12:8. And apprehending him, they killed him. And they cast him out of the vineyard.
12:8. And they took him, and killed [him], and cast [him] out of the vineyard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: cast: Mat 21:33, Mat 21:39; Luk 20:15; Heb 13:11-13
John Gill
12:8 And they took him, and killed him, and cast him, out of the vineyard. They sent their officers and servants, and apprehended him in the garden; they delivered him to the Gentiles, who were without the vineyard, and by whom, at their instigation, he was put to death, even to the death of the cross. The Ethiopic version reads it in the same order as in Matthew; "they cast him out of the vineyard, and killed hin"; See Gill on Mt 21:39.
12:912:9: Արդ՝ զի՞նչ արասցէ տէր այգւոյն. եկեսցէ՛ եւ կորուսցէ՛ զմշակսն, եւ տացէ զայգին ՚ի ձեռս այլո՛ց։
9 Արդ, այգու տէրը ի՞նչ կ’անի. կը գայ եւ կը սպանի մշակներին ու այգին ուրիշների ձեռքը կը յանձնի
9 Ուստի այգիին տէրը ի՞նչ պիտի ընէ։ Պիտի գայ ու կորսնցնէ մշակները եւ այգին ուրիշներու պիտի տայ։
Արդ զի՞նչ արասցէ տէր այգւոյն. եկեսցէ եւ կորուսցէ զմշակսն, եւ տացէ զայգին ի ձեռս այլոց:

12:9: Արդ՝ զի՞նչ արասցէ տէր այգւոյն. եկեսցէ՛ եւ կորուսցէ՛ զմշակսն, եւ տացէ զայգին ՚ի ձեռս այլո՛ց։
9 Արդ, այգու տէրը ի՞նչ կ’անի. կը գայ եւ կը սպանի մշակներին ու այգին ուրիշների ձեռքը կը յանձնի
9 Ուստի այգիին տէրը ի՞նչ պիտի ընէ։ Պիտի գայ ու կորսնցնէ մշակները եւ այգին ուրիշներու պիտի տայ։
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12:99: Что же сделает хозяин виноградника? --Придет и предаст смерти виноградарей, и отдаст виноградник другим.
12:9  τί [οὗν] ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις.
12:9. τί (To-what-one) ποιήσει (it-shall-do-unto,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) ἀμπελῶνος; (of-a-vining?" ἐλεύσεται ( It-shall-come ) καὶ (and) ἀπολέσει (it-shall-destruct-off) τοὺς (to-the-ones) γεωργούς , ( to-soil-worked ,"καὶ (and) δώσει (it-shall-give) τὸν (to-the-one) ἀμπελῶνα (to-a-vining) ἄλλοις . ( unto-other )
12:9. quid ergo faciet dominus vineae veniet et perdet colonos et dabit vineam aliisWhat therefore will the lord of the vineyard do? He will come and destroy those husbandmen and will give the vineyard to others.
9. What therefore will the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.
12:9. Therefore, what will the lord of the vineyard do?” “He will come and destroy the settlers. And he will give the vineyard to others.”
12:9. What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.
What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others:

9: Что же сделает хозяин виноградника? --Придет и предаст смерти виноградарей, и отдаст виноградник другим.
12:9  τί [οὗν] ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις.
12:9. quid ergo faciet dominus vineae veniet et perdet colonos et dabit vineam aliis
What therefore will the lord of the vineyard do? He will come and destroy those husbandmen and will give the vineyard to others.
12:9. Therefore, what will the lord of the vineyard do?” “He will come and destroy the settlers. And he will give the vineyard to others.”
12:9. What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:9: And will give the vineyard unto others - The vineyard must not perish with the husbandmen; it is still capable of producing much fruit, if it be properly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles. - And under their ministry, multitudes were brought to God before the destruction of Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: shall: Mat 21:40, Mat 21:41
he will: Lev 26:15-18, Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Deu 4:26, Deu 4:27, Deu 28:15-68, Deu 28:61; Jos 23:15; Pro 1:24-31; Isa 5:5-7; Dan 9:26, Dan 9:27; Zac 13:7-9; Mat 3:9-12, Mat 12:45; Mat 22:7, Mat 23:34-38; Luk 19:27, Luk 19:41-44, Luk 20:15, Luk 20:16
and will: Isa 29:17, Isa 32:15, Isa 32:16, Isa 65:15; Jer 17:3; Mal 1:11; Mat 8:11-13, Mat 21:43; Act 13:46-48, Act 28:23-28; Rom 9:30-33, Rom 10:20, Rom 10:21, Rom 11:1-12
John Gill
12:9 What shall therefore the Lord of the vineyard do?.... The Arabic and Ethiopic versions add, to them; that is, to the husbandmen, as is expressed in Mt 21:40; see Gill on Mt 21:40,
he will come and destroy the husbandmen, and will give the vineyard unto others. As the former clause contains a question put by Christ upon his having finished the parable, this is an answer to it, given by the chief priests, Scribes, and elders, in whose presence, and for whose sake it was delivered; See Gill on Mt 21:41.
12:1012:10: Եւ ոչ զգի՞րն զայն՝ իցէ ընթերցեալ ձեր, թէ. Զվէմն զոր անարգեցին շինօղքն, նա եղեւ գլո՛ւխ անկեան.
10 Դուք չէ՞ք կարդացել Գրքի այն խօսքը, թէ՝ “Այն քարը, որ կառուցողները անարգեցին, նա՛ եղաւ անկիւնաքար”
10 Այս գիրը չէ՞ք կարդացեր, թէ ‘Այն քարը, որ շինողները անարգեցին, անիկա անկիւնին գլուխը եղաւ.
Եւ ո՞չ զգիրն զայն իցէ ընթերցեալ ձեր, թէ` Զվէմն զոր անարգեցին շինողքն, նա եղեւ գլուխ անկեան:

12:10: Եւ ոչ զգի՞րն զայն՝ իցէ ընթերցեալ ձեր, թէ. Զվէմն զոր անարգեցին շինօղքն, նա եղեւ գլո՛ւխ անկեան.
10 Դուք չէ՞ք կարդացել Գրքի այն խօսքը, թէ՝ “Այն քարը, որ կառուցողները անարգեցին, նա՛ եղաւ անկիւնաքար”
10 Այս գիրը չէ՞ք կարդացեր, թէ ‘Այն քարը, որ շինողները անարգեցին, անիկա անկիւնին գլուխը եղաւ.
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12:1010: Неужели вы не читали сего в Писании: камень, который отвергли строители, тот самый сделался главою угла;
12:10  οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας·
12:10. Οὐδὲ (Not-moreover) τὴν (to-the-one) γραφὴν (to-a-scribing) ταύτην (to-the-one-this) ἀνέγνωτε (ye-had-acquainted-up?" Λίθον ( To-a-stone ) ὃν ( to-which ) ἀπεδοκίμασαν ( they-off-assessed-to ," οἱ ( the-ones ) οἰκοδομοῦντες , ( house-building-unto ," οὗτος ( the-one-this ) ἐγενήθη ( it-was-became ) εἰς ( into ) κεφαλὴν ( to-a-head ) γωνίας : ( of-an-angling-unto )
12:10. nec scripturam hanc legistis lapidem quem reprobaverunt aedificantes hic factus est in caput anguliAnd have you not read this scripture, The stone which the builders rejected, the same is made the head of the corner:
10. Have ye not read even this scripture; The stone which the builders rejected, The same was made the head of the corner:
12:10. “And so, have you not read this scripture?: ‘The stone which the builders have rejected, the same has been made the head of the corner.
12:10. And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:

10: Неужели вы не читали сего в Писании: камень, который отвергли строители, тот самый сделался главою угла;
12:10  οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας·
12:10. nec scripturam hanc legistis lapidem quem reprobaverunt aedificantes hic factus est in caput anguli
And have you not read this scripture, The stone which the builders rejected, the same is made the head of the corner:
12:10. “And so, have you not read this scripture?: ‘The stone which the builders have rejected, the same has been made the head of the corner.
12:10. And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: have: Mar 12:26, Mar 2:25, Mar 13:14; Mat 12:3, Mat 19:4, Mat 21:16, Mat 22:31; Luk 6:3
The stone: Psa 118:22, Psa 118:23; Isa 28:16; Mat 21:42; Luk 20:17, Luk 20:18; Act 4:11, Act 4:12; Rom 9:33; Eph 2:20-22; Pe1 2:7, Pe1 2:8
John Gill
12:10 And have ye not read this Scripture?.... In Ps 118:22 these are the words of Christ directed to the above persons, who were, many of them, teachers of the people, and therefore ought to have read the scriptures, and have taken notice of, and considered more especially such as respected the Messiah, as this passage did, and was very appropriate to the case in the parable Christ had respect unto:
the stone which the builders rejected, is become the head of the corner: by "the stone" is meant the same with the son and heir in the parable, even himself, the true Messiah; and by "the builders", the chief priests, Scribes, and elders, the same with the husbandmen, whose rejection of the stone, or of the Messiah, is signified by their seizing him, casting him out of the vineyard, and killing him; and yet notwithstanding all this, according to this Scripture, he was to be, and now is become, the head of the corner, exalted above angels and men, at the right hand of God; See Gill on Mt 21:42.
John Wesley
12:10 Ps 118:22.
12:1112:11: ՚ի Տեառնէ եղեւ այս. եւ է՝ սքանչելի յաչս մեր։
11 Տիրոջ կողմից եղաւ այս, եւ մեր աչքին սքանչելի է»:
11 Ասիկա Տէրոջմէն եղաւ եւ զարմանալի է մեր աչքերուն’»։
ի Տեառնէ եղեւ այս, եւ է սքանչելի յաչս մեր:

12:11: ՚ի Տեառնէ եղեւ այս. եւ է՝ սքանչելի յաչս մեր։
11 Տիրոջ կողմից եղաւ այս, եւ մեր աչքին սքանչելի է»:
11 Ասիկա Տէրոջմէն եղաւ եւ զարմանալի է մեր աչքերուն’»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: это от Господа, и есть дивно в очах наших.
12:11  παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;
12:11. παρὰ ( beside ) Κυρίου ( of-Authority-belonged ) ἐγένετο ( it-had-became ) αὕτη , ( the-one-this ," καὶ ( and ) ἔστιν ( it-be ) θαυμαστὴ ( marveled-to ) ἐν ( in ) ὀφθαλμοῖς ( unto-eyes ) ἡμῶν ; ( of-us )
12:11. a Domino factum est istud et est mirabile in oculis nostrisBy the Lord has this been done, and it is wonderful in our eyes.
11. This was from the Lord, And it is marvelous in our eyes?
12:11. By the Lord has this been done, and it is wondrous in our eyes.’ ”
12:11. This was the Lord’s doing, and it is marvellous in our eyes?
This was the Lord' s doing, and it is marvellous in our eyes:

11: это от Господа, и есть дивно в очах наших.
12:11  παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;
12:11. a Domino factum est istud et est mirabile in oculis nostris
By the Lord has this been done, and it is wonderful in our eyes.
12:11. By the Lord has this been done, and it is wondrous in our eyes.’ ”
12:11. This was the Lord’s doing, and it is marvellous in our eyes?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: Num 23:23; Hab 1:5; Act 2:12, Act 2:32-36, Act 3:12-16, Act 13:40, Act 13:41; Eph 3:8-11; Col 1:27; Ti1 3:16
John Gill
12:11 This was the Lord's doing, and it is marvellous in our eyes. That is, the exaltation of the Messiah, after he had been so ill treated, and at last put to death by the Jews. These words are a continuation of the passage cited out of Ps 118:22.
12:1212:12: Եւ խնդրէին զնա ունե՛լ. եւ երկեա՛ն ՚ի ժողովրդենէ անտի, զի գիտացին՝ թէ առ նոսա ասաց զառակն. եւ թողին զնա եւ գնացի՛ն[817]։[817] Ոմանք. ՚Ի ժողովրդենէն. զի։
12 Եւ նրանք միջոց էին փնտռում՝ նրան ձերբակալելու, բայց ժողովրդից վախեցան, որովհետեւ հասկացան, թէ նա առակը իրենց մասին ասաց: Եւ թողեցին նրան ու գնացին:
12 Մտածեցին բռնել զանիկա, բայց ժողովուրդէն վախցան, քանզի իմացան որ այն առակը իրենց համար ըսաւ եւ ձգեցին զանիկա ու գացին։
Եւ խնդրէին զնա ունել, եւ երկեան ի ժողովրդենէ անտի, զի գիտացին թէ առ նոսա ասաց զառակն. եւ թողին զնա եւ գնացին:

12:12: Եւ խնդրէին զնա ունե՛լ. եւ երկեա՛ն ՚ի ժողովրդենէ անտի, զի գիտացին՝ թէ առ նոսա ասաց զառակն. եւ թողին զնա եւ գնացի՛ն[817]։
[817] Ոմանք. ՚Ի ժողովրդենէն. զի։
12 Եւ նրանք միջոց էին փնտռում՝ նրան ձերբակալելու, բայց ժողովրդից վախեցան, որովհետեւ հասկացան, թէ նա առակը իրենց մասին ասաց: Եւ թողեցին նրան ու գնացին:
12 Մտածեցին բռնել զանիկա, բայց ժողովուրդէն վախցան, քանզի իմացան որ այն առակը իրենց համար ըսաւ եւ ձգեցին զանիկա ու գացին։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: И старались схватить Его, но побоялись народа, ибо поняли, что о них сказал притчу; и, оставив Его, отошли.
12:12  καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθον.
12:12. Καὶ (And) ἐζήτουν (they-were-seeking-unto) αὐτὸν (to-it) κρατῆσαι, (to-have-secured-unto,"καὶ (and) ἐφοβήθησαν (they-were-feareed-unto) τὸν (to-the-one) ὄχλον, (to-a-crowd,"ἔγνωσαν (they-had-acquainted) γὰρ (therefore) ὅτι (to-which-a-one) πρὸς (toward) αὐτοὺς (to-them) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) εἶπεν. (it-had-said) καὶ (And) ἀφέντες ( having-had-sent-off ) αὐτὸν (to-it) ἀπῆλθαν. (they-came-off)
12:12. et quaerebant eum tenere et timuerunt turbam cognoverunt enim quoniam ad eos parabolam hanc dixerit et relicto eo abieruntAnd they sought to lay hands on him: but they feared the people. For they knew that he spoke this parable to them. And leaving him, they went their way.
12. And they sought to lay hold on him; and they feared the multitude; for they perceived that he spake the parable against them: and they left him, and went away.
12:12. And they sought to take hold of him, but they feared the crowd. For they knew that he had spoken this parable about them. And leaving him behind, they went away.
12:12. And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way:

12: И старались схватить Его, но побоялись народа, ибо поняли, что о них сказал притчу; и, оставив Его, отошли.
12:12  καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθον.
12:12. et quaerebant eum tenere et timuerunt turbam cognoverunt enim quoniam ad eos parabolam hanc dixerit et relicto eo abierunt
And they sought to lay hands on him: but they feared the people. For they knew that he spoke this parable to them. And leaving him, they went their way.
12:12. And they sought to take hold of him, but they feared the crowd. For they knew that he had spoken this parable about them. And leaving him behind, they went away.
12:12. And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: feared: Mar 11:18, Mar 11:32; Mat 21:26, Mat 21:45, Mat 21:46; Luk 20:6, Luk 20:19; Joh 7:25, Joh 7:30, Joh 7:44
knew: Sa2 12:7-15; Kg1 20:38-41, Kg1 21:17-27
Geneva 1599
12:12 And they (c) sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
(c) They were greedy and very desirous.
John Gill
12:12 They sought to lay held on him,.... That is, the chief priests, Scribes, and elders, after they had heard the parables he spake to them, were greatly irritated, and provoked, and had a good will to have seized him, and carried him away, and have had him before their court, and condemn him:
but feared the people; lest they should rise up in his defence, and fall on them; for many of them liked; and were attached to his ministry; and others had received favours of one kind or another from him through his miracles:
for they knew that he had spoken the parable against them: and that they were the husbandmen designed, who had not brought the fruit of the vineyard to their lord, but had ill treated his servants, and would his son.
And they left him; in the temple, not daring to do any thing to him:
and went their way; to their council chamber, perhaps to consult what measures to take, and how to destroy him.
John Wesley
12:12 They feared the multitude - How wonderful is the providence of God, using all things for the good of his children! Generally the multitude is restrained from tearing them in pieces only by the fear of their rulers. And here the rulers themselves are restrained, through fear of the multitude!
12:1312:13: Եւ առաքեն առ նա զոմանս ՚ի փարիսեցւոց անտի՝ եւ ՚ի Հերովդիանոսաց, զի զնա որսասցե՛ն բանիւ[818]։ [818] Ոմանք. Որսասցեն բանիւք։
13 Եւ նրա մօտ ուղարկեցին փարիսեցիներից եւ հերովդէսականներից ոմանց, որպէսզի նրան խօսքով որսան
13 Եւ Փարիսեցիներն ու Հերովդէսեանները քանի մը հոգի ղրկեցին անոր, որպէս զի խօսքով բռնեն զանիկա։
Եւ առաքեն առ նա զոմանս ի փարիսեցւոց անտի եւ ի Հերովդիանոսաց, զի զնա որսասցեն բանիւ:

12:13: Եւ առաքեն առ նա զոմանս ՚ի փարիսեցւոց անտի՝ եւ ՚ի Հերովդիանոսաց, զի զնա որսասցե՛ն բանիւ[818]։
[818] Ոմանք. Որսասցեն բանիւք։
13 Եւ նրա մօտ ուղարկեցին փարիսեցիներից եւ հերովդէսականներից ոմանց, որպէսզի նրան խօսքով որսան
13 Եւ Փարիսեցիներն ու Հերովդէսեանները քանի մը հոգի ղրկեցին անոր, որպէս զի խօսքով բռնեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: И посылают к Нему некоторых из фарисеев и иродиан, чтобы уловить Его в слове.
12:13  καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν φαρισαίων καὶ τῶν ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ.
12:13. Καὶ (And) ἀποστέλλουσιν (they-setteth-off) πρὸς (toward) αὐτόν (to-it) τινας (to-ones) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) καὶ (and) τῶν (of-the-ones) Ἡρῳδιανῶν (of-Herodians) ἵνα (so) αὐτὸν (to-it) ἀγρεύσωσιν (they-might-have-fielded-of) λόγῳ. (unto-a-forthee)
12:13. et mittunt ad eum quosdam ex Pharisaeis et Herodianis ut eum caperent in verboAnd they sent to him some of the Pharisees and of the Herodians: that they should catch him in his words.
13. And they send unto him certain of the Pharisees and of the Herodians, that they might catch him in talk.
12:13. And they sent some of the Pharisees and Herodians to him, so that they might trap him with words.
12:13. And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words.
And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words:

13: И посылают к Нему некоторых из фарисеев и иродиан, чтобы уловить Его в слове.
12:13  καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν φαρισαίων καὶ τῶν ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ.
12:13. et mittunt ad eum quosdam ex Pharisaeis et Herodianis ut eum caperent in verbo
And they sent to him some of the Pharisees and of the Herodians: that they should catch him in his words.
12:13. And they sent some of the Pharisees and Herodians to him, so that they might trap him with words.
12:13. And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: См. Мф ССII, 16-21.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cæsar, or not? 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. 16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's. 17 And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's, and to God the things that are God's. And they marvelled at him.

When the enemies of Christ, who thirsted for his blood, could not find occasion against him from what he said against them, they tried to ensnare him by putting questions to him. Here we have him tempted, or attempted rather, with a question about the lawfulness of paying tribute to Cæsar. We had this narrative, Matt. xxii. 15.

I. The persons they employed were the Pharisees and the Herodians, men that in this matter were contrary to one another, and yet concurred against Christ, v. 13. The Pharisees were great sticklers for the liberty of the Jews, and, if he should say, It is lawful to give tribute to Cæsar, they would incense the common people against him, and the Herodians would, underhand, assist them in it. The Herodians were great sticklers for the Roman power, and, if he should discountenance the paying of tribute to Cæsar, they would incense the governor against hum, yea, and the Pharisees, against their own principles, would join with them in it. It is no new thing for those that are at variance in other things, to join in a confederacy against Christ.

II. The pretence they made was, that they desired him to resolve them a case of conscience, which was of great importance in the present juncture; and they take on them to have a high opinion of his ability to resolve it, v. 14. They complimented him at a high rate, called him Master, owned him for a Teacher of the way of God, a Teacher of it in truth, one who taught what was good, and upon principles of truth, who would not be brought by smiles or frowns to depart a step from the rules of equity and goodness; "Thou carest for no man, nor regardest the person of men, thou art not afraid of offending either the jealous prince on one hand, or the jealous people on the other; thou art right, and always in the right, and dost in a right manner declare good and evil, truth and falsehood." If they spoke as they thought concerning Christ, when they said, We know that thou art right, their persecuting him, and putting him to death, as a deceiver, was sin against knowledge; they knew him, and yet crucified him. However, a man's testimony shall be taken most strongly against himself, and out of their own mouths are they judged; they knew that he taught the way of God in truth, and yet rejected the counsel of God against themselves. The professions and pretences of hypocrites will be produced in evidence against them, and they will be self-condemned. But if they did not know or believe it, they lied unto God with their mouth, and flattered him with their tongue.

III. The question they put was, Is it lawful to give tribute to Cæsar, or not? They would be thought desirous to know their duty. As a nation that did righteousness, they ask of God the ordinances of justice, when really they desired nothing but to know what he would say, in hopes that, which side soever he took of the question, they might take occasion from it to accuse him. Nothing is more likely to ensnare ministers, than bringing them to meddle with controversies about civil rights, and to settle land-marks between the prince and the subject, which it is fit should be done, while it is not at all fit that they should have the doing of it. They seemed to refer the determining of this matter to Christ; and he indeed was fit to determine it, for by him kings reign, and princes decree justice; they put the question fairly, Shall we give, or shall we not give? They seemed resolved to stand to his award; "If thou sayest that we must pay tribute, we will do it, thou we be made beggars by it. If thou sayest that we must not, we will not, though we be made traitors for it." Many seemed desirous to do it; as those proud men, Jer. xlii. 20.

IV. Christ determined the question, and evaded the snare, by referring them to their national concessions already made, by which they were precluded from disputing this matter, v. 15-17. He knew their hypocrisy, the malice that was in their hearts against him, while with their mouth they showed all this love. Hypocrisy, though ever so artfully managed, cannot be concealed from the Lord Jesus. He sees the potsherd that is covered with the silver dross. He knew they intended to ensnare him, and therefore contrived the matter so as to ensnare them, and to oblige them by their own words to do what they were unwilling to do, which was, to pay their taxes honestly and quietly, and yet at the same time to screen himself against their exceptions. He made them acknowledge that the current money of their nation was Roman money, had the emperor's image on one side, and his superscription on the reverse; and if so, 1. Cæsar might command their money for the public benefit, because he had the custody and conduct of the state, wherein he ought to have his charges borne; Render to Cæsar the things that are Cæsar's. The circulation of the money is from him as the fountain, and therefore it must return to him. As far as it is his, so far it must be rendered to him; and how far it is his, and may be commanded by him, is to be judged by the constitution of the government, according as it is, and hath settled the prerogative of the prince and the property of the subject. 2. Cæsar might not command their consciences, nor did he pretend to it; he offered not to make any alteration in their religion. "Pay your tribute, therefore, without murmuring or disputing, but be sure to render to God the things that are God's." Perhaps he referred to the parable he had just now put forth, in which he had condemned them for not rendering the fruits to the Lord of the vineyard, v. 2. Many that seem careful to give to men their due, are in no care to give God the glory due to his name; whereas our hearts and best affections are as much due to him as ever rent was to a landlord, or tribute to a prince. All that heard Christ, marvelled at the discretion of his answer, and how ingenuously he avoided the snare; but I doubt none were brought by it, as they ought to be, to render to God themselves and their devotions. Many will commend the wit of a sermon, that will not be commanded by the divine laws of a sermon.
Adam Clarke: Commentary on the Bible - 1831
12:13: And they send unto him - See this, and to Mar 12:17, largely explained on Mat 22:15-22 (note).
Albert Barnes: Notes on the Bible - 1834
12:13: See the notes at Mat 22:15-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: they send: Psa 38:12, Psa 56:5, Psa 56:6, Psa 140:5; Isa 29:21; Jer 18:18; Mat 22:15, Mat 22:16; Luk 11:54; Luk 20:20-26
Herodians: Mar 3:6, Mar 8:15; Mat 16:6
Geneva 1599
12:13 (2) And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words.
(2) The gospel links the authority of the magistrate with the service of God.
John Gill
12:13 And they send unto him,.... That is, the chief priests, Scribes, and elders, who had been with Jesus in the temple, and were silenced by his reasonings, and provoked by his parables; and therefore left him, and went together to consult what methods they should take to get him into their hands, and be revenged on him; the result of which was, they send to him
certain of the Pharisees. The Syriac and Persic versions read "Scribes", who were the more skillful and learned part of that body of men, and scrupled paying tribute to Caesar, he being an Heathen prince, and they the Lord's free people:
and of the Herodians; who were, as the Syriac and Persic versions read, "of the household of Herod"; his servants and courtiers, and consequently in the interest of Caesar, under whom Herod held his government, and must be for paying tribute to him: these two parties of such different sentiments, they sent to him,
to catch him in his words; or "in word", or discourse; either with their word, the question they should put to him, or with his word, the answer he should return: and so the Ethiopic version supplies it, reading it, "with his own word"; they thought they should unavoidably catch him, one way or other; just as a prey is hunted, and taken in a net or snare, as the word used signifies: for if he declared against giving tribute to Caesar, the Herodians would have whereof to accuse him, and the Pharisees would be witnesses against him; and if he should be for it, the latter would expose him among the people, as an enemy to their civil liberties, and one that was for subjecting them to the Roman yoke, and consequently could not be the Messiah and deliverer they expected; See Gill on Mt 22:16.
John Wesley
12:13 Mt 22:15; Lk 20:20.
Robert Jamieson, A. R. Fausset and David Brown
12:13 ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
And they send unto him certain of the Pharisees--"their disciples," says Matthew (Mt 22:16); probably young and zealous scholars in that hardening school.
and of the Herodians--(See on Mt 12:14). In Lk 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke.
Tribute to CÃ&brvbr;sar (Mk 12:14-17).
12:1412:14: Եւ նոքա եկեալ՝ հարցանէին զնա նենգութեամբ՝ եւ ասէին. Վարդապե՞տ՝, գիտեմք զի ճշմարի՛տ ես, եւ ո՛չ ինչ փոյթ է քեզ զումեքէ. զի ո՛չ հայիս յերեսս մարդկան, այլ ճշմարտութեամբ զճանապարհն Աստուծոյ ուսուցանես. արդ՝ ասա՛ մեզ, արժա՞ն է հարկ տալ կայսեր՝ եթէ ո՛չ. տացո՞ւք՝ թէ ո՛չ տացուք[819]։ [819] Ոմանք. Եւ ոչինչ է քեզ փոյթ. հարկս տալ կայսեր՝ թէ ո՛չ։ Յոմանս պակասի բանս. Տացո՞ւք՝ թէ ոչ տացուք։ Ըստ որում եւ յօրինակի մերում զառաջինն միաձեռն գրեալ էր, եւ յետոյ քերեալ։
14 Եւ նրանք եկան ու նենգութեամբ հարց էին տալիս եւ ասում. «Վարդապե՛տ, գիտենք, որ դու ճշմարտասէր ես եւ չես քաշւում ոչ ոքից, որովհետեւ մարդկանց աչառութիւն չես անում, այլ ճշմարտութեամբ Աստծու ճանապարհն ես ուսուցանում. արդ, ասա՛ մեզ, օրինաւո՞ր է հարկ տալ կայսրին, թէ՞ ոչ. տա՞նք, թէ՞ չտանք»
14 Անոնք եկան ու ըսին անոր. «Վա՛րդապետ, գիտենք թէ ճշմարտասէր ես եւ մէկո՛ւն համար հոգդ չէ, քանզի մարդոց երեսպաշտութիւն չես ըներ, հապա ճշմարտութեամբ Աստուծոյ ճամբան կը սորվեցնես. Կայսրին տուրք տալ օրինաւո՞ր է։ Տա՞նք թէ չտանք»։
Եւ նոքա եկեալ [67]հարցանէին զնա նենգութեամբ եւ`` ասէին. Վարդապետ, գիտեմք զի ճշմարիտ ես, եւ ոչինչ փոյթ է քեզ զումեքէ. զի ոչ հայիս յերեսս մարդկան, այլ ճշմարտութեամբ զճանապարհն Աստուծոյ ուսուցանես. [68]արդ ասա մեզ,`` արժա՞ն է հարկ տալ կայսեր եթէ ոչ. տացո՞ւք, թէ ոչ տացուք:

12:14: Եւ նոքա եկեալ՝ հարցանէին զնա նենգութեամբ՝ եւ ասէին. Վարդապե՞տ՝, գիտեմք զի ճշմարի՛տ ես, եւ ո՛չ ինչ փոյթ է քեզ զումեքէ. զի ո՛չ հայիս յերեսս մարդկան, այլ ճշմարտութեամբ զճանապարհն Աստուծոյ ուսուցանես. արդ՝ ասա՛ մեզ, արժա՞ն է հարկ տալ կայսեր՝ եթէ ո՛չ. տացո՞ւք՝ թէ ո՛չ տացուք[819]։
[819] Ոմանք. Եւ ոչինչ է քեզ փոյթ. հարկս տալ կայսեր՝ թէ ո՛չ։ Յոմանս պակասի բանս. Տացո՞ւք՝ թէ ոչ տացուք։ Ըստ որում եւ յօրինակի մերում զառաջինն միաձեռն գրեալ էր, եւ յետոյ քերեալ։
14 Եւ նրանք եկան ու նենգութեամբ հարց էին տալիս եւ ասում. «Վարդապե՛տ, գիտենք, որ դու ճշմարտասէր ես եւ չես քաշւում ոչ ոքից, որովհետեւ մարդկանց աչառութիւն չես անում, այլ ճշմարտութեամբ Աստծու ճանապարհն ես ուսուցանում. արդ, ասա՛ մեզ, օրինաւո՞ր է հարկ տալ կայսրին, թէ՞ ոչ. տա՞նք, թէ՞ չտանք»
14 Անոնք եկան ու ըսին անոր. «Վա՛րդապետ, գիտենք թէ ճշմարտասէր ես եւ մէկո՛ւն համար հոգդ չէ, քանզի մարդոց երեսպաշտութիւն չես ըներ, հապա ճշմարտութեամբ Աստուծոյ ճամբան կը սորվեցնես. Կայսրին տուրք տալ օրինաւո՞ր է։ Տա՞նք թէ չտանք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Они же, придя, говорят Ему: Учитель! мы знаем, что Ты справедлив и не заботишься об угождении кому-либо, ибо не смотришь ни на какое лице, но истинно пути Божию учишь. Позволительно ли давать подать кесарю или нет? давать ли нам или не давать?
12:14  καὶ ἐλθόντες λέγουσιν αὐτῶ, διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ᾽ ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν δοῦναι κῆνσον καίσαρι ἢ οὔ; δῶμεν ἢ μὴ δῶμεν;
12:14. καὶ (And) ἐλθόντες ( having-had-came ) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ἀληθὴς (un-secluded) εἶ (thou-be,"καὶ (and) οὐ (not) μέλει (it-concerneth) σοι (unto-thee) περὶ (about) οὐδενός, (of-not-moreover-one) οὐ (not) γὰρ (therefore) βλέπεις (thou-view) εἰς (into) πρόσωπον (to-looked-toward) ἀνθρώπων, (of-mankinds,"ἀλλ' (other) ἐπ' (upon) ἀληθείας (of-un-secluding-of) τὴν (to-the-one) ὁδὸν (to-a-way) τοῦ (of-the-one) θεοῦ (of-a-Deity) διδάσκεις: (thou-teach) ἔξεστιν (it-be-out) δοῦναι (to-have-had-given) κῆνσον (to-a-tribute) Καίσαρι (unto-a-Kaisar) ἢ (or) οὔ; (not?"δῶμεν (We-might-have-had-given) ἢ (or) μὴ (lest) δῶμεν; (we-might-have-had-given?"
12:14. qui venientes dicunt ei magister scimus quoniam verax es et non curas quemquam nec enim vides in faciem hominis sed in veritate viam Dei doces licet dari tributum Caesari an non dabimusWho coming, say to him: Master, we know that thou art a true speaker and carest not for any man; for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar? Or shall we not give it?
14. And when they were come, they say unto him, Master, we know that thou art true, and carest not for any one: for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not?
12:14. And these, arriving, said to him: “Teacher, we know that you are truthful and that you do not favor anyone; for you do not consider the appearance of men, but you teach the way of God in truth. Is it lawful to give the tribute to Caesar, or should we not give it?”
12:14. And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?
And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not:

14: Они же, придя, говорят Ему: Учитель! мы знаем, что Ты справедлив и не заботишься об угождении кому-либо, ибо не смотришь ни на какое лице, но истинно пути Божию учишь. Позволительно ли давать подать кесарю или нет? давать ли нам или не давать?
12:14  καὶ ἐλθόντες λέγουσιν αὐτῶ, διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ᾽ ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν δοῦναι κῆνσον καίσαρι ἢ οὔ; δῶμεν ἢ μὴ δῶμεν;
12:14. qui venientes dicunt ei magister scimus quoniam verax es et non curas quemquam nec enim vides in faciem hominis sed in veritate viam Dei doces licet dari tributum Caesari an non dabimus
Who coming, say to him: Master, we know that thou art a true speaker and carest not for any man; for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar? Or shall we not give it?
12:14. And these, arriving, said to him: “Teacher, we know that you are truthful and that you do not favor anyone; for you do not consider the appearance of men, but you teach the way of God in truth. Is it lawful to give the tribute to Caesar, or should we not give it?”
12:14. And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: Master: Mar 14:45; Psa 12:2-4, Psa 55:21, Psa 120:2; Pro 26:23-26; Jer 42:2, Jer 42:3, Jer 42:20
we know: Joh 7:18; Co2 2:2, Co2 2:17, Co2 4:1, Co2 5:11; Th1 2:4
carest: Deu 33:9, Deu 33:10; Ch2 18:13; Isa 50:7-9; Jer 15:19-21; Eze 2:6, Eze 2:7; Mic 3:8; Co2 5:16; Gal 1:10, Gal 2:6, Gal 2:11-14
for thou: Exo 23:2-6; Deu 16:19; Ch2 19:7
is it: Ezr 4:12, Ezr 4:13; Neh 9:37; Mat 17:25-27, Mat 22:17; Luk 20:22, Luk 23:2; Rom 13:6
Geneva 1599
12:14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou (d) regardest not the person of men, but teachest the (e) way of God in truth: Is it lawful to give tribute to Caesar, or not?
(d) You do not judge by the outward appearance, so that the truth is therefore not darkened by any means at all.
(e) The way by which we come to see God.
John Gill
12:14 And when they were come,.... Unto Jesus in the temple:
they said unto him, master; they saluted him in like manner, as they did their doctors and Rabbins, calling him "Rabbi", though they were not his disciples; but one part of them were the disciples of the Pharisees, and the other had Herod for their master;
we know that thou art true; an honest, sincere, and upright man,
and carest for no man, for thou regardest not the person of men; no, not Caesar himself;
but teachest the way of God in truth; instructest men in the word, will, and worship of God, with all integrity and faithfulness; answer therefore this question,
is it lawful to give tribute to Caesar or not? The Syriac and Persic versions read, "head money"; and so it is read in Beza's most ancient copy; a tax that was levied on the heads of families; or on every particular head in a family; See Gill on Mt 22:16, Mt 22:17.
Robert Jamieson, A. R. Fausset and David Brown
12:14 And when they were come, they say unto him, Master--Teacher.
we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth--By such flattery--though they said only the truth--they hoped to throw Him off His guard.
Is it lawful to give tribute to CÃ&brvbr;sar, or not?--It was the civil poll tax paid by all enrolled in the "census." See on Mt 17:25.
12:1512:15: Եւ Յիսուս գիտա՛ց զկեղծաւորութիւն նոցա, ասէ՛ ցնոսա. Զի՞ փորձէք զիս կե՛ղծաւորք. բերէ՛ք ինձ դահեկան մի զի տեսից։
15 Յիսուս իմացաւ նրանց կեղծաւորութիւնը եւ ասաց. «Ինչո՞ւ էք ինձ փորձում, կեղծաւորնե՛ր. ինձ մի դահեկա՛ն բերէք, որ տեսնեմ»
15 Յիսուս գիտնալով անոնց կեղծաւորութիւնը՝ ըսաւ անոնց. «Ինչո՞ւ զիս կը փորձէք։ Բերէ՛ք ինծի դահեկան մը որ տեսնեմ»։
Եւ Յիսուս գիտաց զկեղծաւորութիւն նոցա, ասէ ցնոսա. Զի՞ փորձէք զիս, [69]կեղծաւորք. բերէք ինձ դահեկան մի զի տեսից:

12:15: Եւ Յիսուս գիտա՛ց զկեղծաւորութիւն նոցա, ասէ՛ ցնոսա. Զի՞ փորձէք զիս կե՛ղծաւորք. բերէ՛ք ինձ դահեկան մի զի տեսից։
15 Յիսուս իմացաւ նրանց կեղծաւորութիւնը եւ ասաց. «Ինչո՞ւ էք ինձ փորձում, կեղծաւորնե՛ր. ինձ մի դահեկա՛ն բերէք, որ տեսնեմ»
15 Յիսուս գիտնալով անոնց կեղծաւորութիւնը՝ ըսաւ անոնց. «Ինչո՞ւ զիս կը փորձէք։ Բերէ՛ք ինծի դահեկան մը որ տեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Но Он, зная их лицемерие, сказал им: что искушаете Меня? принесите Мне динарий, чтобы Мне видеть его.
12:15  ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς, τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω.
12:15. ὁ (The-one) δὲ (moreover) εἰδὼς (having-had-come-to-see) αὐτῶν (of-them) τὴν (to-the-one) ὑπόκρισιν (to-a-separating-under,"εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) με (to-me) πειράζετε; (ye-pierce-to?"φέρετέ (Ye-should-bear) μοι (unto-me) δηνάριον (to-a-denarion) ἵνα (so) ἴδω. (I-might-have-had-seen)
12:15. qui sciens versutiam eorum ait illis quid me temptatis adferte mihi denarium ut videamWho knowing their wiliness, saith to them: Why tempt you me? Bring me a penny that I may see it.
15. Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.
12:15. And knowing their skill in deception, he said to them: “Why do you test me? Bring me a denarius, so that I may see it.”
12:15. Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see [it].
Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see:

15: Но Он, зная их лицемерие, сказал им: что искушаете Меня? принесите Мне динарий, чтобы Мне видеть его.
12:15  ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς, τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω.
12:15. qui sciens versutiam eorum ait illis quid me temptatis adferte mihi denarium ut videam
Who knowing their wiliness, saith to them: Why tempt you me? Bring me a penny that I may see it.
12:15. And knowing their skill in deception, he said to them: “Why do you test me? Bring me a denarius, so that I may see it.”
12:15. Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see [it].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
12:15: Shall we give, or shall we not give? - This is wanting in the Codex Bezae, and in several versions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: knowing: Mat 22:18; Luk 20:23; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
Why: Mar 10:2; Eze 17:2; Act 5:9; Co1 10:9
a penny: "Valuing of our money, sevenpence halfpenny, as Mat 18:28, marg.
John Gill
12:15 Shall we give, or not give?.... They not only ask whether it was lawful, but whether also it was advisable to do it, that they might not only accuse him of his principles, but charge him with persuading, or dissuading in this case. These words are left out in the Vulgate Latin, Arabic, Persic, and Ethiopic versions:
but he knowing their hypocrisy; expressed in their flattering titles and characters of him, and which lay hid in their secret designs against him; which being thoroughly known to him,
said unto them, why tempt ye me: bring me a penny, that I may see it; what it is, that is required for tribute; See Gill on Mt 22:18, Mt 22:19.
Robert Jamieson, A. R. Fausset and David Brown
12:15 Shall we give, or shall we not give? But he, knowing their hypocrisy--"their wickedness" (Mt 22:18); "their craftiness" (Lk 20:23). The malignity of their hearts took the form of craft, pretending what they did not feel--an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this,
He said unto them, Why tempt ye me?--"hypocrites!"
bring me a penny that I may see it--"the tribute money" (Mt 22:19).
12:1612:16: Եւ նոքա բերին. եւ ասէ ցնոսա. Ո՞յր է պատկերս այս՝ կամ գիր։ Եւ նոքա ասեն ցնա. Կայսե՛ր։
16 Եւ նրանք բերեցին: Եւ նրանց ասաց. «Ո՞ւմն է այս պատկերը կամ գիրը»: Եւ նրանք ասացին նրան՝ կայսրինը
16 Անոնք բերին։ Ըսաւ անոնց. «Որո՞ւնն է այս պատկերը ու գիրը»։ Անոնք ըսին. «Կայսրին»։
Եւ նոքա բերին. եւ ասէ ցնոսա. Ո՞յր է պատկերս այս կամ գիր: Եւ նոքա ասեն ցնա. Կայսեր:

12:16: Եւ նոքա բերին. եւ ասէ ցնոսա. Ո՞յր է պատկերս այս՝ կամ գիր։ Եւ նոքա ասեն ցնա. Կայսե՛ր։
16 Եւ նրանք բերեցին: Եւ նրանց ասաց. «Ո՞ւմն է այս պատկերը կամ գիրը»: Եւ նրանք ասացին նրան՝ կայսրինը
16 Անոնք բերին։ Ըսաւ անոնց. «Որո՞ւնն է այս պատկերը ու գիրը»։ Անոնք ըսին. «Կայսրին»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: Они принесли. Тогда говорит им: чье это изображение и надпись? Они сказали Ему: кесаревы.
12:16  οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς, τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῶ, καίσαρος.
12:16. οἱ (The-ones) δὲ (morevoer) ἤνεγκαν. (they-beared) καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τίνος (Of-what-one) ἡ (the-one) εἰκὼν (a-resemblance) αὕτη (the-one-this) καὶ (and) ἡ (the-one) ἐπιγραφή; (a-scribing-upon?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it,"Καίσαρος. (Of-a-Kaisar)
12:16. at illi adtulerunt et ait illis cuius est imago haec et inscriptio dicunt illi CaesarisAnd they brought it him. And he saith to them: Whose is this image and inscription? They say to him, Caesar's.
16. And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar’s.
12:16. And they brought it to him. And he said to them, “Whose image and inscription is this?” They said to him, “Caesar’s.”
12:16. And they brought [it]. And he saith unto them, Whose [is] this image and superscription? And they said unto him, Caesar’s.
And they brought [it]. And he saith unto them, Whose [is] this image and superscription? And they said unto him, Caesar' s:

16: Они принесли. Тогда говорит им: чье это изображение и надпись? Они сказали Ему: кесаревы.
12:16  οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς, τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῶ, καίσαρος.
12:16. at illi adtulerunt et ait illis cuius est imago haec et inscriptio dicunt illi Caesaris
And they brought it him. And he saith to them: Whose is this image and inscription? They say to him, Caesar's.
12:16. And they brought it to him. And he said to them, “Whose image and inscription is this?” They said to him, “Caesar’s.”
12:16. And they brought [it]. And he saith unto them, Whose [is] this image and superscription? And they said unto him, Caesar’s.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: image: Mat 22:19-22; Luk 20:24-26; Ti2 2:19; Rev 3:12
John Gill
12:16 And they brought it,.... The penny, which was a Roman one, and worth seven pence halfpenny of our money:
and he saith unto them, whose is this image, and superscription; for it had the head of an emperor upon it, very likely the image of the then reigning emperor Tiberius, and a superscription on it, expressing his name, and perhaps a motto along with it:
and they said unto him, Caesar's; one of the Roman emperors, Augustus, or Tiberius; most probably the latter; See Gill on Mt 22:20, Mt 22:21.
Robert Jamieson, A. R. Fausset and David Brown
12:16 And they brought it. And he saith unto them, Whose is this image--stamped upon the coin.
and superscription?--the words encircling it on the obverse side.
And they said unto him, CÃ&brvbr;sar's.
12:1712:17: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Երթա՛յք տո՛ւք՝ զկայսեր, կայսե՛ր, եւ զԱստուծոյ՝ Աստուծո՛յ։ Եւ զարմացա՛ն ընդ նա[820]։[820] Ոմանք. Զկայսերն կայսեր, եւ զԱստուծոյն Աստուծոյ։
17 Յիսուս պատասխան տուեց եւ ասաց նրանց. «Գնացէ՛ք, տուէ՛ք կայսրինը՝ կայսեր եւ Աստծունը՝ Աստծուն»: Եւ զարմացան նրա վրայ:
17 Յիսուս պատասխան տալով ըսաւ անոնց. «Ա՛յն որ Կայսրինն է՝ Կայսրին տուէք եւ ա՛յն որ Աստուծոյն է՝ Աստուծոյ տուէք»։ Ու զարմացան անոր վրայ։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. [70]Երթայք, տուք զկայսերն կայսեր, եւ զԱստուծոյն` Աստուծոյ: Եւ զարմացան ընդ նա:

12:17: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Երթա՛յք տո՛ւք՝ զկայսեր, կայսե՛ր, եւ զԱստուծոյ՝ Աստուծո՛յ։ Եւ զարմացա՛ն ընդ նա[820]։
[820] Ոմանք. Զկայսերն կայսեր, եւ զԱստուծոյն Աստուծոյ։
17 Յիսուս պատասխան տուեց եւ ասաց նրանց. «Գնացէ՛ք, տուէ՛ք կայսրինը՝ կայսեր եւ Աստծունը՝ Աստծուն»: Եւ զարմացան նրա վրայ:
17 Յիսուս պատասխան տալով ըսաւ անոնց. «Ա՛յն որ Կայսրինն է՝ Կայսրին տուէք եւ ա՛յն որ Աստուծոյն է՝ Աստուծոյ տուէք»։ Ու զարմացան անոր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Иисус сказал им в ответ: отдавайте кесарево кесарю, а Божие Богу. И дивились Ему.
12:17  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, τὰ καίσαρος ἀπόδοτε καίσαρι καὶ τὰ τοῦ θεοῦ τῶ θεῶ. καὶ ἐξεθαύμαζον ἐπ᾽ αὐτῶ.
12:17. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Τὰ (To-the-ones) Καίσαρος (of-a-Kaisar) ἀπόδοτε (ye-should-have-had-given-off) Καίσαρι (unto-a-Kaisar,"καὶ (and) τὰ (to-the-ones) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῷ (unto-the-one) θεῷ. (unto-a-Deity) καὶ (And) ἐξεθαύμαζον (they-were-out-marvelling-to) ἐπ' (upon) αὐτῷ. (unto-it)
12:17. respondens autem Iesus dixit illis reddite igitur quae sunt Caesaris Caesari et quae sunt Dei Deo et mirabantur super eoAnd Jesus answering, said to them: Render therefore to Caesar the things that are Caesar's and to God the things that are God's. And they marvelled at him.
17. And Jesus said unto them, Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s. And they marveled greatly at him.
12:17. So in response, Jesus said to them, “Then render to Caesar, the things that are of Caesar; and to God, the things that are of God.” And they wondered over him.
12:17. And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.
And Jesus answering said unto them, Render to Caesar the things that are Caesar' s, and to God the things that are God' s. And they marvelled at him:

17: Иисус сказал им в ответ: отдавайте кесарево кесарю, а Божие Богу. И дивились Ему.
12:17  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, τὰ καίσαρος ἀπόδοτε καίσαρι καὶ τὰ τοῦ θεοῦ τῶ θεῶ. καὶ ἐξεθαύμαζον ἐπ᾽ αὐτῶ.
12:17. respondens autem Iesus dixit illis reddite igitur quae sunt Caesaris Caesari et quae sunt Dei Deo et mirabantur super eo
And Jesus answering, said to them: Render therefore to Caesar the things that are Caesar's and to God the things that are God's. And they marvelled at him.
12:17. So in response, Jesus said to them, “Then render to Caesar, the things that are of Caesar; and to God, the things that are of God.” And they wondered over him.
12:17. And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: Render: Pro 24:21; Mat 17:25-27; Rom 13:7; Pe1 2:17
and to: Mar 12:30; Pro 23:26; Ecc 5:4, Ecc 5:5; Mal 1:6; Act 4:19, Act 4:20; Rom 6:13, Rom 12:1; Co1 6:19, Co1 6:20; Co2 5:14, Co2 5:15
And they: Job 5:12, Job 5:13; Mat 22:22, Mat 22:33, Mat 22:46; Co1 14:24, Co1 14:25
John Gill
12:17 And Jesus answering said unto them,.... Very wisely and pertinently,
render to Caesar the things that are Caesar's: or "to the king, which are the king's", as the Arabic and Ethiopic versions render it:
and to God the things that are God's; See Gill on Mt 22:21;
and they marvelled at him; at his wisdom and prudence in returning such an answer, which cut off all occasion against him.
John Wesley
12:17 They marvelled at him - At the wisdom of his answer.
Robert Jamieson, A. R. Fausset and David Brown
12:17 And Jesus answering said unto them, Render to CÃ&brvbr;sar the things that are CÃ&brvbr;sar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.
and to God the things that are God's--How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!
and they marvelled at him--"at His answer, and held their peace" (Lk 20:26), "and left Him, and went their way" (Mt 22:22).
The Resurrection (Mk 12:18-27).
12:1812:18: Գա՛ն առ նա սադուկեցիքն որ ասեն՝ թէ չի՛ք յարութիւն. հարցանէին ցնա՝ եւ ասէին[821]. [821] Ոմանք. Որ ասէին թէ չի՛ք... հարցանէին զնա՝ եւ։
18 Նրա մօտ եկան սադուկեցիները, որոնք ասում են, թէ՝ յարութիւն չկայ. հարց էին տալիս եւ ասում
18 Անոր քով եկան սադուկեցիներ, որոնք կ’ըսեն թէ յարութիւն չկայ եւ անոր հարցուցին՝ ըսելով.
Գան առ նա սադուկեցիքն որ ասեն թէ` չիք յարութիւն. հարցանէին ցնա եւ ասէին:

12:18: Գա՛ն առ նա սադուկեցիքն որ ասեն՝ թէ չի՛ք յարութիւն. հարցանէին ցնա՝ եւ ասէին[821].
[821] Ոմանք. Որ ասէին թէ չի՛ք... հարցանէին զնա՝ եւ։
18 Նրա մօտ եկան սադուկեցիները, որոնք ասում են, թէ՝ յարութիւն չկայ. հարց էին տալիս եւ ասում
18 Անոր քով եկան սադուկեցիներ, որոնք կ’ըսեն թէ յարութիւն չկայ եւ անոր հարցուցին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Потом пришли к Нему саддукеи, которые говорят, что нет воскресения, и спросили Его, говоря:
12:18  καὶ ἔρχονται σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες,
12:18. Καὶ (And) ἔρχονται ( they-cometh ," Σαδδουκαῖοι ( Saddouk-belonged ,"πρὸς (toward) αὐτόν, (to-it,"οἵτινες (which-ones) λέγουσιν (they-fortheth) ἀνάστασιν (to-a-standing-up) μὴ (lest) εἶναι, (to-be,"καὶ (and) ἐπηρώτων (they-were-upon-entreating-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"
12:18. et venerunt ad eum Sadducaei qui dicunt resurrectionem non esse et interrogabant eum dicentesAnd there came to him the Sadducees, who say there is no resurrection. And they asked him, saying:
18. And there come unto him Sadducees, which say that there is no resurrection; and they asked him, saying,
12:18. And the Sadducees, who say there is no resurrection, approached him. And they questioned him, saying:
12:18. Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,
Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying:

18: Потом пришли к Нему саддукеи, которые говорят, что нет воскресения, и спросили Его, говоря:
12:18  καὶ ἔρχονται σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες,
12:18. et venerunt ad eum Sadducaei qui dicunt resurrectionem non esse et interrogabant eum dicentes
And there came to him the Sadducees, who say there is no resurrection. And they asked him, saying:
12:18. And the Sadducees, who say there is no resurrection, approached him. And they questioned him, saying:
12:18. Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-27: (См. Мф ССII, 23-33). - Этим ли приводитесь в заблуждение? Эти слова, приводимые только ев. Марком, лучше передать так: "тем ли, что вы передали выше (случай, изображенный вопрошателями), вы приводитесь в заблуждение, т.е. приходите к сомнению в воскресении мертвых? Но вы можете приходить в заблуждение, только не зная как следует Писания, которое вовсе не предназначено для упорядочения отношений будущей жизни, и не понимая, что сила Божия может совершенно по-иному, чем здесь на земле, установить в будущей жизни все отношения между людьми".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her, and left no seed: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.

The Sadducees, who were the deists of that age, here attack our Lord Jesus, it should seem, not as the scribes, and Pharisees, and chief-priests, with any malicious design upon his person; they were not bigots and persecutors, but sceptics and infidels, and their design was upon his doctrine, to hinder the spreading of that: they denied that there was any resurrection, and world of spirits, any state of rewards and punishments on the other side of death: now those great and fundamental truths which they denied, Christ had made it his business to establish and prove, and had carried the notion of them much further that ever it was before carried; and therefore they set themselves to perplex his doctrine.

I. See here the method they take to entangle it; they quote the ancient law, by which, if a man died without issue, his brother was obliged to marry his widow, v. 19. They suppose a case to happen that, according to that law, seven brothers were, successively, the husbands of one woman, v. 20. Probably, these Sadducees, according to their wonted profaneness, intended hereby to ridicule that law, and so to bring the whole frame of the Mosaic institution into contempt, as absurd and inconvenient in the practice of it. Those who deny divine truths, commonly set themselves to disparage divine laws and ordinances. But this was only by the by; their design was to expose the doctrine of the resurrection; for they suppose that if there be a future state, it must be such a one as this, and then the doctrine, they think, is clogged either with this invincible absurdity, that a woman in that state must have seven husbands, or else with this insolvable difficulty, whose wife must she be. See with what subtlety these heretics undermine the truth; they do not deny it, nor say, There can be no resurrection; nay, they do not seem to doubt of it, nor say, If there be a resurrection, whose wife shall she be? as the devil to Christ, If thou be the Son of God. But, as though these beasts of the field were more subtle than the serpent himself, they pretend to own the truth, as if they were not Sadducees, no not they; who said that they denied the resurrection? They take it for granted that there is a resurrection, and would be thought to desire instruction concerning it, when really they are designing to give a fatal stab, and think that they shall do it. Note, It is the common artifice of heretics and Sadducees to perplex and entangle the truth, which they have not the impudence to deny.

II. See here the method Christ takes to clear and establish this truth, which they attempted to darken, and give a shock to. This was a matter of moment, and therefore Christ does not pass it over lightly, but enlarges upon it, that, if they should not be reclaimed, yet others might be confirmed.

1. He charges the Sadducees with error, and charges that upon their ignorance. They who banter the doctrine of the resurrection as some do in our age, would be thought the only knowing men, because the only free thinkers, when really they are the fools in Israel, and the most enslaved and, prejudiced thinkers in the world. Do ye not therefore err? Ye cannot but be sensible of it yourselves, and that the cause of your error is, (1.) Because ye do not know the scriptures. Not but that the Sadducees had read the scriptures, and perhaps were ready in them; yet they might be truly said not to know the scriptures, because they did not know the sense and meaning of them, but put false constructions upon them; or they did not receive the scriptures as the word of God, but set up their own corrupt reasonings in opposition to the scripture, and would believe nothing but what they could see. Note, A right knowledge of the scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Keep the truth, the scripture-truth, and it shall keep thee. (2.) Because ye know not the power of God. They could not but know that God is almighty, but they would not apply that doctrine to this matter, but gave up the truth to the objections of the impossibility of it, which would all have been answered, if they had but stuck to the doctrine of God's omnipotence, to which nothing is impossible. This therefore which God hath spoken once, we are concerned to hear twice, to hear and believe, to hear and apply--that power belongs to God, Ps. lxii. 11; Rom. iv. 19-21. The same power that made soul and body and preserved them while they were together, can preserve the body safe, and the soul active, when they are parted, and can unite them together again; for behold, the Lord's arm is not shortened. The power of God, seen in the return of the spring (Ps. civ. 30), in the reviving of the corn (John xii. 24), in the restoring of an abject people to their prosperity (Ezek. xxxvii. 12-14), in the raising of so many to life, miraculously, both in the Old Testament and in the New, and especially in the resurrection of Christ (Eph. i. 19, 20), are all earnests of our resurrection by the same power (Phil. iii. 21); according to the mighty working whereby he is able to subdue all things to himself.

2. He sets aside all the force of their objection, by setting the doctrine of the future state in a true light (v. 25); When they shall rise from the dead, they neither marry, nor are given in marriage. It is a folly to ask, Whose wife shall she be of the seven? For the relation between husband and wife, though instituted in the earthly paradise, will not be known in the heavenly one. Turks and infidels expect sensual pleasures in their fools' paradise, but Christians know better things--that flesh and blood shall not inherit the kingdom of God (1 Cor. xv. 50); and expect better things--even a full satisfaction in God's love and likeness (Ps. xvii. 15); they are as the angels of God in heaven, and we know that they have neither wives nor children. It is no wonder if we confound ourselves with endless absurdities, when we measure our ideas of the world of spirits by the affairs of this world of sense.

III. He builds the doctrine of the future state, and of the blessedness of the righteous in that state, upon the covenant of God with Abraham, which God was pleased to own, being after Abraham's death, v. 26, 27. He appeals to the scriptures; Have ye not read in the book of Moses? We have some advantage in dealing with those that have read the scriptures, though many that have read them, wrest them, as these Sadducees did, to their own destruction. Now that which he refers them to is, what God says to Moses at the bush, I am the God of Abraham; not only, I was so, but I am so; I am the portion and happiness of Abraham, a God all-sufficient to him. Note, It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognised, if Abraham was annihilated, or that the living God should be the portion and happiness of a man that is dead, and must be for ever so; and therefore you must conclude, 1. That Abraham's soul exists and acts as a state of separation from the body. 2. That therefore, some time or other, the body must rise again; for there is such an innate inclination in a human soul towards its body, as would make a total and everlasting separation inconsistent with the ease and repose, much more with the bliss and joy of those souls that have the Lord for their God. Upon the whole matter, he concludes, Ye therefore do greatly err. Those that deny the resurrection, greatly err, and ought to be told so.
Adam Clarke: Commentary on the Bible - 1831
12:18: See this question, concerning the resurrection, explained in detail on Mat 22:23-32 (note).
Albert Barnes: Notes on the Bible - 1834
12:18: See this passage fully explained in the notes at Mat 22:23-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: come: Mat 22:23-33; Luk 20:27-40
say: Act 4:1, Act 4:2, Act 23:6-9; Co1 15:13-18; Ti2 2:18
Geneva 1599
12:18 (3) Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,
(3) The resurrection of the body is confirmed, opposed to the foolish ignorance and malice of the Sadducees.
John Gill
12:18 Then came unto him the Sadducees,.... The same day, immediately after he had silenced the Pharisees and Herodians: these were a set of men distinct from the former, in some of their sentiments, especially in their religions ones, and particularly in the following:
which say there is no resurrection: of the dead, in a literal sense, either general or particular; See Gill on Mt 22:23;
and they asked him, saying; as in the next verse.
John Wesley
12:18 Mt 21:23; Lk 20:27.
Robert Jamieson, A. R. Fausset and David Brown
12:18 Then come unto him the Sadducees, which say there is no resurrection--"neither angel nor spirit" (Acts 23:7). They were the materialists of the day. See on Acts 23:6.
and they asked him, saying--as follows:
12:1912:19: Վա՛րդապետ՝ Մովսէս գրեաց մեզ. եթէ ուրուք եղբայր մեռանիցի եւ թողուցո՛ւ կին, եւ որդի ո՛չ թողուցու. զի առցէ եղբայր նորա զկինն նորա, եւ յարուսցէ զաւա՛կ եղբօր իւրում[822]։ [822] Ոսկան. Ոչ թողուցու, առցէ եղբայրն նորա զկին նորա։
19 «Վարդապե՛տ, Մովսէսը մեզ համար գրել է. “Եթէ մէկի եղբայրը մեռնի եւ կին թողնի, բայց որդի չթողնի, թող նրա եղբայրը առնի նրա կնոջը եւ իր եղբօր համար զաւակ հասցնի”
19 «Վարդա՛պետ, Մովսէս մեզի գրեց թէ՝ ‘Եթէ մէկուն եղբայրը մեռնի ու կինը ձգէ եւ զաւակ չունենայ, անոր եղբայրը առնէ անոր կինը եւ իր եղբօրը զաւակ տայ’։
Վարդապետ, Մովսէս գրեաց մեզ եթէ ուրուք եղբայր մեռանիցի եւ թողուցու կին եւ որդի ոչ թողուցու, զի առցէ եղբայր նորա զկինն նորա, եւ յարուսցէ զաւակ եղբօր իւրում:

12:19: Վա՛րդապետ՝ Մովսէս գրեաց մեզ. եթէ ուրուք եղբայր մեռանիցի եւ թողուցո՛ւ կին, եւ որդի ո՛չ թողուցու. զի առցէ եղբայր նորա զկինն նորա, եւ յարուսցէ զաւա՛կ եղբօր իւրում[822]։
[822] Ոսկան. Ոչ թողուցու, առցէ եղբայրն նորա զկին նորա։
19 «Վարդապե՛տ, Մովսէսը մեզ համար գրել է. “Եթէ մէկի եղբայրը մեռնի եւ կին թողնի, բայց որդի չթողնի, թող նրա եղբայրը առնի նրա կնոջը եւ իր եղբօր համար զաւակ հասցնի”
19 «Վարդա՛պետ, Մովսէս մեզի գրեց թէ՝ ‘Եթէ մէկուն եղբայրը մեռնի ու կինը ձգէ եւ զաւակ չունենայ, անոր եղբայրը առնէ անոր կինը եւ իր եղբօրը զաւակ տայ’։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: Учитель! Моисей написал нам: если у кого умрет брат и оставит жену, а детей не оставит, то брат его пусть возьмет жену его и восстановит семя брату своему.
12:19  διδάσκαλε, μωϊσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῶ ἀδελφῶ αὐτοῦ.
12:19. Διδάσκαλε, (Teaching-speaker,"Μωυσῆς (a-Mouses) ἔγραψεν (it-scribed) ἡμῖν (unto-us) ὅτι (to-which-a-one) ἐάν ( if-ever ) τινος ( of-a-one ) ἀδελφὸς ( brethrened ) ἀποθάνῃ ( it-might-have-had-died-off ) καὶ (and) καταλίπῃ (it-might-have-had-remaindered-down) γυναῖκα (to-a-woman) καὶ ( and ) μὴ ( lest ) ἀφῇ ( it-might-have-had-sent-off ) τέκνον , ( to-a-producee ,"ἵνα (so) λάβῃ ( it-might-have-had-taken ," ὁ ( the-one ) ἀδελφὸς ( brethrened ) αὐτοῦ ( of-it ," τὴν ( to-the-one ) γυναῖκα ( to-a-woman ," καὶ ( and ) ἐξαναστήσῃ ( it-might-have-stood-up-out ) σπέρμα ( to-a-whorling-to ) τῷ ( unto-the-one ) ἀδελφῷ ( unto-brethrened ) αὐτοῦ . ( of-it )
12:19. magister Moses nobis scripsit ut si cuius frater mortuus fuerit et dimiserit uxorem et filios non reliquerit accipiat frater eius uxorem ipsius et resuscitet semen fratri suoMaster, Moses wrote unto us that if any man's brother die and leave his wife behind him and leave no children, his brother should take his wife and raise up seed to his brother.
19. Master, Moses wrote unto us, If a man’s brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother.
12:19. “Teacher, Moses wrote for us that if any man’s brother will have died and left behind a wife, and not have left behind sons, his brother should take his wife to himself and should raise up offspring for his brother.
12:19. Master, Moses wrote unto us, If a man’s brother die, and leave [his] wife [behind him], and leave no children, that his brother should take his wife, and raise up seed unto his brother.
Master, Moses wrote unto us, If a man' s brother die, and leave [his] wife [behind him], and leave no children, that his brother should take his wife, and raise up seed unto his brother:

19: Учитель! Моисей написал нам: если у кого умрет брат и оставит жену, а детей не оставит, то брат его пусть возьмет жену его и восстановит семя брату своему.
12:19  διδάσκαλε, μωϊσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῶ ἀδελφῶ αὐτοῦ.
12:19. magister Moses nobis scripsit ut si cuius frater mortuus fuerit et dimiserit uxorem et filios non reliquerit accipiat frater eius uxorem ipsius et resuscitet semen fratri suo
Master, Moses wrote unto us that if any man's brother die and leave his wife behind him and leave no children, his brother should take his wife and raise up seed to his brother.
12:19. “Teacher, Moses wrote for us that if any man’s brother will have died and left behind a wife, and not have left behind sons, his brother should take his wife to himself and should raise up offspring for his brother.
12:19. Master, Moses wrote unto us, If a man’s brother die, and leave [his] wife [behind him], and leave no children, that his brother should take his wife, and raise up seed unto his brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: If: Gen 38:8; Deu 25:5-10; Rut 4:5
that: Rut 1:11-13
John Gill
12:19 Master, Moses wrote unto us,.... Has left in writing for us the following precept to observe; for they acknowledged the writings of Moses, and indeed all the Scriptures of the Old Testament; adhering to the literal sense of them, and rejecting the traditional interpretation of them by the Rabbins:
if a man's brother die, and leave no children, that his brother should take his wife, and raise up seed unto his brother; which is the sense of the law in Deut 25:5; See Gill on Mt 22:24.
John Wesley
12:19 Deut 25:5.
Robert Jamieson, A. R. Fausset and David Brown
12:19 Master, Moses wrote unto us-- (Deut 25:5).
If a man's brother die, and leave his wife behind him . . . And the seven had her, and left no seed: last of all the woman died also.
12:2012:20: Արդ՝ եղբարք ե՛ւթն էին առ մեզ. առաջինն ա՛ռ կին՝ եւ մեռա՛ւ, եւ ո՛չ եթող զաւակ[823]։ [823] Ոմանք. Առաջիննն առեալ կին՝ եւ մեռաւ. կամ՝ արար կին՝ եւ մե՛՛։
20 Արդ, մեզ մօտ եօթը եղբայրներ կային. առաջինը կին առաւ եւ մեռաւ ու զաւակ չթողեց
20 Արդ եօթը եղբայրներ կային։ Առաջինը կին առաւ ու մեռաւ եւ զաւակ չունեցաւ։
Արդ եղբարք եւթն էին [71]առ մեզ``. առաջինն ա՛ռ կին եւ մեռաւ, եւ ոչ եթող զաւակ:

12:20: Արդ՝ եղբարք ե՛ւթն էին առ մեզ. առաջինն ա՛ռ կին՝ եւ մեռա՛ւ, եւ ո՛չ եթող զաւակ[823]։
[823] Ոմանք. Առաջիննն առեալ կին՝ եւ մեռաւ. կամ՝ արար կին՝ եւ մե՛՛։
20 Արդ, մեզ մօտ եօթը եղբայրներ կային. առաջինը կին առաւ եւ մեռաւ ու զաւակ չթողեց
20 Արդ եօթը եղբայրներ կային։ Առաջինը կին առաւ ու մեռաւ եւ զաւակ չունեցաւ։
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12:2020: Было семь братьев: первый взял жену и, умирая, не оставил детей.
12:20  ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνῄσκων οὐκ ἀφῆκεν σπέρμα·
12:20. ἑπτὰ (Seven) ἀδελφοὶ ( brethrened ) ἦσαν: (they-were) καὶ (and) ὁ (the-one) πρῶτος (most-before) ἔλαβεν (it-had-taken) γυναῖκα, (to-a-woman,"καὶ (and) ἀποθνήσκων (dying-off) οὐκ (not) ἀφῆκεν (it-sent-off) σπέρμα: (to-a-whorling-to,"
12:20. septem ergo fratres erant et primus accepit uxorem et mortuus est non relicto semineNow there were seven brethren: and the first took a wife and died leaving no issue.
20. There were seven brethren: and the first took a wife, and dying left no seed;
12:20. So then, there were seven brothers. And the first took a wife, and he died without leaving behind offspring.
12:20. Now there were seven brethren: and the first took a wife, and dying left no seed.
Now there were seven brethren: and the first took a wife, and dying left no seed:

20: Было семь братьев: первый взял жену и, умирая, не оставил детей.
12:20  ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνῄσκων οὐκ ἀφῆκεν σπέρμα·
12:20. septem ergo fratres erant et primus accepit uxorem et mortuus est non relicto semine
Now there were seven brethren: and the first took a wife and died leaving no issue.
12:20. So then, there were seven brothers. And the first took a wife, and he died without leaving behind offspring.
12:20. Now there were seven brethren: and the first took a wife, and dying left no seed.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: Mat 22:25-28; Luk 20:29-33
John Gill
12:20 Now there were seven brethren,.... In a certain family, at a certain place; perhaps at Jerusalem, who were brethren by the father's side; for such only were reckoned so, and such only did this law oblige:
and the first took a wife, and dying left no seed: no child: hence it is clear that the ancient Jews used the word seed, of a single person, as these Sadducees did; though modern ones deny such an use of it in our present controversies with them about the sense of Gen 3:15; See Gill on Mt 22:25.
12:2112:21: Եւ երկրո՛րդն առ զնոյն եւ մեռաւ. եւ ոչ նա՛ եթող զաւակ. նոյնպէս եւ երրո՛րդն առ զնոյն.
21 եւ երկրորդը նոյն կնոջն առաւ ու մեռաւ. եւ նա էլ զաւակ չթողեց: Նոյն ձեւով նաեւ երրորդը առաւ նոյն կնոջը
21 Երկրորդը առաւ զանիկա ու մեռաւ։ Ան ալ զաւակ չունեցաւ. նոյնպէս ալ երրորդը։
Եւ երկրորդն առ զնոյն եւ մեռաւ, եւ ոչ նա եթող զաւակ. նոյնպէս եւ երրորդն առ զնոյն:

12:21: Եւ երկրո՛րդն առ զնոյն եւ մեռաւ. եւ ոչ նա՛ եթող զաւակ. նոյնպէս եւ երրո՛րդն առ զնոյն.
21 եւ երկրորդը նոյն կնոջն առաւ ու մեռաւ. եւ նա էլ զաւակ չթողեց: Նոյն ձեւով նաեւ երրորդը առաւ նոյն կնոջը
21 Երկրորդը առաւ զանիկա ու մեռաւ։ Ան ալ զաւակ չունեցաւ. նոյնպէս ալ երրորդը։
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12:2121: Взял ее второй и умер, и он не оставил детей; также и третий.
12:21  καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα· καὶ ὁ τρίτος ὡσαύτως·
12:21. καὶ (and) ὁ (the-one) δεύτερος (second) ἔλαβεν (it-had-taken) αὐτήν, (to-it,"καὶ (and) ἀπέθανεν (it-had-died-off) μὴ (lest) καταλιπὼν (having-had-remaindered-down) σπέρμα, (to-a-whorling-to,"καὶ (and) ὁ (the-one) τρίτος (third) ὡσαύτως: (as-unto-it,"
12:21. et secundus accepit eam et mortuus est et nec iste reliquit semen et tertius similiterAnd the second took her and died: and neither did he leave any issue. And the third in like manner.
21. and the second took her, and died, leaving no seed behind him; and the third likewise:
12:21. And the second took her, and he died. And neither did he leave behind offspring. And the third acted similarly.
12:21. And the second took her, and died, neither left he any seed: and the third likewise.
And the second took her, and died, neither left he any seed: and the third likewise:

21: Взял ее второй и умер, и он не оставил детей; также и третий.
12:21  καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα· καὶ ὁ τρίτος ὡσαύτως·
12:21. et secundus accepit eam et mortuus est et nec iste reliquit semen et tertius similiter
And the second took her and died: and neither did he leave any issue. And the third in like manner.
12:21. And the second took her, and he died. And neither did he leave behind offspring. And the third acted similarly.
12:21. And the second took her, and died, neither left he any seed: and the third likewise.
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John Gill
12:21 The second took her,.... To wife, married her, as the next eldest brother, by the above law was obliged to: and so the Jewish (l) canon upon it runs thus;
"the command is, "for the eldest" to marry his brother's wife: if he will not, they go to all the brethren; if they will not, they return to the eldest, and say, the command is upon thee, either pluck off the shoe, or marry.''
Maimonides (m) relates it in this manner;
"if a man dies, and leaves many brethren, the command is upon the eldest to marry, or pull off the shoe; as it is said, Deut 25:6, "and it shall be the firstborn which she beareth". From tradition, it is learned that it does not speak but of the firstborn among the brethren; and it is all one as if it was said, the eldest of the brethren shall succeed in the name of his brother that is dead; and this is what is said, "which she beareth": the sense is, which the mother has borne, and not which the brother's wife beareth; if the eldest will not marry her, they go round to all the brethren; and if they will not, they return to the eldest, and say, upon thee is the command, either pluck off the shoe, or marry; and they do not compel him to marry, but they compel him to pluck off the shoe;''
i.e. in case he will not marry.
And died, neither left he any, seed, and the third likewise; married her, and died without issue, as the second did. The Persic version adds, "and the fourth, and fifth"; for so they all did to the seventh.
(l) Misn. Yebamot, c. 4. sect. 5. & T. Bab. Yebamot, fol. 39. 1. (m) Hilch. Yebum Uchalitza, c. 2, sect. 6, 7. Vid. Jarchium in Deut. xxv. 6.
12:2212:22: եւ եւթնեքեան իսկ. եւ ո՛չ թողին զաւակ. յետ ամենեցուն՝ մեռաւ եւ կինն։
22 Եւ եօթն էլ զաւակ չթողեցին. ամենքից յետոյ մեռաւ նաեւ կինը
22 Ու եօթն ալ զանիկա առին եւ զաւակ չունեցան. ամենէն ետքը կինն ալ մեռաւ։
Եւ եւթնեքեան իսկ` եւ ոչ թողին զաւակ. յետ ամենեցուն մեռաւ եւ կինն:

12:22: եւ եւթնեքեան իսկ. եւ ո՛չ թողին զաւակ. յետ ամենեցուն՝ մեռաւ եւ կինն։
22 Եւ եօթն էլ զաւակ չթողեցին. ամենքից յետոյ մեռաւ նաեւ կինը
22 Ու եօթն ալ զանիկա առին եւ զաւակ չունեցան. ամենէն ետքը կինն ալ մեռաւ։
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12:2222: Брали ее [за себя] семеро и не оставили детей. После всех умерла и жена.
12:22  καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα. ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν.
12:22. καὶ (and) οἱ (the-ones) ἑπτὰ (seven) οὐκ (not) ἀφῆκαν (they-sent-off) σπέρμα: (to-a-whorling-to) ἔσχατον (To-most-bordered) πάντων ( of-all ) καὶ (and) ἡ (the-one) γυνὴ (a-woman) ἀπέθανεν. (it-had-died-off)
12:22. et acceperunt eam similiter septem et non reliquerunt semen novissima omnium defuncta est et mulierAnd the seven all took her in like manner and did not leave issue. Last of all the woman also died.
22. and the seven left no seed. Last of all the woman also died.
12:22. And in like manner, each of the seven received her and did not leave behind offspring. Last of all, the woman also died.
12:22. And the seven had her, and left no seed: last of all the woman died also.
And the seven had her, and left no seed: last of all the woman died also:

22: Брали ее [за себя] семеро и не оставили детей. После всех умерла и жена.
12:22  καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα. ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν.
12:22. et acceperunt eam similiter septem et non reliquerunt semen novissima omnium defuncta est et mulier
And the seven all took her in like manner and did not leave issue. Last of all the woman also died.
12:22. And in like manner, each of the seven received her and did not leave behind offspring. Last of all, the woman also died.
12:22. And the seven had her, and left no seed: last of all the woman died also.
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John Gill
12:22 And the seventh had her, and left no seed,.... All, the seven brethren married her, one after another, and neither of them had any children by her:
and last of all the woman died also; after all the seven brethren, to whom she had been married.
12:2312:23: Արդ՝ ՚ի յարութեանն յորժամ յառնիցեն, ո՞յր ՚ի նոցանէ լինիցի կինն. զի եւթնեքեան կալան զնա կին։
23 Արդ, յարութեան ժամանակ, երբ յարութիւն առնեն, նրանցից ո՞ւմ կինը կը լինի. քանի որ եօթն էլ նրան կին առան»
23 Ուրեմն յարութեան ատեն, երբ յարութիւն առնեն, անոնցմէ որո՞ւն կինը պիտի ըլլայ. վասն զի եօթն ալ զանիկա կին ունեցան»։
Արդ ի յարութեանն յորժամ յառնիցեն, ո՞յր ի նոցանէ լինիցի կինն. զի եւթնեքեան կալան զնա կին:

12:23: Արդ՝ ՚ի յարութեանն յորժամ յառնիցեն, ո՞յր ՚ի նոցանէ լինիցի կինն. զի եւթնեքեան կալան զնա կին։
23 Արդ, յարութեան ժամանակ, երբ յարութիւն առնեն, նրանցից ո՞ւմ կինը կը լինի. քանի որ եօթն էլ նրան կին առան»
23 Ուրեմն յարութեան ատեն, երբ յարութիւն առնեն, անոնցմէ որո՞ւն կինը պիտի ըլլայ. վասն զի եօթն ալ զանիկա կին ունեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2323: Итак, в воскресении, когда воскреснут, которого из них будет она женою? Ибо семеро имели ее женою?
12:23  ἐν τῇ ἀναστάσει [, ὅταν ἀναστῶσιν,] τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
12:23. ἐν (In) τῇ (unto-the-one) ἀναστάσει (unto-a-standing-up) τίνος (of-what-one) αὐτῶν (of-them) ἔσται ( it-shall-be ) γυνή; (a-woman?"οἱ (The-ones) γὰρ (therefore) ἑπτὰ (seven) ἔσχον (they-had-held) αὐτὴν (to-it) γυναῖκα. (to-a-woman)
12:23. in resurrectione ergo cum resurrexerint cuius de his erit uxor septem enim habuerunt eam uxoremIn the resurrection therefore, when they shall rise again, whose wife shall she be of them? For the seven had her to wife.
23. In the resurrection whose wife shall she be of them? for the seven had her to wife.
12:23. Therefore, in the resurrection, when they will rise again, to which of them will she be a wife? For each of the seven had her as wife.”
12:23. In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.
In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife:

23: Итак, в воскресении, когда воскреснут, которого из них будет она женою? Ибо семеро имели ее женою?
12:23  ἐν τῇ ἀναστάσει [, ὅταν ἀναστῶσιν,] τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
12:23. in resurrectione ergo cum resurrexerint cuius de his erit uxor septem enim habuerunt eam uxorem
In the resurrection therefore, when they shall rise again, whose wife shall she be of them? For the seven had her to wife.
12:23. Therefore, in the resurrection, when they will rise again, to which of them will she be a wife? For each of the seven had her as wife.”
12:23. In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.
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Adam Clarke: Commentary on the Bible - 1831
12:23: When they shall rise - This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful.
John Gill
12:23 In the resurrection therefore, when they shall rise,.... This last clause, "when they shall rise", is omitted in two copies of Beza's, and in the Syriac, Arabic, Persic, and Ethiopic versions, because, perhaps, it might be thought superfluous; but this is agreeably to the way of speaking and writing with the Jews: so in the Targum on Zech 3:7, , "in the quickening of the dead I will quicken thee"; or, in the resurrection of the dead I will raise thee. The question put on supposition of a resurrection, and that these seven brethren, and the wife they all had should rise, then is,
whose wife shall she be of them? of the seven brethren;
for the seven had her to wife. She was, according to law, the lawful wife of all seven; what particular and special claim could one have to her above the rest? See Gill on Mt 22:28.
Robert Jamieson, A. R. Fausset and David Brown
12:23 In the resurrection therefore when they shall rise, &c.
12:2412:24: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՞չ վասն այդորիկ իսկ մոլորեալ էք. զի ո՛չդ գիտէք զԳիրս՝ եւ ո՛չ զզօրութիւն Աստուծոյ[824]։ [824] Յօրինակին պակասէր. Վասն այդորիկ իսկ մոլոր՛՛։ Ոմանք. Զի ո՛չ գիտէք... զզօրութիւնն Աստուծոյ։
24 Յիսուս պատասխան տուեց եւ ասաց նրանց. «Հէնց դրա համար չէ՞, որ մոլորուած էք. քանի որ չգիտէք Գրքերը եւ ոչ էլ՝ Աստծու զօրութիւնը
24 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Ատոր համար չէ՞ որ մոլորած էք, որ ո՛չ գրքերը գիտէք եւ ո՛չ Աստուծոյ զօրութիւնը։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Ո՞չ վասն այդորիկ իսկ մոլորեալ էք, զի ոչ գիտէք զԳիրս եւ ոչ զզօրութիւնն Աստուծոյ:

12:24: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Ո՞չ վասն այդորիկ իսկ մոլորեալ էք. զի ո՛չդ գիտէք զԳիրս՝ եւ ո՛չ զզօրութիւն Աստուծոյ[824]։
[824] Յօրինակին պակասէր. Վասն այդորիկ իսկ մոլոր՛՛։ Ոմանք. Զի ո՛չ գիտէք... զզօրութիւնն Աստուծոյ։
24 Յիսուս պատասխան տուեց եւ ասաց նրանց. «Հէնց դրա համար չէ՞, որ մոլորուած էք. քանի որ չգիտէք Գրքերը եւ ոչ էլ՝ Աստծու զօրութիւնը
24 Յիսուս պատասխան տալով՝ անոնց ըսաւ. «Ատոր համար չէ՞ որ մոլորած էք, որ ո՛չ գրքերը գիտէք եւ ո՛չ Աստուծոյ զօրութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
12:2424: Иисус сказал им в ответ: этим ли приводитесь вы в заблуждение, не зная Писаний, ни силы Божией?
12:24  ἔφη αὐτοῖς ὁ ἰησοῦς, οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ;
12:24. ἔφη (It-was-declaring) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐ (Not) διὰ (through) τοῦτο (to-the-one-this) πλανᾶσθε (ye-be-wandered-unto) μὴ (lest) εἰδότες ( having-had-come-to-see ) τὰς (to-the-ones) γραφὰς (to-scribings) μηδὲ (lest-moreover) τὴν (to-the-one) δύναμιν (to-an-ability) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"
12:24. et respondens Iesus ait illis non ideo erratis non scientes scripturas neque virtutem DeiAnd Jesus answering, saith to them: Do ye not therefore err, because you know not the scriptures nor the power of God?
24. Jesus said unto them, Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God?
12:24. And Jesus responded by saying to them: “But have you not gone astray, by knowing neither the scriptures, nor the power of God?
12:24. And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?
And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God:

24: Иисус сказал им в ответ: этим ли приводитесь вы в заблуждение, не зная Писаний, ни силы Божией?
12:24  ἔφη αὐτοῖς ὁ ἰησοῦς, οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ;
12:24. et respondens Iesus ait illis non ideo erratis non scientes scripturas neque virtutem Dei
And Jesus answering, saith to them: Do ye not therefore err, because you know not the scriptures nor the power of God?
12:24. And Jesus responded by saying to them: “But have you not gone astray, by knowing neither the scriptures, nor the power of God?
12:24. And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Do: As the five books of Moses were the only scriptures which the Sadducees admitted as Divine, our Lord confutes them by an appeal to these books, and proves that they were ignorant of those very writings which they professed to hold sacred. He not only rectified their opinions, but so explained the doctrine as to overthrow the erroneous decision of the Pharisees, that if two brothers married one woman, she should be restored at the resurrection to the first. Isa 8:20; Jer 8:7-9; Hos 6:6, Hos 8:12; Mat 22:29; Joh 5:39, Joh 20:9; Act 17:11; Rom 15:4; Ti2 3:15-17
because: Job 19:25-27; Isa 25:8, Isa 26:19; Eze 37:1-14; Dan 12:2; Hos 6:2, Hos 13:14
neither: Mar 10:27; Gen 18:14; Jer 32:17; Luk 1:37; Eph 1:19; Phi 3:21
John Gill
12:24 And Jesus answering said unto them,.... Which they thought he was not able to do, but would have been silenced at once by them, as many of their antagonists had been:
do ye not therefore err, because ye know not the Scriptures, neither the power of God? what is expressed in Matthew affirmatively, is here put by way of interrogation, which, with the Jews, was a more vehement way of affirming; See Gill on Mt 22:29.
Robert Jamieson, A. R. Fausset and David Brown
12:24 Do ye not therefore err, because ye know not the scriptures--regarding the future state.
neither the power of God?--before which a thousand such difficulties vanish.
12:2512:25: Զի յորժամ ՚ի մեռելոց յարիցեն, ո՛չ արք՝ կանայս առնեն, եւ ո՛չ կանայք՝ արանց լինին. այլ իբրեւ զհրեշտա՛կս իցեն՝ որ յերկինսն են։
25 որովհետեւ, երբ մեռելներից յարութիւն առնեն, ո՛չ տղամարդիկ կին կ’առնեն եւ ո՛չ էլ կանայք մարդու կը գնան, այլ կը լինեն հրեշտակների նման, որ երկնքում են
25 Քանզի երբ մեռելներէն յարութիւն առնեն, ո՛չ կին կ’առնեն եւ ո՛չ էրկան կը տրուին, հապա երկնքի հրեշտակներուն պէս կ’ըլլան։
Զի յորժամ ի մեռելոց յարիցեն, ոչ արք կանայս առնեն, եւ ոչ կանայք արանց լինին, այլ իբրեւ զհրեշտակս իցեն որ յերկինսն են:

12:25: Զի յորժամ ՚ի մեռելոց յարիցեն, ո՛չ արք՝ կանայս առնեն, եւ ո՛չ կանայք՝ արանց լինին. այլ իբրեւ զհրեշտա՛կս իցեն՝ որ յերկինսն են։
25 որովհետեւ, երբ մեռելներից յարութիւն առնեն, ո՛չ տղամարդիկ կին կ’առնեն եւ ո՛չ էլ կանայք մարդու կը գնան, այլ կը լինեն հրեշտակների նման, որ երկնքում են
25 Քանզի երբ մեռելներէն յարութիւն առնեն, ո՛չ կին կ’առնեն եւ ո՛չ էրկան կը տրուին, հապա երկնքի հրեշտակներուն պէս կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
12:2525: Ибо, когда из мертвых воскреснут, [тогда] не будут ни жениться, ни замуж выходить, но будут, как Ангелы на небесах.
12:25  ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς.
12:25. ὅταν (Which-also-ever) γὰρ (therefore) ἐκ (out) νεκρῶν ( of-en-deaded ) ἀναστῶσιν, (they-might-have-had-stood-up,"οὔτε (not-also) γαμοῦσιν (they-marry-unto,"οὔτε (not-also) γαμίζονται, (they-be-married-to,"ἀλλ' (other) εἰσὶν (they-be) ὡς (as) ἄγγελοι (messengers) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς: (unto-skies)
12:25. cum enim a mortuis resurrexerint neque nubent neque nubentur sed sunt sicut angeli in caelisFor when they shall rise again from the dead, they shall neither marry, nor be married, but are as the angels in heaven.
25. For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven.
12:25. For when they will be resurrected from the dead, they shall neither marry, nor be given in marriage, but they are like the Angels in heaven.
12:25. For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.
For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven:

25: Ибо, когда из мертвых воскреснут, [тогда] не будут ни жениться, ни замуж выходить, но будут, как Ангелы на небесах.
12:25  ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς.
12:25. cum enim a mortuis resurrexerint neque nubent neque nubentur sed sunt sicut angeli in caelis
For when they shall rise again from the dead, they shall neither marry, nor be married, but are as the angels in heaven.
12:25. For when they will be resurrected from the dead, they shall neither marry, nor be given in marriage, but they are like the Angels in heaven.
12:25. For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.
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Albert Barnes: Notes on the Bible - 1834
12:25
Are as the angels - That is, as the angels in respect to connections and relations. What those connections and relations may be we know not, but this passage teaches that the special relation of "marriage" will not exist. It does not affirm, however, that there will be no recollection of former marriages, or no recognition of each other as having existed in this tender relation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: but: Mat 22:30; Luk 20:35, Luk 20:36; Co1 15:42-54; Heb 12:22, Heb 12:23; Jo1 3:2
John Gill
12:25 For when they shall rise from the dead,.... These seven brethren, and the woman; and so any, and every other:
they neither marry, nor are given marriage: there will be no such natural relation subsisting, nor any need of any:
but are as the angels which are in heaven; See Gill on Mt 22:30.
John Wesley
12:25 When they rise from the dead, neither men marry nor women are given in marriage.
Robert Jamieson, A. R. Fausset and David Brown
12:25 For when they shall rise from the dead, they neither marry, nor are given in marriage--"neither can they die any more" (Lk 20:36). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.
but are as the angels which are in heaven--In Luke (Lk 20:36) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point--the immortality of their nature. A beautiful clause is added in Luke (Lk 20:36) --"and are the children of God"--not in respect of character, which is not here spoken of, but of nature--"being the children of the resurrection," as rising to an undecaying existence (Rom 8:21, Rom 8:23), and so being the children of their Father's immortality (Ti1 6:16).
12:2612:26: Այլ վասն յարութեան մեռելոց զի յառնեն, ո՞չ իցէ ընթերցեալ ձեր ՚ի գիրսն Մովսիսի, ՚ի մորենւոջն ո՛րպէս ասա՛ց ցնա Աստուած. Ես եմ ասէ՝ Աստուած Աբրահամու, եւ Աստուած Իսահակայ, եւ Աստուած Յակովբայ[825]։ [825] Ոմանք. Չիցէ ընթերցեալ ձեզ ՚ի գիրսն։
26 Իսկ գալով մեռելներին, թէ յարութիւն են առնում, դուք չէ՞ք կարդացել Մովսէսի գրքում, մորենու դրուագում, թէ ինչպէս Աստուած ասաց նրան. “Ե՛ս եմ, - ասում է, - Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը”
26 Բայց մեռելներուն համար՝ թէ յարութիւն կ’առնեն, Մովսէսին գրքին մէջ չէ՞ք կարդացեր մորենիին վրայ, ի՛նչպէս Աստուած անոր խօսեցաւ՝ ըսելով. ‘Ես եմ Աբրահամին Աստուածը եւ Իսահակին Աստուածը ու Յակոբին Աստուածը’։
Այլ վասն յարութեան մեռելոց զի յառնեն, ո՞չ իցէ ընթերցեալ ձեր ի գիրսն Մովսիսի ի մորենւոջն, որպէս ասաց ցնա Աստուած. Ես եմ, ասէ, Աստուած Աբրահամու, Աստուած Իսահակայ եւ Աստուած Յակովբայ:

12:26: Այլ վասն յարութեան մեռելոց զի յառնեն, ո՞չ իցէ ընթերցեալ ձեր ՚ի գիրսն Մովսիսի, ՚ի մորենւոջն ո՛րպէս ասա՛ց ցնա Աստուած. Ես եմ ասէ՝ Աստուած Աբրահամու, եւ Աստուած Իսահակայ, եւ Աստուած Յակովբայ[825]։
[825] Ոմանք. Չիցէ ընթերցեալ ձեզ ՚ի գիրսն։
26 Իսկ գալով մեռելներին, թէ յարութիւն են առնում, դուք չէ՞ք կարդացել Մովսէսի գրքում, մորենու դրուագում, թէ ինչպէս Աստուած ասաց նրան. “Ե՛ս եմ, - ասում է, - Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը”
26 Բայց մեռելներուն համար՝ թէ յարութիւն կ’առնեն, Մովսէսին գրքին մէջ չէ՞ք կարդացեր մորենիին վրայ, ի՛նչպէս Աստուած անոր խօսեցաւ՝ ըսելով. ‘Ես եմ Աբրահամին Աստուածը եւ Իսահակին Աստուածը ու Յակոբին Աստուածը’։
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: А о мертвых, что они воскреснут, разве не читали вы в книге Моисея, как Бог при купине сказал ему: Я Бог Авраама, и Бог Исаака, и Бог Иакова?
12:26  περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ μωϊσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῶ ὁ θεὸς λέγων, ἐγὼ ὁ θεὸς ἀβραὰμ καὶ [ὁ] θεὸς ἰσαὰκ καὶ [ὁ] θεὸς ἰακώβ;
12:26. περὶ (About) δὲ (moreover) τῶν (of-the-ones) νεκρῶν ( of-en-deaded ) ὅτι (to-which-a-one) ἐγείρονται (they-be-roused,"οὐκ (not) ἀνέγνωτε (ye-had-acquainted-up) ἐν (in) τῇ (unto-the-one) βίβλῳ (unto-a-paper) Μωυσέως (of-a-Mouseus) ἐπὶ (upon) τοῦ (of-the-one) βάτου (of-briered) πῶς (unto-whither) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὁ (the-one) θεὸς (a-Deity,"λέγων (forthing," Ἐγὼ ( I ) ὁ ( the-one ) θεὸς ( a-Deity ) Ἀβραὰμ ( of-an-Abraam ) καὶ ( and ) θεὸς ( a-Deity ) Ἰσαὰκ ( of-an-Isaak ) καὶ ( and ) θεὸς ( a-Deity ) Ἰακώβ ; ( of-an-Iakob ?"
12:26. de mortuis autem quod resurgant non legistis in libro Mosi super rubum quomodo dixerit illi Deus inquiens ego sum Deus Abraham et Deus Isaac et Deus IacobAnd as concerning the dead that they rise again have you not read in the book of Moses, how in the bush God spoke to him, saying: I am the God of Abraham and the God of Isaac and the God of Jacob?
26. But as touching the dead, that they are raised; have ye not read in the book of Moses, in the Bush, how God spake unto him, saying, I the God of Abraham, and the God of Isaac, and the God of Jacob?
12:26. But concerning the dead who rise again, have you not read in the book of Moses, how God spoke to him from the bush, saying: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’
12:26. And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I [am] the God of Abraham, and the God of Isaac, and the God of Jacob?
And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I [am] the God of Abraham, and the God of Isaac, and the God of Jacob:

26: А о мертвых, что они воскреснут, разве не читали вы в книге Моисея, как Бог при купине сказал ему: Я Бог Авраама, и Бог Исаака, и Бог Иакова?
12:26  περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ μωϊσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῶ ὁ θεὸς λέγων, ἐγὼ ὁ θεὸς ἀβραὰμ καὶ [ὁ] θεὸς ἰσαὰκ καὶ [ὁ] θεὸς ἰακώβ;
12:26. de mortuis autem quod resurgant non legistis in libro Mosi super rubum quomodo dixerit illi Deus inquiens ego sum Deus Abraham et Deus Isaac et Deus Iacob
And as concerning the dead that they rise again have you not read in the book of Moses, how in the bush God spoke to him, saying: I am the God of Abraham and the God of Isaac and the God of Jacob?
12:26. But concerning the dead who rise again, have you not read in the book of Moses, how God spoke to him from the bush, saying: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’
12:26. And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I [am] the God of Abraham, and the God of Isaac, and the God of Jacob?
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Albert Barnes: Notes on the Bible - 1834
12:26
How in the bush - At the burning bush. See Exo 3:16. The meaning is, "in that part of the book of Exodus which contains the account of the burning bush. When there were no chapters and verses, it was the easiest way of quoting a book of the Old Testament "by the subject," and in this way it was often done by the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: have: Mar 12:10; Mat 22:31, Mat 22:32
in the book: Exo 3:2-6, Exo 3:16; Luk 20:37; Act 7:30-32
I am: Gen 17:7, Gen 17:8, Gen 26:24, Gen 28:13, Gen 31:42, Gen 32:9, Gen 33:20 *marg. Isa 41:8-10
John Gill
12:26 And as touching the dead, that they rise,.... For the proof of the doctrine of the resurrection of the dead,
have ye not read in the book of Moses; that is, in the law of Moses; for though it was divided into five parts, it was but one book; just as the Psalms are called the Book of Psalms, Acts 1:20, and the Prophets, the Book of the Prophets, Acts 7:42. The book of Exodus is particularly intended; for the passage referred to is in Ex 3:6,
how in the bush God spake unto him, or "out of the bush", as the Syriac and Persic versions read;
saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? See Gill on Mt 22:31, Mt 22:32.
John Wesley
12:26 Ex 3:6.
Robert Jamieson, A. R. Fausset and David Brown
12:26 And as touching the dead, that they rise: have ye not read in the book of Moses--"even Moses" (Lk 20:37), whom they had just quoted for the purpose of entangling Him.
how in the bush God spake unto him--either "at the bush," as the same expression is rendered in Lk 20:37, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual.
saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?-- (Ex 3:6).
12:2712:27: Եւ ո՛չ է Աստուած մեռելոց՝ այլ կենդանեա՛ց. եւ արդ դուք՝ յո՛յժ մոլորեալ էք։
27 Իսկ Աստուած մեռելների Աստուածը չէ, այլ՝ ողջերի. ուստի, դուք խիստ մոլորուած էք»:
27 Անիկա մեռելներուն Աստուածը չէ, հապա կենդանիներուն. ուրեմն դուք խիստ մոլորած էք»։
Եւ ոչ է Աստուած մեռելոց, այլ` կենդանեաց. եւ արդ դուք յոյժ մոլորեալ էք:

12:27: Եւ ո՛չ է Աստուած մեռելոց՝ այլ կենդանեա՛ց. եւ արդ դուք՝ յո՛յժ մոլորեալ էք։
27 Իսկ Աստուած մեռելների Աստուածը չէ, այլ՝ ողջերի. ուստի, դուք խիստ մոլորուած էք»:
27 Անիկա մեռելներուն Աստուածը չէ, հապա կենդանիներուն. ուրեմն դուք խիստ մոլորած էք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: [Бог] не есть Бог мертвых, но Бог живых. Итак, вы весьма заблуждаетесь.
12:27  οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε.
12:27. οὐκ (Not) ἔστιν (it-be) θεὸς (a-Deity) νεκρῶν ( of-en-deaded ,"ἀλλὰ (other) ζώντων : ( of-lifing-unto ) πολὺ (to-much) πλανᾶσθε. (ye-be-wandered-unto)
12:27. non est Deus mortuorum sed vivorum vos ergo multum erratisHe is not the God of the dead, but of the living. You therefore do greatly err.
27. He is not the God of the dead, but of the living: ye do greatly err.
12:27. He is not the God of the dead, but of the living. Therefore, you have gone far astray.”
12:27. He is not the God of the dead, but the God of the living: ye therefore do greatly err.
He is not the God of the dead, but the God of the living: ye therefore do greatly err:

27: [Бог] не есть Бог мертвых, но Бог живых. Итак, вы весьма заблуждаетесь.
12:27  οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε.
12:27. non est Deus mortuorum sed vivorum vos ergo multum erratis
He is not the God of the dead, but of the living. You therefore do greatly err.
12:27. He is not the God of the dead, but of the living. Therefore, you have gone far astray.”
12:27. He is not the God of the dead, but the God of the living: ye therefore do greatly err.
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Adam Clarke: Commentary on the Bible - 1831
12:27: But the God of the living - Θεος, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: is not: Rom 4:17, Rom 14:9; Heb 11:13-16
ye: Mar 12:24; Pro 19:27; Heb 3:10
John Gill
12:27 He is not the God of the dead,.... This is our Lord's reasoning upon the passage; showing from hence, that since God is the God of these persons, they must be now alive in their souls, for God is not the God of the dead; and that their bodies must rise again, or he will not be the God of their whole persons;
but the God, of the living: the word "God", in this clause, is omitted in the Vulgate Latin, Syriac, and Arabic versions, but retained in the Persic and Ethiopic versions; See Gill on Mt 22:32;
ye therefore do greatly err; signifying, that it was not a slight mistake, an error of small importance, but a very great one; inasmuch as it was contrary to the Scriptures, and derogated from the power of God, and destroyed that covenant interest, which God has in his people, and particularly in the principal men of their nation, who were the fathers and founders of them.
John Wesley
12:27 He is not the God of the dead, but the God of the living - That is, (if the argument be proposed at length,) since the character of his being the God of any persons, plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, if they are utterly dead; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, consisting of souls and bodies, if their bodies were to abide in everlasting death; there must needs be a future state of blessedness, and a resurrection of the body to share with the soul in it.
Robert Jamieson, A. R. Fausset and David Brown
12:27 He is not the God of the dead, but the God of the living--not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (Lk 20:38) --"in His view," or "in His estimation." This last statement--found only in Luke--though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare Rom 6:10-11). In this sense our Lord affirms that for Moses to call the Lord the "GOD" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (Heb 11:16). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so JOSEPHUS is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says Mt 22:23), "they were astonished at His doctrine." "Then," adds Lk 20:39-40, "certain of the scribes answering said, Master, thou hast well said"--enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"--neither party could; both being for the time utterly foiled.
The Great Commandment (Mk 12:28-34).
"But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (Mt 22:34).
12:2812:28: Եւ մատուցեալ մի ոմն ՚ի դպրացն՝ լսէ՛ր նոցա մինչ վիճէինն. իբրեւ ետես թէ բարւո՛ք ետ նոցա զպատասխանին, եհա՛րց ցնա՝ եւ ասէ. Ո՞ր պատուիրան է առաջին[826]։ [826] Ոմանք. Մատուցեալ ոմն ՚ի դպ՛՛։
28 Օրէնսգէտներից մէկը, մօտենալով, լսում էր նրանց, մինչ վիճում էին. երբ նա տեսաւ, թէ Յիսուս նրանց պատասխանը լաւ տուեց, հարցրեց նրան եւ ասաց. «Ո՞ր պատուիրանն է առաջինը»
28 Դպիրներէն մէկը եկաւ ու մտիկ կ’ընէր անոնց՝ երբ վիճաբանութիւն կ’ընէին ու երբ տեսաւ թէ աղէկ պատասխան տուաւ անոնց, հարցուց անոր ու ըսաւ. «Ո՞րն է բոլոր պատուիրանքներուն առաջինը»։
Եւ մատուցեալ մի ոմն ի դպրացն` լսէր նոցա մինչ վիճէինն. իբրեւ ետես թէ բարւոք ետ նոցա զպատասխանին, եհարց ցնա [72]եւ ասէ``. Ո՞ր պատուիրան է [73]առաջին:

12:28: Եւ մատուցեալ մի ոմն ՚ի դպրացն՝ լսէ՛ր նոցա մինչ վիճէինն. իբրեւ ետես թէ բարւո՛ք ետ նոցա զպատասխանին, եհա՛րց ցնա՝ եւ ասէ. Ո՞ր պատուիրան է առաջին[826]։
[826] Ոմանք. Մատուցեալ ոմն ՚ի դպ՛՛։
28 Օրէնսգէտներից մէկը, մօտենալով, լսում էր նրանց, մինչ վիճում էին. երբ նա տեսաւ, թէ Յիսուս նրանց պատասխանը լաւ տուեց, հարցրեց նրան եւ ասաց. «Ո՞ր պատուիրանն է առաջինը»
28 Դպիրներէն մէկը եկաւ ու մտիկ կ’ընէր անոնց՝ երբ վիճաբանութիւն կ’ընէին ու երբ տեսաւ թէ աղէկ պատասխան տուաւ անոնց, հարցուց անոր ու ըսաւ. «Ո՞րն է բոլոր պատուիրանքներուն առաջինը»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: Один из книжников, слыша их прения и видя, что [Иисус] хорошо им отвечал, подошел и спросил Его: какая первая из всех заповедей?
12:28  καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, ἰδὼν ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν, ποία ἐστὶν ἐντολὴ πρώτη πάντων;
12:28. Καὶ (And) προσελθὼν (having-had-came-toward,"εἷς (one) τῶν (of-the-ones) γραμματέων (of-letterers-of,"ἀκούσας (having-heard) αὐτῶν (of-them) συνζητούντων , ( of-seeking-together-unto ,"εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) καλῶς (unto-seemly) ἀπεκρίθη (it-was-separated-off) αὐτοῖς, (unto-them,"ἐπηρώτησεν (it-upon-entreated-unto) αὐτόν (to-it,"Ποία (Whither-belonged) ἐστὶν (it-be) ἐντολὴ (a-finishing-in) πρώτη (most-before) πάντων ; ( of-all ?"
12:28. et accessit unus de scribis qui audierat illos conquirentes et videns quoniam bene illis responderit interrogavit eum quod esset primum omnium mandatumAnd there came one of the scribes that had heard them reasoning together, and seeing that he had answered them well, asked him which was the first commandment of all.
28. And one of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, What commandment is the first of all?
12:28. And one of the scribes, who had heard them arguing, drew near to him. And seeing that he had answered them well, he questioned him as to which was the first commandment of all.
12:28. And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all:

28: Один из книжников, слыша их прения и видя, что [Иисус] хорошо им отвечал, подошел и спросил Его: какая первая из всех заповедей?
12:28  καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, ἰδὼν ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν, ποία ἐστὶν ἐντολὴ πρώτη πάντων;
12:28. et accessit unus de scribis qui audierat illos conquirentes et videns quoniam bene illis responderit interrogavit eum quod esset primum omnium mandatum
And there came one of the scribes that had heard them reasoning together, and seeing that he had answered them well, asked him which was the first commandment of all.
12:28. And one of the scribes, who had heard them arguing, drew near to him. And seeing that he had answered them well, he questioned him as to which was the first commandment of all.
12:28. And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-34: (См. Мф XXII, 34-40). Ев. Марк в этом отделе несколько отличается от ев. Матфея. Так, он говорит, что к Господу приступил один из книжников, вслушавшийся в прения, какие вели между собою враги Христа (У Матфея он назван законником из фарисеев). Не говорит ев. Марк, чтобы у этого вопрошателя были искусительные намерения (как сообщает Матфей). Может быть, в самом деле книжник, хотевший было искусить Христа, скоро отказался от своего намерения, почему ев. Марк и не счел нужным упоминать о том намерении. Далее, заповедь о любви к Богу ев. Марк предваряет словами известной молитвы еврейской (schma), представлявшей собою повторение слов Моисея (Втор VI, 4). У ев. Марка эти слова Моисея являются основанием, по какому требуется исключительная любовь к Богу: Бог есть единственный Господь или Владыка - след., Ему одному должна принадлежать вся любовь израильтянина. - Книжник сказал Ему: хорошо, Учитель! Лучше слово "хорошо" относить к глаголу сказал, потому что в Ев. Марка нигде обращение "Учитель" не ставится на втором месте. - Больше всех всесожжений - см. Ос VI, 6; 1: Цар XV, 22. Это прибавление было весьма важно для читателей Ев. Марка - христиан-язычников, смущавшихся тем, что у них не было такого храма и такого торжественного культа, какой до 70-го года имели иудеи. - Иисус, видя, что он разумно отвечал... Разумность ответа книжника сказалась не только в его согласии со словами Христа, но и в стремлении точно определить те способности, какими человек должен служить Богу. Именно (по лучшему чтению см. Тишенд. 8-е изд. ) он говорит, что Бога нужно любить сердцем, умом или разумением и силою: он ставит таким образом рассудок (h sunesiV) [Христос (ст. 30) употребил выражение dianoia - менее выдвигающее момент здравого и точного рассуждения, чем sunesiV] как орудие любви к Богу, которая действительно должна быть вполне осмысленным подвигом, а не только делом чувства. Однако все же мало для вступления в Небесное Царство одного признания единства Божия и необходимости любви к людям. Нужно еще исполнять эту высшую заповедь: книжнику нужно подойти ко Христу не только как к Учителю, но и как к Спасителю, Который только и может подать ему силы, необходимые для выполнения той величайшей заповеди. А веры-то во Христа как в Мессию, очевидно, у него еще и не было.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

The scribes and Pharisees were (however bad otherwise) enemies to the Sadducees; now one would have expected that, when they heard Christ argue so well against the Sadducees, they would have countenanced him, as they did Paul when he appeared against the Sadducees (Acts xxiii. 9); but it had not the effect: because he did not fall in with them in the ceremonials of religion, he agreeing with them in the essentials, gained him no manner of respect with them. Only we have here an account of one of them, a scribe, who had so much civility in him as to take notice of Christ's answer to the Sadducees, and to own that he had answered well, and much to the purpose (v. 28); and we have reason to hope that he did not join with the other scribes in persecuting Christ; for here we have his application to Christ for instruction, and it was such as became him; not tempting Christ, but desiring to improve his acquaintance with him.

I. He enquired, Which is the first commandment of all? v. 28. He doth not mean the first in order, but the first in weight and dignity; "Which is that command which we ought to have in a special manner an eye to, and our obedience to which will lay a foundation for our obedience to all the rest?" Not that any commandment of God is little (they are all the commands of a great God), but some are greater than others, moral precepts than rituals, and of some we may say, They are the greatest of all.

II. Christ gave him a direct answer to this enquiry, v. 29-31. Those that sincerely desire to be instructed concerning their duty, Christ will guide in judgment, and teach his way. He tells him,

1. That the great commandment of all, which is indeed inclusive of all, is, that of loving God with all our hearts. (1.) Where there is a commanding principle in the soul, there is a disposition to every other duty. Love is the leading affection of the soul; the love of God is the leading grace in the renewed soul. (2.) Where this is not, nothing else that is good is done, or done aright, or accepted, or done long. Loving God with all our heart, will effectually take us off from, and arm us against, all those things that are rivals with him for the throne in our souls, and will engage us to every thing by which he may be honoured, and with which he will be pleased; and no commandment will be grievous where this principle commands, and has the ascendant. Now here in, Mark, our Saviour prefixes to this command the great doctrinal truth upon which it is built (v. 29); Hear, O Israel, The Lord our God is one Lord; if we firmly believe this, it will follow, that we shall love him with all our heart. He is Jehovah, who has all amiable perfections in himself; he is our God, to whom we stand related and obliged; and therefore we ought to love him, to set our affections on him, let out own desire toward him, and take a delight in him; and he is one Lord, therefore he must be loved with our whole heart; he has the sole right to us, and therefore ought to have the sole possession of us. If he be one, our hearts must be one with him, and since there is no God besides, no rival must be admitted with him upon the throne.

2. That the second great commandment is, to love our neighbour as ourselves (v. 31), as truly and sincerely as we love ourselves, and in the same instances, and we must show it by doing as we would be done by. As we must therefore love God better than ourselves, because he is Jehovah, a being infinitely better than we are, and must love him with all our heart, because he is one Lord, and there is no other like him; so we must love our neighbour as ourselves, because he is of the same nature with ourselves; our hearts are fashioned alike, and my neighbour and myself are of one body, of one society, that of the world of mankind; and if a fellow-Christian, and of the same sacred society, the obligation is the stronger. Hath not one God created us? Mal. ii. 10. Has not one Christ redeemed us? Well might Christ say, There is no other commandment greater than these; for in these all the law is fulfilled, and if we make conscience of obedience to these, all other instances of obedience will follow of course.

III. The scribe consented to what Christ said, and descanted upon it, v. 32, 33. 1. He commends Christ's decision of this question; Well, Master, thou hast said the truth. Christ's assertions needed not the scribe's attestations; but this scribe, being a man in authority, thought it would put some reputation upon what Christ said, to have it commended by him; and it shall be brought in evidence against those who persecuted Christ, as a deceiver, that one of themselves, even a scribe of their own, confessed that he said the truth, and said it well. And thus must we subscribe to Christ's sayings, must set to our seal that they are true. 2. He comments upon it. Christ had quoted that great doctrine, that the Lord our God is one Lord; and this he not only assented to, but added, "There is none other but he; and therefore we must have no other God besides." This excludes all rivals with him, and secures the throne in the heart entire for him. Christ had laid down that great law, of loving God with all our hearts; and this also he explains--that it is loving him with the understanding, as those that know what abundant reason we have to love him. Our love to God, as it must be an entire, so it must be an intelligent, love; we must love him with all the understanding, ex holes tes syneseos--out of the whole understanding; our rational powers and faculties must all be set on work to lead out the affections of our souls toward God. Christ has said, "To love God and our neighbour is the greatest commandment of all;" "Yea," saith the scribe, "it is better, it is more than all whole-burnt-offerings and sacrifices, more acceptable to God, and will turn to a better account to ourselves." There were those who held, that the law of sacrifices was the greatest commandment of all; but this scribe readily agreed with our Saviour in this--that the law of love to God and our neighbour is greater than that of sacrifice, even than that of whole-burnt-offerings, which were intended purely for the honour of God.

IV. Christ approved of what he said, and encouraged him to proceed in his enquiries of him, v. 34. 1. He owned that he understood well, as far as he went; so far, so good. Jesus saw that he answered discreetly, and was the more pleased with it, because he had of late met with so many even of the scribes, men of letters, that answered indiscreetly, as those that had no understanding, nor desired to have any. He answered nounechos--as one that had a mind; as a rational intelligent man, as one that had his wits about him; as one whose reason was not blinded, whose judgment was not biassed, and whose forethought was not fettered, by the prejudices which other scribes were so much under the power of. He answered as one that allowed himself liberty and leisure to consider, as one that had considered. 2. He owned that he stood fair for a further advance; "Thou art not far from the kingdom of God, the kingdom of grace and glory; thou art in a likely way to be a Christian, a disciple of Christ. For the doctrine of Christ insists most upon these things, and is designed, and has a tendency direct, to bring thee to this." Note, There is hope of those who make a good use of the light they have, and go as far as that will carry them, that by the grace of God they will be led further, by the clearer discoveries God has to make to them. What became of this scribe we are not told, but would willingly hope that he took the hint Christ hereby gave him, and that, having been told by him, so much to his satisfaction, what was the great commandment of the law, he proceeded to enquire of him, or his apostles, what was the great commandment of the gospel too. Yet, if he did not, but took, up here, and went no further, we are not to think it strange; for there are many who are not far from the kingdom of God, and yet never come thither. Now, one would think, this should have invited many to consult him: but it had a contrary effect; No man, after that, durst ask him any question; every thing he said, was spoken with such authority and majesty, that every one stood in awe of him; those that desired to learn, were ashamed to ask, and those that designed to cavil, were afraid to ask.
Albert Barnes: Notes on the Bible - 1834
12:28: See the notes at Mat 22:34-40.

12:28
Perceiving that he answered them well - That is, with wisdom, and with a proper understanding of the law. In this case the opinion of the Saviour corresponded with that of the Pharisees; and the question which this scribe put to him now seems to have been one of the very few candid inquiries of him by the Jews for the purpose of obtaining information. Jesus answered it in the spirit of kindness, and commended the conduct of the man.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: one: Mat 22:34-40
Which: Mat 5:19, Mat 19:18, Mat 23:23; Luk 11:42
Geneva 1599
12:28 (4) And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
(4) Sacrifices and outward worship never pleased God unless we first did the things which we owe to God and our neighbours.
John Gill
12:28 And one of the Scribes came,.... Matthew calls him a lawyer, Mt 22:35, an interpreter of the law, as a Scribe was:
and having heard them reasoning together; being present at the dispute between Christ and the Sadducees, which he diligently attended to:
and perceiving that he had answered them well: in a most beautiful manner. The Jews have adopted the very Greek word here used, and make use of it in the same sense as (n), "he answered him well": or, as the gloss upon it, "praise worthily"; in a manner deserving praise; and is the same with (o), "thou hast said well", or beautifully; and so the answer here was with great solidity, and judgment, and strength of argument, to their utter confusion and silence; whereby he understood he had considerable knowledge in the law, and yet was willing to try if he could not puzzle him with a question relating to it:
asked him, which is the first commandment of all? of all the commandments in the law, moral and ceremonial.
(n) T. Bab. Sabbat, fol. 108. 1. (o) Zohar in Lev. fol. 2. 3. & 15. 1.
John Wesley
12:28 Which is the first commandment? - The principal, and most necessary to be observed. Mt 22:34; Lk 10:25.
Robert Jamieson, A. R. Fausset and David Brown
12:28 And one of the scribes--"a lawyer," says Matthew (Mt 22:35); that is, teacher of the law.
came, and having heard them reasoning together, and perceiving that he had answered them well, asked him--manifestly in no bad spirit. When Matthew (Mt 22:35) therefore says he came "tempting," or "trying him," as one of the Pharisaic party who seemed to enjoy the defeat He had given to the Sadducees, we may suppose that though somewhat priding himself upon his insight into the law, and not indisposed to measure his knowledge with One in whom he had not yet learned to believe, he was nevertheless an honest-hearted, fair disputant.
Which is the first commandment of all?--first in importance; the primary, leading commandment, the most fundamental one. This was a question which, with some others, divided the Jewish teachers into rival schools. Our Lord's answer is in a strain of respect very different from what He showed to cavillers--ever observing His own direction, "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you" (Mt 7:6).
12:2912:29: Եւ Յիսուս՝ ասէ ցնա. Առաջին քան զամենայն. Լո՛ւր Իսրայէլ՝ Տէր Աստուած մեր՝ Տէր՝ մի՛ է,
29 Եւ Յիսուս ասաց նրան. «Ամենից առաջինն է՝ “Լսի՛ր, Իսրայէ՛լ, մեր Տէր Աստուածը միակ Տէրն է
29 Յիսուս պատասխանեց անոր. «Բոլոր պատուիրանքներուն առաջինը այս է. ‘Լսէ՛, ո՛վ Իսրայէլ, մեր Տէր Աստուածը մէկ Տէր է’.
Եւ Յիսուս ասէ ցնա. Առաջին քան զամենայն. Լուր, Իսրայէլ, Տէր Աստուած մեր Տէր մի է:

12:29: Եւ Յիսուս՝ ասէ ցնա. Առաջին քան զամենայն. Լո՛ւր Իսրայէլ՝ Տէր Աստուած մեր՝ Տէր՝ մի՛ է,
29 Եւ Յիսուս ասաց նրան. «Ամենից առաջինն է՝ “Լսի՛ր, Իսրայէ՛լ, մեր Տէր Աստուածը միակ Տէրն է
29 Յիսուս պատասխանեց անոր. «Բոլոր պատուիրանքներուն առաջինը այս է. ‘Լսէ՛, ո՛վ Իսրայէլ, մեր Տէր Աստուածը մէկ Տէր է’.
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12:2929: Иисус отвечал ему: первая из всех заповедей: слушай, Израиль! Господь Бог наш есть Господь единый;
12:29  ἀπεκρίθη ὁ ἰησοῦς ὅτι πρώτη ἐστίν, ἄκουε, ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν,
12:29. ἀπεκρίθη (It-was-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) ὅτι (to-which-a-one,"Πρώτη (Most-before) ἐστίν (it-be," Ἄκουε , ( Thou-should-hear ," Ἰσραήλ , ( an-Israel ," Κύριος ( Authority-belonged ) ὁ ( the-one ) θεὸς ( a-Deity ) ἡμῶν ( of-us ) κύριος ( Authority-belonged ) εἷς ( one ) ἐστίν , ( it-be ,"
12:29. Iesus autem respondit ei quia primum omnium mandatum est audi Israhel Dominus Deus noster Deus unus estAnd Jesus answered him: The first commandment of all is, Hear, O Israel: the Lord thy God is one God.
29. Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one:
12:29. And Jesus answered him: “For the first commandment of all is this: ‘Listen, O Israel. The Lord your God is one God.
12:29. And Jesus answered him, The first of all the commandments [is], Hear, O Israel; The Lord our God is one Lord:
And Jesus answered him, The first of all the commandments [is], Hear, O Israel; The Lord our God is one Lord:

29: Иисус отвечал ему: первая из всех заповедей: слушай, Израиль! Господь Бог наш есть Господь единый;
12:29  ἀπεκρίθη ὁ ἰησοῦς ὅτι πρώτη ἐστίν, ἄκουε, ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν,
12:29. Iesus autem respondit ei quia primum omnium mandatum est audi Israhel Dominus Deus noster Deus unus est
And Jesus answered him: The first commandment of all is, Hear, O Israel: the Lord thy God is one God.
12:29. And Jesus answered him: “For the first commandment of all is this: ‘Listen, O Israel. The Lord your God is one God.
12:29. And Jesus answered him, The first of all the commandments [is], Hear, O Israel; The Lord our God is one Lord:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:29
Hear, O Israel! - This was said to call the attention of the Jews to the great importance of the truth about to be proclaimed. See Deu 6:4-5.
The Lord our God ... - Literally, "Yahweh, our God, is one Yahweh." The other nations worshipped many gods, but the God of the Jews was one, and one only. יהוה Yahweh was undivided; and this great truth it was the design of the separation of the Jewish people from other nations to keep in mind. This was the "peculiar" truth which was communicated to the Jews, and this they were required to keep and remember foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: Hear: Mar 12:32, Mar 12:33; Deu 6:4, Deu 10:12, Deu 30:6; Pro 23:26; Mat 10:37; Luk 10:27; Ti1 1:5
John Gill
12:29 Jesus answered him, the first of all the commandments is,.... Christ replied at once, without taking any time to consider of it, that the chief and principal of all the commands of the law, and what is of the greatest importance is,
hear, O Israel, the Lord our God is one Lord. The Vulgate Latin, and Arabic versions read, "one God"; but the Syriac, and Ethiopic render it, "one Lord"; and that rightly, agreeably to the Greek text, and to Deut 6:4, from whence this is taken. This passage of Scripture, to the end of the ninth verse, is the first of the sections which were put into their phylacteries; See Gill on Mt 23:5; and was repeated twice every day, morning and evening; which is by the Jews called from the first word , "the reading of the Shema": concerning the exact time of the reciting of this, morning and evening, and of the posture in which they do it, reclining in the evening, and standing in the morning, and of the prayers before and after it, various rules are given in their Misna (p), or oral law; it is a precept of great esteem and veneration with them, and attended to with much solemnity. The account Maimonides (q) gives of it is this:
"twice every day they read Keriath Shema; (i.e. "hear, O Israel", &c.) in the evening and in morning, as it is said, Deut 6:7. "When thou liest down, and when thou risest up"; in the hour it is the custom of men to lie down, and this is night; and in the hour it is the custom of men to stand, and this is day: and what does he read? three sections; and they are these, "hear", &c. Deut 6:4, and it shall come to pass, "if ye shall hearken", &c. Deut 11:13, "and Moses said", &c. Ex 13:3, and they read the section, "hear, O Israel", first, because there is in it the unity of God, and the love of him and his doctrine; for it is, , "the great root", or "foundation", on which all hangs or depends.''
And it is observable, that the last letter of the word "hear", and the last of the word "one", are both written in very large characters in the Hebrew Bible, to denote the greatness of the command, and to cause attention to it. The Jews seek for mysteries in these letters, and think the unusual size of them, points at some very great things: they observe, that the first of these letters is numerically "seventy", and directs to the seventy names of the law, and the seventy ways in which it may be interpreted, and the seventy nations of the world, from whom the Israelites are distinguished, by their belief of the one God (r); and that the latter stands for the number "four", and shows that the Lord is the one God, in heaven and in earth, in all the world, and in the four parts of it; and that both these letters put together, make a word, which signifies "a witness"; showing that this passage is a glorious testimony of the unity of God, and that the Israelites are witnesses of it, by believing and professing it; and that should they depart from the faith of it, God would be a witness against them: and now, though there is no solid foundation for such interpretations, yet this shows what an opinion they had of the greatness of this command; to which, may be added, they ask (s),
"why does, "hear, O Israel", &c. go before that passage in Deut 11:13. "And it shall come to pass, if ye shall hearken diligently unto my commandments", &c. but because a man must take upon him, first the yoke of the kingdom of heaven, and after that he must take upon him the yoke of the commandments.''
The sense is, that he must first make a confession of his faith in God, which is contained in Deut 6:4 and then he must obey his commands; so that they plainly considered this, as the first and greatest of all. These words are frequent in the mouths of the modern Jews, in proof of the unity of God, and against a plurality in the Deity; but the ancient ones, not only consider them as a good and sufficient proof, that there is but one God, but as expressive of a Trinity in the Godhead: with a view to this text they observe (t), that
"Jehovah, "our God, Jehovah"; these are, , "three degrees" (or persons) with respect to this sublime mystery, "in the beginning, God", or "Elohim, created", &c.''
And again (u),
"there is an unity which is called Jehovah the first, our God, Jehovah; behold! they are all one, and therefore called one: lo! these three names are as one; and although we call them one, and they are one; but by the revelation of the Holy Ghost it is made known, and they are by the sight of the eye to be known, that "these three are one", (see 1Jn 5:7,) and this is the mystery of the voice that is heard; the voice is one; and there are three things, fire, and wind, and water, and they are all one, in the mystery of the voice, and they are not but one: so here, Jehovah, our God, Jehovah, these, , "three modes, forms", or "things", are one.''
Once more they (w) say,
"there are two, and one is joined to them, and they are three; and when they are three, they are one: these are the two names of hear, O Israel, which are Jehovah, Jehovah, and Elohenu, or our God, is joined unto them; and it is the seal of the ring of truth.''
To which I shall subjoin one passage more, where R. Eliezer is asking his father R. Simeon ben Jochai, why Jehovah is sometimes called Elohim, he replies (x), among other things;
"come see, there are "three degrees", (or persons,) and every degree is by itself; although they are all one, and bound together in one, and one is not separated from another.''
To believe this, is the first and chief commandment in the law, and is the principal article of the Christian faith; namely, to believe that there is one God, and that there are three persons, Father, Son, and Spirit, in the Godhead.
(p) Berncot, c. 1. sect. 1, 2, 3, 4. (q) Hilch. Keriat Shema, c. 1. sect. 1, 2. (r) Baal Hatturim, in Deut. vi. 4. (s) Misn. Berncot, c. 2. sect. 2. (t) Zohar in Gen. fol. 1. 3. (u) Zohar in Exod. fol. 18. 3, 4. (w) Ib. in Num. fol. 67. 3. (x) Zohar in Lev. fol. 27. 2.
John Wesley
12:29 The Lord our God is one Lord - This is the foundation of the first commandment, yea, of all the commandments. The Lord our God, the Lord, the God of all men, is one God, essentially, though three persons. From this unity of God it follows, that we owe all our love to him alone. Deut 6:4.
Robert Jamieson, A. R. Fausset and David Brown
12:29 And Jesus answered him, The first of all the commandments is--The readings here vary considerably. TISCHENDORF and TREGELLES read simply, "the first is"; and they are followed by MEYER and ALFORD. But though the authority for the precise form of the received text is slender, a form almost identical with it seems to have most weight of authority. Our Lord here gives His explicit sanction to the distinction between commandments of a more fundamental and primary character, and commandments of a more dependent and subordinate nature; a distinction of which it is confidently asserted by a certain class of critics that the Jews knew nothing, that our Lord and His apostles nowhere lay down, and which has been invented by Christian divines. (Compare Mt 23:23).
Hear, O Israel; the Lord our God is one Lord--This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God--"ONE JEHOVAH!"
12:3012:30: եւ սիրեսցե՛ս զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ, եւ յամենայն մտաց քոց, եւ յամենայն զօրութենէ քումմէ. ա՛յս է առաջին պատուիրան։
30 եւ դու պիտի սիրես քո Տէր Աստծուն քո ամբողջ սրտով, քո ամբողջ հոգով, քո ամբողջ մտքով եւ քո ամբողջ զօրութեամբ”. սա՛ է առաջին պատուիրանը
30 ‘Եւ քու Տէր Աստուածդ սիրես քու բոլոր սրտովդ եւ քու բոլոր անձովդ ու քու բոլոր մտքովդ եւ քու բոլոր զօրութիւնովդ’։ Ասիկա է առաջին պատուիրանքը։
եւ սիրեսցես զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ, եւ յամենայն մտաց քոց, եւ յամենայն զօրութենէ քումմէ. այս է առաջին պատուիրան:

12:30: եւ սիրեսցե՛ս զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն անձնէ քումմէ, եւ յամենայն մտաց քոց, եւ յամենայն զօրութենէ քումմէ. ա՛յս է առաջին պատուիրան։
30 եւ դու պիտի սիրես քո Տէր Աստծուն քո ամբողջ սրտով, քո ամբողջ հոգով, քո ամբողջ մտքով եւ քո ամբողջ զօրութեամբ”. սա՛ է առաջին պատուիրանը
30 ‘Եւ քու Տէր Աստուածդ սիրես քու բոլոր սրտովդ եւ քու բոլոր անձովդ ու քու բոլոր մտքովդ եւ քու բոլոր զօրութիւնովդ’։ Ասիկա է առաջին պատուիրանքը։
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12:3030: и возлюби Господа Бога твоего всем сердцем твоим, и всею душею твоею, и всем разумением твоим, и всею крепостию твоею, --вот первая заповедь!
12:30  καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου.
12:30. καὶ ( and ) ἀγαπήσεις ( thou-shall-excess-off-unto ) Κύριον ( to-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου ( of-thee ) ἐξ ( out ) ὅλης ( of-whole ) καρδίας ( of-a-heart ) σου ( of-thee ) καὶ ( and ) ἐξ ( out ) ὅλης ( of-whole ) τῆς ( of-the-one ) ψυχῆς ( of-a-breathing ) σου ( of-thee ) καὶ ( and ) ἐξ ( out ) ὅλης ( of-whole ) τῆς ( of-the-one ) διανοίας ( of-a-considering-through-unto ) σου ( of-thee ) καὶ ( and ) ἐξ ( out ) ὅλης ( of-whole ) τῆς ( of-the-one ) ἰσχύος ( of-a-force-holding ) σου . ( of-thee )
12:30. et diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota mente tua et ex tota virtute tua hoc est primum mandatumAnd thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind and with thy whole strength. This is the first commandment.
30. and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.
12:30. And you shall love the Lord your God from your whole heart, and from your whole soul, and from your whole mind, and from your whole strength. This is the first commandment.’
12:30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment.
And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment:

30: и возлюби Господа Бога твоего всем сердцем твоим, и всею душею твоею, и всем разумением твоим, и всею крепостию твоею, --вот первая заповедь!
12:30  καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου.
12:30. et diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota mente tua et ex tota virtute tua hoc est primum mandatum
And thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind and with thy whole strength. This is the first commandment.
12:30. And you shall love the Lord your God from your whole heart, and from your whole soul, and from your whole mind, and from your whole strength. This is the first commandment.’
12:30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment.
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Adam Clarke: Commentary on the Bible - 1831
12:30: Thou shalt love the Lord - On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on Mat 22:37, etc.
Albert Barnes: Notes on the Bible - 1834
12:30
And thou shalt love ... - If Yahweh was the "only" God, then they ought not to love any other being supremely - then they might not bow down before any idol. They were required to love God above all other beings or things, and with all the faculties of their minds. See the notes at Mat 22:37.
John Gill
12:30 And thou shalt love the Lord thy God,.... Which is to be understood of the one God, Father, Son, and Spirit; for all the three divine persons are to be equally loved, being possessed of the same perfections and excellencies, and having done the same works, and having bestowed like benefits and favours upon men: and though there is now no principle of love to God in men; but, on the contrary, men are enemies to God in their minds, which appears by their wicked works; yet this commandment is still in force, and the obligation to it is the same; the fall of man, the corruption of nature, and the impotency, and even aversion in man to observe this command, do not make it null and void: and in regeneration, when God puts his laws into the heart, and writes them in the mind; love is produced in such persons, to God the Father, who has begotten them again, according to his abundant mercy; and to Christ, who has saved them from their sins; and to the blessed Spirit, who has quickened and comforted them: and this love is in some measure exercised as it should be, and as here directed to,
with all thy heart, and with all thy soul, and with all thy mind; that is, with all the powers and faculties of the soul; or with the affections, as under the influence and guidance of the more noble faculties of the soul, the mind, the understanding, judgment, and will: it is added here, which is not in Matthew,
and with all thy strength; which answers to the phrase in Deut 6:5, "with all thy might"; that is, with the greatest vehemency of affection, in the strongest expressions of it, and with all the strength of grace a man has. This passage follows the former in Deut 6:5 and is what is only cited in Mt 22:37; see Gill on Mt 22:37.
John Wesley
12:30 With all thy strength - That is, the whole strength and capacity of thy understanding, will, and affections.
Robert Jamieson, A. R. Fausset and David Brown
12:30 And thou shalt--We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it--but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are--in a good sense, it is true, but still are properly--selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist.
Thou shalt love--We now come to the glorious Object of that demanded affection.
Thou shalt love the Lord, thy God--that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I AM," and there is none else; who, though by His name JEHOVAH apparently at an unapproachable distance from His finite creatures, yet bears to thee a real and definite relationship, out of which arises His claim and thy duty--of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God"
with thy heart--This sometimes means "the whole inner man" (as Prov 4:23); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"--the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in Phil 4:7). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God"
with thy mind--This commands our intellectual nature: Thou shalt put intelligence into thine affection--in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God"
with thy strength--This commands our energies: Thou shalt put intensity into thine affection--"Do it with thy might" (Eccles 9:10). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers--with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.
12:3112:31: Եւ երկրորդն՝ նմա՛ն սմին. Սիրեսցե՛ս զընկեր քո՝ իբրեւ զանձն քո. մեծ քան զսոսա այլ՝ պատուիրան ո՛չ գոյ։
31 Եւ երկրորդը նման է սրան. “Դու պիտի սիրես քո ընկերոջը քո անձի պէս”. չկայ ուրիշ պատուիրան աւելի մեծ, քան սրանք»
31 Ու երկրորդը ասոր նման. ‘Քու ընկերդ սիրես քու անձիդ պէս’. ասոնցմէ մեծ ուրիշ պատուիրանք չկայ»։
Եւ երկրորդն նման սմին. Սիրեսցես զընկեր քո իբրեւ զանձն քո. մեծ քան զսոսա այլ պատուիրան ոչ գոյ:

12:31: Եւ երկրորդն՝ նմա՛ն սմին. Սիրեսցե՛ս զընկեր քո՝ իբրեւ զանձն քո. մեծ քան զսոսա այլ՝ պատուիրան ո՛չ գոյ։
31 Եւ երկրորդը նման է սրան. “Դու պիտի սիրես քո ընկերոջը քո անձի պէս”. չկայ ուրիշ պատուիրան աւելի մեծ, քան սրանք»
31 Ու երկրորդը ասոր նման. ‘Քու ընկերդ սիրես քու անձիդ պէս’. ասոնցմէ մեծ ուրիշ պատուիրանք չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3131: Вторая подобная ей: возлюби ближнего твоего, как самого себя. Иной большей сих заповеди нет.
12:31  δευτέρα αὕτη, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν.
12:31. δευτέρα (Second) αὕτη (the-one-this," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν . ( to-thyself ) μείζων (Greater) τούτων (of-the-ones-these) ἄλλη (other) ἐντολὴ (a-finishing-in) οὐκ (not) ἔστιν. (it-be)
12:31. secundum autem simile illi diliges proximum tuum tamquam te ipsum maius horum aliud mandatum non estAnd the second is like to it: Thou shalt love thy neighbour as thyself. There is no other commandment greater than these.
31. The second is this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
12:31. But the second is similar to it: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”
12:31. And the second [is] like, [namely] this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
And the second [is] like, [namely] this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these:

31: Вторая подобная ей: возлюби ближнего твоего, как самого себя. Иной большей сих заповеди нет.
12:31  δευτέρα αὕτη, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν.
12:31. secundum autem simile illi diliges proximum tuum tamquam te ipsum maius horum aliud mandatum non est
And the second is like to it: Thou shalt love thy neighbour as thyself. There is no other commandment greater than these.
12:31. But the second is similar to it: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”
12:31. And the second [is] like, [namely] this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: Thou: Lev 19:13; Mat 7:12, Mat 19:18, Mat 19:19, Mat 22:39; Luk 10:27, Luk 10:36, Luk 10:37; Rom 13:8, Rom 13:9; Co1 13:4-8; Gal 5:14; Jam 2:8-13; Jo1 3:17-19, Jo1 4:7, Jo1 4:8, Jo1 4:21
John Gill
12:31 And the second is like,.... "Unto it", as in Mt 22:39 and so it is read here in two ancient copies of Beza's, and in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions;
namely this, thou shalt love thy neighbour as thyself. This commandment stands in Lev 19:18 and respects not an Israelite only, or one of the same religion with a man's self, or his intimate friend and acquaintance, or one that lives in the same neighbourhood; but any man whatever, to whom affection should be shown, and good should be done to him, and for him, as a man would have done to and for himself; as much as lies in his power, both in things temporal and spiritual; see the note on Mt 22:39.
There is none other commandment greater than these; in the whole law, moral or ceremonial; not the sabbath, nor circumcision, nor the phylacteries, nor the fringes on the borders of the garments, nor any other.
John Wesley
12:31 The second is like unto it - Of a like comprehensive nature: comprising our whole duty to man. There is no other moral, much less ceremonial commandment, greater than these. Lev 19:18.
Robert Jamieson, A. R. Fausset and David Brown
12:31 And the second is like--"unto it" (Mt 22:39); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love--our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other.
Thou shall love thy neighbour as thyself--Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (Mt 7:12) is here our best interpreter of the nature and extent of these claims.
There is none other commandment greater than these--or, as in Mt 22:40, "On these two commandments hang all the law and the prophets" (see on Mt 5:17). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this--all this--alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!
12:3212:32: Եւ ասէ ցնա դպիրն. Բարւո՛ք է վարդապետ. ճշմարտութեամբ ասացեր՝ թէ մի է Աստուած, եւ ո՛չ գոյ այլ՝ բա՛ց ՚ի նմանէ[827]. [827] Ոմանք. Բայց ՚ի նմանէ։
32 Եւ օրէնսգէտը նրան ասաց. «Լաւ է, Վարդապե՛տ, ճշմարտութեամբ ասացիր, թէ Աստուած մէկ է, եւ բացի նրանից, ուրիշ Աստուած չկայ
32 Դպիրը ըսաւ անոր. «Աղէկ, վա՛րդապետ, շիտակ խօսեցար թէ Աստուած մէկ է եւ անկէ զատ ուրիշ մը չկայ.
Եւ ասէ ցնա դպիրն. Բարւոք է, վարդապետ, ճշմարտութեամբ ասացեր թէ մի է Աստուած, եւ ոչ գոյ այլ բաց ի նմանէ:

12:32: Եւ ասէ ցնա դպիրն. Բարւո՛ք է վարդապետ. ճշմարտութեամբ ասացեր՝ թէ մի է Աստուած, եւ ո՛չ գոյ այլ՝ բա՛ց ՚ի նմանէ[827].
[827] Ոմանք. Բայց ՚ի նմանէ։
32 Եւ օրէնսգէտը նրան ասաց. «Լաւ է, Վարդապե՛տ, ճշմարտութեամբ ասացիր, թէ Աստուած մէկ է, եւ բացի նրանից, ուրիշ Աստուած չկայ
32 Դպիրը ըսաւ անոր. «Աղէկ, վա՛րդապետ, շիտակ խօսեցար թէ Աստուած մէկ է եւ անկէ զատ ուրիշ մը չկայ.
zohrab-1805▾ eastern-1994▾ western am▾
12:3232: Книжник сказал Ему: хорошо, Учитель! истину сказал Ты, что один есть Бог и нет иного, кроме Его;
12:32  καὶ εἶπεν αὐτῶ ὁ γραμματεύς, καλῶς, διδάσκαλε, ἐπ᾽ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ·
12:32. Εἶπεν (It-had-said) αὐτῷ (unto-it,"ὁ (the-one) γραμματεύς (a-letterer-of,"Καλῶς, (Unto-seemly,"διδάσκαλε, (Teaching-speaker,"ἐπ' (upon) ἀληθείας (of-an-un-secluding-of) εἶπες (thou-had-said) ὅτι (to-which-a-one) εἷς ( one ) ἐστὶν ( it-be ) καὶ ( and ) οὐκ ( not ) ἔστιν ( it-be ) ἄλλος ( other ) πλὴν ( to-beyond ) αὐτοῦ : ( of-it )
12:32. et ait illi scriba bene magister in veritate dixisti quia unus est et non est alius praeter eumAnd the scribe said to him: Well, Master, thou hast said in truth that there is one God and there is no other besides him.
32. And the scribe said unto him, Of a truth, Master, thou hast well said that he is one; and there is none other but he:
12:32. And the scribe said to him: Well said, Teacher. You have spoken the truth that there is one God, and there is no other beside him;
12:32. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:

32: Книжник сказал Ему: хорошо, Учитель! истину сказал Ты, что один есть Бог и нет иного, кроме Его;
12:32  καὶ εἶπεν αὐτῶ ὁ γραμματεύς, καλῶς, διδάσκαλε, ἐπ᾽ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ·
12:32. et ait illi scriba bene magister in veritate dixisti quia unus est et non est alius praeter eum
And the scribe said to him: Well, Master, thou hast said in truth that there is one God and there is no other besides him.
12:32. And the scribe said to him: Well said, Teacher. You have spoken the truth that there is one God, and there is no other beside him;
12:32. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
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Adam Clarke: Commentary on the Bible - 1831
12:32: And the scribe said - The answer of the scribe, contained in Mar 12:32-34, is not found either in Matthew or Luke. This is another proof against Mark's supposed abridgment.
Albert Barnes: Notes on the Bible - 1834
12:32-34
This answer of the scribe is not found in Matthew.
Is more than all - Is of more importance and value.
Discreetly - Wisely, according to truth.
Not far from the kingdom of God - Thou who dost prefer the "internal" to the "external" worship of God - who hast so just a view of the requirements of the law - canst easily become a follower of me, and art almost fit to be numbered among my disciples. This shows that a proper understanding of the Old Testament, of its laws and requirements, would prepare the mind for Christianity, and suit a person at once to embrace it when presented. One system is grafted on the other, agreeably to Gal 3:24.
And no man after that durst ask him any question - That is, no one of the scribes, the Pharisees, or the Sadducees durst ask him a question for the purpose of "tempting" him or entangling him. He had completely silenced them. It does not appear, however, but that his "disciples" dared to ask him questions for the purpose of information.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:32: for: Deu 4:39, Deu 5:7, Deu 6:4; Isa 44:8, Isa 45:5, Isa 45:6, Isa 45:14, Isa 45:18, Isa 45:21, Isa 45:22, Isa 46:9; Jer 10:10-12
John Gill
12:32 And the Scribe said unto him,.... This reply of the Scribe, is not related by Matthew:
well, Master, thou hast said the truth: what thou hast said is truth, and thou hast expressed it in a most beautiful manner: the Scribe was charmed with his answer, and could not forbear speaking in commendation of it, and even before the multitude, and those of his own sect: this was a rare and uncommon instance; it was not usual with the Scribes and Pharisees, whatever convictions they were laid under, either by the miracles or discourses of Christ, to own any thing, or make any concessions in his favour, or speak in his praise: but this man not only commends him, but gives reasons for it, and confirms the doctrine he taught in his own words;
for there is one God, and there is none other but he. The Syriac, Persic, and Ethiopic versions, leave out the word "God"; but it is in the Greek copies, and rightly retained in other versions: for the sense is, that there is one God, and but one; and which is perfectly agreeable to the Christian doctrine, of a Trinity of persons in the Godhead; for though the Father is God, the Son is God, and the Holy Spirit is God, yet there are not three Gods, but one God. Nor are we to imagine, that this man said or thought any thing to the contrary, or had it in his mind to oppose the doctrine of the Trinity; which, though more clearly revealed in the New Testament, was not unknown to the ancient Jews, and might be learned from the writings of the Old Testament: but this he said, in opposition to the many idols, and fictitious deities of the Gentiles; and if he spake in the Hebrew language, as it is probable he did, there must be a beautiful "paranomasia" in his words; "for there is", "Achad, one God; and there is none", "Achar, other but he": and it is observed by a Jewish writer (y), that the reason why the last letter of, "one", is greater than the rest, as before observed, in Mk 12:29 is, that there might be no mistake of for which are much alike; and if mistook, the word would signify "another", and not "one": but this is done, lest a man should mistake, and worship "another", and not the "one" God.
(y) Baal Hatturim, ib.
Robert Jamieson, A. R. Fausset and David Brown
12:32 And the scribe said unto him, Well, Master--Teacher.
thou hast said the truth: for there is one God; and there is none other but he--The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.
12:3312:33: եւ սիրելն զնա՝ յամենայն սրտէ, եւ յամենայն զօրութենէ, եւ յամենայն մտաց. եւ սիրե՛լն զընկերն իբրեւ զանձն, առաւե՛լ է քան զողջակէզս եւ զզոհս։
33 եւ նրան ամբողջ սրտով, ամբողջ զօրութեամբ, ամբողջ մտքով սիրելը, ինչպէս եւ ընկերոջն իր անձի պէս սիրելը առաւել է, քան ողջակէզները եւ զոհերը»
33 Եւ բոլոր սրտով ու բոլոր մտքով եւ բոլոր անձով ու բոլոր զօրութիւնով զանիկա սիրելը ու ընկերը իր անձին պէս սիրելը ամէն ողջակէզներէ ու զոհերէ աւելի է»։
եւ սիրելն զնա յամենայն սրտէ[74] եւ յամենայն զօրութենէ եւ յամենայն մտաց, եւ սիրելն զընկերն իբրեւ զանձն, առաւել է [75]քան զողջակէզս եւ զզոհս:

12:33: եւ սիրելն զնա՝ յամենայն սրտէ, եւ յամենայն զօրութենէ, եւ յամենայն մտաց. եւ սիրե՛լն զընկերն իբրեւ զանձն, առաւե՛լ է քան զողջակէզս եւ զզոհս։
33 եւ նրան ամբողջ սրտով, ամբողջ զօրութեամբ, ամբողջ մտքով սիրելը, ինչպէս եւ ընկերոջն իր անձի պէս սիրելը առաւել է, քան ողջակէզները եւ զոհերը»
33 Եւ բոլոր սրտով ու բոլոր մտքով եւ բոլոր անձով ու բոլոր զօրութիւնով զանիկա սիրելը ու ընկերը իր անձին պէս սիրելը ամէն ողջակէզներէ ու զոհերէ աւելի է»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3333: и любить Его всем сердцем и всем умом, и всею душею, и всею крепостью, и любить ближнего, как самого себя, есть больше всех всесожжений и жертв.
12:33  καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν.
12:33. καὶ (and) τὸ (the-one) ἀγαπᾷν ( to-excess-off-unto ) αὐτὸν ( to-it ) ἐξ ( out ) ὅλης ( of-whole ) καρδίας ( of-a-heart ) καὶ ( and ) ἐξ ( out ) ὅλης ( of-whole ) τῆς ( of-the-one ) συνέσεως ( of-a-sending-together ) καὶ ( and ) ἐξ ( out ) ὅλης ( of-whole ) τῆς ( of-the-one ) ἰσχύος ( of-a-force-holding ) καὶ (and) τὸ (the-one) ἀγαπᾷν ( to-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) ὡς ( as ) ἑαυτὸν ( to-self ) περισσότερόν (more-abouted) ἐστιν (it-be) πάντων ( of-all ) τῶν ( of-the-ones ) ὁλοκαυτωμάτων ( of-whole-burnings-to ) καὶ ( and ) θυσιῶν . ( of-surgings-unto )
12:33. et ut diligatur ex toto corde et ex toto intellectu et ex tota anima et ex tota fortitudine et diligere proximum tamquam se ipsum maius est omnibus holocaustomatibus et sacrificiisAnd that he should be loved with the whole heart and with the whole understanding and with the whole soul and with the whole strength. And to love one's neighbour as one's self is a greater thing than all holocausts and sacrifices.
33. and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbour as himself, is much more than all whole burnt offerings and sacrifices.
12:33. and that he should be loved from the whole heart, and from the whole understanding, and from the whole soul, and from the whole strength. And to love one’s neighbor as one’s self is greater than all holocausts and sacrifices.”
12:33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbour as himself, is more than all whole burnt offerings and sacrifices.
And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbour as himself, is more than all whole burnt offerings and sacrifices:

33: и любить Его всем сердцем и всем умом, и всею душею, и всею крепостью, и любить ближнего, как самого себя, есть больше всех всесожжений и жертв.
12:33  καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν.
12:33. et ut diligatur ex toto corde et ex toto intellectu et ex tota anima et ex tota fortitudine et diligere proximum tamquam se ipsum maius est omnibus holocaustomatibus et sacrificiis
And that he should be loved with the whole heart and with the whole understanding and with the whole soul and with the whole strength. And to love one's neighbour as one's self is a greater thing than all holocausts and sacrifices.
12:33. and that he should be loved from the whole heart, and from the whole understanding, and from the whole soul, and from the whole strength. And to love one’s neighbor as one’s self is greater than all holocausts and sacrifices.”
12:33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbour as himself, is more than all whole burnt offerings and sacrifices.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:33: is more: Sa1 15:22; Psa 50:8-15, Psa 50:23; Pro 21:3; Isa 1:11-17, Isa 58:5-7; Jer 7:21-23; Hos 6:6; Amo 5:21-24; Mic 6:6-8; Mat 9:13, Mat 12:7; Co1 13:1-3
John Gill
12:33 And to love him with all the heart,.... That is, the one God, with a sincere hearty love and affection;
and with all the understanding; of his being, perfections, and works, which will serve to draw the affections to him: this clause answers to that, "with all thy mind", in Mk 12:30;
and with all the soul; with all the powers and faculties of it;
and with all the strength; a man has, or is given him; with all the vehemency and fervency of soul he is master of:
and to love his neighbour as himself; which are the two great commandments of the law:
is more than all whole burnt offerings and sacrifices; that is, more excellent in their nature, more acceptable to God, and more useful among men, than all the rituals of the ceremonial law, than any sacrifice whatever: for the two words here used, "burnt offerings and sacrifices", include all offerings; as those which were wholly consumed upon the altar, and those of which part was given to the priests; and all sin offerings, meat offerings, and peace offerings, and whatever else. This man had now at least a different sense of things, from the rest of his brethren; who placed religion chiefly in the observance of the rituals of the law, and the traditions of the elders; and neglected the duties of the moral law, respecting God and their neighbour: things which are to be preferred and attended to, before any ceremonial institutions, and especially the inventions of men. This entirely agrees with the sense of the passage in Hos 6:6. "For I desired mercy and, not sacrifice"; that is, willed and required, that men should show mercy to one another; or that every one should love his neighbour as himself, and attend to this, rather than to the offering of any ceremonial sacrifice: this being more delightful and well-pleasing to God, than that: "and the knowledge of God"; of his unity, perfections, and glory: "more than burnt offerings"; which were entirely devoted to him: and it also agrees with the ancient sentiments of the people of God; so Samuel says to Saul, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? behold, to obey is better than sacrifices, and to hearken, than the fat of rams", 1Kings 15:22. And yet it may be observed, that there is some likeness between these things, burnt offerings and sacrifices, and the love of God and love to our neighbour; though the latter are greatly preferable to the former; true love to God being no other than the offering up of the soul, as a whole burnt offering to God, in the flames of love to him; and love to the neighbour, or doing good and communicating to him, is a sacrifice well-pleasing to God.
John Wesley
12:33 To love him with all the heart - To love and serve him, with all the united powers of the soul in their utmost vigour; and to love his neighbour as himself - To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish for from them toward ourselves, is a more necessary and important duty, than the offering the most noble and costly sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
12:33 And to love him with all the heart . . . and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices--more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.
12:3412:34: Եւ տեսեալ Յիսուսի թէ իմաստութեամբ ետ զպատասխանին՝ ասէ ցնա. Չե՛ս հեռի յարքայութենէ Աստուծոյ։ Եւ ո՛չ եւս ոք իշխէր ինչ հարցանել զնա[828]։[828] Ոմանք. Յարքայութենէն Աստուծոյ... հարցանել ինչ ցնա։
34 Եւ Յիսուս տեսնելով, թէ նա իմաստութեամբ պատասխան տուեց, նրան ասաց. «Հեռու չես Աստծու արքայութիւնից»: Եւ այլեւս ոչ ոք չէր համարձակւում նրան բան հարցնել:
34 Յիսուս տեսնելով որ անիկա խելացութիւնով պատասխան տուաւ, ըսաւ անոր. «Աստուծոյ թագաւորութենէն հեռու չես»։ Եւ ա՛լ ուրիշ մէկը չէր համարձակեր անոր բան մը հարցնել։
Եւ տեսեալ Յիսուսի թէ իմաստութեամբ ետ զպատասխանին` ասէ ցնա. չես հեռի յարքայութենէ Աստուծոյ: Եւ ոչ եւս ոք իշխէր ինչ հարցանել զնա:

12:34: Եւ տեսեալ Յիսուսի թէ իմաստութեամբ ետ զպատասխանին՝ ասէ ցնա. Չե՛ս հեռի յարքայութենէ Աստուծոյ։ Եւ ո՛չ եւս ոք իշխէր ինչ հարցանել զնա[828]։
[828] Ոմանք. Յարքայութենէն Աստուծոյ... հարցանել ինչ ցնա։
34 Եւ Յիսուս տեսնելով, թէ նա իմաստութեամբ պատասխան տուեց, նրան ասաց. «Հեռու չես Աստծու արքայութիւնից»: Եւ այլեւս ոչ ոք չէր համարձակւում նրան բան հարցնել:
34 Յիսուս տեսնելով որ անիկա խելացութիւնով պատասխան տուաւ, ըսաւ անոր. «Աստուծոյ թագաւորութենէն հեռու չես»։ Եւ ա՛լ ուրիշ մէկը չէր համարձակեր անոր բան մը հարցնել։
zohrab-1805▾ eastern-1994▾ western am▾
12:3434: Иисус, видя, что он разумно отвечал, сказал ему: недалеко ты от Царствия Божия. После того никто уже не смел спрашивать Его.
12:34  καὶ ὁ ἰησοῦς ἰδὼν [αὐτὸν] ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῶ, οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ. καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι.
12:34. καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) ἰδὼν (having-had-seen) αὐτὸν (to-it) ὅτι (to-which-a-one) νουνεχῶς (unto-mind-held) ἀπεκρίθη (it-was-separated-off,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Οὐ (Not) μακρὰν (to-lengthed) [εἶ] "[thou-be]"ἀπὸ (off) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity) Καὶ (And) οὐδεὶς (not-moreover-one) οὐκέτι (not-if-to-a-one) ἐτόλμα (it-was-venturing-unto) αὐτὸν (to-it) ἐπερωτῆσαι. (to-have-upon-entreated-unto)
12:34. Iesus autem videns quod sapienter respondisset dixit illi non es longe a regno Dei et nemo iam audebat eum interrogareAnd Jesus seeing that he had answered wisely, said to him: Thou art not far from the kingdom of God. And no man after that durst ask him any question.
34. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.
12:34. And Jesus, seeing that he had responded wisely, said to him, “You are not far from the kingdom of God.” And after that, no one dared to question him.
12:34. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him [any question].
And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him:

34: Иисус, видя, что он разумно отвечал, сказал ему: недалеко ты от Царствия Божия. После того никто уже не смел спрашивать Его.
12:34  καὶ ὁ ἰησοῦς ἰδὼν [αὐτὸν] ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῶ, οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ. καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι.
12:34. Iesus autem videns quod sapienter respondisset dixit illi non es longe a regno Dei et nemo iam audebat eum interrogare
And Jesus seeing that he had answered wisely, said to him: Thou art not far from the kingdom of God. And no man after that durst ask him any question.
12:34. And Jesus, seeing that he had responded wisely, said to him, “You are not far from the kingdom of God.” And after that, no one dared to question him.
12:34. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him [any question].
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Adam Clarke: Commentary on the Bible - 1831
12:34: Thou art not far from the kingdom of God - This scribe appears to have been a prudent, sensible, and pious man; almost a Christian - so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:34: Thou: Mat 12:20; Rom 3:20, Rom 7:9; Gal 2:19
And no: Job 32:15, Job 32:16; Mat 22:46; Luk 20:40; Rom 3:19; Col 4:6; Tit 1:9-11
John Gill
12:34 And when Jesus saw that he answered discreetly,.... Wisely and prudently, as a man of sense and understanding; by taking in the several parts of our Lord's answer very distinctly, and reasoning upon them, and confirming them:
he said unto him, thou art not far from the kingdom of God: not meaning from heaven, and eternal happiness; for right and distinct notions of the above commandments, and even the performance of the in by a sinful and imperfect creature, can neither give a man a title to, or bring him near, or introduce him into the heavenly glory, which is a pure gift of God's grace; but our Lord's sense is, that he was not far off from the Gospel dispensation, and was in a fair way of entering into it; his sentiments were very near to such, who became followers of Christ, and embraced the doctrines, and submitted to the ordinances of the Gospel state: since he preferred those things, which related to the knowledge of the being and perfections of God, to the love and worship of God, and to the good of his neighbour; before the ceremonies of the law; which were quickly to be abolished, and make way for the setting up of the kingdom of God, or of the Messiah, in a more glorious and visible manner. Indeed there are some persons, who seem not far off from the kingdom of God, in the other sense of the phrase, as it may respect eternal glory and happiness, who will never enter into it: there are some that seem very devout and religions; hear the word, attend on all ordinances, join themselves with a church, submit to baptism, and sit down at the Lord's table, and live a moral life and conversation, and yet are destitute of the grace of God: yea, there are some who have clear notions of the Gospel, and make a bright profession of it, and yet have no experience of the power of it upon their hearts, and have not the oil of grace there: and even hold this profession to the end, and yet come short of the kingdom and glory of our Lord Jesus: such are almost Christians, but not altogether; virgins, but foolish ones; have lamps, but no oil; come as far as the door, but that is shut upon them.
And no man after that durst ask him any question; in any captious matter in order to ensnare him; finding they could get no advantage, or occasion against him that way; he having silenced the Herodians, Sadducees, Scribes, and Pharisees.
John Wesley
12:34 Jesus said to him, Thou art not far from the kingdom of God - Reader, art not thou? then go on: be a real Christian: else it had been better for thee to have been afar off.
Robert Jamieson, A. R. Fausset and David Brown
12:34 And when Jesus saw that he answered discreetly--rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things.
he said unto him, Thou art not far from the kingdom of God--for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (Rom 7:14, Rom 7:24-25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (Acts 6:7), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it.
And no man after that durst ask any question--all feeling that they were no match for Him, and that it was vain to enter the lists with Him.
Christ Baffles the Pharisees Regarding David (Mk 12:35-37).
12:3512:35: Պատասխանի՛ ետ Յիսուս եւ ասէ, մինչ ուսուցանէր ՚ի տաճարին. Զիա՞րդ ասեն դպիրքն, թէ Քրիստոսն որդի Դաւթի է։
35 Մինչ Յիսուս ուսուցանում էր տաճարում, հարց տուեց ժողովրդին ու ասաց. «Ինչպէ՞ս են ասում օրէնսգէտները, թէ Քրիստոս Դաւթի Որդի է
35 Երբ Յիսուս տաճարին մէջ կը սորվեցնէր՝ ըսաւ. «Դպիրները ինչպէ՞ս կ’ըսեն թէ Քրիստոս Դաւիթին որդին է։
Պատասխանի ետ Յիսուս եւ ասէ, մինչ ուսուցանէր ի տաճարին. Զիա՞րդ ասեն դպիրքն թէ Քրիստոսն որդի Դաւթի է:

12:35: Պատասխանի՛ ետ Յիսուս եւ ասէ, մինչ ուսուցանէր ՚ի տաճարին. Զիա՞րդ ասեն դպիրքն, թէ Քրիստոսն որդի Դաւթի է։
35 Մինչ Յիսուս ուսուցանում էր տաճարում, հարց տուեց ժողովրդին ու ասաց. «Ինչպէ՞ս են ասում օրէնսգէտները, թէ Քրիստոս Դաւթի Որդի է
35 Երբ Յիսուս տաճարին մէջ կը սորվեցնէր՝ ըսաւ. «Դպիրները ինչպէ՞ս կ’ըսեն թէ Քրիստոս Դաւիթին որդին է։
zohrab-1805▾ eastern-1994▾ western am▾
12:3535: Продолжая учить в храме, Иисус говорил: как говорят книжники, что Христос есть Сын Давидов?
12:35  καὶ ἀποκριθεὶς ὁ ἰησοῦς ἔλεγεν διδάσκων ἐν τῶ ἱερῶ, πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς δαυίδ ἐστιν;
12:35. Καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) ἔλεγεν (it-was-forthing) διδάσκων (teaching) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred,"Πῶς (Unto-whither) λέγουσιν (they-fortheth,"οἱ (the-ones) γραμματεῖς (letterers-of,"ὅτι (to-which-a-one) ὁ (the-one) χριστὸς (Anointed) υἱὸς (a-son) Δαυείδ (of-a-Daueid) ἐστιν; (it-be?"
12:35. et respondens Iesus dicebat docens in templo quomodo dicunt scribae Christum Filium esse DavidAnd Jesus answering, said, teaching in the temple: How do the scribes say that Christ is the son of David?
35. And Jesus answered and said, as he taught in the temple, How say the scribes that the Christ is the son of David?
12:35. And while teaching in the temple, Jesus said in answer: “How is it that the scribes say that the Christ is the son of David?
12:35. And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?
And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David:

35: Продолжая учить в храме, Иисус говорил: как говорят книжники, что Христос есть Сын Давидов?
12:35  καὶ ἀποκριθεὶς ὁ ἰησοῦς ἔλεγεν διδάσκων ἐν τῶ ἱερῶ, πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς δαυίδ ἐστιν;
12:35. et respondens Iesus dicebat docens in templo quomodo dicunt scribae Christum Filium esse David
And Jesus answering, said, teaching in the temple: How do the scribes say that Christ is the son of David?
12:35. And while teaching in the temple, Jesus said in answer: “How is it that the scribes say that the Christ is the son of David?
12:35. And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-37: (См. Мф XXII, 41-46). В отличие от ев. Матфея, ев. Марк речь Иисуса Христа изображает как монологическую. Христос здесь говорит народу о книжниках. Но книжники, несомненно, присутствуют при этом обращении Христа к народу, потому что ев. Марк говорит, что Господь здесь отвечал (apokriqeiV -ст. 35. В русск. тексте - не точно: "продолжая говорить"). Но кому же Он отвечал? Понятно, книжникам, которым, по сообщению ев. Матфея, Он предложил вопрос и которые ему высказали свое мнение о Мессии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? 36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. 38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, 39 And the chief seats in the synagogues, and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.

Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground.

1. They told the people that the Messiah was to be the Son of David (v. 35), and they were in the right; he was not only to descend from his loins, but to fill his throne (Luke i. 32); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them. Dulcius ex ipso fonte bibuntur aquæ--The waters are sweetest when drawn immediately from their source.

2. Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Ps. cx. 1. They had taught the people that concerning the Messiah, which would be for the honour of their nation--that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself--that he should be the Son of God, and, as such, and not otherwise, David's Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it--that Christ was to be David's son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses's seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers.

Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, v. 37. What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Ezek. xxxiii. 32. And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head.

II. He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, "Beware of the scribes (v. 38); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them." The charge is long as drawn up against them in the parallel place (Matt. xxiii.); it is here contracted.

1. They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt.

2. They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to.

3. They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not.

4. They herein aimed to enrich themselves. They devoured widows' houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation.
Adam Clarke: Commentary on the Bible - 1831
12:35: How say the scribes - See Mat 22:41, etc.
Albert Barnes: Notes on the Bible - 1834
12:35: See the notes at Mat 22:41-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:35: while: Mar 11:27; Luk 19:47, Luk 20:1, Luk 21:37; Joh 18:20
How: Mat 22:41, Mat 22:42; Luk 20:41-44; Joh 7:42
Geneva 1599
12:35 (5) And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?
(5) Christ proves his Godhead even out of David himself, from whom he came according to the flesh.
John Gill
12:35 And Jesus answered and said,.... To the Pharisees that were gathered together about him; See Gill on Mt 22:41.
While he taught in the temple; Whilst he was in the temple, and as he was teaching the people there; among other things in his doctrine, he put this question,
how say the Scribes, that Christ is the son of David? Not that Christ meant to deny or invalidate the truth of this; for the Messiah was certainly to be the son of David, and was; but he wanted to know, inasmuch as they commonly said, and instructed the people to believe, and it was in general believed by them, that he was David's son, how they could reconcile this to his being the Lord of David: or how they could give out, that he was only and merely the Son of David, when he was David's Lord. Matthew relates the matter thus; that Christ first put these questions to them, what they thought of the Messiah, and whose son he was; and that they immediately replied, he was the son of David: wherefore this question seems to be put upon that, with another along with it,
how then doth David in spirit call him Lord? See Gill on Mt 22:42, Mt 22:43.
John Wesley
12:35 Mt 22:41; Lk 20:41.
Robert Jamieson, A. R. Fausset and David Brown
12:35 And Jesus answered and said, while he taught in the temple--and "while the Pharisees were gathered together" (Mt 22:41).
How say the scribes that Christ is the son of David?--How come they to give it out that Messiah is to be the son of David? In Matthew (Mt 22:42), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (Mt 22:42-43).
12:3612:36: Եւ ինքն Դաւիթ Հոգւո՛վն Սրբով ասէ. Ասաց Տէր ցՏէր իմ. Նի՛ստ ընդ աջմէ իմմէ՝ մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց։
36 մինչ Դաւիթն ինքը Սուրբ Հոգով ասում է. “Տէրն իմ Տիրոջն ասաց. նստի՛ր իմ աջում, մինչեւ որ քո թշնամիներին քո ոտքերի համար պատուանդան դնեմ”
36 Ինք՝ Դաւիթ Սուրբ Հոգիով կ’ըսէ. ‘Տէրը իմ Տէրոջս ըսաւ, Նստէ իմ աջ կողմս. մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ’։
Եւ ինքն Դաւիթ Հոգւովն Սրբով ասէ. Ասաց Տէր ցՏէր իմ. Նիստ ընդ աջմէ իմմէ, մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց:

12:36: Եւ ինքն Դաւիթ Հոգւո՛վն Սրբով ասէ. Ասաց Տէր ցՏէր իմ. Նի՛ստ ընդ աջմէ իմմէ՝ մինչեւ եդից զթշնամիս քո պատուանդան ոտից քոց։
36 մինչ Դաւիթն ինքը Սուրբ Հոգով ասում է. “Տէրն իմ Տիրոջն ասաց. նստի՛ր իմ աջում, մինչեւ որ քո թշնամիներին քո ոտքերի համար պատուանդան դնեմ”
36 Ինք՝ Դաւիթ Սուրբ Հոգիով կ’ըսէ. ‘Տէրը իմ Տէրոջս ըսաւ, Նստէ իմ աջ կողմս. մինչեւ քու թշնամիներդ ոտքերուդ պատուանդան ընեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
12:3636: Ибо сам Давид сказал Духом Святым: сказал Господь Господу моему: седи одесную Меня, доколе положу врагов Твоих в подножие ног Твоих.
12:36  αὐτὸς δαυὶδ εἶπεν ἐν τῶ πνεύματι τῶ ἁγίῳ, εἶπεν κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου.
12:36. αὐτὸς (It) Δαυεὶδ (a-Daueid) εἶπεν (it-had-said) ἐν (in) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῷ (unto-the-one) ἁγίῳ (unto-hallow-belonged," Εἶπεν ( It-had-said ," Κύριος ( Authority-belonged ," τῷ ( unto-the-one ) κυρίῳ ( unto-Authority-belonged ) μου ( of-me ," Κάθου ( Thou-should-sit-down ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) μου ( of-me ) ἕως ( unto-if-which ) ἂν ( ever ) θῶ ( I-might-have-had-placed ) τοὺς ( to-the-ones ) ἐχθρούς ( to-en-emnitied ) σου ( of-thee ) ὑποκάτω ( under-down-unto-which ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) σου : ( of-thee )
12:36. ipse enim David dicit in Spiritu Sancto dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorumFor David himself saith by the Holy Ghost: The Lord said to my Lord: Sit on my right hand, until I make thy enemies thy footstool.
36. David himself said in the Holy Spirit, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet.
12:36. For David himself said in the Holy Spirit: ‘The Lord said to my Lord: Sit at my right hand, until I set your enemies as your footstool.’
12:36. For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool:

36: Ибо сам Давид сказал Духом Святым: сказал Господь Господу моему: седи одесную Меня, доколе положу врагов Твоих в подножие ног Твоих.
12:36  αὐτὸς δαυὶδ εἶπεν ἐν τῶ πνεύματι τῶ ἁγίῳ, εἶπεν κύριος τῶ κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου.
12:36. ipse enim David dicit in Spiritu Sancto dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorum
For David himself saith by the Holy Ghost: The Lord said to my Lord: Sit on my right hand, until I make thy enemies thy footstool.
12:36. For David himself said in the Holy Spirit: ‘The Lord said to my Lord: Sit at my right hand, until I set your enemies as your footstool.’
12:36. For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:36: by: Sa2 23:2; Neh 9:30; Mat 22:43-45; Act 1:16, Act 28:25; Ti2 3:16; Heb 3:7, Heb 3:8; Heb 4:7; Pe1 1:11; Pe2 1:21
The Lord: Psa 110:1; Act 2:34-36; Co1 15:25; Heb 1:13, Heb 10:12, Heb 10:13
Geneva 1599
12:36 For David himself said by (f) the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
(f) Literally, "in the Holy Spirit"; and there is a great power in this kind of speech, by which is meant that it was not so much David who was speaking, but instead the Holy Spirit, who in a way possessed David.
John Gill
12:36 For David himself said by the Holy Ghost,.... In Ps 110:1, being inspired by the Spirit of God:
the Lord said to my Lord, sit thou on my right hand, till I make thine enemies thy footstool. This is a proof, that David did call Christ his Lord; and that he called him so in spirit; since these words were delivered by him under the inspiration of the Holy Spirit: that the psalm was wrote by David, the title shows; and that he spake it as he was influenced by the Holy Ghost, our Lord declares: the passage relates to what God the Father said to Christ, when being risen from the dead, he ascended on high, and entered into the most holy place; he bid him sit down at his right hand, as having done the work of man's salvation, he was sent about, to full satisfaction; and as a mark of affection to him, and honour conferred upon him in the human nature; where he should continue, till all his enemies, Jews, Pagans, Papists, and Mahometans, as well as Satan, and all his principalities and powers, were so subdued under him, as to be as a footstool to his throne: and when David prophetically speaks of this, he calls the Messiah his Lord; saying, the "Lord said to my Lord"; on which account the prophecy is cited; who was so, as he is God, and his Creator and Redeemer. That this prophecy is a prophecy of the Messiah, and is applicable to no other but he; and is therefore pertinently cited, and applied to him here; see Gill on Mt 22:44.
John Wesley
12:36 Ps 110:1.
Robert Jamieson, A. R. Fausset and David Brown
12:36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool-- (Ps 110:1).
12:3712:37: Արդ՝ եթէ ինքն իսկ Դաւիթ զնա Տէր կոչէ՝ զիա՞րդ իցէ որդի նորա։ Եւ բազում ժողովուրդ լսէ՛ր նմա քաղցրութեամբ[829]։ [829] Ոմանք. Զիարդ որդի նորա իցէ. եւ բազում ժողովուրդ լսէին նմա քաղց՛՛։
37 Արդ, եթէ Դաւիթն ինքն իսկ նրան Տէր է կոչում, ինչպէ՞ս նրա Որդին կը լինի»: Եւ շատ ժողովուրդ նրան լսում էր սիրով:
37 Ուրեմն Դաւիթ ինք որ զանիկա Տէր կը կոչէ, ի՞նչպէս անիկա անոր որդին կ’ըլլայ»։ Ժողովուրդէն շատերը յօժարութեամբ մտիկ կ’ընէին անոր։
Արդ եթէ ինքն իսկ Դաւիթ զնա Տէր կոչէ, զիա՞րդ իցէ որդի նորա: Եւ բազում ժողովուրդ լսէր նմա քաղցրութեամբ:

12:37: Արդ՝ եթէ ինքն իսկ Դաւիթ զնա Տէր կոչէ՝ զիա՞րդ իցէ որդի նորա։ Եւ բազում ժողովուրդ լսէ՛ր նմա քաղցրութեամբ[829]։
[829] Ոմանք. Զիարդ որդի նորա իցէ. եւ բազում ժողովուրդ լսէին նմա քաղց՛՛։
37 Արդ, եթէ Դաւիթն ինքն իսկ նրան Տէր է կոչում, ինչպէ՞ս նրա Որդին կը լինի»: Եւ շատ ժողովուրդ նրան լսում էր սիրով:
37 Ուրեմն Դաւիթ ինք որ զանիկա Տէր կը կոչէ, ի՞նչպէս անիկա անոր որդին կ’ըլլայ»։ Ժողովուրդէն շատերը յօժարութեամբ մտիկ կ’ընէին անոր։
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12:3737: Итак, сам Давид называет Его Господом: как же Он Сын ему? И множество народа слушало Его с услаждением.
12:37  αὐτὸς δαυὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστιν υἱός; καὶ [ὁ] πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως.
12:37. αὐτὸς (It) Δαυεὶδ (a-Daueid) λέγει (it-fortheth) αὐτὸν (to-it) κύριον, (to-Authority-belonged,"καὶ (and) πόθεν (whither-from) αὐτοῦ (of-it) ἐστὶν (it-be) υἱός; (a-son?"Καὶ (And) ὁ (the-one) πολὺς (much) ὄχλος (a-crowd) ἤκουεν (it-was-hearing) αὐτοῦ (of-it) ἡδέως. (unto-en-pleasured)
12:37. ipse ergo David dicit eum Dominum et unde est filius eius et multa turba eum libenter audivitDavid therefore himself calleth him Lord. And whence is he then his son? And a great multitude heard him gladly.
37. David himself calleth him Lord; and whence is he his son? And the common people heard him gladly.
12:37. Therefore, David himself calls him Lord, and so how can he be his son?” And a great multitude listened to him willingly.
12:37. David therefore himself calleth him Lord; and whence is he [then] his son? And the common people heard him gladly.
David therefore himself calleth him Lord; and whence is he [then] his son? And the common people heard him gladly:

37: Итак, сам Давид называет Его Господом: как же Он Сын ему? И множество народа слушало Его с услаждением.
12:37  αὐτὸς δαυὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστιν υἱός; καὶ [ὁ] πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως.
12:37. ipse ergo David dicit eum Dominum et unde est filius eius et multa turba eum libenter audivit
David therefore himself calleth him Lord. And whence is he then his son? And a great multitude heard him gladly.
12:37. Therefore, David himself calls him Lord, and so how can he be his son?” And a great multitude listened to him willingly.
12:37. David therefore himself calleth him Lord; and whence is he [then] his son? And the common people heard him gladly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:37: The common people heard him gladly - And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received.
Albert Barnes: Notes on the Bible - 1834
12:37
The common people heard him gladly - The success of the Saviour in his preaching was chiefly among the common or the poorer class of people. The rich and the mighty were too proud to listen to his instructions. So it is still. The main success of the gospel is there, and there it pours down its chief blessings. This is not the fault of "the gospel." It would bless the rich and the mighty as well as the poor, if they came with like humble hearts. God knows no distinctions of men in conferring his favors; and wheRev_er there is a poor, contrite, and humble spirit - be it clothed in rags or in purple - be it on a throne or on a dunghill - there he confers the blessings of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:37: and whence: Mat 1:23; Rom 1:3, Rom 1:4, Rom 9:5; Ti1 3:16; Rev 22:16
And the: Mat 11:5, Mat 11:25, Mat 21:46; Luk 19:48, Luk 21:38; Joh 7:46-49; Jam 2:5
John Gill
12:37 David therefore himself calleth him Lord,.... David, whose son you say the Messiah is, speaks of him as one superior to himself; as Lord, and as his Lord:
whence is he then his son? from what passage of Scripture does it appear, that he is his son? and how can these two different characters of him, be made to agree in him? Our Lord meant by this, to observe to them, that the Messiah was God, as well as man; that he was not merely the son of David, as was commonly received, or a mere man, but that he had a superior nature, in which he was David's Lord, and even Lord of all. This is a Talmudic way of speaking, frequently used when a proof from Scripture, or reason, is demanded to support any opinion or article of faith; as, , "from whence is this opinion" (z)? what proof is there of it? And again it is said (a), , "from whence" is the proof of the resurrection of the dead out of the law? It is said, Ex 6:4, "and I have also established", &c. Sometimes it is expressed thus (b), , "from whence do we know that it is so?" And sometimes the word is doubled (c); says, R. Simeon ben Lekish, there is an intimation out of the law, concerning that which is torn, , "from whence? from whence?" Ex 22:31, "Neither shall ye eat any flesh that is torn", &c. But the Scribes produced neither Scripture nor reason to support their assertion, though it was true; because they could not reconcile it with the passage cited by Christ.
And the common people; or the "whole multitude", as the Syriac and Persic versions render it; or a "great multitude", as the Vulgate Latin, and Arabic versions; or "all the people", as the Ethiopic; all but the Scribes and Pharisees, the populace in general,
heard him gladly; with great pleasure and satisfaction, observing that his doctrine was superior to that of any of the sects among them; particularly his reasoning about the Messiah, was listened to with great attention, and who, no doubt, could gladly have heard how these things could be reconciled; but we read not that any answer was returned to our Lord's queries, either by himself or any other.
(z) T. Bab. Yebamot, fol. 54. 2. (a) T. Bab. Sanhedrin, fol. 90. 2. (b) T. Bab. Nazir, fol. 5. 1. (c) T. Bab. Cholin, fol. 42. 1.
Robert Jamieson, A. R. Fausset and David Brown
12:37 David therefore himself calleth him Lord; and whence is he then his son?--There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom--of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects--furnish the only key to this puzzle.
And the common people--the immense crowd.
heard him gladly--"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (Mt 22:46).
The Scribes Denounced (Mk 12:38-40).
12:3812:38: Եւ ասէ՛ր ուսուցանելով ՚ի վարդապետութեան իւրում. Զգո՛յշ լերուք ՚ի դպրաց անտի՝ որ կամին ՚ի հանդերձս երեւելիս շրջել, զնախողջո՛յնս խնդրել ՚ի հրապարակս[830], [830] Ոմանք. Զգո՛յշ եղերուք ՚ի դպր՛՛։
38 Եւ սովորեցնելով՝ նա իր ուսուցման ընթացքում ասում էր. «Զգո՛յշ եղէք այդ օրէնսգէտներից, որ ուզում են աչքի զարնող զգեստներով ման գալ, հրապարակներում յարգանքի ողջոյններ որոնել
38 Իր վարդապետութեանը մէջ կ’ըսէր անոնց. «Զգուշացէ՛ք դպիրներէն, որոնք կ’ուզեն փառաւոր հանդերձներով պտըտիլ եւ շուկաներուն մէջ բարեւներ կը փնտռեն
Եւ [76]ասէր ուսուցանելով`` ի վարդապետութեան իւրում. Զգոյշ լերուք ի դպրաց անտի, որ կամին ի հանդերձս երեւելիս շրջել, [77]զնախողջոյնս խնդրել ի հրապարակս:

12:38: Եւ ասէ՛ր ուսուցանելով ՚ի վարդապետութեան իւրում. Զգո՛յշ լերուք ՚ի դպրաց անտի՝ որ կամին ՚ի հանդերձս երեւելիս շրջել, զնախողջո՛յնս խնդրել ՚ի հրապարակս[830],
[830] Ոմանք. Զգո՛յշ եղերուք ՚ի դպր՛՛։
38 Եւ սովորեցնելով՝ նա իր ուսուցման ընթացքում ասում էր. «Զգո՛յշ եղէք այդ օրէնսգէտներից, որ ուզում են աչքի զարնող զգեստներով ման գալ, հրապարակներում յարգանքի ողջոյններ որոնել
38 Իր վարդապետութեանը մէջ կ’ըսէր անոնց. «Զգուշացէ՛ք դպիրներէն, որոնք կ’ուզեն փառաւոր հանդերձներով պտըտիլ եւ շուկաներուն մէջ բարեւներ կը փնտռեն
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12:3838: И говорил им в учении Своем: остерегайтесь книжников, любящих ходить в длинных одеждах и [принимать] приветствия в народных собраниях,
12:38  καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν, βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς
12:38. Καὶ (And) ἐν (in) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) αὐτοῦ (of-it) ἔλεγεν (it-was-forthing,"Βλέπετε (Ye-should-view) ἀπὸ (off) τῶν (of-the-ones) γραμματέων (of-letterers-of) τῶν (of-the-ones) θελόντων ( of-determining ) ἐν (in) στολαῖς (unto-settings) περιπατεῖν (to-tread-about-unto) καὶ (and) ἀσπασμοὺς (to-drawings-along-of) ἐν (in) ταῖς (unto-the-ones) ἀγοραῖς (unto-gatherings)
12:38. et dicebat eis in doctrina sua cavete a scribis qui volunt in stolis ambulare et salutari in foroAnd he said to them in his doctrine: Beware of the scribes, who love to walk in long robes and to be saluted in the marketplace,
38. And in his teaching he said, Beware of the scribes, which desire to walk in long robes, and salutations in the marketplaces,
12:38. And he said to them in his doctrine: “Beware of the scribes, who prefer to walk in long robes and to be greeted in the marketplace,
12:38. And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and [love] salutations in the marketplaces,
And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and [love] salutations in the marketplaces:

38: И говорил им в учении Своем: остерегайтесь книжников, любящих ходить в длинных одеждах и [принимать] приветствия в народных собраниях,
12:38  καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν, βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς
12:38. et dicebat eis in doctrina sua cavete a scribis qui volunt in stolis ambulare et salutari in foro
And he said to them in his doctrine: Beware of the scribes, who love to walk in long robes and to be saluted in the marketplace,
12:38. And he said to them in his doctrine: “Beware of the scribes, who prefer to walk in long robes and to be greeted in the marketplace,
12:38. And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and [love] salutations in the marketplaces,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38-40: (См. Мф XXIII, 6-7: и 14). Из обширной речи Господа против книжников и фарисеев, которую передает ев. Матфей (гл. XXIII), ев. Марк приводит только несколько изречений, которыми характеризуется честолюбие, корыстолюбие и лицемерие фарисеев или, собственно, книжников, о которых говорил Господь, по сообщению ев. Марка. Для читателей Евангелия Марка не представляла большого интереса вся обширная характеристика фарисейства, какая дана у ев. Матфея. - В длинных одеждах ходили обыкновенно люди знатные. - В народных собраниях - на рынках (agoraΐV).
Adam Clarke: Commentary on the Bible - 1831
12:38: Beware of the scribes - See on Mat 23:1 (note), etc.
Albert Barnes: Notes on the Bible - 1834
12:38: In his doctrine - In his "teaching," for so it should be rendered.
Beware of the scribes - Be on your guard. Be cautious about hearing them or following them.
Scribes - The learned men of the Jewish nation.
Which love to go in long clothing - In long, flowing robes, as significant of their consequence, leisure, and learning.
Salutations ... - See the notes at Mat 23:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:38: said: Mar 4:2
Beware: Mat 10:17, Mat 23:1-7; Luk 20:45-47
which: Mat 6:5; Luk 11:43, Luk 14:7-11; Jo3 1:9
Geneva 1599
12:38 (6) And he said unto them in (g) his doctrine, Beware of the scribes, which love to go in (h) long clothing, and [love] salutations in the marketplaces,
(6) The manners of ministers are not to be followed rashly as an example.
(g) While he taught them.
(h) The word is a "stole", which is a kind of woman's garment that goes down even to the heels, and is taken generally to refer to any pleasant looking garment, but in this place it seems to signify the fringed garment mentioned in (Deut 22:12).
John Gill
12:38 And he said unto them in his doctrine,.... As he was preaching, not to the Scribes and Pharisees but to the multitude, and to his disciples particularly; and to them in the audience of the people, as appears from Mt 23:1.
Beware of the Scribes; for though he had just spoken favourably of one of them, this was but a single man, and a singular instance; the body of that set of men, were very bad in their principles and practices, and therefore to be avoided, and that for the reasons following:
which love to go in long clothing; the Persic version renders it, "who affect to walk in coats and garments conspicuous, and in long robes"; such as were very particular, and different from others, and out of the common way of apparel; and so were observable and taken notice of by others: very likely it may have reference to the common length of their fringes on the borders of their outward garment, which they enlarged beyond others; See Gill on Mt 23:5;
and love salutations the market places; or "streets", as the Syriac and Arabic versions render it, in any public places, where there was a resort of men, and they were taken notice with respect, in a public manner. The Syriac Persic supply the word "love", as we do from Mt 23:6; see Gill on Mt 23:6, Mt 23:7.
John Wesley
12:38 Beware of the scribes - There was an absolute necessity for these repeated cautions. For, considering their inveterate prejudices against Christ, it could never be supposed the common people would receive the Gospel till these incorrigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little before his passion, as knowing what effect it would quickly produce. Nor is this any precedent for us: we are not invested with the same authority. Mt 23:5; Lk 20:46.
Robert Jamieson, A. R. Fausset and David Brown
12:38 And he said unto them in his doctrine--rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full (Mat. 23:1-39). Luke says (Lk 20:45) this was "in the audience of all the people said unto His disciples."
Beware of the scribes, which love--or like.
to go in long clothing--(see on Mt 23:5).
and love salutations in the market-places,
12:3912:39: եւ զնախաթո՛ռս ՚ի ժողովուրդս, եւ զգահագլուխս յընթրիս։
39 ժողովարաններում՝ առաջին աթոռները եւ ընթրիքների ժամանակ՝ պատուոյ տեղերը
39 Ու ժողովարաններուն մէջ առաջին աթոռները եւ ընթրիքներու մէջ՝ առաջին բազմոցները.
եւ զնախաթոռս ի ժողովուրդս, եւ զգահագլուխս յընթրիս:

12:39: եւ զնախաթո՛ռս ՚ի ժողովուրդս, եւ զգահագլուխս յընթրիս։
39 ժողովարաններում՝ առաջին աթոռները եւ ընթրիքների ժամանակ՝ պատուոյ տեղերը
39 Ու ժողովարաններուն մէջ առաջին աթոռները եւ ընթրիքներու մէջ՝ առաջին բազմոցները.
zohrab-1805▾ eastern-1994▾ western am▾
12:3939: сидеть впереди в синагогах и возлежать на первом [месте] на пиршествах, --
12:39  καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις·
12:39. καὶ (and) πρωτοκαθεδρίας (to-most-before-seatings-down-unto) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) καὶ (and) πρωτοκλισίας (to-most-before-reclinings-unto) ἐν (in) τοῖς (unto-the-ones) δείπνοις , ( unto-mealed ,"
12:39. et in primis cathedris sedere in synagogis et primos discubitus in cenisAnd to sit in the first chairs in the synagogues and to have the highest places at suppers:
39. and chief seats in the synagogues, and chief places at feasts:
12:39. and to sit in the first chairs in the synagogues, and to have the first seats at feasts,
12:39. And the chief seats in the synagogues, and the uppermost rooms at feasts:
And the chief seats in the synagogues, and the uppermost rooms at feasts:

39: сидеть впереди в синагогах и возлежать на первом [месте] на пиршествах, --
12:39  καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις·
12:39. et in primis cathedris sedere in synagogis et primos discubitus in cenis
And to sit in the first chairs in the synagogues and to have the highest places at suppers:
12:39. and to sit in the first chairs in the synagogues, and to have the first seats at feasts,
12:39. And the chief seats in the synagogues, and the uppermost rooms at feasts:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:39: Jam 2:2, Jam 2:3
John Gill
12:39 And the chief seats in the synagogues,.... Where the rulers of the synagogue, and the elders of the people sat; See Gill on Mt 23:6.
And the uppermost rooms at feasts; or the first and chief places where they sat, or rather lay along at public entertainment; See Gill on Mt 23:6.
Robert Jamieson, A. R. Fausset and David Brown
12:39 And the chief seats in the synagogues, and the uppermost rooms--or positions.
at feasts--On this love of distinction, see on Lk 14:7; Mt 6:5.
12:4012:40: Որ ուտեն զտունս այրեաց, պատճառանօք յերկարեալ զաղօթս, զի աւելի՛ եւս դատաստանս ընկալցին[831]։[831] Ոմանք. Յերկարեն զաղօթս... դատաստան ընդունիցին։
40 Նրանք ուտում են այրիների տները, ցուցադրաբար երկարացնում են աղօթքները, որպէսզի աւելի խիստ դատաստան ընդունեն»:
40 Որոնք որբեւայրիներուն տուները կ’ուտեն ու մարդոց երեւնալու համար աղօթքը կ’երկնցնեն։ Ասոնք աւելի դատապարտութիւն պիտի ընդունին»։
Որ ուտեն զտունս այրեաց, պատճառանօք յերկարեալ զաղօթս, զի աւելի եւս դատաստանս ընկալցին:

12:40: Որ ուտեն զտունս այրեաց, պատճառանօք յերկարեալ զաղօթս, զի աւելի՛ եւս դատաստանս ընկալցին[831]։
[831] Ոմանք. Յերկարեն զաղօթս... դատաստան ընդունիցին։
40 Նրանք ուտում են այրիների տները, ցուցադրաբար երկարացնում են աղօթքները, որպէսզի աւելի խիստ դատաստան ընդունեն»:
40 Որոնք որբեւայրիներուն տուները կ’ուտեն ու մարդոց երեւնալու համար աղօթքը կ’երկնցնեն։ Ասոնք աւելի դատապարտութիւն պիտի ընդունին»։
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12:4040: сии, поядающие домы вдов и напоказ долго молящиеся, примут тягчайшее осуждение.
12:40  οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι, οὖτοι λήμψονται περισσότερον κρίμα.
12:40. οἱ (the-ones) κατέσθοντες ( eating-down ) τὰς (to-the-ones) οἰκίας (to-housings-unto) τῶν (of-the-ones) χηρῶν ( of-bereaved ) καὶ (and) προφάσει (unto-a-manifesting-before) μακρὰ ( to-lengthed ) προσευχόμενοι : ( goodly-holding-toward ) οὗτοι (the-ones-these) λήμψονται ( they-shall-take ) περισσότερον (to-more-abouted) κρίμα. (to-a-separating-to)
12:40. qui devorant domos viduarum sub obtentu prolixae orationis hii accipient prolixius iudiciumWho devour the houses of widows under the pretence of long prayer. These shall receive greater judgment.
40. they which devour widows’ houses, and for a pretence make long prayers; these shall receive greater condemnation.
12:40. who devour the houses of widows under the pretense of long prayers. These shall receive the more extensive judgment.”
12:40. Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation:

40: сии, поядающие домы вдов и напоказ долго молящиеся, примут тягчайшее осуждение.
12:40  οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι, οὖτοι λήμψονται περισσότερον κρίμα.
12:40. qui devorant domos viduarum sub obtentu prolixae orationis hii accipient prolixius iudicium
Who devour the houses of widows under the pretence of long prayer. These shall receive greater judgment.
12:40. who devour the houses of widows under the pretense of long prayers. These shall receive the more extensive judgment.”
12:40. Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
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Albert Barnes: Notes on the Bible - 1834
12:40: Which devour widows' houses - Which devour the families of widows, or the means of supporting their families. This they did under pretence of counseling them in the knowledge of the law and in the management of their estates. They took advantage of their ignorance and their unprotected state, and either extorted large sums for their counsel, or perverted the property to their own use.
No wonder that our Saviour denounced them! If there is any sin of special enormity, it is that of taking advantage of the circumstances of the poor, the needy, and the helpless, to wrong them out of the pittance on which they depend for the support of their families; and as God is the friend of the widow and the fatherless, it may be expected that such will be visited with heavy condemnation.
For a pretence - For show, or "pretending" great devotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:40: devour: Eze 22:25; Mic 2:2, Mic 3:1-4; Mat 23:14; Luk 20:47; Ti2 3:6
long: Mat 6:7, Mat 11:22-24, Mat 23:33; Luk 12:47, Luk 12:48
John Gill
12:40 Which devour widows' houses,.... See Gill on Mt 23:14.
Robert Jamieson, A. R. Fausset and David Brown
12:40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation--They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare Mt 23:33). A lifelike description this of the Romish clergy, the true successors of "the scribes."
12:4112:41: Կա՛յր Յիսուս ընդդէմ գանձանակին, տեսանէր զիա՛րդ ժողովուրդն արկանէր պղինձ ՚ի գանձանակն. եւ բազում մեծատունք՝ արկի՛ն բազում ինչ[832]։ [832] Ոմանք. Տեսանէր թէ զիարդ։
41 Յիսուս կանգնած էր գանձանակի դիմաց. դիտում էր, թէ ինչպէս ժողովուրդը պղինձ դրամ է գցում գանձանակի մէջ: Եւ շատ մեծահարուստներ շատ բան գցեցին
41 Եւ Յիսուս գանձանակին քով նստած՝ կը նայէր թէ ժողովուրդը գանձանակին մէջ ի՛նչպէս ստակ կը ձգէ։ Շատ հարուստներ շատ բան ձգեցին։
Կայր Յիսուս ընդդէմ գանձանակին, տեսանէր թէ զիա՛րդ ժողովուրդն արկանէր պղինձ ի գանձանակն. եւ բազում մեծատունք արկին բազում ինչ:

12:41: Կա՛յր Յիսուս ընդդէմ գանձանակին, տեսանէր զիա՛րդ ժողովուրդն արկանէր պղինձ ՚ի գանձանակն. եւ բազում մեծատունք՝ արկի՛ն բազում ինչ[832]։
[832] Ոմանք. Տեսանէր թէ զիարդ։
41 Յիսուս կանգնած էր գանձանակի դիմաց. դիտում էր, թէ ինչպէս ժողովուրդը պղինձ դրամ է գցում գանձանակի մէջ: Եւ շատ մեծահարուստներ շատ բան գցեցին
41 Եւ Յիսուս գանձանակին քով նստած՝ կը նայէր թէ ժողովուրդը գանձանակին մէջ ի՛նչպէս ստակ կը ձգէ։ Շատ հարուստներ շատ բան ձգեցին։
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12:4141: И сел Иисус против сокровищницы и смотрел, как народ кладет деньги в сокровищницу. Многие богатые клали много.
12:41  καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
12:41. Καὶ (And) καθίσας (having-sat-down-to) κατέναντι (down-in-ever-a-one) τοῦ (of-the-one) γαζοφυλακίου (of-a-treasury-guardlet) ἐθεώρει (it-was-surveiling-unto) πῶς (unto-whither) ὁ (the-one) ὄχλος (a-crowd) βάλλει (it-casteth) χαλκὸν (to-a-copper) εἰς (into) τὸ (to-the-one) γαζοφυλάκιον: (to-a-treasury-guardlet) καὶ (and) πολλοὶ ( much ) πλούσιοι ( wealth-belonged ) ἔβαλλον (they-were-casting) πολλά : ( to-much )
12:41. et sedens Iesus contra gazofilacium aspiciebat quomodo turba iactaret aes in gazofilacium et multi divites iactabant multaAnd Jesus sitting over against the treasury, beheld how the people cast money into the treasury. And many that were rich cast in much.
41. And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much.
12:41. And Jesus, sitting opposite the offertory box, considered the way in which the crowd cast coins into the offertory, and that many of the wealthy cast in a great deal.
12:41. And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much:

41: И сел Иисус против сокровищницы и смотрел, как народ кладет деньги в сокровищницу. Многие богатые клали много.
12:41  καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
12:41. et sedens Iesus contra gazofilacium aspiciebat quomodo turba iactaret aes in gazofilacium et multi divites iactabant multa
And Jesus sitting over against the treasury, beheld how the people cast money into the treasury. And many that were rich cast in much.
12:41. And Jesus, sitting opposite the offertory box, considered the way in which the crowd cast coins into the offertory, and that many of the wealthy cast in a great deal.
12:41. And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-44: У ев. Матфея нет рассказа о бедной вдове, положившей в сокровищницу храма две лепты (есть этот рассказ еще у ев. Луки XXI, 1-4). Христос сидел против сокровищницы, т.е., вероятно, на дворе женщин, у церковной кружки (вопрос о том, что такое была сокровищница - gazofulakion [Слово это составлено из евр. слова газ - сокровище и греч. fulakion - хранилище. Может быть сокровищница представляла собою целый ряд комнат, потому что в древности при храме хранились иногда частные имущества, принадлежавшие вдовам и сиротам (2: Мак III, 10)])- еще не решен окончательно исследователями Св. Писания). По обычаю, проходившие около кружки клали в нее пожертвования на нужды храма, причем богатые клали крупные деньги. Но вот подошла бедная вдова, которая положила две лепты, т.е. две самые мелкие монеты медные, которые составляли один кодрант (lepton - греческая монета, kodranthV римская quadrans. Стоимость кодранта - 1/2: копейки. По евр. лепта называлась пpyтa). Господь, имея в виду мнимое благочестие книжников - людей зажиточных, - о котором Он только что говорил, не преминул указать ученикам Своим на пример вдовы, которая отдала все, что имела, и которая поэтому своим пожертвованием возвысилась над богатыми, клавшими много больше, но все же жертвовавшими только самую малую часть своего достояния.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe,

I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor's-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Acts x. 2, 4. It is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them (1 Cor. xvi. 2), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses.

II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men.

III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things.

IV. There was a poor widow that cast in two mites, which make a farthing (v. 42); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it (v. 43); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, v. 44. Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph. iv. 28. 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, 2 Cor. viii. 2, 3. When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy.
Adam Clarke: Commentary on the Bible - 1831
12:41: Cast money into the treasury - It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in Much, πολλα, (many), this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Luk 21:1, and see the note on Mat 5:26. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him.
Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich.
In the preceding account, Mar 12:41, it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions.
I. Christ the observer.
1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him.
2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich!
"God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good.
3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him.
4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance.
5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labors, sufferings, expenses, success, etc., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way.
II. See the judgment Christ forms of our actions.
1. He appears surprised that so much piety should be found with so much poverty, in this poor widow.
2. He shows that works of charity, etc., should be estimated, not by their appearance, but by the spirit which produces them.
3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done.
4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὁλον τον βιον αὑτης, her whole life, i.e. all that she had to provide for one day's sustenance, and could have no more till by her labor she had acquired it. What trust must there be in the Divine Providence to perform such an act as this!
Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to God and the poor. A lesson of reproof to the poor, who, through distrust of God's providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself.
Albert Barnes: Notes on the Bible - 1834
12:41: Sat over against - Opposite to, in full sight of.
The treasury - This was in the court of the women. See the notes at Mat 21:12. In that court there were fixed a number of places or coffers, made with a large open mouth in the shape of a trumpet, for the purpose of receiving the offerings of the people; and the money thus contributed was devoted to the service of the temple - to incense, sacrifices, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:41: sat: Mat 27:6; Luk 21:2-4; Joh 8:20
money: A piece of brass money, see Mat 10:9.
the treasury: Kg2 12:9
Geneva 1599
12:41 (7) And Jesus sat over against the treasury, and beheld how the people (i) cast money into the treasury: and many that were rich cast in much.
(7) The doing of our duties which God allows is not considered worthy according to the outward value, but instead according to the inward affections of the heart.
(i) Money of any type of metal which the Romans used, who in the beginning stamped or made coins of brass, and after used it for currency.
John Gill
12:41 And Jesus sat over against the treasury,.... the Arabic version reads, "at the door of the treasury"; the place where the chests stood, into which money was put for various uses: there were thirteen chests in the temple (d); six of them were, for voluntary oblations, or freewill offerings; for what remained of the sin offering, and of the trespass offering, and of the turtles; for those that had fluxes, and for new mothers; and of the sacrifices of the Nazarite, and of the trespass offering for the leper; and the last was for a freewill offering in general; and into one of these chests, or all them, was the money cast, afterwards spoken of. The Ethiopic version renders it, "over against the alms chest"; but this contribution in the temple, was not for the maintenance of the poor, but for the supply of sacrifices, and other things, as mentioned. Jesus having done preaching, and the Scribes and Pharisees having left him, and the multitude being dismissed, he sat down, being weary, and rested himself in this place:
and beheld; with pleasure.
how the people, of all sorts, rich and poor,
cast money into the treasury; into one or other of the above chests: the word rendered "money", signifies "brass", which the Jews call, for they had shekels of brass, as well as silver; and brazen pence, as well as silver pence (e); and also "prutas", or mites of brass (f); and such, the poor woman cast in:
and many that were rich cast in much: they gave very liberally and largely, as they were possessed with much worldly substance; for though religion was at a low ebb with them, yet they took care to support the external and ritual part of it.
(d) Misn. Shekalhim, c. 6. sect. 5. & Maimon. & Bartenora in ib. & Moses Kotsensis, Mitzvot Tora, pr. affirm. 44. & Maimon. Hilch. Shekalim, c. 2. sect. 2, 3. (e) Misn. Maaser Sheni, c. 2. sect. 8, 9. & Ediot, c. 1. sect. 9, 10. (f) Vid. Hottinger de Nummis Heb. p. 118.
John Wesley
12:41 He beheld how people cast money into the treasury - This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. Lk 21:1.
12:4212:42: Եկն այրի՛ մի՝ եւ արկ երկո՛ւս լումայս, որ է նաքարակի՛տ մի։
42 Մի այրի կին եկաւ եւ երկու լումայ գցեց, որ մի գրոշ է
42 Աղքատ որբեւայրի մըն ալ եկաւ ու երկու լումայ ձգեց, որ նաքարակիտ մը կ’ընէ։
Եկն այրի մի եւ արկ երկուս լումայս, որ է նաքարակիտ մի:

12:42: Եկն այրի՛ մի՝ եւ արկ երկո՛ւս լումայս, որ է նաքարակի՛տ մի։
42 Մի այրի կին եկաւ եւ երկու լումայ գցեց, որ մի գրոշ է
42 Աղքատ որբեւայրի մըն ալ եկաւ ու երկու լումայ ձգեց, որ նաքարակիտ մը կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4242: Придя же, одна бедная вдова положила две лепты, что составляет кодрант.
12:42  καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης.
12:42. καὶ (And) ἐλθοῦσα (having-had-came,"μία (one,"χήρα (bereaved,"πτωχὴ (beggared,"ἔβαλεν (it-had-casted) λεπτὰ ( to-peeled ) δύο, (to-two,"ὅ (which) ἐστιν (it-be) κοδράντης. (a-kodrantes)
12:42. cum venisset autem una vidua pauper misit duo minuta quod est quadransAnd there came a certain poor widow: and she cast in two mites, which make a farthing.
42. And there came a poor widow, and she cast in two mites, which make a farthing.
12:42. But when one poor widow had arrived, she put in two small coins, which is a quarter.
12:42. And there came a certain poor widow, and she threw in two mites, which make a farthing.
And there came a certain poor widow, and she threw in two mites, which make a farthing:

42: Придя же, одна бедная вдова положила две лепты, что составляет кодрант.
12:42  καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης.
12:42. cum venisset autem una vidua pauper misit duo minuta quod est quadrans
And there came a certain poor widow: and she cast in two mites, which make a farthing.
12:42. But when one poor widow had arrived, she put in two small coins, which is a quarter.
12:42. And there came a certain poor widow, and she threw in two mites, which make a farthing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:42: Two mites - The word translated "mite" denotes a small coin made of brass - the smallest in use among the Jews. The precise value cannot now be easily estimated. It was much less than any coin we have, as the "farthing" was less than an English farthing. It was in value about three mills and a half, or one-third of a cent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:42: two mites: "It is the seventh part of one piece of that brass money." Mar 12:42
John Gill
12:42 And there came a certain poor widow,.... Among the many that came to offer their gifts freely, there came one that was particularly taken notice of by Christ; and she was a "widow", had no husband to provide for her, and was a "poor" one; had no substance left her by her husband to support her with; very likely she was an inhabitant of Jerusalem:
and she threw in two mites, which make a farthing; a "quadrant", which was the fourth part of the Roman assis, or farthing; which seems to be much the same with the of the Greeks, which is said (g) to be,
"the fourth part of an obolus (the least Athenian coin), that is, two brass pieces.''
These mites seem to be the same with the "prutas", the Jews often speak of; who say (h), that a "pruta" is the eighth part of an Italian farthing; though some make it to be the sixth: hence the Syriac version here renders it, "two menin, that is, eighths"; and the Jerusalem Talmud expressly says (i), that, , "two prutas make a quadrant", the very word here used: and that the Jews took the freewill offerings of the poor as well as the rich, though ever so little, is clear from this canon of theirs (k);
"a poor man that gives a "pruta", or mite, into the alms dish, or a "pruta" into the poor's chest, they take it of him; but if he does not give, they do not oblige him to give.''
Nor were they obliged to cast into the treasury; but if they did, they received it, be it less or more: and indeed, the rich might throw in as little as they pleased: as for instance; into the chest for gold, they might throw in as little as the weight of a barley corn of gold; and into the chest for frankincense, as little as the weight of a barley corn of frankincense (l). The Persic version here, different from all others, instead of "two mites", renders it, "two bottoms of thread", or "yarn".
(g) Harpocratian. Lexic. p. 281. (h) Misn. Kiddushin, c. 1. sect. 1. T. Hieros. Kiddushin, fol. 58. 4. T. Bab. Kiddushin, fol. 12. 1. Bava Metzin, fol. 44. 2. Maimon. Hilch. Shekalim, c. 1. sect. 3. (i) Kiddushi, fol. 58. 4. (k) Maimon. Hilch. Mattanot Anayim, c. 9. sect. 19. (l) Maimon. & Battenora in. Misn. Shekalim, c. 6. sect. 6.
12:4312:43: Եւ կոչեցեալ առ ինքն զաշակերտսն իւր՝ ասէ ցնոսա. Ամէն ասե՛մ ձեզ, զի այրին այն տառապեալ՝ շա՛տ արկ քան զամենեսեան որ արկին ՚ի գանձանակն[833]։ [833] ՚Ի բազումս պակասի. Զաշակերտսն իւր, ասէ։ Ոսկան. Եւ կոչեալ առ ինքն... շատ էարկ քան զամենայնսն ՚ի գանձանակն։
43 Եւ Յիսուս իր մօտ կանչելով իր աշակերտներին՝ նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, որ այդ չքաւոր այրին աւելի շատ գցեց, քան գանձանակի մէջ միւս բոլոր դրամ գցողները
43 Իր աշակերտները իրեն կանչելով՝ ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի, թէ այս աղքատ որբեւայրին գանձանակը ստակ ձգողներուն ամենէն աւելին ձգեց.
Եւ կոչեցեալ առ ինքն զաշակերտսն իւր ասէ ցնոսա. Ամէն ասեմ ձեզ, զի այրին այն տառապեալ շատ արկ քան զամենեսեան որ արկին ի գանձանակն:

12:43: Եւ կոչեցեալ առ ինքն զաշակերտսն իւր՝ ասէ ցնոսա. Ամէն ասե՛մ ձեզ, զի այրին այն տառապեալ՝ շա՛տ արկ քան զամենեսեան որ արկին ՚ի գանձանակն[833]։
[833] ՚Ի բազումս պակասի. Զաշակերտսն իւր, ասէ։ Ոսկան. Եւ կոչեալ առ ինքն... շատ էարկ քան զամենայնսն ՚ի գանձանակն։
43 Եւ Յիսուս իր մօտ կանչելով իր աշակերտներին՝ նրանց ասաց. «Ճշմարիտ եմ ասում ձեզ, որ այդ չքաւոր այրին աւելի շատ գցեց, քան գանձանակի մէջ միւս բոլոր դրամ գցողները
43 Իր աշակերտները իրեն կանչելով՝ ըսաւ անոնց. «Ճշմարիտ կ’ըսեմ ձեզի, թէ այս աղքատ որբեւայրին գանձանակը ստակ ձգողներուն ամենէն աւելին ձգեց.
zohrab-1805▾ eastern-1994▾ western am▾
12:4343: Подозвав учеников Своих, [Иисус] сказал им: истинно говорю вам, что эта бедная вдова положила больше всех, клавших в сокровищницу,
12:43  καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον·
12:43. καὶ (And) προσκαλεσάμενος ( having-called-toward-unto ) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἡ (the-one) χήρα (bereaved) αὕτη (the-one-this) ἡ (the-one) πτωχὴ (beggared) πλεῖον (to-more-beyond) πάντων ( of-all ) ἔβαλεν (it-had-casted) τῶν (of-the-ones) βαλλόντων ( of-casting ) εἰς (into) τὸ (to-the-one) γαζοφυλάκιον: (to-a-treasury-guardlet)
12:43. et convocans discipulos suos ait illis amen dico vobis quoniam vidua haec pauper plus omnibus misit qui miserunt in gazofilaciumAnd calling his disciples together, he saith to them: Amen I say to you, this poor widow hath cast in more than all they who have cast into the treasury.
43. And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they which are casting into the treasury:
12:43. And calling together his disciples, he said to them: “Amen I say to you, that this poor widow has put in more than all those who contributed to the offertory.
12:43. And he called [unto him] his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
And he called [unto him] his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:

43: Подозвав учеников Своих, [Иисус] сказал им: истинно говорю вам, что эта бедная вдова положила больше всех, клавших в сокровищницу,
12:43  καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς, ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον·
12:43. et convocans discipulos suos ait illis amen dico vobis quoniam vidua haec pauper plus omnibus misit qui miserunt in gazofilacium
And calling his disciples together, he saith to them: Amen I say to you, this poor widow hath cast in more than all they who have cast into the treasury.
12:43. And calling together his disciples, he said to them: “Amen I say to you, that this poor widow has put in more than all those who contributed to the offertory.
12:43. And he called [unto him] his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:43: This poor widow hath cast more in ... - That is, more in proportion to her means, and therefore more that was acceptable to God. He does not mean that this was more in value than all which the others had put in but it showed more love to the sacred cause, more self-denial, and, of course, more sincerity in what she did. This is the rule by which God will reward us. Compare Co2 8:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:43: That: Exo 35:21-29; Mat 10:42; Act 11:29; Co2 8:2, Co2 8:12, Co2 9:6-8
John Gill
12:43 And he called unto him, his disciples,.... Who were at some little distance from him, he having finished his discourses:
and saith unto them, verily I say unto you: a way of speaking he often used, when he was about to deliver something of importance, and not so easy of belief, and which required attention, and what he solemnly affirmed:
that this poor widow, pointing to her,
hath cast more in, than all they which have cast into the treasury: not that she had cast in more, or so much as any one of them as to value and substance, much less more than them all put together; but that she had cast in more in proportion to what she had, than they had in proportion to their substance; and that hers, though very small in itself, and might be contemptible to others, yet it was more in the account of God and Christ, and more highly valued and esteemed of by them, than all that the rich men put in: since what she gave, she gave in faith, and from a principle of love, and with a view to the glory of God; when theirs was given only in hypocrisy, to make an outward show, and to be seen of men.
John Wesley
12:43 I say to you, that this poor widow hath cast in more than they all - See what judgement is cast on the most specious, outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self - denying love!
12:4412:44: Քանզի ամենեքին՝ յաւելորդա՛ց իւրեանց արկին. այլ նա՝ ՚ի չքաւորութենէ իւրմէ՝ զամենայն ինչ զոր ունէր՝ արկ. գոյիւ չափ զկեանս իւր[834]։[834] Ոմանք. Ամենեքեան ՚ի յաւելորդաց իւ՛՛։
44 քանի որ ամէնքը իրենց աւելորդից գցեցին, իսկ նա, իր չքաւորութիւնից, գցեց ամէն ինչ, որ ունէր՝ իր ամբողջ ապրուստը»:
44 Վասն զի ամէնքը իրենց աւելցածէն ձգեցին, բայց ասիկա իր չքաւորութենէն՝ ունեցածին բոլորը ձգեց՝ իր բոլոր ապրուստը»։
Քանզի ամենեքին յաւելորդաց իւրեանց արկին, այլ նա ի չքաւորութենէ իւրմէ` զամենայն ինչ զոր ունէր արկ գոյիւ չափ զկեանս իւր:

12:44: Քանզի ամենեքին՝ յաւելորդա՛ց իւրեանց արկին. այլ նա՝ ՚ի չքաւորութենէ իւրմէ՝ զամենայն ինչ զոր ունէր՝ արկ. գոյիւ չափ զկեանս իւր[834]։
[834] Ոմանք. Ամենեքեան ՚ի յաւելորդաց իւ՛՛։
44 քանի որ ամէնքը իրենց աւելորդից գցեցին, իսկ նա, իր չքաւորութիւնից, գցեց ամէն ինչ, որ ունէր՝ իր ամբողջ ապրուստը»:
44 Վասն զի ամէնքը իրենց աւելցածէն ձգեցին, բայց ասիկա իր չքաւորութենէն՝ ունեցածին բոլորը ձգեց՝ իր բոլոր ապրուստը»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4444: ибо все клали от избытка своего, а она от скудости своей положила всё, что имела, всё пропитание свое.
12:44  πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς.
12:44. πάντες ( All ) γὰρ (therefore) ἐκ (out) τοῦ (of-the-one) περισσεύοντος (of-abouting-of) αὐτοῖς (unto-them) ἔβαλον, (they-had-casted) αὕτη (the-one-this) δὲ (moreover) ἐκ (out) τῆς (of-the-one) ὑστερήσεως (of-a-lattering) αὐτῆς (of-it," πάντα ( to-all ) ὅσα ( to-which-a-which ) εἶχεν (it-was-holding) ἔβαλεν, (it-had-casted) ὅλον (to-whole) τὸν (to-the-one) βίον (to-substained) αὐτῆς. (of-it)
12:44. omnes enim ex eo quod abundabat illis miserunt haec vero de penuria sua omnia quae habuit misit totum victum suumFor all they did cast in of their abundance; but she of her want cast in all she had, even her whole living.
44. for they all did cast in of their superfluity; but she of her want did cast in all that she had, all her living.
12:44. For they all gave from their abundance, yet truly, she gave from her scarcity, even all that she had, her entire living.”
12:44. For all [they] did cast in of their abundance; but she of her want did cast in all that she had, [even] all her living.
For all [they] did cast in of their abundance; but she of her want did cast in all that she had, [even] all her living:

44: ибо все клали от избытка своего, а она от скудости своей положила всё, что имела, всё пропитание свое.
12:44  πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς.
12:44. omnes enim ex eo quod abundabat illis miserunt haec vero de penuria sua omnia quae habuit misit totum victum suum
For all they did cast in of their abundance; but she of her want cast in all she had, even her whole living.
12:44. For they all gave from their abundance, yet truly, she gave from her scarcity, even all that she had, her entire living.”
12:44. For all [they] did cast in of their abundance; but she of her want did cast in all that she had, [even] all her living.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:44: Of their abundance - Of their superfluous store. They have given what they did not "need." They could afford it as well as not, and in doing it they have shown no self-denial.
She of her want - Of her poverty.
All her living - All that she had to live on. She trusted in God to supply her wants, and devoted her little property entirely to him. From this passage we may learn:
1. That God is pleased with offerings made to him and his cause.
2. That it is our duty to devote our property to God. We received it from him, and we shall not employ it in a proper manner unless we feel that we are stewards, and ask of him what we shall do with it. Jesus approved the conduct of all who had given money to the treasury.
3. That the highest evidence of love to the cause of religion is not the "amount" given, but the amount compared with our means.
4. That it "may be" proper to give "all" our property to God, and to depend on his providence for the supply of our wants.
5. That God does not despise the humblest offering, if made in sincerity. He loves a cheerful giver.
6. That there are none who may not in this way show their love to the cause of religion. There are few, very few students in Sunday Schools who may not give as much to the cause of religion as this poor widow; and Jesus would be as ready to approve their offerings as he was hers: and the time to "begin" to be benevolent and to do good is in early life, in childhood.
7. That it is every man's duty to inquire, not how much he gives, but how much compared with what he has; how much self-denial he practices, and what is the "motive" with which it is done.
8. We may remark that few practice self-denial for the purpose of charity. Most give of their abundance - that is, what they can spare without feeling it, and many feel that this is the same as throwing it away. Among all the thousands who give to these objects, how few deny themselves of one comfort, even the least, that they may advance the kingdom of Christ!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:44: cast in of: Mar 14:8; ch1 29:2-17; Ch2 24:10-14, Ch2 31:5-10, Ch2 35:7, Ch2 35:8; Ezr 2:68, Ezr 2:69; Neh 7:70-72; Co2 8:2, Co2 8:3; Phi 4:10-17
all her: Deu 24:6; Luk 8:43, Luk 15:12, Luk 15:30, Luk 21:2-4; Jo1 3:17
John Gill
12:44 For all they did cast in of their abundance,.... Or "superabundance", as the Arabic version renders it; or "superfluity", as the Ethiopic: they abounded in the things of the world, of which they gave only a part; and though they might give much, yet they could easily spare it, and had enough remaining:
but she, of her want; or "penury", as in Lk 21:4; see 2Cor 8:2;
did cast in all that she had, even all her living; her whole substance, all that she had in the world; what was to have bought her food, for that day; she left herself nothing, but gave away all, and trusted to providence for immediate supply.