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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here the substance of that prophetical sermon which our Lord Jesus preached, pointing at the destruction of Jerusalem, and the consummation of all things; it was one of the last of his sermons, and not ad populum--to the people, but ad clerum--to the clergy; it was private, preached only to four of his disciples, with whom his secret was. Here is, I. The occasion of his prediction--his disciples' admiring the building of the temple (ver. 1, 2), and their enquiry concerning the time of the desolation of them, ver. 3, 4. II. The predictions themselves, 1. Of the rise of deceivers, ver. 5, 6, 21-23. 2. Of the wars of the nations, ver. 7, 8. 3. Of the persecution of Christians, ver. 9-13. 4. Of the destruction of Jerusalem, ver. 14-20. 5. Of the end of the world, ver. 24-27. III. Some general intimations concerning the time of them, ver. 28-32. IV. Some practical inferences from all, ver. 33-37.
Adam Clarke: Commentary on the Bible - 1831
Jesus predicts the destruction of the temple, Mar 13:1, Mar 13:2. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mar 13:3, Mar 13:4; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mar 13:28, Mar 13:29; asserts the absolute certainty of the events, Mar 13:30, Mar 13:31; shows that the precise minute cannot be known by man, Mar 13:32; and inculcates the necessity of watchfulness and prayer, Mar 13:33-37.
Albert Barnes: Notes on the Bible - 1834
13:0: The principal things in this chapter are fully explained in mat 24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 13:1, Christ foretells the destruction of the temple; Mar 13:9, the persecutions for the gospel; Mar 13:10, that the gospel must be preached to all nations; Mar 13:14, that great calamities shall happen to the Jews; Mar 13:24, and the manner of his coming to judgment; Mar 13:32, the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he comes to each one particularly by death.
13:113:1: Եւ յելանելն նորա ՚ի տաճարէ անտի, ասէ ցնա մի յաշակերտաց նորա. Վարդապետ, տե՛ս՝ որպիսի՛ են քարինքս, եւ որպիսի՛ շինուածք[835]։ [835] Ոմանք. Նորա ՚ի տաճարէն. ասէ ցնա մի ոմն յաշա՛՛։
1 Երբ նա տաճարից դուրս էր գալիս, իր աշակերտներից մէկը նրան ասաց. «Վարդապե՛տ, տե՛ս ինչպիսի՜ քարեր են սրանք, եւ ինչպիսի՜ շինուածք»
13 Երբ տաճարէն դուրս կ’ելլէր, իր աշակերտներէն մէկը ըսաւ իրեն. «Վա՛րդապետ, նայէ ի՛նչպէս քարեր են եւ ի՛նչ կերպ շէնքեր»։
Եւ յելանելն նորա ի տաճարէ անտի, ասէ ցնա մի յաշակերտաց նորա. Վարդապետ, տես որպիսի՛ են քարինքս, եւ որպիսի՛ շինուածք:

13:1: Եւ յելանելն նորա ՚ի տաճարէ անտի, ասէ ցնա մի յաշակերտաց նորա. Վարդապետ, տե՛ս՝ որպիսի՛ են քարինքս, եւ որպիսի՛ շինուածք[835]։
[835] Ոմանք. Նորա ՚ի տաճարէն. ասէ ցնա մի ոմն յաշա՛՛։
1 Երբ նա տաճարից դուրս էր գալիս, իր աշակերտներից մէկը նրան ասաց. «Վարդապե՛տ, տե՛ս ինչպիսի՜ քարեր են սրանք, եւ ինչպիսի՜ շինուածք»
13 Երբ տաճարէն դուրս կ’ելլէր, իր աշակերտներէն մէկը ըսաւ իրեն. «Վա՛րդապետ, նայէ ի՛նչպէս քարեր են եւ ի՛նչ կերպ շէնքեր»։
zohrab-1805▾ eastern-1994▾ western am▾
13:11: И когда выходил Он из храма, говорит Ему один из учеников его: Учитель! посмотри, какие камни и какие здания!
13:1  καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῶ εἷς τῶν μαθητῶν αὐτοῦ, διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί.
13:1. Καὶ (And) ἐκπορευομένου ( of-traversing-out-of ) αὐτοῦ (of-it) ἐκ (out) τοῦ (of-the-one) ἱεροῦ (of-sacred) λέγει (it-fortheth) αὐτῷ (unto-it,"εἷς (one) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"Διδάσκαλε, (Teaching-speaker,"ἴδε (thou-should-have-had-seen) ποταποὶ ( whither-also-whither ) λίθοι (stones) καὶ (and) ποταπαὶ ( whither-also-whither ) οἰκοδομαί. (house-buildings)
13:1. et cum egrederetur de templo ait illi unus ex discipulis suis magister aspice quales lapides et quales structuraeAnd as he was going out of the temple, one of his disciples said to him: Master, behold what manner of stones and what buildings are here.
1. And as he went forth out of the temple, one of his disciples saith unto him, Master, behold, what manner of stones and what manner of buildings!
13:1. And as he was departing from the temple, one of his disciples said to him, “Teacher, observe these fine stones and fine structures.”
13:1. And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings [are here]!
And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings:

1: И когда выходил Он из храма, говорит Ему один из учеников его: Учитель! посмотри, какие камни и какие здания!
13:1  καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῶ εἷς τῶν μαθητῶν αὐτοῦ, διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί.
13:1. et cum egrederetur de templo ait illi unus ex discipulis suis magister aspice quales lapides et quales structurae
And as he was going out of the temple, one of his disciples said to him: Master, behold what manner of stones and what buildings are here.
13:1. And as he was departing from the temple, one of his disciples said to him, “Teacher, observe these fine stones and fine structures.”
13:1. And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings [are here]!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: (См. Мф XXIV, 1-3). Ев. Марк здесь точнее, чем Матфей, изображает дело. Один (а не все) ученик указал Христу на камни и здания храма. Четыре ученика, ближайшие ко Христу (а не все), обратилась с вопросом ко Христу на горе Елеонской. - Камни, из которых был выстроен второй храм, были чрезвычайно велики: около 25: локтей в длину, 12: в ширину и 8: в толщину. - Против храма. С горы Елеонской был хорошо виден весь храм. - Петр и Иаков, и Иоанн и Андрей. Как в начале открытой деятельности Христа (I, 16-20), так и при окончании ее ев. Марк выводит на вид эти две пары братьев. Тогда они слушали весть, что время исполнилось, и что Царство Божие приблизилось, теперь Христос возвещает им о будущей судьбе этого царства. - Когда это будет, т.е. когда будет разрушен храм. - Какой признак, когда все сие должно совершиться? Апостолы, без сомнения, сливали в своем представлении разрушение храма с концом мира и открытием славного Царствия Божия. Поэтому-то они и говорят "все сие". Значит, в первом вопросе речь идет о времени наступления конца, во втором - о признаке, по которому можно ждать этот конец.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! 2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

We may here see,

I. How apt many of Christ's own disciples are to idolize things that look great, and have been long looked upon as sacred. They had heard Christ complain of those who had made the temple a den of thieves; and yet, when he quitted it, for the wickedness that remained in it, they court him to be as much in love as they were with the stately structure and adorning of it. One of them said to him, "Look, Master, what manner of stones, and what buildings are here, v. 1. We never saw the like in Galilee; O do not leave this fine place."

II. How little Christ values external pomp, where there is not real purity; "Seest thou these great buildings" (saith Christ), "and admirest thou them? I tell thee, the time is at hand when there shall not be left one stone upon another, that shall not be thrown down," v. 2. And the sumptuousness of the fabric shall be no security to it, no nor move any compassion in the Lord Jesus towards it. He looks with pity upon the ruin of precious souls, and weeps over them, for on them he has put great value; but we do not find him look with any pity upon the ruin of a magnificent house, when he is driven out of it by sin, for that is of small value with him. With what little concern doth he say, Not one stone shall be left on another! Much of the strength of the temple lay in the largeness of the stones, and if these be thrown down, no footstep, no remembrance, of it will remain. While any part remained standing, there might be some hopes of the repair of it; but what hope is there, when not one stone is left upon another?

III. How natural it is to us to desire to know things to come, and the times of them; more inquisitive we are apt to be about that than about our duty. His disciples knew not how to digest this doctrine of the ruin of the temple, which they thought must be their Master's royal palace, and in which they expected their preferment, and to have the posts of honour; and therefore they were in pain till they got him alone, and got more out of him concerning this matter. As he was returning to Bethany therefore, he sat upon the mount of Olives, over against the temple, where he had a full view of it; and there four of them agreed to ask him privately, what he meant by the destroying of the temple, which they understood no more than they did the predictions of his own death, so inconsistent was it with their scheme. Probably, though these four proposed the question, yet Christ's discourse, in answer to it, was in the hearing of the rest of the disciples, yet privately, that is, apart from the multitude. Their enquiry is, When shall these things be? They will not question, at least not seem to question, whether they shall be or no (for their Master has said that they shall), but are willing to hope it is a great way off. Yet they ask not precisely the day and year (therein they were modest), but say, "Tell us what shall be the sign, when all these things shall be fulfilled? What presages shall there be of them, and how may we prognosticate their approach?"
Adam Clarke: Commentary on the Bible - 1831
13:1: See what manner of stones - Josephus says, Ant. b. xv. chap. 11: "That these stones were white and strong, Fifty feet long, Twenty-Four broad, and Sixteen in thickness." If this account can be relied on, well might the disciples be struck with wonder at such a superb edifice, and formed by such immense stones! The principal contents of this chapter are largely explained in the notes on Matt. 24, and to these the reader is requested to refer.
Albert Barnes: Notes on the Bible - 1834
13:1: What manner of stones - The stones here referred to were those used in the building of the temple, and the walls on the sides of Mount Moriah, on which the temple stood. The temple was constructed of white marble, and the blocks were of a prodigious size. Josephus says that these stones were, some of them, 50 feet long, 24 feet broad, and 16 feet in thickness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: as he: Mat 24:1, Mat 24:2; Luk 21:5-7
out: Eze 7:20-22, Eze 8:6, Eze 10:4, Eze 10:19, Eze 11:22, Eze 11:23; Mal 3:1, Mal 3:2
Geneva 1599
13:1 And (1) as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings [are here]!
(1) The destruction of the temple, city, and whole nation is foretold, and the troubles of the Church: but yet there are many comforts added, and last of all, the end of the world is described.
John Gill
13:1 And as he went out of the temple,.... The Ethiopic version reads, "as they went out"; Christ and his disciples: for when Christ went out of the temple, the disciples went out with him; or at least very quickly followed him, and came to him, as appears from what follows; though the true reading is, "as he went out": and the Syriac and Persic versions are more express, and read, "as Jesus went out": for having done all he intended to do there, he left it, never more to return to it:
one of his disciples: it may be Peter, who was generally pretty forward, and commonly the mouth of the rest, as this disciple was, whoever he was: the Persic version reads, "the disciples"; and Matthew and Luke represent them in general, as observing to Christ, the beauty and grandeur of the temple, as this disciple did: who
saith unto him, Master, see what manner of stones and what buildings are here. The temple, as repaired by Herod, was a very beautiful building, according to the account the Jews give of it, and its stones were of a very great magnitude; See Gill on Mt 24:1.
John Wesley
13:1 Mt 24:1; Lk 21:5.
Robert Jamieson, A. R. Fausset and David Brown
13:1 CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
And as he went out of the temple, one of his disciples saith unto him--The other Evangelists are less definite. "As some spake," says Luke (Lk 21:5); "His disciples came to Him," says Matthew (Mt 24:2). Doubtless it was the speech of one, the mouthpiece, likely, of others.
Master--Teacher.
see what manner of stones and what buildings are here--wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. JOSEPHUS, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.
13:213:2: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Տեսանե՞ս զայդ ամենայն շինուածս. ամէն ասե՛մ ձեզ՝ եթէ ո՛չ թողցի այդր՝ քա՛ր ՚ի քարի վերայ որ ոչ քակտեսցի[836]։[836] Ոմանք. Ամէն ամէն ասեմ ձեզ։
2 Յիսուս նրան պատասխան տուեց եւ ասաց. «Տեսնո՞ւմ ես այդ բոլոր շինութիւնները. ճշմարիտ եմ ասում ձեզ, որ դրանց քարը քարի վրայ չպիտի թողնուի, որ չքանդուի»:
2 Յիսուս պատասխան տալով՝ ըսաւ անոր. «Կը տեսնե՞ս այդ մեծ շէնքերը. քար մը քարի վրայ պիտի չմնայ, որ չքակուի»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Տեսանե՞ս զայդ [78]ամենայն շինուածս. [79]ամէն ասեմ ձեզ եթէ``. Ոչ թողցի այդր քար ի քարի վերայ որ ոչ քակտեսցի:

13:2: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Տեսանե՞ս զայդ ամենայն շինուածս. ամէն ասե՛մ ձեզ՝ եթէ ո՛չ թողցի այդր՝ քա՛ր ՚ի քարի վերայ որ ոչ քակտեսցի[836]։
[836] Ոմանք. Ամէն ամէն ասեմ ձեզ։
2 Յիսուս նրան պատասխան տուեց եւ ասաց. «Տեսնո՞ւմ ես այդ բոլոր շինութիւնները. ճշմարիտ եմ ասում ձեզ, որ դրանց քարը քարի վրայ չպիտի թողնուի, որ չքանդուի»:
2 Յիսուս պատասխան տալով՝ ըսաւ անոր. «Կը տեսնե՞ս այդ մեծ շէնքերը. քար մը քարի վրայ պիտի չմնայ, որ չքակուի»։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Иисус сказал ему в ответ: видишь сии великие здания? всё это будет разрушено, так что не останется здесь камня на камне.
13:2  καὶ ὁ ἰησοῦς εἶπεν αὐτῶ, βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ.
13:2. καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Βλέπεις (Thou-view) ταύτας (to-the-ones-these) τὰς (to-the-ones) μεγάλας ( to-great ) οἰκοδομάς; (to-house-buildings?"οὐ (Not) μὴ (lest) ἀφεθῇ (it-might-have-been-sent-off) ὧδε (unto-which-moreover) λίθος (a-stone) ἐπὶ (upon) λίθον (to-a-stone) ὃς (which) οὐ (not) μὴ (lest) καταλυθῇ. (it-might-have-been-loosed-down)
13:2. et respondens Iesus ait illi vides has omnes magnas aedificationes non relinquetur lapis super lapidem qui non destruaturAnd Jesus answering, said to him: Seest thou all these great buildings? There shall not be left a stone upon a stone, that shall not be thrown down.
2. And Jesus said unto him, Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down.
13:2. And in response, Jesus said to him: “Do you see all these great buildings? There shall not be left stone upon stone, which is not torn down.”
13:2. And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.
And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down:

2: Иисус сказал ему в ответ: видишь сии великие здания? всё это будет разрушено, так что не останется здесь камня на камне.
13:2  καὶ ὁ ἰησοῦς εἶπεν αὐτῶ, βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ.
13:2. et respondens Iesus ait illi vides has omnes magnas aedificationes non relinquetur lapis super lapidem qui non destruatur
And Jesus answering, said to him: Seest thou all these great buildings? There shall not be left a stone upon a stone, that shall not be thrown down.
13:2. And in response, Jesus said to him: “Do you see all these great buildings? There shall not be left stone upon stone, which is not torn down.”
13:2. And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: there: Kg1 9:7, Kg1 9:8; Ch2 7:20, Ch2 7:21; Jer 26:18; Mic 3:12; Mat 24:2; Luk 19:41-44; Luk 21:6; Act 6:14; Rev 11:2
John Gill
13:2 And Jesus answering said unto him,.... The Persic version reads, "unto them"; and so Beza's most ancient copy but as that question is put by one, the reply is made to him:
seest thou these great buildings? how beautiful and strong they are. The Vulgate Latin and Ethiopic versions, add the word all; and the sense is, dost thou take a survey of all these buildings, and of the whole of this stately edifice? and dost thou not admire the strength and grandeur of them? and dost thou not think they will be of long duration, and that the demolition of them is scarcely possible?
There shall not be left one stone upon another. The Syriac and Arabic versions add, "here": as in Mt 24:9, and so it is read in four of Beza's copies, and in others:
that shall not be thrown down; See Gill on Mt 24:2.
Robert Jamieson, A. R. Fausset and David Brown
13:2 And Jesus answering said unto him, Seest thou these great buildings?--"Ye call My attention to these things? I have seen them. Ye point to their massive and durable appearance: now listen to their fate."
there shall not be left--"left here" (Mt 24:2).
one stone upon another, that shall not be thrown down--Titus ordered the whole city and temple to be demolished [JOSEPHUS, Wars of the Jews, 7.1.1]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up [Wars of the Jews, 7.8.7].
13:313:3: Եւ մինչ նստէր նա ՚ի լերինն Ձիթենեաց յանդիման տաճարին, հարցանէին ցնա առանձինն՝ Պե՛տրոս եւ Յա՛կովբոս եւ Յովհա՛ննէս եւ Անդրէ՛աս[837]. [837] Յոմանս պակասի. Եւ մինչ նստէր նա ՚ի լե՛՛։
3 Եւ մինչ նստած էր նա Ձիթենեաց լերան վրայ, տաճարի դիմաց, Պետրոսն ու Յակոբոսը եւ Յովհաննէսն ու Անդրէասը, առանձին, հարցրին նրան
3 Երբ անիկա Ձիթենեաց լեռը՝ տաճարին դէմ՝ նստեր էր, Պետրոսն ու Յակոբոսը եւ Յովհաննէսն ու Անդրէասը հարցուցին իրեն առանձինն.
Եւ մինչ նստէր նա ի լերինն Ձիթենեաց յանդիման տաճարին, հարցանէին ցնա առանձինն Պետրոս եւ Յակովբոս եւ Յովհաննէս եւ Անդրէաս:

13:3: Եւ մինչ նստէր նա ՚ի լերինն Ձիթենեաց յանդիման տաճարին, հարցանէին ցնա առանձինն՝ Պե՛տրոս եւ Յա՛կովբոս եւ Յովհա՛ննէս եւ Անդրէ՛աս[837].
[837] Յոմանս պակասի. Եւ մինչ նստէր նա ՚ի լե՛՛։
3 Եւ մինչ նստած էր նա Ձիթենեաց լերան վրայ, տաճարի դիմաց, Պետրոսն ու Յակոբոսը եւ Յովհաննէսն ու Անդրէասը, առանձին, հարցրին նրան
3 Երբ անիկա Ձիթենեաց լեռը՝ տաճարին դէմ՝ նստեր էր, Պետրոսն ու Յակոբոսը եւ Յովհաննէսն ու Անդրէասը հարցուցին իրեն առանձինն.
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13:33: И когда Он сидел на горе Елеонской против храма, спрашивали Его наедине Петр, и Иаков, и Иоанн, и Андрей:
13:3  καὶ καθημένου αὐτοῦ εἰς τὸ ὄρος τῶν ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα αὐτὸν κατ᾽ ἰδίαν πέτρος καὶ ἰάκωβος καὶ ἰωάννης καὶ ἀνδρέας,
13:3. Καὶ (And) καθημένου ( of-sitting-down ) αὐτοῦ (of-it) εἰς (into) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν (of-olivings-unto) κατέναντι (down-in-ever-a-one) τοῦ (of-the-one) ἱεροῦ (of-sacred,"ἐπηρώτα (it-was-upon-entreating-unto) αὐτὸν (to-it) κατ' (down) ἰδίαν (to-private-belonged,"Πέτρος (a-Petros) καὶ (and) Ἰάκωβος (an-Iakobos) καὶ (and) Ἰωάνης (an-Ioanes) καὶ (and) Ἀνδρέας (an-Andreas,"
13:3. et cum sederet in montem Olivarum contra templum interrogabant eum separatim Petrus et Iacobus et Iohannes et AndreasAnd as he sat on the mount of Olivet over against the temple, Peter and James and John and Andrew asked him apart:
3. And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
13:3. And as he sat at the Mount of Olives, opposite the temple, Peter, and James, and John, and Andrew questioned him privately.
13:3. And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately:

3: И когда Он сидел на горе Елеонской против храма, спрашивали Его наедине Петр, и Иаков, и Иоанн, и Андрей:
13:3  καὶ καθημένου αὐτοῦ εἰς τὸ ὄρος τῶν ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα αὐτὸν κατ᾽ ἰδίαν πέτρος καὶ ἰάκωβος καὶ ἰωάννης καὶ ἀνδρέας,
13:3. et cum sederet in montem Olivarum contra templum interrogabant eum separatim Petrus et Iacobus et Iohannes et Andreas
And as he sat on the mount of Olivet over against the temple, Peter and James and John and Andrew asked him apart:
13:3. And as he sat at the Mount of Olives, opposite the temple, Peter, and James, and John, and Andrew questioned him privately.
13:3. And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
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Albert Barnes: Notes on the Bible - 1834
13:3: On the mount of Olives, over against the temple - The Mount of Olives was directly east of Jerusalem, and from it there was a fine view of the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: as: Mat 24:3
Peter: Mar 1:16-19, Mar 5:37, Mar 9:2, Mar 10:35, Mar 14:33; Joh 1:40, Joh 1:41
privately: Mar 4:34; Mat 13:10, Mat 13:36
John Gill
13:3 And as he sat upon the Mount of Olives,.... On the east of Jerusalem:
over against the temple: where he could have a full view of it; the eastern wall of the temple being lower than the rest; See Gill on Mt 24:3.
Peter, and John, and James, and Andrew, asked him privately; apart from the rest of the disciples, they being, especially the first three, his favourites, and very familiar with him.
Robert Jamieson, A. R. Fausset and David Brown
13:3 And as he sat upon the Mount of Olives, over against the temple--On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist!
Peter and James and John and Andrew asked him privately--The other Evangelists tell us merely that "the disciples" did so. But Mark not only says that it was four of them, but names them; and they were the first quarternion of the Twelve.
13:413:4: Ասա՛ մեզ՝ ե՞րբ լինիցի այդ. եւ զի՞նչ նշա՛ն է յորժամ կատարելո՛ց իցէ այդ ամենայն[838]։ [838] Ոմանք. Կամ զինչ նշան իցէ։
4 «Ասա՛ մեզ, ե՞րբ պիտի լինի այդ, եւ ի՞նչ կը լինի նշանը, երբ կատարուելու լինի այդ բոլորը»:
4 «Ըսէ՛ մեզի, ե՞րբ պիտի ըլլան այդ բաները եւ ի՞նչ նշան պիտի ըլլայ այդ բաներուն կատարուելու ատենը»։
Ասա մեզ ե՞րբ լինիցի այդ, եւ զի՞նչ նշան է յորժամ կատարելոց իցէ այդ ամենայն:

13:4: Ասա՛ մեզ՝ ե՞րբ լինիցի այդ. եւ զի՞նչ նշա՛ն է յորժամ կատարելո՛ց իցէ այդ ամենայն[838]։
[838] Ոմանք. Կամ զինչ նշան իցէ։
4 «Ասա՛ մեզ, ե՞րբ պիտի լինի այդ, եւ ի՞նչ կը լինի նշանը, երբ կատարուելու լինի այդ բոլորը»:
4 «Ըսէ՛ մեզի, ե՞րբ պիտի ըլլան այդ բաները եւ ի՞նչ նշան պիտի ըլլայ այդ բաներուն կատարուելու ատենը»։
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13:44: скажи нам, когда это будет, и какой признак, когда всё сие должно совершиться?
13:4  εἰπὸν ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα.
13:4. Εἰπὸν (Thou-should-have-said) ἡμῖν (unto-us,"πότε (Whither-also) ταῦτα (the-ones-these) ἔσται , ( it-shall-be ,"καὶ (and) τί (what-one) τὸ (the-one) σημεῖον (a-signlet-of) ὅταν (which-also-ever) μέλλῃ (it-might-impend) ταῦτα (to-the-ones-these) συντελεῖσθαι (to-be-finished-together-unto) πάντα . ( to-all )
13:4. dic nobis quando ista fient et quod signum erit quando haec omnia incipient consummariTell us, when shall these things be and what shall be the sign when all these things shall begin to be fulfilled?
4. Tell us, when shall these things be? and what the sign when these things are all about to be accomplished?
13:4. “Tell us, when will these things be, and what will be the sign when all these things will begin to be fulfilled?”
13:4. Tell us, when shall these things be? and what [shall be] the sign when all these things shall be fulfilled?
Tell us, when shall these things be? and what [shall be] the sign when all these things shall be fulfilled:

4: скажи нам, когда это будет, и какой признак, когда всё сие должно совершиться?
13:4  εἰπὸν ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα.
13:4. dic nobis quando ista fient et quod signum erit quando haec omnia incipient consummari
Tell us, when shall these things be and what shall be the sign when all these things shall begin to be fulfilled?
13:4. “Tell us, when will these things be, and what will be the sign when all these things will begin to be fulfilled?”
13:4. Tell us, when shall these things be? and what [shall be] the sign when all these things shall be fulfilled?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: Dan 12:6, Dan 12:8; Mat 24:3; Luk 21:7; Joh 21:21, Joh 21:22; Act 1:6, Act 1:7
John Gill
13:4 Tell us when shall these things be?.... When the temple will be destroyed, and these fine buildings shall be demolished, and not one of these large stones shall be left upon another:
and what shall be the sign when all these things shall be fulfilled? And what is the sign of his coming, and of the end of the world, as Matthew relates; See Gill on Mt 24:3.
John Wesley
13:4 Two questions are here asked; the one concerning the destruction of Jerusalem: the other concerning the end of the world.
Robert Jamieson, A. R. Fausset and David Brown
13:4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?--"and what shall be the sign of Thy coming, and of the end of the world?" They no doubt looked upon the date of all these things as one and the same, and their notions of the things themselves were as confused as of the times of them. Our Lord takes His own way of meeting their questions.
Prophecies of the Destruction of Jerusalem (Mark 13:5-31).
13:513:5: Պատասխանի ետ Յիսուս, եւ ասէ ցնոսա. Զգո՛յշ կացէք, մի՛ ոք զձեզ խաբեսցէ։
5 Յիսուս պատասխանեց եւ ասաց նրանց. «Զգո՛յշ կացէք, ոչ ոք ձեզ չխաբի
5 Յիսուս պատասխան տուաւ անոնց ու ըսաւ. «Զգո՛յշ կեցէք, չըլլայ որ մէկը ձեզ խաբէ.
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Զգոյշ կացէք, մի՛ ոք զձեզ խաբեսցէ:

13:5: Պատասխանի ետ Յիսուս, եւ ասէ ցնոսա. Զգո՛յշ կացէք, մի՛ ոք զձեզ խաբեսցէ։
5 Յիսուս պատասխանեց եւ ասաց նրանց. «Զգո՛յշ կացէք, ոչ ոք ձեզ չխաբի
5 Յիսուս պատասխան տուաւ անոնց ու ըսաւ. «Զգո՛յշ կեցէք, չըլլայ որ մէկը ձեզ խաբէ.
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13:55: Отвечая им, Иисус начал говорить: берегитесь, чтобы кто не прельстил вас,
13:5  ὁ δὲ ἰησοῦς ἤρξατο λέγειν αὐτοῖς, βλέπετε μή τις ὑμᾶς πλανήσῃ·
13:5. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἤρξατο ( it-firsted ) λέγειν (to-forth) αὐτοῖς (unto-them,"Βλέπετε (Ye-should-view) μή (lest) τις (a-one) ὑμᾶς (to-ye) πλανήσῃ: (it-might-have-wandered-unto)
13:5. et respondens Iesus coepit dicere illis videte ne quis vos seducatAnd Jesus answering, began to say to them: Take heed lest any man deceive you.
5. And Jesus began to say unto them, Take heed that no man lead you astray.
13:5. And Jesus, answering, began to say to them: “See to it that no one leads you astray.
13:5. And Jesus answering them began to say, Take heed lest any [man] deceive you:
And Jesus answering them began to say, Take heed lest any [man] deceive you:

5: Отвечая им, Иисус начал говорить: берегитесь, чтобы кто не прельстил вас,
13:5  ὁ δὲ ἰησοῦς ἤρξατο λέγειν αὐτοῖς, βλέπετε μή τις ὑμᾶς πλανήσῃ·
13:5. et respondens Iesus coepit dicere illis videte ne quis vos seducat
And Jesus answering, began to say to them: Take heed lest any man deceive you.
13:5. And Jesus, answering, began to say to them: “See to it that no one leads you astray.
13:5. And Jesus answering them began to say, Take heed lest any [man] deceive you:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Евангелист приводит речь Христа сокращениями, но при этом сообщает и некоторые изречения, опускаемые ев. Матфеем. (Мф гл. XXIV).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And Jesus answering them began to say, Take heed lest any man deceive you: 6 For many shall come in my name, saying, I am Christ; and shall deceive many. 7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. 9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And the gospel must first be published among all nations. 11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. 12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. 13 And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.

Our Lord Jesus, in reply to their question, sets himself, not so much to satisfy their curiosity as to direct their consciences; leaves them still in the dark concerning the times and seasons, which the father has kept in his own power, and which it was not for them to know; but gives them the cautions which were needful, with reference to the events that should now shortly come to pass.

I. They must take heed that they be not deceived by the seducers and imposters that should now shortly arise (v. 5, 6); "Take heed lest any man deceive you, lest, having found the true Messiah, you lose him again in the crowd of pretenders, or be inveigled to embrace others in rivalship with him. Many shall come in my name (not in the name of Jesus), but saying, I am the Christ, and so claiming the dignities which I only an entitled to." After the Jews had rejected the true Christ, they were imposed upon, and so exposed by many false Christs, but never before; those false Christs deceived many; Therefore take heed lest they deceive you. Note, When many are deceived, we should thereby be awakened to look to ourselves.

II. They must take heed that they be not disturbed at the noise of wars, which they should be alarmed with, v. 7, 8. Sin introduced wars, and they come from men's lusts. But at some times the nations are more distracted and wasted with wars than at other times; so it shall be now; Christ was born into the world when there was a general peace, but soon after he went out of the world there were general wars; Nation shall rise against nation, and kingdom against kingdom. And what will become of them then who are to preach the gospel to every nation? Inter arma silent leges--Amidst the clash of arms, the voice of law is not heard. "But be not troubled at it." 1. "Let it be no surprise to you; you are bid to expect it, and such things must needs be, for God has appointed them, in order to further accomplishment of his purposes, and by the wars of the Jews" (which Josephus has given us a large account of) "God will punish the wickedness of the Jews." 2. "Let it be no terror to you, as if your interest were in danger of being overthrown, or your work obstructed by these wars; you have no concern in them, and therefore need not be apprehensive of any damage by them." Note, Those that despise the smiles of the world, and do not court and covet them, may despise the frowns of the world, and need not fear them. If we seek not to rise with them that rise in the world, why should we dread falling with them that fall in the world? 3. "Let it not be looked upon as an omen of the approaching period of the world, for the end is not yet, v. 7. Think not that these wars will bring the world to a period; no, there are other intermediate counsels to be fulfilled betwixt that end and the end of all things, which are designed to prepare you for the end, but not to hasten it out of due time." 4. "Let it not be looked upon as if in them God has done his worst; no, he has more arrows in his quiver, and they are ordained against the persecutors; be not troubled at the wars you shall hear of, for they are but the beginnings of sorrows, and therefore, instead of being disturbed at them, you ought to prepare for worse; for there shall also be earthquakes in divers places, which shall bury multitudes in the ruins of their own houses, and there shall be famines, by which many of the poor shall perish for want of bread, and troubles and commotions; so that there shall be no peace to him that goes out or comes in. The world shall be full of troubles, but be not ye troubled; without are fightings, within are fears, but fear not ye their fear." Note, The disciples of Christ, if it be not their own fault, may enjoy a holy security and serenity of mind, when all about them is in the greatest disorder.

III. They must take heed that they be not drawn away from Christ, and from their duty to him, by the sufferings they should meet with for Christ's sake. Again, he saith, "Take heed to yourselves, v. 9. Though you may escape the sword of war, better than some of your neighbours, because you interest not yourselves in the public quarrels, yet be not secure; you will be exposed to the sword of justice more than others, and the parties that contend with one another, will unite against you. Take heed therefore lest you deceive yourselves with the hopes of outward prosperity, and such a temporal kingdom as you have been dreaming of, when it is through many tribulations that you must enter into the kingdom of God. Take heed lest you needlessly expose yourselves to trouble, and pull it upon your own head. Take heed what you say and do, for you will have many eyes upon you." Observe,

1. What the trouble is which they must expect.

(1.) They shall be hated of all men; trouble enough! The thoughts of being hated are grievous to a tender spirit, and the fruits of that hatred must needs be a constant vexation; those that are malicious, will be mischievous. It was not for any thing amiss in them, or done amiss by them, that they were hated, but for Christ's name sake, because they were called by his name, called upon his name, preached his name, and wrought miracles in his name. The world hated them because he loved them.

(2.) Their own relations shall betray them, those to whom they were most nearly allied, and on whom therefore they depended for protection; "They shall betray you, shall inform against you, and be your prosecutors." If a father has a child that is a Christian, he shall become void of natural affection, it shall be swallowed up in bigotry, and he shall betray his own child to the persecutors, as if he were a worshipper of other gods, Deut. xiii. 6-10.

(3.) Their church-rulers shall inflict their censures upon them; "You shall be delivered up to the great Sanhedrim at Jerusalem, and to the inferior courts and consistories in other cities, and shall be beaten in the synagogues with forty stripes at a time, as offenders against the law which was read in the synagogue." It is no new thing for the church's artillery, through the treachery of its officers, to be turned against some of its best friends.

(4.) Governors and kings shall use their power against them. Because the Jews have not power to put them to death, they shall incense the Roman powers against them, as they did Herod against James and Peter; and they shall cause you to be put to death, as enemies to the empire. They must resist unto blood, and still resist.

2. What they shall have to comfort themselves with, in the midst of these great and sore troubles.

(1.) That the work they were called to should be carried on and prosper, notwithstanding all this opposition which they should meet with in it (v. 10); "The gospel shall, for all this, be published among all nations, and before the destruction of Jerusalem the sound of it shall go forth into all the earth; not only through all the nation of the Jews, but to all the nations of the earth." It is comfort to those who suffer for the gospel, that, though they may be crushed and borne down, the gospel cannot; it shall keep its ground, and carry the day.

(2.) That their sufferings, instead of obstructing their work, should forward it; "Your being brought before governors and kings shall be for a testimony of them (so some read it, v. 9); it shall give you an opportunity of preaching the gospel to those before whom you are brought as criminals, to whom otherwise you could not have access." Thus St. Paul's being brought before Felix, and Festus, and Agrippa, and Nero, was a testimony to them concerning Christ and his gospel. Or, as we read it, It shall be for a testimony against them, against both the judges and the prosecutors, who pursue those with the utmost rage that appear, upon examination, to be not only innocent but excellent persons. The gospel is a testimony to us concerning Christ and heaven. If we receive it, it will be a testimony for us: it will justify and save us; if not, it will be a testimony against us in the great day.

(3.) That, when they were brought before kings and governors for Christ's sake, they should have special assistance from heaven, to plead Christ's cause and their own (v. 11); "Take no thought before-hand what he shall speak, be not solicitous how to address yourselves to great men, so as to obtain their favour; your cause is just and glorious, and needs not be supported by premeditated speeches and harangues; but whatsoever shall be given you in that hour, whatsoever shall be suggested to you, and put into your minds, and into your mouths" (pro re natâ--on the spur of the occasion), "that speak ye, and fear not the success of it, because it is off-hand, for it is not ye that speak, purely by the strength of your own wisdom, consideration, and resolution, but it is the Holy Ghost." Note, Those whom Christ calls out to be advocates for him, shall be furnished with full instructions: and when we are engaged in the service of Christ, we may depend upon the aids of the Spirit of Christ.

(4.) That heaven at last would make amends for all; "You will meet with a great deal of hardship in your way, but have a good heart on it, your warfare will be accomplished, and your testimony finished, and he that shall endure to the end, the same shall be saved," v. 13. Perseverance gains the crown. The salvation here promised is more than a deliverance from evil, it is an everlasting blessedness, which shall be an abundant recompence for all their services and sufferings. All this we have, Matt. x. 17, &c.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: Take: Jer 29:8; Mat 24:4, Mat 24:5; Luk 21:8; Co1 15:33; Eph 5:6; Col 2:8; Th2 2:3; Jo1 4:1; Rev 20:7, Rev 20:8
John Gill
13:5 And Jesus answering them,.... His four disciples, Peter, John, James, and Andrew: "began to say"; or "said", a way of speaking frequent with this evangelist:
take heed lest any man deceive you; See Gill on Mt 24:4.
Robert Jamieson, A. R. Fausset and David Brown
13:5 And Jesus answering them began to say, Take heed lest any man deceive you:
13:613:6: Զի բազումք եկեսցեն յանուն իմ, եւ ասիցեն՝ թէ ե՛ս եմ Քրիստոսն. եւ զբազումս մոլորեցուսցեն[839]։ [839] Ոմանք. Զի բազումք գայցեն յանուն... մոլորեցուցանիցեն։
6 որովհետեւ շատեր պիտի գան իմ անունով եւ պիտի ասեն՝ ե՛ս եմ Քրիստոսը, եւ շատերին պիտի մոլորեցնեն
6 Վասն զի շատեր պիտի գան իմ անունովս ու ըսեն թէ ‘Ես եմ Քրիստոսը’ ու շատերը պիտի մոլորեցնեն։
Զի բազումք եկեսցեն յանուն իմ, եւ ասիցեն թէ` Ես եմ [80]Քրիստոսն, եւ զբազումս մոլորեցուսցեն:

13:6: Զի բազումք եկեսցեն յանուն իմ, եւ ասիցեն՝ թէ ե՛ս եմ Քրիստոսն. եւ զբազումս մոլորեցուսցեն[839]։
[839] Ոմանք. Զի բազումք գայցեն յանուն... մոլորեցուցանիցեն։
6 որովհետեւ շատեր պիտի գան իմ անունով եւ պիտի ասեն՝ ե՛ս եմ Քրիստոսը, եւ շատերին պիտի մոլորեցնեն
6 Վասն զի շատեր պիտի գան իմ անունովս ու ըսեն թէ ‘Ես եմ Քրիստոսը’ ու շատերը պիտի մոլորեցնեն։
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13:66: ибо многие придут под именем Моим и будут говорить, что это Я; и многих прельстят.
13:6  πολλοὶ ἐλεύσονται ἐπὶ τῶ ὀνόματί μου λέγοντες ὅτι ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν.
13:6. πολλοὶ ( much ) ἐλεύσονται ( they-shall-come ) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἐγώ (I) εἰμι, (I-be) καὶ (and) πολλοὺς ( to-much ) πλανήσουσιν. (they-shall-wander-unto)
13:6. multi enim venient in nomine meo dicentes quia ego sum et multos seducentFor many shall come in my name saying, I am he: and they shall deceive many.
6. Many shall come in my name, saying, I am ; and shall lead many astray.
13:6. For many will come in my name, saying, ‘For I am he,’ and they will lead many astray.
13:6. For many shall come in my name, saying, I am [Christ]; and shall deceive many.
For many shall come in my name, saying, I am [Christ]; and shall deceive many:

6: ибо многие придут под именем Моим и будут говорить, что это Я; и многих прельстят.
13:6  πολλοὶ ἐλεύσονται ἐπὶ τῶ ὀνόματί μου λέγοντες ὅτι ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν.
13:6. multi enim venient in nomine meo dicentes quia ego sum et multos seducent
For many shall come in my name saying, I am he: and they shall deceive many.
13:6. For many will come in my name, saying, ‘For I am he,’ and they will lead many astray.
13:6. For many shall come in my name, saying, I am [Christ]; and shall deceive many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Это Я. Здесь Христос говорит не о том, что некоторые будут выдавать себя за возвратившегося Иисуса Христа, но о том, что они будут называть себя "Христами" или Мессиями.
Adam Clarke: Commentary on the Bible - 1831
13:6: Saying, I am - The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: many: Mar 13:22; Jer 14:14, Jer 23:21-25; Joh 5:43; Jo1 4:1
and shall: Mar 13:22; Mat 24:5, Mat 24:11, Mat 24:23, Mat 24:24; Act 5:36-39
John Gill
13:6 For many shall come in my name,.... Taking upon them the name of the Messiah: saying,
I am Christ; the word "Christ", is rightly supplied from Mt 24:5; otherwise in the original it is only, "I am"; which the Persic version doubles, reading it, "I am indeed, I am": he that was promised and expected, the true Messiah; he that was to come:
and shall deceive many; See Gill on Mt 24:5.
Robert Jamieson, A. R. Fausset and David Brown
13:6 For many shall come in my name, saying, I am Christ--(see Mt 24:5) --"and the time draweth nigh" (Lk 21:8); that is, the time of the kingdom in its full splendor.
and shall deceive many--"Go ye not therefore after them" (Lk 21:8). The reference here seems not to be to pretended Messiahs, deceiving those who rejected the claims of Jesus, of whom indeed there were plenty--for our Lord is addressing His own genuine disciples--but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to the words, "Go ye not therefore after them."
13:713:7: Այլ յորժամ լսիցէք պատերազմունս, եւ համբաւս պատերազմաց՝ մի՛ խռովիցիք, զի պա՛րտ է լինել. բայց չեւ՛ է կատարած[840]։ [840] Ոմանք. Զի այնմ պարտ է... կատարածն։
7 Սակայն երբ լսէք պատերազմների ձայներ կամ պատերազմների լուրեր, չխռովուէք, որովհետեւ այդ պէտք է որ լինի, բայց դեռ աշխարհի վախճանը չէ
7 Բայց երբ լսէք պատերազմներ ու պատերազմներու լուրեր՝ մի՛ խռովիք, վասն զի պէտք է ըլլայ, բայց դեռ վերջը չէ։
Այլ յորժամ լսիցէք պատերազմունս եւ համբաւս պատերազմաց, մի՛ խռովիցիք, զի պարտ է լինել, բայց չեւ է կատարածն:

13:7: Այլ յորժամ լսիցէք պատերազմունս, եւ համբաւս պատերազմաց՝ մի՛ խռովիցիք, զի պա՛րտ է լինել. բայց չեւ՛ է կատարած[840]։
[840] Ոմանք. Զի այնմ պարտ է... կատարածն։
7 Սակայն երբ լսէք պատերազմների ձայներ կամ պատերազմների լուրեր, չխռովուէք, որովհետեւ այդ պէտք է որ լինի, բայց դեռ աշխարհի վախճանը չէ
7 Բայց երբ լսէք պատերազմներ ու պատերազմներու լուրեր՝ մի՛ խռովիք, վասն զի պէտք է ըլլայ, բայց դեռ վերջը չէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: Когда же услышите о войнах и о военных слухах, не ужасайтесь: ибо надлежит [сему] быть, --но [это] еще не конец.
13:7  ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλ᾽ οὔπω τὸ τέλος.
13:7. ὅταν (Which-also-ever) δὲ (moreover) ἀκούσητε (ye-might-have-heard) πολέμους (to-wars) καὶ (and) ἀκοὰς (to-hearings) πολέμων, (of-wars,"μὴ (lest) θροεῖσθε: (ye-should-be-commotioned-unto) δεῖ ( it-bindeth ) γενέσθαι , ( to-have-had-became ,"ἀλλ' (other) οὔπω (not-unto-whither) τὸ (the-one) τέλος. (a-finish)
13:7. cum audieritis autem bella et opiniones bellorum ne timueritis oportet enim fieri sed nondum finisAnd when you shall hear of wars and rumours of wars, fear ye not. For such things must needs be: but the end is not yet.
7. And when ye shall hear of wars and rumours of wars, be not troubled: must needs come to pass; but the end is not yet.
13:7. But when you will have heard of wars and rumors of wars, you should not be afraid. For these things must be, but the end is not so soon.
13:7. And when ye shall hear of wars and rumours of wars, be ye not troubled: for [such things] must needs be; but the end [shall] not [be] yet.
And when ye shall hear of wars and rumours of wars, be ye not troubled: for [such things] must needs be; but the end [shall] not [be] yet:

7: Когда же услышите о войнах и о военных слухах, не ужасайтесь: ибо надлежит [сему] быть, --но [это] еще не конец.
13:7  ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλ᾽ οὔπω τὸ τέλος.
13:7. cum audieritis autem bella et opiniones bellorum ne timueritis oportet enim fieri sed nondum finis
And when you shall hear of wars and rumours of wars, fear ye not. For such things must needs be: but the end is not yet.
13:7. But when you will have heard of wars and rumors of wars, you should not be afraid. For these things must be, but the end is not so soon.
13:7. And when ye shall hear of wars and rumours of wars, be ye not troubled: for [such things] must needs be; but the end [shall] not [be] yet.
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
13:7: when: Psa 27:3, Psa 46:1-3, Psa 112:7; Pro 3:25; Isa 8:12; Jer 4:19-21, Jer 51:46; Mat 24:6, Mat 24:7; Luk 21:9-11; Joh 14:1, Joh 14:27
must: Sa2 14:14; Mat 18:7; Act 17:3
John Gill
13:7 And when ye shall hear of wars, and rumours of wars,.... Among the Jews themselves, and with the Romans:
be not troubled; keep your place, abide by your work, go on preaching the Gospel, without distressing yourselves about the event of things:
for such things must needs be: being decreed by God, foretold by Christ, and made necessary by the sins of the people:
but the end shall not be yet; of the temple, of Jerusalem, and of the Jewish state and nation; See Gill on Mt 24:6.
Robert Jamieson, A. R. Fausset and David Brown
13:7 And when ye shall hear of wars and rumours of wars, be ye not troubled--(See on Mk 13:13, and compare Is 8:11-14).
for such things must needs be; but the end shall not be yet--In Luke (Lk 21:9), "the end is not by and by," or "immediately." Worse must come before all is over.
13:813:8: Զի յարիցէ ազգ՝ յազգի՛ վերայ, եւ թագաւորութիւն ՚ի թագաւորութեան վերայ, եւ եղիցին շարժմո՛ւնք ՚ի տեղիս տեղիս, սո՛վք, եւ սրածութիւնք, եւ խռովութիւնք. այլ՝ այն ամենայն սկիզբն է երկանց[841]։ [841] Ոմանք. Եւ խռովութիւնք. սակայն ամենայն սկիզբն։
8 Ազգ ազգի դէմ պիտի ելնի եւ թագաւորութիւն՝ թագաւորութեան դէմ, եւ տեղ-տեղ երկրաշարժներ պիտի լինեն, սով եւ համաճարակ ու խռովութիւններ. բայց այդ բոլորը սկիզբն է երկանց
8 Վասն զի ազգ ազգի վրայ պիտի ելլէ ու թագաւորութիւն թագաւորութեան վրայ եւ տեղ տեղ երկրաշարժներ պիտի ըլլան. սովեր ու խռովութիւններ ալ պիտի ըլլան։ Ասոնք ցաւերուն սկիզբն են։
Զի յարիցէ ազգ յազգի վերայ, եւ թագաւորութիւն ի թագաւորութեան վերայ, եւ եղիցին շարժմունք ի տեղիս տեղիս, սովք [81]եւ սրածութիւնք`` [82]եւ խռովութիւնք``. այլ այն ամենայն սկիզբն է երկանց:

13:8: Զի յարիցէ ազգ՝ յազգի՛ վերայ, եւ թագաւորութիւն ՚ի թագաւորութեան վերայ, եւ եղիցին շարժմո՛ւնք ՚ի տեղիս տեղիս, սո՛վք, եւ սրածութիւնք, եւ խռովութիւնք. այլ՝ այն ամենայն սկիզբն է երկանց[841]։
[841] Ոմանք. Եւ խռովութիւնք. սակայն ամենայն սկիզբն։
8 Ազգ ազգի դէմ պիտի ելնի եւ թագաւորութիւն՝ թագաւորութեան դէմ, եւ տեղ-տեղ երկրաշարժներ պիտի լինեն, սով եւ համաճարակ ու խռովութիւններ. բայց այդ բոլորը սկիզբն է երկանց
8 Վասն զի ազգ ազգի վրայ պիտի ելլէ ու թագաւորութիւն թագաւորութեան վրայ եւ տեղ տեղ երկրաշարժներ պիտի ըլլան. սովեր ու խռովութիւններ ալ պիտի ըլլան։ Ասոնք ցաւերուն սկիզբն են։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: Ибо восстанет народ на народ и царство на царство; и будут землетрясения по местам, и будут глады и смятения. Это--начало болезней.
13:8  ἐγερθήσεται γὰρ ἔθνος ἐπ᾽ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα.
13:8. ἐγερθήσεται ( It-shall-be-roused ) γὰρ (therefore) ἔθνος ( a-nation ) ἐπ' ( upon ) ἔθνος ( to-a-nation ) καὶ ( and ) βασιλεία ( a-ruling-of ) ἐπὶ ( upon ) βασιλείαν , ( to-a-ruling-of ," ἔσονται ( they-shall-be ) σεισμοὶ (shakings-of) κατὰ (down) τόπους, (to-occasions," ἔσονται ( they-shall-be ) λιμοί: (famines) ἀρχὴ (a-firsting) ὠδίνων (of-pangs) ταῦτα. (the-ones-these)
13:8. exsurget autem gens super gentem et regnum super regnum et erunt terraemotus per loca et fames initium dolorum haecFor nation shall rise against nation and kingdom against kingdom: and there shall be earthquakes in divers places and famines. These things are the beginning of sorrows.
8. For nation shall rise against nation, and kingdom against kingdom: there shall be earthquakes in divers places; there shall be famines: these things are the beginning of travail.
13:8. For nation will rise up against nation, and kingdom over kingdom, and there shall be earthquakes in various places, and famines. These are but the beginning of the sorrows.
13:8. For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these [are] the beginnings of sorrows.
For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these [are] the beginnings of sorrows:

8: Ибо восстанет народ на народ и царство на царство; и будут землетрясения по местам, и будут глады и смятения. Это--начало болезней.
13:8  ἐγερθήσεται γὰρ ἔθνος ἐπ᾽ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα.
13:8. exsurget autem gens super gentem et regnum super regnum et erunt terraemotus per loca et fames initium dolorum haec
For nation shall rise against nation and kingdom against kingdom: and there shall be earthquakes in divers places and famines. These things are the beginning of sorrows.
13:8. For nation will rise up against nation, and kingdom over kingdom, and there shall be earthquakes in various places, and famines. These are but the beginning of the sorrows.
13:8. For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these [are] the beginnings of sorrows.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Смятения (taracai - только здесь. В Ев. Матфея: землетрясения, т.е. различные потрясения в народной жизни, которые будут приводить в испуг (корень tarach - tarassw = пугаю).
Adam Clarke: Commentary on the Bible - 1831
13:8: The beginnings - For αρχαι, many MSS. and versions have αρχη, the beginning, singular.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: nation shall: Ch2 15:6; Isa 19:2; Jer 25:32; Hag 2:22; Zac 14:13; Rev 6:4
famines: Act 11:28
these: Mat 24:8
sorrows: "The word in the original importeth the pains of a woman in travail." Psa 48:6; Isa 37:3; Jer 4:31, Jer 6:24, Jer 13:21, Jer 22:23, Jer 49:24, Jer 50:43; Mic 4:9, Mic 4:10; Th1 5:3
John Gill
13:8 For nation shall rise against nation,.... The nations of the world one against another, and the Romans against the Jews, and the Jews against them:
and kingdom against kingdom; which is a synonymous phrase with the former, and what the Jews call, , "different words", expressing the same thing, often used in their commentaries:
and there shall be earthquakes in divers places; of the world:
and there shall be famines: especially in Judea, as in the times of Claudius Caesar, and at the siege of Jerusalem:
and troubles; public ones of various sorts, as tumults, seditions, murders, &c. This word is omitted in the Vulgate Latin, and Ethiopic versions.
These are the beginnings of sorrows; as of a woman with child, as the word signifies; whose pains before, though they are the beginnings and pledges of what shall come after, are not to be compared with those that immediately precede, and attend the birth of the child: and so all those troubles, which should be some time before the destruction of Jerusalem, would be but small, but light afflictions, the beginning of sorrows, in comparison of what should immediately go before, and attend that desolation; See Gill on Mt 24:7, Mt 24:8.
Robert Jamieson, A. R. Fausset and David Brown
13:8 These are the beginnings of sorrows--"of travail-pangs," to which heavy calamities are compared. (See Jer 4:31, &c.). The annals of TACITUS tell us how the Roman world was convulsed, before the destruction of Jerusalem, by rival claimants of the imperial purple.
13:913:9: Եւ զձե՛զ իսկ՝ մատնեսցեն յատեանս, եւ ՚ի ժողովուրդս տանջիցի՛ք, եւ առաջի դատաւորաց եւ թագաւորաց կայցէք վասն իմ, ՚ի վկայութիւն նոցա[842]՝ [842] Ոմանք. Մատնեն յատեանս։
9 Եւ դեռ ձեզ էլ պիտի մատնեն ատեանների, եւ ժողովարանների մէջ պիտի տանջուէք. եւ ինձ համար կուսակալների ու թագաւորների առաջ պիտի կանգնէք՝ ի վկայութիւն նրանց
9 Զգուշացէ՛ք ձեր անձերուն համար. քանզի ձեզ ատեաններու պիտի մատնեն ու ժողովարաններու մէջ ձեզ պիտի ծեծեն եւ իմ անուանս համար կուսակալներու ու թագաւորներու առջեւ պիտի կենաք՝ անոնց վկայութիւն տալու համար։
[83]Եւ զձեզ իսկ մատնեսցեն յատեանս, եւ ի ժողովուրդս տանջիցիք, եւ առաջի դատաւորաց եւ թագաւորաց կայցէք վասն իմ ի վկայութիւն նոցա, [84]եւ ամենայն հեթանոսաց:

13:9: Եւ զձե՛զ իսկ՝ մատնեսցեն յատեանս, եւ ՚ի ժողովուրդս տանջիցի՛ք, եւ առաջի դատաւորաց եւ թագաւորաց կայցէք վասն իմ, ՚ի վկայութիւն նոցա[842]՝
[842] Ոմանք. Մատնեն յատեանս։
9 Եւ դեռ ձեզ էլ պիտի մատնեն ատեանների, եւ ժողովարանների մէջ պիտի տանջուէք. եւ ինձ համար կուսակալների ու թագաւորների առաջ պիտի կանգնէք՝ ի վկայութիւն նրանց
9 Զգուշացէ՛ք ձեր անձերուն համար. քանզի ձեզ ատեաններու պիտի մատնեն ու ժողովարաններու մէջ ձեզ պիտի ծեծեն եւ իմ անուանս համար կուսակալներու ու թագաւորներու առջեւ պիտի կենաք՝ անոնց վկայութիւն տալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Но вы смотрите за собою, ибо вас будут предавать в судилища и бить в синагогах, и перед правителями и царями поставят вас за Меня, для свидетельства перед ними.
13:9  βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς.
13:9. βλέπετε (Ye-should-view) δὲ (moreover,"ὑμεῖς (ye,"ἑαυτούς: (to-selves,"παραδώσουσιν (they-shall-give-beside) ὑμᾶς (to-ye) εἰς (into) συνέδρια (to-seatlets-together,"καὶ (and) εἰς (into) συναγωγὰς (to-leadings-together) δαρήσεσθε (ye-shall-have-been-swiped,"καὶ (and) ἐπὶ (upon) ἡγεμόνων (of-leaders) καὶ (and) βασιλέων (of-rulers-of) σταθήσεσθε (ye-shall-be-stood) ἕνεκεν (in-out-in) ἐμοῦ (of-ME) εἰς (into) μαρτύριον (to-a-witnesslet) αὐτοῖς. (unto-them)
13:9. videte autem vosmet ipsos tradent enim vos conciliis et in synagogis vapulabitis et ante praesides et reges stabitis propter me in testimonium illisBut look to yourselves. For they shall deliver you Up to councils: and in the synagogues you shall be beaten: and you shall stand before governors and kings for my sake, for a testimony unto them.
9. But take ye heed to yourselves: for they shall deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for my sake, for a testimony unto them.
13:9. But see to yourselves. For they will hand you over to councils, and in the synagogues you will be beaten, and you shall stand before governors and kings because of me, as a testimony for them.
13:9. But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.
But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them:

9: Но вы смотрите за собою, ибо вас будут предавать в судилища и бить в синагогах, и перед правителями и царями поставят вас за Меня, для свидетельства перед ними.
13:9  βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς.
13:9. videte autem vosmet ipsos tradent enim vos conciliis et in synagogis vapulabitis et ante praesides et reges stabitis propter me in testimonium illis
But look to yourselves. For they shall deliver you Up to councils: and in the synagogues you shall be beaten: and you shall stand before governors and kings for my sake, for a testimony unto them.
13:9. But see to yourselves. For they will hand you over to councils, and in the synagogues you will be beaten, and you shall stand before governors and kings because of me, as a testimony for them.
13:9. But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.
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
9: Но вы смотрите за собою, т.е. не упускайте из виду сами себя, и не забывайте о своем назначении выступать проповедниками Евангелия. - Будут предавать... см. Мф Х, 17-18.
Adam Clarke: Commentary on the Bible - 1831
13:9: Councils - Συνεδρια, Sanhedrins. The grand Sanhedrin consisted of seventy-two elders; six chosen out of each tribe; this was the national council of state; and the small Sanhedrins, which were composed of twenty-three counsellors.
Synagogues - Courts of justice for villages, etc., consisting of three magistrates, chosen out of the principal directors of the synagogue in that place.
Rulers - Or governors. The Roman deputies, such as Pontius Pilate, etc.
Kings - The tetrarchs of Judea and Galilee, who bore this name. See Mar 6:27.
Albert Barnes: Notes on the Bible - 1834
13:9: Take heed to yourselves - Be cautious that no man deceive you; or, take care of your lives, not to run into unnecessary danger.
To councils - The higher ecclesiastical courts of the Jews, including the Sanhedrin, or great council of the nation.
Rulers and kings - Referring to Roman officers.
For a testimony against them - Rather to bear testimony to them, or to be witnesses "before them" of the truth. This was" for the sake" of Jesus, or because they were attached to him; and God would overrule it so that at the same time they should bear witness "to" the rulers of the truth, as was the case with Peter and John, Acts 4; with Stephen, Acts 6-7; and with Paul, Acts 23; Act 24:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: take: Mar 13:5; Mat 10:17, Mat 10:18, Mat 23:34-37, Mat 24:9, Mat 24:10; Luk 21:16-18; Joh 15:20, Joh 16:2; Acts 4:1-21, 5:17-40, Act 6:11-15, Act 7:54-60, Act 8:1-3, Act 9:1, Act 9:2, Act 9:13, Act 9:14, Act 9:16; Act 12:1-3, Act 16:20-24, Act 21:11, Act 21:31-40, Act 22:19, Act 22:20, Act 23:1, Act 23:2, Act 24:1-9; Acts 25:1-26:32; Co1 4:9-13; Co2 11:23-27; Phi 1:29; Th2 1:5; Rev 1:9, Rev 2:10, Rev 2:13, Rev 6:9-11
councils: Συνεδρια, Sanhedrins, the grand national council, and smaller courts of judicature in each city. See note on Mat 5:22. For the fulfilment of these predictions, see notes on mat 24.
a: Mar 1:44, Mar 6:11; Mat 10:18; Luk 9:5
Geneva 1599
13:9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a (a) testimony against them.
(a) When they hear you preach it will be a most evident witness against them, so that they will not be able to pretend that they do not know.
John Gill
13:9 But take heed to yourselves,.... This does not so much regard their doctrine and conversation, they were to take heed to; in which sense this phrase is sometimes used; but the security of their persons and lives; and the advice is, to take care of them selves, as much as in them lay, how they came into the hands of the persecuting Jews, and exposed themselves to danger, when at any time it could be avoided:
for they shall deliver you up to councils; their greater and lesser sanhedrim; the one consisting of seventy one persons, the other of twenty three, and the least of three only; and before the greater of these, Peter and John were brought, quickly, after the ascension of Christ:
and in the synagogues ye shall be beaten; with forty stripes, save one, as the Apostle Paul was, five, times:
and ye shall be brought before rulers; governors of Roman provinces, as the same apostle was, before Gallio, Festus, and Felix:
and kings for my sake; for the sake of professing Christ, and preaching his Gospel; as some of the apostles were, before Herod, Agrippa, Nero, Domitian, and others:
for a testimony against them: both against the rulers and kings before whom they should be brought, and bear a testimony for Christ, and against the Jews, who should bring them thither; See Gill on Mt 10:17; see Gill on Mt 10:18.
John Wesley
13:9 Lk 21:12.
Robert Jamieson, A. R. Fausset and David Brown
13:9 But take heed to yourselves: for--"before all these things" (Lk 21:12); that is, before these public calamities come.
they shall deliver you up to councils; and in the synagogues ye shall be beaten--These refer to ecclesiastical proceedings against them.
and ye shall be brought before rulers and kings--before civil tribunals next.
for my sake, for a testimony against them--rather "unto them"--to give you an opportunity of bearing testimony to Me before them. In the Acts of the Apostles we have the best commentary on this announcement. (Compare Mt 10:17-18).
13:1013:10: եւ ամենայն հեթանոսաց. բայց նախ՝ պա՛րտ է աւետարանիս քարոզե՛լ[843]։ [843] Յոմանս պակասի. Եւ ամենայն հեթանոսաց. բայց նախ պարտ է։
10 Բայց նախ պէտք է, որ Աւետարանը քարոզուի բոլոր հեթանոսների մէջ
10 Առաջ պէտք է որ աւետարանը քարոզուի բոլոր ազգերուն։
բայց նախ պարտ է աւետարանիս քարոզել:

13:10: եւ ամենայն հեթանոսաց. բայց նախ՝ պա՛րտ է աւետարանիս քարոզե՛լ[843]։
[843] Յոմանս պակասի. Եւ ամենայն հեթանոսաց. բայց նախ պարտ է։
10 Բայց նախ պէտք է, որ Աւետարանը քարոզուի բոլոր հեթանոսների մէջ
10 Առաջ պէտք է որ աւետարանը քարոզուի բոլոր ազգերուն։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: И во всех народах прежде должно быть проповедано Евангелие.
13:10  καὶ εἰς πάντα τὰ ἔθνη πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον.
13:10. καὶ (And) εἰς (into) πάντα ( to-all ) τὰ (to-the-ones) ἔθνη (to-nations) πρῶτον (to-most-before) δεῖ (it-bindeth) κηρυχθῆναι (to-have-been-heralded) τὸ (the-one) εὐαγγέλιον. (a-goodly-messagelet)
13:10. et in omnes gentes primum oportet praedicari evangeliumAnd unto all nations the gospel must first be preached.
10. And the gospel must first be preached unto all the nations.
13:10. And the Gospel must first be preached to all nations.
13:10. And the gospel must first be published among all nations.
And the gospel must first be published among all nations:

10: И во всех народах прежде должно быть проповедано Евангелие.
13:10  καὶ εἰς πάντα τὰ ἔθνη πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον.
13:10. et in omnes gentes primum oportet praedicari evangelium
And unto all nations the gospel must first be preached.
13:10. And the Gospel must first be preached to all nations.
13:10. And the gospel must first be published among all nations.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Объясняя, каким образом очутятся апостолы на суде, Христос говорит, что прежде, т.е. до наступления "конца", понимаемого как разрушение Иерусалима (ст. 7), ученики Его должны проповедовать Евангелие всем народам, и вот за эту-то проповедь они и будут привлекаемы к ответственности (ср. Мф XXIV, 14).
Adam Clarke: Commentary on the Bible - 1831
13:10: And the Gospel must first be published among all nations. - Many of the Evangelistaria omit this verse. Its proper place seems to be after verse the thirteenth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: Mar 16:15; Mat 24:14, Mat 28:18, Mat 28:19; Rom 1:8, Rom 10:18, Rom 15:19; Col 1:6, Col 1:23; Rev 14:6
John Gill
13:10 And the Gospel must first be published among all nations. The Syriac version reads, "my Gospel"; the Gospel which Christ was the author, subject, and preacher of; this "must be published". There was a necessity of the promulgation of it by the will of God, the command and commission of Christ; and for the gathering in of the Jews, that were the elect of God, "among all nations" of the world, especially in the Roman empire; and that "first", or before the destruction of Jerusalem; See Gill on Mt 24:14.
John Wesley
13:10 Mt 24:14.
Robert Jamieson, A. R. Fausset and David Brown
13:10 And the gospel must first be published among all nations--"for a witness, and then shall the end come" (Mt 24:14). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to "the end."
13:1113:11: Այլ յորժամ տանիցին զձեզ մատնել, մի յառաջագոյն հոգայցէք, եւ մի՛ զմտաւ ածիցէք՝ թէ զինչ խօսիցիք. այլ որ ինչ տացի ձեզ ՚ի ժամուն յայնմիկ՝ զա՛յն խօսիցիք. զի ո՛չ դուք էք որ խօսիցիքն՝ այլ Հոգին Սուրբ[844]։ [844] Ոմանք. Տանիցեն զձեզ... զի ո՛չ դուք իցէ որ։
11 Եւ երբ ձեզ տանեն յանձնելու, առաջուց հոգ մի՛ արէք եւ մի՛ մտածէք, թէ ինչ պիտի խօսէք, այլ, ինչ որ ձեզ տրուի այդ նոյն ժամին, ա՛յն խօսեցէք, որովհետեւ դո՛ւք չէ, որ պիտի խօսէք, այլ՝ Սուրբ Հոգին
11 Բայց երբ ձեզ մատնելու տանին, առաջուընէ հոգ մի՛ ընէք եւ մի՛ մտածէք թէ ի՛նչ պիտի խօսիք, հապա այն ժամուն ինչ որ ձեզի տրուի՝ զանիկա խօսեցէք. վասն զի ո՛չ թէ դուք էք որ պիտի խօսիք, հապա Սուրբ Հոգին»։
Այլ յորժամ տանիցին զձեզ մատնել, մի՛ յառաջագոյն հոգայցէք, եւ մի՛ զմտաւ ածիցէք թէ զի՛նչ խօսիցիք. այլ որ ինչ տացի ձեզ ի ժամուն յայնմիկ` զայն խօսիցիք. զի ոչ դուք էք որ խօսիցիքն, այլ` Հոգին Սուրբ:

13:11: Այլ յորժամ տանիցին զձեզ մատնել, մի յառաջագոյն հոգայցէք, եւ մի՛ զմտաւ ածիցէք՝ թէ զինչ խօսիցիք. այլ որ ինչ տացի ձեզ ՚ի ժամուն յայնմիկ՝ զա՛յն խօսիցիք. զի ո՛չ դուք էք որ խօսիցիքն՝ այլ Հոգին Սուրբ[844]։
[844] Ոմանք. Տանիցեն զձեզ... զի ո՛չ դուք իցէ որ։
11 Եւ երբ ձեզ տանեն յանձնելու, առաջուց հոգ մի՛ արէք եւ մի՛ մտածէք, թէ ինչ պիտի խօսէք, այլ, ինչ որ ձեզ տրուի այդ նոյն ժամին, ա՛յն խօսեցէք, որովհետեւ դո՛ւք չէ, որ պիտի խօսէք, այլ՝ Սուրբ Հոգին
11 Բայց երբ ձեզ մատնելու տանին, առաջուընէ հոգ մի՛ ընէք եւ մի՛ մտածէք թէ ի՛նչ պիտի խօսիք, հապա այն ժամուն ինչ որ ձեզի տրուի՝ զանիկա խօսեցէք. վասն զի ո՛չ թէ դուք էք որ պիտի խօսիք, հապա Սուրբ Հոգին»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Когда же поведут предавать вас, не заботьтесь наперед, что вам говорить, и не обдумывайте; но что дано будет вам в тот час, то и говорите, ибо не вы будете говорить, но Дух Святый.
13:11  καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλ᾽ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον.
13:11. καὶ (And) ὅταν (which-also-ever) ἄγωσιν (they-might-lead) ὑμᾶς (to-ye) παραδιδόντες , ( giving-beside ,"μὴ (lest) προμεριμνᾶτε (ye-should-before-worry-unto) τί (to-what-one) λαλήσητε, (ye-might-have-spoken-unto,"ἀλλ' (other) ὃ (to-which) ἐὰν (if-ever) δοθῇ (it-might-have-been-given) ὑμῖν (unto-ye) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour,"τοῦτο (to-the-one-this) λαλεῖτε, (ye-should-speak-unto) οὐ (not) γάρ (therefore) ἐστε (ye-be) ὑμεῖς (ye) οἱ (the-ones) λαλοῦντες ( speaking-unto ,"ἀλλὰ (other) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον. (hallow-belonged)
13:11. et cum duxerint vos tradentes nolite praecogitare quid loquamini sed quod datum vobis fuerit in illa hora id loquimini non enim estis vos loquentes sed Spiritus SanctusAnd when they shall lead you and deliver you up, be not thoughtful beforehand what you shall speak: but whatsoever shall be given you in that hour, that speak ye. For it is not you that speak, but the Holy Ghost.
11. And when they lead you , and deliver you up, be not anxious beforehand what ye shall speak: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.
13:11. And when they have seized you and handed you over, do not consider in advance what to say. But whatever will be given you in that hour, say that. For you will not be speaking, but the Holy Spirit.
13:11. But when they shall lead [you], and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.
But when they shall lead [you], and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost:

11: Когда же поведут предавать вас, не заботьтесь наперед, что вам говорить, и не обдумывайте; но что дано будет вам в тот час, то и говорите, ибо не вы будете говорить, но Дух Святый.
13:11  καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλ᾽ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον.
13:11. et cum duxerint vos tradentes nolite praecogitare quid loquamini sed quod datum vobis fuerit in illa hora id loquimini non enim estis vos loquentes sed Spiritus Sanctus
And when they shall lead you and deliver you up, be not thoughtful beforehand what you shall speak: but whatsoever shall be given you in that hour, that speak ye. For it is not you that speak, but the Holy Ghost.
13:11. And when they have seized you and handed you over, do not consider in advance what to say. But whatever will be given you in that hour, say that. For you will not be speaking, but the Holy Spirit.
13:11. But when they shall lead [you], and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.
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
11-13: (См. Мф Х, 19-22). По всей вероятности, ев. Марк правильнее, чем Матфей, поместил эти слова Христа в Его эсхатологической беседе. К посланию учеников на проповедь, о которой говорит ев. Матфей в Х-й главе, они не имеют приложения: апостолы в то время еще не были привлекаемы к суду правителей и царей.
Adam Clarke: Commentary on the Bible - 1831
13:11: Neither - premeditate - This is wanting in BDL, five others, Coptic, Ethiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see Mat 10:19 (note).
Albert Barnes: Notes on the Bible - 1834
13:11: Neither do ye premeditate - Do not think beforehand, or "prepare" an answer. You know not what the accusations will be, and God will furnish you with a reply that shall be adapted to the occasion.
Not ye that speak, but the Holy Spirit - This is a full promise that they should be inspired, and consequently their defenses recorded in the Acts of the Apostles are the words of the Holy Spirit. There could be no more explicit promise that they should be under an infallible guidance, and we are not left to doubt that they were taught of God. At the same time, this was a most desirable and gracious aid. They were illiterate, unknown, without power. They were unfit of themselves to make the important statements of religion which were requisite, but God gave them power, and they spake with a wisdom, fearlessness, pungency, and ability which no other men have ever manifested - full proof that these illiterate fishermen were under the influence of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: and deliver: Mar 13:9; Mat 10:17, Mat 10:21; Act 3:13
take: Exo 4:10-12; Jer 1:6-9; Dan 3:16-18; Mat 10:19, Mat 10:20; Luk 12:11, Luk 12:12; Luk 21:14, Luk 21:15; Act 2:4, Act 4:8-22, Act 4:31, Act 6:10, Act 6:15, Act 7:55
shall be: Isa 50:4; Joh 3:27; Eph 6:19, Eph 6:20; Jam 1:5
but: Sa2 23:2; Co1 2:13; Eph 3:5; Pe1 1:12
Geneva 1599
13:11 But when they shall lead [you], and deliver you up, (b) take no thought beforehand what ye shall speak, neither (c) do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.
(b) We are not forbidden to think beforehand, but we are willed to beware of that pensive carefulness by which men discourage themselves, which proceeds from distrust and lack of confidence and sure hope of God's assistance. See Mt 6:27
(c) By any kind of made-up and cunning type of story to tell.
John Gill
13:11 But when they shall lead you, and deliver you up,.... Lead to councils and courts of judicature, and deliver up to kings and rulers, to the civil magistrate, to be punished by the secular arm:
take no thought before hand; be not previously anxious, and carefully solicitous, in a distressing way:
what ye shall speak: to kings and rulers, by way of apology for yourselves, and your own innocence, and in defence of the Gospel:
neither do ye premeditate; or "meditate", as the generality of copies read: Beza says in one copy it is read, "premeditate": and so in one of Stephens's, as we render it: this clause is omitted in the Vulgate Latin, Arabic, and Ethiopic versions:
but whatsoever shall be given you in that hour; whatever shall be immediately suggested to your thoughts, be put into your minds, and laid upon your hearts:
that speak ye; freely and boldly without the fear of men:
for it is not ye that speak, but the Holy Ghost: not but that they did speak, but they were not the principal authors, either of the matter they spoke, or of the words and language in which they spoke; they were only the instruments of the Holy Ghost; they spoke as they were moved by him: hence their wisdom and eloquence in their self-defence, were amazing, and their arguments strong and unanswerable; See Gill on Mt 10:19, Mt 10:20,
John Wesley
13:11 The Holy Ghost will help you. But do not depend upon any other help For all the nearest ties will be broken.
Robert Jamieson, A. R. Fausset and David Brown
13:11 But when they shall lead you, and deliver you up, take no thought beforehand--"Be not anxious beforehand."
what ye shall speak, neither do ye premeditate--"Be not filled with apprehension, in the prospect of such public appearances for Me, lest ye should bring discredit upon My name, nor think it necessary to prepare beforehand what ye are to say."
but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost--(See on Mt 10:19-20.)
13:1213:12: Մատնեսցէ եղբայր զեղբայր՝ ՚ի մա՛հ, եւ հայր՝ զորդի՛. եւ յարիցեն որդիք ՚ի վերայ հարց՝ եւ սպանանիցե՛ն զնոսա[845]։ [845] Ոմանք. Եւ յառնիցեն որդիք։
12 Եղբայրն իր եղբօրը մահուան պիտի մատնի, եւ հայրը՝ որդուն. եւ որդիները հայրերի դէմ պիտի ելնեն ու պիտի սպանեն նրանց
12 «Եղբայր եղբայրը մահուան պիտի մատնէ եւ հայրը՝ որդին եւ որդիներ իրենց ծնողքներուն վրայ պիտի ելլեն ու մեռցնեն զանոնք։
Մատնեսցէ եղբայր զեղբայր ի մահ, եւ հայր` զորդի. եւ յարիցեն որդիք ի վերայ հարց եւ սպանանիցեն զնոսա:

13:12: Մատնեսցէ եղբայր զեղբայր՝ ՚ի մա՛հ, եւ հայր՝ զորդի՛. եւ յարիցեն որդիք ՚ի վերայ հարց՝ եւ սպանանիցե՛ն զնոսա[845]։
[845] Ոմանք. Եւ յառնիցեն որդիք։
12 Եղբայրն իր եղբօրը մահուան պիտի մատնի, եւ հայրը՝ որդուն. եւ որդիները հայրերի դէմ պիտի ելնեն ու պիտի սպանեն նրանց
12 «Եղբայր եղբայրը մահուան պիտի մատնէ եւ հայրը՝ որդին եւ որդիներ իրենց ծնողքներուն վրայ պիտի ելլեն ու մեռցնեն զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Предаст же брат брата на смерть, и отец--детей; и восстанут дети на родителей и умертвят их.
13:12  καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς·
13:12. καὶ (And) παραδώσει (it-shall-give-beside,"ἀδελφὸς (brethrened,"ἀδελφὸν (to-brethrened,"εἰς (into) θάνατον (to-a-death,"καὶ (and) πατὴρ (a-father,"τέκνον, (to-a-producee,"καὶ (and) ἐπαναστήσονται ( they-shall-stand-up-upon ," τέκνα ( producees ," ἐπὶ ( upon ) γονεῖς ( to-generators-of ,"καὶ (and) θανατώσουσιν (they-shall-en-death) αὐτούς: (to-them)
13:12. tradet autem frater fratrem in mortem et pater filium et consurgent filii in parentes et morte adficient eosAnd the brother shall betray his brother unto death, and the father his son; and children shall rise up against their parents and shall work their death.
12. And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death.
13:12. Then brother will betray brother to death, and the father, a son; and children will rise up against their parents and will bring about their death.
13:12. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against [their] parents, and shall cause them to be put to death.
Now the brother shall betray the brother to death, and the father the son; and children shall rise up against [their] parents, and shall cause them to be put to death:

12: Предаст же брат брата на смерть, и отец--детей; и восстанут дети на родителей и умертвят их.
13:12  καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς·
13:12. tradet autem frater fratrem in mortem et pater filium et consurgent filii in parentes et morte adficient eos
And the brother shall betray his brother unto death, and the father his son; and children shall rise up against their parents and shall work their death.
13:12. Then brother will betray brother to death, and the father, a son; and children will rise up against their parents and will bring about their death.
13:12. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against [their] parents, and shall cause them to be put to death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:12: The brother shall betray ... - The brother shall give up in a treacherous manner his brother to be put to death, on account of his attachment to Jesus. Through fear, or from the hope of reward and from the hatred of the gospel, he will overcome all the natural ties of brotherhood. and give up his own kindred to be burnt or crucified. Perhaps nothing could more clearly show the dreadful evil of those times, as well as the natural opposition of the heart to the religion of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Eze 38:21; Mic 7:4-6; Mat 10:21, Mat 24:10; Luk 12:52, Luk 12:53, Luk 21:16
John Gill
13:12 Now the brother shall betray the brother to death,.... Signifying, that such should be the rage of men, particularly the Jews, against Christ and his Gospel, that those that were in the nearest relation, were of the same flesh and blood, children of the same parents, should betray and deliver up each other into the hands of the civil magistrate, in order to be put to death:
and the father the son; and children shall rise up against their parents, and shall cause them to be put to death; things unnatural and shocking; See Gill on Mt 10:21.
13:1313:13: Եւ եղիջիք ատեցեա՛լք յամենեցունց վասն անուան իմոյ. այլ որ համբերեսցէն ՚ի սպառ՝ նա կեցցէ՛[846]։ [846] Ոմանք. Որ համբերեսցէ. կամ՝ համբերէն իսպառ։
13 Եւ իմ անուան համար բոլորից պիտի ատուէք. բայց ով որ մինչեւ վերջ համբերի, նա կը փրկուի»:
13 Իմ անուանս համար ամենուն ատելի պիտի ըլլաք։ Բայց ո՛վ որ մինչեւ վերջը համբերէ՝ անիկա պիտի ապրի։
Եւ եղիջիք ատեցեալք յամենեցունց վասն անուան իմոյ, այլ որ համբերեսցէն ի սպառ` նա կեցցէ:

13:13: Եւ եղիջիք ատեցեա՛լք յամենեցունց վասն անուան իմոյ. այլ որ համբերեսցէն ՚ի սպառ՝ նա կեցցէ՛[846]։
[846] Ոմանք. Որ համբերեսցէ. կամ՝ համբերէն իսպառ։
13 Եւ իմ անուան համար բոլորից պիտի ատուէք. բայց ով որ մինչեւ վերջ համբերի, նա կը փրկուի»:
13 Իմ անուանս համար ամենուն ատելի պիտի ըլլաք։ Բայց ո՛վ որ մինչեւ վերջը համբերէ՝ անիկա պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: И будете ненавидимы всеми за имя Мое; претерпевший же до конца спасется.
13:13  καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὁ δὲ ὑπομείνας εἰς τέλος οὖτος σωθήσεται.
13:13. καὶ (and) ἔσεσθε ( ye-shall-be ) μισούμενοι ( being-hated-unto ) ὑπὸ (under) πάντων ( of-all ) διὰ (through) τὸ (to-the-one) ὄνομά (to-a-name) μου. (of-me) ὁ (The-one) δὲ (moreover) ὑπομείνας (having-stayed-under) εἰς (into) τέλος (to-a-finish,"οὗτος (the-one-this) σωθήσεται. (it-shall-be-saved)
13:13. et eritis odio omnibus propter nomen meum qui autem sustinuerit in finem hic salvus eritAnd you shall be hated by all men for my name's sake. But he that shall endure unto the end, he shall be saved.
13. And ye shall be hated of all men for my name’s sake: but he that endureth to the end, the same shall be saved.
13:13. And you will be hated by all for the sake of my name. But whoever will have persevered unto the end, the same will be saved.
13:13. And ye shall be hated of all [men] for my name’s sake: but he that shall endure unto the end, the same shall be saved.
And ye shall be hated of all [men] for my name' s sake: but he that shall endure unto the end, the same shall be saved:

13: И будете ненавидимы всеми за имя Мое; претерпевший же до конца спасется.
13:13  καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὁ δὲ ὑπομείνας εἰς τέλος οὖτος σωθήσεται.
13:13. et eritis odio omnibus propter nomen meum qui autem sustinuerit in finem hic salvus erit
And you shall be hated by all men for my name's sake. But he that shall endure unto the end, he shall be saved.
13:13. And you will be hated by all for the sake of my name. But whoever will have persevered unto the end, the same will be saved.
13:13. And ye shall be hated of all [men] for my name’s sake: but he that shall endure unto the end, the same shall be saved.
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
13:13: ye: Mat 5:11, Mat 5:12, Mat 24:9; Luk 6:22, Luk 21:17; Joh 15:18, Joh 15:19, Joh 17:14; Jo1 3:13
but: Dan 12:12; Mat 10:22, Mat 24:13; Rom 2:7; Gal 6:9; Heb 3:14, Heb 10:39; Jam 1:12; Rev 2:10, Rev 3:10
Geneva 1599
13:13 And ye shall be hated of all [men] (d) for my name's sake: but he that shall endure unto the end, the same shall be saved.
(d) For me.
John Gill
13:13 And ye shall be hated of all men,.... Not only of your friends and relations of your countrymen the Jews; but of all men, the generality of men, in, all nations of the world, wherever they came:
for my name's sake; for the sake of Christ and his Gospel, they professed and preached:
but he that shall endure; reproaches, afflictions, and persecutions, patiently; or persevere in the faith of Christ, in the profession of his name, and in preaching his Gospel:
to the end; of such troubles, and of life:
the same shall be saved; if not with a temporal, yet with an everlasting salvation; See Gill on Mt 10:22, Mt 24:13.
Robert Jamieson, A. R. Fausset and David Brown
13:13 And ye shall be hated of all men for my name's sake--Matthew (Mt 24:12) adds this important intimation: "And because iniquity shall abound, the love of many"--"of the many," or "of the most," that is, of the generality of professed disciples--"shall wax cold." Sad illustrations of the effect of abounding iniquity in cooling the love even of faithful disciples we have in the Epistle of James, written about the period here referred to, and too frequently ever since.
but he that shall endure unto the end, the same shall be saved--See on Mt 10:21-22; and compare Heb 10:38-39, which is a manifest allusion to these words of Christ; also Rev_ 2:10. Luke (Lk 21:18) adds these reassuring words: "But there shall not an hair of your heads perish." Our Lord had just said (Lk 21:16) that they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm and such like.
13:1413:14: Եւ յորժամ տեսանիցէք զպղծութիւն աւերածին՝ զի կայցէ ՚ի տեղւոջ՝ ուր չիցէ արժան. որ ընթեռնուն ՚ի մի՛տ առցէ։ Յայնժամ որ ՚ի Հրէաստանի իցեն՝ փախիցեն ՚ի լերի՛նս.
14 «Եւ երբ տեսնէք սարսափելի պղծութիւնը՝ տեղ գտած այնտեղ, ուր չպէտք է լինէր (ով կարդում է, թող իմանայ), այն ժամանակ նրանք, որ Հրէաստանում են, լեռները թող փախչեն
14 Երբ տեսնէք աւերմունքին պղծութիւնը՝ որ Դանիէլ մարգարէին միջոցաւ ըսուած է, թէ արժան չեղած տեղը կը կենայ, (ով որ կարդայ՝ թող հասկնայ) այն ատեն Հրէաստանի մէջ եղողները լեռները թող փախչին
Եւ յորժամ տեսանիցէք զպղծութիւն աւերածին[85], զի կայցէ ի տեղւոջ ուր չիցէ արժան, (որ ընթեռնուն ի միտ առցէ,) յայնժամ որ ի Հրէաստանի իցեն` փախիցեն ի լերինս:

13:14: Եւ յորժամ տեսանիցէք զպղծութիւն աւերածին՝ զի կայցէ ՚ի տեղւոջ՝ ուր չիցէ արժան. որ ընթեռնուն ՚ի մի՛տ առցէ։ Յայնժամ որ ՚ի Հրէաստանի իցեն՝ փախիցեն ՚ի լերի՛նս.
14 «Եւ երբ տեսնէք սարսափելի պղծութիւնը՝ տեղ գտած այնտեղ, ուր չպէտք է լինէր (ով կարդում է, թող իմանայ), այն ժամանակ նրանք, որ Հրէաստանում են, լեռները թող փախչեն
14 Երբ տեսնէք աւերմունքին պղծութիւնը՝ որ Դանիէլ մարգարէին միջոցաւ ըսուած է, թէ արժան չեղած տեղը կը կենայ, (ով որ կարդայ՝ թող հասկնայ) այն ատեն Հրէաստանի մէջ եղողները լեռները թող փախչին
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: Когда же увидите мерзость запустения, реченную пророком Даниилом, стоящую, где не должно, --читающий да разумеет, --тогда находящиеся в Иудее да бегут в горы;
13:14  ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
13:14. Ὅταν (Which-also-ever) δὲ (moreover) ἴδητε (ye-might-have-had-seen) τὸ ( to-the-one ) βδέλυγμα ( to-an-abhorring-to ) τῆς ( of-the-one ) ἐρημώσεως ( of-an-en-solituding ) ἑστηκότα (to-having-had-come-to-stand) ὅπου (to-which-of-whither) οὐ (not) δεῖ, (it-bindeth,"ὁ (the-one) ἀναγινώσκων (acquainting-up) νοείτω, (it-should-consider-unto,"τότε (to-the-one-which-also) οἱ (the-ones) ἐν (in) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) φευγέτωσαν (they-should-flee) εἰς (into) τὰ (to-the-ones) ὄρη, (to-juts)
13:14. cum autem videritis abominationem desolationis stantem ubi non debet qui legit intellegat tunc qui in Iudaea sunt fugiant in montesAnd when you shall see the abomination of desolation, standing where it ought not (he that readeth let him understand): then let them that are in Judea flee unto the mountains.
14. But when ye see the abomination of desolation standing where he ought not ( let him that readeth understand), then let them that are in Judaea flee unto the mountains:
13:14. Then, when you have seen the abomination of desolation, standing where it ought not to be, let the reader understand: then let those who are in Judea flee to the mountains.
13:14. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, ( let him that readeth understand,) then let them that be in Judaea flee to the mountains:

14: Когда же увидите мерзость запустения, реченную пророком Даниилом, стоящую, где не должно, --читающий да разумеет, --тогда находящиеся в Иудее да бегут в горы;
13:14  ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
13:14. cum autem videritis abominationem desolationis stantem ubi non debet qui legit intellegat tunc qui in Iudaea sunt fugiant in montes
And when you shall see the abomination of desolation, standing where it ought not (he that readeth let him understand): then let them that are in Judea flee unto the mountains.
13:14. Then, when you have seen the abomination of desolation, standing where it ought not to be, let the reader understand: then let those who are in Judea flee to the mountains.
13:14. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: (См. Мф XXIV, 15). Замечательно, что у ев. Марка выражение "стоящую" представляет собою причастие мужского рода и должно бы правильнее передано выражением "стоящего" (esthkota). Тут нет согласования с существительным, к которому относится это причастие (мерзость - по греч. bdelugma - среднего рода), и, несомненно, евангелист этим хотел что-то сказать. Что же? Очень может быть, что эта "мерзость" представлялась ему человеком, который выступит как противник Христа во святилище, как некоторый противобог или антихрист (ср. 2: Сол II, 3: и сл. ). Он, конечно, - так должны были понять апостолы - явится в Иерусалиме, в Иерусалимском храме, который был истинным домом Бога (Ин I, 16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judæa flee to the mountains: 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. 21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22 For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. 23 But take ye heed: behold, I have foretold you all things.

The Jews, in rebelling against the Romans, and in persecuting the Christians, were hastening to their own ruin apace, both efficiently and meritoriously, were setting both God and man against them; see 1 Thess. ii. 15. Now here we have a prediction of that ruin which came upon them within less than forty years after this: we had it before, Matt. xxiv. 15, &c. Observe,

I. What is here foretold concerning it.

1. That the Roman armies should make a descent upon Judea, and invest Jerusalem, the holy city. These were the abomination of desolation, which the Jews did abominate, and by which they should be made desolate. The country of thine enemy is called the land which thou abhorrest, Isa. vii. 16. Therefore it was an abomination, because it brought with it nothing but desolation. They had rejected Christ as an abomination, who would have been their salvation; and now God brought upon them an abomination that would be their desolation, thus spoken of by Daniel the prophet (ch. ix. 27), as that by which this sacrifice and offering should be made to cease. This army stood where it ought not, in and about the holy city, which the heathen ought not to have approached, nor would have been suffered to approach, if Jerusalem had not first profaned the crown of their holiness. This the church complains of, Lam. i. 10, The heathen entered into her sanctuary, whom thou didst command that they should not enter into the congregation; but sin made the breach, at which the glory went out, and the abomination of desolation broke in, and stood where it ought not. Now, let him that readeth this, understand it, and endeavor to take it right. Prophecies should not be too plain, and yet intelligible to those that search them; and they are best understood by comparing them first with one another, and at last with the event.

2. That when the Roman army should come into the country, there would be no safety any where but by quitting the country, and that with all possible expedition. It will be in vain to fight, the enemies will be too hard for them; in vain to abscond, the enemies will find them out; and in vain to capitulate, the enemies will give them no quarter; a man cannot have so much as his life given him for a prey, but by fleeing to the mountains out of Judea; and let him take the first alarm, and make the best of his way. If he be on the house-top, trying from thence to discover the motions of the enemy, and spies them coming, let him not go down, to take any thing out of the house, for it will occasion his losing of time, which is more precious than his best goods, and will but encumber him, and embarrass his flight. If he be in the field, and there discover the approach of the enemy, let him get away as he is, and not turn back again, to take up his garment, v. 16. If he can save his life, let him reckon it is a good bargain, though he can save nothing else, and be thankful to God, that, though he is cut short, he is not cut off.

3. That it would go very hard at that time with poor mothers and nurses (v. 17); "Woe to them that are with child, that dare not go into strange places, that cannot shift for themselves, nor make haste as others can. And woe to them that give suck, that know not how either to leave the tender infants behind them, or to carry them along with them." Such is the vanity of the creature, that the time may often be, when the greatest comforts may prove the greatest burthens. It would likewise be very uncomfortable, if they should be forced to flee in the winter (v. 18), when the weather and ways were bad, when the roads would be scarcely passable, especially in the mountains to which they must flee. If there be no remedy but that trouble must come, yet we may desire and pray that, if it be God's will, the circumstances of it may be so ordered as to be a mitigation of the trouble; and when things are bad, we ought to consider they might have been worse. It is bad to be forced to flee, but it would have been worse if it had been in the winter.

4. That throughout all the country of the Jews, there should be such destruction and desolation made, as could not be paralleled in any history (v. 19); In those days shall be affliction, such as was not from the beginning of time; that is, of the creation which God created, for time and the creation are of equal date, unto this day, neither shall be to the end of time; such a complication of miseries, and of such continuance. The destruction of Jerusalem by the Chaldeans was very terrible, but this exceeded it. It threatened a universal slaughter of all the people of the Jews; so barbarously did they devour one another, and the Romans devour them all, that, if their wars had continued a little longer, no flesh could have been saved, not one Jew could have been left alive; but in the midst of wrath God remembered mercy; and, (1.) He shortened the days; he let fall his controversy before he had made a full end. As a church and nation the ruin was complete, but many particular persons had their lives given them for a prey, by the storm's subsiding when it did. 2. It was for the elects' sake that those days were shortened; many among them fared the better for the sake of the few among them that believed in Christ, and were faithful to him. There was a promise, that a remnant should be saved (Isa. x. 22), and that God would not, for his servants' sakes, destroy them all (Isa. lxvi. 8); and these promises must be fulfilled. God's own elect cry day and night to him, and their prayers must be answered, Luke xviii. 7.

II. What directions are given to the disciples with reference to it.

1. They must shift for the safety of their lives; "When you see the country invaded, and the city invested, flatter not yourselves with thoughts that the enemy will retire, or that you may be able to make your part good with them; but, without further deliberation or delay, let them that are in Judea, flee to the mountains, v. 14. Meddle not with the strife that belongs not to you; let the potsherds strive with the potsherds of the earth, but do you go out of the ship when you see it sinking, that you die not the death of the uncircumcised in heart."

2. They must provide for the safety of their souls; "Seducers will be busy at that time, for they love to fish in troubled waters, and therefore then you must double your guard; then, if any man shall say unto you, Lo, here is Christ, or, Lo, he is there, you know he is in heaven, and will come again at the end of time, to judge the world, and therefore believe them not; having received Christ, be not drawn into the snares of any antichrist; for false Christs, and false prophets, shall arise," v. 22. When the gospel kingdom was in the setting up, Satan mustered all his force, to oppose it, and made use of all his wiles; and God permitted it, for the trial of sincerity of some, and the discovery of the hypocrisy of others, and the confusion of those who rejected Christ, when he was offered to them. False Christs shall rise, and false prophets that shall preach them up; or such, as, though they pretend not to be Christs, set up for prophets, and undertake to foretel things to come, and they shall show signs and lying wonders; so early did the mystery of iniquity begin to work, 2 Thess. ii. 7. They shall seduce, if it were possible, the very elect; so plausible shall their pretences be, and so industrious shall they be to impose upon people, that they shall drawn away many that were forward and zealous professors of religion, many that were very likely to have persevered; for nothing will be effectual to secure men but that foundation of God which stands immovably sure, The Lord knoweth them that are his, who shall be preserved when the faith of some is overthrown, 2 Tim. ii. 18, 19. They shall seduce, if it were possible, the very elect; but it is not possible to seduce them; the election shall obtain, whoever are blinded, Rom. xi. 7. But, in consideration hereof, let the disciples be cautious whom they give credit to (v. 23); But take ye heed. Christ knew that they were of the elect, who could not possibly be seduced, and yet he said to them, Take heed. An assurance of persevering, and cautions against apostasy, will very well consist with each other. Though Christ said to them, Take heed, it doth not therefore follow, that their perseverance was doubtful, for they were kept by the power of God; and though their perseverance was secured, yet it doth not therefore follow, that this caution was needless, because they must be kept in the use of proper means. God will keep them, but they must keep themselves. "I have foretold you all things; have foretold you of this danger, that, being fore-warned, you may be fore-armed; I have foretold all things which you needed to have foretold to you, and therefore take heed of hearkening to such as pretend to be prophets, and to foretel more than I have foretold." The sufficiency of the scripture is good argument against listening to such as pretend to inspiration.
Adam Clarke: Commentary on the Bible - 1831
13:14: Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: the abomination: Dan 8:13, Dan 9:27, Dan 12:11; Mat 24:15-28; Luk 21:20-22
where: Lam 1:10; Eze 44:9
let him: Mat 13:51; Act 8:30, Act 8:31; Co1 14:7, Co1 14:8, Co1 14:20; Rev 1:3, Rev 13:18
then: Luk 21:21-24
Geneva 1599
13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, (e) standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:
(e) When the heathen and profane people shall not only enter into the temple, and defile both it and the city, but also completely destroy it.
John Gill
13:14 But when ye shall see the abomination of desolation,.... The Roman army encompassing Jerusalem, which was an abomination to the Jews, and an "impure sign" of their destruction, as the Syriac and Persic versions render it; and a desolating one to their nation, city, and temple:
spoken of by Daniel the prophet, in Dan 9:27. This clause is omitted in the Vulgate Latin, and was not found by Beza, in two of his copies, and is thought to be transcribed from Matthew:
standing where it ought not; round about the city, in the midst of it, and even in the temple: in one of Beza's exemplars it is added, "in the holy place", as in Matthew; and so it is read in the Ethiopic version:
let him that readeth understand; either the passage in Daniel, or the citation of it by the evangelist, when he shall see this come to pass: this seems to be rather the words of the evangelist, than of Christ; since this was not written (and so not to be read), but spoken by Christ; and since his usual phrase was, "he that hath ears, let him hear": though indeed the same exhortation is in Matthew, and may be understood of Christ, as it may refer to the written prophecy in Daniel, and indeed to the Gospel, which might be read before this event came to pass: See Gill on Mt 24:15.
Then let them that be in Judea flee to the mountains; they that are in Jerusalem, or in any of the cities and towns of Judea, let them make their escape, as soon as possible, to the mountainous parts of the country; where they may be more safe from, the devastations of the Roman army; See Gill on Mt 24:16.
John Wesley
13:14 Where it ought not - That place being set apart for sacred use. Mt 24:15; Lk 21:20; Dan 9:27.
Robert Jamieson, A. R. Fausset and David Brown
13:14 But when ye shall see--"Jerusalem compassed by armies"--by encamped armies; in other words, when ye shall see it besieged, and
the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not--that is, as explained in Matthew (Mt 24:15), "standing in the holy place."
(let him that readeth understand)--readeth that prophecy. That "the abomination of desolation" here alluded to was intended to point to the Roman ensigns, as the symbols of an idolatrous, and so unclean pagan power, may be gathered by comparing what Luke says in the corresponding verse (Lk 21:20); and commentators are agreed on it. It is worthy of notice, as confirming this interpretation, that in 1 Maccabees 1:54--which, though aprocryphal Scripture, is authentic history--the expression of Daniel (Dan 11:31; Dan 12:11) is applied to the idolatrous profanation of the Jewish altar by Antiochus Epiphanes.
then let them that be in Judea flee to the mountains--The ecclesiastical historian, EUSEBIUS, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"--perhaps by some prophetic intimation more explicit than this, which would be their chart--and that thus they escaped the predicted calamities by which the nation was overwhelmed.
13:1513:15: եւ որ ՚ի վերայ տանեացն իցէ՝ մի՛ իջցէ ՚ի տուն, եւ մի՛ մտցէ բառնա՛լ ինչ ՚ի տանէ իւրմէ.
15 եւ ով տանիքի վրայ է, թող չիջնի եւ տուն չմտնի՝ այնտեղից բան վերցնելու
15 Եւ ան որ տանիքին վրայ է՝ թող տուն չիջնէ ու չմտնէ իր տունէն բան մը առնելու
եւ որ ի վերայ տանեացն իցէ` մի՛ իջցէ ի տուն, եւ մի՛ մտցէ բառնալ ինչ ի տանէ իւրմէ:

13:15: եւ որ ՚ի վերայ տանեացն իցէ՝ մի՛ իջցէ ՚ի տուն, եւ մի՛ մտցէ բառնա՛լ ինչ ՚ի տանէ իւրմէ.
15 եւ ով տանիքի վրայ է, թող չիջնի եւ տուն չմտնի՝ այնտեղից բան վերցնելու
15 Եւ ան որ տանիքին վրայ է՝ թող տուն չիջնէ ու չմտնէ իր տունէն բան մը առնելու
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13:1515: а кто на кровле, тот не сходи в дом и не входи взять что-- нибудь из дома своего;
13:15  ὁ [δὲ] ἐπὶ τοῦ δώματος μὴ καταβάτω μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ,
13:15. ὁ (the-one) ἐπὶ (upon) τοῦ (of-the-one) δώματος (of-a-building) μὴ (lest) καταβάτω (it-should-have-had-stepped-down) μηδὲ (lest-moreover) εἰσελθάτω (it-should-have-came-into) τι (to-a-one) ἆραι (to-have-lifted) ἐκ (out) τῆς (of-the-one) οἰκίας (of-a-housing-unto) αὐτοῦ, (of-it)
13:15. et qui super tectum ne descendat in domum nec introeat ut tollat quid de domo suaAnd let him that is on the housetop not go down into the house nor enter therein to take any thing out of the house.
15. and let him that is on the housetop not go down, nor enter in, to take anything out of his house:
13:15. And let whoever is on the rooftop not descend to the house, nor enter so as to take anything from the house.
13:15. And let him that is on the housetop not go down into the house, neither enter [therein], to take any thing out of his house:
And let him that is on the housetop not go down into the house, neither enter [therein], to take any thing out of his house:

15: а кто на кровле, тот не сходи в дом и не входи взять что-- нибудь из дома своего;
13:15  ὁ [δὲ] ἐπὶ τοῦ δώματος μὴ καταβάτω μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ,
13:15. et qui super tectum ne descendat in domum nec introeat ut tollat quid de domo sua
And let him that is on the housetop not go down into the house nor enter therein to take any thing out of the house.
13:15. And let whoever is on the rooftop not descend to the house, nor enter so as to take anything from the house.
13:15. And let him that is on the housetop not go down into the house, neither enter [therein], to take any thing out of his house:
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Adam Clarke: Commentary on the Bible - 1831
13:15: House-top - See on Mat 24:17 (note).
Albert Barnes: Notes on the Bible - 1834
13:15: On the house-top - See the notes at Mat 9:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: Gen 19:15-17, Gen 19:22, Gen 19:26; Job 2:4; Pro 6:4, Pro 6:5, Pro 22:3; Mat 24:16-18; Luk 17:31-33; Act 27:18, Act 27:19, Act 27:38; Phi 3:7, Phi 3:8; Heb 11:7
John Gill
13:15 And let him that is on the house top,.... On the battlements of the house, either for diversion or devotion:
not go down into the house; in the inner way by the stairs, or ladder within doors:
neither enter therein; being come down from the top of the house, by stairs, or a ladder without, which was usual:
to take any thing out of his house; to take care of his goods, or take any thing along with him, that might be useful in his flight, and journey, and stay abroad; See Gill on Mt 24:17.
Robert Jamieson, A. R. Fausset and David Brown
13:15 And let him that is on the housetop not get down into the house, neither enter therein, to take any thing out of his house--that is, let him take the outside flight of steps from the roof to the ground; a graphic way of denoting the extreme urgency of the case, and the danger of being tempted, by the desire to save his property, to delay till escape should become impossible.
13:1613:16: եւ որ յագարակին իցէ՝ մի՛ դարձցի յետս առնուլ զձորձս իւր։
16 եւ ով արտի մէջ է, թող ետ չդառնայ՝ իր զգեստները վերցնելու
16 Եւ ան որ արտին մէջ է՝ թող ետ չդառնայ իր հանդերձը առնելու։
եւ որ յագարակին իցէ` մի՛ դարձցի յետս առնուլ զձորձս իւր:

13:16: եւ որ յագարակին իցէ՝ մի՛ դարձցի յետս առնուլ զձորձս իւր։
16 եւ ով արտի մէջ է, թող ետ չդառնայ՝ իր զգեստները վերցնելու
16 Եւ ան որ արտին մէջ է՝ թող ետ չդառնայ իր հանդերձը առնելու։
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13:1616: и кто на поле, не обращайся назад взять одежду свою.
13:16  καὶ ὁ εἰς τὸν ἀγρὸν μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ.
13:16. καὶ (and) ὁ (the-one) εἰς (into) τὸν (to-the-one) ἀγρὸν (to-a-field) μὴ (lest) ἐπιστρεψάτω (it-should-have-beturned-upon) εἰς (into) τὰ (to-the-ones) ὀπίσω (aback-unto-which) ἆραι (to-have-lifted) τὸ (to-the-one) ἱμάτιον (to-an-apparelet) αὐτοῦ. (of-it)
13:16. et qui in agro erit non revertatur retro tollere vestimentum suumAnd let him that shall be in the field not turn back to take up his garment.
16. and let him that is in the field not return back to take his cloke.
13:16. And let whoever may be in the field not return to take his garment.
13:16. And let him that is in the field not turn back again for to take up his garment.
And let him that is in the field not turn back again for to take up his garment:

16: и кто на поле, не обращайся назад взять одежду свою.
13:16  καὶ ὁ εἰς τὸν ἀγρὸν μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ.
13:16. et qui in agro erit non revertatur retro tollere vestimentum suum
And let him that shall be in the field not turn back to take up his garment.
13:16. And let whoever may be in the field not return to take his garment.
13:16. And let him that is in the field not turn back again for to take up his garment.
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John Gill
13:16 And let him that is in the field,.... At work, in any sort of business there,
not turn back again: either to his own house, or rather to that part of the field where he laid down his clothes:
for to take up his garment; but let him flee without it, or otherwise he would be in great danger; See Gill on Mt 24:18.
Robert Jamieson, A. R. Fausset and David Brown
13:16 And let him that is in the field not turn back again for to take up his garment.
13:1713:17: Բայց վա՛յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ[847]։ [847] Ոմանք. Եւ ստնդուացն։
17 Բայց վա՜յ յղիներին եւ ստնտուներին այն օրերին
17 Բայց վա՜յ այն օրերը յղի եղողներուն ու ծիծ տուողներուն։
Բայց վա՜յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ:

13:17: Բայց վա՛յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ[847]։
[847] Ոմանք. Եւ ստնդուացն։
17 Բայց վա՜յ յղիներին եւ ստնտուներին այն օրերին
17 Բայց վա՜յ այն օրերը յղի եղողներուն ու ծիծ տուողներուն։
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13:1717: Горе беременным и питающим сосцами в те дни.
13:17  οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
13:17. οὐαὶ (A-woe) δὲ (moreover) ταῖς (unto-the-ones) ἐν (in) γαστρὶ (unto-a-stomach) ἐχούσαις ( unto-holding ) καὶ (and) ταῖς (unto-the-ones) θηλαζούσαις ( unto-teating-to ) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις. (unto-days)
13:17. vae autem praegnatibus et nutrientibus in illis diebusAnd woe to them that are with child and that give suck in those days.
17. But woe unto them that are with child and to them that give suck in those days!
13:17. But woe to those who are pregnant or nursing in those days.
13:17. But woe to them that are with child, and to them that give suck in those days!
But woe to them that are with child, and to them that give suck in those days:

17: Горе беременным и питающим сосцами в те дни.
13:17  οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
13:17. vae autem praegnatibus et nutrientibus in illis diebus
And woe to them that are with child and that give suck in those days.
13:17. But woe to those who are pregnant or nursing in those days.
13:17. But woe to them that are with child, and to them that give suck in those days!
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: Deu 28:56, Deu 28:57; Lam 2:19, Lam 2:20, Lam 4:3, Lam 4:4, Lam 4:10; Hos 9:14, Hos 13:16; Mat 24:19-21; Luk 21:23, Luk 23:29
John Gill
13:17 But woe to them that are with child,.... Who because of their burdens, would be very unfit for, and very incapable of fleeing with any haste; and therefore very liable to fall into the hands of the enemy, and become their prey:
and to them that give suck in those days; who could not bear to leave their children behind, and yet would not be able to carry them with them; at least not without great trouble, and which would much retard their flight, and endanger their being taken by the enemy; See Gill on Mt 24:19.
Robert Jamieson, A. R. Fausset and David Brown
13:17 But woe to them--or, "alas for them."
that are with child, and to them that give suck in those days--in consequence of the aggravated suffering which those conditions would involve.
13:1813:18: Յաղօ՛թս կացէք՝ զի մի՛ ձմերանի լինիցի այն[848]։ [848] Առ Ոսկանայ պակասի. Լինիցի այն։
18 Աղօթեցէ՛ք, որ ձմեռ ժամանակ չլինի դա
18 Աղօթք ըրէք, որ ձեր փախչիլը ձմեռը չըլլայ։
Յաղօթս կացէք զի մի՛ ձմերանի լինիցի այն:

13:18: Յաղօ՛թս կացէք՝ զի մի՛ ձմերանի լինիցի այն[848]։
[848] Առ Ոսկանայ պակասի. Լինիցի այն։
18 Աղօթեցէ՛ք, որ ձմեռ ժամանակ չլինի դա
18 Աղօթք ըրէք, որ ձեր փախչիլը ձմեռը չըլլայ։
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13:1818: Молитесь, чтобы не случилось бегство ваше зимою.
13:18  προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος·
13:18. προσεύχεσθε ( Ye-should-goodly-hold-toward ) δὲ (moreover) ἵνα (so) μὴ (lest) γένηται ( it-might-have-had-became ) χειμῶνος: (of-a-pour-belonging)
13:18. orate vero ut hieme non fiantBut pray ye that these things happen not in winter.
18. And pray ye that it be not in the winter.
13:18. Truly, pray that these things may not happen in winter.
13:18. And pray ye that your flight be not in the winter.
And pray ye that your flight be not in the winter:

18: Молитесь, чтобы не случилось бегство ваше зимою.
13:18  προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος·
13:18. orate vero ut hieme non fiant
But pray ye that these things happen not in winter.
13:18. Truly, pray that these things may not happen in winter.
13:18. And pray ye that your flight be not in the winter.
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John Gill
13:18 And pray ye that your flight be not in winter. When days are short, roads bad, the weather inclement; and when to lodge in mountains, is very incommodious, and uncomfortable. The Persic version adds, "neither on the sabbath day"; See Gill on Mt 24:20.
Robert Jamieson, A. R. Fausset and David Brown
13:18 And pray ye that your flight be not in the winter--making escape perilous, or tempting you to delay your flight. Matthew (Mt 24:20) adds, "neither on the sabbath day," when, from fear of a breach of its sacred rest, they might be induced to remain.
13:1913:19: Եղիցին աւուրքն այնոքիկ նեղութեանց, որպիսի ո՛չ եղեն երբէք այնպիսիք իսկզբանէ մինչեւ ցայժմ, եւ մի՛ այլ լիցի[849]։ [849] Ոմանք. Որպէս ոչ եղեն երբէք։ Բազումք յաւելուն. Իսկզբանէ արարածոց մինչեւ ցայժմ, եւ մի՛ այլ լիցին։
19 Այդ օրերը պիտի լինեն օրեր այնպիսի նեղութիւնների, որոնց նմանը չի եղել երբեք արարչագործութեան սկզբից մինչեւ այժմ եւ չի էլ լինի
19 Քանզի այն օրերը այնպիսի նեղութիւն պիտի ըլլայ, որուն նմանը Աստուծոյ ստեղծած արարածներուն սկիզբէն մինչեւ հիմա եղած չէ, ո՛չ ալ պիտի ըլլայ։
Եղիցին աւուրքն այնոքիկ նեղութեանց, որպիսի ոչ եղեն երբեք այնպիսիք ի սկզբանէ արարածոց մինչեւ ցայժմ, եւ մի՛ այլ լիցի:

13:19: Եղիցին աւուրքն այնոքիկ նեղութեանց, որպիսի ո՛չ եղեն երբէք այնպիսիք իսկզբանէ մինչեւ ցայժմ, եւ մի՛ այլ լիցի[849]։
[849] Ոմանք. Որպէս ոչ եղեն երբէք։ Բազումք յաւելուն. Իսկզբանէ արարածոց մինչեւ ցայժմ, եւ մի՛ այլ լիցին։
19 Այդ օրերը պիտի լինեն օրեր այնպիսի նեղութիւնների, որոնց նմանը չի եղել երբեք արարչագործութեան սկզբից մինչեւ այժմ եւ չի էլ լինի
19 Քանզի այն օրերը այնպիսի նեղութիւն պիտի ըլլայ, որուն նմանը Աստուծոյ ստեղծած արարածներուն սկիզբէն մինչեւ հիմա եղած չէ, ո՛չ ալ պիտի ըլլայ։
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13:1919: Ибо в те дни будет такая скорбь, какой не было от начала творения, которое сотворил Бог, даже доныне, и не будет.
13:19  ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλῖψις οἵα οὐ γέγονεν τοιαύτη ἀπ᾽ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται.
13:19. ἔσονται ( they-shall-be ) γὰρ (therefore) αἱ (the-ones) ἡμέραι (days) ἐκεῖναι (the-ones-thither) θλίψις ( a-pressing ) οἵα ( which-belonged ) οὐ ( not ) γέγονεν ( it-hath-had-come-to-become ," τοιαύτη ( the-one-unto-the-one-this ," ἀπ' ( off ) ἀρχῆς ( of-a-firsting ) κτίσεως ( of-a-creating ) ἣν (to-which) ἔκτισεν (it-created-to,"ὁ (the-one) θεὸς (a-Deity,"ἕως (unto-if-which) τοῦ (of-the-one) νῦν (now,"καὶ (and) οὐ (not) μὴ (lest) γένηται . ( it-might-have-had-became )
13:19. erunt enim dies illi tribulationes tales quales non fuerunt ab initio creaturae quam condidit Deus usque nunc neque fientFor in those days shall be such tribulations as were not from the beginning of the creation which God created until now: neither shall be.
19. For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be.
13:19. For those days shall have such tribulations as have not been since the beginning of the creation that God founded, even until now, and shall not be.
13:19. For [in] those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.
For [in] those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be:

19: Ибо в те дни будет такая скорбь, какой не было от начала творения, которое сотворил Бог, даже доныне, и не будет.
13:19  ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλῖψις οἵα οὐ γέγονεν τοιαύτη ἀπ᾽ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται.
13:19. erunt enim dies illi tribulationes tales quales non fuerunt ab initio creaturae quam condidit Deus usque nunc neque fient
For in those days shall be such tribulations as were not from the beginning of the creation which God created until now: neither shall be.
13:19. For those days shall have such tribulations as have not been since the beginning of the creation that God founded, even until now, and shall not be.
13:19. For [in] those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: По-видимому, здесь речь идет о гонении, какое обрушится на верующих во Христа, но можно видеть здесь указания и на политические смятения, от которых будут очень страдать и иерусалимские христиане.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: in those: Deu 28:59, Deu 29:22-28; Isa 65:12-15; Lam 1:12, Lam 2:13, Lam 4:6; Dan 9:12, Dan 9:26; Dan 12:1; Joe 2:2; Mat 24:21; Luk 21:22-24
from: Deu 4:32
Geneva 1599
13:19 For [in] (f) those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.
(f) This is an idiom which the Hebrews use and it has a great power in it, for it shows us that during that entire time one misery will follow another in such a way as if the time itself was very misery itself. So the prophet Amos says that the day of the Lord will be darkness; (Amos 5:20).
John Gill
13:19 For in those days shall be affliction,.... What with the close siege of the Romans; the fury of the zealots, and seditious; the rage of different parties among the Jews themselves; the ravage of the sword, both within and without, together with dreadful plagues and famines:
such as was not from the beginning of the creation, which God created, unto this time, neither shall be; of which there never was the like in any age, and cannot be paralleled in any history, since the beginning of time, or the world was made, or any thing in it, down to that period; nor ever will the like befall any one particular nation under the heavens, to the end of the world; See Gill on Mt 24:21.
John Wesley
13:19 In those days shall be affliction, such as was not from the beginning of the creation - May it not be doubted, whether this be yet fully accomplished? Is not much of this affliction still to come?
Robert Jamieson, A. R. Fausset and David Brown
13:19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be--Such language is not unusual in the Old Testament with reference to tremendous calamities. But it is matter of literal fact that there was crowded into the period of the Jewish war an amount and complication of suffering perhaps unparalleled; as the narrative of JOSEPHUS, examined closely and arranged under different heads, would show.
13:2013:20: Եւ եթէ ո՛չ էր կարճեալ Աստուծոյ զաւուրսն զայնոսիկ՝ վասն ընտրելոց իւրոց, ո՛չ ապրէր ամենայն մարմին. այլ վասն ընտրելոցն զորս ընտրեաց, կարճեա՛ց զաւուրսն զայնոսիկ։
20 Եւ եթէ Աստուած այդ օրերը իր ընտրեալների համար չկարճէր, ոչ մի մարդ չէր ազատուի. բայց նա իր ընտրեալների պատճառով, - որոնց ընտրեց, - կարճեց այդ օրերը
20 Եթէ Տէրը այն օրերը չկարճեցնէ, բնաւ մարմին մը պիտի չապրի։ Բայց ընտրեալներուն համար որոնք ընտրեց՝ այն օրերը կարճեցուց։
Եւ եթէ ոչ էր կարճեալ [86]Աստուծոյ զաւուրսն զայնոսիկ [87]վասն ընտրելոց իւրոց``, ոչ ապրէր ամենայն մարմին. այլ վասն ընտրելոցն զորս ընտրեաց` կարճեաց զաւուրսն զայնոսիկ:

13:20: Եւ եթէ ո՛չ էր կարճեալ Աստուծոյ զաւուրսն զայնոսիկ՝ վասն ընտրելոց իւրոց, ո՛չ ապրէր ամենայն մարմին. այլ վասն ընտրելոցն զորս ընտրեաց, կարճեա՛ց զաւուրսն զայնոսիկ։
20 Եւ եթէ Աստուած այդ օրերը իր ընտրեալների համար չկարճէր, ոչ մի մարդ չէր ազատուի. բայց նա իր ընտրեալների պատճառով, - որոնց ընտրեց, - կարճեց այդ օրերը
20 Եթէ Տէրը այն օրերը չկարճեցնէ, բնաւ մարմին մը պիտի չապրի։ Բայց ընտրեալներուն համար որոնք ընտրեց՝ այն օրերը կարճեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
13:2020: И если бы Господь не сократил тех дней, то не спаслась бы никакая плоть; но ради избранных, которых Он избрал, сократил те дни.
13:20  καὶ εἰ μὴ ἐκολόβωσεν κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ. ἀλλὰ διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας.
13:20. καὶ (And) εἰ (if) μὴ (lest) ἐκολόβωσεν (it-en-shortened,"Κύριος (Authority-belonged,"τὰς (to-the-ones) ἡμέρας, (to-days,"οὐκ (not) ἂν (ever) ἐσώθη (it-was-saved) πᾶσα (all) σάρξ: (a-flesh,"ἀλλὰ (other) διὰ (through) τοὺς (to-the-ones) ἐκλεκτοὺς ( to-forthed-out ) οὓς ( to-which ) ἐξελέξατο ( it-forthed-out ) ἐκολόβωσεν (it-en-shortened) τὰς (to-the-ones) ἡμέρας. (to-days)
13:20. et nisi breviasset Dominus dies non fuisset salva omnis caro sed propter electos quos elegit breviavit diesAnd unless the Lord had shortened the days, no flesh should be saved: but, for the sake of the elect which he hath chosen, he hath shortened the days.
20. And except the Lord had shortened the days, no flesh would have been saved: but for the elect’s sake, whom he chose, he shortened the days.
13:20. And unless the Lord had shortened the days, no flesh would be saved. But, for the sake of the elect, whom he has chosen, he has shortened the days.
13:20. And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.
And except that the Lord had shortened those days, no flesh should be saved: but for the elect' s sake, whom he hath chosen, he hath shortened the days:

20: И если бы Господь не сократил тех дней, то не спаслась бы никакая плоть; но ради избранных, которых Он избрал, сократил те дни.
13:20  καὶ εἰ μὴ ἐκολόβωσεν κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ. ἀλλὰ διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας.
13:20. et nisi breviasset Dominus dies non fuisset salva omnis caro sed propter electos quos elegit breviavit dies
And unless the Lord had shortened the days, no flesh should be saved: but, for the sake of the elect which he hath chosen, he hath shortened the days.
13:20. And unless the Lord had shortened the days, no flesh would be saved. But, for the sake of the elect, whom he has chosen, he has shortened the days.
13:20. And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Никакая плоть - след. и верующие во Христа. Но ради избранных, т.е. этих самых верующих во Христа, дни скорби будут прекращены, согласно с предвечным решением Божиим.
Adam Clarke: Commentary on the Bible - 1831
13:20: Had shortened those days - Because of his chosen, added by D, Armenian, and five of the Itala. See Mat 24:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: for: Isa 1:9, Isa 6:13, Isa 65:8, Isa 65:9; Zac 13:8, Zac 13:9; Mat 24:22; Rom 11:5-7, Rom 11:23, Rom 11:24, Rom 11:28-32
John Gill
13:20 And except that the Lord had shortened those days,.... Had determined that those days of affliction should be but few, and not last long; that the siege should not be longer continued, and the devastations within and without be prolonged:
no flesh should be saved; there would not have been a Jew left; that nation and race of men must have been utterly destroyed from off the face of the earth:
but for elect's sake, whom he hath chosen; in Christ, unto eternal salvation; who were either then upon the spot, called or uncalled, or that were to spring from in succeeding times:
he hath shortened the days; he hath determined they shall be but few, that a remnant might be saved, and among them his elect; or from whom should descend, such as he had chosen, who should be saved with an everlasting salvation: though the people in general have been given up to blindness and unbelief, yet they are preserved as a distinct people in the world; and in the latter day will be called and converted, and all Israel shall be saved and therefore it was the will of God to shorten those days of affliction, that they might not be entirely cut off, but that a number might be left, as a stock for future ages; See Gill on Mt 24:22.
John Wesley
13:20 The elect - The Christians: whom he hath chosen - That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth. He hath shortened - That is, will surely shorten.
Robert Jamieson, A. R. Fausset and David Brown
13:20 And except that the Lord had shortened those days, no flesh--that is, no human life.
should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days--But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. This portion of the prophecy closes, in Luke, with the following vivid and important glance at the subsequent fortunes of the chosen people: "And they shall fall by the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Lk 21:24). The language as well as the idea of this remarkable statement is taken from Dan 8:10, Dan 8:13. What, then, is its import here? It implies, first, that a time is coming when Jerusalem shall cease to be "trodden down of the Gentiles"; which it was then by pagan, and since and till now is by Mohammedan unbelievers: and next, it implies that the period when this treading down of Jerusalem by the Gentiles is to cease will be when "the times of the Gentiles are fulfilled" or "completed." But what does this mean? We may gather the meaning of it from Rom. 11:1-36 in which the divine purposes and procedure towards the chosen people from first to last are treated in detail. In Rom 11:25 these words of our Lord are thus reproduced: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." See the exposition of that verse, from which it will appear that "till the fulness of the Gentiles be come in"--or, in our Lord's phraseology, "till the times of the Gentiles be fulfilled"--does not mean "till the general conversion of the world to Christ," but "till the Gentiles have had their full time of that place in the Church which the Jews had before them." After that period of Gentilism, as before of Judaism, "Jerusalem" and Israel, no longer "trodden down by the Gentiles," but "grafted into their own olive tree," shall constitute, with the believing Gentiles, one Church of God, and fill the whole earth. What a bright vista does this open up!
13:2113:21: Յայնժամ եթէ ոք ասիցէ ձեզ՝ եթէ ահաւասիկ է Քրիստոսն՝ կամ ա՛ւանիկ, մի՛ հաւատայցէք[850]։ [850] Ոմանք. Եթէ ոք ասիցէ զձեզ, եթէ։
21 Այն ժամանակ եթէ մէկը ձեզ ասի, թէ՝ “Ահա՛ այստեղ է Քրիստոսը կամ այնտեղ”, չհաւատաք
21 Այն ատեն եթէ մէկը ձեզի ըսէ՝ ‘Ահա հո՛ս է Քրիստոսը’, կամ ‘Ահա հո՛ն’, մի՛ հաւատաք.
Յայնժամ եթէ ոք ասիցէ ձեզ եթէ` Ահաւասիկ է Քրիստոսն կամ` Աւանիկ, մի՛ հաւատայցէք:

13:21: Յայնժամ եթէ ոք ասիցէ ձեզ՝ եթէ ահաւասիկ է Քրիստոսն՝ կամ ա՛ւանիկ, մի՛ հաւատայցէք[850]։
[850] Ոմանք. Եթէ ոք ասիցէ զձեզ, եթէ։
21 Այն ժամանակ եթէ մէկը ձեզ ասի, թէ՝ “Ահա՛ այստեղ է Քրիստոսը կամ այնտեղ”, չհաւատաք
21 Այն ատեն եթէ մէկը ձեզի ըսէ՝ ‘Ահա հո՛ս է Քրիստոսը’, կամ ‘Ահա հո՛ն’, մի՛ հաւատաք.
zohrab-1805▾ eastern-1994▾ western am▾
13:2121: Тогда, если кто вам скажет: вот, здесь Христос, или: вот, там, --не верьте.
13:21  καὶ τότε ἐάν τις ὑμῖν εἴπῃ, ἴδε ὧδε ὁ χριστός, ἴδε ἐκεῖ, μὴ πιστεύετε·
13:21. Καὶ (And) τότε (to-the-one-which-also) ἐάν (if-ever) τις (a-one) ὑμῖν (unto-ye) εἴπῃ (it-might-have-had-said,"Ἴδε (Thou-should-have-had-seen) ὧδε (unto-which-moreover) ὁ (the-one) χριστός (Anointed) Ἴδε (thou-should-have-had-seen) ἐκεῖ, (thither,"μὴ (lest) πιστεύετε: (ye-should-trust-of)
13:21. et tunc si quis vobis dixerit ecce hic est Christus ecce illic ne credideritisAnd then if any man shall say to you: Lo, here is Christ. Lo, he is here: do not believe.
21. And then if any man shall say unto you, Lo, here is the Christ; or, Lo, there; believe not:
13:21. And then, if anyone will have said to you: ‘Behold, here is the Christ. Behold, in that place.’ Do not believe it.
13:21. And then if any man shall say to you, Lo, here [is] Christ; or, lo, [he is] there; believe [him] not:
And then if any man shall say to you, Lo, here [is] Christ; or, lo, [he is] there; believe [him] not:

21: Тогда, если кто вам скажет: вот, здесь Христос, или: вот, там, --не верьте.
13:21  καὶ τότε ἐάν τις ὑμῖν εἴπῃ, ἴδε ὧδε ὁ χριστός, ἴδε ἐκεῖ, μὴ πιστεύετε·
13:21. et tunc si quis vobis dixerit ecce hic est Christus ecce illic ne credideritis
And then if any man shall say to you: Lo, here is Christ. Lo, he is here: do not believe.
13:21. And then, if anyone will have said to you: ‘Behold, here is the Christ. Behold, in that place.’ Do not believe it.
13:21. And then if any man shall say to you, Lo, here [is] Christ; or, lo, [he is] there; believe [him] not:
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
13:21: Deu 13:1-3; Mat 24:5, Mat 24:23-25; Luk 17:23, Luk 17:24, Luk 21:8; Joh 5:43
John Gill
13:21 And then if any man shall say to you,.... During those days of tribulation and affliction, or when shortened and at an end:
lo! here is Christ, or lo! he is there; the Messiah has appeared in such or in such a place, to deliver you from your national distresses and calamities, and from the Roman yoke and bondage:
believe him not; give no credit to such a report, for the reason following; See Gill on Mt 24:23.
John Wesley
13:21 Mt 24:23.
Robert Jamieson, A. R. Fausset and David Brown
13:21 And then, if any man shall say to you, Lo, here is Christ; or, lo he is there; believe him not--So Lk 17:23. No one can read JOSEPHUS' account of what took place before the destruction of Jerusalem without seeing how strikingly this was fulfilled.
to seduce, if it were possible, even the elect--implying that this, though all but done, will prove impossible. What a precious assurance! (Compare Th2 2:9-12).
13:2213:22: Զի յարիցեն սո՛ւտ քրիստոսք եւ սո՛ւտ մարգարէք, եւ տացեն նշա՛նս եւ արուեստս՝ առ ՚ի մոլորեցուցանելո՛յ եթէ հնա՛ր ինչ իցէ եւ զընտրեալսն[851]։ [851] Ոմանք. Եւ տայցեն նշ՛՛։
22 որովհետեւ սուտ քրիստոսներ եւ սուտ մարգարէներ պիտի ելնեն եւ նշաններ ու զարմանալի գործեր պիտի ցոյց տան՝ մոլորեցնելու նպատակով, եթէ հնար լինի, նոյնիսկ ընտրեալներին
22 Վասն զի սուտ քրիստոսներ եւ սուտ մարգարէներ պիտի ելլեն ու նշաններ եւ հրաշքներ պիտի ցուցնեն, որպէս զի եթէ կարելի ըլլայ, ընտրեալներն ալ մոլորեցնեն։
Զի յարիցեն սուտ քրիստոսք եւ սուտ մարգարէք, եւ տացեն նշանս եւ արուեստս առ ի մոլորեցուցանելոյ, եթէ հնար ինչ իցէ, եւ զընտրեալսն:

13:22: Զի յարիցեն սո՛ւտ քրիստոսք եւ սո՛ւտ մարգարէք, եւ տացեն նշա՛նս եւ արուեստս՝ առ ՚ի մոլորեցուցանելո՛յ եթէ հնա՛ր ինչ իցէ եւ զընտրեալսն[851]։
[851] Ոմանք. Եւ տայցեն նշ՛՛։
22 որովհետեւ սուտ քրիստոսներ եւ սուտ մարգարէներ պիտի ելնեն եւ նշաններ ու զարմանալի գործեր պիտի ցոյց տան՝ մոլորեցնելու նպատակով, եթէ հնար լինի, նոյնիսկ ընտրեալներին
22 Վասն զի սուտ քրիստոսներ եւ սուտ մարգարէներ պիտի ելլեն ու նշաններ եւ հրաշքներ պիտի ցուցնեն, որպէս զի եթէ կարելի ըլլայ, ընտրեալներն ալ մոլորեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: Ибо восстанут лжехристы и лжепророки и дадут знамения и чудеса, чтобы прельстить, если возможно, и избранных.
13:22  ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν, εἰ δυνατόν, τοὺς ἐκλεκτούς.
13:22. ἐγερθήσονται (they-shall-be-roused) γὰρ (therefore) ψευδόχριστοι (false-christs) καὶ (and) ψευδοπροφῆται (false-declarers-before) καὶ (and) δώσουσιν (they-shall-give) σημεῖα (to-signlets-of) καὶ (and) τέρατα (to-anomalies) πρὸς (toward) τὸ (to-the-one) ἀποπλανᾷν (to-off-wander-unto) εἰ (if) δυνατὸν (able) τοὺς (to-the-ones) ἐκλεκτούς : ( to-forthed-out )
13:22. exsurgent enim pseudochristi et pseudoprophetae et dabunt signa et portenta ad seducendos si potest fieri etiam electosFor there will rise up false Christs and false prophets: and they shall shew signs and wonders, to seduce (if it were possible) even the elect.
22. for there shall arise false Christs and false prophets, and shall shew signs and wonders, that they may lead astray, if possible, the elect.
13:22. For false Christs and false prophets will rise up, and they will present signs and wonders, so as to lead astray, if it were possible, even the elect.
13:22. For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if [it were] possible, even the elect.
For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if [it were] possible, even the elect:

22: Ибо восстанут лжехристы и лжепророки и дадут знамения и чудеса, чтобы прельстить, если возможно, и избранных.
13:22  ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν, εἰ δυνατόν, τοὺς ἐκλεκτούς.
13:22. exsurgent enim pseudochristi et pseudoprophetae et dabunt signa et portenta ad seducendos si potest fieri etiam electos
For there will rise up false Christs and false prophets: and they shall shew signs and wonders, to seduce (if it were possible) even the elect.
13:22. For false Christs and false prophets will rise up, and they will present signs and wonders, so as to lead astray, if it were possible, even the elect.
13:22. For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if [it were] possible, even the elect.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: if it: Mar 13:6; Mat 24:24; Joh 10:27, Joh 10:28; Th2 2:8-14; Ti2 2:19; Jo1 2:19, Jo1 2:26; Rev 13:8, Rev 13:13, Rev 13:14, Rev 17:8
John Gill
13:22 For false Christs and false prophets shall rise,.... As there did, both before and after the destruction of Jerusalem:
and shall show signs and wonders; as they pretended to do, and did, at least to the appearance of people:
to seduce, if it were possible, even the elect; who were chosen in Christ, unto eternal life; in consequence of which they truly believed in him, and were constant followers of him; but this was not possible: though such was the force of their deception, that there was apparent danger of it, were it not for the power and grace of God; See Gill on Mt 24:24.
13:2313:23: Բայց դուք՝ զգո՛յշ եղերուք, ահաւասիկ յառաջագո՛յն ասացի ձեզ զամենայն[852]։ [852] Ոմանք. Զգոյշ լերուք։
23 Բայց դուք զգո՛յշ եղէք. ահա առաջուց ձեզ ամէն ինչ ասացի»:
23 Իսկ դուք զգո՛յշ կեցէք. ահա առաջուընէ ըսի ձեզի ամէնը»։
Բայց դուք զգոյշ եղերուք, ահաւասիկ յառաջագոյն ասացի ձեզ զամենայն:

13:23: Բայց դուք՝ զգո՛յշ եղերուք, ահաւասիկ յառաջագո՛յն ասացի ձեզ զամենայն[852]։
[852] Ոմանք. Զգոյշ լերուք։
23 Բայց դուք զգո՛յշ եղէք. ահա առաջուց ձեզ ամէն ինչ ասացի»:
23 Իսկ դուք զգո՛յշ կեցէք. ահա առաջուընէ ըսի ձեզի ամէնը»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2323: Вы же берегитесь. Вот, Я наперед сказал вам всё.
13:23  ὑμεῖς δὲ βλέπετε· προείρηκα ὑμῖν πάντα.
13:23. ὑμεῖς (Ye) δὲ (moreover) βλέπετε: (ye-should-view) προείρηκα (I-had-come-to-utter-before-unto) ὑμῖν (unto-ye) πάντα . ( to-all )
13:23. vos ergo videte ecce praedixi vobis omniaTake you heed therefore: behold, I have foretold you all things.
23. But take ye heed: behold, I have told you all things beforehand.
13:23. Therefore, you must take heed. Behold, I have foretold all to you.
13:23. But take ye heed: behold, I have foretold you all things.
But take ye heed: behold, I have foretold you all things:

23: Вы же берегитесь. Вот, Я наперед сказал вам всё.
13:23  ὑμεῖς δὲ βλέπετε· προείρηκα ὑμῖν πάντα.
13:23. vos ergo videte ecce praedixi vobis omnia
Take you heed therefore: behold, I have foretold you all things.
23. But take ye heed: behold, I have told you all things beforehand.
13:23. Therefore, you must take heed. Behold, I have foretold all to you.
13:23. But take ye heed: behold, I have foretold you all things.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: take: Mar 13:5, Mar 13:9, Mar 13:33; Mat 7:15; Luk 21:8, Luk 21:34; Pe2 3:17
behold: Isa 44:7, Isa 44:8; Joh 14:29, Joh 16:1-4
John Gill
13:23 But take ye heed,.... The Persic version adds, "of them"; of the false Christs, and false prophets: for though the purposes of God, concerning the salvation of his elect, are infrustrable; his promises are yea and amen; his grace is efficacious and irresistible, and his power uncontrollable; and the salvation of his chosen ones certain; yet it becomes them to be on their guard against every deception, and temptation, and to make use of all means for their perseverance:
behold, I have foretold you all things; relating to the destruction of the temple, city, and nation of the Jews; the signs that would go before it, as the disciples had desired; the miseries and calamities that would attend it, and the danger they would be exposed to through false Christs, and false prophets; and therefore would be inexcusable, if they did not observe the caution he now gave them: and moreover, when all these should be accomplished, they would remember that he had told them of them beforehand; which would be a proof of his omniscience, and so an establishment of them in the truth of him, as the Messiah; See Gill on Mt 24:25.
Robert Jamieson, A. R. Fausset and David Brown
13:23 But take ye heed; behold, I have foretold you all things--He had just told them that the seduction of the elect would prove impossible; but since this would be all but accomplished, He bids them be on their guard, as the proper means of averting that catastrophe. In Matthew (Mt 24:26-28) we have some additional particulars: "Wherefore, if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." See on Lk 17:23-24. "For wheresoever the carcass is, there will the eagles be gathered together." See on Lk 17:37.
13:2413:24: Այլ յաւուրսն յայնոսիկ յետ նեղութեանն այնորիկ՝ արեգակն խաւարեսցի՛, եւ լուսին՝ ո՛չ տացէ զլոյս իւր[853]. [853] Օրինակ մի. Յետ նեղութեան աւուրցն այնոցիկ արե՛՛։
24 «Բայց այդ օրերին, այդ նեղութիւնից յետոյ, արեգակը պիտի խաւարի, եւ լուսինն իր լոյսը չպիտի տայ
24 «Բայց այն օրերը այն նեղութենէն յետոյ արեգակը պիտի խաւարի ու լուսինը իր լոյսը պիտի չտայ։
Այլ յաւուրսն յայնոսիկ յետ նեղութեանն այնորիկ արեգակն խաւարեսցի եւ լուսին ոչ տացէ զլոյս իւր:

13:24: Այլ յաւուրսն յայնոսիկ յետ նեղութեանն այնորիկ՝ արեգակն խաւարեսցի՛, եւ լուսին՝ ո՛չ տացէ զլոյս իւր[853].
[853] Օրինակ մի. Յետ նեղութեան աւուրցն այնոցիկ արե՛՛։
24 «Բայց այդ օրերին, այդ նեղութիւնից յետոյ, արեգակը պիտի խաւարի, եւ լուսինն իր լոյսը չպիտի տայ
24 «Բայց այն օրերը այն նեղութենէն յետոյ արեգակը պիտի խաւարի ու լուսինը իր լոյսը պիտի չտայ։
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13:2424: Но в те дни, после скорби той, солнце померкнет, и луна не даст света своего,
13:24  ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς,
13:24. Ἀλλὰ (Other) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις (unto-days) μετὰ (with) τὴν (to-the-one) θλίψιν (to-a-pressing) ἐκείνην (to-the-one-thither) ὁ ( the-one ) ἥλιος ( a-sun ) σκοτισθήσεται , ( it-shall-be-obscured-to ) καὶ ( and ) ἡ ( the-one ) σελήνη ( a-moon ) οὐ ( not ) δώσει ( it-shall-give ) τὸ ( to-the-one ) φέγγος ( to-a-splendor ) αὐτῆς , ( of-it ,"
13:24. sed in illis diebus post tribulationem illam sol contenebrabitur et luna non dabit splendorem suumBut in those days, after that tribulation, the sun shall be darkened and the moon shall not give her light.
24. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,
13:24. But in those days, after that tribulation, the sun will be darkened, and the moon will not give her splendor.
13:24. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,
But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light:

24: Но в те дни, после скорби той, солнце померкнет, и луна не даст света своего,
13:24  ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς,
13:24. sed in illis diebus post tribulationem illam sol contenebrabitur et luna non dabit splendorem suum
But in those days, after that tribulation, the sun shall be darkened and the moon shall not give her light.
13:24. But in those days, after that tribulation, the sun will be darkened, and the moon will not give her splendor.
13:24. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, 25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26 And then shall they see the Son of man coming in the clouds with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

These verses seem to point at Christ's second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world (Matt. xxiv. 3), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ's coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels,

1. The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa. xxiv. 23. The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken.

2. The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed (v. 26); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him.

3. The gathering together of all the elect to him (v. 27); He shall send his angels, and gather together his elect to him, to meet him in the air, 1 Thess. iv. 17. They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ's tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: Isa 13:10, Isa 24:20-23; Jer 4:23-25, Jer 4:28; Eze 32:7; Dan 7:10, Dan 12:1; Joe 2:30, Joe 2:31; Amo 5:20; Zep 1:14-18; Mat 24:29-31; Luk 21:25-27; Act 2:19, Act 2:20; Pe2 3:10, Pe2 3:12; Rev 6:12-14, Rev 20:11
John Gill
13:24 But in those days, after that tribulation,.... That is, after the destruction of the city and temple of Jerusalem, and the miseries and calamities attending it, in the times immediately following it; see Mt 24:29;
the sun shall be darkened: so the Shekinah, or glory of the divine majesty was withdrawn, and all the symbols of the divine presence were gone, when the temple was destroyed:
and the moon shall not give her light; the ceremonial law, which though abolished by the death of Christ, was observed by the Jews as long as the temple stood; but now ceased, particularly that principal branch of it, the daily sacrifice; See Gill on Mt 24:29.
John Wesley
13:24 But in those days - Which immediately precede the end of the world: after that tribulation - Above described.
Robert Jamieson, A. R. Fausset and David Brown
13:24 But in those days, after that tribulation--"Immediately after the tribulation of those days" (Mt 24:29).
the sun shall be darkened, and the moon shall not give her light.
13:2513:25: եւ աստեղք յերկնից թօթափեսցին, եւ զօրութիւնք յերկինս՝ շարժեսցի՛ն[854]։ [854] Ոմանք. Եւ աստեղք երկնից թօ՛՛... եւ զօրութիւնք երկնից շար՛՛։
25 Եւ աստղերը երկնքից վայր պիտի թափուեն, եւ երկնքում զօրութիւնները պիտի շարժուեն
25 Եւ աստղերը երկնքէն պիտի թափթփին ու երկնքին մէջի զօրութիւնները պիտի շարժին։
Եւ աստեղք յերկնից թօթափեսցին, եւ զօրութիւնք յերկինս շարժեսցին:

13:25: եւ աստեղք յերկնից թօթափեսցին, եւ զօրութիւնք յերկինս՝ շարժեսցի՛ն[854]։
[854] Ոմանք. Եւ աստեղք երկնից թօ՛՛... եւ զօրութիւնք երկնից շար՛՛։
25 Եւ աստղերը երկնքից վայր պիտի թափուեն, եւ երկնքում զօրութիւնները պիտի շարժուեն
25 Եւ աստղերը երկնքէն պիտի թափթփին ու երկնքին մէջի զօրութիւնները պիտի շարժին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2525: и звезды спадут с неба, и силы небесные поколеблются.
13:25  καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται.
13:25. καὶ ( and ) οἱ ( the-ones ) ἀστέρες ( stars ) ἔσονται ( they-shall-be ) ἐκ ( out ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) πίπτοντες , ( falling ," καὶ ( and ) αἱ ( the-ones ) δυνάμεις ( abilities ) αἱ ( the-ones ) ἐν ( in ) τοῖς ( unto-the-ones ) οὐρανοῖς ( unto-skies ) σαλευθήσονται . ( they-shall-be-undulated-of )
13:25. et erunt stellae caeli decidentes et virtutes quae sunt in caelis movebunturAnd the stars of heaven shall be falling down and the powers that are in heaven shall be moved.
25. and the stars shall be falling from heaven, and the powers that are in the heavens shall be shaken.
13:25. And the stars of heaven will be falling down, and the powers that are in heaven will be moved.
13:25. And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.
And the stars of heaven shall fall, and the powers that are in heaven shall be shaken:

25: и звезды спадут с неба, и силы небесные поколеблются.
13:25  καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται.
13:25. et erunt stellae caeli decidentes et virtutes quae sunt in caelis movebuntur
And the stars of heaven shall be falling down and the powers that are in heaven shall be moved.
13:25. And the stars of heaven will be falling down, and the powers that are in heaven will be moved.
13:25. And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.
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John Gill
13:25 And the stars of heaven shall fall,.... The Jewish Rabbins and doctors, who fell off from the written word, and compiled their "Misna", or oral law, their book of traditions, and set it up above the Bible, the foundation of which was laid immediately upon their dispersion.
And the powers that are in heaven shall be shaken; the ordinances of the legal dispensation, which were shaken before, but now so shaken as to be removed; compare Hag 2:6 with Heb 12:26; See Gill on Mt 24:29.
Robert Jamieson, A. R. Fausset and David Brown
13:25 And the stars of heaven shall fall--"and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth" (Lk 21:25-26).
and the powers that are in heaven shall be shaken--Though the grandeur of this language carries the mind over the head of all periods but that of Christ's Second Coming, nearly every expression will be found used of the Lord's coming in terrible national judgments: as of Babylon (Is 13:9-13); of Idumea (Is 34:1-2, Is 34:4, Is 34:8-10); of Egypt (Ezek 32:7-8); compare also Ps 18:7-15; Is 24:1, Is 24:17-19; Joel 2:10-11, &c. We cannot therefore consider the mere strength of this language a proof that it refers exclusively or primarily to the precursors of the final day, though of course in "that day" it will have its most awful fulfilment.
13:2613:26: Եւ յայնժամ տեսցեն զՈրդի մարդոյ եկեա՛լ ամպովք, եւ զօրութեամբ՝ եւ փառօք բազմօք[855]։ [855] Ոմանք. Ամպովք զօրութեամբ եւ փառօք։
26 Եւ այն ժամանակ պիտի տեսնեն մարդու Որդուն՝ եկած ամպերի վրայով՝ զօրութեամբ եւ բազում փառքով
26 Այն ատեն Որդին մարդոյ պիտի տեսնեն ամպերու մէջ եկած մեծ զօրութեամբ եւ փառքով։
Եւ յայնժամ տեսցեն զՈրդի մարդոյ եկեալ ամպովք եւ զօրութեամբ եւ փառօք բազմօք:

13:26: Եւ յայնժամ տեսցեն զՈրդի մարդոյ եկեա՛լ ամպովք, եւ զօրութեամբ՝ եւ փառօք բազմօք[855]։
[855] Ոմանք. Ամպովք զօրութեամբ եւ փառօք։
26 Եւ այն ժամանակ պիտի տեսնեն մարդու Որդուն՝ եկած ամպերի վրայով՝ զօրութեամբ եւ բազում փառքով
26 Այն ատեն Որդին մարդոյ պիտի տեսնեն ամպերու մէջ եկած մեծ զօրութեամբ եւ փառքով։
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13:2626: Тогда увидят Сына Человеческого, грядущего на облаках с силою многою и славою.
13:26  καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης.
13:26. καὶ (And) τότε (to-the-one-which-also) ὄψονται ( they-shall-behold ) τὸν ( to-the-one ) υἱὸν ( to-a-Son ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) ἐρχόμενον ( to-coming ) ἐν ( in ) νεφέλαις ( unto-cloudings ) μετὰ (with) δυνάμεως (of-an-ability) πολλῆς (of-much) καὶ (and) δόξης: (of-a-recognition)
13:26. et tunc videbunt Filium hominis venientem in nubibus cum virtute multa et gloriaAnd then shall they see the Son of man coming in the clouds, with great power and glory.
26. And then shall they see the Son of man coming in clouds with great power and glory.
13:26. And then they shall see the Son of man arriving on the clouds, with great power and glory.
13:26. And then shall they see the Son of man coming in the clouds with great power and glory.
And then shall they see the Son of man coming in the clouds with great power and glory:

26: Тогда увидят Сына Человеческого, грядущего на облаках с силою многою и славою.
13:26  καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης.
13:26. et tunc videbunt Filium hominis venientem in nubibus cum virtute multa et gloria
And then shall they see the Son of man coming in the clouds, with great power and glory.
13:26. And then they shall see the Son of man arriving on the clouds, with great power and glory.
13:26. And then shall they see the Son of man coming in the clouds with great power and glory.
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
13:26: Mar 8:38, Mar 14:62; Dan 7:9-14; Mat 16:17, Mat 16:27, Mat 24:30, Mat 25:31; Act 1:11; Th1 4:16; Th2 1:7-10; Rev 1:7
John Gill
13:26 And then shall they see the son of man,.... Not in person, but in the power of his wrath and vengeance; of which the Jews then had a convincing evidence, and full proof; and even of his being come in the flesh, as if they had seen him in person: this shows, that the sign of the son of man, in Mt 24:30 is the same with the son of man:
coming in the clouds with great power and glory; not to judgment, but having taken vengeance on the Jewish nation, to set up his kingdom and glory in the Gentile world; See Gill on Mt 24:30.
Robert Jamieson, A. R. Fausset and David Brown
13:26 And then shall they see the Son of man coming in the clouds with great power and glory--In Mt 24:30, this is given most fully: "And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man," &c. That this language finds its highest interpretation in the Second Personal Coming of Christ, is most certain. But the question is, whether that be the primary sense of it as it stands here? Now if the reader will turn to Dan 7:13-14, and connect with it the preceding verses, he will find, we think, the true key to our Lord's meaning here. There the powers that oppressed the Church--symbolized by rapacious wild beasts--are summoned to the bar of the Great God, who as the Ancient of days seats Himself, with His assessors, on a burning Throne: thousand thousands ministering to Him, and ten thousand times ten thousand standing before Him. "The judgment is set, and the books are opened." Who that is guided by the mere words would doubt that this is a description of the Final Judgment? And yet nothing is clearer than that it is not, but a description of a vast temporal judgment, upon organized bodies of men, for their incurable hostility to the kingdom of God upon earth. Well, after the doom of these has been pronounced and executed, and room thus prepared for the unobstructed development of the kingdom of God over the earth, what follows? "I saw in the night visions, and behold, one like THE SON OF MAN came with the clouds of heaven, and came to the Ancient of days, and they [the angelic attendants] brought Him near before Him." For what purpose? To receive investiture in the kingdom, which, as Messiah, of right belonged to Him. Accordingly, it is added, "And there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." Comparing this with our Lord's words, He seems to us, by "the Son of man [on which phrase, see on Jn 1:51] coming in the clouds with great power and glory," to mean, that when judicial vengeance shall once have been executed upon Jerusalem, and the ground thus cleared for the unobstructed establishment of His own kingdom, His true regal claims and rights would be visibly and gloriously asserted and manifested. See on Lk 9:28 (with its parallels in Mt 17:1; Mk 9:2), in which nearly the same language is employed, and where it can hardly be understood of anything else than the full and free establishment of the kingdom of Christ on the destruction of Jerusalem. But what is that "sign of the Son of man in heaven?" Interpreters are not agreed. But as before Christ came to destroy Jerusalem some appalling portents were seen in the air, so before His Personal appearing it is likely that something analogous will be witnessed, though of what nature it would be vain to conjecture.
13:2713:27: Եւ յայնժամ առաքեսցէ զհրեշտակս իւր, եւ ժողովեսցէ՛ զընտրեալս իւր ՚ի չորի՛ց հողմոց՝ ՚ի ծագաց երկրի մինչեւ ՚ի ծա՛գս երկնից[856]։ [856] Ոմանք. Եւ ժողովեսցեն զընտրեալս։
27 Եւ այն ժամանակ պիտի ուղարկի իր հրեշտակներին ու պիտի հաւաքի իր ընտրեալներին չորս կողմերից, երկրի ծագերից մինչեւ երկնքի ծագերը»:
27 Այն ատեն իր հրեշտակները պիտի ղրկէ եւ իր ընտրեալները պիտի ժողվէ չորս հովերէն, երկրի ծայրէն մինչեւ երկնքի ծայրը»։
Եւ յայնժամ առաքեսցէ զհրեշտակս իւր, եւ ժողովեսցէ զընտրեալս իւր ի չորից հողմոց, ի ծագաց երկրի մինչեւ ի ծագս երկնից:

13:27: Եւ յայնժամ առաքեսցէ զհրեշտակս իւր, եւ ժողովեսցէ՛ զընտրեալս իւր ՚ի չորի՛ց հողմոց՝ ՚ի ծագաց երկրի մինչեւ ՚ի ծա՛գս երկնից[856]։
[856] Ոմանք. Եւ ժողովեսցեն զընտրեալս։
27 Եւ այն ժամանակ պիտի ուղարկի իր հրեշտակներին ու պիտի հաւաքի իր ընտրեալներին չորս կողմերից, երկրի ծագերից մինչեւ երկնքի ծագերը»:
27 Այն ատեն իր հրեշտակները պիտի ղրկէ եւ իր ընտրեալները պիտի ժողվէ չորս հովերէն, երկրի ծայրէն մինչեւ երկնքի ծայրը»։
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13:2727: И тогда Он пошлет Ангелов Своих и соберет избранных Своих от четырех ветров, от края земли до края неба.
13:27  καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπ᾽ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ.
13:27. καὶ (And) τότε (to-the-one-which-also) ἀποστελεῖ (it-shall-set-off) τοὺς (to-the-ones) ἀγγέλους (to-messengers) καὶ (and) ἐπισυνάξει ( it-shall-lead-together-upon ) τοὺς (to-the-ones) ἐκλεκτοὺς ( to-forthed-out ) [αὐτοῦ] "[of-it]" ἐκ ( out ) τῶν ( of-the-ones ) τεσσάρων ( of-four ) ἀνέμων ( of-winds ) ἀπ' ( off ) ἄκρου ( of-extremitied ) γῆς ( of-a-soil ) ἕως ( unto-if-which ) ἄκρου ( of-extremitied ) οὐρανοῦ . ( of-a-sky )
13:27. et tunc mittet angelos suos et congregabit electos suos a quattuor ventis a summo terrae usque ad summum caeliAnd then shall he send his angels and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
27. And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
13:27. And then he will send his Angels, and gather together his elect, from the four winds, from the limits of the earth, to the limits of heaven.
13:27. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven:

27: И тогда Он пошлет Ангелов Своих и соберет избранных Своих от четырех ветров, от края земли до края неба.
13:27  καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπ᾽ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ.
13:27. et tunc mittet angelos suos et congregabit electos suos a quattuor ventis a summo terrae usque ad summum caeli
And then shall he send his angels and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
13:27. And then he will send his Angels, and gather together his elect, from the four winds, from the limits of the earth, to the limits of heaven.
13:27. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
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
13:27: shall he: Mat 13:41, Mat 13:49, Mat 24:31; Luk 16:22; Rev 7:1-3, Rev 15:6, Rev 15:7
shall gather: Gen 49:10; Mat 25:31, Mat 25:32; Joh 10:16, Joh 11:52; Th1 4:14-17; Th2 2:1; Rev 7:5-9
his elect: Mar 13:20, Mar 13:22; Isa 65:9; Mat 24:22, Mat 24:24, Mat 24:31; Luk 18:7; Rom 8:33; Col 3:12; Ti2 2:10; Pe1 1:2
from: Deu 30:4; Mat 12:42
John Gill
13:27 And then he shall send his angels,.... The ministers of the Gospel to preach it, and plant more churches among the Gentiles, since that at Jerusalem was entirely broken up:
and shall gather together his elect; that is, he the son of man, or Christ, shall gather them by the ministry of his servants; or "they shall gather them", as the Ethiopic version reads; and as Beza says it is read in a certain copy: these ministers shall be the means of gathering such whom God has chosen from all eternity, to obtain salvation by Christ, out of the world, and unto Christ, and into a Gospel church state: even
from the uttermost part of the earth, to the uttermost part of the heaven; be they where they will, on earth, and under the whole heavens; See Gill on Mt 24:31.
Robert Jamieson, A. R. Fausset and David Brown
13:27 And then shall he send his angels--"with a great sound of a trumpet" (Mt 24:31).
and shall gather together his elect, &c.--As the tribes of Israel were anciently gathered together by sound of trumpet (Ex 19:13, Ex 19:16-19; Lev 23:24; Ps 81:3-5), so any mighty gathering of God's people, by divine command, is represented as collected by sound of trumpet (Is 27:13; compare Rev_ 11:15); and the ministry of angels, employed in all the great operations of Providence, is here held forth as the agency by which the present assembling of the elect is to be accomplished. LIGHTFOOT thus explains it: "When Jerusalem shall be reduced to ashes, and that wicked nation cut off and rejected, then shall the Son of man send His ministers with the trumpet of the Gospel, and they shall gather His elect of the several nations, from the four corners of heaven: so that God shall not want a Church, although that ancient people of His be rejected and cast off: but that ancient Jewish Church being destroyed, a new Church shall be called out of the Gentiles." But though something like this appears to be the primary sense of the verse, in relation to the destruction of Jerusalem, no one can fail to see that the language swells beyond any gathering of a human family into a Church upon earth, and forces the thoughts onward to that gathering of the Church "at the last trump," to meet the Lord in the air, which is to wind up the present scene. Still, this is not, in our judgment, the direct subject of the prediction; for Mk 13:28 limits the whole prediction to the generation then existing.
13:2813:28: Բայց դուք՝ ՚ի թզենւո՛յ անտի ուսջի՛ք զառակն. յորժամ տակաւ ոստքն նորա կակղանայցեն, եւ տերեւ՛ արձակիցի ՚ի նմա, գիտէք թէ մե՛րձ է ամառն[857]. [857] Ոմանք. ՚Ի թզենւոյն ուսարուք զառակն։
28 «Բայց դուք այդ թզենո՛ւց սովորեցէք առակը. հէնց որ նրա ոստերը կակղեն, եւ նրա վրայ տերեւ դուրս գայ, իմանում էք, որ ամառը մօտ է
28 «Թզենիէն առակ մը սորվեցէք. երբ անոր ոստերը կը կակուղնան ու տերեւները կը ցցուին, կը հասկնաք թէ՝ ամառը մօտ է։
Բայց դուք ի թզենւոյ անտի ուսջիք զառակն. յորժամ տակաւ ոստքն նորա կակղանայցեն եւ տերեւ արձակիցի ի նմա, գիտէք թէ մերձ է ամառն:

13:28: Բայց դուք՝ ՚ի թզենւո՛յ անտի ուսջի՛ք զառակն. յորժամ տակաւ ոստքն նորա կակղանայցեն, եւ տերեւ՛ արձակիցի ՚ի նմա, գիտէք թէ մե՛րձ է ամառն[857].
[857] Ոմանք. ՚Ի թզենւոյն ուսարուք զառակն։
28 «Բայց դուք այդ թզենո՛ւց սովորեցէք առակը. հէնց որ նրա ոստերը կակղեն, եւ նրա վրայ տերեւ դուրս գայ, իմանում էք, որ ամառը մօտ է
28 «Թզենիէն առակ մը սորվեցէք. երբ անոր ոստերը կը կակուղնան ու տերեւները կը ցցուին, կը հասկնաք թէ՝ ամառը մօտ է։
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13:2828: От смоковницы возьмите подобие: когда ветви ее становятся уже мягки и пускают листья, то знаете, что близко лето.
13:28  ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν.
13:28. Ἀπὸ (Off) δὲ (moreover) τῆς (of-the-one) συκῆς (of-a-figging) μάθετε (ye-should-have-had-learned) τὴν (to-the-one) παραβολήν: (to-a-casting-beside) ὅταν (which-also-ever) ἤδη (which-then) ὁ (the-one) κλάδος (a-twig) αὐτῆς (of-it) ἁπαλὸς (tender) γένηται ( it-might-have-had-became ) καὶ (and) ἐκφύῃ (it-might-spawn-out) τὰ (to-the-ones) φύλλα, (to-leafs,"γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἐγγὺς (near) τὸ (the-one) θέρος (a-summer) ἐστίν: (it-be)
13:28. a ficu autem discite parabolam cum iam ramus eius tener fuerit et nata fuerint folia cognoscitis quia in proximo sit aestasNow of the fig tree learn ye a parable. When the branch thereof is now tender and the leaves are come forth, you know that summer is very near.
28. Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh;
13:28. Now from the fig tree discern a parable. When its branch becomes tender and the foliage has been formed, you know that summer is very near.
13:28. Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:
Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:

28: От смоковницы возьмите подобие: когда ветви ее становятся уже мягки и пускают листья, то знаете, что близко лето.
13:28  ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν.
13:28. a ficu autem discite parabolam cum iam ramus eius tener fuerit et nata fuerint folia cognoscitis quia in proximo sit aestas
Now of the fig tree learn ye a parable. When the branch thereof is now tender and the leaves are come forth, you know that summer is very near.
13:28. Now from the fig tree discern a parable. When its branch becomes tender and the foliage has been formed, you know that summer is very near.
13:28. Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but my words shall not pass away. 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch.

We have here the application of this prophetical sermon; now learn to look forward in a right manner.

I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, v. 28. When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly." The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; "This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined," Dan. ix. 27. Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; "Heaven and earth shall pass away, at the end of time; but my words shall not pass away (v. 31), not one of these predictions shall fail of a punctual accomplishment."

II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day." But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetæ; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;" and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter--ou dei pany akribologein, so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom (Luke ii. 52), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity." Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant (Isa. xlii. 1), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself (John v. 19); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev. i. 1. He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis--The Fountain of Deity.

III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard (v. 33); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day." This he illustrates, in the close, by a parable.

1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, v. 34. He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule.

2. We ought to be always upon our watch, in expectation of his return, v. 35-37. (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; "What I say unto you four (v. 37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: Mat 24:32, Mat 24:33; Luk 21:29-31
John Gill
13:28 Now learn a parable of the fig tree,.... Our Lord was now upon the Mount of Olives, in one part of which fig trees grew in great plenty, and one, or more, might be near, and in view; and it was the time of year, the passover being at hand, for its putting forth:
when her branch is yet tender; and soft and opening, through the sap now in motion:
and putteth forth leaves; from the branches:
ye know, that summer is near; from such an appearance on the fig tree; See Gill on Mt 24:32.
John Wesley
13:28 Mt 24:32; Lk 21:28.
Robert Jamieson, A. R. Fausset and David Brown
13:28 Now learn a parable of the fig tree--"Now from the fig tree learn the parable," or the high lesson which this teaches.
When her branch is yet tender, and putteth forth leaves--"its leaves."
13:2913:29: նոյնպէս եւ դուք՝ յորժամ տեսանիցէք զայս ամենայն եղեալ, գիտասջի՛ք՝ թէ մե՛րձ է առ դուրս[858]։ [858] Ոմանք. Մերձ է ՚ի դուրս։
29 նոյնպէս եւ դուք. երբ այս բոլորը կատարուած տեսնէք, իմացէ՛ք, որ նա մօտ է, դռների առջեւ:
29 Նոյնպէս ալ դուք երբ այս բաները եղած տեսնէք, գիտցէք թէ մօտ է դռներուն քով։
նոյնպէս եւ դուք յորժամ տեսանիցէք զայս ամենայն եղեալ, գիտասջիք թէ մերձ է առ դուրս:

13:29: նոյնպէս եւ դուք՝ յորժամ տեսանիցէք զայս ամենայն եղեալ, գիտասջի՛ք՝ թէ մե՛րձ է առ դուրս[858]։
[858] Ոմանք. Մերձ է ՚ի դուրս։
29 նոյնպէս եւ դուք. երբ այս բոլորը կատարուած տեսնէք, իմացէ՛ք, որ նա մօտ է, դռների առջեւ:
29 Նոյնպէս ալ դուք երբ այս բաները եղած տեսնէք, գիտցէք թէ մօտ է դռներուն քով։
zohrab-1805▾ eastern-1994▾ western am▾
13:2929: Так и когда вы увидите то сбывающимся, знайте, что близко, при дверях.
13:29  οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.
13:29. οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς, (ye) ὅταν (which-also-ever) ἴδητε (ye-might-have-had-seen) ταῦτα (to-the-ones-these) γινόμενα , ( to-becoming ,"γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἐγγύς (near) ἐστιν (it-be) ἐπὶ (upon) θύραις. (unto-portals)
13:29. sic et vos cum videritis haec fieri scitote quod in proximo sit in ostiisSo you also when you shall see these things come to pass, know ye that it is very nigh, even at the doors.
29. even so ye also, when ye see these things coming to pass, know ye that he is nigh, at the doors.
13:29. So also, when you will have seen these things happen, know that it is very near, even at the doors.
13:29. So ye in like manner, when ye shall see these things come to pass, know that it is nigh, [even] at the doors.
So ye in like manner, when ye shall see these things come to pass, know that it is nigh, [even] at the doors:

29: Так и когда вы увидите то сбывающимся, знайте, что близко, при дверях.
13:29  οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.
13:29. sic et vos cum videritis haec fieri scitote quod in proximo sit in ostiis
So you also when you shall see these things come to pass, know ye that it is very nigh, even at the doors.
13:29. So also, when you will have seen these things happen, know that it is very near, even at the doors.
13:29. So ye in like manner, when ye shall see these things come to pass, know that it is nigh, [even] at the doors.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:29: know: Eze 7:10-12, Eze 12:25-28; Heb 10:25-37; Jam 5:9; Pe1 4:17, Pe1 4:18
John Gill
13:29 So ye, in like manner,.... This is an accommodation of the parable to the present case:
when ye shall see these things come to pass; the signs preceding the destruction of Jerusalem, and especially the abomination of desolation, or the Roman army surrounding it:
know that it, or he is nigh, even at at the doors; either that the destruction of Jerusalem is near; or that the son of man is just ready to come to take vengeance on it; or as Luke says, Lk 21:31, the kingdom of God is nigh at hand; or a more glorious display of the kingly power of Christ, in the destruction of his enemies, and a greater spread of his Gospel in the Gentile world; See Gill on Mt 24:33.
John Wesley
13:29 He is nigh - The Son of man.
Robert Jamieson, A. R. Fausset and David Brown
13:29 So ye, in like manner, when ye shall see these things come to pass--rather, "coming to pass."
know that it--"the kingdom of God" (Lk 21:31).
is nigh, even at the doors--that is, the full manifestation of it; for till then it admitted of no full development. In Luke (Lk 21:28) the following words precede these: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh"--their redemption, in the first instance certainly, from Jewish oppression (Th1 2:14-16; Lk 11:52): but in the highest sense of these words, redemption from all the oppressions and miseries of the present state at the second appearing of the Lord Jesus.
13:3013:30: Ամէն ասե՛մ ձեզ, թէ ո՛չ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի[859]։ [859] Ոմանք. Մինչ այս ամենայն եղի՛՛։
30 Ճշմարիտ եմ ասում ձեզ, որ չի անցնի այս սերունդը, մինչեւ որ այս բոլորը կատարուեն
30 Ճշմարիտ կ’ըսեմ ձեզի, թէ այս ազգը պիտի չանցնի, մինչեւ որ այս ամէն բաները ըլլան։
Ամէն ասեմ ձեզ թէ` Ոչ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի:

13:30: Ամէն ասե՛մ ձեզ, թէ ո՛չ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի[859]։
[859] Ոմանք. Մինչ այս ամենայն եղի՛՛։
30 Ճշմարիտ եմ ասում ձեզ, որ չի անցնի այս սերունդը, մինչեւ որ այս բոլորը կատարուեն
30 Ճշմարիտ կ’ըսեմ ձեզի, թէ այս ազգը պիտի չանցնի, մինչեւ որ այս ամէն բաները ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
13:3030: Истинно говорю вам: не прейдет род сей, как всё это будет.
13:30  ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρις οὖ ταῦτα πάντα γένηται.
13:30. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐ (not) μὴ (lest) παρέλθῃ (it-might-have-had-came-beside) ἡ (the-one) γενεὰ (a-generation) αὕτη (the-one-this) μέχρις (lest-whilst) οὗ (of-which) ταῦτα (the-ones-these) πάντα ( all ) γένηται . ( it-might-have-had-became )
13:30. amen dico vobis quoniam non transiet generatio haec donec omnia ista fiantAmen, I say to you that this generation shall not pass until all these things be done.
30. Verily I say unto you, This generation shall not pass away, until all these things be accomplished.
13:30. Amen I say to you, that this lineage shall not pass away, until all these things have happened.
13:30. Verily I say unto you, that this generation shall not pass, till all these things be done.
Verily I say unto you, that this generation shall not pass, till all these things be done:

30: Истинно говорю вам: не прейдет род сей, как всё это будет.
13:30  ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρις οὖ ταῦτα πάντα γένηται.
13:30. amen dico vobis quoniam non transiet generatio haec donec omnia ista fiant
Amen, I say to you that this generation shall not pass until all these things be done.
13:30. Amen I say to you, that this lineage shall not pass away, until all these things have happened.
13:30. Verily I say unto you, that this generation shall not pass, till all these things be done.
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Adam Clarke: Commentary on the Bible - 1831
13:30: This generation - Ἡ γενεα αὑτη, This very race of men. It is certain that this word has two meanings in the Scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In Deu 1:35; Deu 2:14, Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on Mat 24:34 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: that: Mat 16:28, Mat 23:36, Mat 24:34; Luk 21:32
John Gill
13:30 Verily I say unto you, that this generation shall not pass,.... Not the generation of men, in general, or Jews in particular, nor of Christians; but that present generation of men, they should not all go off the stage of life,
till all these things be done; which were now predicted by Christ, concerning the destruction of Jerusalem, the signs of it, and what, should immediately follow upon it; See Gill on Mt 24:34.
John Wesley
13:30 All these things - Relating to the temple and the city.
Robert Jamieson, A. R. Fausset and David Brown
13:30 Verily I say unto you, that this generation shall not pass fill all these things be done--or "fulfilled" (Mt 24:34; Lk 21:32). Whether we take this to mean that the whole would be fulfilled within the limits of the generation then current, or, according to a usual way of speaking, that the generation then existing would not pass away without seeing a begun fulfilment of this prediction, the facts entirely correspond. For either the whole was fulfilled in the destruction accomplished by Titus, as many think; or, if we stretch it out, according to others, till the thorough dispersion of the Jews a little later, under Adrian, every requirement of our Lord's words seems to be met.
13:3113:31: Երկինք՝ եւ երկիր անցցեն, եւ բանք իմ ո՛չ անցանիցեն[860]։[860] Ոմանք. Իմ մի՛ անցցեն։
31 Երկինք ու երկիր կ’անցնեն, բայց իմ խօսքերը չեն անցնի»:
31 Երկինք ու երկիր պիտի անցնին, բայց իմ խօսքերս բնաւ պիտի չանցնին»։
Երկինք եւ երկիր անցցեն, եւ բանք իմ ոչ անցանիցեն:

13:31: Երկինք՝ եւ երկիր անցցեն, եւ բանք իմ ո՛չ անցանիցեն[860]։
[860] Ոմանք. Իմ մի՛ անցցեն։
31 Երկինք ու երկիր կ’անցնեն, բայց իմ խօսքերը չեն անցնի»:
31 Երկինք ու երկիր պիտի անցնին, բայց իմ խօսքերս բնաւ պիտի չանցնին»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3131: Небо и земля прейдут, но слова Мои не прейдут.
13:31  ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.
13:31. ὁ (The-one) οὐρανὸς (a-sky) καὶ (and) ἡ (the-one) γῆ (a-soil) παρελεύσονται , ( they-shall-come-beside ) οἱ (the-ones) δὲ (moreover) λόγοι (forthees) μου (of-me) οὐ (not) παρελεύσονται . ( they-shall-come-beside )
13:31. caelum et terra transibunt verba autem mea non transibuntHeaven and earth shall pass away: but my word shall not pass away.
31. Heaven and earth shall pass away: but my words shall not pass away.
13:31. Heaven and earth shall pass away, but my word shall not pass away.
13:31. Heaven and earth shall pass away: but my words shall not pass away.
Heaven and earth shall pass away: but my words shall not pass away:

31: Небо и земля прейдут, но слова Мои не прейдут.
13:31  ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται.
13:31. caelum et terra transibunt verba autem mea non transibunt
Heaven and earth shall pass away: but my word shall not pass away.
13:31. Heaven and earth shall pass away, but my word shall not pass away.
13:31. Heaven and earth shall pass away: but my words shall not pass away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: Heaven: Psa 102:25-27; Isa 51:6; Mat 5:18, Mat 24:35; Heb 1:10-12; Pe2 3:10-12; Rev 20:11
my: Num 23:19; Jos 23:14, Jos 23:15; Psa 19:7; Isa 40:8; Zac 1:6; Luk 21:33; Ti2 2:13; Tit 1:2
John Gill
13:31 Heaven and earth shall pass away,.... Which may be understood either affirmatively, as what will be at the second coming of Christ; or comparatively, rather than any thing said by Christ should; and so shows the certainty and irreversibleness of his predictions, as it follows:
but my words shall not pass away; which is true of all the words of Christ he ever spake, and here particularly relates to those he had just delivered, concerning the calamities that should come upon the Jewish nation; See Gill on Mt 24:35.
Robert Jamieson, A. R. Fausset and David Brown
13:31 Heaven and earth shall pass away; but my words shall not pass away--the strongest possible expression of the divine authority by which He spake; not as Moses or Paul might have said of their own inspiration, for such language would be unsuitable in any merely human mouth.
Warnings to Prepare for the Coming of Christ Suggested by the Foregoing Prophecy (Mk 13:32-37).
Tit will be observed that, in the foregoing prophecy, as our Lord approaches the crisis of the day of vengeance on Jerusalem and redemption for the Church--at which stage the analogy between that and the day of final vengeance and redemption waxes more striking--His language rises and swells beyond all temporal and partial vengeance, beyond all earthly deliverances and enlargements, and ushers us resistlessly into the scenes of the final day. Accordingly, in these six concluding verses it is manifest that preparation for "THAT DAY" is what our Lord designs to inculcate.
13:3213:32: Այլ վասն աւուրն այնորիկ եւ ժամու՝ ո՛չ ոք գիտէ, ո՛չ հրեշտակք յերկինս՝ եւ ո՛չ Որդի, բայց միայն Հա՛յր[861]։ [861] Ոմանք. Եւ ժամուն... բայց Հայր միայն։
32 «Սակայն այդ օրուայ եւ ժամի մասին ոչ ոք չգիտէ. ո՛չ հրեշտակները երկնքում եւ ո՛չ էլ՝ Որդին, այլ միայն՝ Հայրը:
32 «Իսկ այն օրուան ու ժամուն համար մէ՛կը չի գիտեր, ո՛չ երկնքի մէջ եղող հրեշտակները եւ ո՛չ Որդին. հապա՝ միայն Հայրը։
Այլ վասն աւուրն այնորիկ եւ ժամու ոչ ոք գիտէ, ոչ հրեշտակք յերկինս եւ ոչ Որդի, բայց միայն Հայր:

13:32: Այլ վասն աւուրն այնորիկ եւ ժամու՝ ո՛չ ոք գիտէ, ո՛չ հրեշտակք յերկինս՝ եւ ո՛չ Որդի, բայց միայն Հա՛յր[861]։
[861] Ոմանք. Եւ ժամուն... բայց Հայր միայն։
32 «Սակայն այդ օրուայ եւ ժամի մասին ոչ ոք չգիտէ. ո՛չ հրեշտակները երկնքում եւ ո՛չ էլ՝ Որդին, այլ միայն՝ Հայրը:
32 «Իսկ այն օրուան ու ժամուն համար մէ՛կը չի գիտեր, ո՛չ երկնքի մէջ եղող հրեշտակները եւ ո՛չ Որդին. հապա՝ միայն Հայրը։
zohrab-1805▾ eastern-1994▾ western am▾
13:3232: О дне же том, или часе, никто не знает, ни Ангелы небесные, ни Сын, но только Отец.
13:32  περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῶ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
13:32. Περὶ (About) δὲ (moreover) τῆς (of-the-one) ἡμέρας (of-a-day) ἐκείνης (of-the-one-thither) ἢ (or) τῆς (of-the-one) ὥρας (of-an-hour) οὐδεὶς (not-moreover-one) οἶδεν, (it-had-come-to-see,"οὐδὲ (not-moreover) οἱ (the-ones) ἄγγελοι (messengers) ἐν (in) οὐρανῷ (unto-a-sky,"οὐδὲ (not-moreover) ὁ (the-one) υἱός, (a-Son,"εἰ (if) μὴ (lest) ὁ (the-one) πατήρ. (a-Father)
13:32. de die autem illo vel hora nemo scit neque angeli in caelo neque Filius nisi PaterBut of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father.
32. But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
13:32. But concerning that day or hour, no one knows, neither the Angels in heaven, nor the Son, but only the Father.
13:32. But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father:

32: О дне же том, или часе, никто не знает, ни Ангелы небесные, ни Сын, но только Отец.
13:32  περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῶ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
13:32. de die autem illo vel hora nemo scit neque angeli in caelo neque Filius nisi Pater
But of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father.
13:32. But concerning that day or hour, no one knows, neither the Angels in heaven, nor the Son, but only the Father.
13:32. But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
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
32: О дне же том и часе никто не знает, ни Ангелы небесные, ни Сын, но только Отец (см. Мф XXIV, 36). К словам, имеющимся у Матфея, ев. Марк прибавляет выражение: "ни Сын". Это выражение возбуждало издавна среди толкователей большие споры. Смущало именно оно потому, что в нем Сыну приписывается неведение, которое, однако, не может быть приписано Ему, как Лицу Божества. Св. Амвросий Мед., не находя возможности примирить это выражение с высоким понятием о лице Сына Божия, полагал, что это выражение вставлено в текст Евангелия Луки арианами, чтобы показать православным, что Христос - не Бог (О вере, кн. 5, гл. VI). Но такое предположение нельзя принять уже потому, что Отцы Церкви, боровшиеся с арианами, несомненно обличили бы их в этом искажении евангельского текста. Притом, собственно говоря, и у ев. Матфея включается такая же мысль, какая и в этом выражении, потому что и он говорит, что о времени наступления последнего дня знает только один Отец, - следов., Сын не знает этого и по ев. Матфею. Поэтому, если бы же допустить, что предположение св. Амвросия правильно, то все равно пришлось бы останавливаться с недоумением на 36-м стихе XXIV-й гл. Ев. Матфея... Другие Отцы Церкви, не прибегая к таким опасным предположениям, старались объяснить это загадочное выражение так, что Христос приписывал себе незнание по Своей человеческой природе, почему к слову "Сын" прибавляли прилагательное "человеческий" (Григорий Бог., Афанасий Вел., Кирилл Алекс. ). Но с этим толкованием нельзя согласиться потому, что оно разделяет Христа, тогда как оба естества в Нем - и божеское, и человеческое - нераздельны в своих обнаружениях. Св. Софроний, св. Иоанн Дамаскин восставали против еретиков 6-го века - агноэтов, которые учили, что Христос, как человек, "кое-чего не знает". - По мнению Василия Вел. (твор., ч. 7, с. 159), это выражение нужно передать так: "не знал бы и Сын, если бы не знал Отец, потому что от Отца дано ему ведение". Но здесь, очевидно, уже изменяется через прибавления самый текст Евангелия... Некоторые новейшие западные толкователи (у нас их мнению следует в своем Толков. на Евангелие г. Гладков, см. с. 572, изд. 3-е) понимали это выражение, как свидетельство о том, что назначение времени последнего Суда есть дело Отца и что такое назначение еще не состоялось... Но и с таким толкованием нельзя согласиться, потому что оно противоречит общехристианскому учению, которое признает, что судьбы мира предопределены Богом от века, что необходимо допустить при убеждении в Божественном всеведении. - Наконец, некоторые толкователи допускают, что Христос действительно не знал этого дня, потому что, согласно слову Ап. Павла (Флп II, 7), был на земле в образе раба и жил как человек, т.е. самоограничил Себя в отношении к Своим Божественным свойствам и, в частности, к всеведению. Но и с таким мнением согласиться нельзя ввиду того, "что такие изречения, как: вся Мне предана суть, Отцем Моим (Мф XI, 27; ср. Лк X, 22; Ин VI, 46; VIII, 40), не позволяют приписать Сыну незнание времени паки-пришествия и различать область ведения Отца от области ведения Сына... Затем, в силу ипостасного единения во Христе божества и человечества с сохранением личности божественной, нельзя говорить о каком-либо ограничении божественной природы воплотившегося Сына Божия". Так рассуждает С. Саввинский в своей диссертации: "Эсхатологическая беседа Христа Спасителя" (Киев, 1906: г., с. 115). Сам г. Саввинский, следуя мнению св. Иоанна Златоуста, блаж. Иеронима, блаж. Августина, блаж. Феофилакта и др., понимает это незнание Сыном дня и часа парусии не как "слабость неведения, а как воспитательное средство мудрого педагога". По словам указанных выше Отцов, Господь как бы говорит, что Он хотя и знает, но не хочет открыть этот срок ученикам, потому что неполезно им было знать об этом: знание, что до суда еще долго, сделало бы их нерадивыми в благочестии... Эта мысль точнее выражена Лагранжем в его комментарии на Евангелие Марка в следующих словах: Сын знает, но не имеет от Отца поручения сообщать, что знает, и в таком смысле "не знает". Сын не знает, следовательно, как посланный отцом мессия; это не входит в число Его полномочий - открывать людям время конца мира (с. 327).
Adam Clarke: Commentary on the Bible - 1831
13:32: Neither the Son - This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event - how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, Dan 9:24, etc., could fix the very year, not less than five hundred years before it happened: how he in whom the fullness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb οιδεν to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense; and that it means here, make known, or promulge, as it is to be understood in Co1 2:2. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.
Albert Barnes: Notes on the Bible - 1834
13:32: Neither the Son - This text has always presented serious difficulties. It has been asked, If Jesus had a divine nature, how could he say that he knew not the day and hour of a future event? In reply, it has been said that the passage was missing, according to Ambrose, in some Greek manuscripts; but it is now found in all, and there can be little doubt that the passage is genuine. Others have said that the verb rendered "knoweth" means sometimes to "make" known or to Rev_eal, and that the passage means, "that day and hour none makes known, neither the angels, nor the Son, but the Father." It is true that the word has sometimes that meaning, as in Co1 2:2, but then it is natural to ask where has "the Father" made it known? In what place did he Rev_eal it? After all, the passage has no more difficulty than that in Luk 2:52, where it is said that Jesus increased in wisdom and stature. He had a human nature. He grew as a man in knowledge. As a man his knowledge must be finite, for the faculties of the human soul are not infinite. As a man he often spoke, reasoned, inquired, felt, feared, read, learned, ate, drank, and walked. Why are not all these, which imply that he was a "man" - that, "as a man," he was not infinite - why are not these as difficult as the want of knowledge respecting the particular "time" of a future event, especially when that time must be made known by God, and when he chose that the man Christ Jesus should grow, and think, and speak "as a man?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:32: of: Mar 13:26, Mar 13:27; Mat 24:36-42, Mat 25:6, Mat 25:13, Mat 25:19; Act 1:7; Th1 5:2; Pe2 3:10; Rev 3:3
neither: Rev 1:1
Geneva 1599
13:32 (2) But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
(2) The latter day is not to be searched for curiously, which day the Father alone knows: but let us rather take heed that it does not come upon us unaware.
John Gill
13:32 But of that day, and of that hour,.... Of Jerusalem's destruction; for of nothing else had Christ been speaking; and, it is plain, the words are anaphorical, and relate to what goes before:
knoweth no man; nay, they that lived to see it, and have spoken of it, are not agreed about the particular day, when it was; much less did they know it beforehand, or could speak of it, and make it known to others:
no, not the angels which are in heaven; who are acquainted with many of the divine secrets, and have been employed in the imparting them to others, and in the executing divine purposes:
neither the Son; Christ, as the son of man; though he did know it as the Son of God, who knows all things, and so this; but as the son of man, and from his human nature he had no knowledge of any thing future: what knowledge he had of future things in his humanity, he had from his deity; nor, as man, had he any commission to make known, nor did he make known the day of God's vengeance on the Jews:
but the Father; who has the times and seasons in his own power, for the executing of any particular judgment on a nation, or the general one; See Gill on Mt 24:36.
John Wesley
13:32 Of that day - The day of judgment is often in the Scriptures emphatically called that day. Neither the Son - Not as man: as man he was no more omniscient than omnipresent. But as God he knows all the circumstances of it.
Robert Jamieson, A. R. Fausset and David Brown
13:32 But of that day and that hour--that is, the precise time.
knoweth no man--literally, no one.
no, not the angels which are in heaven, neither the Son, but the Father--This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate--has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by LUTHER, MELANCTHON, and most of the older Lutherans; and it is so taken by BENGEL, LANGE, WEBSTER and WILKINSON, CHRYSOSTOM and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by CALVIN, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STIER, ALFORD, and ALEXANDER.
13:3313:33: Զգո՛յշ եղերուք, սկեցէ՛ք եւ կացէ՛ք յաղօթս. զի ո՛չ գիտէք ե՛րբ ժամանակն իցէ[862]։ [862] Ոմանք. Զգո՛շ լերուք, հսկեցէք։
33 Զգո՛յշ եղէք, հսկեցէ՛ք ու աղօթեցէ՛ք, քանի որ չգիտէք, թէ ե՛րբ է ժամանակը
33 Զգո՛յշ կեցէք, արթո՛ւն մնացէք եւ աղօթք ըրէք, վասն զի չէք գիտեր ատենը ե՞րբ է։
Զգոյշ եղերուք, սկեցէք եւ կացէք յաղօթս, զի ոչ գիտէք երբ ժամանակն իցէ:

13:33: Զգո՛յշ եղերուք, սկեցէ՛ք եւ կացէ՛ք յաղօթս. զի ո՛չ գիտէք ե՛րբ ժամանակն իցէ[862]։
[862] Ոմանք. Զգո՛շ լերուք, հսկեցէք։
33 Զգո՛յշ եղէք, հսկեցէ՛ք ու աղօթեցէ՛ք, քանի որ չգիտէք, թէ ե՛րբ է ժամանակը
33 Զգո՛յշ կեցէք, արթո՛ւն մնացէք եւ աղօթք ըրէք, վասն զի չէք գիտեր ատենը ե՞րբ է։
zohrab-1805▾ eastern-1994▾ western am▾
13:3333: Смотрите, бодрствуйте, молитесь, ибо не знаете, когда наступит это время.
13:33  βλέπετε ἀγρυπνεῖτε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
13:33. βλέπετε (Ye-should-view) ἀγρυπνεῖτε, (Ye-should-field-sleep-unto) οὐκ (Not) οἴδατε (ye-had-come-to-see) γὰρ (therefore) πότε (whither-also) ὁ (the-one) καιρός (a-time) [ἐστιν]: "[it-be];"
13:33. videte vigilate et orate nescitis enim quando tempus sitTake ye heed, watch and pray. For ye know not when the time is.
33. Take ye heed, watch and pray: for ye know not when the time is.
13:33. Take heed, be vigilant, and pray. For you do not know when the time may be.
13:33. Take ye heed, watch and pray: for ye know not when the time is.
Take ye heed, watch and pray: for ye know not when the time is:

33: Смотрите, бодрствуйте, молитесь, ибо не знаете, когда наступит это время.
13:33  βλέπετε ἀγρυπνεῖτε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
13:33. videte vigilate et orate nescitis enim quando tempus sit
Take ye heed, watch and pray. For ye know not when the time is.
33. Take ye heed, watch and pray: for ye know not when the time is.
13:33. Take heed, be vigilant, and pray. For you do not know when the time may be.
13:33. Take ye heed, watch and pray: for ye know not when the time is.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Увещание к бодрствованию - см. Мф XXIV, 42. Выражение "молитесь" в лучших новейших изданиях не читается. - Время (kairoV) может означать и отдельный момент, но обыкновенно имеет значение периода, эпохи (ср. I, 15). Отсюда видно, что апостолы не получили указания на какое-либо определенное знамение, которое могло бы возвещать наступление последнего дня. Таким знамением не могло быть и разрушение храма. Вельгаузен даже высказывает такую мысль, что это место вставлено в Евангелие уже тогда, когда христиане увидели, что разрушение Иерусалима не повело вслед за собою разрушения мира. В этой мысли, конечно, верно только то, что вообще в Евангелии и именно в эсхатологической речи Христа вовсе и не были соединены эти два момента...
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:33: Mar 13:23, Mar 13:35-37, Mar 14:37, Mar 14:38; Mat 24:42-44, Mat 25:13, Mat 26:40, Mat 26:41; Luk 12:40, Luk 21:34-36; Rom 13:11, Rom 13:12, Rom 13:14; Co1 16:13; Eph 6:18; Th1 5:5-8; Heb 12:15; Pe1 4:7, Pe1 5:8; Rev 3:2, Rev 16:15
John Gill
13:33 Take ye heed, watch and pray,.... This seems to be the principal reason why the day and hour of Jerusalem's destruction, though known by the Father, were not made known to any man, neither to the angels, nor by them; nor to the son of man in the days of his flesh, nor by him when on earth; that his people might be upon their guard, against false Christs, and prophets, and their deception; and watch unto prayer, and in it, lest they fell into temptation, and that day should come upon them unawares:
for ye know not when the time is; the exact and precise time: for though the people of God had notice of it, and were sensible it was at hand, and did make their escape out of Jerusalem; yet they knew not the exact time, but that it might be sooner or later; and the unbelieving Jews were blinded, and in the dark about it to the very last; See Gill on Mt 24:42.
John Wesley
13:33 Mt 24:42; Lk 21:34.
Robert Jamieson, A. R. Fausset and David Brown
13:33 Take ye heed, watch and pray; for ye know not when the time is.
13:3413:34: Որպէս ա՛յր մի գնացեալ ՚ի տա՛ր աշխարհ, թողուցու զտուն իւր, եւ տացէ ծառայից իւրոց իշխանութիւն, եւ իւրաքանչիւր զգո՛րծ իւր. եւ դռնապանին պատուէր տայցէ՝ զի արթո՛ւն լինիցի[863]։ [863] Ոմանք. Եւ տայցէ ծառայից... զգործս իւր... պատուէր տացէ։
34 ինչպէս հեռու երկիր գնացած մի մարդ, որ կը թողնի իր տունը եւ իր ծառաներին իշխանութիւն կը տայ եւ իւրաքանչիւրին՝ իր գործը, եւ դռնապանին կը պատուիրի, որ արթուն լինի
34 Ինչպէս օտար երկիր գացող մարդ մը իր տունը կը թողու ու իր ծառաներուն իշխանութիւն կու տայ եւ ամէն մէկուն իր գործը ու դռնապանին կ’ապսպրէ որ արթուն կենայ։
Որպէս այր մի գնացեալ ի տարաշխարհ` թողուցու զտուն իւր, եւ տայցէ ծառայից իւրոց իշխանութիւն, եւ իւրաքանչիւր զգործ իւր, եւ դռնապանին պատուէր տայցէ, զի արթուն լինիցի:

13:34: Որպէս ա՛յր մի գնացեալ ՚ի տա՛ր աշխարհ, թողուցու զտուն իւր, եւ տացէ ծառայից իւրոց իշխանութիւն, եւ իւրաքանչիւր զգո՛րծ իւր. եւ դռնապանին պատուէր տայցէ՝ զի արթո՛ւն լինիցի[863]։
[863] Ոմանք. Եւ տայցէ ծառայից... զգործս իւր... պատուէր տացէ։
34 ինչպէս հեռու երկիր գնացած մի մարդ, որ կը թողնի իր տունը եւ իր ծառաներին իշխանութիւն կը տայ եւ իւրաքանչիւրին՝ իր գործը, եւ դռնապանին կը պատուիրի, որ արթուն լինի
34 Ինչպէս օտար երկիր գացող մարդ մը իր տունը կը թողու ու իր ծառաներուն իշխանութիւն կու տայ եւ ամէն մէկուն իր գործը ու դռնապանին կ’ապսպրէ որ արթուն կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3434: Подобно как бы кто, отходя в путь и оставляя дом свой, дал слугам своим власть и каждому свое дело, и приказал привратнику бодрствовать.
13:34  ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑκάστῳ τὸ ἔργον αὐτοῦ, καὶ τῶ θυρωρῶ ἐνετείλατο ἵνα γρηγορῇ.
13:34. ὡς (as) ἄνθρωπος (a-mankind) ἀπόδημος (assembled-off) ἀφεὶς (having-had-sent-off) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) αὐτοῦ (of-it) καὶ (and) δοὺς (having-had-given) τοῖς (unto-the-ones) δούλοις (unto-bondees) αὐτοῦ (of-it) τὴν (to-the-one) ἐξουσίαν, (to-a-being-out-unto,"ἑκάστῳ (unto-each) τὸ (to-the-one) ἔργον (to-a-work) αὐτοῦ, (of-it,"καὶ (and) τῷ (unto-the-one) θυρωρῷ (unto-a-portal-warden) ἐνετείλατο ( it-finished-in ) ἵνα (so) γρηγορῇ. (it-might-watch-unto,"
13:34. sicut homo qui peregre profectus reliquit domum suam et dedit servis suis potestatem cuiusque operis et ianitori praecipiat ut vigiletEven as a man who, going into a far country, left his house and gave authority to his servants over every work and commanded the porter to watch.
34. as a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch.
13:34. It is like a man who, setting out on a sojourn, left behind his house, and gave his servants authority over every work, and instructed the doorkeeper to stand watch.
13:34. [For the Son of man is] as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.
as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch:

34: Подобно как бы кто, отходя в путь и оставляя дом свой, дал слугам своим власть и каждому свое дело, и приказал привратнику бодрствовать.
13:34  ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑκάστῳ τὸ ἔργον αὐτοῦ, καὶ τῶ θυρωρῶ ἐνετείλατο ἵνα γρηγορῇ.
13:34. sicut homo qui peregre profectus reliquit domum suam et dedit servis suis potestatem cuiusque operis et ianitori praecipiat ut vigilet
Even as a man who, going into a far country, left his house and gave authority to his servants over every work and commanded the porter to watch.
13:34. It is like a man who, setting out on a sojourn, left behind his house, and gave his servants authority over every work, and instructed the doorkeeper to stand watch.
13:34. [For the Son of man is] as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Христос предлагает здесь вторую притчу, параллельную первой - о смоковнице (ст. 28). Только здесь нет никакого символа, а прямо дается увещание бодрствовать, чтобы не быть застигнутыми врасплох. - Подобно как бы... Стоящая здесь частица wV, несомненно, начинает собою притчу, как wsper gar у Мф XXV, 14, и не имеет для себя соответствия ни в предыдущем, ни в последующем, так что получается одно только придаточное предложение без главного. Тем не менее, главное предложение ясно - оно должно быть взято из 33-го стиха, и с этим добавочным главным предложением получается такая притча: "Я призываю вас к бодрствованию, как человек, который уйдя (apodhmoV, по русск. пер. неточно: отходя), оставил" и т д. Апостолы и все верующие изображаются здесь под видом слуг, получивших от ушедшего своего хозяина известную свободу действий (exousia - по русск. пер. не совсем подходящим выражением: власть. - Власть - над кем?). Они должны бодро совершать свое назначение, какое даст им Христос. Особенно же бодрствовать должен привратник, к которому, собственно, и приравниваются прежде всего апостолы. Конечно, это не значит, что они доживут до второго пришествия: в их лице Христос обращается к христианам всех последующих поколений, которые всегда должны сохранять ожидание второго пришествия Христа на суд.
Adam Clarke: Commentary on the Bible - 1831
13:34: Left his house - Οικιαν, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Master's service. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
13:34: Who left his house - The word "house" often means family. Our Saviour here represents himself as going away, leaving his household the church, assigning to the apostles and all his servants their duty, and leaving it uncertain when he would return. Since his return was a matter of vast consequence, and as the affairs of his kingdom were entrusted to them, just as the affairs of a house are to servants when the master is absent, so it was of vast importance that they should be faithful at their post, that they should defend the house from danger, and be ready for his return.
The porter - The doorkeeper. To the janitor or doorkeeper was entrusted particularly the care of the house, whose duty it was to attend faithfully on those who came and those who left the house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:34: as a: Mat 24:45, Mat 25:14-30; Luk 19:12-17
and to: Rom 12:4-8, Rom 13:6; Co1 3:5-10, Co1 12:4-31, Co1 15:58; Col 3:24, Col 4:1
and commanded: Eze 3:17-21, Eze 33:2-9; Mat 24:45-47; Luk 12:36-40; Act 20:29-31
the porter: Mat 16:19; Joh 10:3; Rev 3:7
John Gill
13:34 For the son of man is as a man taking a far journey,.... Or this case of the son of man's coming to take vengeance on the Jewish nation, is like a man that takes a journey into a far country. This puts me in mind of a question asked (m) by the Jews:
"what , "a far journey" from Modiim, and without.''
from Modiim, according to the Gemara (n), and commentators (o) on this passage, was a place fifteen miles from Jerusalem; so that, according to them, fifteen miles were reckoned a far journey (p).
Who left his house; and his goods in it, to the care and management of others during his absence:
and gave authority to his servants; to govern his house, and exercise power one over another, according to their different stations;
and to every man his work; which he was to do, while he was gone, and to give him an account of when he returned:
and commanded the porter to watch; his house, and take care that it was not broke open by thieves, and plundered of the substance that was in it. So Christ, when he ascended on high, went to heaven, the land afar off; left his house, his church, particularly in Judea, and at Jerusalem, to the care of his apostles, and gave authority to govern it, according to the laws, rules, and directions prescribed by him; and assigned every man his particular work, for which he gave him proper gifts and abilities; and ordered the porter to be on his watch, not Peter only, but all the apostles and ministers, whose business it is to watch over themselves, and the souls of men committed to their care.
(m) Misn. Pesachim, c. 9. sect. 2. (n) T. Bab. Pesachim, fol. 93. 2. (o) Maimon. & Bartenora in Misn. ib. (p) Maimon. Hilch. Korban Pesach. c. 5. sect. 9.
John Wesley
13:34 The Son of man is as a man taking a far journey - Being about to leave this world and go to the Father, he appoints the services that are to be performed by all his servants, in their several stations. This seems chiefly to respect ministers at the day of judgment: but it may be applied to all men, and to the time of death. Mt 25:14; Lk 19:12.
Robert Jamieson, A. R. Fausset and David Brown
13:34 For the Son of man is as a man taking a far journey, &c.--The idea thus far is similar to that in the opening part of the parable of the talents (Mt 25:14-15).
and commanded the porter--the gatekeeper.
to watch--pointing to the official duty of the ministers of religion to give warning of approaching danger to the people.
13:3513:35: Արդ՝ արթո՛ւն կացէք, զի ո՛չ գիտէք ե՛րբ տէր տանն գայցէ, յերեկորեա՛յ, եթէ ՚ի մէ՛ջ գիշերի, եթէ ՚ի հաւախօսի՛, եթէ ընդ առաւօ՛տս[864]։ [864] Ոմանք. Ոչ գիտէք թէ ե՛րբ... յերեկաւրեայ։
35 Արդ, արթո՛ւն կացէք, որովհետեւ չգիտէք, թէ տանտէրը ե՛րբ կը գայ՝ երեկոյեա՞ն, թէ՞ կէսգիշերին, աքլորականչի՞ն, թէ՞ առաւօտեան դէմ
35 Ուրեմն արթուն կեցէք, վասն զի չէք գիտեր թէ ե՞րբ պիտի գայ տանտէրը, իրիկո՞ւնը՝ թէ կէս գիշերին՝ հաւախօսի՞ն՝ թէ առտուն։
Արդ արթուն կացէք, զի ոչ գիտէք երբ տէր տանն գայցէ, յերեկորեա՛յ, եթէ ի մէջ գիշերի, եթէ ի հաւախօսի, եթէ ընդ առաւօտս:

13:35: Արդ՝ արթո՛ւն կացէք, զի ո՛չ գիտէք ե՛րբ տէր տանն գայցէ, յերեկորեա՛յ, եթէ ՚ի մէ՛ջ գիշերի, եթէ ՚ի հաւախօսի՛, եթէ ընդ առաւօ՛տս[864]։
[864] Ոմանք. Ոչ գիտէք թէ ե՛րբ... յերեկաւրեայ։
35 Արդ, արթո՛ւն կացէք, որովհետեւ չգիտէք, թէ տանտէրը ե՛րբ կը գայ՝ երեկոյեա՞ն, թէ՞ կէսգիշերին, աքլորականչի՞ն, թէ՞ առաւօտեան դէմ
35 Ուրեմն արթուն կեցէք, վասն զի չէք գիտեր թէ ե՞րբ պիտի գայ տանտէրը, իրիկո՞ւնը՝ թէ կէս գիշերին՝ հաւախօսի՞ն՝ թէ առտուն։
zohrab-1805▾ eastern-1994▾ western am▾
13:3535: Итак бодрствуйте, ибо не знаете, когда придет хозяин дома: вечером, или в полночь, или в пение петухов, или поутру;
13:35  γρηγορεῖτε οὗν, οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ ἀλεκτοροφωνίας ἢ πρωΐ,
13:35. γρηγορεῖτε (ye-should-watch-unto) οὖν, (accordingly) οὐκ (not) οἴδατε (ye-had-come-to-see) γὰρ (therefore) πότε (whither-also) ὁ (the-one) κύριος (Authority-belonged) τῆς (of-the-one) οἰκίας (of-a-housing-unto) ἔρχεται , ( it-cometh ,"ἢ (or) ὀψὲ (of-late) ἢ (or) μεσονύκτιον (to-middle-night-belonged) ἢ (or) ἀλεκτοροφωνίας (of-a-cock-crowing-unto) ἢ (or) πρωί, (unto-early,"
13:35. vigilate ergo nescitis enim quando dominus domus veniat sero an media nocte an galli cantu an maneWatch ye therefore (for you know not when the lord of the house cometh, at even, or at midnight, or at the cock crowing, or in the morning):
35. Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning;
13:35. Therefore, be vigilant, for you do not know when the lord of the house may arrive: in the evening, or in the middle of the night, or at first light, or in the morning.
13:35. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:
Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

35: Итак бодрствуйте, ибо не знаете, когда придет хозяин дома: вечером, или в полночь, или в пение петухов, или поутру;
13:35  γρηγορεῖτε οὗν, οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ ἀλεκτοροφωνίας ἢ πρωΐ,
13:35. vigilate ergo nescitis enim quando dominus domus veniat sero an media nocte an galli cantu an mane
Watch ye therefore (for you know not when the lord of the house cometh, at even, or at midnight, or at the cock crowing, or in the morning):
13:35. Therefore, be vigilant, for you do not know when the lord of the house may arrive: in the evening, or in the middle of the night, or at first light, or in the morning.
13:35. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Нравственный урок излагается здесь в тех самых выражениях, из каких состоит и самая притча, так что целое получает печать аллегории. Хозяин дома - Сам Христос (ср. III, 5). - Вместо того, чтобы определить время по "стражам" (как делает ев. Лука в XII гл., 38: ст. ), ев. Марк употребляет ходившие в народе обозначения времени: вечер - от 6: до 9: часов, полночь - точнее: самая ночь - от 9: до 12, пение петухов - от 12: до 3: часов утра, и утро - от 3: до 6: час. Таким образом, указанные выражения обнимают все ночное время, которое, собственно, есть время сна. Но в это-то, по-видимому, время и следует ожидать возвращения хозяина дома.
Adam Clarke: Commentary on the Bible - 1831
13:35: Watch ye therefore - The more the master is expected, the more diligent ought the servants to be in working, watching, and keeping themselves in readiness. Can one who has received the sentence of his death, and has no right to live a moment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance, hold himself in continual readiness to leave his dungeon?
Albert Barnes: Notes on the Bible - 1834
13:35: Watch ye - Be diligent, faithful, and waiting for the return of your Lord, who will come at an unexpected hour.
Master of the house - Denoting here the Lord Jesus.
At even, or at midnight, or ... - This refers to the four divisions into which the Jews divided the night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:35: Mar 13:33; Mat 24:42, Mat 24:44
John Gill
13:35 Watch ye therefore,.... Against false Christs, and false prophets; over yourselves, and the whole church; for the words are particularly addressed to the disciples of Christ:
for ye know not when the master of the house cometh; when Christ, of whom the whole family in heaven, and in earth, is named, who is a Son in his own house, is an high priest over the house of God, and Lord of his church and people, whom he has bought with his blood, and provides for with his grace, and by his Spirit, when he will come to break up housekeeping with the Jews, and bring his wrath upon them to the uttermost: whether
at even, or at midnight, or at the cock crowing, or in the morning. This is agreeably to the division of the night among the Jews, who speak of the first watch, the middle of the night, the cock crowing, and morning, as distinct from each other. The three first of these we have in one passage (q):
"every day they remove the ashes from the altar, "at cock crowing", or near it, either before, or after it; and on the day of atonement, "at midnight"; and on the feast days, "at the first watch",''
the same with the evening here: and elsewhere the morning and cock crowing are distinguished (r);
"for a last of the congregation, how long may a man eat and drink? until the pillar of the morning ascends, (or until it is morning,) the words of R. Eliezer ben Jacob; R. Simeon says, until cock crowing.''
And so the phrase, from cock crowing till morning, is used by them (s). The Romans also divided the night in like manner, into evening, the dead of the night, or midnight, cock crowing, and the morning (t). The allusion seems to be to the time of the president of the temple's coming into it, who had the management of the affairs of it, and of appointing to each priest his work: it is said (u),
"whoever would remove the ashes from the altar, rose up early, and washed himself before the president came; but in what hour does the president come? not at all times alike: sometimes he comes, , "at cock crowing", or near it, before it, or after it; and the president comes and knocks for them, and they open to him; and he says unto them, whosoever has washed himself, let him come and cast lots: they cast lots, and he is worthy whom he counts worthy.''
Such who understand these words of Christ's coming by death, or at judgment, apply these seasons to the several ages of men, as childhood, youth, manhood, and old age.
(q) Misn. Yoma, c. 1. sect. 8. T. Bab. Yoma, fol. 20. 9. & Zebachim, c. l. 96. 2. (r) T. Bab. Pesachim, fol. 2. 2. & Taanith, fol. 12. 1. (s) T. Bab. Zebachim, fol. 20. 2. (t) Alex. ab Alex. Genial. Dier. l. 4. c. 20. (u) Misn. Tumid. c. 1. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
13:35 Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning--an allusion to the four Roman watches of the night.
13:3613:36: Գուցէ՛ եկեալ յանկարծակի՝ գտանիցէ զձեզ ՚ի քուն։
36 Գուցէ յանկարծակի գալով՝ ձեզ քնի մէջ գտնի
36 Չըլլայ որ յանկարծակի գայ ու ձեզ քունի մէջ գտնէ։
Գուցէ եկեալ յանկարծակի` գտանիցէ զձեզ ի քուն:

13:36: Գուցէ՛ եկեալ յանկարծակի՝ գտանիցէ զձեզ ՚ի քուն։
36 Գուցէ յանկարծակի գալով՝ ձեզ քնի մէջ գտնի
36 Չըլլայ որ յանկարծակի գայ ու ձեզ քունի մէջ գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3636: чтобы, придя внезапно, не нашел вас спящими.
13:36  μὴ ἐλθὼν ἐξαίφνης εὕρῃ ὑμᾶς καθεύδοντας.
13:36. μὴ (lest) ἐλθὼν (having-had-came) ἐξέφνης (of-manifested-out) εὕρῃ (it-might-have-had-found) ὑμᾶς (to-ye) καθεύδοντας : ( to-resting-down )
13:36. ne cum venerit repente inveniat vos dormientesLest coming on a sudden, he find you sleeping.
36. lest coming suddenly he find you sleeping.
13:36. Otherwise, when he will have arrived unexpectedly, he may find you sleeping.
13:36. Lest coming suddenly he find you sleeping.
Lest coming suddenly he find you sleeping:

36: чтобы, придя внезапно, не нашел вас спящими.
13:36  μὴ ἐλθὼν ἐξαίφνης εὕρῃ ὑμᾶς καθεύδοντας.
13:36. ne cum venerit repente inveniat vos dormientes
Lest coming on a sudden, he find you sleeping.
13:36. Otherwise, when he will have arrived unexpectedly, he may find you sleeping.
13:36. Lest coming suddenly he find you sleeping.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Здесь указывается цель бодрствования, как раньше, в 35: стихе, было указано побуждение к бодрствованию. Вы должны бодрствовать - говорит Христос - чтобы господин, нежданно возвратившись, не нашел вас спящими. Состояние сна, конечно, принимается здесь в переносном смысле, - как нравственное усыпление, как полное равнодушие к высшим вопросам души.
Adam Clarke: Commentary on the Bible - 1831
13:36: He find you sleeping - A porter asleep exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss who is frequently off his guard.
Our Lord shows us in this parable:
1. That himself, ascended to heaven, is the man gone from home.
2. That believers collectively are his family.
3. That his servants are those who are employed in the work of faith and labor of love.
4. That the porter represents the ministers of his Gospel, who should continually watch for the safety and welfare of the whole flock.
5. That every one has his own work - that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord.
6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments.
7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And,
8. That this is a duty incumbent on every soul of man, What I say unto you, I say unto All, Watch! If, after all these warnings, the followers of God be found careless, their misery and condemnation must be great.
Albert Barnes: Notes on the Bible - 1834
13:36: Find you sleeping - Inattentive to your post, neglecting your duty, and unprepared for his coming.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:36: he find: Mar 14:37, Mar 14:40; Pro 6:9-11, Pro 24:33, Pro 24:34; Sol 3:1, Sol 5:2; Isa 56:10; Mat 24:48-51; Mat 25:5; Luk 21:34, Luk 22:45; Rom 13:11-14; Eph 5:14; Th1 5:6, Th1 5:7
John Gill
13:36 Lest coming suddenly,.... Unthought of, and unexpected, at an unawares:
he find you sleeping; inactive in the exercise of grace, and negligent in the performance of duty; unprepared for his coming, and unfit for service.
Robert Jamieson, A. R. Fausset and David Brown
13:36 Lest, coming suddenly, he find you sleeping--See on Lk 12:35-40; Lk 12:42-46.
13:3713:37: Բայց զոր ձե՛զդ ասեմ, ամենեցո՛ւն ասեմ. Արթո՛ւն կացէք։
37 Բայց ինչ որ ձեզ եմ ասում, ամենքին եմ ասում՝ արթո՛ւն կացէք»:
37 Եւ ինչ որ կ’ըսեմ ձեզի՝ ամենուն կ’ըսեմ. ‘Արթո՛ւն կեցէք’»։
Բայց զոր ձեզդ ասեմ` ամենեցուն ասեմ. Արթուն կացէք:

13:37: Բայց զոր ձե՛զդ ասեմ, ամենեցո՛ւն ասեմ. Արթո՛ւն կացէք։
37 Բայց ինչ որ ձեզ եմ ասում, ամենքին եմ ասում՝ արթո՛ւն կացէք»:
37 Եւ ինչ որ կ’ըսեմ ձեզի՝ ամենուն կ’ըսեմ. ‘Արթո՛ւն կեցէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3737: А что вам говорю, говорю всем: бодрствуйте.
13:37  ὃ δὲ ὑμῖν λέγω, πᾶσιν λέγω, γρηγορεῖτε.
13:37. ὃ (to-which) δὲ (moreover) ὑμῖν (unto-ye) λέγω (I-forth," πᾶσιν ( unto-all ) λέγω, (I-forth,"γρηγορεῖτε. (Ye-should-watch-unto)
13:37. quod autem vobis dico omnibus dico vigilateAnd what I say to you, I say to all: Watch.
37. And what I say unto you I say unto all, Watch.
13:37. But what I say to you, I say to all: Be vigilant.”
13:37. And what I say unto you I say unto all, Watch.
And what I say unto you I say unto all, Watch:

37: А что вам говорю, говорю всем: бодрствуйте.
13:37  ὃ δὲ ὑμῖν λέγω, πᾶσιν λέγω, γρηγορεῖτε.
13:37. quod autem vobis dico omnibus dico vigilate
And what I say to you, I say to all: Watch.
13:37. But what I say to you, I say to all: Be vigilant.”
13:37. And what I say unto you I say unto all, Watch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Хотя эсхатологическая беседа, по представлению Марка (ст. 4, 5), обращена только к четырем апостолам, тем не менее, она имела в виду всех верующих, как ясно сказано в этом стихе.
Albert Barnes: Notes on the Bible - 1834
13:37: I say unto all, Watch - This command was proper, not only for those who were expecting the calamities that were soon to come upon the Jews, but for all who are soon to die and to go to the judgment. We know not the time of our death. We know not how soon we shall be called to the judgment. The Son of man may come at any moment, and we should therefore be ready. If we are his friends; if we have been renewed and pardoned; if we have repented of our sins, and have believed on him. and are leading a holy life, we "are" ready. If not, we are unprepared, and soon - probably while we are not expecting it - the cold hand of death will be laid on us, and we shall be hurried to the place where is weeping, and wailing, and gnashing of teeth. Oh how important it is to be ready, and to escape the awful sufferings of an eternal hell!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:37: I say: Mar 13:33, Mar 13:35; Luk 12:41-46
John Gill
13:37 And what I say unto you,.... The four disciples, Peter, James, John, and Andrew; who came privately to him, and put to him the questions, which occasioned this long discourse; see Mk 13:3.
I say unto all. The Syriac and Persic versions read, "you all"; meaning all the rest of his apostles, and all his disciples and followers in Jerusalem, and in all Judea; who were all concerned in these things, and whom it became to
watch, and be upon their guard, and cast off all sloth and negligence; since they knew not soon the son of man would come, and all these evil things would be brought upon the Jewish nation, city, and temple: and the same exhortation is suitable to saints in all ages, times, and places, on account of the various snares, temptations, and evils, that they are liable to, the suddenness of death, and the uncertainty of the second coming of Christ.
Robert Jamieson, A. R. Fausset and David Brown
13:37 And what I say unto you--this discourse, it will be remembered, was delivered in private.
I say unto all, Watch--anticipating and requiring the diffusion of His teaching by them among all His disciples, and its perpetuation through all time.