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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter begins the account which this evangelist gives of the death and sufferings of our Lord Jesus, which we are all concerned to be acquainted, not only with the history of, but with the mystery of. Here is, I. The plot of the chief priests and scribes against Christ, ver. 1, 2. II. The anointing of Christ's head at a supper in Bethany, two days before his death, ver. 3-9. III. The contract Judas made with the chief priests, to betray him, ver. 10, 11. IV. Christ's eating the passover with his disciples, his instituting the Lord's supper, and his discourse with his disciples, at and after supper, ver. 12-31. V. Christ's agony in the garden, ver. 32-42. VI. The betraying of him by Judas, and the apprehending of him by the chief priests' agents, ver. 43-52. VII. His arraignment before the high priest, his conviction, and the indignities done him at that bar, ver. 53-65. VIII. Peter's denying him, ver. 66-72. Most of which passages we had before, Matt. xxvi.
Adam Clarke: Commentary on the Bible - 1831
The Jews conspire against Christ, Mar 14:1, Mar 14:2. He is anointed in the house of Simon the Leper, Mar 14:3-9. Judas Iscariot sells him to the chief priests for thirty pieces of money, Mar 14:10, Mar 14:11. He orders his disciples to prepare the passover, Mar 14:12-16. Predicts his approaching death, Mar 14:17-21. Institutes the holy eucharist, Mar 14:22-26. Foretells the unfaithfulness of his disciples in general, Mar 14:27, Mar 14:28, and Peter's denial, Mar 14:29-31. His agony in the garden, Mar 14:32-36. The disciples overcome by sleep, Mar 14:37-42. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, Mar 14:43-49. The disciples flee, Mar 14:50. A young man following, and about to be apprehended, makes his escape, Mar 14:51, Mar 14:52. Jesus is brought before the chief priests, and Peter follows at a distance, Mar 14:53, Mar 14:54. He is examined, insulted, and abused, and condemned on false evidence, Mar 14:55-65. Peter thrice denies him, reflects on his wickedness, and repents of his sin, Mar 14:66-72.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 14:1, A conspiracy against Christ; Mar 14:3, Precious ointment is poured on his head by a woman; Mar 14:10, Judas sells his Master for money; Mar 14:12, Christ himself foretells how he shall be betrayed by one of his disciples; Mar 14:22, after the passover prepared, and eaten, institutes his last supper; Mar 14:26, declares aforehand the flight of all his disciples, and Peter's denial; Mar 14:43, Judas betrays him with a kiss; Mar 14:46, He is apprehended in the garden; Mar 14:53, falsely accused and impiously condemned of the Jews' council; Mar 14:65, shamefully abused by them; Mar 14:66, and thrice denied of Peter.
14:114:1: Եւ էր զատիկն եւ բաղարջակե՛րք յետ երկուց աւուրց. խնդրէին քահանայապետքն եւ դպիրք՝ եթէ զիա՞րդ զնա նենգա՛ւ կալեալ սպանանիցեն[865]։ [865] Ոմանք. Նենգութեամբ կալեալ սպա՛՛։
1 Եւ երկու օր յետոյ զատիկ էր ու Բաղարջակերաց տօնը. քահանայապետները եւ օրէնսգէտները հնար էին որոնում, թէ ինչպէս նրան նենգութեամբ բռնելով սպանեն
14 Երկու օր յետոյ զատիկ ու բաղարջակերք էր. եւ քահանայապետներն ու դպիրները կը խորհէին թէ ի՞նչ նենգութեամբ բռնեն զանիկա ու մեռցնեն։
Եւ էր զատիկն եւ բաղարջակերք յետ երկուց աւուրց, խնդրէին քահանայապետքն եւ դպիրք եթէ զիա՞րդ զնա նենգաւ կալեալ սպանանիցեն:

14:1: Եւ էր զատիկն եւ բաղարջակե՛րք յետ երկուց աւուրց. խնդրէին քահանայապետքն եւ դպիրք՝ եթէ զիա՞րդ զնա նենգա՛ւ կալեալ սպանանիցեն[865]։
[865] Ոմանք. Նենգութեամբ կալեալ սպա՛՛։
1 Եւ երկու օր յետոյ զատիկ էր ու Բաղարջակերաց տօնը. քահանայապետները եւ օրէնսգէտները հնար էին որոնում, թէ ինչպէս նրան նենգութեամբ բռնելով սպանեն
14 Երկու օր յետոյ զատիկ ու բաղարջակերք էր. եւ քահանայապետներն ու դպիրները կը խորհէին թէ ի՞նչ նենգութեամբ բռնեն զանիկա ու մեռցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
14:11: Через два дня [надлежало] быть [празднику] Пасхи и опресноков. И искали первосвященники и книжники, как бы взять Его хитростью и убить;
14:1  ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν·
14:1. ΗΝ (It-was) ΔΕ (moreover) ΤΟ (the-one) ΠΑΣΧΑ (a-Pascha) καὶ (and) τὰ (the-ones) ἄζυμα ( un-leavened ) μετὰ (with) δύο (to-two) ἡμέρας. (to-days,"Καὶ (and) ἐζήτουν (they-were-seeking-unto,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of,"πῶς (unto-whither) αὐτὸν (to-it) ἐν (in) δόλῳ (unto-a-guile) κρατήσαντες ( having-secured-unto ) ἀποκτείνωσιν, (they-might-have-killed-off)
14:1. erat autem pascha et azyma post biduum et quaerebant summi sacerdotes et scribae quomodo eum dolo tenerent et occiderentNow the feast of the pasch and of the Azymes was after two days: and the chief priests and the scribes sought how they might by some wile lay hold on him and kill him.
1. Now after two days was the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtilty, and kill him:
14:1. Now the feast of Passover and of Unleavened Bread was two days away. And the leaders of the priests, and the scribes, were seeking a means by which they might deceitfully seize him and kill him.
14:1. After two days was [the feast of] the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put [him] to death.
After two days was [the feast of] the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put [him] to death:

1: Через два дня [надлежало] быть [празднику] Пасхи и опресноков. И искали первосвященники и книжники, как бы взять Его хитростью и убить;
14:1  ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν·
14:1. erat autem pascha et azyma post biduum et quaerebant summi sacerdotes et scribae quomodo eum dolo tenerent et occiderent
Now the feast of the pasch and of the Azymes was after two days: and the chief priests and the scribes sought how they might by some wile lay hold on him and kill him.
14:1. Now the feast of Passover and of Unleavened Bread was two days away. And the leaders of the priests, and the scribes, were seeking a means by which they might deceitfully seize him and kill him.
14:1. After two days was [the feast of] the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put [him] to death.
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: Историю страданий и смерти Господа Иисуса Христа ев. Марк вообще передает согласно с ев. Матфеем. Однако у него есть некоторые особенности: он то короче, то обстоятельнее, чем Матфей, описывает входящие в этот отдел истории Христа события. - Через два дня... У Матфея - это слова Самого Христа (XXVI, 1), у Марка - его собственное замечание, сделанное, конечно, согласно с изречением Христа. - Празднику Пасхи и опресноков - см. Мф XXVI, 18. - Взять Его хитростью... см. Мф XXVI, 3-4.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. 10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.

We have here instances,

I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious.

1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, v. 3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual.

2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Cant. i. 12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart.

Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, v. 4. Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa. xxxii. 5); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5. But as a common piety to the corban will not excuse from a particular charity to a poor parent (ch. vii. 11), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might.

(2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love (v. 8); "She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial.

(3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, v. 9. Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb. xi. 6, 39. Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam--She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour.

II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief.

1. The chief priests, his open enemies, consulted how they might put him to death, v. 1, 2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated.

Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar (v. 2); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men.

2. Judas, his disguised enemy, contracted with them for the betraying of him, v. 10, 11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair.

(1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them.

(2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy.

(3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Prov. vi. 1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill--when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end.
Adam Clarke: Commentary on the Bible - 1831
14:1: Unleavened bread - After they began to eat unleavened bread: see on Mat 26:2 (note).
Albert Barnes: Notes on the Bible - 1834
14:1
And of unleavened bread - So called because at that feast no other bread was used but that which had been made without leaven or yeast.
By craft - By subtlety (Matthew); that is, by some secret plan that would secure possession of him without exciting the opposition of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: two: Mat 6:2; Luk 22:1, Luk 22:2; Joh 11:53-57, Joh 13:1
the passover: Exo 12:6-20; Lev 23:5-7; Num 28:16-25; Deu 16:1-8
chief: Psa 2:1-5; Joh 11:47; Act 4:25-28
by: Psa 52:3, Psa 62:4, Psa 62:9, Psa 64:2-6; Mat 26:4
Geneva 1599
14:1 After (1) two days was [the feast of] the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put [him] to death.
(1) By the will of God, against the counsel of men, it came to pass that Christ should be put to death upon the solemn day of the passover, that in all respects the truth of his sacrifice might agree to the symbol of the passover.
John Gill
14:1 After two days was the feast of the passover,.... That is, two days after Christ had delivered the foregoing discourse concerning the destruction of the temple at Jerusalem, was the feast of the passover; which was kept in commemoration of God's passing over the houses of the Israelites, when he destroyed the firstborn of Egypt, and made way for the deliverance of the children of Israel from thence: and which was kept by eating the passover lamb; and which, properly speaking, is the feast of the passover:
and of unleavened bread; which was the same feast with the other, called so from the unleavened bread which was then eaten; though with this difference, the passover lamb was only eaten on the first night, but unleavened bread was eaten for seven days together. The Syriac, Persic, and Ethiopic versions render it, "the passover of unleavened bread", leaving out the copulative "and".
And the chief priests and Scribes sought how they might take him by craft; that is, Jesus,
and put him to death: for which purpose they assembled together in Caiaphas the high priest's palace, and there took counsel together how to accomplish it; see Mt 26:2.
John Wesley
14:1 Mt 26:1; Lk 22:1.
Robert Jamieson, A. R. Fausset and David Brown
14:1 THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Lk 22:1-6; Jn 12:1-11). (Mk 14:1-11)
After two days was the feast of the passover, and of unleavened bread--The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast.
and the chief priests and the scribes sought how they might take him by craft, and put him to death--From Matthew's fuller account (Mat. 26:1-75) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" (Mt 26:1) --referring to the contents of Mat. 24:1-25:46, which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses--"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt (Ex 12:12-13) --bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten (Ex 12:18-20). See on 1Cor 5:6-8. We are further told by Matthew (Mt 26:3) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."
14:214:2: Բայց ասէին՝ թէ մի՝ ՚ի տօնի աստ, զի մի՛ խռովութիւն լինիցի ժողովրդեանն[866]։ [866] Ոմանք. Լինիցի ՚ի ժողովրդեանն։
2 Բայց ասում էին. «Ո՛չ այս տօնին, որպէսզի ժողովրդի մէջ խռովութիւն չլինի»:
2 Բայց կ’ըսէին. «Ոչ տօնին ատենը, որպէս զի ժողովուրդին մէջ խռովութիւն չըլլայ»։
Բայց ասէին թէ` Մի՛ ի տօնի աստ, զի մի՛ խռովութիւն լինիցի ի ժողովրդեանն:

14:2: Բայց ասէին՝ թէ մի՝ ՚ի տօնի աստ, զի մի՛ խռովութիւն լինիցի ժողովրդեանն[866]։
[866] Ոմանք. Լինիցի ՚ի ժողովրդեանն։
2 Բայց ասում էին. «Ո՛չ այս տօնին, որպէսզի ժողովրդի մէջ խռովութիւն չլինի»:
2 Բայց կ’ըսէին. «Ոչ տօնին ատենը, որպէս զի ժողովուրդին մէջ խռովութիւն չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: но говорили: [только] не в праздник, чтобы не произошло возмущения в народе.
14:2  ἔλεγον γάρ, μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ.
14:2. ἔλεγον (They-were-forthing) γάρ (therefore,"Μὴ (Lest) ἐν (in) τῇ (unto-the-one) ἑορτῇ, (unto-a-festival,"μή (lest) ποτε (whither-also) ἔσται ( it-shall-be ) θόρυβος (a-disturbance) τοῦ (of-the-one) λαοῦ. (of-a-people)
14:2. dicebant enim non in die festo ne forte tumultus fieret populiBut they said: Not on the festival day, lest there should be a tumult among the people.
2. for they said, Not during the feast, lest haply there shall be a tumult of the people.
14:2. But they said, “Not on the feast day, lest perhaps there may be a tumult among the people.”
14:2. But they said, Not on the feast [day], lest there be an uproar of the people.
But they said, Not on the feast [day], lest there be an uproar of the people:

2: но говорили: [только] не в праздник, чтобы не произошло возмущения в народе.
14:2  ἔλεγον γάρ, μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ.
14:2. dicebant enim non in die festo ne forte tumultus fieret populi
But they said: Not on the festival day, lest there should be a tumult among the people.
14:2. But they said, “Not on the feast day, lest perhaps there may be a tumult among the people.”
14:2. But they said, Not on the feast [day], lest there be an uproar of the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: См. Мф 26, 5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: Not: Pro 19:21, Pro 21:30; Lam 3:27; Mat 26:5
lest: Mar 11:18, Mar 11:32; Luk 20:6; Joh 7:40, Joh 12:19
John Gill
14:2 But they said not on the feast day,.... The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time,
lest there should be an uproar of the people; or among them, lest they should rise in his favour, and rescue him out of their hands; See Gill on Mt 26:5.
Robert Jamieson, A. R. Fausset and David Brown
14:2 But they said, Not on the feast day--rather, not during the feast; not until the seven days of unleavened bread should be over.
lest there be an uproar of the people--In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See JOSEPHUS [Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as BENGEL remarks, did the divine counsel take effect.
The Supper and the Anointing at Bethany Six Days before the Passover (Mk 14:3-9).
The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed.
14:314:3: Եւ մինչ է՛ր ՚ի Բեթանիա ՚ի տա՛ն Սիմովնի բորոտի բազմեալ, ե՛կն կին մի որ ունէր շիշ իւղոյ նարդեան՝ ազնուի մեծագնոյ, եւ բեկեալ զշիշն՝ եհե՛ղ ՚ի վերայ գլխոյ նորա[867]։ [867] Ոմանք. Շիշ մի իւղոյ։
3 Եւ մինչ նա Բեթանիայում էր, բորոտ Սիմոնի տանը սեղան նստած, եկաւ մի կին, որ հետն ունէր նարդոսի ազնիւ, մեծարժէք իւղի մի շիշ. եւ շիշը կոտրելով՝ իւղը թափեց Յիսուսի գլխին
3 Երբ ինք Բեթանիա էր՝ բորոտ Սիմոնին տունը՝ սեղան նստած, կին մը եկաւ, որ շիշ մը պատուական սուղ նարդոսի իւղ ունէր։ Կոտրեց այն շիշը ու իւղը անոր գլխուն վրայ թափեց։
Եւ մինչ էր ի Բեթանիա ի տան Սիմովնի բորոտի բազմեալ, եկն կին մի որ ունէր շիշ իւղոյ նարդեան ազնուի մեծագնոյ, եւ բեկեալ զշիշն` եհեղ ի վերայ գլխոյ նորա:

14:3: Եւ մինչ է՛ր ՚ի Բեթանիա ՚ի տա՛ն Սիմովնի բորոտի բազմեալ, ե՛կն կին մի որ ունէր շիշ իւղոյ նարդեան՝ ազնուի մեծագնոյ, եւ բեկեալ զշիշն՝ եհե՛ղ ՚ի վերայ գլխոյ նորա[867]։
[867] Ոմանք. Շիշ մի իւղոյ։
3 Եւ մինչ նա Բեթանիայում էր, բորոտ Սիմոնի տանը սեղան նստած, եկաւ մի կին, որ հետն ունէր նարդոսի ազնիւ, մեծարժէք իւղի մի շիշ. եւ շիշը կոտրելով՝ իւղը թափեց Յիսուսի գլխին
3 Երբ ինք Բեթանիա էր՝ բորոտ Սիմոնին տունը՝ սեղան նստած, կին մը եկաւ, որ շիշ մը պատուական սուղ նարդոսի իւղ ունէր։ Կոտրեց այն շիշը ու իւղը անոր գլխուն վրայ թափեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: И когда был Он в Вифании, в доме Симона прокаженного, и возлежал, --пришла женщина с алавастровым сосудом мира из нарда чистого, драгоценного и, разбив сосуд, возлила Ему на голову.
14:3  καὶ ὄντος αὐτοῦ ἐν βηθανίᾳ ἐν τῇ οἰκίᾳ σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς· συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς.
14:3. Καὶ (And) ὄντος (of-being) αὐτοῦ (of-it) ἐν (in) Βηθανίᾳ (unto-a-Bethania) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) Σίμωνος (of-a-Simon) τοῦ (of-the-one) λεπροῦ (of-en-peeled," κατακειμένου ( of-situating-down ) αὐτοῦ (of-it) ἦλθεν (it-had-came,"γυνὴ (a-woman,"ἔχουσα (holding) ἀλάβαστρον (to-en-alabastered) μύρου (of-seeped) νάρδου (of-a-nard) πιστικῆς (of-trusted-of) πολυτελοῦς: (of-much-finished) συντρίψασα (having-rubbed-together) τὴν (to-the-one) ἀλάβαστρον (to-alabastered) κατέχεεν (it-poured-down-of) αὐτοῦ (of-it) τῆς (of-the-one) κεφαλῆς. (of-a-head)
14:3. et cum esset Bethaniae in domo Simonis leprosi et recumberet venit mulier habens alabastrum unguenti nardi spicati pretiosi et fracto alabastro effudit super caput eiusAnd when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard. And breaking the alabaster box, she poured it out upon his head.
3. And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of spikenard very costly; she brake the cruse, and poured it over his head.
14:3. And when he was in Bethania, in the house of Simon the leper, and was reclining to eat, a woman arrived having an alabaster container of ointment, of precious spikenard. And breaking open the alabaster container, she poured it over his head.
14:3. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured [it] on his head.
And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured [it] on his head:

3: И когда был Он в Вифании, в доме Симона прокаженного, и возлежал, --пришла женщина с алавастровым сосудом мира из нарда чистого, драгоценного и, разбив сосуд, возлила Ему на голову.
14:3  καὶ ὄντος αὐτοῦ ἐν βηθανίᾳ ἐν τῇ οἰκίᾳ σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς· συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς.
14:3. et cum esset Bethaniae in domo Simonis leprosi et recumberet venit mulier habens alabastrum unguenti nardi spicati pretiosi et fracto alabastro effudit super caput eius
And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard. And breaking the alabaster box, she poured it out upon his head.
14:3. And when he was in Bethania, in the house of Simon the leper, and was reclining to eat, a woman arrived having an alabaster container of ointment, of precious spikenard. And breaking open the alabaster container, she poured it over his head.
14:3. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured [it] on his head.
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
3-9: (См. Мф XXVI, 6-13). Ев. Марк замечает, что миро было приготовлено из нарда - по евр. неред (Песн I, 12; IV, 13: и сл. ) - т.е. из цветка, растущего на горах Ост-Индии, принадлежащего к породе valeriana, в пядень длиною. Сок, из него добываемый, шел на приготовление особой ароматической жидкости, которая лучше всего выделывалась в г Тарсе и рассылалась оттуда на продажу в маленьких алебастровых банках. - Цельного (pistikhV) - т.е. без посторонних подмесей. - Разбив сосуд. У банки, вероятно, было приспособление для наливания из нее мира, в виде горлышка, и женщина, не желая, не думая что-нибудь оставлять для своих нужд из находившегося в банке мура, прямо отбила горлышко и все содержание банки вылила на голову Христа. - Триста динариев - около 60-ти рублей (динарий = 20: коп. ). - Роптали на нее (enebrimounto ср. I, 43) очень рассердились на нее. - Сделала, что могла - точнее: что получила, то сделала или отдала (o escen ep). Господь, кажется, здесь дает понять, что женщина отдала, пожертвовала для него тем даром, какой сама получила пред этим.
Adam Clarke: Commentary on the Bible - 1831
14:3: Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works.
Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet.
Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra.
She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons:
1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents.
2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman.
3. That it would not be easy effectually to separate the oil from the broken pieces. And,
4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle.
The bottles which contain the gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer's Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
14:3
Ointment - This word does not convey quite the proper meaning. This was a perfume. It was used only to give a pleasant odor, and was liquid.
Of spikenard - The "nard," from which this perfume was made, is a plant of the East Indies, with a small, slender stalk, and a heavy, thick root. The best perfume is obtained from the root, though the stalk and fruit are used for that purpose.
And she brake the box - This may mean no more than that she broke the "seal" of the box, so that it could be poured out. Boxes of perfumes are often sealed or made fast with wax, to pRev_ent the perfume from escaping. It was not likely that she would break the box itself when it was unnecessary, and when the unguent, being liquid, would have been wasted; nor from a broken box or vial could she easily have "poured it" on his head.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: being: Mat 26:6, Mat 26:7; Joh 11:2, Joh 12:1-3
of ointment: Sol 4:13, Sol 4:14, Sol 5:5; Luk 7:37, Luk 7:38
spikenard: or, pure nard, or liquid nard
John Gill
14:3 And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from, the last week of his life; having some dear friends, and familiar acquaintance there, as Lazarus, and his two sisters, Martha and Mary, and the person next mentioned:
in the house of Simon the leper; so called because he had been one, and to distinguish him from Simon the Pharisee, and Simon Peter the apostle, and others; See Gill on Mt 26:6;
as he sat at meat there came a woman; generally thought to be Mary Magdalene, or Mary the sister of Lazarus:
having an alabaster box of ointment of spikenard; or "pure nard", unmixed and genuine; or liquid nard, which was drinkable, and so easy to be poured out; or Pistic nard, called so, either from "Pista", the name of a place from whence it was brought, or from "Pistaca", which, with the Rabbins, signifies "maste"; of which, among other things, this ointment was made. Moreover, ointment of nard was made both of the leaves of nard, and called foliate nard, and of the spikes of it, and called, as here, spikenard. Now ointment made of nard was, as Pliny says (w), the principal among ointments. The Syriac is, by him, said to be the best; this here is said to be
very precious, costly, and valuable:
and she brake the box. The Syriac and Ethiopic versions render it, "she opened it"; and the Persic version, "she opened the head", or "top of the bottle", or "vial":
and poured it on his head; on the head of Christ, as the same version presses it; See Gill on Mt 26:7.
(w) Nat. Hist. l. 12. c. 12.
John Wesley
14:3 Mt 26:6.
Robert Jamieson, A. R. Fausset and David Brown
14:3 And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman--It was "Mary," as we learn from Jn 12:3.
having an alabaster box of ointment of spikenard--pure nard, a celebrated aromatic--(See Song 1:12).
very precious--"very costly" (Jn 12:3).
and she brake the box, and poured it on his head--"and anointed," adds John (Jn 12:3), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate--a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
14:414:4: Եւ աշակերտքն՝ զչարէին եւ ասէին. Ընդէ՞ր է կորուստ իւղոյդ այդորիկ[868]։ [868] Բազումք. Ընդէր եղեւ կորուստ։
4 Աշակերտները զայրացան եւ ասացին[23]. «Այդ իւղը ինչո՞ւ այսպէս պիտի կորչէր [23] 23. Յուն. լաւ բն. ունեն Եւ կային ոմանք, որ սրտմտութեամբ իրենք իրենց մէջ ասում էին:
4 Կային ոմանք, որ կը նեղուէին ու կ’ըսէին. «Ինչո՞ւ համար եղաւ այդ իւղին կորուստը,
[88]Եւ աշակերտքն`` զչարէին եւ ասէին. Ընդէ՞ր է կորուստ իւղոյդ այդորիկ:

14:4: Եւ աշակերտքն՝ զչարէին եւ ասէին. Ընդէ՞ր է կորուստ իւղոյդ այդորիկ[868]։
[868] Բազումք. Ընդէր եղեւ կորուստ։
4 Աշակերտները զայրացան եւ ասացին[23]. «Այդ իւղը ինչո՞ւ այսպէս պիտի կորչէր
[23] 23. Յուն. լաւ բն. ունեն Եւ կային ոմանք, որ սրտմտութեամբ իրենք իրենց մէջ ասում էին:
4 Կային ոմանք, որ կը նեղուէին ու կ’ըսէին. «Ինչո՞ւ համար եղաւ այդ իւղին կորուստը,
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Некоторые же вознегодовали и говорили между собою: к чему сия трата мира?
14:4  ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς, εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν;
14:4. ἦσαν (They-were) δέ (moreover) τινες (ones) ἀγανακτοῦντες ( excess-vexing-unto ) πρὸς (toward) ἑαυτούς (to-selves) Εἰς (into) τί (to-what-one) ἡ (the-one) ἀπώλεια (a-destructing-off-of) αὕτη (the-one-this) τοῦ (of-the-one) μύρου (of-seeped) γέγονεν; (it-hath-had-come-to-become)
14:4. erant autem quidam indigne ferentes intra semet ipsos et dicentes ut quid perditio ista unguenti facta estNow there were some that had indignation within themselves and said: Why was this waste of the ointment made?
4. But there were some that had indignation among themselves, , To what purpose hath this waste of the ointment been made?
14:4. But there were some who became indignant within themselves and who were saying: “What is the reason for this waste of the ointment?
14:4. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
And there were some that had indignation within themselves, and said, Why was this waste of the ointment made:

4: Некоторые же вознегодовали и говорили между собою: к чему сия трата мира?
14:4  ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς, εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν;
14:4. erant autem quidam indigne ferentes intra semet ipsos et dicentes ut quid perditio ista unguenti facta est
Now there were some that had indignation within themselves and said: Why was this waste of the ointment made?
14:4. But there were some who became indignant within themselves and who were saying: “What is the reason for this waste of the ointment?
14:4. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: there: Ecc 4:4; Mat 26:8, Mat 26:9; Joh 12:4, Joh 12:5
Why: Ecc 5:4-8; Mal 1:12, Mal 1:13
Geneva 1599
14:4 (2) And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
(2) Rash judgments are made void before God.
John Gill
14:4 And there were some that had indignation within themselves,.... The Syriac version reads, "some of the disciples": agreeably to Mt 26:8, particularly Judas, and others might be incensed by his means:
and said, why was this waste of the ointment made? See Gill on Mt 26:8.
John Wesley
14:4 Some had indignation - Being incited thereto by Judas: and said - Probably to the women.
Robert Jamieson, A. R. Fausset and David Brown
14:4 And there were some that had indignation within themselves and said--Matthew says (Mt 26:8), "But when His disciples saw it, they had indignation, saying," &c. The spokesman, however, was none of the true-hearted Eleven--as we learn from John (Jn 12:4): "Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him." Doubtless the thought stirred first in his breast, and issued from his base lips; and some of the rest, ignorant of his true character and feelings, and carried away by his plausible speech, might for the moment feel some chagrin at the apparent waste.
Why was this waste of the ointment made?
14:514:5: Մա՛րթ էր զայդ եւղ վաճառել՝ աւելի՛ քան երեք հարեւր դահեկանի, եւ տալ աղքատաց։ Եւ զայրանայի՛ն նմա յոյժ[869]։ [869] Ոմանք. Քան երեք հարիւր դենարի։
5 կարելի էր այդ անուշահոտ իւղը վաճառել աւելի քան երեք հարիւր դահեկանի եւ տալ աղքատներին»: Եւ խիստ զայրանում էին կնոջ վրայ
5 Քանզի այդ [իւղը] երեք հարիւր դահեկանէն աւելի կրնար ծախուիլ ու աղքատներուն տրուիլ»։ Եւ սաստիկ կը յանդիմանէին զանիկա։
Մարթ էր զայդ եւղ վաճառել աւելի քան երեք հարեւր դահեկանի, եւ տալ աղքատաց: Եւ զայրանային նմա յոյժ:

14:5: Մա՛րթ էր զայդ եւղ վաճառել՝ աւելի՛ քան երեք հարեւր դահեկանի, եւ տալ աղքատաց։ Եւ զայրանայի՛ն նմա յոյժ[869]։
[869] Ոմանք. Քան երեք հարիւր դենարի։
5 կարելի էր այդ անուշահոտ իւղը վաճառել աւելի քան երեք հարիւր դահեկանի եւ տալ աղքատներին»: Եւ խիստ զայրանում էին կնոջ վրայ
5 Քանզի այդ [իւղը] երեք հարիւր դահեկանէն աւելի կրնար ծախուիլ ու աղքատներուն տրուիլ»։ Եւ սաստիկ կը յանդիմանէին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: Ибо можно было бы продать его более нежели за триста динариев и раздать нищим. И роптали на нее.
14:5  ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ.
14:5. ἠδύνατο ( It-had-abled ) γὰρ (therefore) τοῦτο (the-one-this) τὸ (the-one) μύρον (seeped) πραθῆναι (to-have-been-sold) ἐπάνω (upon-up-unto-which) δηναρίων (of-denarions) τριακοσίων ( of-three-hundred ) καὶ (and) δοθῆναι (to-have-been-given) τοῖς (unto-the-ones) πτωχοῖς : ( unto-beggared ) καὶ (and) ἐνεβριμῶντο ( they-were-in-stressing-unto ) αὐτῇ. (unto-it)
14:5. poterat enim unguentum istud veniri plus quam trecentis denariis et dari pauperibus et fremebant in eamFor this ointment might have been sold for more than three hundred pence and given to the poor. And they murmured against her.
5. For this ointment might have been sold for above three hundred pence, and given to the poor. And they murmured against her.
14:5. For this ointment could have been sold for more than three hundred denarii and been given to the poor.” And they murmured against her.
14:5. For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.
For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her:

5: Ибо можно было бы продать его более нежели за триста динариев и раздать нищим. И роптали на нее.
14:5  ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ.
14:5. poterat enim unguentum istud veniri plus quam trecentis denariis et dari pauperibus et fremebant in eam
For this ointment might have been sold for more than three hundred pence and given to the poor. And they murmured against her.
14:5. For this ointment could have been sold for more than three hundred denarii and been given to the poor.” And they murmured against her.
14:5. For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:5: It might have been sold - το μυρον, This ointment, is added by ABCDKL, thirty-five others, Ethiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 10 sterling.
Albert Barnes: Notes on the Bible - 1834
14:5
Three hundred pence - About forty dollars (or 9 British pounds). See the notes at Mat 26:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: pence: Mat 18:28 *marg. Joh 6:7
have been given: Joh 12:5, Joh 12:6, Joh 13:29; Eph 4:28
And they: Exo 16:7, Exo 16:8; Deu 1:27; Psa 106:25; Mat 20:11; Luk 15:2; Joh 6:43; Co1 10:10; Phi 2:14; Jde 1:16
Geneva 1599
14:5 For it might have been sold for more than (a) three hundred pence, and have been given to the poor. And they murmured against her.
(a) Which is about six English pounds.
John Gill
14:5 For it might have been sold for more than three hundred pence,.... Which, was to the value of our money nine pounds, seven shillings, and sixpence:
and given to the poor; which was thought to be a better way of expending it, than by pouring it on the head of Christ:
and they murmured against her: that she should lavish so much money away in such an imprudent manner; they reproved her for it, expressed much resentment at it, and were very angry with, her upon the account of it; See Gill on Mt 26:8, Mt 26:9.
Robert Jamieson, A. R. Fausset and David Brown
14:5 For it might have been sold for more than three hundred pence--between nine and ten pounds sterling.
and have been given to the poor. And they murmured against her--"This he said," remarks John (Jn 12:6), and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"--the scrip or treasure chest--"and bare what was put therein"--not "bare it off" by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkable arrangement was this, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the Eleven of his true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!
14:614:6: Եւ Յիսուս՝ ասէ ցնոսա. Թո՛յլ տուք դմա. զի՞ աշխատ առնէք, զի գործ մի՝ բարի՛ գործեաց դա յիս։
6 Եւ Յիսուս նրանց ասաց. «Թո՛յլ տուէք դրան. ինչո՞ւ էք նեղութիւն տալիս, որովհետեւ նա ինձ համար մի բարի գործ արեց
6 Բայց Յիսուս ըսաւ. «Թող տուէք ատոր, ինչո՞ւ անհանգիստ կ’ընէք, ատիկա բարի գործ մը գործեց ինծի։
Եւ Յիսուս ասէ ցնոսա. Թոյլ տուք դմա, զի՞ աշխատ առնէք, զի գործ մի բարի գործեաց դա յիս:

14:6: Եւ Յիսուս՝ ասէ ցնոսա. Թո՛յլ տուք դմա. զի՞ աշխատ առնէք, զի գործ մի՝ բարի՛ գործեաց դա յիս։
6 Եւ Յիսուս նրանց ասաց. «Թո՛յլ տուէք դրան. ինչո՞ւ էք նեղութիւն տալիս, որովհետեւ նա ինձ համար մի բարի գործ արեց
6 Բայց Յիսուս ըսաւ. «Թող տուէք ատոր, ինչո՞ւ անհանգիստ կ’ընէք, ատիկա բարի գործ մը գործեց ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: Но Иисус сказал: оставьте ее; что ее смущаете? Она доброе дело сделала для Меня.
14:6  ὁ δὲ ἰησοῦς εἶπεν, ἄφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί.
14:6. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ἅφετε (Ye-should-have-had-sent-off) αὐτήν: (to-it) τί (To-what-one) αὐτῇ (unto-it) κόπους (to-fells) παρέχετε; (ye-hold-beside?"καλὸν (To-seemly) ἔργον (to-a-work) ἠργάσατο ( it-worked-to ) ἐν (in) ἐμοί: (unto-ME)
14:6. Iesus autem dixit sinite eam quid illi molesti estis bonum opus operata est in meBut Jesus said: Let her alone. Why do You molest her? She hath wrought a good work upon me.
6. But Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.
14:6. But Jesus said: “Permit her. What is the reason that you trouble her? She has done a good deed for me.
14:6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.
And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me:

6: Но Иисус сказал: оставьте ее; что ее смущаете? Она доброе дело сделала для Меня.
14:6  ὁ δὲ ἰησοῦς εἶπεν, ἄφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί.
14:6. Iesus autem dixit sinite eam quid illi molesti estis bonum opus operata est in me
But Jesus said: Let her alone. Why do You molest her? She hath wrought a good work upon me.
14:6. But Jesus said: “Permit her. What is the reason that you trouble her? She has done a good deed for me.
14:6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.
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
14:6: Let: Job 42:7, Job 42:8; Isa 54:17; Co2 10:18
a good: Mat 26:10; Joh 10:32, Joh 10:33; Act 9:36; Co2 9:8; Eph 2:10; Col 1:10; Th2 2:17; Ti1 5:10, Ti1 6:18; Ti2 2:21, Ti2 3:17; Tit 2:7, Tit 2:14, Tit 3:8, Tit 3:14; Heb 10:24, Heb 13:21; Pe1 2:12
John Gill
14:6 And Jesus said, let her alone,.... Jesus knowing the secret indignation of some of his disciples, and their private murmurings at the woman, and their continual teasings of her, because of the expense of the ointment, said to them, as the Arabic and Ethiopic versions read; or "to the disciples", as the Persic, let the woman alone, cease to chide and reprove her for what she has done;
why trouble ye her? why do you grieve her, by charging her with imprudence and extravagance, as if she had been guilty of a very great crime? she is so far from it, that
she hath wrought a good work on me; she has done me an honour; expressed faith in me, and shown love to me, and ought to be commended, and not reproved; See Gill on Mt 26:10.
Robert Jamieson, A. R. Fausset and David Brown
14:6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me--It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still; and it was "what she could," and so most acceptable of all.
14:714:7: Յամենայն ժամ զաղքատս ընդ ձեզ ունիք, եւ յորժամ կամիք՝ կարօ՛ղ էք առնել նոցա բարիս. այլ զիս՝ ո՛չ յամենայն ժամ ընդ ձեզ ունիք։
7 Ամէն ժամ աղքատներին ձեզ հետ ունէք եւ երբ ուզենաք, կարող էք նրանց բարիք անել: Բայց ինձ ամէն ժամ ձեզ հետ չունէք
7 Վասն զի աղքատները ամէն ատեն ձեզի հետ ունիք ու երբ ուզէք՝ կրնաք անոնց բարիք ընել, բայց զիս ամէն ատեն չունիք։
Յամենայն ժամ զաղքատս ընդ ձեզ ունիք, եւ յորժամ կամիք, կարող էք առնել նոցա բարիս. այլ զիս ոչ յամենայն ժամ ընդ ձեզ ունիք:

14:7: Յամենայն ժամ զաղքատս ընդ ձեզ ունիք, եւ յորժամ կամիք՝ կարօ՛ղ էք առնել նոցա բարիս. այլ զիս՝ ո՛չ յամենայն ժամ ընդ ձեզ ունիք։
7 Ամէն ժամ աղքատներին ձեզ հետ ունէք եւ երբ ուզենաք, կարող էք նրանց բարիք անել: Բայց ինձ ամէն ժամ ձեզ հետ չունէք
7 Վասն զի աղքատները ամէն ատեն ձեզի հետ ունիք ու երբ ուզէք՝ կրնաք անոնց բարիք ընել, բայց զիս ամէն ատեն չունիք։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: Ибо нищих всегда имеете с собою и, когда захотите, можете им благотворить; а Меня не всегда имеете.
14:7  πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε αὐτοῖς εὗ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
14:7. πάντοτε (All-to-the-one-which-also) γὰρ (therefore) τοὺς (to-the-ones) πτωχοὺς ( to-beggared ) ἔχετε (ye-hold) μεθ' (with) ἑαυτῶν, (of-selves,"καὶ (and) ὅταν (which-also-ever) θέλητε (ye-might-determine) δύνασθε ( ye-able ) αὐτοῖς (unto-them) [πάντοτε] "[all-to-the-one-which-also]"εὖ (goodly) ποιῆσαι, (to-have-done-unto) ἐμὲ (To-ME) δὲ (moreover) οὐ (not) πάντοτε (all-to-the-one-which-also) ἔχετε: (ye-hold)
14:7. semper enim pauperes habetis vobiscum et cum volueritis potestis illis benefacere me autem non semper habetisFor the poor you have always with you: and whensoever you will, you may do them good: but me you have not always.
7. For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always.
14:7. For the poor, you have with you always. And whenever you wish, you are able to do good to them. But you do not have me always.
14:7. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.
For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always:

7: Ибо нищих всегда имеете с собою и, когда захотите, можете им благотворить; а Меня не всегда имеете.
14:7  πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε αὐτοῖς εὗ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
14:7. semper enim pauperes habetis vobiscum et cum volueritis potestis illis benefacere me autem non semper habetis
For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always.
14:7. For the poor, you have with you always. And whenever you wish, you are able to do good to them. But you do not have me always.
14:7. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: ye have: Deu 15:11; Mat 25:35-45, Mat 26:11; Joh 12:7, Joh 12:8; Co2 9:13, Co2 9:14; Plm 1:7; Jam 2:14-16; Jo1 3:16-19
but: Joh 13:33, Joh 16:5, Joh 16:28, Joh 17:11; Act 3:21
Geneva 1599
14:7 (3) For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.
(3) Christ allowed himself to be anointed once or twice for certain considerations: but his will is to be daily anointed in the poor.
John Gill
14:7 For ye have the poor with you always,.... See Gill on Mt 26:11;
and whensoever ye will ye may do them good; by feeding them when hungry, clothing them when naked, and supplying them with the necessaries of life:
but me ye have not always; meaning, with respect to his bodily presence, which, in a short time, would be removed from them, and they would have no opportunity of showing him any such outward respect personally; See Gill on Mt 26:11.
Robert Jamieson, A. R. Fausset and David Brown
14:7 For ye have the poor with you always--referring to Deut 15:11.
and whensoever ye will ye may do them good: but me ye have not always--a gentle hint of His approaching departure, by One who knew the worth of His own presence.
14:814:8: Դա՝ զոր ունէրդ, արա՛ր. յառաջագո՛յն խնգեաց զմարմին իմ ՚ի նշա՛ն պատանաց[870]։ [870] Ոմանք. Զոր ունէր արար։
8 Դա, ինչ որ կարող էր, արեց. առաջուց խնկաւետեց իմ մարմինը ի նշան պատանքուելու
8 Ատիկա ինչ որ ունէր՝ ըրաւ։ Առաջուընէ իմ մարմինս օծեց իմ թաղումիս համար։
Դա զոր ունէրդ` արար. յառաջագոյն խնկեաց զմարմին իմ ի նշան պատանաց:

14:8: Դա՝ զոր ունէրդ, արա՛ր. յառաջագո՛յն խնգեաց զմարմին իմ ՚ի նշա՛ն պատանաց[870]։
[870] Ոմանք. Զոր ունէր արար։
8 Դա, ինչ որ կարող էր, արեց. առաջուց խնկաւետեց իմ մարմինը ի նշան պատանքուելու
8 Ատիկա ինչ որ ունէր՝ ըրաւ։ Առաջուընէ իմ մարմինս օծեց իմ թաղումիս համար։
zohrab-1805▾ eastern-1994▾ western am▾
14:88: Она сделала, что могла: предварила помазать тело Мое к погребению.
14:8  ὃ ἔσχεν ἐποίησεν· προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν.
14:8. ὃ (To-which) ἔσχεν (it-had-held) ἐποίησεν, (it-did-unto) προέλαβεν (it-had-taken-before) μυρίσαι (to-have-seeped-to) τὸ (to-the-one) σῶμά (to-a-body) μου (of-me) εἰς (into) τὸν (to-the-one) ἐνταφιασμόν. (to-an-interment-belonging-in-of)
14:8. quod habuit haec fecit praevenit unguere corpus meum in sepulturamShe hath done what she could: she is come beforehand to anoint my body for the burial.
8. She hath done what she could: she hath anointed my body aforehand for the burying.
14:8. But she has done what she could. She has arrived in advance to anoint my body for burial.
14:8. She hath done what she could: she is come aforehand to anoint my body to the burying.
She hath done what she could: she is come aforehand to anoint my body to the burying:

8: Она сделала, что могла: предварила помазать тело Мое к погребению.
14:8  ὃ ἔσχεν ἐποίησεν· προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν.
14:8. quod habuit haec fecit praevenit unguere corpus meum in sepulturam
She hath done what she could: she is come beforehand to anoint my body for the burial.
14:8. But she has done what she could. She has arrived in advance to anoint my body for burial.
14:8. She hath done what she could: she is come aforehand to anoint my body to the burying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:8: To anoint my body to the burying - Εις τον ενταφιασμον, against, or in reference to, its embalmment, thus pointing out my death and the embalmment of my body, for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. See on Mat 26:12 (note).
Albert Barnes: Notes on the Bible - 1834
14:8
She hath done what she could - She has showed the highest attachment in her power; and it was, as it is now, a sufficient argument against there being any "real" waste, that it was done for the honor of Christ. See this passage explained in the notes at Mat. 26:1-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: hath done: "It appears to me more probable," says Dr. Doddridge, "that Matthew and Mark should have introduced this story out of its place - that Lazarus, if he made this feast (which is not expressly said by John), should have made use of Simon's house, as more convenient - and that Mary should have poured this ointment on Christ's head and body, as well as on his feet - than that, within the compass of four days, Christ should have been twice anointed with so costly a perfume; and that the same fault should be found with the action, and the same value set upon the ointment, and the same words used in defence of the woman, and all this in the presence of many of the same persons; all which improbable particulars must be admitted, if the stories be considered as different." The rebuke which Judas received from Christ at this unction determined him in his resolution to betray his Master; and therefore Christ's rebuke, and Judas's Rev_enge, are united, as cause and effect, by Matthew and mar Ch1 28:2, Ch1 28:3, Ch1 29:1-17; Ch2 31:20, Ch2 31:21, Ch2 34:19-33; Psa 110:3; Co2 8:1-3, Co2 8:12
she is: Mar 15:42-47, Mar 16:1; Luk 23:53-56, Luk 24:1-3; Joh 12:7, Joh 19:32-42
Geneva 1599
14:8 (4) She hath done what she could: she is come aforehand to anoint my body to the burying.
(4) This woman, by the secret influence of the Spirit, anoints Christ, and thus sets before men's eyes his death and burial which were at hand.
John Gill
14:8 She hath done what she could,.... What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all.
She is come aforehand to anoint my body to the burying; or, "as if it was to bury me", as the Syriac version renders it. Christ signifies by this, that he should shortly die, and that this woman came before hand to anoint him, and, as it were, to perform the funeral rites before he was dead; it being revealed to her by the Spirit, that Jesus would quickly die, and she should not be able to perform this good work when dead, and therefore came to do it before; or, at least, she was directed by the Spirit of God, because she would be prevented doing it afterwards; See Gill on Mt 26:12.
Robert Jamieson, A. R. Fausset and David Brown
14:8 She hath done what she could--a noble testimony, embodying a principle of immense importance.
she is come aforehand to anoint my body to the burying--or, as in John (Jn 12:7), "Against the day of my burying hath she kept this." Not that she, dear heart, thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even after the spices were brought for the purpose (Mk 16:1), He lovingly regards it as done now. "In the act of love done to Him," says OLSHAUSEN beautifully, "she has erected to herself an eternal monument, as lasting as the Gospel, the eternal Word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment." "Who but Himself," asks STIER, "had the power to ensure to any work of man, even if resounding in His own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here the majesty of His royal judicial supremacy in the government of the world, in this, 'Verily I say unto you.'"
14:914:9: Ամէն ասե՛մ ձեզ. ուր եւ քարոզեսցի աւետարանս այս ընդ ամենայն աշխարհ, եւ զոր արար դա՝ խօսեսցի՛ վասն յիշատակի դորին[871]։ [871] Ոմանք. Զոր արարդ դա։ Ոսկան. Խօսեսցի յիշատակի դորա։
9 Ճշմարիտ եմ ասում ձեզ, ուր էլ քարոզուի այս Աւետարանը ամբողջ աշխարհում, ինչ որ նա արեց, այդ եւս պիտի պատմուի նրա յիշատակի համար»:
9 Ճշմարիտ կ’ըսեմ ձեզի, թէ բոլոր աշխարհի մէջ, ուր որ այս աւետարանը կը քարոզուի, ատոր ըրածն ալ պիտի յիշուի՝ իրեն յիշատակ ըլլալու համար»։
Ամէն ասեմ ձեզ, ուր եւ քարոզեսցի աւետարանս այս ընդ ամենայն աշխարհ, եւ զոր արար դա` խօսեսցի վասն յիշատակի դորին:

14:9: Ամէն ասե՛մ ձեզ. ուր եւ քարոզեսցի աւետարանս այս ընդ ամենայն աշխարհ, եւ զոր արար դա՝ խօսեսցի՛ վասն յիշատակի դորին[871]։
[871] Ոմանք. Զոր արարդ դա։ Ոսկան. Խօսեսցի յիշատակի դորա։
9 Ճշմարիտ եմ ասում ձեզ, ուր էլ քարոզուի այս Աւետարանը ամբողջ աշխարհում, ինչ որ նա արեց, այդ եւս պիտի պատմուի նրա յիշատակի համար»:
9 Ճշմարիտ կ’ըսեմ ձեզի, թէ բոլոր աշխարհի մէջ, ուր որ այս աւետարանը կը քարոզուի, ատոր ըրածն ալ պիտի յիշուի՝ իրեն յիշատակ ըլլալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: Истинно говорю вам: где ни будет проповедано Евангелие сие в целом мире, сказано будет, в память ее, и о том, что она сделала.
14:9  ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς.
14:9. ἀμὴν (Amen) δὲ (moreover) λέγω (I-forth) ὑμῖν, (unto-ye,"ὅπου (To-which-of-whither) ἐὰν (if-ever) κηρυχθῇ (it-might-have-been-heralded) τὸ (the-one) εὐαγγέλιον (a-goodly-messagelet) εἰς (into) ὅλον (to-whole) τὸν (to-the-one) κόσμον, (to-a-configuration,"καὶ (and) ὃ (to-which) ἐποίησεν (it-did-unto,"αὕτη (the-one-this,"λαληθήσεται (it-shall-be-spoken-unto) εἰς (into) μνημόσυνον (to-remembranced) αὐτῆς. (of-it)
14:9. amen dico vobis ubicumque praedicatum fuerit evangelium istud in universum mundum et quod fecit haec narrabitur in memoriam eiusAmen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memorial of her.
9. And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.
14:9. Amen I say to you, wherever this Gospel shall be preached throughout the entire world, the things she has done also shall be told, in memory of her.”
14:9. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, [this] also that she hath done shall be spoken of for a memorial of her.
Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, [this] also that she hath done shall be spoken of for a memorial of her:

9: Истинно говорю вам: где ни будет проповедано Евангелие сие в целом мире, сказано будет, в память ее, и о том, что она сделала.
14:9  ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς.
14:9. amen dico vobis ubicumque praedicatum fuerit evangelium istud in universum mundum et quod fecit haec narrabitur in memoriam eius
Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memorial of her.
14:9. Amen I say to you, wherever this Gospel shall be preached throughout the entire world, the things she has done also shall be told, in memory of her.”
14:9. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, [this] also that she hath done shall be spoken of for a memorial of her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:9: For a memorial of her - See on Mat 26:13 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: Wheresoever: Mar 16:15; Mat 26:12, Mat 26:13
a memorial: Num 31:54; Psa 112:6-9; Zac 6:14
John Gill
14:9 Verily I say unto you,.... And you may assure yourselves of the truth of it:
wheresoever this Gospel, of the death and resurrection of Christ,
shall be preached throughout the whole world, as it shall be,
this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty; See Gill on Mt 26:13.
14:1014:10: Եւ Յուդա Սկարիովտացի մի յերկոտասանից անտի, գնա՛ց առ քահանայապետսն՝ զի մատնեսցէ՛ զնա նոցա[872]։ [872] Ոմանք. Մի յերկոտասանիցն գնաց։
10 Եւ Յուդա Իսկարիովտացին՝ Տասներկուսից մէկը, գնաց քահանայապետների մօտ, որ Յիսուսին մատնի նրանց
10 Յուդա Իսկարիովտացի, տասներկուքէն մէկը, գնաց քահանայապետներուն, որ զանիկա մատնէ անոնց։
Եւ Յուդա Իսկարիովտացի, մի յերկոտասանից անտի, գնաց առ քահանայապետսն զի մատնեսցէ զնա նոցա:

14:10: Եւ Յուդա Սկարիովտացի մի յերկոտասանից անտի, գնա՛ց առ քահանայապետսն՝ զի մատնեսցէ՛ զնա նոցա[872]։
[872] Ոմանք. Մի յերկոտասանիցն գնաց։
10 Եւ Յուդա Իսկարիովտացին՝ Տասներկուսից մէկը, գնաց քահանայապետների մօտ, որ Յիսուսին մատնի նրանց
10 Յուդա Իսկարիովտացի, տասներկուքէն մէկը, գնաց քահանայապետներուն, որ զանիկա մատնէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: И пошел Иуда Искариот, один из двенадцати, к первосвященникам, чтобы предать Его им.
14:10  καὶ ἰούδας ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς.
14:10. Καὶ (And) Ἰούδας (an-Ioudas) Ἰσκαριὼθ (of-an-Iskarioth,"ὁ (the-one) εἷς (one) τῶν (of-the-ones) δώδεκα (of-two-ten,"ἀπῆλθεν (it-had-came-off) πρὸς (toward) τοὺς (to-the-ones) ἀρχιερεῖς (to-first-sacreders-of) ἵνα (so) αὐτὸν (to-it) παραδοῖ (it-may-have-given-beside) αὐτοῖς. (unto-them)
14:10. et Iudas Scariotis unus de duodecim abiit ad summos sacerdotes ut proderet eum illisAnd Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.
10. And Judas Iscariot, he that was one of the twelve, went away unto the chief priests, that he might deliver him unto them.
14:10. And Judas Iscariot, one of the twelve, went away, to the leaders of the priests, in order to betray him to them.
14:10. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.
And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them:

10: И пошел Иуда Искариот, один из двенадцати, к первосвященникам, чтобы предать Его им.
14:10  καὶ ἰούδας ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς.
14:10. et Iudas Scariotis unus de duodecim abiit ad summos sacerdotes ut proderet eum illis
And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.
14:10. And Judas Iscariot, one of the twelve, went away, to the leaders of the priests, in order to betray him to them.
14:10. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: (См. Мф 14-16). - Помазание Христа миром имело место за шесть дней до Пасхи (см. Ин XII и сл. ), и если Марк, как и Матфей, изображает его как будто совершившееся пред самым днем предательства Христа Иудою, то делает это для того, чтобы выявить всю гнусность поступка Иуды в противоположность любви, проявленной по отношению ко Христу женщиною, апостол Христа является предателем Его! Поэтому ст. 10: и должен, собственно, следовать непосредственно за 5-м стихом рассматриваемой главы. - Днем предания или уговора Иуды с первосвященниками церковное предание полагает среду.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: Judas: Mat 26:14-16; Luk 22:3-6; Joh 13:2, Joh 13:30
one: Psa 41:9, Psa 55:12-14; Mat 10:4; Joh 6:70
to betray: Joh 13:2
Geneva 1599
14:10 (5) And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.
(5) Covetousness disguised with a zeal of charity is an occasion to betray and crucify Christ.
John Gill
14:10 And Judas Iscariot, one of the twelve,.... Apostles of Christ; who was the principal person that had indignation at the woman, and murmured against her, for the profusion of the ointment:
went unto the chief priests; as soon as this affair was over, and Christ had defended the woman's conduct to his shame and silence: he immediately went out of the house, where they were, and set out from Bethany to Jerusalem; and understanding the chief priests were in consultation together at Caiaphas's house, how to apprehend Jesus, and put him to death, went directly to them, unsent for, and unthought of by them:
to betray him unto them; which Satan had put into his heart, and what his avarice and revenge for the late action of the woman, and Christ's defence of it, prompted him to; See Gill on Mt 26:14.
John Wesley
14:10 Judas went to the chief priests - Immediately after this reproof, having anger now added to his covetousness. Mt 26:14; Lk 22:3.
Robert Jamieson, A. R. Fausset and David Brown
14:10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them--that is, to make his proposals, and to bargain with them, as appears from. Matthew's fuller statement (Mt 26:14-15) which says, he "went unto the chief priests, and said, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver." The thirty pieces of silver were thirty shekels, the fine paid for man- or maid-servant accidentally killed (Ex 21:32), and equal to between four and five pounds sterling--"a goodly price that I was prized at of them!" (Zech 11:13).
14:1114:11: Նոքա իբրեւ լուան՝ խնդացի՛ն, եւ խոստացան նմա տա՛լ արծաթ. եւ խնդրէր՝ թէ զիա՞րդ պարապով մատնեսցէ զնա[873]։[873] Բազումք. Տալ նմա արծաթ։
11 Երբ նրանք լսեցին, ուրախացան եւ խոստացան նրան դրամ տալ. եւ նա առիթ էր փնտռում, թէ ինչպէս յարմար ժամանակ մատնի նրան:
11 Անոնք ալ լսելով ուրախացան ու իրեն ստակ ալ խոստացան։ Ան կը փնտռէր յարմար պատեհութիւն մը, որ մատնէ զանիկա։
Նոքա իբրեւ լուան, խնդացին, եւ խոստացան տալ նմա արծաթ. եւ խնդրէր թէ զիա՛րդ պարապով մատնեսցէ զնա:

14:11: Նոքա իբրեւ լուան՝ խնդացի՛ն, եւ խոստացան նմա տա՛լ արծաթ. եւ խնդրէր՝ թէ զիա՞րդ պարապով մատնեսցէ զնա[873]։
[873] Բազումք. Տալ նմա արծաթ։
11 Երբ նրանք լսեցին, ուրախացան եւ խոստացան նրան դրամ տալ. եւ նա առիթ էր փնտռում, թէ ինչպէս յարմար ժամանակ մատնի նրան:
11 Անոնք ալ լսելով ուրախացան ու իրեն ստակ ալ խոստացան։ Ան կը փնտռէր յարմար պատեհութիւն մը, որ մատնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: Они же, услышав, обрадовались, и обещали дать ему сребренники. И он искал, как бы в удобное время предать Его.
14:11  οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῶ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ.
14:11. οἱ (The-ones) δὲ (moreover) ἀκούσαντες ( having-heard ) ἐχάρησαν (they-had-been-joyed) καὶ (and) ἐπηγγείλαντο ( they-messaged-upon ) αὐτῷ (unto-it) ἀργύριον (to-a-silverlet) δοῦναι. (to-have-had-given) καὶ (And) ἐζήτει (it-was-seeking-unto) πῶς (unto-whither) αὐτὸν (to-it) εὐκαίρως (unto-goodly-timed) παραδοῖ. (it-may-have-given-beside)
14:11. qui audientes gavisi sunt et promiserunt ei pecuniam se daturos et quaerebat quomodo illum oportune traderetWho hearing it were glad: and they promised him they would give him money. And he sought how he might conveniently betray him.
11. And they, when they heard it, were glad, and promised to give him money. And he sought how he might conveniently deliver him .
14:11. And they, upon hearing it, were gladdened. And they promised him that they would give him money. And he sought an opportune means by which he might betray him.
14:11. And when they heard [it], they were glad, and promised to give him money. And he sought how he might conveniently betray him.
And when they heard [it], they were glad, and promised to give him money. And he sought how he might conveniently betray him:

11: Они же, услышав, обрадовались, и обещали дать ему сребренники. И он искал, как бы в удобное время предать Его.
14:11  οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῶ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ.
14:11. qui audientes gavisi sunt et promiserunt ei pecuniam se daturos et quaerebat quomodo illum oportune traderet
Who hearing it were glad: and they promised him they would give him money. And he sought how he might conveniently betray him.
14:11. And they, upon hearing it, were gladdened. And they promised him that they would give him money. And he sought an opportune means by which he might betray him.
14:11. And when they heard [it], they were glad, and promised to give him money. And he sought how he might conveniently betray him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:11: They were glad - The joy that arises from the opportunity of murdering an innocent person must be completely infernal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: they were: Hos 7:3; Luk 22:5
and promised: Kg1 21:20; Kg2 5:26; Pro 1:10-16, Pro 28:21, Pro 28:22; Mat 26:15; Ti1 6:10; Pe2 2:14, Pe2 2:15; Jde 1:11
he sought: Luk 22:5, Luk 22:6
John Gill
14:11 And when they heard it, they were glad,.... That such an opportunity offered, and from such a quarter, by one of his own disciples; so that it might be done more secretly and effectually, and with less blame to themselves:
and promised to give him money; any sum he should ask; and what was agreed upon were thirty pieces, or shekels of silver; and so the Ethiopic version here, instead of money, reads, "thirty pieces of silver"; See Gill on Mt 26:15.
And he sought how he might conveniently betray him; after this promise, and upon this agreement: henceforward he sought the most fitting opportunity, and the best season of betraying his master into the hands of these men, when he was alone, and the multitude absent, and there was no danger of a tumult, or a rescue; See Gill on Mt 26:16.
Robert Jamieson, A. R. Fausset and David Brown
14:11 And when they heard it, they were glad, and promised to give him money--Matthew alone records the precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it.
And he sought how he might conveniently betray him--or, as more fully given in Luke (Lk 22:6), "And he promised, and sought opportunity to betray Him unto them in the absence of the multitude." That he should avoid an "uproar" or "riot" among the people, which probably was made an essential condition by the Jewish authorities, was thus assented to by the traitor; into whom, says Luke (Lk 22:3), "Satan entered," to put him upon this hellish deed.
14:1214:12: Եւ յառաջնում աւուր բաղարջակերացն՝ յորժամ զզատի՛կն զենուին, ասեն ցնա աշակերտքն. Ո՞ւր կամիս՝ երթիցուք պատրաստեսցուք, զի կերիցես զզատիկն[874]։ [874] Ոսկան. Յորում զպասեքն զենուին։
12 Եւ Բաղարջակերաց տօնի առաջին օրը, երբ զատկի գառն էին մորթում, աշակերտները նրան ասացին. «Ո՞ւր ես ուզում գնանք պատրաստենք, որ զատկական ընթրիքն ուտես»
12 Բաղարջակերաց առաջին օրը, երբ զատիկը կը մորթէին, անոր աշակերտները ըսին իրեն. «Ո՞ւր կ’ուզես որ երթանք պատրաստենք՝ որպէս զի զատիկը ուտես»։
Եւ յառաջնում աւուր բաղարջակերացն յորժամ զզատիկն զենուին, ասեն ցնա աշակերտքն. Ո՞ւր կամիս, երթիցուք պատրաստեսցուք զի կերիցես զզատիկն:

14:12: Եւ յառաջնում աւուր բաղարջակերացն՝ յորժամ զզատի՛կն զենուին, ասեն ցնա աշակերտքն. Ո՞ւր կամիս՝ երթիցուք պատրաստեսցուք, զի կերիցես զզատիկն[874]։
[874] Ոսկան. Յորում զպասեքն զենուին։
12 Եւ Բաղարջակերաց տօնի առաջին օրը, երբ զատկի գառն էին մորթում, աշակերտները նրան ասացին. «Ո՞ւր ես ուզում գնանք պատրաստենք, որ զատկական ընթրիքն ուտես»
12 Բաղարջակերաց առաջին օրը, երբ զատիկը կը մորթէին, անոր աշակերտները ըսին իրեն. «Ո՞ւր կ’ուզես որ երթանք պատրաստենք՝ որպէս զի զատիկը ուտես»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: В первый день опресноков, когда заколали пасхального [агнца], говорят Ему ученики Его: где хочешь есть пасху? мы пойдем и приготовим.
14:12  καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῶ οἱ μαθηταὶ αὐτοῦ, ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα;
14:12. Καὶ (And) τῇ (unto-the-one) πρώτῃ (unto-most-before) ἡμέρᾳ (unto-a-day) τῶν (of-the-ones) ἀζύμων , ( of-un-leavened ,"ὅτε (which-also) τὸ (to-the-one) πάσχα (to-a-Pascha) ἔθυον, (they-were-surging,"λέγουσιν (they-fortheth) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"Ποῦ (Of-whither) θέλεις (thou-determine) ἀπελθόντες ( having-had-came-off ) ἑτοιμάσωμεν (we-might-have-readied-to) ἵνα (so) φάγῃς (thou-might-have-had-devoured) τὸ (to-the-one) πάσχα; (to-a-Pascha?"
14:12. et primo die azymorum quando pascha immolabant dicunt ei discipuli quo vis eamus et paremus tibi ut manduces paschaNow on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go and prepare for thee to eat the pasch?
12. And on the first day of unleavened bread, when they sacrificed the passover, his disciples say unto him, Where wilt thou that we go and make ready that thou mayest eat the passover?
14:12. And on the first day of Unleavened Bread, when they immolate the Passover, the disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
14:12. And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?
And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover:

12: В первый день опресноков, когда заколали пасхального [агнца], говорят Ему ученики Его: где хочешь есть пасху? мы пойдем и приготовим.
14:12  καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῶ οἱ μαθηταὶ αὐτοῦ, ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα;
14:12. et primo die azymorum quando pascha immolabant dicunt ei discipuli quo vis eamus et paremus tibi ut manduces pascha
Now on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go and prepare for thee to eat the pasch?
14:12. And on the first day of Unleavened Bread, when they immolate the Passover, the disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
14:12. And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-16: (См. Мф XXVI, 17-19). - Когда заколали пасхального агнца. Это прибавляет ев. Марк для того, чтобы точнее обозначить для своих читателей-христиан из язычников, - в какой именно день ученики приступили ко Христу. Одно выражение - день опресночный - было недостаточно точно, потому что дни опресночные продолжались целую неделю (см. Исх 12). Хотя, собственно говоря, опресночный первый день или Пасха начиналась только с вечера 14-го Нисана, однако в просторечии и утро того дня, очевидно, уже называлось днем пасхальным или опресночным. - И встретится вам человек, несущий кувшин... Ев. Марк, как и ранее (XI, 2: и сл. ), изображает здесь Христа как Владыку всего, обладающего даром прозрения. - И он покажет вам горницу... т.е. комнату находящуюся наверху (anwgaion), комнату, устланную коврами и снабженную диванами, на которых возлежали во время трапезы. - Готовую, т.е. имеющую стол, и сосуды для приготовления пищи и для омовения, и подушки для сидения. - Очень вероятно, что дом этот принадлежал самому Марку и его матери, Марии, и что Марк принадлежал уже в то время к числу учеников Христа и присутствовал при совершении пасхи со Христом и апостолами (ср. ст. 19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? 13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples? 15 And he will show you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? 20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. 21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born. 22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. 23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 26 And when they had sung a hymn, they went out into the mount of Olives. 27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. 28 But after that I am risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.

In these verses we have,

I. Christ's eating the passover with his disciples, the night before he died, with the joys and comforts of which ordinance he prepared himself for his approaching sorrows, the full prospect of which did not indispose him for that solemnity. Note, No apprehension of trouble, come or coming, should put us by, or put us out of frame for, our attendance on holy ordinances, as we have opportunity for it.

1. Christ ate the passover at the usual time when the other Jews did, as Dr. Whitby had fully made out, and not, as Dr. Hammond would have it, the night before. It was on the first day of that feast, which (taking in all the eight days of the feast) was called, The feast of unleavened bread, even that day when they killed the passover, v. 12.

2. He directed his disciples how to find the place where he intended to eat the passover; and hereby gave such another proof of his infallible knowledge of things distant and future (which to us seem altogether contingent), as he had given when he sent them for the ass on which he rode in triumph (ch. xi. 6); "Go into the city (for the passover must be eaten in Jerusalem), and there shall meet you a man bearing a pitcher of water (a servant sent for water to clean the rooms in his master's house); follow him, go in where he goes, enquire for his master, the good man of the house (v. 14), and desire him to show you a room." No doubt, the inhabitants of Jerusalem had rooms fitted up to be let out, for this occasion, to those that came out of the country to keep the passover, and one of those Christ made use of; not any friend's house, nor any house he had formerly frequented, for then he would have said, "Go to such a friend," or, "You know where we used to be, go thither and prepare." Probably he went where he was not known, that he might be undisturbed with his disciples. Perhaps he notified it by a sign, to conceal it from Judas, that he might not know till he came to the place; and by such a sign to intimate that he will dwell in the clean heart, that is, washed as with pure water. Where he designs to come, a pitcher of water must go before him; see Isa. i. 16-18.

3. He ate the passover in an upper room furnished, estromenon--laid with carpets (so Dr. Hammond); it would seem to have been a very handsome dining-room. Christ was far from affecting any thing that looked stately in eating his common meals; on the contrary, he chose that which was homely, sat down on the grass: but, when he was to keep a sacred feast, in honour of that he would be at the expense of as good a room as he could get. God looks not at outward pomp, but he looks at the tokens and expressions of inward reverence for a divine institution, which, it is to be feared, those want, who, to save charges, deny themselves decencies in the worship of God.

4. He ate it with the twelve, who were his family, to teach those who have the charge of families, not only families of children, but families of servants, or families of scholars, or pupils, to keep up religion among them, and worship God with them. If Christ came with the twelve, then Judas was with them, though he was at this time contriving to betray his Master; and it is plain by what follows (v. 20), that he was there: he did not absent himself, lest he could have been suspected; had his seat been empty at this feast, they would have said, as Saul of David, He is not clean, surely he is not clean, 1 Sam. xx. 26. Hypocrites, though they know it is at their peril, yet crowd into special ordinances, to keep up their repute, and palliate their secret wickedness. Christ did not exclude him from the feast, though he knew his wickedness, for it was not as yet become public and scandalous. Christ, designing to put the keys of the kingdom of heaven into the hands of men, who can judge only according to outward appearance, would hereby both direct and encourage them in their admissions to his table, to be satisfied with a justifiable profession, because they cannot discern the root of bitterness till it springs up.

II. Christ's discourse with his disciples, as they were eating the passover. It is probable that they had discourse, according to the custom of the feast, of the deliverance of Israel out of Egypt, and the preservation of the first-born, and were as pleasant as they used to be together on this occasion, till Christ told them that which would mix trembling with their joys.

1. They were pleasing themselves with the society of their Master; but he tells them that they must now presently lose him; The Son of man is betrayed; and they knew, for he had often told them, what followed--If he be betrayed, the next news you will hear of him, is, that he is crucified and slain; God hath determined it concerning him, and he agrees to it; The Son of man goes, as it is written of him, v. 21. It was written in the counsels of God, and written in the prophecies of the Old Testament, not one jot or tittle of either of which can fall to the ground.

2. They were pleasing themselves with the society one of another, but Christ casts a damp upon the joy of that, by telling them, One of you that eateth with me shall betray me, v. 18. Christ said this, if it might be, to startle the conscience of Judas, and to awaken him to repent of his wickedness, and to draw back (for it was not too late) from the brink of the pit. But for aught that appears, he who was most concerned in the warning, was least concerned at it. All the rest were affected with it. (1.) They began to be sorrowful. As the remembrance of our former falls into sin, so the fear of the like again, doth often much embitter the comfort of our spiritual feasts, and damp our joy. Here were the bitter herbs, with which this passover-feast was taken. (2.) They began to be suspicious of themselves; they said one by one, Is it I? And another said, Is it I? They are to be commended for their charity, that they were more jealous of themselves than of one another. It is the law of charity, to hope the best (1 Cor. xiii. 5-7), because we assuredly know, therefore we may justly suspect, more evil by ourselves than by our brethren. They are also to be commended for their acquiescence in what Christ said; they trusted more to his words than to their own hearts; and therefore do not say, "I am sure it is not I," but, "Lord, is it I? see if there be such a way of wickedness in us, such a root of bitterness, and discover it to us, that we may pluck up that root, and stop up that way."

Now, in answer to their enquiry, Christ saith that, [1.] Which would make them easy; "It is not you, or you; it is this that now dips with me in the dish; the adversary and enemy is this wicked Judas." [2.] Which, one would think, should make Judas very uneasy. If he go on in his undertaking, it is upon the sword's point, for woe to that many by whom the Son of man is betrayed; he is undone, for every undone; his sin will soon find him out; and it were better for him that he had never been born, and had never had a being than such a miserable one as he must have. It is very probable that Judas encouraged himself in it with this thought, that his Master had often said he must be betrayed; "And if it must be done, surely God will not find fault with him that doth it, for who hath resisted his will?" As that objector argues, Rom. ix. 19. But Christ tells him that this will be no shelter or excuse to him; The Son of man indeed goes; as it is written of him, as a lamb to the slaughter; but woe to that man by whom he is betrayed. God's decree to permit the sins of men, and bring glory to himself out of them, do neither necessitate their sins, nor determine to them, nor will they be any excuse of the sin, or mitigation of the punishment. Christ was delivered indeed by the determinate counsel and fore-knowledge of God; but, notwithstanding that, it is with wicked hands that he is crucified and slain, Acts ii. 23.

III. The institution of the Lord's supper.

1. It was instituted in the close of a supper, when they were sufficiently fed with the paschal lamb, to show that in the Lord's supper there is no bodily repast intended; to preface it with such a thing, is to revive Moses again. But it is food for the soul only, and therefore a very little of that which is for the body, as much as will serve for a sign, is enough. It was at the close of the passover-supper, which by this was evangelized, and then superseded and set aside. Much of the doctrine and duty of the eucharist is illustrated to us by the law of the passover (Exod. xii.); for the Old-Testament institutions, though they do not bind us, yet instruct us, by the help of a gospel-key to them. And these two ordinances lying here so near together, it may be good to compare them, and observe how much shorter and plainer the institution of the Lord's supper is, than that of the passover was. Christ's yoke is easy in comparison with that of the ceremonial law, and his ordinances are more spiritual.

2. It was instituted by the example of Christ himself; not with the ceremony and solemnity of a law, as the ordinance of baptism was, after Christ's resurrection (Matt. xxviii. 19), with, Be it enacted by the authority aforesaid, by a power given to Christ in heaven and on earth (v. 18); but by the practice of our Master himself, because intended for those who are already his disciples, and taken into covenant with him: but it has the obligation of the law, and was intended to remain in full force, power, and virtue, till his second coming.

3. It was instituted with blessing and giving of thanks; the gifts of common providence are to be so received (1 Tim. iv. 4, 5), much more than the gifts of special grace. He blessed (v. 22), and gave thanks, v. 23. At his other meals, he was wont to bless, and give thanks (ch. vi. 41; viii. 7) so remarkably, that he was known by it, Luke xxiv. 30, 31. And he did the same at this meal.

4. It was instituted to be a memorial of his death; and therefore he broke the bread, to show how it pleased the Lord to bruise him; and he called the wine, which is the blood of the grape, the blood of the New Testament. The death Christ died was a bloody death, and frequent mention is made of the blood, the precious blood, as the pride of our redemption; for the blood is the life, and made atonement for the soul, Lev. xvii. 11-14. The pouring out of the blood was the most sensible indication of the pouring out of his soul, Isa. liii. 12. Blood has a voice (Gen. iv. 10); and therefore blood is so often mentioned, because it was to speak, Heb. xii. 24. It is called the blood of the New Testament; for the covenant of grace became a testament, and of force by the death of Christ, the testator, Heb. ix. 16. It is said to be shed for many, to justify many (Isa. liii. 11), to bring many sons to glory, Heb. ii. 10. It was sufficient for many, being of infinite value; it has been of use to many; we read of a great multitude which no man could number, that had all washed their robes, and made them white in the blood of the Lamb (Rev. vii. 9-14); and still it is a fountain opened. How comfortable is this to poor repenting sinners, that the blood of Christ is shed for many! And if for many, why not for me? If for sinners, sinners of the Gentiles, the chief of sinners, then why not for me?

5. It was instituted to be a ratification of the covenant made with us in him, and a sign of the conveyance of those benefits to us, which were purchased for us by his death; and therefore he broke the bread to them (v. 22), and said, Take, eat of it: he gave the cup to them, and ordered them to drink of it, v. 23. Apply the doctrine of Christ crucified to yourselves, and let it be meat and drink to your souls, strengthening, nourishing, and refreshing, to you, and the support and comfort of your spiritual life.

6. It was instituted with an eye to the happiness of heaven, and to be an earnest and fore-taste of that, and thereby to put our mouths out of taste for all the pleasures and delights of sense (v. 25); I will drink no more of the fruit of the vine, as it is a bodily refreshment. I have done with it. No one, having tasted spiritual delights, straightway desires sensitive ones, for he saith, The spiritual is better (Luke v. 39); but every one that hath tasted spiritual delights, straightway desires eternal ones, for he saith, Those are better still; and therefore let me drink no more of the fruit of the vine, it is dead and flat to those that have been made to drink of the river of God's pleasures; but, Lord, hasten the day, when I shall drink it new and fresh in the kingdom of God, where it shall be for ever new, and in perfection.

7. It was closed with a hymn, v. 26. Though Christ was in the midst of his enemies, yet he did not, for fear of them, omit this sweet duty of singing psalms. Paul and Silas sang, when the prisoners heard them. This was an evangelical song, and gospel times are often spoken of in the Old Testament, as times of rejoicing, and praise is expressed by singing. This was Christ's swan-like song, which he sung just before he entered upon his agony; probably, that which is usually sung, Ps. cxiii. to cxviii.

IV. Christ's discourse with his disciples, as they were returning to Bethany by moonlight. When the had sung the hymn, presently they went out. It was now near bedtime, but our Lord Jesus had his heart so much upon his suffering, that he would not come into the tabernacle of his house, norgo up into his bed, nor give sleep to his eyes, when that work was to be done, Ps. cxxxii. 3, 4. The Israelites were forbidden to go out of their houses the night that they ate the passover, for fear of the sword of the destroying angel, Exod. xii. 22, 23. But because Christ, the great shepherd, was to be smitten, he went out purposely to expose himself to the sword, as a champion; they evaded the destroyer, but Christ conquered him, and brought destructions to a perpetual end.

1. Christ here foretels that in his sufferings he should be deserted by all his disciples; "You will all be offended because of me, this night. I know you will (v. 27), and what I tell you now, is no other than what the scripture has told you before; I will smite the shepherd, and then the sheep will be scattered." Christ knew this before, and yet welcomed them at his table; he sees the falls and miscarriages of his disciples, and yet doth not refuse them. Nor should we be discouraged from coming to the Lord's supper, by the fear of relapsing into sin afterward; but, the greater of our danger is, the more need we have to fortify ourselves by the diligent conscientious use of holy ordinances. Christ tells them that they would be offended in him, would begin to question whether he were the Messiah or no, when they saw him overpowered by his enemies. Hitherto, they had continued with him in his temptations; though they had sometimes offended him, yet they had not been offended in him, nor turned the back upon him; but now the storm would be so great, that they would all slip their anchors, and be in danger of shipwreck. Some trials are more particular (as Rev. ii. 10, The devil shall cast some of you into prison); but others are more general, an hour of temptation, which shall come upon all the world, Rev. iii. 10. The smiting of the shepherd is often the scattering of the sheep: magistrates, ministers, masters of families, if these are, as they should be, shepherds to those under their charge, when any thing comes amiss to them, the whole flock suffers for it, and is endangered by it.

But Christ encourages them with a promise that they shall rally again, shall return both to their duty and to their comfort (v. 28); "After I am risen, I will gather you in from all the places wither you are scattered, Ezek. xxxiv. 12. I will go before you into Galilee, will see our friends, and enjoy one another there."

2. He foretels that he should be denied particularly by Peter. When they went out to go to the mount of Olives, we may suppose that they dropped Judas (he stole away from them), whereupon the rest began to think highly of themselves, that they stuck to their Master, when Judas quitted him. But Christ tells them, that though they should be kept by his grace from Judas's apostasy, yet they would have no reason to boast of their constancy. Note, Though God keeps us from being as bad as the worst, yet we may well be ashamed to think that we are not better than we are.

(1.) Peter is confident that he should not do so ill as the rest of his disciples (v. 29); Though all should be offended, all his brethren here present, yet will not I. He supposes himself not only stronger than others, but so much stronger, as to be able to receive the shock of a temptation, and bear up against it, all alone; to stand, though nobody stood by him. It is bred in the bone with us, to think well of ourselves, and trust to our own hearts.

(2.) Christ tells him that he will do worse than any of them. They will all desert him, but he will deny him; not once, but thrice; and that presently; "This day, even this night before the cock crow twice, thou wilt deny that ever thou hadst any knowledge of me, or acquaintance with me, as one ashamed and afraid to own me."

(3.) He stands to his promise; "If I should die with thee, I will not deny thee; I will adhere to thee, though it cost me my life:" and, no doubt, he thought as he said. Judas said nothing like this, when Christ told him he would betray him. He sinned by contrivance, Peter by surprise; he devised the wickedness (Mic. ii. 1), Peter was overtaken in this fault, Gal. vi. 1. It was ill done of Peter, to contradict his Master. If he had said, with fear and trembling, "Lord, give me grace to keep me from denying thee, lead me not into this temptation, deliver me from this evil," it might have been prevented: but they were all thus confident; they who said, Lord, is it I? now said, It shall never be me. Being acquitted from their fear of betraying Christ, they were now secure. But he that thinks he stands, must learn to take heed lest he fall; and he that girdeth on the harness, not boast as though he had put it off.
Albert Barnes: Notes on the Bible - 1834
14:12: See the notes at Mat 26:17-19.

14:12
They killed the passover - The "paschal lamb," which was slain in keeping the Passover.
Go and prepare - Go and provide a lamb, have it roasted, and properly prepared with the usual things to eat with it.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: the first: Exo 12:6, Exo 12:8, Exo 12:18, Exo 13:3; Lev 23:5, Lev 23:6; Num 28:16-18; Deu 16:1-4; Mat 26:17; Luk 22:7
killed: or, sacrificed, Co1 5:7, Co1 5:8
Where: Mat 3:15; Luk 22:8, Luk 22:9; Gal 4:4
Geneva 1599
14:12 (6) And the first day of unleavened bread, (b) when (c) they killed the (d) passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?
(6) Christ being made subject to the law for us celebrates the passover according to the law: and in addition by a miracle shows that even though he will immediately suffer in the flesh, that he is yet God.
(b) That is, upon this day, and at the evening of the same day, which was the beginning of the fifteenth. See Mt 26:17.
(c) They used to sacrifice.
(d) That is, spoken thus, by the figure of speech called metonymy, which is commonly used when talking about sacraments, and by the passover is meant the paschal lamb.
John Gill
14:12 And the first day of unleavened bread,.... Being come, which was the fourteenth of Nisan:
when they killed the passover; that is, "the Jews", as the Syriac and Persic versions supply; for any Israelite, that not a priest, might slay it: their canon runs thus (x),
"an Israelite kills (the passover), and a priest receives (the blood), and gives it to his neighbour, and his neighbour to his neighbour, and he receives (the basin) full, and returns it empty; the priest that is near to the altar sprinkles it, at one sprinkling, over against the bottom of it.''
Upon which the commentators (y) observe, that the slaying of the passover by strangers; that is, such as are not priests, lawful. And so Philo the Jew, speaking of the passover, says (z);
"at which time the common people do not bring their sacrifices to the altar, and the priests slay; but by the command of the law, , "the whole nation", does the work of a priest; every one particularly bringing the sacrifices for himself, and then slaying them with his own hands.''
But then it was always killed in the court of the temple, and after the middle of the day; See Gill on Mt 26:17;
his disciples said unto him, where wilt thou that we go and prepare, that thou mayst eat the passover: for it was now Thursday morning, and the passover was to be slain after the middle of the day, between the two evenings, and eaten in Jerusalem at night; and they were now at Bethany, near two miles from the city; and it was usual for servants to get ready the passover for their masters; See Gill on Mt 26:17.
(x) Misn. Pesachim, c. 5. sect. 6. (y) Jarchi, Maimon. & Bartenora in ib. (z) De Vita Mosis, l. 3. p. 686.
John Wesley
14:12 Mt 26:17; Lk 22:7.
14:1314:13: Եւ առաքէ երկուս յաշակերտաց անտի՝ եւ ասէ ցնոսա. Երթա՛յք ՚ի քաղաքն, եւ իբրեւ մտանիցէք ՚ի քաղաքն՝ պատահեսցէ ձեզ ա՛յր մի, որ սափոր ջրոյ յո՛ւս ունիցի, երթա՛յք զհետ նորա[875]։ [875] Ոմանք. Եւ առաքեաց երկուս յաշակերտացն եւ... ՚ի քաղաք. եւ իբրեւ մտանէք.. պատահիցէ։
13 Եւ նա աշակերտներից երկուսին ուղարկեց ու նրանց ասաց. «Գնացէ՛ք այն քաղաքը եւ երբ այն քաղաքը մտնէք, կը պատահի ձեզ մի մարդ, որ ուսին ջրի սափոր ունի. գնացէ՛ք նրա յետեւից
13 Յիսուս իր աշակերտներէն երկուքը ղրկեց ու ըսաւ անոնց. «Գացէ՛ք քաղաքը ու ձեզի մարդ մը պիտի պատահի՝ որ ուսին վրայ ջուրի սափոր մը կը տանի, գացէ՛ք անոր ետեւէն։
Եւ առաքէ երկուս յաշակերտաց անտի եւ ասէ ցնոսա. Երթայք ի քաղաք, եւ իբրեւ մտանիցէք ի քաղաքն, պատահեսցէ ձեզ այր մի որ սափոր ջրոյ յուս ունիցի, երթայք զհետ նորա:

14:13: Եւ առաքէ երկուս յաշակերտաց անտի՝ եւ ասէ ցնոսա. Երթա՛յք ՚ի քաղաքն, եւ իբրեւ մտանիցէք ՚ի քաղաքն՝ պատահեսցէ ձեզ ա՛յր մի, որ սափոր ջրոյ յո՛ւս ունիցի, երթա՛յք զհետ նորա[875]։
[875] Ոմանք. Եւ առաքեաց երկուս յաշակերտացն եւ... ՚ի քաղաք. եւ իբրեւ մտանէք.. պատահիցէ։
13 Եւ նա աշակերտներից երկուսին ուղարկեց ու նրանց ասաց. «Գնացէ՛ք այն քաղաքը եւ երբ այն քաղաքը մտնէք, կը պատահի ձեզ մի մարդ, որ ուսին ջրի սափոր ունի. գնացէ՛ք նրա յետեւից
13 Յիսուս իր աշակերտներէն երկուքը ղրկեց ու ըսաւ անոնց. «Գացէ՛ք քաղաքը ու ձեզի մարդ մը պիտի պատահի՝ որ ուսին վրայ ջուրի սափոր մը կը տանի, գացէ՛ք անոր ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: И посылает двух из учеников Своих и говорит им: пойдите в город; и встретится вам человек, несущий кувшин воды; последуйте за ним
14:13  καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς, ὑπάγετε εἰς τὴν πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῶ,
14:13. καὶ (And) ἀποστέλλει (it-setteth-off) δύο (to-two) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ὑπάγετε (Ye-should-lead-under) εἰς (into) τὴν (to-the-one) πόλιν, (to-a-city,"καὶ (and) ἀπαντήσει (it-shall-off-ever-a-one-unto) ὑμῖν (unto-ye,"ἄνθρωπος (a-mankind) κεράμιον (to-clay-belonged) ὕδατος (of-a-water) βαστάζων: (carrying-to) ἀκολουθήσατε (Ye-should-have-pathed-along-unto) αὐτῷ, (unto-it)
14:13. et mittit duos ex discipulis suis et dicit eis ite in civitatem et occurret vobis homo laguenam aquae baiulans sequimini eumAnd he sendeth two of his disciples and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water. Follow him.
13. And he sendeth two of his disciples, and saith unto them, Go into the city, and there shall meet you a man bearing a pitcher of water: follow him;
14:13. And he sent two of his disciples, and he said to them: “Go into the city. And you will meet a man carrying a pitcher of water; follow him.
14:13. And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.
And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him:

13: И посылает двух из учеников Своих и говорит им: пойдите в город; и встретится вам человек, несущий кувшин воды; последуйте за ним
14:13  καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς, ὑπάγετε εἰς τὴν πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῶ,
14:13. et mittit duos ex discipulis suis et dicit eis ite in civitatem et occurret vobis homo laguenam aquae baiulans sequimini eum
And he sendeth two of his disciples and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water. Follow him.
14:13. And he sent two of his disciples, and he said to them: “Go into the city. And you will meet a man carrying a pitcher of water; follow him.
14:13. And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:13: Bearing a pitcher of water - How correct is the foreknowledge of Jesus Christ! Even the minutest circumstances are comprehended by it! An honest employment, howsoever mean, is worthy the attention of God; and even a man bearing a pitcher of water is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any: hence they were obliged to fetch it on the preceding evening.
Albert Barnes: Notes on the Bible - 1834
14:13
The city - The city of Jerusalem. They were now in Bethany, about 2 miles from the city.
A man bearing a pitcher of water - This could have been known only by the infinite knowledge of Christ. Such a thing could not have been conjectured, nor was there any concert between him and the man that "at that time" he should be in a particular place to meet them, for the disciples themselves proposed the inquiry. If Jesus knew a circumstance like that, then he in the same way must have known all things; then he sees "all" the actions of men - hears every word, and marks every thought; then the righteous are under his care, and the wicked, much as they may wish to be unseen, cannot escape the notice of his eye.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: Go: Mar 11:2, Mar 11:3; Mat 8:9, Mat 26:18, Mat 26:19; Luk 19:30-33, Luk 22:10-13; Joh 2:5, Joh 15:14; Heb 4:13, Heb 5:9
John Gill
14:13 And he sendeth forth two of his disciples,.... Peter and John, as appears from Lk 22:8;
and saith unto them, go ye into the city; the city of Jerusalem; for there only the passover might be eaten, Deut 26:2;
and there shall meet you a man bearing a pitcher of water; a servant of the master of the house that was sent for water, to mix with the wine, at the passover:
follow him; into the house to which he goes.
John Wesley
14:13 Go into the city, and there shall meet you a man - It was highly seasonable for our Lord to give them this additional proof both of his knowing all things, and of his influence over the minds of men.
14:1414:14: Եւ յո՛ր տուն մտանիցէ, ասասջի՛ք ցտանուտէրն. Վարդապե՛տ ասէ. Ո՞ւր են իջավա՛նքն, ուր աշակերտօքս ուտիցեմ զզատիկն[876]։ [876] Ոսկան յաւելու. Իջեվանքն իմ։
14 Եւ նա ո՛ր տունը որ մտնի, տանտիրոջը կ’ասէք. “Վարդապետն ասում է՝ ո՞ւր է այն իջեւանը, ուր իմ աշակերտների հետ զատկական ընթրիքը պիտի ուտեմ”
14 Ուր որ մտնէ, տանը տիրոջը ըսէք. ‘Վարդապետը կ’ըսէ, Ո՞ւր է օթեւանը, ուր աշակերտներուս հետ մէկտեղ կարենամ զատիկը ուտել’։
Եւ յոր տուն մտանիցէ, ասասջիք ցտանուտէրն. Վարդապետ ասէ. Ո՞ւր են իջեւանքն ուր աշակերտօքս ուտիցեմ զզատիկն:

14:14: Եւ յո՛ր տուն մտանիցէ, ասասջի՛ք ցտանուտէրն. Վարդապե՛տ ասէ. Ո՞ւր են իջավա՛նքն, ուր աշակերտօքս ուտիցեմ զզատիկն[876]։
[876] Ոսկան յաւելու. Իջեվանքն իմ։
14 Եւ նա ո՛ր տունը որ մտնի, տանտիրոջը կ’ասէք. “Վարդապետն ասում է՝ ո՞ւր է այն իջեւանը, ուր իմ աշակերտների հետ զատկական ընթրիքը պիտի ուտեմ”
14 Ուր որ մտնէ, տանը տիրոջը ըսէք. ‘Վարդապետը կ’ըսէ, Ո՞ւր է օթեւանը, ուր աշակերտներուս հետ մէկտեղ կարենամ զատիկը ուտել’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: и куда он войдет, скажите хозяину дома того: Учитель говорит: где комната, в которой бы Мне есть пасху с учениками Моими?
14:14  καὶ ὅπου ἐὰν εἰσέλθῃ εἴπατε τῶ οἰκοδεσπότῃ ὅτι ὁ διδάσκαλος λέγει, ποῦ ἐστιν τὸ κατάλυμά μου ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω;
14:14. καὶ (And) ὅπου (to-which-of-whither) ἐὰν (if-ever) εἰσέλθῃ (it-might-have-had-came-into) εἴπατε (ye-should-have-had-said) τῷ (unto-the-one) οἰκοδεσπότῃ (unto-a-house-master) ὅτι (to-which-a-one,"Ὁ (The-one) διδάσκαλος (a-teaching-speaker) λέγει (it-fortheth,"Ποῦ (Of-whither) ἐστὶν (it-be) τὸ (the-one) κατάλυμά (a-loosing-down-to) μου (of-me) ὅπου (to-which-of-whither) τὸ (to-the-one) πάσχα (to-a-Pascha) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) μου (of-me) φάγω; (I-might-have-had-devoured?"
14:14. et quocumque introierit dicite domino domus quia magister dicit ubi est refectio mea ubi pascha cum discipulis meis manducemAnd whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples?
14. and wheresoever he shall enter in, say to the goodman of the house, The Master saith, Where is my guest-chamber, where I shall eat the passover with my disciples?
14:14. And wherever he will have entered, say to the owner of the house, ‘The Teacher says: Where is my dining room, where I may eat the Passover with my disciples?’
14:14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?
And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples:

14: и куда он войдет, скажите хозяину дома того: Учитель говорит: где комната, в которой бы Мне есть пасху с учениками Моими?
14:14  καὶ ὅπου ἐὰν εἰσέλθῃ εἴπατε τῶ οἰκοδεσπότῃ ὅτι ὁ διδάσκαλος λέγει, ποῦ ἐστιν τὸ κατάλυμά μου ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω;
14:14. et quocumque introierit dicite domino domus quia magister dicit ubi est refectio mea ubi pascha cum discipulis meis manducem
And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples?
14:14. And wherever he will have entered, say to the owner of the house, ‘The Teacher says: Where is my dining room, where I may eat the Passover with my disciples?’
14:14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:14: Say ye to the good man of the house - ειπατε τῳ οικοδεσποτῃ - Say ye to the master of the house. The good man and the good woman mean, among us, the master and mistress of the house. A Hindoo woman never calls her husband by his name; but simply, the man of the house.
Where is the guest chamber? - Respectable householders, says Mr. Ward, have a room which they call the strangers' room, (utit' hu-shala), which is especially set apart for the use of guests. This appears to have been the custom in Judea also.
Albert Barnes: Notes on the Bible - 1834
14:14
The goodman of the house - This signifies simply the "master" of the house. The original word expresses nothing respecting his character, whether it was good or bad.
The guest-chamber - A chamber for guests or friends - an unoccupied room.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: The Master: Mar 10:17, Mar 11:3; Joh 11:28, Joh 13:13
where I: Rev 3:20
John Gill
14:14 And wheresoever he shall go in,.... Into whatsoever house he shall enter, go in after him:
and say ye to the good man of the house; the owner, and master of it, who might be Nicodemus, or Joseph of Arimathea, or some man of note and wealth in Jerusalem, that might have some knowledge of Christ, and faith in him, though he did not openly profess him; since by only saying what follows, he would at once, as he did, direct them to a suitable and convenient room;
the master saith. The Syriac and Persic versions read, our master saith: he that is yours, and ours, our master Jesus; though that is not expressed, yet it was understood by the master of the family; which confirms the above conjecture, that he was a secret disciple of Christ.
Where is the guest chamber; the chamber provided for guests that might be expected at the passover:
where I shall eat the passover with my disciples? where it might be done conveniently, and in a proper and comfortable manner; See Gill on Mt 26:18.
14:1514:15: Եւ նա ցուցցէ ձեզ վերնատուն մի մեծ՝ զարդարեալ. ա՛նդ պատրաստեսջի՛ք մեզ[877]։ [877] Յօրինակին. Ձեզ տուն մի մեծ։
15 Եւ նա ձեզ ցոյց կը տայ զարդարուած մի վերնատուն. այնտե՛ղ պատարաստեցէք մեզ համար»
15 Ան ալ ձեզի յարդարուած ու պատրաստ մեծ վերնատուն մը պիտի ցուցնէ. հոն պատրաստեցէք մեզի»։
Եւ նա ցուցցէ ձեզ վերնատուն մի մեծ զարդարեալ, անդ պատրաստեսջիք մեզ:

14:15: Եւ նա ցուցցէ ձեզ վերնատուն մի մեծ՝ զարդարեալ. ա՛նդ պատրաստեսջի՛ք մեզ[877]։
[877] Յօրինակին. Ձեզ տուն մի մեծ։
15 Եւ նա ձեզ ցոյց կը տայ զարդարուած մի վերնատուն. այնտե՛ղ պատարաստեցէք մեզ համար»
15 Ան ալ ձեզի յարդարուած ու պատրաստ մեծ վերնատուն մը պիտի ցուցնէ. հոն պատրաստեցէք մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: И он покажет вам горницу большую, устланную, готовую: там приготовьте нам.
14:15  καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον· καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν.
14:15. καὶ (And) αὐτὸς (it) ὑμῖν (unto-ye) δείξει (it-shall-show) ἀνάγαιον (to-up-soil-belonged) μέγα (to-great) ἐστρωμένον (to-having-had-come-to-be-en-strewed) ἕτοιμον: (to-readied-of) καὶ (and) ἐκεῖ (thither) ἑτοιμάσατε (ye-should-have-readied-to) ἡμῖν. (unto-us)
14:15. et ipse vobis demonstrabit cenaculum grande stratum et illic parate nobisAnd he will shew you a large dining room furnished. And there prepare ye for us.
15. And he will himself shew you a large upper room furnished ready: and there make ready for us.
14:15. And he will show you a large cenacle, fully furnished. And there, you shall prepare it for us.”
14:15. And he will shew you a large upper room furnished [and] prepared: there make ready for us.
And he will shew you a large upper room furnished [and] prepared: there make ready for us:

15: И он покажет вам горницу большую, устланную, готовую: там приготовьте нам.
14:15  καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον· καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν.
14:15. et ipse vobis demonstrabit cenaculum grande stratum et illic parate nobis
And he will shew you a large dining room furnished. And there prepare ye for us.
14:15. And he will show you a large cenacle, fully furnished. And there, you shall prepare it for us.”
14:15. And he will shew you a large upper room furnished [and] prepared: there make ready for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:15: Furnished - Spread with carpets - εστρωμενον - so this word is often used. See Wakefield. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the passover now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands.
Albert Barnes: Notes on the Bible - 1834
14:15
A large upper room - The word used here denotes the upper room devoted to purposes of prayer, repose, and often of eating. See the notes at Mat 9:1-8.
Furnished and prepared - Literally, "spread" and "ready." Spread with a carpet, or with "couches" such as were used in eating. See the notes at Mat 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: he will: Ch2 6:30; Psa 110:3; Pro 16:1, Pro 21:1, Pro 21:2; Joh 2:24, Joh 2:25, Joh 21:17; Ti2 2:19; Heb 4:13
upper: Act 1:13, Act 20:8
Geneva 1599
14:15 And he will shew you a large (e) upper room furnished [and] prepared: there make ready for us.
(e) The Greek word signifies that part of the house that is highest from the ground, and because they used to eat supper in that part of the house they called it a supper room, no matter what they were using it for.
John Gill
14:15 And he will show you a large upper room,.... A room in the highest part of the house, large enough for such a company, for thirteen persons, which was the number of Christ and his disciples:
furnished and prepared; with a table, and a sufficient number of couches to sit, or lie upon, and with all proper vessels necessary on such an occasion:
there make ready for us; the passover.
John Wesley
14:15 Furnished - The word properly means, spread with carpets.
14:1614:16: Եւ գնացին պատրաստե՛լ աշակերտքն նորա. եկին ՚ի քաղաքն, եւ գտին որպէս ասացն նոցա. եւ պատրաստեցի՛ն զզատիկն[878]։ [878] Օրինակ մի. Եւ արարին որպէս ասաց նոցա։
16 Եւ նրա աշակերտները գնացին պատրաստելու. եկան այն քաղաքը եւ գտան՝ ինչպէս որ նա իրենց ասել էր. ու զատկական ընթրիքը պատրաստեցին:
16 Աշակերտները գացին ու քաղաքը մտան եւ ինչպէս իրենց ըսաւ՝ այնպէս գտան եւ զատիկը պատրաստեցին։
Եւ գնացին պատրաստել աշակերտքն նորա. եկին ի քաղաքն եւ գտին որպէս ասացն նոցա, եւ պատրաստեցին զզատիկն:

14:16: Եւ գնացին պատրաստե՛լ աշակերտքն նորա. եկին ՚ի քաղաքն, եւ գտին որպէս ասացն նոցա. եւ պատրաստեցի՛ն զզատիկն[878]։
[878] Օրինակ մի. Եւ արարին որպէս ասաց նոցա։
16 Եւ նրա աշակերտները գնացին պատրաստելու. եկան այն քաղաքը եւ գտան՝ ինչպէս որ նա իրենց ասել էր. ու զատկական ընթրիքը պատրաստեցին:
16 Աշակերտները գացին ու քաղաքը մտան եւ ինչպէս իրենց ըսաւ՝ այնպէս գտան եւ զատիկը պատրաստեցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: И пошли ученики Его, и пришли в город, и нашли, как сказал им; и приготовили пасху.
14:16  καὶ ἐξῆλθον οἱ μαθηταὶ καὶ ἦλθον εἰς τὴν πόλιν καὶ εὖρον καθὼς εἶπεν αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
14:16. καὶ (And) ἐξῆλθον (they-had-came-out,"οἱ (the-ones) μαθηταὶ (learners,"καὶ (and) ἦλθον (they-had-came) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) καὶ (and) εὗρον (they-had-found) καθὼς (down-as) εἶπεν (it-had-said) αὐτοῖς, (unto-them,"καὶ (and) ἡτοίμασαν (they-readied-to) τὸ (to-the-one) πάσχα. (to-a-Pascha)
14:16. et abierunt discipuli eius et venerunt in civitatem et invenerunt sicut dixerat illis et praeparaverunt paschaAnd his disciples went their way and came into the city. And they found as he had told them: and they prepared the pasch.
16. And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.
14:16. And his disciples departed and went into the city. And they found it just as he had told them. And they prepared the Passover.
14:16. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.
And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover:

16: И пошли ученики Его, и пришли в город, и нашли, как сказал им; и приготовили пасху.
14:16  καὶ ἐξῆλθον οἱ μαθηταὶ καὶ ἦλθον εἰς τὴν πόλιν καὶ εὖρον καθὼς εἶπεν αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
14:16. et abierunt discipuli eius et venerunt in civitatem et invenerunt sicut dixerat illis et praeparaverunt pascha
And his disciples went their way and came into the city. And they found as he had told them: and they prepared the pasch.
14:16. And his disciples departed and went into the city. And they found it just as he had told them. And they prepared the Passover.
14:16. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: and found: Luk 22:13, Luk 22:35; Joh 16:4
John Gill
14:16 And his disciples went forth,.... The two disciples, as the Arabic version has it, Peter and John, set out from Bethany to Jerusalem directly:
and came into the city; the city of Jerusalem:
and found as he had said unto them; a man bearing a pitcher of water, whom they followed to the house he went into, and addressed the master of the house, as Jesus had bid them; when he showed them an upper room, very commodious and fit for the purpose, as Christ had said; and which is a considerable proof of the prescience of Christ:
and they made ready the passover; they bought a lamb; they had it killed in the temple, according to rule; and they brought it to the house, where they were to sup, and got it roasted; and provided unleavened bread, and wine, and bitter herbs, and every thing that was proper for the feast; See Gill on Mt 26:19.
14:1714:17: Եւ իբրեւ երեկոյ եղեւ՝ գա՛յ երկոտասանիւքն հանդերձ։
17 Երբ երեկոյ եղաւ, նա եկաւ Տասներկուսի հետ միասին
17 Իրիկունը, տասներկուքին հետ մէկտեղ գնաց հոն։
Եւ իբրեւ երեկոյ եղեւ, գայ երկոտասանիւքն հանդերձ:

14:17: Եւ իբրեւ երեկոյ եղեւ՝ գա՛յ երկոտասանիւքն հանդերձ։
17 Երբ երեկոյ եղաւ, նա եկաւ Տասներկուսի հետ միասին
17 Իրիկունը, տասներկուքին հետ մէկտեղ գնաց հոն։
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14:1717: Когда настал вечер, Он приходит с двенадцатью.
14:17  καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα.
14:17. Καὶ (And) ὀψίας (of-late) γενομένης ( of-having-had-became ) ἔρχεται ( it-cometh ) μετὰ (with) τῶν (of-the-ones) δώδεκα. (of-two-ten)
14:17. vespere autem facto venit cum duodecimAnd when evening was come, he cometh with the twelve.
17. And when it was evening he cometh with the twelve.
14:17. Then, when evening came, he arrived with the twelve.
14:17. And in the evening he cometh with the twelve.
And in the evening he cometh with the twelve:

17: Когда настал вечер, Он приходит с двенадцатью.
14:17  καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα.
14:17. vespere autem facto venit cum duodecim
And when evening was come, he cometh with the twelve.
14:17. Then, when evening came, he arrived with the twelve.
14:17. And in the evening he cometh with the twelve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-26: (См. Мф XXVI, 20-30). - Ядущий со Мною. Здесь дается намек на то, что предатель за трапезою находится поблизости ко Христу. Но кто он - это было еще неясно. Неясно было также и значение выражения "предаст". Если бы апостолы видели в нем указание на сознательное предание Христа Его врагам, то едва ли бы они стали спрашивать: "не я ли?" Может быть, они разумели нечаянное какое-либо действие, неосторожно вырвавшееся слово, которое могло послужить ко вреду их Учителя. - И другой: не я ли? Это выражение, находящееся только у ев. Марка, показывает, что, кроме 12-ти апостолов, которые задавали вопрос "один за другим" (eiV kata eiV), за столом находились и некоторые другие лица, и вот один из этих последних (ka alloV) и обратился к Господу с вопросом. Что, действительно, за столом сидели и другие ученики, кроме 12-ти, и быть может, даже Пресвятая Богоматерь, это видно и из слов: "один из двенадцати, обмакивающий со Мною в блюдо". Такого частного определения не было бы надобности высказывать, если бы со Христом находились тогда одни 12: апостолов... - Впрочем - неправильное выражение. Здесь по-гречески стоит частица (oti), употребляющаяся для причинной связи: так как... Поэтому весь стих 21-й нужно передать так: "так как Сын Человеческий уходит, как о Нем написано, согласно с волею Бога, но так как с другой стороны тому человеку, чрез которого Сын Человеческий будет предан, предстоит горькая судьба, то лучше было бы тому человеку не родиться!" - Во всем этом повествовании ев. Марк ни разу не называет Иуду по имени, предоставляя самим читателям сообразить, о ком идет речь. Только в ст. 43-м выступает Иуда. - И пили из нее все. Ев. Марк упоминает об этом, вероятно, с тою целью, чтобы показать, что и Иуда не был лишен вкушения крови Господней (все пили).
Albert Barnes: Notes on the Bible - 1834
14:17: See this passage explained in the notes at Mat. 26:20-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: Mat 26:20; Luk 22:14
John Gill
14:17 And in the evening he cometh with the twelve. In the afternoon, as it is very reasonable to suppose, Christ set out from Bethany with the rest of the twelve, with the other nine, and came to Jerusalem; where they were joined by Judas, who had covenanted with the chief priests to betray him, and by Peter and John, who had been sent before to prepare the passover; and when it was night, when the second evening had took place, he went with all twelve of them to the house, where the provision to eat the passover together was made for them; See Gill on Mt 26:20.
John Wesley
14:17 Mt 26:20; Lk 22:14.
14:1814:18: Եւ իբրեւ բազմեցան՝ եւ դեռ ուտէին, ասէ Յիսուս. Ամէն ասե՛մ ձեզ՝ զի մի ոմն ՚ի ձէնջ՝ մատնելո՛ց է զիս, որ ուտէ՛ իսկ ընդ իս։
18 Եւ երբ սեղան նստեցին ու դեռ ուտում էին, Յիսուս ասաց. «Ճշմարիտ եմ ասում ձեզ, որ ձեզանից մէկը մատնելու է ինձ. նա, որ ինձ հետ իսկ ուտում է»
18 Երբ սեղան նստան եւ կ’ուտէին, ըսաւ Յիսուս. «Ճշմարիտ կ’ըսեմ ձեզի թէ ձեզմէ մէկը որ հիմա ինծի հետ կ’ուտէ, զիս պիտի մատնէ»։
Եւ իբրեւ բազմեցան եւ դեռ ուտէին, ասէ Յիսուս. Ամէն ասեմ ձեզ զի մի ոմն ի ձէնջ մատնելոց է զիս, որ ուտէ իսկ ընդ իս:

14:18: Եւ իբրեւ բազմեցան՝ եւ դեռ ուտէին, ասէ Յիսուս. Ամէն ասե՛մ ձեզ՝ զի մի ոմն ՚ի ձէնջ՝ մատնելո՛ց է զիս, որ ուտէ՛ իսկ ընդ իս։
18 Եւ երբ սեղան նստեցին ու դեռ ուտում էին, Յիսուս ասաց. «Ճշմարիտ եմ ասում ձեզ, որ ձեզանից մէկը մատնելու է ինձ. նա, որ ինձ հետ իսկ ուտում է»
18 Երբ սեղան նստան եւ կ’ուտէին, ըսաւ Յիսուս. «Ճշմարիտ կ’ըսեմ ձեզի թէ ձեզմէ մէկը որ հիմա ինծի հետ կ’ուտէ, զիս պիտի մատնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: И, когда они возлежали и ели, Иисус сказал: истинно говорю вам, один из вас, ядущий со Мною, предаст Меня.
14:18  καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ὁ ἰησοῦς εἶπεν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με, ὁ ἐσθίων μετ᾽ ἐμοῦ.
14:18. καὶ (And) ἀνακειμένων ( of-situating-up ) αὐτῶν (of-them) καὶ (and) ἐσθιόντων ( of-eat-belonging ) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) εἷς (one) ἐξ (out) ὑμῶν (of-ye) παραδώσει (it-shall-give-beside) με (to-me,"ὁ (the-one) ἐσθίων (eat-belonging) μετ' (with) ἐμοῦ. (of-ME)
14:18. et discumbentibus eis et manducantibus ait Iesus amen dico vobis quia unus ex vobis me tradet qui manducat mecumAnd when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me.
18. And as they sat and were eating, Jesus said, Verily I say unto you, One of you shall betray me, he that eateth with me.
14:18. And while reclining and eating with them at table, Jesus said, “Amen I say to you, that one of you, who eats with me, will betray me.”
14:18. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.
And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me:

18: И, когда они возлежали и ели, Иисус сказал: истинно говорю вам, один из вас, ядущий со Мною, предаст Меня.
14:18  καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ὁ ἰησοῦς εἶπεν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με, ὁ ἐσθίων μετ᾽ ἐμοῦ.
14:18. et discumbentibus eis et manducantibus ait Iesus amen dico vobis quia unus ex vobis me tradet qui manducat mecum
And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me.
14:18. And while reclining and eating with them at table, Jesus said, “Amen I say to you, that one of you, who eats with me, will betray me.”
14:18. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: as: Mat 26:21
Verily: Mar 14:9, Mar 14:25, Mar 3:28, Mar 6:11, Mar 8:12, Mar 9:1, Mar 9:41, Mar 10:15, Mar 10:29; Mat 5:18, Mat 6:2, Mat 6:5, Mat 6:16; Luk 4:24; Luk 11:51; Joh 1:51, Joh 3:3, Joh 3:5, Joh 3:11, Joh 5:19, Joh 5:24, Joh 5:25, Joh 6:26, Joh 6:32, Joh 6:47, Joh 13:38, Joh 21:18
One: Psa 41:9, Psa 55:13, Psa 55:14; Joh 6:70, Joh 13:21
Geneva 1599
14:18 (7) And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.
(7) The types in the law, which are to be fulfilled before long, are cancelled: and in place of them are put symbols of the new covenant corresponding to them, which will continue to the world's end.
John Gill
14:18 And as they sat and did eat,.... Or "as they lay along"; for such was their posture at the eating of the passover; See Gill on Mt 26:20,
Jesus said, verily I say unto you, one of you which eateth with me shall betray me; See Gill on Mt 26:21.
14:1914:19: Եւ նոքա սկսան տրտմել՝ եւ ասե՛լ մի ըստ միոջէ. Միթէ ե՞ս իցեմ, եւ մեւսն՝ Միթէ՝ ե՛ս իցեմ[879]։ [879] Ոմանք. Եւ միւսն ասէ. Միթէ ես իցեմ։
19 Եւ նրանք սկսեցին տրտմել ու ասել մէկը միւսի յետեւից՝ միթէ ե՞ս եմ. եւ միւսը՝ թէ՝ միթէ ե՞ս եմ
19 Անոնք սկսան տրտմիլ ու մէկիկ մէկիկ ըսել անոր. «Միթէ ե՞ս եմ». եւ ուրիշ մը՝ «Միթէ ե՞ս եմ»։
Եւ նոքա սկսան տրտմել եւ ասել մի ըստ միոջէ. Միթէ ե՞ս իցեմ, եւ մեւսն` Միթէ ե՞ս իցեմ:

14:19: Եւ նոքա սկսան տրտմել՝ եւ ասե՛լ մի ըստ միոջէ. Միթէ ե՞ս իցեմ, եւ մեւսն՝ Միթէ՝ ե՛ս իցեմ[879]։
[879] Ոմանք. Եւ միւսն ասէ. Միթէ ես իցեմ։
19 Եւ նրանք սկսեցին տրտմել ու ասել մէկը միւսի յետեւից՝ միթէ ե՞ս եմ. եւ միւսը՝ թէ՝ միթէ ե՞ս եմ
19 Անոնք սկսան տրտմիլ ու մէկիկ մէկիկ ըսել անոր. «Միթէ ե՞ս եմ». եւ ուրիշ մը՝ «Միթէ ե՞ս եմ»։
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14:1919: Они опечалились и стали говорить Ему, один за другим: не я ли? и другой: не я ли?
14:19  ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῶ εἷς κατὰ εἷς, μήτι ἐγώ;
14:19. ἤρξαντο ( They-firsted ) λυπεῖσθαι (to-be-saddened-unto) καὶ (and) λέγειν (to-forth) αὐτῷ (unto-it) εἷς (one) κατὰ (down) εἷς (one,"Μήτι (Lest-a-one) ἐγώ; (I?"
14:19. at illi coeperunt contristari et dicere ei singillatim numquid egoBut they began to be sorrowful and to say to him, one by one: Is it I?
19. They began to be sorrowful, and to say unto him one by one, Is it I?
14:19. But they began to be sorrowful and to say to him, one at a time: “Is it I?”
14:19. And they began to be sorrowful, and to say unto him one by one, [Is] it I? and another [said, Is] it I?
And they began to be sorrowful, and to say unto him one by one, [Is] it I? and another [said, Is] it I:

19: Они опечалились и стали говорить Ему, один за другим: не я ли? и другой: не я ли?
14:19  ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῶ εἷς κατὰ εἷς, μήτι ἐγώ;
14:19. at illi coeperunt contristari et dicere ei singillatim numquid ego
But they began to be sorrowful and to say to him, one by one: Is it I?
14:19. But they began to be sorrowful and to say to him, one at a time: “Is it I?”
14:19. And they began to be sorrowful, and to say unto him one by one, [Is] it I? and another [said, Is] it I?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:19: And another said, Is it I? - This clause is wanting in BCLP, seventeen others, Syriac, Persic, Arabic, Coptic, Ethiopic, Vulgate, and four of the Itala. Griesbach leaves it doubtful: others leave it out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: and to: Mat 26:22; Luk 22:21-23; Joh 13:22
John Gill
14:19 And they began to be sorrowful,.... And were so, all but Judas, at this saying of Christ's:
and to say unto him, one by one; even till it came to Judas himself,
is it I? that shall betray thee;
and another said, is it I? This clause is wanting in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and in two of Beza's copies; and indeed seems to be redundant, since the disciples are said before to express themselves in this manner, one by one; See Gill on Mt 26:22.
14:2014:20: Նա պատասխանի ետ՝ եւ ասէ ցնոսա. Մի յերկոտասանի՛ց այտի, որ մխեաց ընդ իս ՚ի սկաւառակդ[880]։ [880] Ոմանք. Մի յերկոտասանիցդ որ։
20 Նա պատասխան տուեց եւ ասաց. «Տասներկուսիցդ մէկը, որ ձեռքը ինձ հետ մտցրեց պնակի մէջ
20 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Տասներկուքէն ան, որ ինծի հետ իր ձեռքը պնակը խոթեց։
Նա պատասխանի ետ եւ ասէ ցնոսա. Մի յերկոտասանից այտի որ մխեաց ընդ իս ի սկաւառակդ:

14:20: Նա պատասխանի ետ՝ եւ ասէ ցնոսա. Մի յերկոտասանի՛ց այտի, որ մխեաց ընդ իս ՚ի սկաւառակդ[880]։
[880] Ոմանք. Մի յերկոտասանիցդ որ։
20 Նա պատասխան տուեց եւ ասաց. «Տասներկուսիցդ մէկը, որ ձեռքը ինձ հետ մտցրեց պնակի մէջ
20 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Տասներկուքէն ան, որ ինծի հետ իր ձեռքը պնակը խոթեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: Он же сказал им в ответ: один из двенадцати, обмакивающий со Мною в блюдо.
14:20  ὁ δὲ εἶπεν αὐτοῖς, εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ᾽ ἐμοῦ εἰς τὸ τρύβλιον.
14:20. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Εἷς (One) τῶν (of-the-ones) δώδεκα, (of-two-ten,"ὁ (the-one) ἐμβαπτόμενος ( immersing-in ) μετ' (with) ἐμοῦ (of-ME) εἰς (into) τὸ (to-the-one) [ἓν] "[to-one]"τρύβλιον: (to-a-dishlet)
14:20. qui ait illis unus ex duodecim qui intinguit mecum in catinoWho saith to them: One of the twelve, who dippeth with me his hand in the dish.
20. And he said unto them, one of the twelve, he that dippeth with me in the dish.
14:20. And he said to them: “It is one of the twelve, who dips his hand with me in the dish.
14:20. And he answered and said unto them, [It is] one of the twelve, that dippeth with me in the dish.
And he answered and said unto them, [It is] one of the twelve, that dippeth with me in the dish:

20: Он же сказал им в ответ: один из двенадцати, обмакивающий со Мною в блюдо.
14:20  ὁ δὲ εἶπεν αὐτοῖς, εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ᾽ ἐμοῦ εἰς τὸ τρύβλιον.
14:20. qui ait illis unus ex duodecim qui intinguit mecum in catino
Who saith to them: One of the twelve, who dippeth with me his hand in the dish.
14:20. And he said to them: “It is one of the twelve, who dips his hand with me in the dish.
14:20. And he answered and said unto them, [It is] one of the twelve, that dippeth with me in the dish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:20: That dippeth with me in the dish - In the east, persons never eat together from one dish, except when a strong attachment subsists between two or more persons of the same caste; in such a case one invites another to come and sit by him and eat from the same dish. This custom seems to have existed among the Jews; and the sacred historian mentions this notice of our Lord's, It is one of the twelve, that dippeth with me in the dish, to mark more strongly the perfidy of the character of Judas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: It is: Mar 14:43; Mat 26:47; Luk 22:47; Joh 6:71
dippeth: Mat 26:23; Joh 13:26
Geneva 1599
14:20 And he answered and said unto them, [It is] one of the twelve, that (f) dippeth with me in the dish.
(f) That regularly eats with me.
John Gill
14:20 And he answered and said unto them,.... In order to relieve their minds, and point out the particular person:
Tit is one of the twelve, that dippeth with me in the dish; just at that very instant; See Gill on Mt 26:23.
14:2114:21: Այլ Որդի մարդոյ երթա՛յ՝ որպէս եւ գրեալ է վասն նորա. բայց վա՛յ իցէ մարդոյն այնմիկ՝ յոյր ձեռս Որդին մարդոյ մատնեսցի. լա՛ւ էր նմա՝ եթէ չէ՛ր իսկ ծնեալ մա՛րդն այն[881]։ [881] Ոմանք. Որպէս գրեալ է... Որդի մարդոյ... այնորիկ՝ յոյր ձեռն Որ՛՛։
21 Ճիշտ է, մարդու Որդին կը գնայ այս աշխարհից, ինչպէս որ նրա մասին գրուած է. բայց վա՜յ այն մարդուն, որի ձեռքով մարդու Որդին կը մատնուի. լաւ կը լինէր նրան, եթէ այդ մարդը ծնուած անգամ չլինէր»:
21 Յիրաւի Որդին մարդոյ կ’երթայ, ինչպէս գրուած է իրեն համար. բայց վա՜յ այն մարդուն, որուն ձեռքով Որդին մարդոյ կը մատնուի։ Աղէկ էր այն մարդուն որ ծնած չըլլար»։
Այլ Որդի մարդոյ երթայ որպէս եւ գրեալ է վասն նորա, բայց վա՜յ իցէ մարդոյն այնմիկ` յոյր ձեռս Որդի մարդոյ մատնեսցի. լաւ էր նմա թէ չէր իսկ ծնեալ մարդն այն:

14:21: Այլ Որդի մարդոյ երթա՛յ՝ որպէս եւ գրեալ է վասն նորա. բայց վա՛յ իցէ մարդոյն այնմիկ՝ յոյր ձեռս Որդին մարդոյ մատնեսցի. լա՛ւ էր նմա՝ եթէ չէ՛ր իսկ ծնեալ մա՛րդն այն[881]։
[881] Ոմանք. Որպէս գրեալ է... Որդի մարդոյ... այնորիկ՝ յոյր ձեռն Որ՛՛։
21 Ճիշտ է, մարդու Որդին կը գնայ այս աշխարհից, ինչպէս որ նրա մասին գրուած է. բայց վա՜յ այն մարդուն, որի ձեռքով մարդու Որդին կը մատնուի. լաւ կը լինէր նրան, եթէ այդ մարդը ծնուած անգամ չլինէր»:
21 Յիրաւի Որդին մարդոյ կ’երթայ, ինչպէս գրուած է իրեն համար. բայց վա՜յ այն մարդուն, որուն ձեռքով Որդին մարդոյ կը մատնուի։ Աղէկ էր այն մարդուն որ ծնած չըլլար»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: Впрочем Сын Человеческий идет, как писано о Нем; но горе тому человеку, которым Сын Человеческий предается: лучше было бы тому человеку не родиться.
14:21  ὅτι ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῶ ἀνθρώπῳ ἐκείνῳ δι᾽ οὖ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν αὐτῶ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
14:21. ὅτι (to-which-a-one) ὁ (the-one) μὲν (indeed) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ὑπάγει (it-leadeth-under) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) περὶ (about) αὐτοῦ, (of-it) οὐαὶ (A-woe) δὲ (moreover) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) ἐκείνῳ (unto-the-one-thither) δι' (through) οὗ (of-which) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδίδοται: (it-be-given-beside) καλὸν (seemly) αὐτῷ (unto-it) εἰ (if) οὐκ (not) ἐγεννήθη (it-was-generated-unto) ὁ (the-one) ἄνθρωπος (a-mankind) ἐκεῖνος. (the-one-thither)
14:21. et Filius quidem hominis vadit sicut scriptum est de eo vae autem homini illi per quem Filius hominis traditur bonum ei si non esset natus homo illeAnd the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
21. For the Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.
14:21. And indeed, the Son of man goes, just as it has been written of him. But woe to that man by whom the Son of man will be betrayed. It would be better for that man if he had never been born.”
14:21. The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.
The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born:

21: Впрочем Сын Человеческий идет, как писано о Нем; но горе тому человеку, которым Сын Человеческий предается: лучше было бы тому человеку не родиться.
14:21  ὅτι ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῶ ἀνθρώπῳ ἐκείνῳ δι᾽ οὖ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν αὐτῶ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
14:21. et Filius quidem hominis vadit sicut scriptum est de eo vae autem homini illi per quem Filius hominis traditur bonum ei si non esset natus homo ille
And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
14:21. And indeed, the Son of man goes, just as it has been written of him. But woe to that man by whom the Son of man will be betrayed. It would be better for that man if he had never been born.”
14:21. The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:21: Goeth - That is, to die. See on Mat 26:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: goeth: Mar 14:49; Gen 3:15; Psa. 22:1-31, 69:1-36; Isa 52:14, Isa 53:1-12; Dan 9:24, Dan 9:26; Zac 13:7; Mat 26:24, Mat 26:54, Mat 26:56; Luk 22:22, Luk 24:26, Luk 24:27, Luk 24:44; Joh 19:28, Joh 19:36, Joh 19:37; Act 2:23, Act 4:27, Act 13:27-29
but: Psa 55:15, Psa 109:6-20; Mat 18:7, Mat 27:3-5; Act 1:16-20, Act 1:25
good: Mat 18:6, Mat 18:7, Mat 26:24, Mat 26:25
John Gill
14:21 The son of man indeed goeth,.... Out of this world by death,
as it is written; both in the book of God's decrees, and in the Scriptures of the Old Testament;
but woe to that man by whom the son of man is betrayed! whose sin will not be excused, nor lessened by fulfilling the decrees of God, and by accomplishing the prophecies of the Bible:
good were it for that man if he had never been born; so aggravating will be his crime, so dreadful his punishment; See Gill on Mt 26:24.
14:2214:22: Եւ մինչդեռ ուտէին, առեալ Յիսուսի հաց՝ օրհնեա՛ց եւ եբեկ՝ ետ նոցա՝ եւ ասէ. Առէ՛ք՝ ա՛յդ է մարմին իմ[882]։ [882] Ոմանք. Ետ ցնոսա եւ ասէ։
22 Եւ մինչ դեռ ուտում էին, Յիսուս հաց վերցնելով՝ օրհնեց եւ կտրեց, տուեց նրանց ու ասաց. «Առէ՛ք, ա՛յս է իմ մարմինը»
22 Երբ անոնք կ’ուտէին, Յիսուս հաց առաւ, օրհնեց ու կտրեց եւ տուաւ անոնց ու ըսաւ. «Առէ՛ք*, ա՛յս է իմ մարմինս»։
Եւ մինչդեռ ուտէին, առեալ Յիսուսի հաց` օրհնեաց եւ եբեկ, ետ նոցա եւ ասէ. [89]Առէք այդ է մարմին իմ:

14:22: Եւ մինչդեռ ուտէին, առեալ Յիսուսի հաց՝ օրհնեա՛ց եւ եբեկ՝ ետ նոցա՝ եւ ասէ. Առէ՛ք՝ ա՛յդ է մարմին իմ[882]։
[882] Ոմանք. Ետ ցնոսա եւ ասէ։
22 Եւ մինչ դեռ ուտում էին, Յիսուս հաց վերցնելով՝ օրհնեց եւ կտրեց, տուեց նրանց ու ասաց. «Առէ՛ք, ա՛յս է իմ մարմինը»
22 Երբ անոնք կ’ուտէին, Յիսուս հաց առաւ, օրհնեց ու կտրեց եւ տուաւ անոնց ու ըսաւ. «Առէ՛ք*, ա՛յս է իմ մարմինս»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: И когда они ели, Иисус, взяв хлеб, благословил, преломил, дал им и сказал: приимите, ядите; сие есть Тело Мое.
14:22  καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν, λάβετε, τοῦτό ἐστιν τὸ σῶμά μου.
14:22. Καὶ (And) ἐσθιόντων ( of-eat-belonging ) αὐτῶν (of-them,"λαβὼν (having-had-taken) ἄρτον (to-a-loaf,"εὐλογήσας (having-goodly-fortheed-unto,"ἔκλασεν (it-broke) καὶ (and) ἔδωκεν (it-gave) αὐτοῖς (unto-them) καὶ (and) εἶπεν (it-had-said,"Λάβετε, (Thou-should-have-had-taken,"τοῦτό (the-one-this) ἐστιν (it-be) τὸ (the-one) σῶμά (a-body) μου. (of-me)
14:22. et manducantibus illis accepit Iesus panem et benedicens fregit et dedit eis et ait sumite hoc est corpus meumAnd whilst they were eating, Jesus took bread; and blessing, broke and gave to them and said: Take ye. This is my body.
22. And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body.
14:22. And while eating with them, Jesus took bread. And blessing it, he broke it and gave it to them, and he said: “Take. This is my body.”
14:22. And as they did eat, Jesus took bread, and blessed, and brake [it], and gave to them, and said, Take, eat: this is my body.
And as they did eat, Jesus took bread, and blessed, and brake [it], and gave to them, and said, Take, eat: this is my body:

22: И когда они ели, Иисус, взяв хлеб, благословил, преломил, дал им и сказал: приимите, ядите; сие есть Тело Мое.
14:22  καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν, λάβετε, τοῦτό ἐστιν τὸ σῶμά μου.
14:22. et manducantibus illis accepit Iesus panem et benedicens fregit et dedit eis et ait sumite hoc est corpus meum
And whilst they were eating, Jesus took bread; and blessing, broke and gave to them and said: Take ye. This is my body.
14:22. And while eating with them, Jesus took bread. And blessing it, he broke it and gave it to them, and he said: “Take. This is my body.”
14:22. And as they did eat, Jesus took bread, and blessed, and brake [it], and gave to them, and said, Take, eat: this is my body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:22: Eat - This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, Mat 26:26; Co1 11:24. See the subject of the Lord's Supper largely explained on Mat 26:26 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: as: Mat 26:26-29; Luk 22:19, Luk 22:20; Co1 10:16, Co1 10:17, Co1 11:23-29
and blessed: Mar 6:41; Luk 24:30; Joh 6:23
take: Joh 6:48-58
this: That is, this represents my body; the substantive verb, whether expressed or understood, being often equivalent to signifies or represents. (Exo 12:11; Dan 7:24; Mat 13:38, Mat 13:39; Luk 8:9; Luk 15:26; Luk 18:36; Joh 7:36; Joh 10:6; Act 10:17; Rev 1:20; Rev 5:6, Rev 5:8; Rev 11:4; Rev 17:12, Rev 17:18; Rev 19:8.) Mar 14:24; Gen 41:26; Zac 5:7; Luk 22:20; Co1 10:4; Gal 4:25
John Gill
14:22 And as they did eat,.... The paschal lamb, and the unleavened bread, just at the conclusion of that feast:
Jesus took bread, and blessed, and brake it; beginning and instituting a new feast, to be kept in aftertimes, in commemoration of his sufferings and death, now near at hand;
and gave to them, the disciples,
and said, take, eat: the word eat is not in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and is wanting in some copies:
this is body; a figure and representation of it; See Gill on Mt 26:26.
14:2314:23: Եւ առեա՛լ բաժակ՝ գոհացաւ ե՛տ նոցա, եւ արբի՛ն ՚ի նմանէ ամենեքեան[883]։ [883] Ոմանք. Գոհացաւ եւ ետ նոցա։
23 Եւ բաժակը վերցնելով՝ գոհութիւն յայտնեց, տուեց նրանց, եւ բոլորն էլ նրանից խմեցին
23 Եւ գաւաթը առաւ, գոհացաւ ու տուաւ անոնց։ Ամէնքն ալ խմեցին անկէ։
Եւ առեալ բաժակ` գոհացաւ եւ ետ նոցա, եւ արբին ի նմանէ ամենեքեան:

14:23: Եւ առեա՛լ բաժակ՝ գոհացաւ ե՛տ նոցա, եւ արբի՛ն ՚ի նմանէ ամենեքեան[883]։
[883] Ոմանք. Գոհացաւ եւ ետ նոցա։
23 Եւ բաժակը վերցնելով՝ գոհութիւն յայտնեց, տուեց նրանց, եւ բոլորն էլ նրանից խմեցին
23 Եւ գաւաթը առաւ, գոհացաւ ու տուաւ անոնց։ Ամէնքն ալ խմեցին անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: И, взяв чашу, благодарив, подал им: и пили из нее все.
14:23  καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες.
14:23. καὶ (And) λαβὼν (having-had-taken) ποτήριον (to-a-drinkerlet,"εὐχαριστήσας (having-goodly-granted-unto,"ἔδωκεν (it-gave) αὐτοῖς, (unto-them,"καὶ (and) ἔπιον (they-had-drank) ἐξ (out) αὐτοῦ (of-it," πάντες . ( all )
14:23. et accepto calice gratias agens dedit eis et biberunt ex illo omnesAnd having taken the chalice, giving thanks, he gave it to them. And they all drank of it.
23. And he took a cup, and when he had given thanks, he gave to them: and they all drank of it.
14:23. And having taken the chalice, giving thanks, he gave it to them. And they all drank from it.
14:23. And he took the cup, and when he had given thanks, he gave [it] to them: and they all drank of it.
And he took the cup, and when he had given thanks, he gave [it] to them: and they all drank of it:

23: И, взяв чашу, благодарив, подал им: и пили из нее все.
14:23  καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες.
14:23. et accepto calice gratias agens dedit eis et biberunt ex illo omnes
And having taken the chalice, giving thanks, he gave it to them. And they all drank of it.
14:23. And having taken the chalice, giving thanks, he gave it to them. And they all drank from it.
14:23. And he took the cup, and when he had given thanks, he gave [it] to them: and they all drank of it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: when: Mar 14:22; Luk 22:17; Rom 14:6; Co1 10:16
and they: Mat 26:27
John Gill
14:23 And he took the cup, and when he had given thanks,.... Over it, and for it, by blessing it, and appropriating it to the present use and service:
he gave it to them; his disciples,
and they all drank of it; Judas, as well as the rest, as he bid them do; See Gill on Mt 26:27.
14:2414:24: Եւ ասէ ցնոսա. Ա՛յս է արիւն իմ նորոյ ուխտի, որ փոխանակ բազմաց հեղու։
24 Եւ Յիսուս ասաց նրանց. «Ա՛յս է Նոր[24] Ուխտի իմ արիւնը, որ կը թափուի շատերի համար [24] 24. Յուն. լաւ բն. չունեն նոր բառը:
24 Ըսաւ անոնց. «Ասիկա է իմ արիւնս նոր ուխտի, որ շատերու համար պիտի թափուի։
Եւ ասէ ցնոսա. Այս է արիւն իմ նորոյ ուխտի, որ փոխանակ բազմաց հեղու:

14:24: Եւ ասէ ցնոսա. Ա՛յս է արիւն իմ նորոյ ուխտի, որ փոխանակ բազմաց հեղու։
24 Եւ Յիսուս ասաց նրանց. «Ա՛յս է Նոր[24] Ուխտի իմ արիւնը, որ կը թափուի շատերի համար
[24] 24. Յուն. լաւ բն. չունեն նոր բառը:
24 Ըսաւ անոնց. «Ասիկա է իմ արիւնս նոր ուխտի, որ շատերու համար պիտի թափուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: И сказал им: сие есть Кровь Моя Нового Завета, за многих изливаемая.
14:24  καὶ εἶπεν αὐτοῖς, τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν·
14:24. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τοῦτό (The-one-this) ἐστιν (it-be) τὸ (the-one) αἷμά (a-blood) μου (of-me) τῆς (of-the-one) διαθήκης (of-a-placement-through) τὸ (the-one) ἐκχυννόμενον (being-poured-out) ὑπὲρ (over) πολλῶν : ( of-much )
14:24. et ait illis hic est sanguis meus novi testamenti qui pro multis effunditurAnd he said to them: This is my blood of the new testament, which shall be shed for many.
24. And he said unto them, This is my blood of the covenant, which is shed for many.
14:24. And he said to them: “This is my blood of the new covenant, which shall be shed for many.
14:24. And he said unto them, This is my blood of the new testament, which is shed for many.
And he said unto them, This is my blood of the new testament, which is shed for many:

24: И сказал им: сие есть Кровь Моя Нового Завета, за многих изливаемая.
14:24  καὶ εἶπεν αὐτοῖς, τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν·
14:24. et ait illis hic est sanguis meus novi testamenti qui pro multis effunditur
And he said to them: This is my blood of the new testament, which shall be shed for many.
14:24. And he said to them: “This is my blood of the new covenant, which shall be shed for many.
14:24. And he said unto them, This is my blood of the new testament, which is shed for many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: This: Exo 24:8; Zac 9:11; Joh 6:53; Co1 10:16, Co1 11:25; Heb 9:15-23, Heb 13:20, Heb 13:21
which: Mar 10:45; Rev 5:8-10, Rev 7:9-17
John Gill
14:24 And he said unto them,.... Not after they had drank of it, but before, and as he gave it to them:
this is my blood of the New Testament, which is shed for many; in Matthew it is added, "for the remission of sins"; See Gill on Mt 26:28.
John Wesley
14:24 This is my blood of the New Testament - That is, this I appoint to be a perpetual sign and memorial of my blood, as shed for establishing the new covenant, that all who shall believe in me may receive all its gracious promises.
14:2514:25: Ամէն ասե՛մ ձեզ, թէ ո՛չ եւս յաւելից ըմպել ՚ի բերոյ որթոյ, մինչեւ ցօ՛րն ցայն, յորժամ արբից զնա նո՛ր յարքայութեան Աստուծոյ[884]։ [884] Ոմանք. ՚Ի բերոյ որթու... յորժամ արբից զսա. կամ՝ զդա նոր։
25 Ճշմարիտ եմ ասում ձեզ, որ այլեւս որթատունկի բերքից չեմ խմելու մինչեւ այն օրը, երբ կը խմեմ նոր գինին Աստծու արքայութեան մէջ»:
25 Ճշմարիտ կ’ըսեմ ձեզի, Ասկէ յետոյ որթին բերքէն բնաւ պիտի չխմեմ մինչեւ այն օրը, երբ նոր գինին խմեմ Աստուծոյ թագաւորութեանը մէջ»։
Ամէն ասեմ ձեզ թէ ոչ եւս յաւելից ըմպել ի բերոյ որթոյ մինչեւ ցօրն ցայն, յորժամ արբից զնա նոր յարքայութեան Աստուծոյ:

14:25: Ամէն ասե՛մ ձեզ, թէ ո՛չ եւս յաւելից ըմպել ՚ի բերոյ որթոյ, մինչեւ ցօ՛րն ցայն, յորժամ արբից զնա նո՛ր յարքայութեան Աստուծոյ[884]։
[884] Ոմանք. ՚Ի բերոյ որթու... յորժամ արբից զսա. կամ՝ զդա նոր։
25 Ճշմարիտ եմ ասում ձեզ, որ այլեւս որթատունկի բերքից չեմ խմելու մինչեւ այն օրը, երբ կը խմեմ նոր գինին Աստծու արքայութեան մէջ»:
25 Ճշմարիտ կ’ըսեմ ձեզի, Ասկէ յետոյ որթին բերքէն բնաւ պիտի չխմեմ մինչեւ այն օրը, երբ նոր գինին խմեմ Աստուծոյ թագաւորութեանը մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2525: Истинно говорю вам: Я уже не буду пить от плода виноградного до того дня, когда буду пить новое вино в Царствии Божием.
14:25  ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
14:25. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐκέτι (not-if-to-a-one) οὐ (not) μὴ (lest) πίω (I-might-have-had-drank) ἐκ (out) τοῦ (of-the-one) γενήματος (of-a-generating-to) τῆς (of-the-one) ἀμπέλου (of-a-vine) ἕως (unto-if-which) τῆς (of-the-one) ἡμέρας (of-a-day) ἐκείνης (of-the-one-thither) ὅταν (which-also-ever) αὐτὸ (to-it) πίνω (I-might-drink) καινὸν (to-fresh) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
14:25. amen dico vobis quod iam non bibam de genimine vitis usque in diem illum cum illud bibam novum in regno DeiAmen I say to you that I will drink no more of the fruit of the vine until that day when I shall drink it new in the kingdom of God.
25. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.
14:25. Amen I say to you, that I will no longer drink from this fruit of the vine, until that day when I will drink it new in the kingdom of God.”
14:25. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God:

25: Истинно говорю вам: Я уже не буду пить от плода виноградного до того дня, когда буду пить новое вино в Царствии Божием.
14:25  ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
14:25. amen dico vobis quod iam non bibam de genimine vitis usque in diem illum cum illud bibam novum in regno Dei
Amen I say to you that I will drink no more of the fruit of the vine until that day when I shall drink it new in the kingdom of God.
14:25. Amen I say to you, that I will no longer drink from this fruit of the vine, until that day when I will drink it new in the kingdom of God.”
14:25. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: I will: Psa 104:15; Mat 26:29; Luk 22:16-18, Luk 22:29, Luk 22:30
new: Joe 3:18; Amo 9:13, Amo 9:14; Zac 9:17
John Gill
14:25 Verily I say unto you,.... This seems, to have been said after the eating of the passover, according to Lk 22:18, but was, in reality, not till after the Lord's supper was ended, and the last cup was drank, which was wont to be drank at the passover:
I will drink no more of the fruit of the vine; that is, wine,
until that day that I drink it new; in a figurative and mystical sense; by which are meant the joys of heaven:
in the kingdom of God; Father, Son, and Spirit, upon the general resurrection of the dead, when the kingdom of the Mediator will be delivered up, and there will be no distinction of government; but God, Father, Son, and Spirit, will be all in all, and shall reign in the saints, and they with them, to all eternity; See Gill on Mt 26:29.
John Wesley
14:25 I will drink no more of the fruit of the vine, till I drink it new in the kingdom of God - That is, I shall drink no more before I die: the next wine I drink will not be earthly, but heavenly.
14:2614:26: Եւ գոհացեալ՝ ելին ՚ի լեառն Ձիթենեաց։ վջ
26 Եւ գոհութիւն մատուցելուց յետոյ ելան Ձիթենեաց լեռը:
26 Օրհնութիւն մը երգելէ յետոյ Ձիթենեաց լեռը ելան։
Եւ գոհացեալ ելին ի լեառն Ձիթենեաց:

14:26: Եւ գոհացեալ՝ ելին ՚ի լեառն Ձիթենեաց։ վջ
26 Եւ գոհութիւն մատուցելուց յետոյ ելան Ձիթենեաց լեռը:
26 Օրհնութիւն մը երգելէ յետոյ Ձիթենեաց լեռը ելան։
zohrab-1805▾ eastern-1994▾ western am▾
14:2626: И, воспев, пошли на гору Елеонскую.
14:26  καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν.
14:26. Καὶ (And) ὑμνήσαντες ( having-hymned-unto ) ἐξῆλθον (they-had-came-out) εἰς (into) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν. (of-olivings-unto)
14:26. et hymno dicto exierunt in montem OlivarumAnd when they had sung an hymn, they went forth to the mount of Olives.
26. And when they had sung a hymn, they went out unto the mount of Olives.
14:26. And having sung a hymn, they went out to the Mount of Olives.
14:26. And when they had sung an hymn, they went out into the mount of Olives.
And when they had sung an hymn, they went out into the mount of Olives:

26: И, воспев, пошли на гору Елеонскую.
14:26  καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν.
14:26. et hymno dicto exierunt in montem Olivarum
And when they had sung an hymn, they went forth to the mount of Olives.
14:26. And having sung a hymn, they went out to the Mount of Olives.
14:26. And when they had sung an hymn, they went out into the mount of Olives.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: sung: Psa 47:6, Psa 47:7; Act 16:25; Co1 14:15; Eph 5:18-20; Col 3:16; Jam 5:13; Rev 5:9
hymn: or, psalm, This was probably Psa. 113-118, which the Jews term the great Hallel, or praise, and always sing at the paschal festivity. they went. Mat 26:30; Luk 22:39; Jdg 18:1-4
John Gill
14:26 And when they had sung an hymn,.... The Hallell, used at the passover:
they went out into the Mount of Olives; Christ, and eleven of his disciples; for Judas now separated from them, and went to the chief priests to acquaint them how things were, where Jesus was going, and where they might apprehend him; See Gill on Mt 26:30.
John Wesley
14:26 Mt 26:30; Lk 22:39; Jn 18:1.
14:2714:27: Եւ ասէ ցնոսա Յիսուս. Ամենեքի՛ն գայթագղելոց էք յինէն յայսմ գիշերի. զի գրեալ է, թէ հարից զհովիւն՝ եւ ոչխարքն ցրուեսցի՛ն։
27 Եւ Յիսուս նրանց ասաց. «Այս գիշեր ամէնքդ գայթակղուելու էք իմ պատճառով, որովհետեւ գրուած է. “Պիտի հարուածեմ հովուին, եւ ոչխարները պիտի ցրուեն”
27 Յիսուս ըսաւ անոնց. «Ամէնքդ ալ այս գիշեր իմ վրայովս պիտի գայթակղիք. վասն զի գրուած է թէ ‘Հովիւը պիտի զարնեմ ու ոչխարները պիտի ցրուին’։
Եւ ասէ ցնոսա Յիսուս. Ամենեքին գայթակղելոց էք յինէն յայսմ գիշերի. զի գրեալ է թէ` Հարից զհովիւն, եւ ոչխարքն ցրուեսցին:

14:27: Եւ ասէ ցնոսա Յիսուս. Ամենեքի՛ն գայթագղելոց էք յինէն յայսմ գիշերի. զի գրեալ է, թէ հարից զհովիւն՝ եւ ոչխարքն ցրուեսցի՛ն։
27 Եւ Յիսուս նրանց ասաց. «Այս գիշեր ամէնքդ գայթակղուելու էք իմ պատճառով, որովհետեւ գրուած է. “Պիտի հարուածեմ հովուին, եւ ոչխարները պիտի ցրուեն”
27 Յիսուս ըսաւ անոնց. «Ամէնքդ ալ այս գիշեր իմ վրայովս պիտի գայթակղիք. վասն զի գրուած է թէ ‘Հովիւը պիտի զարնեմ ու ոչխարները պիտի ցրուին’։
zohrab-1805▾ eastern-1994▾ western am▾
14:2727: И говорит им Иисус: все вы соблазнитесь о Мне в эту ночь; ибо написано: поражу пастыря, и рассеются овцы.
14:27  καὶ λέγει αὐτοῖς ὁ ἰησοῦς ὅτι πάντες σκανδαλισθήσεσθε, ὅτι γέγραπται, πατάξω τὸν ποιμένα, καὶ τὰ πρόβατα διασκορπισθήσονται·
14:27. Καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one," Πάντες ( All ) σκανδαλισθήσεσθε, (ye-shall-be-cumbered-to,"ὅτι (to-which-a-one) γέγραπται (it-had-come-to-be-scribed," Πατάξω ( I-shall-smite ) τὸν ( to-the-one ) ποιμένα , ( to-a-Shepherd ) καὶ ( and ) τὰ ( the-ones ) πρόβατα ( stepped-before ) διασκορπισθήσονται : ( they-shall-be-scattered-through-to ,"
14:27. et ait eis Iesus omnes scandalizabimini in nocte ista quia scriptum est percutiam pastorem et dispergentur ovesAnd Jesus saith to them: You will all be scandalized in my regard this night. For it is written: I will strike the shepherd, and the sheep shall be dispersed.
27. And Jesus saith unto them, All ye shall be offended: for it is written, I will smite the shepherd, and the sheep shall be scattered abroad.
14:27. And Jesus said to them: “You will all fall away from me in this night. For it has been written: ‘I will strike the shepherd, and the sheep will be scattered.’
14:27. And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.
And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered:

27: И говорит им Иисус: все вы соблазнитесь о Мне в эту ночь; ибо написано: поражу пастыря, и рассеются овцы.
14:27  καὶ λέγει αὐτοῖς ὁ ἰησοῦς ὅτι πάντες σκανδαλισθήσεσθε, ὅτι γέγραπται, πατάξω τὸν ποιμένα, καὶ τὰ πρόβατα διασκορπισθήσονται·
14:27. et ait eis Iesus omnes scandalizabimini in nocte ista quia scriptum est percutiam pastorem et dispergentur oves
And Jesus saith to them: You will all be scandalized in my regard this night. For it is written: I will strike the shepherd, and the sheep shall be dispersed.
14:27. And Jesus said to them: “You will all fall away from me in this night. For it has been written: ‘I will strike the shepherd, and the sheep will be scattered.’
14:27. And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-31: (См. Мф XXVI, 31-35). - Предварю вас в Галилее. По общепринятому взгляду, здесь разумеется северная Галилея, где Господь так долго проповедовал Евангелие (ср. Мф XXVI, 32). Есть, однако, у некоторых новейших толкователей воззрение, по которому здесь разумеется небольшой округ (галила по евр. ) селений около Иерусалима. О существовании такого округа говорится и в Ветхом Завете (Нав XVIII, 17; Иез XLVII, 8). В этот округ входила и Елеонская гора, и Вифания, где в последнее время пред страданиями Христос почти постоянно пребывал по ночам со Своими учениками (Лк XXI, 37). Туда и направлял взоры учеников Своих Христос. Там Он и являлся им по воскресении... Но такое воззрение противоречит сообщениям ев. Иоанна о явлении Христа в Северной Галилее при море Тивериадском... - Дважды пропоет петух. В первый раз петух поет около полуночи, во второй - пред наступлением утра. Петр отречется от Христа прежде, чем наступит утро нового дня - значит, в тот же самый день, в который он так уверял Христа в своей любви к Нему. При этом отречение будет произнесено трижды - с особенною силою...
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: All: Mat 26:31; Luk 22:31, Luk 22:32; Joh 16:1, Joh 16:32; Ti2 4:16
for: Zac 13:7
Geneva 1599
14:27 (8) And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.
(8) Christ foretells how he will be forsaken by his own, but yet that he will never forsake them.
John Gill
14:27 And Jesus saith unto them,.... As they were going to the Mount of Olives. The Persic version reads, in this place; meaning the Mount of Olives, having got thither:
all ye shall be offended because of me this night; See Gill on Mt 26:31;
for it is written in Zech 13:7,
I will smite the shepherd, and the sheep shall be scattered: Christ is meant by the shepherd, and the apostles by the sheep. The Syriac version reads, "his sheep".
John Wesley
14:27 This night - The Jews in reckoning their days began with the evening, according to the Mosaic computation, which called the evening and the morning the first day, Gen 1:5. And so that which after sunset is here called this night is, Mk 14:30, called to - day. The expression there is peculiarly significant. Verily I say to thee, that thou thyself, confident as thou art, to - day, even within four and twenty hours; yea, this night, or ever the sun be risen, nay, before the cock crow twice, before three in the morning, wilt deny me thrice. Our Lord doubtless spoke so determinately, as knowing a cock would crow once before the usual time of cock crowing. By Mk 13:35, it appears, that the third watch of the night, ending at three in the morning, was commonly styled the cock crowing. Zech 13:7.
14:2814:28: Այլ յետ յարութեան իմոյ՝ յառաջագոյն երթայց քան զձեզ ՚ի Գալիլեա[885]։ [885] Օրինակ մի. Այլ յետ յառնելոյն իմոյ։
28 Բայց իմ յարութիւնից յետոյ ձեզնից առաջ Գալիլիա պիտի գնամ»
28 Բայց յարութիւն առնելէս ետքը ձեզմէ առաջ Գալիլիա պիտի երթամ»։
Այլ յետ յարութեան իմոյ յառաջագոյն երթայց քան զձեզ ի Գալիլեա:

14:28: Այլ յետ յարութեան իմոյ՝ յառաջագոյն երթայց քան զձեզ ՚ի Գալիլեա[885]։
[885] Օրինակ մի. Այլ յետ յառնելոյն իմոյ։
28 Բայց իմ յարութիւնից յետոյ ձեզնից առաջ Գալիլիա պիտի գնամ»
28 Բայց յարութիւն առնելէս ետքը ձեզմէ առաջ Գալիլիա պիտի երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2828: По воскресении же Моем, Я предваряю вас в Галилее.
14:28  ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν γαλιλαίαν.
14:28. ἀλλὰ (other) μετὰ (with) τὸ (to-the-one) ἐγερθῆναί (to-have-been-roused) με (to-me) προάξω (I-shall-lead-before) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia)
14:28. sed posteaquam resurrexero praecedam vos in GalilaeamBut after I shall be risen again, I will go before you into Galilee.
28. Howbeit, after I am raised up, I will go before you into Galilee.
14:28. But after I have risen again, I will go before you to Galilee.”
14:28. But after that I am risen, I will go before you into Galilee.
But after that I am risen, I will go before you into Galilee:

28: По воскресении же Моем, Я предваряю вас в Галилее.
14:28  ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν γαλιλαίαν.
14:28. sed posteaquam resurrexero praecedam vos in Galilaeam
But after I shall be risen again, I will go before you into Galilee.
14:28. But after I have risen again, I will go before you to Galilee.”
14:28. But after that I am risen, I will go before you into Galilee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: Mar 16:7; Mat 16:21, Mat 26:32, Mat 28:7, Mat 28:10, Mat 28:16; Joh 21:1; Co1 15:4-6
John Gill
14:28 But after that I am risen,.... From the dead, which, for their comfort, he assures them of; though they would be offended and discouraged at the seizing, and condemning, and crucifixion of him:
I will go before you into Galilee; the place of their nativity, and where he had often conversed with them; See Gill on Mt 26:32.
14:2914:29: Պատասխանի ետ Պե՛տրոս՝ եւ ասէ ցնա. Թէպէտ եւ ամենեքեան գայթագղեսցին, այլ ես՝ ո՛չ[886]։ [886] Ոմանք. Գայթագղեսցին ՚ի քէն. այլ ես ո՛չ։
29 Պետրոսը պատասխանեց եւ ասաց նրան. «Թէկուզ բոլորն էլ գայթակղուեն, բայց ես չեմ գայթակղուի»
29 Պետրոս ըսաւ անոր. «Թէպէտ ամէնքն ալ գայթակղին, բայց ո՛չ ես»։
Պատասխանի ետ Պետրոս եւ ասէ ցնա. Թէպէտ եւ ամենեքեան գայթակղեսցին, այլ ես ոչ:

14:29: Պատասխանի ետ Պե՛տրոս՝ եւ ասէ ցնա. Թէպէտ եւ ամենեքեան գայթագղեսցին, այլ ես՝ ո՛չ[886]։
[886] Ոմանք. Գայթագղեսցին ՚ի քէն. այլ ես ո՛չ։
29 Պետրոսը պատասխանեց եւ ասաց նրան. «Թէկուզ բոլորն էլ գայթակղուեն, բայց ես չեմ գայթակղուի»
29 Պետրոս ըսաւ անոր. «Թէպէտ ամէնքն ալ գայթակղին, բայց ո՛չ ես»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2929: Петр сказал Ему: если и все соблазнятся, но не я.
14:29  ὁ δὲ πέτρος ἔφη αὐτῶ, εἰ καὶ πάντες σκανδαλισθήσονται, ἀλλ᾽ οὐκ ἐγώ.
14:29. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) ἔφη (it-was-declaring) αὐτῷ (unto-it,"Εἰ (If) καὶ (and) πάντες ( all ) σκανδαλισθήσονται, (they-shall-be-cumbered-to,"ἀλλ' (other) οὐκ (not) ἐγώ. (I)
14:29. Petrus autem ait ei et si omnes scandalizati fuerint sed non egoBut Peter saith to him: Although all shall be scandalized in thee, yet not I.
29. But Peter said unto him, Although all shall be offended, yet will not I.
14:29. Then Peter said to him, “Even if all will have fallen away from you, yet I will not.”
14:29. But Peter said unto him, Although all shall be offended, yet [will] not I.
But Peter said unto him, Although all shall be offended, yet [will] not I:

29: Петр сказал Ему: если и все соблазнятся, но не я.
14:29  ὁ δὲ πέτρος ἔφη αὐτῶ, εἰ καὶ πάντες σκανδαλισθήσονται, ἀλλ᾽ οὐκ ἐγώ.
14:29. Petrus autem ait ei et si omnes scandalizati fuerint sed non ego
But Peter saith to him: Although all shall be scandalized in thee, yet not I.
14:29. Then Peter said to him, “Even if all will have fallen away from you, yet I will not.”
14:29. But Peter said unto him, Although all shall be offended, yet [will] not I.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: Although: Mat 26:33-35; Luk 22:33, Luk 22:34; Joh 13:36-38, Joh 21:15
Geneva 1599
14:29 (9) But Peter said unto him, Although all shall be offended, yet [will] not I.
(9) Here is set forth in an excellent person a most sorrowful example of man's rashness and weakness.
John Gill
14:29 But Peter said unto him,.... Being greatly moved at what Christ had said, that all of them would be offended with him that night, and run away from him, and be scattered from him, and one another:
although all shall be offended, yet will not I; though all the rest of the disciples, the other ten, should do as Judas had done, should fall off from Christ, and either betray him, or deny him, or, at least, turn their backs on him, yet he would do neither; See Gill on Mt 26:33.
14:3014:30: Եւ ասէ ցնա Յիսուս. Ամէն ասե՛մ քեզ. թէ դո՛ւ իսկ՝ յայսմ գիշերի մինչչեւ՛ հաւու խօսեալ իցէ՝ երի՛ցս ուրասցես զիս[887]։ [887] Ոմանք. Ուրասցիս զիս։
30 Եւ Յիսուս նրան ասաց. «Ճշմարիտ եմ ասում քեզ, որ դու այս գիշեր իսկ, դեռ աքաղաղը չկանչած[25], երեք անգամ պիտի ուրանաս ինձ» [25] 25. Յուն. լաւ բն. ունեն երկու անգամ չկանչած:
30 Յիսուս ըսաւ անոր. «Ճշմարիտ կ’ըսեմ քեզի, որ դուն ալ այս գիշեր՝ դեռ հաւը երկու անգամ չխօսած՝ երեք անգամ զիս պիտի ուրանաս»։
Եւ ասէ ցնա Յիսուս. Ամէն ասեմ քեզ թէ դու իսկ յայսմ գիշերի մինչչեւ [90]հաւու խօսեալ իցէ` երիցս ուրասցիս զիս:

14:30: Եւ ասէ ցնա Յիսուս. Ամէն ասե՛մ քեզ. թէ դո՛ւ իսկ՝ յայսմ գիշերի մինչչեւ՛ հաւու խօսեալ իցէ՝ երի՛ցս ուրասցես զիս[887]։
[887] Ոմանք. Ուրասցիս զիս։
30 Եւ Յիսուս նրան ասաց. «Ճշմարիտ եմ ասում քեզ, որ դու այս գիշեր իսկ, դեռ աքաղաղը չկանչած[25], երեք անգամ պիտի ուրանաս ինձ»
[25] 25. Յուն. լաւ բն. ունեն երկու անգամ չկանչած:
30 Յիսուս ըսաւ անոր. «Ճշմարիտ կ’ըսեմ քեզի, որ դուն ալ այս գիշեր՝ դեռ հաւը երկու անգամ չխօսած՝ երեք անգամ զիս պիտի ուրանաս»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3030: И говорит ему Иисус: истинно говорю тебе, что ты ныне, в эту ночь, прежде нежели дважды пропоет петух, трижды отречешься от Меня.
14:30  καὶ λέγει αὐτῶ ὁ ἰησοῦς, ἀμὴν λέγω σοι ὅτι σὺ σήμερον ταύτῃ τῇ νυκτὶ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ.
14:30. καὶ (And) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) λέγω (I-forth) σοι (unto-thee) ὅτι (to-which-a-one) σὺ (thou) σήμερον (this-day) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) νυκτὶ (unto-a-night) πρὶν (ere) ἢ (or) δὶς (to-twice) ἀλέκτορα (to-a-cock) φωνῆσαι (to-have-sounded-unto,"τρίς (to-thrice) με (to-me) ἀπαρνήσῃ . ( thou-shall-deny-off-unto )
14:30. et ait illi Iesus amen dico tibi quia tu hodie in nocte hac priusquam bis gallus vocem dederit ter me es negaturusAnd Jesus saith to him: Amen I say to thee, to-day, even in this night, before the cock crow twice, thou shalt deny me thrice.
30. And Jesus saith unto him, Verily I say unto thee, that thou today, this night, before the cock crow twice, shalt deny me thrice.
14:30. And Jesus said to him, “Amen I say to you, that this day, in this night, before the rooster has uttered its voice twice, you will deny me three times.”
14:30. And Jesus saith unto him, Verily I say unto thee, That this day, [even] in this night, before the cock crow twice, thou shalt deny me thrice.
And Jesus saith unto him, Verily I say unto thee, That this day, [even] in this night, before the cock crow twice, thou shalt deny me thrice:

30: И говорит ему Иисус: истинно говорю тебе, что ты ныне, в эту ночь, прежде нежели дважды пропоет петух, трижды отречешься от Меня.
14:30  καὶ λέγει αὐτῶ ὁ ἰησοῦς, ἀμὴν λέγω σοι ὅτι σὺ σήμερον ταύτῃ τῇ νυκτὶ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ.
14:30. et ait illi Iesus amen dico tibi quia tu hodie in nocte hac priusquam bis gallus vocem dederit ter me es negaturus
And Jesus saith to him: Amen I say to thee, to-day, even in this night, before the cock crow twice, thou shalt deny me thrice.
14:30. And Jesus said to him, “Amen I say to you, that this day, in this night, before the rooster has uttered its voice twice, you will deny me three times.”
14:30. And Jesus saith unto him, Verily I say unto thee, That this day, [even] in this night, before the cock crow twice, thou shalt deny me thrice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:30: That Thou - Συ is added by ABEGHKLMS - V, eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymsus. It adds much to the energy of the passage, every word of which is deeply emphatical. Verily, I say unto thee, that Thou, This Day, in This Very Night, before the cock shall crow Twice, Thou wilt deny Me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: this day: Gen 1:5, Gen 1:8, Gen 1:13, Gen 1:19, Gen 1:23
before: Mar 14:66-72; Mat 26:69-75; Luk 22:54-62; Joh 18:17, Joh 18:25-27; Co1 10:12
John Gill
14:30 And Jesus saith unto him, verily I say unto thee,.... As confident as thou art of standing by me, and abiding with me;
that this day, which was then begun; for the Jews reckoned their days from evening, as in Gen 1:5;
even in this night; this night to be observed, this night of the passover, before it is past:
before the cock crow twice; for there was a first and second cock crowing, the one at midnight, and the other near break of day, and which last is properly the cock crowing: the word "twice" is left out in the Ethiopic version:
thou shalt deny me thrice; as he did; See Gill on Mt 26:34.
14:3114:31: Իսկ Պե՛տրոս առաւե՛լ եւս պնդէր եւ ասէր. Եթէ մեռանե՛լ եւս հասանիցէ ընդ քեզ, զքեզ ո՛չ ուրացայց։ Նոյնպէս եւ ամենեքեա՛ն ասէին։
31 Իսկ Պետրոսն առաւել եւս պնդում էր ու ասում. «Թէ քեզ հետ մեռնել իսկ հարկ լինի, քեզ չեմ ուրանայ»: Եւ ամէնքն էլ նոյնն էին ասում:
31 Պետրոս աւելի կը պնդէր ու կ’ըսէր. «Թէեւ քեզի հետ մեռնիլ ալ պէտք ըլլայ ինծի, բնաւ քեզ պիտի չուրանամ». նոյնպէս կ’ըսէին բոլորն ալ։
Իսկ Պետրոս առաւել եւս պնդէր եւ ասէր. Եթէ մեռանել եւս հասանիցէ ընդ քեզ, զքեզ ոչ ուրացայց: Նոյնպէս եւ ամենեքեան ասէին:

14:31: Իսկ Պե՛տրոս առաւե՛լ եւս պնդէր եւ ասէր. Եթէ մեռանե՛լ եւս հասանիցէ ընդ քեզ, զքեզ ո՛չ ուրացայց։ Նոյնպէս եւ ամենեքեա՛ն ասէին։
31 Իսկ Պետրոսն առաւել եւս պնդում էր ու ասում. «Թէ քեզ հետ մեռնել իսկ հարկ լինի, քեզ չեմ ուրանայ»: Եւ ամէնքն էլ նոյնն էին ասում:
31 Պետրոս աւելի կը պնդէր ու կ’ըսէր. «Թէեւ քեզի հետ մեռնիլ ալ պէտք ըլլայ ինծի, բնաւ քեզ պիտի չուրանամ». նոյնպէս կ’ըսէին բոլորն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3131: Но он еще с большим усилием говорил: хотя бы мне надлежало и умереть с Тобою, не отрекусь от Тебя. То же и все говорили.
14:31  ὁ δὲ ἐκπερισσῶς ἐλάλει, ἐὰν δέῃ με συναποθανεῖν σοι, οὐ μή σε ἀπαρνήσομαι. ὡσαύτως δὲ καὶ πάντες ἔλεγον.
14:31. ὁ (The-one) δὲ (moreover) ἐκπερισσῶς (unto-more-abouted-out) ἐλάλει (it-was-speaking-unto,"Ἐὰν (If-ever) δέῃ (it-might-bind) με (to-me) συναποθανεῖν (to-have-had-died-off-together) σοι, (unto-thee,"οὐ (not) μή (lest) σε (to-thee) ἀπαρνήσομαι . ( I-shall-deny-off-unto ) ὡσαύτως (As-unto-it) [δὲ] "[moreover]"καὶ (and) πάντες ( all ) ἔλεγον. (they-were-forthing)
14:31. at ille amplius loquebatur et si oportuerit me simul conmori tibi non te negabo similiter autem et omnes dicebantBut he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.
31. But he spake exceeding vehemently, If I must die with thee, I will not deny thee. And in like manner also said they all.
14:31. But he spoke further, “Even if I must die along with you, I will not deny you.” And they all spoke similarly also.
14:31. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all:

31: Но он еще с большим усилием говорил: хотя бы мне надлежало и умереть с Тобою, не отрекусь от Тебя. То же и все говорили.
14:31  ὁ δὲ ἐκπερισσῶς ἐλάλει, ἐὰν δέῃ με συναποθανεῖν σοι, οὐ μή σε ἀπαρνήσομαι. ὡσαύτως δὲ καὶ πάντες ἔλεγον.
14:31. at ille amplius loquebatur et si oportuerit me simul conmori tibi non te negabo similiter autem et omnes dicebant
But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.
14:31. But he spoke further, “Even if I must die along with you, I will not deny you.” And they all spoke similarly also.
14:31. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
14:31
More vehemently - More earnestly, more confidently.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: he spake: Kg2 8:13; Job 40:4, Job 40:5; Psa 30:6; Pro 16:18, Pro 18:24, Pro 29:23; Jer 10:23; Jer 17:9
Likewise: Exo 19:8; Deu 5:27-29
Geneva 1599
14:31 But he spake the (g) more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
(g) The doubling of words here sets out more plainly Peter's vehement affirmation.
John Gill
14:31 But he spake the more vehemently,.... With a louder voice; with more spirit and eagerness; in a more peremptory and self-confident way.
If I should die with thee, I will not deny thee in any wise. The Syriac version adds, "O my Lord", my dear Lord, I will never deny thee upon any consideration whatever; and the Persic version, O Lord:
likewise also said they all; as he said, so said "all the disciples", as the Syriac version reads it; See Gill on Mt 26:35.
14:3214:32: Գա՛ն ՚ի գեղն՝ որում անուն էր՝ Գեսեմանի. եւ ասէ ցաշակերտսն. Նստարո՛ւք աստ՝ մինչ ես յաղօ՛թս կացից[888]։ [888] Աստէն բաց ՚ի սակաւուց ոմանց նոր օրինակաց՝ գրեթէ ամենայն գրչագիրք մեր միաբան գրեն. Գեսեմանի. կամ՝ Գեսամանի. զոր ՚ի Մատթ. ԻԶ 36 դնեն՝ Գեթսեմանի։ Ոմանք. ՚Ի գեաւղն. կամ՝ ՚ի գեւղն... մինչեւ ես յաղօթս։
32 Եկան այն տեղը, որը Գեթսեմանի էր կոչւում: Եւ նա աշակերտներին ասաց. «Նստեցէ՛ք այստեղ, մինչեւ ես աղօթեմ»
32 Եկան այն տեղը որուն անունը Գեթսեմանի էր ու ըսաւ իր աշակերտներուն. «Հո՛ս նստեցէք, մինչեւ որ ես աղօթք ընեմ»։
Գան ի գեղն որում անուն էր Գեթսեմանի, եւ ասէ ցաշակերտսն. Նստարուք աստ, մինչեւ ես յաղօթս կացից:

14:32: Գա՛ն ՚ի գեղն՝ որում անուն էր՝ Գեսեմանի. եւ ասէ ցաշակերտսն. Նստարո՛ւք աստ՝ մինչ ես յաղօ՛թս կացից[888]։
[888] Աստէն բաց ՚ի սակաւուց ոմանց նոր օրինակաց՝ գրեթէ ամենայն գրչագիրք մեր միաբան գրեն. Գեսեմանի. կամ՝ Գեսամանի. զոր ՚ի Մատթ. ԻԶ 36 դնեն՝ Գեթսեմանի։ Ոմանք. ՚Ի գեաւղն. կամ՝ ՚ի գեւղն... մինչեւ ես յաղօթս։
32 Եկան այն տեղը, որը Գեթսեմանի էր կոչւում: Եւ նա աշակերտներին ասաց. «Նստեցէ՛ք այստեղ, մինչեւ ես աղօթեմ»
32 Եկան այն տեղը որուն անունը Գեթսեմանի էր ու ըսաւ իր աշակերտներուն. «Հո՛ս նստեցէք, մինչեւ որ ես աղօթք ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3232: Пришли в селение, называемое Гефсимания; и Он сказал ученикам Своим: посидите здесь, пока Я помолюсь.
14:32  καὶ ἔρχονται εἰς χωρίον οὖ τὸ ὄνομα γεθσημανί, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ, καθίσατε ὧδε ἕως προσεύξωμαι.
14:32. Καὶ (And) ἔρχονται ( they-cometh ) εἰς (into) χωρίον (to-a-spacelet) οὗ (of-which) τὸ (the-one) ὄνομα (a-name) Γεθσημανεί, (a-Gethsemanei,"καὶ (and) λέγει (it-fortheth) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Καθίσατε (Ye-should-have-sat-down-to) ὧδε (unto-which-moreover) ἕως (unto-if-which) προσεύξωμαι . ( I-might-have-goodly-held-toward )
14:32. et veniunt in praedium cui nomen Gethsemani et ait discipulis suis sedete hic donec oremAnd they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray.
32. And they come unto a place which was named Gethsemane: and he saith unto his disciples, Sit ye here, while I pray.
14:32. And they went to a country estate, by the name of Gethsemani. And he said to his disciples, “Sit here, while I pray.”
14:32. And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.
And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray:

32: Пришли в селение, называемое Гефсимания; и Он сказал ученикам Своим: посидите здесь, пока Я помолюсь.
14:32  καὶ ἔρχονται εἰς χωρίον οὖ τὸ ὄνομα γεθσημανί, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ, καθίσατε ὧδε ἕως προσεύξωμαι.
14:32. et veniunt in praedium cui nomen Gethsemani et ait discipulis suis sedete hic donec orem
And they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray.
14:32. And they went to a country estate, by the name of Gethsemani. And he said to his disciples, “Sit here, while I pray.”
14:32. And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-42: (См. Мф XXVI, 36-49). - Час сей, т.е. роковой час страданий и смерти (ср. ст. 41). - Авва - отец - слово сирское, которое евангелист считает нужным перевести по-гречески словом o pathr - Симон! ты спишь? Вопрос был обращен прежде всего к Симону, который хвалился своею преданностью Христу. - Сказав то же слово. Так кратко упоминает ев. Марк о второй молитве Христа, а о третьей и вовсе не говорит, делая на нее только намек в словах "и приходит в третий раз", Ев. Матфей подробно говорит о всех трех молитвах Христа. - Кончено - правильнее: довольно (apecei), т.е. довольно спать (блаж. Августин. О согл. евангел. III, 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt. 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. 39 And again he went away, and prayed, and spake the same words. 40 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. 42 Rise up, let us go; lo, he that betrayeth me is at hand.

Christ is here entering upon his sufferings, and begins with those which were the sorest of all his sufferings, those in his soul. Here we have him in his agony; this melancholy story we had in Matthew; this agony in soul was the wormwood and the gall in the affliction and misery; and thereby it appeared that no sorrow was forced upon him, but that it was what he freely admitted.

I. He retired for prayer; Sit ye here (saith he to his disciples), while I go a little further, and pray. He had lately prayed with them (John xvii.); and now he appoints them to withdraw while he goes to his Father upon an errand peculiar to himself. Note, Our praying with our families will not excuse our neglect of secret worship. When Jacob entered into his agony, he first sent over all that he had, and was left alone, and then there wrestled a man with him (Gen. xxxii. 23, 24), though he had been at prayer before (v. 9), it is likely, with his family.

II. Even into that retirement he took with him Peter, and James, and John (v. 33), three competent witnesses of this part of his humiliation; and though great spirits care not how few know any thing of their agonies, he was not ashamed that they should see. These three had boasted most of their ability and willingness to suffer with him; Peter here, in this chapter, and James and John (ch. x. 39); and therefore Christ takes them to stand by, and see what a struggle he had with the bloody baptism and the bitter cup, to convince them that they knew not what they said. It is fit that they who are most confident, should be first tried, that they may be made sensible of their folly and weakness.

III. There he was in a tremendous agitation (v. 33); He began to be sore amazed--ekthambeisthai, a word not used in Matthew, but very significant; it bespeaks something like that horror of great darkness, which fell upon Abraham (Gen. xv. 12), or, rather, something much worse, and more frightful. The terrors of God set themselves in array against him, and he allowed himself the actual and intense contemplation of them. Never was sorrow like unto his at that time; never any had such experience as he had from eternity of divine favours, and therefore never any had, or could have, such a sense as he had of divine favours. Yet there was not the least disorder or irregularity in this commotion of his spirits; his affections rose not tumultuously, but under direction, and as they were called up, for he had no corrupt nature to mix with them, as we have. If water have a sediment at the bottom, though it may be clear while it stands still, yet, when shaken, it grows muddy; so it is with our affections: but pure water in a clean glass, though ever so much stirred, continues clear; and so it was with Christ. Dr. Lightfoot thinks it very probable that the devil did now appear to our Saviour in a visible shape, in his own shape and proper colour, to terrify and affright him, and to drive him from his hope in God (which he aimed at in persecuting Job, a type of Christ, to make him curse God, and die), and to deter him from the further prosecution of his undertaking; whatever hindered him from that, he looked upon as coming from Satan, Matt. xvi. 23. When the devil had tempted him in the wilderness, it is said, He departed from him for a season (Luke iv. 13), intending another grapple with him, and in another way; finding that he could not by his flatteries allure him into sin, he would try by his terrors to affright him into it, and so make void his design.

IV. He made a sad complaint of this agitation. He said, My soul is exceeding sorrowful. 1. He was made sin for us, and therefore was thus sorrowful; he fully knew the malignity of the sins he was to suffer for; and having the highest degree of love to God, who was offended by them, and of love to man, who was damaged and endangered by them, now that those were set in order before him, no marvel that his soul was exceeding sorrowful. Now was he made to serve with our sins, and was thus wearied with our iniquities. 2. He was made a curse for us; the curses of the law were transferred to him as our surety and representative, not as originally bound with us, but a bail to the action. And when his soul was thus exceeding sorrowful, he did, as it were, yield to them, and lie down under the load, until by his death he had satisfied for sin, and so for ever abolished the curse. He now tasted death (as he is said to do, Heb. ii. 9), which is not an extenuating expression, as if he did but taste it; no, he drank up even the dregs of the cup; but it is rather aggravating; it did not go down by wholesale, but he tasted all the bitterness of it. This was that fear which the apostle speaks of (Heb. v. 7), a natural fear of pain and death, which it is natural to human nature to startle at.

Now the consideration of Christ's sufferings in his soul, and his sorrows for us, should be of use to us,

(1.) To embitter our sins. Can we ever entertain a favourable or so much as a slight thought of sin, when we see what impression sin (though but imputed) made upon the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such an agony for our sins, and shall we never be in an agony about them? How should we look upon him whom we have pressed, whom we have pierced, and mourn, and be in bitterness! It becomes us to be exceeding sorrowful for sin, because Christ was so, and never to make a mock at it. If Christ thus suffered for sin, let us arm ourselves with the same mind.

(2.) To sweeten our sorrows; if our souls be at any time exceeding sorrowful, through the afflictions of this present time, let us remember that our Master was so before us, and the disciple is not greater than his Lord. Why should we affect to drive away sorrow, when Christ for our sakes courted it, and submitted to it, and thereby not only took out the sting of it, and made it tolerable, but put virtue into it, and made it profitable (for by the sadness of the countenance the heart is made better), nay, and put sweetness into it, and made it comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If we be exceeding sorrowful, it is but unto death; that will be the period of all our sorrows, if Christ be ours; when the eyes are closed, all tears are wiped away from them.

V. He ordered his disciples to keep with him, not because he needed their help, but because he would have them to look upon him and receive instruction; he said to them, Tarry ye here and watch. He had said to the other disciples nothing but, Sit ye here (v. 32); but these three he bids to tarry and watch, as expecting more from them than from the rest.

VI. He addressed himself to God by prayer (v. 35); He fell on the ground, and prayed. It was but a little before this, that in prayer he lifted up his eyes (John xvii. 1); but here, being in an agony, he fell upon his face, accommodating himself to his present humiliation, and teaching us thus to abase ourselves before God; it becomes us to be low, when we come into the presence of the Most High. 1. As Man, he deprecated his sufferings, that, if it were possible, the hour might pass from him (v. 35); "This short, but sharp affliction, that which I am now this hour to enter upon, let man's salvation be, if possible, accomplished without it." We have his very words (v. 36), Abba, Father. The Syriac word is here retained, which Christ used, and which signifies Father, to intimate what an emphasis our Lord Jesus, in his sorrows, laid upon it, and would have us to lay. It is with an eye to this, that St. Paul retains this word, putting it into the mouths of all that have the Spirit of adoption; they are taught to cry, Abba, Father, Rom. viii. 15; Gal. iv. 6. Father, all things are possible to thee. Note, Even that which we cannot expect to be done for us, we ought yet to believe that God is able to do: and when we submit to his will, and refer ourselves to his wisdom and mercy, it must be with a believing acknowledgment of his power, that all things are possible to him. 2. As Mediator, he acquiesced in the will of God concerning them; "Nevertheless, not what I will, but what thou wilt. I know the matter is settled, and cannot be altered, I must suffer and die, and I bid it welcome."

VII. He roused his disciples, who were dropped asleep while he was at prayer, v. 37, 38. He comes to look after them, since they did not look after him; and he finds them asleep, so little affected were they with his sorrows, his complaints, and prayers. This carelessness of theirs was a presage of their further offence in deserting him; and it was an aggravation of it, that he had so lately commended them for continuing with him in his temptations, though they had not been without their faults. Was he so willing to make the best of them, and were they so indifferent in approving themselves to him? They had lately promised not to be offended in him; what! and yet mind him so little? He particularly upbraided Peter with his drowsiness; Simon, sleepest thou? Kai sy teknon;--"What thou, my son? Thou that didst so positively promise thou wouldest not deny me, dost thou slight me thus? From thee I expected better things. Couldest thou not watch one hour?" He did not require him to watch all night with him, only for one hour. It aggravates our faintness and short continuance in Christ's service, that he doth not over-task us, nor weary us with it, Isa. xliii. 23. He puts upon us no other burthen than to hold fast till he comes (Rev. ii. 24, 25); and behold, he comes quickly, Rev. iii. 11.

As those whom Christ loves he rebukes when they do amiss, so those whom he rebukes he counsels and comforts. 1. It was a very wise and faithful word of advice which Christ here gave to his disciples; Watch and pray, lest ye enter into temptation, v. 38. It was bad to sleep when Christ was in his agony, but they were entering into further temptation, and if they did not stir up themselves, and fetch in grace and strength from God by prayer, they would do worse; and so they did, when they all forsook him, and fled. 2. It was a very kind and tender excuse that Christ made for them; "The spirit truly is willing; I know it is, it is ready, it is forward; you would willingly keep awake, but you cannot." This may be taken as a reason for that exhortation, "Watch and pray; because, though the spirit is willing, I grant it is (you have sincerely resolved never to be offended in me), yet the flesh is weak, and if you do not watch and pray, and use the means of perseverance, you may be overcome, notwithstanding." The consideration of the weakness and infirmity of our flesh should engage and quicken us to prayer and watchfulness, when we are entering into temptation.

VIII. He repeated his address to his Father (v. 39); He went again, and prayed, saying, ton auton logon--the same word, or matter, or business; he spoke to the same purport, and again the third time. This teaches us, that men ought to pray, and not to faint, Luke xviii. 1. Though the answers to our prayers do not come quickly, yet we must renew our requests, and continue instant in prayer; for the vision is for an appointed time, and at the end it shall speak, and not lie, Hab. ii. 3. Paul, when he was buffeted by a messenger of Satan, besought the Lord thrice, as Christ did here, before he obtained an answer of peace, 2 Cor. xii. 7, 8. A little before this, when Christ, in the trouble of his soul, prayed, Father, glorify thy name, he had an immediate answer by a voice from heaven, I have both glorified it, and I will glorify it yet again; but now he must come a second and third time, for the visits of God's grace, in answer to prayer, come sooner or later, according to the pleasure of his will, that we may be kept depending.

IX. He repeated his visits to his disciples. Thus he gave a specimen of his continued care for his church on earth, even when it is half asleep, and not duly concerned for itself, while he ever lives making intercession with his Father in heaven. See how, as became a Mediator, he passes and repasses between both. He came the second time to his disciples, and found them asleep again, v. 40. See how the infirmities of Christ's disciples return upon them, notwithstanding their resolutions, and overpower them, notwithstanding their resistance; and what clogs those bodies of ours are to our souls, which should make us long for that blessed state in which they shall be no more our encumbrance. This second time he spoke to them as before, but they wist not what to answer him; they were ashamed of their drowsiness, and had nothing to say in excuse for it. Or, They were so overpowered with it, that, like men between sleeping and waking, they knew not where they were, or what they said. But, the third time, they were bid to sleep if they would (v. 41); "Sleep on now, and take your rest. I have now no more occasion for your watching, you may sleep, if you will, for me." It is enough; we had not that word in Matthew. "You have had warning enough to keep awake, and would not take it; and now you shall see what little reason you have to be secure." Apekei, I discharge you from any further attendance; so some understand it; "Now the hour is come, in which I knew you would all forsake me, even take your course;" as he said to Judas, What thou doest, do quickly. The Son of man is now betrayed into the hands of sinners, the chief priests and elders; those worst of sinners, because they made a profession of sanctity. "Come, rise up, do not lie dozing there. Let us go and meet the enemy, for lo, he that betrayeth me is at hand, and I must not now think of making an escape." When we see trouble at the door, we are concerned to stir up ourselves to get ready for it.
Albert Barnes: Notes on the Bible - 1834
14:32: See the notes at Mat 26:36-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:32: they came: Mat 26:36-46; Luk 22:39; Joh 18:1-11
while: Mar 14:36, Mar 14:39; Psa 18:5, Psa 18:6, Psa 22:1, Psa 22:2, Psa 88:1-3, Psa 109:4
Geneva 1599
14:32
(10) And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.
(10) Christ suffering for us the most horrible terrors of the curse of God, in that flesh which he took upon him for our sakes, receives the cup from his Father's hands, which he being just, drinks right away for the unjust.
John Gill
14:32 And they came to a place which is named Gethsemane,.... At the foot of the Mount of Olives, where the olives, which grew in great plenty on the mount, were pressed: and where our Lord began to be bruised, for our sins:
and be saith to his disciples: to eight of them:
sit ye here while I shall pray; at some distance from hence; See Gill on Mt 26:36.
John Wesley
14:32 Mt 26:36.
14:3314:33: Եւ առնու ընդ իւր զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, եւ սկսաւ տխրել՝ եւ հոգալ։
33 Եւ նա իր հետ վերցրեց Պետրոսին, Յակոբոսին եւ Յովհաննէսին եւ սկսեց տխրել ու տագնապել
33 Իրեն հետ առնելով Պետրոսը ու Յակոբոսը եւ Յովհաննէսը, սկսաւ խռովիլ եւ վշտանալ։
Եւ առնու ընդ իւր զՊետրոս եւ զՅակովբոս եւ զՅովհաննէս, եւ սկսաւ տխրել եւ հոգալ:

14:33: Եւ առնու ընդ իւր զՊե՛տրոս եւ զՅա՛կովբոս եւ զՅովհա՛ննէս, եւ սկսաւ տխրել՝ եւ հոգալ։
33 Եւ նա իր հետ վերցրեց Պետրոսին, Յակոբոսին եւ Յովհաննէսին եւ սկսեց տխրել ու տագնապել
33 Իրեն հետ առնելով Պետրոսը ու Յակոբոսը եւ Յովհաննէսը, սկսաւ խռովիլ եւ վշտանալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3333: И взял с Собою Петра, Иакова и Иоанна; и начал ужасаться и тосковать.
14:33  καὶ παραλαμβάνει τὸν πέτρον καὶ [τὸν] ἰάκωβον καὶ [τὸν] ἰωάννην μετ᾽ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν,
14:33. καὶ (And) παραλαμβάνει (it-taketh-beside) τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) τὸν (to-the-one) Ἰάκωβον (to-an-Iakobos) καὶ (and) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) μετ' (with) αὐτοῦ, (of-it,"καὶ (and) ἤρξατο ( it-firsted ) ἐκθαμβεῖσθαι (to-be-astonished-out-unto) καὶ (and) ἀδημονεῖν, (to-whelm-unto)
14:33. et adsumit Petrum et Iacobum et Iohannem secum et coepit pavere et taedereAnd he taketh Peter and James and John with him: and he began to fear and to be heavy.
33. And he taketh with him Peter and James and John, and began to be greatly amazed, and sore troubled.
14:33. And he took Peter, and James, and John with him. And he began to be afraid and wearied.
14:33. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;
And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy:

33: И взял с Собою Петра, Иакова и Иоанна; и начал ужасаться и тосковать.
14:33  καὶ παραλαμβάνει τὸν πέτρον καὶ [τὸν] ἰάκωβον καὶ [τὸν] ἰωάννην μετ᾽ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν,
14:33. et adsumit Petrum et Iacobum et Iohannem secum et coepit pavere et taedere
And he taketh Peter and James and John with him: and he began to fear and to be heavy.
14:33. And he took Peter, and James, and John with him. And he began to be afraid and wearied.
14:33. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:33: Peter: Mar 1:16-19, Mar 5:37, Mar 9:2
and began: Psa 38:11, Psa 69:1-3, Psa 88:14-16; Isa 53:10; Mat 26:37, Mat 26:38; Luk 22:44; Heb 5:7
John Gill
14:33 And he taketh with him Peter, and James, and John,.... Who were witnesses of his transfiguration on the mount, and now of his sorrows in the garden:
and began to be sore amazed; to be in great consternation and astonishment, at the sight of all the sins of his people coming upon him; at the black storm of wrath, that was gathering thick over him; at the sword of justice which was brandished against him; and at the curses of the righteous law, which, like so many thunderbolts of vengeance, were directed at him: no wonder it should be added,
and to be very heavy: both with sin and sorrow; See Gill on Mt 26:37.
John Wesley
14:33 Sore amazed - The original word imports the most shocking amazement, mingled with grief: and that word in the next verse which we render sorrowful intimates, that he was surrounded with sorrow on every side, breaking in upon him with such violence, as was ready to separate his soul from his body.
14:3414:34: Յայնժամ ասէ ցնոսա. Տրտո՛ւմ է անձն իմ մինչեւ ՚ի մահ, մնացէ՛ք աստ՝ եւ արթո՛ւն կացէք։
34 Այն ժամանակ նրանց ասաց. «Տխուր է հոգիս մեռնելու աստիճան. մնացէ՛ք այստեղ եւ արթո՛ւն կացէք»
34 Այն ատեն ըսաւ անոնց. «Իմ անձս մեռնելու չափ տրտում է. հո՛ս կեցէք եւ արթուն մնացէք»։
Յայնժամ ասէ ցնոսա. Տրտում է անձն իմ մինչեւ ի մահ, մնացէք աստ եւ արթուն կացէք:

14:34: Յայնժամ ասէ ցնոսա. Տրտո՛ւմ է անձն իմ մինչեւ ՚ի մահ, մնացէ՛ք աստ՝ եւ արթո՛ւն կացէք։
34 Այն ժամանակ նրանց ասաց. «Տխուր է հոգիս մեռնելու աստիճան. մնացէ՛ք այստեղ եւ արթո՛ւն կացէք»
34 Այն ատեն ըսաւ անոնց. «Իմ անձս մեռնելու չափ տրտում է. հո՛ս կեցէք եւ արթուն մնացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3434: И сказал им: душа Моя скорбит смертельно; побудьте здесь и бодрствуйте.
14:34  καὶ λέγει αὐτοῖς, περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε.
14:34. καὶ (And) λέγει (it-fortheth) αὐτοῖς (unto-them," Περίλυπός ( Saddened-about ) ἐστιν ( it-be ) ἡ ( the-one ) ψυχή ( a-breathing ) μου ( of-me ) ἕως (unto-if-which) θανάτου: (of-a-death) μείνατε (Ye-should-have-stayed) ὧδε (unto-which-moreover) καὶ (and) γρηγορεῖτε. (ye-should-watch-unto)
14:34. et ait illis tristis est anima mea usque ad mortem sustinete hic et vigilateAnd he saith to them: My soul is sorrowful even unto death. Stay you here and watch.
34. And he saith unto them, My soul is exceeding sorrowful even unto death: abide ye here, and watch.
14:34. And he said to them: “My soul is sorrowful, even unto death. Remain here and be vigilant.”
14:34. And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.
And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch:

34: И сказал им: душа Моя скорбит смертельно; побудьте здесь и бодрствуйте.
14:34  καὶ λέγει αὐτοῖς, περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε.
14:34. et ait illis tristis est anima mea usque ad mortem sustinete hic et vigilate
And he saith to them: My soul is sorrowful even unto death. Stay you here and watch.
14:34. And he said to them: “My soul is sorrowful, even unto death. Remain here and be vigilant.”
14:34. And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:34: My soul: Isa 53:3, Isa 53:4, Isa 53:12; Lam 1:12; Joh 12:27
and watch: Mar 14:37, Mar 14:38, Mar 13:35-37; Eph 6:18, Eph 6:19; Pe1 4:7, Pe1 5:8
John Gill
14:34 And saith unto them,.... The above three disciples;
my soul is exceeding sorrowful unto death: he was surrounded with sorrow, and it pressed him so hard, and close, on every side, that he was just ready to die with it:
tarry ye here, and watch: in Matthew it is added, "with me": See Gill on Mt 26:38.
14:3514:35: Եւ մատուցեալ սակաւիկ մի յառաջ, անկա՛ւ ՚ի վերայ երեսաց իւրոց յերկիր. եւ կայր յաղօ՛թս, զի եթէ հնա՛ր ինչ է՝ անցցէ ՚ի նմանէ ժամն։
35 Եւ փոքր-ինչ առաջ գնալով՝ երեսի վրայ ընկաւ գետին. եւ աղօթում էր, որ, եթէ կարելի է, այդ ժամը իրենից հեռանայ
35 Քիչ մը առջեւ երթալով՝ իր երեսին վրայ գետինը ինկաւ եւ աղօթք ըրաւ, որ եթէ կարելի է, այն ժամը իրմէ անցնի։
Եւ մատուցեալ սակաւիկ մի յառաջ, անկաւ ի վերայ երեսաց իւրոց յերկիր. եւ կայր յաղօթս, զի եթէ հնար ինչ է, անցցէ ի նմանէ ժամն:

14:35: Եւ մատուցեալ սակաւիկ մի յառաջ, անկա՛ւ ՚ի վերայ երեսաց իւրոց յերկիր. եւ կայր յաղօ՛թս, զի եթէ հնա՛ր ինչ է՝ անցցէ ՚ի նմանէ ժամն։
35 Եւ փոքր-ինչ առաջ գնալով՝ երեսի վրայ ընկաւ գետին. եւ աղօթում էր, որ, եթէ կարելի է, այդ ժամը իրենից հեռանայ
35 Քիչ մը առջեւ երթալով՝ իր երեսին վրայ գետինը ինկաւ եւ աղօթք ըրաւ, որ եթէ կարելի է, այն ժամը իրմէ անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
14:3535: И, отойдя немного, пал на землю и молился, чтобы, если возможно, миновал Его час сей;
14:35  καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾽ αὐτοῦ ἡ ὥρα,
14:35. καὶ (And) προελθὼν (having-had-came-before) μικρὸν (to-small) ἔπιπτεν (it-was-falling) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil) καὶ (and) προσηύχετο ( it-was-goodly-holding-toward ) ἵνα (so) εἰ (if) δυνατόν (able) ἐστιν (it-be) παρέλθῃ (it-might-have-had-came-beside) ἀπ' (off) αὐτοῦ (of-it,"ἡ (the-one) ὥρα, (an-hour)
14:35. et cum processisset paululum procidit super terram et orabat ut si fieri posset transiret ab eo horaAnd when he was gone forward a little, he fell flat on the ground: and he prayed that, if it might be, the hour might pass from him.
35. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him.
14:35. And when he had proceeded on a little ways, he fell prostrate on the ground. And he prayed that, if it were possible, the hour might pass away from him.
14:35. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.
And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him:

35: И, отойдя немного, пал на землю и молился, чтобы, если возможно, миновал Его час сей;
14:35  καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾽ αὐτοῦ ἡ ὥρα,
14:35. et cum processisset paululum procidit super terram et orabat ut si fieri posset transiret ab eo hora
And when he was gone forward a little, he fell flat on the ground: and he prayed that, if it might be, the hour might pass from him.
14:35. And when he had proceeded on a little ways, he fell prostrate on the ground. And he prayed that, if it were possible, the hour might pass away from him.
14:35. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:35: and fell: Gen 17:3; Deu 9:18; Ch1 21:15, Ch1 21:16; Ch2 7:3; Mat 26:39; Luk 17:15, Luk 17:16; Act 10:25, Act 10:26; Heb 5:7; Rev 4:10, Rev 5:14
John Gill
14:35 And he went forward a little,.... About a stone's cast, Lk 22:41,
and fell on the ground, and prayed; he fell on his face to the ground, which was a praying posture. One of the Jewish canons concerning it, is this (a):
"worshipping, how is it done? after a man has lifted up his head; he bows it five times, he sits upon the ground, and "falls upon his face", "to the ground", and supplicates with whatsoever supplication he pleases: worshipping, or bowing, is the stretching out of hands and feet, until a man is found cast upon his face to the ground.''
See Gill on Mt 26:39. The supplication Christ made in this posture was,
that, it were possible, the hour might pass from him; the time fixed and agreed upon for his sufferings and death; that is, that it might pass without his enduring them, if there was any possibility of excusing him, and of his people's being saved without them; See Gill on Mt 26:39.
(a) Maimon. Hilch. Tephilla, c. 5. sect. 13.
14:3614:36: Եւ ասէ. Աբբա՛, Հա՛յր, ամենայն ինչ՝ քեզ հնարաւո՛ր է, անցո՛ զբաժակս զայս յինէն. բայց ո՛չ որպէս ես կամիմ՝ այլ որպէս դո՛ւ կամիս[889]։ [889] Ոմանք. Աբբա՛հայր։
36 Եւ ասում էր. «Աբբա՛, Հա՛յր, ամէն ինչ քեզ կարելի է. այս բաժակը ինձնից հեռացրո՛ւ, բայց ոչ թէ ինչպէս ե՛ս եմ կամենում, այլ՝ ինչպէս դո՛ւ ես կամենում»
36 Եւ ըսաւ. «Աբբա՛ Հայր՝ ամէն բան քեզի հնարաւոր է, այս գաւաթը ինձմէ անցուր. բայց ո՛չ թէ ինչպէս ես կ’ուզեմ, հապա ինչպէս դուն կ’ուզես»։
Եւ ասէ. Աբբա Հայր, ամենայն ինչ քեզ հնարաւոր է, անցո զբաժակս զայս յինէն. բայց ոչ որպէս ես կամիմ, այլ որպէս դու կամիս:

14:36: Եւ ասէ. Աբբա՛, Հա՛յր, ամենայն ինչ՝ քեզ հնարաւո՛ր է, անցո՛ զբաժակս զայս յինէն. բայց ո՛չ որպէս ես կամիմ՝ այլ որպէս դո՛ւ կամիս[889]։
[889] Ոմանք. Աբբա՛հայր։
36 Եւ ասում էր. «Աբբա՛, Հա՛յր, ամէն ինչ քեզ կարելի է. այս բաժակը ինձնից հեռացրո՛ւ, բայց ոչ թէ ինչպէս ե՛ս եմ կամենում, այլ՝ ինչպէս դո՛ւ ես կամենում»
36 Եւ ըսաւ. «Աբբա՛ Հայր՝ ամէն բան քեզի հնարաւոր է, այս գաւաթը ինձմէ անցուր. բայց ո՛չ թէ ինչպէս ես կ’ուզեմ, հապա ինչպէս դուն կ’ուզես»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3636: и говорил: Авва Отче! всё возможно Тебе; пронеси чашу сию мимо Меня; но не чего Я хочу, а чего Ты.
14:36  καὶ ἔλεγεν, αββα ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ· ἀλλ᾽ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.
14:36. καὶ (And) ἔλεγεν (it-was-forthing,"Ἀββά (Abba) ὁ (the-one) πατήρ, (a-Father," πάντα ( all ) δυνατά ( able ) σοι: (unto-thee) παρένεγκε (thou-should-have-had-beared-beside) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) τοῦτο (to-the-one-this) ἀπ' (off) ἐμοῦ: (of-ME,"ἀλλ' (other) οὐ (not) τί (to-what-one) ἐγὼ (I) θέλω (I-determine,"ἀλλὰ (other) τί (to-what-one) σύ. (thou)
14:36. et dixit Abba Pater omnia possibilia tibi sunt transfer calicem hunc a me sed non quod ego volo sed quod tuAnd he saith: Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt.
36. And he said, Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt.
14:36. And he said: “Abba, Father, all things are possible to you. Take this chalice from me. But let it be, not as I will, but as you will.”
14:36. And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt:

36: и говорил: Авва Отче! всё возможно Тебе; пронеси чашу сию мимо Меня; но не чего Я хочу, а чего Ты.
14:36  καὶ ἔλεγεν, αββα ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ· ἀλλ᾽ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.
14:36. et dixit Abba Pater omnia possibilia tibi sunt transfer calicem hunc a me sed non quod ego volo sed quod tu
And he saith: Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt.
14:36. And he said: “Abba, Father, all things are possible to you. Take this chalice from me. But let it be, not as I will, but as you will.”
14:36. And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:36: Abba, Father - This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, Abba, Syriac, is here joined to ὁ πατηρ, Greek, both signifying father; so St. Paul, Rom 8:15; Gal 4:6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori, κυριε my Lord, Lord; פילי שער, pili, πυλη, shuar, gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi, was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
14:36
Ἀββα Abba This word denotes "father." It is a Syriac word, and is used by the Saviour as a word denoting filial affection and tenderness. Compare Rom 8:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:36: Abba: Mat 6:9; Rom 8:15, Rom 8:16; Gal 4:6
all: Mar 10:27; Gen 18:14; Jer 32:27; Ti2 2:13; Tit 1:2; Heb 5:7, Heb 6:18
take: Luk 22:41, Luk 22:42
nevertheless: Psa 40:8; Joh 4:34, Joh 5:30, Joh 6:38, Joh 6:39, Joh 12:27, Joh 18:11; Phi 2:8; Heb 5:7, Heb 5:8
Geneva 1599
14:36 And he said, (h) Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
(h) This doubling of the word was used in those days when their languages were mixed together: for the word "Abba" is a Syrian word.
John Gill
14:36 And he said, Abba, Father,.... In the original text, the former of these is a Syriac word, and the latter a Greek one, explanative of the former, as in Rom 8:15 and Gal 4:6 or the repetition is made, to express the vehemency of his affection, and his strong confidence in God, as his Father, amidst his distress, as the Syriac version renders it, , "Abba, my Father": or "my Father, my Father"; and so the Ethiopic version:
all things are possible unto thee; so Philo the Jew (b), taking notice of Isaac's question about the burnt offering, and Abraham's answer to it, represents the latter as adding, in confirmation of it,
"all things are possible to God, and which are both difficult and impossible to be done by men;''
suggesting, that God could easily provide a lamb for a sacrifice; and Christ here intimates, that every thing consistent with his perfections, counsels, and covenant, were possible to be done by him; and how far what he prays for, was agreeable to these, he submits to him, and to his sovereign will:
take away this cup from me; nevertheless, not what I will, but what thou wilt: See Gill on Mt 26:39.
(b) De Abrahamo, p. 374.
John Wesley
14:36 Abba, Father - St. Mark seems to add the word Father, by way of explication.
14:3714:37: Եւ գայ՝ գտանէ զնոսա զի ննջէի՛ն, եւ ասէ ցՊե՛տրոս. Սիմովն ննջե՞ս. ո՞չ կարացեր ժամ մի արթո՛ւն կալ։
37 Եւ Յիսուս եկաւ ու նրանց քնած գտաւ. եւ Պետրոսին ասաց. «Սիմո՛ն, ննջո՞ւմ ես. չկարողացա՞ր մէկ ժամ արթուն մնալ
37 Երբ եկաւ ու զանոնք քնացած գտաւ՝ ըսաւ Պետրոսին. «Սի՛մոն, կը քնանա՞ս, չկրցա՞ր ժամ մը արթուն կենալ։
Եւ գայ գտանէ զնոսա զի ննջէին, եւ ասէ ցՊետրոս. Սիմովն, ննջե՞ս. ո՞չ կարացեր ժամ մի արթուն կալ:

14:37: Եւ գայ՝ գտանէ զնոսա զի ննջէի՛ն, եւ ասէ ցՊե՛տրոս. Սիմովն ննջե՞ս. ո՞չ կարացեր ժամ մի արթո՛ւն կալ։
37 Եւ Յիսուս եկաւ ու նրանց քնած գտաւ. եւ Պետրոսին ասաց. «Սիմո՛ն, ննջո՞ւմ ես. չկարողացա՞ր մէկ ժամ արթուն մնալ
37 Երբ եկաւ ու զանոնք քնացած գտաւ՝ ըսաւ Պետրոսին. «Սի՛մոն, կը քնանա՞ս, չկրցա՞ր ժամ մը արթուն կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3737: Возвращается и находит их спящими, и говорит Петру: Симон! ты спишь? не мог ты бодрствовать один час?
14:37  καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῶ πέτρῳ, σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι;
14:37. καὶ (And) ἔρχεται ( it-cometh ) καὶ (and) εὑρίσκει (it-findeth) αὐτοὺς (to-them) καθεύδοντας , ( to-resting-down ) καὶ (and) λέγει (it-fortheth) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Σίμων, (Simon,"καθεύδεις; (thou-rest-down?"οὐκ (Not) ἴσχυσας (thou-force-held) μίαν (to-one) ὥραν (to-an-hour) γρηγορῆσαι; (to-have-watched-unto?"
14:37. et venit et invenit eos dormientes et ait Petro Simon dormis non potuisti una hora vigilareAnd he cometh and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? Couldst thou not watch one hour?
37. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest thou not watch one hour?
14:37. And he went and found them sleeping. And he said to Peter: “Simon, are you sleeping? Were you not able to be vigilant for one hour?
14:37. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?
And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour:

37: Возвращается и находит их спящими, и говорит Петру: Симон! ты спишь? не мог ты бодрствовать один час?
14:37  καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῶ πέτρῳ, σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι;
14:37. et venit et invenit eos dormientes et ait Petro Simon dormis non potuisti una hora vigilare
And he cometh and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? Couldst thou not watch one hour?
14:37. And he went and found them sleeping. And he said to Peter: “Simon, are you sleeping? Were you not able to be vigilant for one hour?
14:37. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:37: Saith unto Peter - See on Mat 26:40 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:37: and findeth: Mar 14:40, Mar 14:41; Luk 9:31, Luk 9:32, Luk 22:45, Luk 22:46
Simon: Mar 14:29-31; Sa2 16:17; Jon 1:6; Mat 25:5, Mat 26:40; Th1 5:6-8
couldest: Jer 12:5; Heb 12:3
Geneva 1599
14:37 (11) And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?
(11) A horrible example of the sluggishness of men, even among the disciples whom Christ had chosen.
John Gill
14:37 And he cometh and findeth them sleeping,.... His three disciples, Peter, James, and John:
and saith unto Peter; particularly, he having so lately asserted, with so much confidence, his love to Christ, and close attachment to him:
Simon, sleepest thou? Christ calls him by the name he first went by, and not by that which he had given him, Cephas, or Peter; he not now having that firmness and constancy, though he boasted of it, which answers to that name:
couldst thou not watch one hour? The Arabic and Persic versions add, with me; and so does the Complutensian edition; See Gill on Mt 26:40.
John Wesley
14:37 Saith to Peter - The zealous, the confident Peter.
14:3814:38: Արթո՛ւն կացէք եւ յաղօ՛թս կացէք, զի մի՛ մտջիք ՚ի փորձութիւն. ոգիս յօժա՛ր է՝ բայց մարմինս տկա՛ր[890]։ [890] Ոմանք. Հոգիս յօժար է։
38 Արթո՛ւն կացէք եւ աղօթեցէ՛ք, որպէսզի փորձութեան մէջ չընկնէք: Հոգին յօժար է, բայց մարմինը՝ տկար»
38 Արթո՛ւն կեցէք եւ աղօթք ըրէք, որպէս զի փորձութեան մէջ չմտնէք. հոգին յօժար է, բայց մարմինը տկար»։
Արթուն կացէք եւ յաղօթս կացէք, զի մի՛ մտջիք ի փորձութիւն. ոգիս յօժար է, բայց մարմինս տկար:

14:38: Արթո՛ւն կացէք եւ յաղօ՛թս կացէք, զի մի՛ մտջիք ՚ի փորձութիւն. ոգիս յօժա՛ր է՝ բայց մարմինս տկա՛ր[890]։
[890] Ոմանք. Հոգիս յօժար է։
38 Արթո՛ւն կացէք եւ աղօթեցէ՛ք, որպէսզի փորձութեան մէջ չընկնէք: Հոգին յօժար է, բայց մարմինը՝ տկար»
38 Արթո՛ւն կեցէք եւ աղօթք ըրէք, որպէս զի փորձութեան մէջ չմտնէք. հոգին յօժար է, բայց մարմինը տկար»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3838: Бодрствуйте и молитесь, чтобы не впасть в искушение: дух бодр, плоть же немощна.
14:38  γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
14:38. γρηγορεῖτε (Ye-should-watch-unto) καὶ (and) προσεύχεσθε , ( ye-should-goodly-hold-toward ) ἵνα (so) μὴ (lest) ἔλθητε (ye-might-have-had-came) εἰς (into) πειρασμόν: (to-a-piercing-of) τὸ (the-one) μὲν (indeed) πνεῦμα (a-currenting-to) πρόθυμον (passioned-before,"ἡ (the-one) δὲ (moreover) σὰρξ (a-flesh) ἀσθενής. (un-vigored)
14:38. vigilate et orate ut non intretis in temptationem spiritus quidem promptus caro vero infirmaWatch ye: and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.
38. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
14:38. Watch and pray, so that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
14:38. Watch ye and pray, lest ye enter into temptation. The spirit truly [is] ready, but the flesh [is] weak.
Watch ye and pray, lest ye enter into temptation. The spirit truly [is] ready, but the flesh [is] weak:

38: Бодрствуйте и молитесь, чтобы не впасть в искушение: дух бодр, плоть же немощна.
14:38  γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
14:38. vigilate et orate ut non intretis in temptationem spiritus quidem promptus caro vero infirma
Watch ye: and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.
14:38. Watch and pray, so that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
14:38. Watch ye and pray, lest ye enter into temptation. The spirit truly [is] ready, but the flesh [is] weak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:38: Watch: Mar 14:34; Mat 24:42, Mat 25:13, Mat 26:41; Luk 21:36, Luk 22:40, Luk 22:46; Co1 16:13; Pe1 5:8; Rev 3:2, Rev 3:3, Rev 3:10
The spirit: Rom 7:18-25; Gal 5:17; Phi 2:12
John Gill
14:38 Watch ye and pray, lest ye enter into temptation,.... Of denying Christ, and falling off from him, which would quickly offer to them, when they should see him apprehended, bound, and led away.
The spirit truly is ready. The Persic version renders it, "my mind"; as if the Spirit or soul of Christ was meant; whereas it is either to be understood of the evil spirit, Satan, who was disposed to attack them, and especially Peter, whom he desired to have, and sift as wheat; or else the spirit of the disciples, their renewed spirit, which was ready and disposed watching and praying, and willing to abide by Christ:
but the flesh is weak; they were but flesh and blood, and so not a match of themselves for so powerful an adversary as Satan, and therefore had need to watch and pray; or "their body", as the Syriac, Arabic, and Persic versions render it, was weak, and subject to drowsiness and sleep; and especially they were weak and feeble, and very unequal of themselves for spiritual exercises, as they had flesh, or a corrupt nature in them; See Gill on Mt 26:41.
14:3914:39: Եւ դարձեալ՝ չոգաւ եկաց յաղօթս, եւ զնո՛յն բանս ասաց[891]։ [891] Ոմանք. Կաց յաղօթս... բան ասաց։
39 Եւ նորից գնաց, աղօթքի կանգնեց ու նոյն բաներն ասաց
39 Նորէն գնաց աղօթք ըրաւ՝ նոյն խօսքը ըսելով։
Եւ դարձեալ չոգաւ եկաց յաղօթս, եւ զնոյն բանս ասաց:

14:39: Եւ դարձեալ՝ չոգաւ եկաց յաղօթս, եւ զնո՛յն բանս ասաց[891]։
[891] Ոմանք. Կաց յաղօթս... բան ասաց։
39 Եւ նորից գնաց, աղօթքի կանգնեց ու նոյն բաներն ասաց
39 Նորէն գնաց աղօթք ըրաւ՝ նոյն խօսքը ըսելով։
zohrab-1805▾ eastern-1994▾ western am▾
14:3939: И, опять отойдя, молился, сказав то же слово.
14:39  καὶ πάλιν ἀπελθὼν προσηύξατο τὸν αὐτὸν λόγον εἰπών.
14:39. καὶ (And) πάλιν (unto-furthered) ἀπελθὼν (having-had-came-off) προσηύξατο ( it-goodly-held-toward ) [τὸν "[to-the-one) αὐτὸν (to-it) λόγον (to-a-forthee) εἰπών]. (having-had-said]."
14:39. et iterum abiens oravit eundem sermonem dicensAnd going away again, he prayed, saying the same words.
39. And again he went away, and prayed, saying the same words.
14:39. And going away again, he prayed, saying the same words.
14:39. And again he went away, and prayed, and spake the same words.
And again he went away, and prayed, and spake the same words:

39: И, опять отойдя, молился, сказав то же слово.
14:39  καὶ πάλιν ἀπελθὼν προσηύξατο τὸν αὐτὸν λόγον εἰπών.
14:39. et iterum abiens oravit eundem sermonem dicens
And going away again, he prayed, saying the same words.
14:39. And going away again, he prayed, saying the same words.
14:39. And again he went away, and prayed, and spake the same words.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:39: he went: Mat 6:7, Mat 26:42-44; Luk 18:1; Co2 12:8
John Gill
14:39 And again he went away,.... To the same place, or at much such a distance from them, as before:
and prayed and spake the same words; or word, that is, the same matter; for here, answers to which signifies a thing, or matter, as well as word: Christ prayed to the same effect, for matter and substance the same as before, though not in the same express words, as is clear from Mt 26:39.
14:4014:40: Դարձաւ միւսանգամ անդրէն՝ եւ եգիտ զնոսա ՚ի քո՛ւն. քանզի էին աչք նոցա ծանրացեալ՝ եւ ո՛չ գիտէին թէ զի՞նչ պատասխանի տայցեն նմա։
40 Կրկին անգամ դարձաւ այնտեղ եւ նրանց քնի մէջ գտաւ. որովհետեւ նրանց աչքերը ծանրացել էին, եւ չէին իմանում, թէ ինչ պատասխան տան նրան
40 Եւ դարձաւ ու զանոնք նորէն քնացած գտաւ, վասն զի աչքերնին ծանրացած էր եւ չէին գիտեր թէ ի՞նչ պատասխան տան անոր։
Դարձաւ միւսանգամ անդրէն եւ եգիտ զնոսա ի քուն. քանզի էին աչք նոցա ծանրացեալ, եւ ոչ գիտէին թէ զինչ պատասխանի տայցեն նմա:

14:40: Դարձաւ միւսանգամ անդրէն՝ եւ եգիտ զնոսա ՚ի քո՛ւն. քանզի էին աչք նոցա ծանրացեալ՝ եւ ո՛չ գիտէին թէ զի՞նչ պատասխանի տայցեն նմա։
40 Կրկին անգամ դարձաւ այնտեղ եւ նրանց քնի մէջ գտաւ. որովհետեւ նրանց աչքերը ծանրացել էին, եւ չէին իմանում, թէ ինչ պատասխան տան նրան
40 Եւ դարձաւ ու զանոնք նորէն քնացած գտաւ, վասն զի աչքերնին ծանրացած էր եւ չէին գիտեր թէ ի՞նչ պատասխան տան անոր։
zohrab-1805▾ eastern-1994▾ western am▾
14:4040: И, возвратившись, опять нашел их спящими, ибо глаза у них отяжелели, и они не знали, что Ему отвечать.
14:40  καὶ πάλιν ἐλθὼν εὖρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῶ.
14:40. καὶ (And) πάλιν (unto-furthered) ἐλθὼν (having-had-came) εὗρεν (it-had-found) αὐτοὺς (to-them) καθεύδοντας , ( to-resting-down ) ἦσαν (they-were) γὰρ (therefore) αὐτῶν (of-them) οἱ (the-ones) ὀφθαλμοὶ (eyes) καταβαρυνόμενοι , ( being-weighted-down ,"καὶ (and) οὐκ (not) ᾔδεισαν (they-had-come-to-have-seen) τί (to-what-one) ἀποκριθῶσιν (they-might-have-been-separated-off) αὐτῷ. (unto-it)
14:40. et reversus denuo invenit eos dormientes erant enim oculi illorum ingravati et ignorabant quid responderent eiAnd when he returned, he found them again asleep (for their eyes were heavy): and they knew not what to answer him.
40. And again he came, and found them sleeping, for their eyes were very heavy; and they wist not what to answer him.
14:40. And upon returning, he found them sleeping yet again, (for their eyes were heavy) and they did not know how to respond to him.
14:40. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.
And when he returned, he found them asleep again, ( for their eyes were heavy,) neither wist they what to answer him:

40: И, возвратившись, опять нашел их спящими, ибо глаза у них отяжелели, и они не знали, что Ему отвечать.
14:40  καὶ πάλιν ἐλθὼν εὖρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῶ.
14:40. et reversus denuo invenit eos dormientes erant enim oculi illorum ingravati et ignorabant quid responderent ei
And when he returned, he found them again asleep (for their eyes were heavy): and they knew not what to answer him.
14:40. And upon returning, he found them sleeping yet again, (for their eyes were heavy) and they did not know how to respond to him.
14:40. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:40
Neither wist they ... - Neither "knew" they. They were so conscious of the impropriety of sleeping at that time, that they could not find any answer to give to the inquiry why they had done it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:40: neither: Mar 9:33, Mar 9:34; Gen 44:16; Rom 3:19
John Gill
14:40 And when he returned, he found them asleep again,.... Notwithstanding the expostulation he had used with them, the exhortation he had given them, and the danger he had suggested to them:
for their eyes were heavy: with sleep and sorrow:
neither wist they what to answer him; partly through confusion and shame, not knowing how to excuse themselves; and partly, through their being stupefied with sleep and grief.
14:4114:41: Գա՛յ երրորդ անգամ, եւ ասէ ցնոսա. Ննջեցէ՛ք այսուհետեւ եւ հանգերո՛ւք, զի հասեա՛լ է վախճան. ե՛կն ժամ, եւ ահա մատնի՛ Որդի մարդոյ ՚ի ձեռս մեղաւորաց[892]։ [892] Ոմանք. Զի ահա հասեալ է։
41 Երրորդ անգամ եկաւ եւ նրանց ասաց. «Քնեցէ՛ք այսուհետեւ եւ հանգստացէ՛ք, քանի որ վախճանը հասել [26]. եկաւ ժամը, եւ ահա մարդու Որդին մատնւում է մեղաւորների ձեռքը [26] 26. Լաւագոյն յուն. բն. քանի որ վախճանը հասել է-ի փոխարէն ունեն բաւական է. հասել է ժամը:
41 Երրորդ անգամ ալ եկաւ ու ըսաւ անոնց. «Ասկէ յետոյ քնացէ՛ք ու հանգչեցէ՛ք. բաւական է, ժամը հասաւ, ահա Որդին մարդոյ մեղաւորներուն ձեռքը պիտի մատնուի։
Գայ երրորդ անգամ եւ ասէ ցնոսա. Ննջեցէք այսուհետեւ եւ հանգերուք, [91]զի հասեալ է վախճան``. եկն ժամ եւ ահա մատնի Որդի մարդոյ ի ձեռս մեղաւորաց:

14:41: Գա՛յ երրորդ անգամ, եւ ասէ ցնոսա. Ննջեցէ՛ք այսուհետեւ եւ հանգերո՛ւք, զի հասեա՛լ է վախճան. ե՛կն ժամ, եւ ահա մատնի՛ Որդի մարդոյ ՚ի ձեռս մեղաւորաց[892]։
[892] Ոմանք. Զի ահա հասեալ է։
41 Երրորդ անգամ եկաւ եւ նրանց ասաց. «Քնեցէ՛ք այսուհետեւ եւ հանգստացէ՛ք, քանի որ վախճանը հասել [26]. եկաւ ժամը, եւ ահա մարդու Որդին մատնւում է մեղաւորների ձեռքը
[26] 26. Լաւագոյն յուն. բն. քանի որ վախճանը հասել է-ի փոխարէն ունեն բաւական է. հասել է ժամը:
41 Երրորդ անգամ ալ եկաւ ու ըսաւ անոնց. «Ասկէ յետոյ քնացէ՛ք ու հանգչեցէ՛ք. բաւական է, ժամը հասաւ, ահա Որդին մարդոյ մեղաւորներուն ձեռքը պիտի մատնուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:4141: И приходит в третий раз и говорит им: вы всё еще спите и почиваете? Кончено, пришел час: вот, предается Сын Человеческий в руки грешников.
14:41  καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς, καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε; ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν.
14:41. καὶ (And) ἔρχεται ( it-cometh ) τὸ (to-the-one) τρίτον (to-third) καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Καθεύδετε (Ye-rest-down) [τὸ] "[to-the-one]"λοιπὸν (to-remaindered) καὶ (and) ἀναπαύεσθε : ( ye-cease-up ?"ἀπέχει: (It-holdeth-off) ἦλθεν (it-had-came,"ἡ (the-one) ὥρα, (an-hour," ἰδοὺ ( thou-should-have-had-seen ,"παραδίδοται (it-be-given-beside) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) εἰς (into) τὰς (to-the-ones) χεῖρας (to-hands) τῶν (of-the-ones) ἁμαρτωλῶν . ( of-un-adjusted-along )
14:41. et venit tertio et ait illis dormite iam et requiescite sufficit venit hora ecce traditur Filius hominis in manus peccatorumAnd he cometh the third time and saith to them: Sleep ye now and take your rest. It is enough. The hour is come: behold the Son of man shall be betrayed into the hands of sinners.
41. And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough; the hour is come; behold, the Son of man is betrayed into the hands of sinners.
14:41. And he arrived for the third time, and he said to them: “Sleep now, and take rest. It is enough. The hour has arrived. Behold, the Son of man will be betrayed into the hands of sinners.
14:41. And he cometh the third time, and saith unto them, Sleep on now, and take [your] rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.
And he cometh the third time, and saith unto them, Sleep on now, and take [your] rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners:

41: И приходит в третий раз и говорит им: вы всё еще спите и почиваете? Кончено, пришел час: вот, предается Сын Человеческий в руки грешников.
14:41  καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς, καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε; ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν.
14:41. et venit tertio et ait illis dormite iam et requiescite sufficit venit hora ecce traditur Filius hominis in manus peccatorum
And he cometh the third time and saith to them: Sleep ye now and take your rest. It is enough. The hour is come: behold the Son of man shall be betrayed into the hands of sinners.
14:41. And he arrived for the third time, and he said to them: “Sleep now, and take rest. It is enough. The hour has arrived. Behold, the Son of man will be betrayed into the hands of sinners.
14:41. And he cometh the third time, and saith unto them, Sleep on now, and take [your] rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:41
It is enough - There has been much difficulty in determining the meaning of this phrase. Campbell translates it, "all is over" - that is, the time when you could have been of service to me is gone by. They might have aided him by watching for him when they were sleeping, but now the time was past, and he was already, as it were, in the hands of his enemies. It is not improbable, however, that after his agony some time elapsed before Judas came. He had required them to watch - that is, to keep awake during that season of agony. After that they might have been suffered to sleep, while Jesus watched alone. As he saw Judas approach he probably roused them, saying, It is sufficient - as much repose has been taken as is allowable - the enemy is near, and the Son of man is about to be betrayed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:41: Sleep: Mar 7:9; Jdg 10:14; Kg1 18:27, Kg1 22:15; Kg2 3:13; Ecc 11:9; Eze 20:39; Mat 26:45, Mat 26:46
the hour: Joh 7:30, Joh 8:20, Joh 12:23, Joh 12:27, Joh 13:1, Joh 17:1
the Son: Mar 14:10, Mar 14:18, Mar 9:31, Mar 10:33, Mar 10:34; Mat 26:2; Joh 13:2; Act 7:52
John Gill
14:41 And he cometh the third time,.... After he had prayed a third time, to the same purport as before:
and saith unto them, sleep on now, and take your rest; which words are spoken ironically:
Tit is enough; or "the end is come"; as the Syriac and Arabic versions render it, of watching and praying:
the hour is come, behold the son of man is betrayed into the hands of sinners; both Jews and Gentiles, by one of his own disciples; See Gill on Mt 26:45.
14:4214:42: Ա՛ւն արիք գնասցո՛ւք. զի ահաւասիկ՝ մերձեցա՛ւ որ մատնելոցն է զիս։
42 Օ՛ն, վե՛ր կացէք գնանք, որովհետեւ ահա մօտեցաւ նա, ով ինձ մատնելու է»:
42 Ելէ՛ք երթանք։ Ահա մօտեցաւ անիկա որ զիս պիտի մատնէ»։
Օն արիք, գնասցուք, զի ահաւասիկ մերձեցաւ որ մատնելոցն է զիս:

14:42: Ա՛ւն արիք գնասցո՛ւք. զի ահաւասիկ՝ մերձեցա՛ւ որ մատնելոցն է զիս։
42 Օ՛ն, վե՛ր կացէք գնանք, որովհետեւ ահա մօտեցաւ նա, ով ինձ մատնելու է»:
42 Ելէ՛ք երթանք։ Ահա մօտեցաւ անիկա որ զիս պիտի մատնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:4242: Встаньте, пойдем; вот, приблизился предающий Меня.
14:42  ἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν.
14:42. ἐγείρεσθε (Ye-should-rouse,"ἄγωμεν: (we-might-lead) ἰδοὺ ( Thou-should-have-had-seen ,"ὁ (the-one) παραδιδούς (giving-beside) με (to-me) ἤγγικεν. (it-had-come-to-near-to)
14:42. surgite eamus ecce qui me tradit prope estRise up: let us go. Behold, he that will betray me is at hand.
42. Arise, let us be going: behold, he that betrayeth me is at hand.
14:42. Rise up, let us go. Behold, he who will betray me is near.”
14:42. Rise up, let us go; lo, he that betrayeth me is at hand.
Rise up, let us go; lo, he that betrayeth me is at hand:

42: Встаньте, пойдем; вот, приблизился предающий Меня.
14:42  ἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν.
14:42. surgite eamus ecce qui me tradit prope est
Rise up: let us go. Behold, he that will betray me is at hand.
14:42. Rise up, let us go. Behold, he who will betray me is near.”
14:42. Rise up, let us go; lo, he that betrayeth me is at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:42: Mat 26:46; Joh 18:1, Joh 18:2
John Gill
14:42 Rise up let us go,.... To meet the enemy and the danger; for there is no escaping;
lo, he that betrayeth me is at hand; Judas, that he had hinted at supper should betray him, was now about doing it; and was just now coming upon him, in order to deliver him into the hands of the Jews, and the Roman band of soldiers; See Gill on Mt 26:46.
14:4314:43: Եւ մինչդեռ նա զայն խօսէր, գա՛յ Յուդա Սկարիովտացի՝ մի յերկոտասանի՛ց անտի, եւ ընդ նմա ամբո՛խ սուսերօք եւ բրօք՝ ՚ի քահանայապետիցն եւ ՚ի դպրաց եւ ՚ի ծերոց[893]։ [893] Ոմանք. Մի յերկոտասանից. եւ ընդ։
43 Եւ մինչ նա դեռ խօսում էր այս բաները, եկաւ Յուդա Իսկարիովտացին՝ Տասներկուսից մէկը, եւ իր հետ՝ սրերով, մահակներով զինուած ամբոխ՝ ուղարկուած քահանայապետների, օրէնսգէտների ու ծերերի կողմից
43 Դեռ անիկա կը խօսէր, երբ Յուդան, տասներկուքէն մէկը, եկաւ եւ իրեն հետ քահանայապետներուն եւ դպիրներուն ու ծերերուն կողմէն շատ բազմութիւն՝ սուրերով ու բիրերով։
Եւ մինչդեռ նա զայն խօսէր, գայ Յուդա [92]Իսկարիովտացի, մի յերկոտասանից անտի, եւ ընդ նմա ամբոխ սուսերօք եւ բրօք ի քահանայապետիցն եւ ի դպրաց եւ ի ծերոց:

14:43: Եւ մինչդեռ նա զայն խօսէր, գա՛յ Յուդա Սկարիովտացի՝ մի յերկոտասանի՛ց անտի, եւ ընդ նմա ամբո՛խ սուսերօք եւ բրօք՝ ՚ի քահանայապետիցն եւ ՚ի դպրաց եւ ՚ի ծերոց[893]։
[893] Ոմանք. Մի յերկոտասանից. եւ ընդ։
43 Եւ մինչ նա դեռ խօսում էր այս բաները, եկաւ Յուդա Իսկարիովտացին՝ Տասներկուսից մէկը, եւ իր հետ՝ սրերով, մահակներով զինուած ամբոխ՝ ուղարկուած քահանայապետների, օրէնսգէտների ու ծերերի կողմից
43 Դեռ անիկա կը խօսէր, երբ Յուդան, տասներկուքէն մէկը, եկաւ եւ իրեն հետ քահանայապետներուն եւ դպիրներուն ու ծերերուն կողմէն շատ բազմութիւն՝ սուրերով ու բիրերով։
zohrab-1805▾ eastern-1994▾ western am▾
14:4343: И тотчас, как Он еще говорил, приходит Иуда, один из двенадцати, и с ним множество народа с мечами и кольями, от первосвященников и книжников и старейшин.
14:43  καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται ἰούδας εἷς τῶν δώδεκα καὶ μετ᾽ αὐτοῦ ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων.
14:43. Καὶ (And) εὐθὺς (straight) ἔτι (if-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto) παραγίνεται ( it-becometh-beside ,"[ὁ] "[the-one]"Ἰούδας (an-Ioudas) εἷς (one) τῶν (of-the-ones) δώδεκα (of-two-ten,"καὶ (and) μετ' (with) αὐτοῦ (of-it) ὄχλος (a-crowd) μετὰ (with) μαχαιρῶν (of-knives) καὶ (and) ξύλων (of-woods) παρὰ (beside) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) καὶ (and) τῶν (of-the-ones) γραμματέων (of-letterers-of) καὶ (and) τῶν (of-the-ones) πρεσβυτέρων . ( of-more-eldered )
14:43. et adhuc eo loquente venit Iudas Scarioth unus ex duodecim et cum illo turba cum gladiis et lignis a summis sacerdotibus et a scribis et a senioribusAnd while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients.
43. And straightway, while he yet spake, cometh Judas, one of the twelve, and with him a multitude with swords and staves, from the chief priests and the scribes and the elders.
14:43. And while he was still speaking, Judas Iscariot, one of the twelve, arrived, and with him was a large crowd with swords and clubs, sent from the leaders of the priests, and the scribes, and the elders.
14:43. And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders:

43: И тотчас, как Он еще говорил, приходит Иуда, один из двенадцати, и с ним множество народа с мечами и кольями, от первосвященников и книжников и старейшин.
14:43  καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται ἰούδας εἷς τῶν δώδεκα καὶ μετ᾽ αὐτοῦ ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων.
14:43. et adhuc eo loquente venit Iudas Scarioth unus ex duodecim et cum illo turba cum gladiis et lignis a summis sacerdotibus et a scribis et a senioribus
And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients.
14:43. And while he was still speaking, Judas Iscariot, one of the twelve, arrived, and with him was a large crowd with swords and clubs, sent from the leaders of the priests, and the scribes, and the elders.
14:43. And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43-52: (См. Мф XXVI, 47-53). - Ведите осторожно. Точнее крепко, под крепким наблюдением (asfalwV·), чтобы Он как-нибудь не ускользнул. - Равви! Равви! Знак особого уважения представляет собою это двукратное обращение Иуды ко Христу (ср. Мф XXIII, 7) - Один юноша... Здесь содержится описание случая, бывшего во время взятия Христа. Об этом случае, именно о попытке воинов захватить одного юношу, разбуженного ночною тревогою и одетого только в легкое покрывало (sindona), сообщает только один ев. Марк. Очень вероятно предположение, что здесь он передает случай, бывший именно с ним.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. 48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me? 49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: 52 And he left the linen cloth, and fled from them naked.

We have here the seizing of our Lord Jesus by the officers of the chief priests. This was what his enemies had long aimed at, they had often sent to take him; but he had escaped out of their hands, because his hour was not come, nor could they now have taken him, had he not freely surrendered himself. He began first to suffer in his soul, but afterward suffered in his body, that he might satisfy for sin, which begins in the heart, but afterwards makes the members of the body instruments of unrighteousness.

I. Here is a band of rude miscreants employed to take our Lord Jesus and make him a prisoner; a great multitude with swords and staves. There is no wickedness so black, no villany so horrid, but there may be found among the children of men fit tools to be made use of, that will not scruple to be employed; so miserably depraved and vitiated is mankind. At the head of this rabble is Judas, one of the twelve, one of those that had been many years intimately conversant with our Lord Jesus, had prophesied in his name, and in his name cast out devils, and yet betrayed him. It is no new thing for a very fair and plausible profession to end in a shameful and fatal apostasy. How art thou fallen, O Lucifer!

II. Men of no less figure than the chief priests, and the scribes, and the elders, sent them, and set them on work, who pretended to expect the Messiah, and to be ready to welcome him; and yet, when he is come, and has given undeniable proofs that it is he that should come, because he doth not make court to them, nor countenance and support their pomp and grandeur, because he appears not as a temporal prince, but sets up a spiritual kingdom, and preaches repentance, reformation, and a holy life, and directs men's thoughts, and affections, and aims, to another world, they set themselves against him, and, without giving the credentials he produces an impartial examination, resolve to run him down.

III. Judas betrayed him with a kiss; abusing the freedom Christ used to allow his disciples of kissing his cheek at their return when they had been any time absent. He called him, Master, Master, and kissed him; he said, Rabbi, Rabbi, as if he had been now more respectful to him than ever. It is enough to put one for ever out of conceit with being called of men Rabbi, Rabbi (Matt. xxiii. 7), since it was with this compliment that Christ was betrayed. He bid them take him, and lead him away safely. Some think that he spoke this ironically, knowing that they could not secure him unless he pleased, that this Samson could break their bonds asunder as threads of tow, and make is escape, and then he should get the money, and Christ the honour, and no harm done; and I should think so too, but that Satan was entered into him, so that the worst and most malicious intention of this action is not too black to be supposed. Nay, he had often heard his Master say, that, being betrayed, he should be crucified, and had no reason to think otherwise.

IV. They arrested him, and made him their prisoner (v. 46); They laid their hands on him, rude and violent hands, and took him into custody; triumphing, it is likely, that they had done that which has been often before attempted in vain.

V. Peter laid about him in defence of his Master, and wounded one of the assailants, being for the present mindful of his promise, to venture his life with his Master. He was one of them that stood by, of them that were with him (so the word signifies), of those three disciples that were with him in the garden; he drew a sword, and aimed, it is likely, to cut off the head, but missed his blow, and only cut off the ear, of a servant of the high priest, v. 47. It is easier to fight for Christ, than to die for him; but Christ's good soldiers overcome, not by taking other people's lives, but by laying down their own, Rev. xii. 11.

VI. Christ argues with them that had seized him, and shows them the absurdity of their proceedings against him. 1. That they came out against him, as against a thief, whereas he was innocent of any crime; he taught daily in the temple, and if he had any wicked design, there it would some time or other have been discovered; nay, these officers of the chief priests, being retainers to the temple, may be supposed to have heard his sermons there (I was with you in the temple); and had he not taught them excellent doctrine, even his enemies themselves being judges? Were not all the words of his mouth in righteousness? Was there any thing froward or perverse in them? Prov. viii. 8. By his fruits he was known to be a good tree; why then did they come out against him as a thief? 2. That they came to take him thus privately, whereas he was neither ashamed nor afraid to appear publicly in the temple. He was none of those evil-doers that hate the light, neither come to the light, John iii. 20. If their masters had any thing to say to him, they might meet him any day in the temple, where he was ready to answer all challenges, all charges; and there they might do as they pleased with him, for the priests had the custody of the temple, and the command of the guards about it: but to come upon him thus at midnight, and in the place of his retirement, was base and cowardly. This was to do as David's enemy, that sat in the lurking places of the villages, to murder the innocent, Ps. x. 8. But this was not all. 3. They came with swords and staves, as if he had been in arms against the government, and must have the posse comitatus raised to reduce him. There was no occasion for those weapons; but they made this ado, (1.) To secure themselves from the rage of some; they came armed, because they feared the people; but thus were they in great fear, where no fear was, Ps. liii. 5. (2.) To expose him to the rage of others. By coming with swords and staves to take him, they represented him to the people (who are apt to take impressions this way) as a dangerous turbulent man, and so endeavored to incense them against him, and make them cry out, Crucify him, crucify him, having no other way to gain their point.

VII. He reconciled himself to all this injurious, ignominious treatment, by referring himself to the Old-Testament predictions of the Messiah. I am hardly used, but I submit, for the scriptures must be fulfilled, v. 49. 1. See here what a regard Christ had to the scriptures; he would bear any thing rather than that the least jot or tittle of the word of God should fall to the ground; and as he had an eye to them in his sufferings, so he has in his glory; for what is Christ doing in the government of the world, but fulfilling the scriptures? 2. See what use we are to make of the Old Testament; we must search for Christ, the true treasure hid in that field: as the history of the New Testament expounds the prophecies of Old, so the prophecies of the Old Testament illustrate the history of the New.

VIII. All Christ's disciples, hereupon, deserted him (v. 50); They all forsook him, and fled. They were very confident that they should adhere to him; but even good men know not what they will do, till they are tried. If it was such a comfort to him as he had lately intimated, that they had hitherto continued with him in his lesser trials (Luke xxii. 28), we may well imagine what a grief it was to him, that they deserted him now in the greatest, when they might have done him some service--when he was abused, to protect him, and when accused, to witness for him. Let not those that suffer for Christ, think it strange, if they be thus deserted, and if all the herd shun the wounded deer; they are not better than their Master, nor can expect to be better used either by their enemies or by their friends. When St. Paul was in peril, none stood by him, but all men forsook him, 2 Tim. iv. 16.

IX. The noise disturbed the neighbourhood, and some of the neighbours were brought into danger by the riot, v. 51, 52. This passage of story we have not in any other of the evangelists. Here is an account of a certain young man, who, as it should seem, was no disciple of Christ, nor, as some have imagined, a servant of the house wherein Christ had eaten the passover, who followed him to see what would become of him (as the sons of the prophets, when they understood that Elijah was to be taken up, went to view afar off, 2 Kings ii. 7), but some young man that lived near the garden, perhaps in the house to which the garden belonged. Now observe concerning him,

1. How he was frightened out of his bed, to be a spectator of Christ's sufferings. Such a multitude, so armed, and coming with so much fury, and in the dead of night, and in a quiet village, could not but produce a great stir; this alarmed our young man, who perhaps thought they was some tumult or rising in the city, some uproar among the people, and had the curiosity to go, and see what the matter was, and was in such haste to inform himself, that he could not stay to dress himself, but threw a sheet about him, as if he would appear like a walking ghost, in grave clothes, to frighten those who had frightened him, and ran among the thickest of them with this question, What is to do here? Being told, he had a mind to see the issue, having, no doubt, heard much of the fame of this Jesus; and therefore, when all his disciples had quitted him, he continued to follow him, desirous to hear what he would say, and see what he would do. Some think that his having no other garment than this linen cloth upon his naked body, intimates that he was one of those Jews who made a great profession of piety that their neighbours, in token of which, among other instances of austerity and mortification of the body, they used no clothes but one linen garment, which, though contrived to be modest enough, was thin and cold. But I rather think that this was not his constant wear.

2. See how he was frightened into his bed again, when he was in danger of being made a sharer in Christ's sufferings. His own disciples had run away from him; but this young man, having no concern for him, thought he might securely attend him, especially being so far from being armed, that he was not so much as clothed; but the young men, the Roman soldiers, who were called to assist, laid hold of him, for all was fish that came to their net. Perhaps they were now vexed at themselves, that they had suffered the disciples to run away, and they being got out of their reach they resolved to seize the first they could lay their hands on; though this young man was perhaps one of the strictest sect of the Jewish church, yet the Roman soldiers made no conscience of abusing him upon this occasion. Finding himself in danger, he left the linen cloth by which they had caught hold of him, and fled away naked. This passage is recorded to show what a barbarous crew this was, that was sent to seize Christ, and what a narrow escape the disciples had of falling into their hands, out of which nothing could have kept them but their Master's care of them; If ye seek me, let these go their way, John xviii. 8. It also intimates that there is no hold of those who are led by curiosity only, and not by faith and conscience, to follow Christ.
Albert Barnes: Notes on the Bible - 1834
14:43: See the notes at Mat 26:47-57.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:43: while: Mat 26:47; Luk 22:47, Luk 22:48; Joh 18:3-9; Act 1:16
and with: Psa 2:1, Psa 2:2, Psa 3:1, Psa 3:2, Psa 22:11-13
Geneva 1599
14:43 (12) And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
(12) As men willingly robbed God their creator of his praise in forsaking and betraying him: so Christ, willingly going about to make satisfaction for this ruin, is forsaken by his own, and betrayed by one of his familiar acquaintances as a thief, so that the punishment might be in agreement with the sin, and that we who are ourselves traitors, forsakers and those committing sacrilege, might be delivered out of the devil's snare.
John Gill
14:43 And immediately, while he yet spake,.... The above words:
cometh Judas one of the twelve: apostles of Christ, and which was an aggravation of his wickedness; the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic, versions add, "Iscariot"; and so it is read in one of Beza's copies. The Ethiopic version reads, "one of the ten", very wrongly:
and with him a great multitude; a band of men and officers, with many of the chief priests and captains of the temple, and elders of the people, that mixed themselves with the crowd, to see how things would issue:
with swords and staves; which they intended to make use of, should any resistance be made in apprehending him, or any attempt to rescue him:
from the chief priests, and the Scribes, and the elders; from the Jewish sanhedrim, which consisted of these; See Gill on Mt 26:47.
John Wesley
14:43 Mt 26:47; Lk 22:47; Jn 18:2.
14:4414:44: Տուեալ էր նշան մատնչին՝ եւ ասէր. Ընդ որում ես համբուրեցից՝ նա՛ է. կալջի՛ք զնա՝ եւ տարջի՛ք զգուշութեամբ[894]։ [894] Ոմանք. Մատնչի՝ եւ ասէ։
44 Մատնիչը նրանց նշան էր տուել ասելով՝ ում հետ ես համբուրուեմ, նա՛ է, բռնեցէ՛ք նրան եւ տարէ՛ք զգուշութեամբ
44 Զանիկա մատնողը անոնց նշան մը տուեր էր՝ ըսելով. «Ո՛վ որ ես համբուրեմ՝ ա՛ն է, բռնեցէ՛ք զանիկա եւ զգուշութեամբ տարէք»։
Տուեալ էր նշան մատնչին եւ ասէր. Ընդ որում ես համբուրեցից` նա է. կալջիք զնա եւ տարջիք զգուշութեամբ:

14:44: Տուեալ էր նշան մատնչին՝ եւ ասէր. Ընդ որում ես համբուրեցից՝ նա՛ է. կալջի՛ք զնա՝ եւ տարջի՛ք զգուշութեամբ[894]։
[894] Ոմանք. Մատնչի՝ եւ ասէ։
44 Մատնիչը նրանց նշան էր տուել ասելով՝ ում հետ ես համբուրուեմ, նա՛ է, բռնեցէ՛ք նրան եւ տարէ՛ք զգուշութեամբ
44 Զանիկա մատնողը անոնց նշան մը տուեր էր՝ ըսելով. «Ո՛վ որ ես համբուրեմ՝ ա՛ն է, բռնեցէ՛ք զանիկա եւ զգուշութեամբ տարէք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:4444: Предающий же Его дал им знак, сказав: Кого я поцелую, Тот и есть, возьмите Его и ведите осторожно.
14:44  δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτὸν καὶ ἀπάγετε ἀσφαλῶς.
14:44. δεδώκει (It-had-come-to-have-given) δὲ (moreover,"ὁ (the-one) παραδιδοὺς (giving-beside) αὐτὸν (to-it,"σύσσημον (to-a-togethered-signal) αὐτοῖς (unto-them,"λέγων (forthing,"Ὃν (To-which) ἂν (ever) φιλήσω (I-might-have-cared-unto,"αὐτός (it) ἐστιν: (it-be) κρατήσατε (ye-should-have-secured-unto) αὐτὸν (to-it) καὶ (and) ἀπάγετε (ye-should-lead-off) ἀσφαλῶς. (unto-un-failed)
14:44. dederat autem traditor eius signum eis dicens quemcumque osculatus fuero ipse est tenete eum et duciteAnd he that betrayed him had given them a sign, saying: Whomsoever I shall kiss, that is he. Lay hold on him: and lead him away carefully.
44. Now he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him away safely.
14:44. Now his betrayer had given them a sign, saying: “He whom I shall kiss, it is he. Take hold of him, and lead him away cautiously.”
14:44. And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away safely.
And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away safely:

44: Предающий же Его дал им знак, сказав: Кого я поцелую, Тот и есть, возьмите Его и ведите осторожно.
14:44  δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτὸν καὶ ἀπάγετε ἀσφαλῶς.
14:44. dederat autem traditor eius signum eis dicens quemcumque osculatus fuero ipse est tenete eum et ducite
And he that betrayed him had given them a sign, saying: Whomsoever I shall kiss, that is he. Lay hold on him: and lead him away carefully.
14:44. Now his betrayer had given them a sign, saying: “He whom I shall kiss, it is he. Take hold of him, and lead him away cautiously.”
14:44. And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away safely.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:44: a token: Exo 12:13; Jos 2:12; Phi 1:28; Th2 3:17
Whomsoever: Sa2 20:9, Sa2 20:10; Psa 55:20, Psa 55:21; Pro 27:6; Mat 26:48-50
and lead: Sa1 23:22, Sa1 23:23; Act 16:23
Geneva 1599
14:44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead [him] away (i) safely.
(i) So diligently that he cannot escape out of your hand.
John Gill
14:44 And he that betrayed him had given them a token,.... A common sign, in which they agreed; and so this same Greek word is used by the Jews (c):
"said R. Phinehas in the name of R. Reuben, did you ever see one man go out of the north, and another from the south, and meet each other, except they made, "a common sign", between them.''
Such an one the traitor gave his company;
saying, whomsoever I shall kiss, the same is he; Jesus of Nazareth; who was to be delivered to them:
take him, and lead him away safely; with care and caution, lest he should get out of their hands, and make his escape, as he had sometimes done: the word "safely", is omitted in the Arabic, Persic, and Ethiopic versions. The Vulgate Latin renders it "cautiously", and so does the Syriac version, which joins it to the words, "take him"; See Gill on Mt 26:48.
(c) Midras Samuel, sect. 9. apud Buxtorf. Lex. Rab. p. 1519.
John Wesley
14:44 Whomsoever I shall kiss - Probably our Lord, in great condescension, had used (according to the Jewish custom) to permit his disciples to do this, after they had been some time absent.
14:4514:45: Եւ մատուցեալ վաղվաղակի՝ ասէ՛ ցնա. Ռա՛բբի, ռա՛բբի։ Եւ համբուրեա՛ց զնա։
45 Եւ մօտենալով նրան՝ իսկոյն ասաց. «Ռաբբի՛, Ռաբբի՛». եւ համբուրեց նրան
45 Անիկա գալով մօտեցաւ անոր եւ ըսաւ. «Ռաբբի՛, Ռաբբի՛», ու համբուրեց զանիկա։
Եւ մատուցեալ վաղվաղակի ասէ ցնա. Ռաբբի, Ռաբբի: Եւ համբուրեաց զնա:

14:45: Եւ մատուցեալ վաղվաղակի՝ ասէ՛ ցնա. Ռա՛բբի, ռա՛բբի։ Եւ համբուրեա՛ց զնա։
45 Եւ մօտենալով նրան՝ իսկոյն ասաց. «Ռաբբի՛, Ռաբբի՛». եւ համբուրեց նրան
45 Անիկա գալով մօտեցաւ անոր եւ ըսաւ. «Ռաբբի՛, Ռաբբի՛», ու համբուրեց զանիկա։
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14:4545: И, придя, тотчас подошел к Нему и говорит: Равви! Равви! и поцеловал Его.
14:45  καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῶ λέγει, ῥαββί, καὶ κατεφίλησεν αὐτόν.
14:45. καὶ (And) ἐλθὼν (having-had-came,"εὐθὺς (straight) προσελθὼν (having-had-came-toward) αὐτῷ (unto-it) λέγει (it-fortheth,"Ῥαββεί, (Rabbei,"καὶ (and) κατεφίλησεν (it-cared-down-unto) αὐτόν. (to-it)
14:45. et cum venisset statim accedens ad eum ait rabbi et osculatus est eumAnd when he was come, immediately going up to him he saith: Hail, Rabbi! And he kissed him.
45. And when he was come, straightway he came to him, and saith, Rabbi; and kissed him.
14:45. And when he had arrived, immediately drawing near to him, he said: “Hail, Master!” And he kissed him.
14:45. And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him:

45: И, придя, тотчас подошел к Нему и говорит: Равви! Равви! и поцеловал Его.
14:45  καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῶ λέγει, ῥαββί, καὶ κατεφίλησεν αὐτόν.
14:45. et cum venisset statim accedens ad eum ait rabbi et osculatus est eum
And when he was come, immediately going up to him he saith: Hail, Rabbi! And he kissed him.
14:45. And when he had arrived, immediately drawing near to him, he said: “Hail, Master!” And he kissed him.
14:45. And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:45
Master, Master - As if expressing great joy that he had found him again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:45: Master: Mar 12:14; Isa 1:3; Mal 1:6; Mat 23:8-10; Luk 6:46; Joh 13:13, Joh 13:14, Joh 20:16
John Gill
14:45 And as soon as he was come,.... To the place where Jesus was:
he goeth straightway to him; alone; as if he had nothing to do with the company behind, and as if he was his friend, and concerned for his safety:
and saith, Master, Master; expressing great affection for him, and respect to him, by repeating this word. The Ethiopic version has it but once, and so two exemplars of Beza's; and the Vulgate Latin reads, "hail, Master", as in Mt 26:49.
and kissed him; See Gill on Mt 26:49.
14:4614:46: Եւ նոքա արկի՛ն ՚ի նա ձեռս՝ եւ կալան զնա։
46 Եւ նրանք ձեռք դրեցին նրա վրայ ու բռնեցին
46 Անոնք ձեռք զարկին անոր ու բռնեցին զանիկա։
Եւ նոքա արկին ի նա ձեռս եւ կալան զնա:

14:46: Եւ նոքա արկի՛ն ՚ի նա ձեռս՝ եւ կալան զնա։
46 Եւ նրանք ձեռք դրեցին նրա վրայ ու բռնեցին
46 Անոնք ձեռք զարկին անոր ու բռնեցին զանիկա։
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14:4646: А они возложили на Него руки свои и взяли Его.
14:46  οἱ δὲ ἐπέβαλον τὰς χεῖρας αὐτῶ καὶ ἐκράτησαν αὐτόν.
14:46. οἱ (The-ones) δὲ (moreover) ἐπέβαλαν (they-casted-upon) τὰς (to-the-ones) χεῖρας (to-hands) αὐτῷ (unto-it) καὶ (and) ἐκράτησαν (they-secured-unto) αὐτόν. (to-it)
14:46. at illi manus iniecerunt in eum et tenuerunt eumBut they laid hands on him and held him.
46. And they laid hands on him, and took him.
14:46. But they laid hands on him and held him.
14:46. And they laid their hands on him, and took him.
And they laid their hands on him, and took him:

46: А они возложили на Него руки свои и взяли Его.
14:46  οἱ δὲ ἐπέβαλον τὰς χεῖρας αὐτῶ καὶ ἐκράτησαν αὐτόν.
14:46. at illi manus iniecerunt in eum et tenuerunt eum
But they laid hands on him and held him.
14:46. But they laid hands on him and held him.
14:46. And they laid their hands on him, and took him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:46: Jdg 16:21; Lam 4:20; Joh 18:12; Act 2:23
John Gill
14:46 And they laid hands on him, and took him. After Christ had said to Judas, "friend, wherefore art thou come?" as in Matthew; and also, "Judas, betrayest thou the son of man with a kiss?" as in Lk 22:48; See Gill on Mt 26:50.
14:4714:47: Եւ մի ոմն յայնցանէ որ զնովաւն կային՝ ձգեաց սուր, եւ եհա՛ր զծառայ քահանայապետին, եւ ՚ի բա՛ց եհան զունկն նորա։
47 Ապա նրա շուրջը գտնուողներից մէկը սուրը քաշեց եւ զարկեց քահանայապետի ծառային ու նրա ականջը կտրեց
47 Եւ քովը կայնողներէն մէկը սուրը քաշեց ու զարկաւ քահանայապետին ծառային ու անոր ականջը մէկդի հանեց։
Եւ մի ոմն յայնցանէ որ զնովաւն կային` ձգեաց սուր, եւ եհար զծառայ քահանայապետին, եւ ի բաց եհան զունկն նորա:

14:47: Եւ մի ոմն յայնցանէ որ զնովաւն կային՝ ձգեաց սուր, եւ եհա՛ր զծառայ քահանայապետին, եւ ՚ի բա՛ց եհան զունկն նորա։
47 Ապա նրա շուրջը գտնուողներից մէկը սուրը քաշեց եւ զարկեց քահանայապետի ծառային ու նրա ականջը կտրեց
47 Եւ քովը կայնողներէն մէկը սուրը քաշեց ու զարկաւ քահանայապետին ծառային ու անոր ականջը մէկդի հանեց։
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14:4747: Один же из стоявших тут извлек меч, ударил раба первосвященникова и отсек ему ухо.
14:47  εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον.
14:47. εἷς (One) δέ (moreover) [τις] "[a-one]"τῶν (of-the-ones) παρεστηκότων ( of-having-had-come-to-stand-beside ) σπασάμενος ( having-drew-unto ) τὴν (to-the-one) μάχαιραν (to-a-knife) ἔπαισεν (it-struck) τὸν (to-the-one) δοῦλον (to-a-bondee) τοῦ (of-the-one) ἀρχιερέως (of-a-first-sacreder-of) καὶ (and) ἀφεῖλεν (it-had-sectioned-off) αὐτοῦ (of-it) τὸ (to-the-one) ὠτάριον. (to-an-earling)
14:47. unus autem quidam de circumstantibus educens gladium percussit servum summi sacerdotis et amputavit illi auriculamAnd one of them that stood by, drawing a sword, struck a servant of the chief priest and cut off his ear.
47. But a certain one of them that stood by drew his sword, and smote the servant of the high priest, and struck off his ear.
14:47. Then a certain one of those standing near, drawing a sword, struck a servant of the high priest and cut off his ear.
14:47. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear:

47: Один же из стоявших тут извлек меч, ударил раба первосвященникова и отсек ему ухо.
14:47  εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον.
14:47. unus autem quidam de circumstantibus educens gladium percussit servum summi sacerdotis et amputavit illi auriculam
And one of them that stood by, drawing a sword, struck a servant of the chief priest and cut off his ear.
14:47. Then a certain one of those standing near, drawing a sword, struck a servant of the high priest and cut off his ear.
14:47. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:47: Mat 26:51-54; Luk 22:49-51; Joh 18:10, Joh 18:11
Geneva 1599
14:47 And (k) one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
(k) That is, Peter.
John Gill
14:47 And one of them that stood by,.... One of the disciples that stood by Jesus, as Judas was betraying him, and the soldiers were laying hold on him, Peter by name:
drew a sword, and smote a servant of the high priest, and cut off his ear; his right ear; the servant's name was Malchus; See Gill on Mt 26:51.
John Wesley
14:47 Mt 26:51; Lk 22:49; Jn 18:10.
14:4814:48: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Իբրեւ ՚ի վերայ աւազակի՛ ելէք սուսերօք եւ բրօք՝ ունել զիս։
48 Յիսուս դարձաւ եւ ասաց նրանց. «Սրերով եւ մահակներով դուրս էք եկել ինձ բռնելու որպէս աւազակի՞
48 Եւ Յիսուս ըսաւ անոնց. «Իբր աւազակի՞ վրայ ելաք սուրերով ու բիրերով զիս բռնելու։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Իբրեւ ի վերայ աւազակի՞ ելէք սուսերօք եւ բրօք ունել զիս:

14:48: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Իբրեւ ՚ի վերայ աւազակի՛ ելէք սուսերօք եւ բրօք՝ ունել զիս։
48 Յիսուս դարձաւ եւ ասաց նրանց. «Սրերով եւ մահակներով դուրս էք եկել ինձ բռնելու որպէս աւազակի՞
48 Եւ Յիսուս ըսաւ անոնց. «Իբր աւազակի՞ վրայ ելաք սուրերով ու բիրերով զիս բռնելու։
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14:4848: Тогда Иисус сказал им: как будто на разбойника вышли вы с мечами и кольями, чтобы взять Меня.
14:48  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτοῖς, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με;
14:48. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὡς (As) ἐπὶ (upon) λῃστὴν (to-a-robber) ἐξήλθατε (ye-had-came-out) μετὰ (with) μαχαιρῶν (of-knifes) καὶ (and) ξύλων (of-woods) συλλαβεῖν (to-have-had-taken-together) με, (to-me?"
14:48. et respondens Iesus ait illis tamquam ad latronem existis cum gladiis et lignis conprehendere meAnd Jesus answering, said to them: Are you come out as to a robber, with swords and staves to apprehend me?
48. And Jesus answered and said unto them, Are ye come out, as against a robber, with swords and staves to seize me?
14:48. And in response, Jesus said to them: “Have you set out to apprehend me, just as if to a robber, with swords and clubs?
14:48. And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and [with] staves to take me?
And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and [with] staves to take me:

48: Тогда Иисус сказал им: как будто на разбойника вышли вы с мечами и кольями, чтобы взять Меня.
14:48  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτοῖς, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με;
14:48. et respondens Iesus ait illis tamquam ad latronem existis cum gladiis et lignis conprehendere me
And Jesus answering, said to them: Are you come out as to a robber, with swords and staves to apprehend me?
14:48. And in response, Jesus said to them: “Have you set out to apprehend me, just as if to a robber, with swords and clubs?
14:48. And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and [with] staves to take me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:48: Are: Sa1 24:14, Sa1 24:15, Sa1 26:18; Mat 26:55; Luk 22:52, Luk 22:53
John Gill
14:48 And Jesus answered and said unto them,.... To the chief priests, and captains of the temple, and the elders, that came with the band and officers, as appears from Lk 22:52. The Persic version reads, "to the multitude":
are ye come out as against a thief, with swords and with staves, to take me? See Gill on Mt 26:55.
14:4914:49: Հանապազ առ ձեզ էի՝ եւ ուսուցանէի ՚ի տաճարին, եւ ո՛չ կալարուք զիս. այլ զի լցցին գիրք մարգարէիցն[895]։ [895] Ոմանք. Հանապազ ընդ ձեզ էի։
49 Ես միշտ ձեզ մօտ էի եւ ուսուցանում էի տաճարում. եւ ինձ չբռնեցիք. բայց այս եղաւ, որպէսզի մարգարէների Գրուածքները կատարուեն»
49 Ամէն օր ձեր քով էի ու տաճարին մէջ կը սորվեցնէի եւ զիս չբռնեցիք, բայց որպէս զի գրքերը կատարուին»։
Հանապազ առ ձեզ էի եւ ուսուցանէի ի տաճարին, եւ ոչ կալարուք զիս. այլ զի լցցին գիրք մարգարէիցն:

14:49: Հանապազ առ ձեզ էի՝ եւ ուսուցանէի ՚ի տաճարին, եւ ո՛չ կալարուք զիս. այլ զի լցցին գիրք մարգարէիցն[895]։
[895] Ոմանք. Հանապազ ընդ ձեզ էի։
49 Ես միշտ ձեզ մօտ էի եւ ուսուցանում էի տաճարում. եւ ինձ չբռնեցիք. բայց այս եղաւ, որպէսզի մարգարէների Գրուածքները կատարուեն»
49 Ամէն օր ձեր քով էի ու տաճարին մէջ կը սորվեցնէի եւ զիս չբռնեցիք, բայց որպէս զի գրքերը կատարուին»։
zohrab-1805▾ eastern-1994▾ western am▾
14:4949: Каждый день бывал Я с вами в храме и учил, и вы не брали Меня. Но да сбудутся Писания.
14:49  καθ᾽ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῶ ἱερῶ διδάσκων καὶ οὐκ ἐκρατήσατέ με· ἀλλ᾽ ἵνα πληρωθῶσιν αἱ γραφαί.
14:49. καθ' (Down) ἡμέραν (to-a-day) ἤμην ( I-was ) πρὸς (toward) ὑμᾶς (to-ye) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) διδάσκων (teaching) καὶ (and) οὐκ (not) ἐκρατήσατέ (ye-secured-unto) με: (to-me,"ἀλλ' (other) ἵνα (so) πληρωθῶσιν (they-might-have-been-en-filled) αἱ (the-ones) γραφαί. (scribings)
14:49. cotidie eram apud vos in templo docens et non me tenuistis sed ut adimpleantur scripturaeI was daily with you in the temple teaching: and you did not lay hands on me. But that the scriptures may be fulfilled.
49. I was daily with you in the temple teaching, and ye took me not: but that the scriptures might be fulfilled.
14:49. Daily, I was with you in the temple teaching, and you did not take hold of me. But in this way, the scriptures are fulfilled.”
14:49. I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled:

49: Каждый день бывал Я с вами в храме и учил, и вы не брали Меня. Но да сбудутся Писания.
14:49  καθ᾽ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῶ ἱερῶ διδάσκων καὶ οὐκ ἐκρατήσατέ με· ἀλλ᾽ ἵνα πληρωθῶσιν αἱ γραφαί.
14:49. cotidie eram apud vos in templo docens et non me tenuistis sed ut adimpleantur scripturae
I was daily with you in the temple teaching: and you did not lay hands on me. But that the scriptures may be fulfilled.
14:49. Daily, I was with you in the temple teaching, and you did not take hold of me. But in this way, the scriptures are fulfilled.”
14:49. I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:49: was: Mar 11:15-18, Mar 11:27, Mar 12:35; Mat 21:23-27; Luk 19:47, Luk 19:48, Luk 20:1, Luk 20:2, Luk 21:37, Luk 21:38; Joh 7:28-30, Joh 7:37, Joh 8:2, Joh 8:12, Joh 10:23, Joh 18:20
but: Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:24-26; Mat 26:54, Mat 26:56; Luk 22:37; Luk 24:25-27, Luk 24:44, Luk 24:45
John Gill
14:49 I was daily with you in the temple,.... That is, for several days past; ever since he made his public entry into Jerusalem:
teaching; the people, in a public manner:
and ye took me not; did not attempt to lay hands on him, seize him, and carry him away; which he signifies might have been easily done; See Gill on Mt 26:55.
But the Scriptures must be fulfilled: which spoke of the betraying him by Judas; and of their taking him in this private and secret manner; and of the flight of the disciples from him next mentioned; See Gill on Mt 26:56.
14:5014:50: Յայնժամ թողին զնա աշակերտքն ամենեքին՝ եւ փախեան։
50 Այն ժամանակ աշակերտները բոլորն էլ լքեցին նրան եւ փախան
50 Այն ատեն բոլոր աշակերտները թողուցին զանիկա ու փախան։
Յայնժամ թողին զնա աշակերտքն ամենեքին եւ փախեան:

14:50: Յայնժամ թողին զնա աշակերտքն ամենեքին՝ եւ փախեան։
50 Այն ժամանակ աշակերտները բոլորն էլ լքեցին նրան եւ փախան
50 Այն ատեն բոլոր աշակերտները թողուցին զանիկա ու փախան։
zohrab-1805▾ eastern-1994▾ western am▾
14:5050: Тогда, оставив Его, все бежали.
14:50  καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
14:50. καὶ (And) ἀφέντες ( having-had-sent-off ) αὐτὸν (to-it) ἔφυγον (they-had-fled," πάντες . ( all )
14:50. tunc discipuli eius relinquentes eum omnes fugeruntThen his disciples, leaving him, all fled away.
50. And they all left him, and fled.
14:50. Then his disciples, leaving him behind, all fled away.
14:50. And they all forsook him, and fled.
And they all forsook him, and fled:

50: Тогда, оставив Его, все бежали.
14:50  καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
14:50. tunc discipuli eius relinquentes eum omnes fugerunt
Then his disciples, leaving him, all fled away.
14:50. Then his disciples, leaving him behind, all fled away.
14:50. And they all forsook him, and fled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:50: Mar 14:27; Job 19:13, Job 19:14; Psa 38:11, Psa 88:7, Psa 88:8, Psa 88:18; Isa 63:3; Joh 16:32, Joh 18:8; Ti2 4:16
Geneva 1599
14:50 And they (l) all forsook him, and fled.
(l) All his disciples.
John Gill
14:50 And they all forsook him and fled. That is, his disciples, as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read; and who seem to have transcribed it from Matthew, and lest it should be thought, that the multitude whom Christ addressed, were intended.
14:5114:51: Եւ ոմն երիտասարդ զհետ երթայր նորա՝ արկեալ զիւրեւ կտա՛ւ մի ՚ի մերկուց. ունէին զնա երիտասարդքն.
51 Եւ մի երիտասարդ գնում էր նրա յետեւից՝ իր մերկ մարմնի վրայ մի սաւան գցած: Երիտասարդները նրան բռնեցին
51 Երիտասարդ մը անոր ետեւէն կ’երթար՝ մերկ մարմինին վրայ կտաւ մը առած ու երիտասարդները զանիկա բռնեցին.
Եւ ոմն երիտասարդ զհետ երթայր նորա` արկեալ զիւրեւ կտաւ մի ի մերկուց. ունէին զնա երիտասարդքն:

14:51: Եւ ոմն երիտասարդ զհետ երթայր նորա՝ արկեալ զիւրեւ կտա՛ւ մի ՚ի մերկուց. ունէին զնա երիտասարդքն.
51 Եւ մի երիտասարդ գնում էր նրա յետեւից՝ իր մերկ մարմնի վրայ մի սաւան գցած: Երիտասարդները նրան բռնեցին
51 Երիտասարդ մը անոր ետեւէն կ’երթար՝ մերկ մարմինին վրայ կտաւ մը առած ու երիտասարդները զանիկա բռնեցին.
zohrab-1805▾ eastern-1994▾ western am▾
14:5151: Один юноша, завернувшись по нагому телу в покрывало, следовал за Ним; и воины схватили его.
14:51  καὶ νεανίσκος τις συνηκολούθει αὐτῶ περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ κρατοῦσιν αὐτόν·
14:51. Καὶ (And) νεανίσκος (youthed-of) τις (a-one) συνηκολούθει (it-was-pathing-along-together-unto) αὐτῷ (unto-it) περιβεβλημένος ( having-had-come-to-cast-about ) σινδόνα (to-a-sindon) ἐπὶ (upon) γυμνοῦ, (of-stripped,"καὶ (and) κρατοῦσιν (they-secureth-unto) αὐτόν, (to-it)
14:51. adulescens autem quidam sequebatur illum amictus sindone super nudo et tenuerunt eumAnd a certain young man followed him, having a linen cloth cast about his naked body. And they laid hold on him.
51. And a certain young man followed with him, having a linen cloth cast about him, over naked : and they lay hold on him;
14:51. Now a certain young man followed him, having nothing but a fine linen cloth over himself. And they took hold of him.
14:51. And there followed him a certain young man, having a linen cloth cast about [his] naked [body]; and the young men laid hold on him:
And there followed him a certain young man, having a linen cloth cast about [his] naked [body]; and the young men laid hold on him:

51: Один юноша, завернувшись по нагому телу в покрывало, следовал за Ним; и воины схватили его.
14:51  καὶ νεανίσκος τις συνηκολούθει αὐτῶ περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ κρατοῦσιν αὐτόν·
14:51. adulescens autem quidam sequebatur illum amictus sindone super nudo et tenuerunt eum
And a certain young man followed him, having a linen cloth cast about his naked body. And they laid hold on him.
14:51. Now a certain young man followed him, having nothing but a fine linen cloth over himself. And they took hold of him.
14:51. And there followed him a certain young man, having a linen cloth cast about [his] naked [body]; and the young men laid hold on him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:51: A certain young man - Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists.
Albert Barnes: Notes on the Bible - 1834
14:51
A certain young man - Who this was we have no means of determining, but it seems not improbable that he may have been the owner of the garden, and that he may have had an understanding with Jesus that he should visit it for retirement when he withdrew from the city. That he was not one of the apostles is clear. It is probable that be was roused from sleep by the noise made by the rabble, and came to render any aid in his power in quelling the disturbance. It is not known why this circumstance is recorded by mar It is omitted by all the other evangelists. It may have been recorded to show that the conspirators had instructions to take the "apostles" as well as Jesus, and supposing him to be one of them, they laid hold of him to take him before the high priest; or it "may" have been recorded in order to place his conduct in strong and honorable contrast with the timidity and fear of the disciples, who had all fled. Compare the notes at Mat 26:56.
A linen cloth cast about his naked body - He was roused from sleep, and probably threw around him, in his haste, what was most convenient. It was common to sleep in linen bed-clothes, and he seized a part of the clothes and hastily threw it round him.
The young men - The Roman soldiers. They were called "young men" because they were made up chiefly of youth. This was a Jewish mode of speaking. See Gen 14:24; Sa2 2:14; Isa 13:18.
Laid hold on him - Supposing him to be one of the apostles.
Geneva 1599
14:51 (13) And there followed him a certain young man, having a (m) linen cloth cast about [his] naked [body]; and the young men laid hold on him:
(13) Under a pretence of godliness, all things are lawful to those who do violence against Christ.
(m) Which he cast about him, and ran forth after he heard the commotion in the night: by this we may understand with how great licentiousness these villains violently set upon him.
John Gill
14:51 And there followed him a certain young man,.... Some think this was John, the beloved disciple, and the youngest of the disciples; others, that it was James, the brother of our Lord; but he does not seem to be any of the disciples of Christ, since he is manifestly distinguished from them, who all forsook him and fled: some have thought, that he was a young man of the house, where Christ and his disciples ate their passover; who had followed him to the garden, and still followed him, to see what would be the issue of things: but it seems most likely, that he was one that lived in an house in Gethsemane, or in or near the garden; who being awaked out of sleep with the noise of a band of soldiers, and others with them, leaped out of bed, and ran out in his shirt, and followed after them, to know what was the matter:
having a linen cloth cast about his naked body; which was either his shirt in which he lay, or one of the sheets, which he took and wrapped himself in, not staying to put on his clothes: though the word "Sindon", is used both by the Targumists (d) and Talmudists (e) for a linen garment; and sometimes even for the outer garment, to which the fringes were fastened (f); and he might take up this in haste, and slip it on, without putting on any inner garment: the word "body", is not in the text, and the phrase , may be rendered, "upon his nakedness"; and answers to in Gen 9:23 and Lev 20:11, and the meaning be, he had only a piece of linen wrapped about his middle, to cover his nakedness; and in this garb ran out, to see what was doing:
and the young men laid hold on him. The Roman soldiers, who were commonly so called: so David's soldiers are called "young men", that were with him, 1Kings 21:4; these attempted to lay hold on this young man, taking him to be a disciple of Christ, or one at least affected to him, and did take hold of his linen cloth. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the words, "the young men". The design of Mark in relating this incident, is to show the rage and fury of these men; who were for sparing none that appeared to be or were thought to be the followers of Christ; so that the preservation of the disciples was entirely owing to the wonderful power of Christ.
(d) Targum in Psal civ. 2. & Lam ii. 20. (e) T. Bab. Menachot, fol. 41. 1. (f) Ib. fol 40. 1.
John Wesley
14:51 A young man - It does not appear, that he was one of Christ's disciples. Probably hearing an unusual noise, he started up out of his bed, not far from the garden, and ran out with only the sheet about him, to see what was the matter. And the young men laid hold on him - Who was only suspected to be Christ's disciple: but could not touch them who really were so.
14:5214:52: եւ նորա թողեալ զկտաւն՝ փախեա՛ւ մե՛րկ ՚ի նոցանէ։
52 եւ նա թողնելով հագի կտորը՝ մերկ փախաւ նրանցից:
52 Ան ալ կտաւը թողուց ու մերկ փախաւ անոնցմէ։
եւ նորա թողեալ զկտաւն` փախեաւ մերկ ի նոցանէ:

14:52: եւ նորա թողեալ զկտաւն՝ փախեա՛ւ մե՛րկ ՚ի նոցանէ։
52 եւ նա թողնելով հագի կտորը՝ մերկ փախաւ նրանցից:
52 Ան ալ կտաւը թողուց ու մերկ փախաւ անոնցմէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:5252: Но он, оставив покрывало, нагой убежал от них.
14:52  ὁ δὲ καταλιπὼν τὴν σινδόνα γυμνὸς ἔφυγεν.
14:52. ὁ (the-one) δὲ (moreover) καταλιπὼν (having-had-remaindered-down) τὴν (to-the-one) σινδόνα (to-a-sindon,"γυμνὸς (stripped) ἔφυγεν. (it-had-fled)
14:52. at ille reiecta sindone nudus profugit ab eisBut he, casting off the linen cloth, fled from them naked.
52. but he left the linen cloth, and fled naked.
14:52. But he, rejecting the fine linen cloth, escaped from them naked.
14:52. And he left the linen cloth, and fled from them naked.
And he left the linen cloth, and fled from them naked:

52: Но он, оставив покрывало, нагой убежал от них.
14:52  ὁ δὲ καταλιπὼν τὴν σινδόνα γυμνὸς ἔφυγεν.
14:52. at ille reiecta sindone nudus profugit ab eis
But he, casting off the linen cloth, fled from them naked.
14:52. But he, rejecting the fine linen cloth, escaped from them naked.
14:52. And he left the linen cloth, and fled from them naked.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:52: And he left the linen cloth, and fled from them naked - It has often been intimated, by the inhabitants of India, that a European in strait clothes must be in great danger when his clothes take fire. From their loose clothing they can suddenly disengage themselves. When two Hindoos are engaged in a violent quarrel, and one seizes the clothing of the other, often the latter will leave his clothes in the hands of his opponent, and flee away naked. This seems to have been the case with the person mentioned above. See Ward's Customs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:52: Mar 13:14-16; Gen 39:12; Job 2:4
John Gill
14:52 And he left the linen cloth,.... "In their hands", so the Persic version renders it; just as Joseph left his garment in the hands of his mistress, Gen 39:12;
and fled from them naked; to the house from whence he came. The Syriac, Arabic, Persic, and Ethiopic versions, leave out the words "from them".
14:5314:53: Եւ տարա՛ն զՅիսուս առ քահանայապետն Կայիափա. եւ գային ընդ նմա ամենայն քահանայապետքն՝ եւ դպիրք եւ ծերք[896]։ [896] Ոսկան. Ամենայն քահանայքն եւ դպ՛՛։
53 Եւ Յիսուսին տարան Կայիափա քահանայապետի մօտ. եւ նրա հետ հաւաքուած էին բոլոր քահանայապետները, օրէնսգէտներն ու ծերերը
53 Տարին Յիսուսը քահանայապետին, անոր քով ժողվուեցան բոլոր քահանայապետները եւ ծերերը ու դպիրները։
Եւ տարան զՅիսուս առ քահանայապետն [93]Կայիափա եւ գային ընդ նմա ամենայն քահանայապետքն եւ դպիրք եւ ծերք:

14:53: Եւ տարա՛ն զՅիսուս առ քահանայապետն Կայիափա. եւ գային ընդ նմա ամենայն քահանայապետքն՝ եւ դպիրք եւ ծերք[896]։
[896] Ոսկան. Ամենայն քահանայքն եւ դպ՛՛։
53 Եւ Յիսուսին տարան Կայիափա քահանայապետի մօտ. եւ նրա հետ հաւաքուած էին բոլոր քահանայապետները, օրէնսգէտներն ու ծերերը
53 Տարին Յիսուսը քահանայապետին, անոր քով ժողվուեցան բոլոր քահանայապետները եւ ծերերը ու դպիրները։
zohrab-1805▾ eastern-1994▾ western am▾
14:5353: И привели Иисуса к первосвященнику; и собрались к нему все первосвященники и старейшины и книжники.
14:53  καὶ ἀπήγαγον τὸν ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς.
14:53. Καὶ (And) ἀπήγαγον (they-had-led-off) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) πρὸς (toward) τὸν (to-the-one) ἀρχιερέα, (to-a-first-sacreder-of,"καὶ (and) συνέρχονται ( they-cometh-together ," πάντες ( all ) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) καὶ (and) οἱ (the-ones) γραμματεῖς. (letterers-of)
14:53. et adduxerunt Iesum ad summum sacerdotem et conveniunt omnes sacerdotes et scribae et senioresAnd they brought Jesus to the high priest. And all the priests and the scribes and the ancients assembled together.
53. And they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes.
14:53. And they led Jesus to the high priest. And all the priests and the scribes and the elders came together.
14:53. And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.
And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes:

53: И привели Иисуса к первосвященнику; и собрались к нему все первосвященники и старейшины и книжники.
14:53  καὶ ἀπήγαγον τὸν ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς.
14:53. et adduxerunt Iesum ad summum sacerdotem et conveniunt omnes sacerdotes et scribae et seniores
And they brought Jesus to the high priest. And all the priests and the scribes and the ancients assembled together.
14:53. And they led Jesus to the high priest. And all the priests and the scribes and the elders came together.
14:53. And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53-65: (Мф ССVI, 57-68). - Петр... грелся у огня. Точнее: грелся у света (то fwV). Огонь был зажжен, очевидно, для того, чтобы осветить двор. А может быть, разложен был огонь и для того, чтобы около него сторожа могли погреться, так как на востоке ночи весною бывают очень холодные. - Свидетельства сии не были достаточны - вероятно потому, что не были согласны одно с другим. - Храм сей рукотворенный... Ев. Марк точнее формулирует высказанное против Христа обвинение, чем ев. Матфей. Очевидно, что здесь имеется искаженное повторение слов Христа, сказанных им при первом Его выступлении в Иерусалимском храме: разрушьте храм сей (Ин II, 19). - Тогда первосвященник стал посреди. Процесс плохо двигался вперед: свидетельства против Христа были все не достаточно сильны и даже не согласны между собою. Поэтому первосвященник выступает на средину Синедриона, намереваясь, как прежде фарисеи (Мф XXXII, 15), заставить Христа Самого проговориться о Своих намерениях и взглядах. - Опять п. спросил - точнее: спрашивал (ephrwta - imperf. ), чем евангелист намекает, что вопросов Христу было на этот раз предложено немало. - Благословенного. Только здесь во всем Новом Завете называется так Бог [Этот термин употреблялся раввинами, чтобы избежать употребления прямого имени Божия]. - Разодрав одежды - точнее: нижние одежды (ср. Мф V, 40). По холодному времени, первосвященник мог иметь на себе две нижние одежды, (по греч. citwnaV - мн. число).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. 54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. 55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. 56 For many bare false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false witness against him, saying, 58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. 59 But neither so did their witness agree together. 60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? 61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63 Then the high priest rent his clothes, and saith, What need we any further witnesses? 64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. 65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

We have here Christ's arraignment, trial, conviction, and condemnation, in the ecclesiastical court, before the great sanhedrim, of which the high priest was president, or judge of the court; the same Caiaphas that had lately adjudged it expedient he should be put to death, guilty or not guilty (John xi. 50), and who therefore might justly be excepted against as partial.

I. Christ is hurried away to his house, his palace it is called, such state did he live in. And there, though, in the dead of the night, all the chief priests, and elders, and scribes, that were in the secret, were assembled, ready to receive the prey; so sure were they of it.

II. Peter followed at a distance, such a degree of cowardice was his late courage dwindled into, v. 54. But when he came to the high priest's palace, he sneakingly went, and sat with the servants, that he might not be suspected to belong to Christ. The high priest's fire side was no proper place, nor his servants proper company, for Peter, but it was his entrance into a temptation.

III. Great diligence was used to procure, for love or money, false witnesses against Christ. They had seized him as a malefactor, and now they had him they had no indictment to prefer against him, no crime to lay to his charge, but they sought for witnesses against him; pumped some with ensnaring questions, offered bribes to others, if they would accuse him, and endeavored to frighten others, if they would not, v. 55, 56. The chief priests and elders were by the law entrusted with the prosecuting and punishing of false witnesses (Deut. xix. 16, 17); yet those were now ringleaders in a crime that tends to overthrow of all justice. It is time to cry, Help, Lord, when the physicians of a land are its troublers, and those that should be the conservators of peace and equity, are the corrupters of both.

IV. He was at length charged with words spoken some years ago, which, as they were represented, seemed to threaten the temple, which they had made no better than an idol of (v. 57, 58); but the witnesses to this matter did not agree (v. 59), for one swore that he said, I am able to destroy the temple of God, and to build it in three days (so it is in Matthew); the other swore that he said, I will destroy this temple, that is made with hands, and within three days, I will build not it, but another made without hands; now these two differ much from each other; oude ise en he martyria--their testimony was not sufficient, nor equal to the charge of a capital crime; so Dr. Hammond: they did not accuse him of that upon which a sentence of death might be founded, no not by the utmost stretch of their law.

V. He was urged to be his own accuser (v. 60); The high priest stood up in a heat, and said, Answerest thou nothing? This he said under pretence of justice and fair dealing, but really with a design to ensnare him, that they might accuse him, Luke xi. 53, 54; xx. 20. We may well imagine with what an air of haughtiness and disdain this proud high priest brought our Lord Jesus to this question; "Come you, the prisoner at the bar, you hear what is sworn against you; what have you now to say for yourself?" Pleased to think that he seemed silent, who had so often silenced those that picked quarrels with him. Still Christ answered nothing, that he might set us an example, 1. Of patience under calumnies and false accusations; when we are reviled, let us not revile again, 1 Pet. ii. 23. And, 2. Of prudence, when a man shall be made an offender for a word (Isa. xxix. 21), and our defence made our offence; it is an evil time indeed when the prudent shall keep silence (lest they make bad worse), and commit their cause to him that judgeth righteously. But,

VI. When he was asked whether he was the Christ, he confessed, and denied not, that he was, v. 61, 62. He asked, Art thou the Son of the Blessed? that is the Son of God? for, as Dr. Hammond observes, the Jews, when they named God, generally added, blessed for ever; and thence the Blessed is the title of God, a peculiar title, and applied to Christ, Rom. ix. 5. And for the proof of his being the Son of God, he binds them over to his second coming; "Ye shall see the Son of man sitting on the right hand of power; that Son of man that now appears so mean and despicable, whom ye see and trample upon (Isa. liii. 2, 3), you shall shortly see and tremble before." Now, one would think that such a word as this which our Lord Jesus seems to have spoken with a grandeur and majesty not agreeable to his present appearance (for through the thickest cloud of his humiliation some rays of glory were still darted forth), should have startled the court, and at least, in the opinion of some of them, should have amounted to a demurrer, or arrest of judgment, and that they should have stayed process till they had considered further of it; when Paul at the bar reasoned of the judgment to come, the judge trembled, and adjourned the trial, Acts xxiv. 25. But these chief priests were so miserably blinded with malice and rage, that, like the horse rushing into the battle, they mocked at fear, and were not affrighted, neither believed they that it was the sound of the trumpet, Job xxxix. 22, 24. And see Job xv. 25, 26.

VII. The high priest, upon this confession of his, convicted him as a blasphemer (v. 63); He rent his clothes--chitonas autou. Some think the word signifies his pontifical vestments, which, for the greater state, he had put on, though in the night, upon this occasion. As before, in his enmity to Christ, he said he knew not what (John xi. 51, 52), so now he did he knew not what. If Saul's rending Samuel's mantle was made to signify the rending of the kingdom from him (1 Sam. xv. 27, 28), much more did Caiaphas's rending his own clothes signify the rending of the priesthood from him, as the rending of the veil, at Christ's death, signified the throwing of all open. Christ's clothes, even when he was crucified, were kept entire, and not rent: for when the Levitical priesthood was rent in pieces and done away, This Man, because he continues ever, has an unchangeable priesthood.

VIII. They agreed that he was a blasphemer, and, as such, was guilty of a capital crime, v. 64. The question seemed to be put fairly, What think ye? But it was really prejudged, for the high priest had said, Ye have heard the blasphemy; he gave judgment first, who, as president of the court, ought to have voted last. So they all condemned him to be guilty of death; what friends he had in the great sanhedrim, did not appear, it is probable that they had not notice.

IX. They set themselves to abuse him, and, as the Philistines with Samson, to make sport with him, v. 65. It should seem that some of the priests themselves that had condemned him, so far forgot the dignity, as well as duty, of their place, and the gravity which became them, that they helped their servants in playing the fool with a condemned prisoner. This they made their diversion, while they waited for the morning, to complete their villany. That night of observations (as the passover-night was called) they made a merry night of. If they did not think it below them to abuse Christ, shall we think any thing below us, by which we may do him honour?
Albert Barnes: Notes on the Bible - 1834
14:53: See this fully explained in the notes at Mat. 26:57-75.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:53: they led: Isa 53:7; Mat 26:57-68; Luk 22:54-62; Joh 18:13, Joh 18:14, Joh 18:24
and with: Mar 15:1; Mat 26:3; Act 4:5, Act 4:6
Geneva 1599
14:53 And they led Jesus away to the high priest: and with him were (n) assembled all the chief priests and the elders and the scribes.
(n) The highest council was assembled because Christ was accused as a blasphemer and a false prophet: for as to the other crime of treason, it was forged against him by the priest in order to force Pilate to condemn him.
John Gill
14:53 And they led Jesus away to the high priest,.... Caiaphas, as is added in the Syriac, Arabic, and Persic versions. This was done, after they had took Jesus and bound, him, and after they had had him to Annas, who sent him bound to Caiaphas; see Jn 18:12;
and with him, the high priest Caiaphas,
were assembled all the chief priests, and the elders, and the Scribes; even the whole sanhedrim, who met at Caiaphas's house, and were waiting there for Jesus; whom Judas with his band of soldiers and others, were gone to secure, and brng before them; See Gill on Mt 26:57.
John Wesley
14:53 Mt 26:57; Lk 22:54; Jn 18:12.
Robert Jamieson, A. R. Fausset and David Brown
14:53 JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Jn 18:13-18, Jn 18:24-27). (Mark 14:53-72)
And they led Jesus away to the high priest: and with him were assembled--or rather, "there gathered together unto him."
all the chief priests and the elders and the scribes--it was then a full and formal meeting of the Sanhedrim. Now, as the first three Evangelists place all Peter's denials of his Lord after this, we should naturally conclude that they took place while our Lord stood before the Sanhedrim. But besides that the natural impression is that the scene around the fire took place overnight, the second crowing of the cock, if we are to credit ancient writers, would occur about the beginning of the fourth watch, or between three and four in the morning. By that time, however, the Council had probably convened, being warned, perhaps, that they were to prepare for being called at any hour of the morning, should the Prisoner be successfully secured. If this be correct, it is fairly certain that only the last of Peter's three denials would take place while our Lord was under trial before the Sanhedrim. One thing more may require explanation. If our Lord had to be transferred from the residence of Annas to that of Caiaphas, one is apt to wonder that there is no mention of His being marched from the one to the other. But the building, in all likelihood, was one and the same; in which case He would merely have to be taken perhaps across the court, from one chamber to another.
14:5414:54: Եւ Պե՛տրոս երթայր ՚ի հեռաստանէ զհետ նորա՝ մինչեւ ՚ի նե՛րքս իսկ ՚ի գաւի՛թ քահանայապետին, եւ նստէ՛ր ընդ սպասաւորսն. եւ ջեռնո՛յր առ լուսովն[897]։ [897] Առ Ոսկանայ պակասի. Երթայր ՚ի հեռաստանէ զհետ։ Ոմանք. ՚Ի ներքս իսկ ՚ի սրահ քահանայպ՛՛... եւ ջեռնոյր առ լոյսն։
54 Իսկ Պետրոսը հեռուից նրա յետեւից գնաց մինչեւ ներս, քահանայապետի գաւիթը: Եւ նստած էր սպասաւորների մօտ ու տաքանում էր կրակի բոցի առջեւ
54 Պետրոս հեռուէն անոր ետեւէն գնաց մինչեւ ներսը, քահանայապետին գաւիթը սպասաւորներուն հետ նստաւ ու կրակին քով կը տաքնար։
Եւ Պետրոս երթայր ի հեռաստանէ զհետ նորա մինչեւ ի ներքս իսկ ի գաւիթ քահանայապետին, եւ նստէր ընդ սպասաւորսն եւ ջեռնոյր առ լուսովն:

14:54: Եւ Պե՛տրոս երթայր ՚ի հեռաստանէ զհետ նորա՝ մինչեւ ՚ի նե՛րքս իսկ ՚ի գաւի՛թ քահանայապետին, եւ նստէ՛ր ընդ սպասաւորսն. եւ ջեռնո՛յր առ լուսովն[897]։
[897] Առ Ոսկանայ պակասի. Երթայր ՚ի հեռաստանէ զհետ։ Ոմանք. ՚Ի ներքս իսկ ՚ի սրահ քահանայպ՛՛... եւ ջեռնոյր առ լոյսն։
54 Իսկ Պետրոսը հեռուից նրա յետեւից գնաց մինչեւ ներս, քահանայապետի գաւիթը: Եւ նստած էր սպասաւորների մօտ ու տաքանում էր կրակի բոցի առջեւ
54 Պետրոս հեռուէն անոր ետեւէն գնաց մինչեւ ներսը, քահանայապետին գաւիթը սպասաւորներուն հետ նստաւ ու կրակին քով կը տաքնար։
zohrab-1805▾ eastern-1994▾ western am▾
14:5454: Петр издали следовал за Ним, даже внутрь двора первосвященникова; и сидел со служителями, и грелся у огня.
14:54  καὶ ὁ πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῶ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς.
14:54. καὶ (And) ὁ (the-one) Πέτρος (a-Petros) ἀπὸ (off) μακρόθεν (from-long) ἠκολούθησεν (it-pathed-along-unto) αὐτῷ (unto-it) ἕως (unto-if-which) ἔσω (into-unto-which) εἰς (into) τὴν (to-the-one) αὐλὴν (to-a-channeling) τοῦ (of-the-one) ἀρχιερέως, (of-a-first-sacreder-of,"καὶ (and) ἦν (it-was) συνκαθήμενος ( sitting-down-together ) μετὰ (with) τῶν (of-the-ones) ὑπηρετῶν (of-under-rowers) καὶ (and) θερμαινόμενος ( heating ) πρὸς (toward) τὸ (to-the-one) φῶς. (to-a-light)
14:54. Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis et sedebat cum ministris et calefaciebat se ad ignemAnd Peter followed him afar off, even into the court of the high priest. And he sat with the servants at the fire and warmed himself.
54. And Peter had followed him afar off, even within, into the court of the high priest; and he was sitting with the officers, and warming himself in the light .
14:54. But Peter followed him from a distance, even into the court of the high priest. And he sat with the servants at the fire and warmed himself.
14:54. And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.
And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire:

54: Петр издали следовал за Ним, даже внутрь двора первосвященникова; и сидел со служителями, и грелся у огня.
14:54  καὶ ὁ πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῶ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς.
14:54. Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis et sedebat cum ministris et calefaciebat se ad ignem
And Peter followed him afar off, even into the court of the high priest. And he sat with the servants at the fire and warmed himself.
14:54. But Peter followed him from a distance, even into the court of the high priest. And he sat with the servants at the fire and warmed himself.
14:54. And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
14:54: Peter followed - On Peter's denial, see Mat 26:57, etc.
At the fire - Προς το φως, literally, at the light, i.e. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distinguish him: see Mar 14:67.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:54: Peter: Mar 14:29-31, Mar 14:38; Sa1 13:7; Mat 26:58
even: Joh 18:15, Joh 18:16
and he: Kg1 19:9, Kg1 19:13; Luk 22:55, Luk 22:56; Joh 18:18, Joh 18:25
and warmed: Luk 22:44
John Gill
14:54 And Peter followed him afar off,.... And did another disciple, perhaps John; Jn 18:15, who having somewhat recovered themselves from their fright, turned back, and followed Jesus, and the company that led him away; keeping at some distance, that they might not be observed, and exposed to danger; and proceeded till they came to Jerusalem, and to the place where the sanhedrim were convened; and the other disciple went in along with Jesus; and Peter afterwards, by his means, got in:
even into the palace of the high priest; being let in by her that kept the door, at the motion of the other disciple
and he sat with the servants; as if he was one of them, and had no concern with Jesus:
and warmed himself at the fire; or "light", as the Greek word signifies, and answers to the Hebrew word by which both: light and fire are expressed; of which, take an instance or two, in the room of many (g):
"a murderer that strikes, his neighbour with a stone, or with iron, and plunges him into water, or into "fire", so that he cannot get out, and dies, is guilty.''
Again (h), a
"book which "fire", takes hold upon on one side, he puts, water on the other; and if it is quenched, it is quenched; if the "fire" takes hold on both sides, he opens it, and reads in it; and if it is quenched, it is quenched: a cloak which "fire" takes hold upon on one side, he puts water on the other side; and if it is quenched, it is quenched; if the "fire" takes hold on it on both sides, he takes, it and wraps himself in it, and if it is quenched, it is quenched.''
So we read (i) of , "the fire of hell"; and Ur of the Chaldees has its name from the fire, that was worshipped there, as a symbol of the sun: and fire was the or "light", created on the first day, Gen 1:3; See Gill on Mt 26:58.
(g) Misn. Sanhedrin, c 9. sect 1. (h) T. Hieros. Sabbat, fol. 15. 4. & T. Bab. Sabbat, fol. 120. 1. Vid. Misn. Avoda Zara, c. 5. sect. 12. (i) T. Bab. Chagiga, fol. 27. 1.
Robert Jamieson, A. R. Fausset and David Brown
14:54 And Peter followed him afar off, even into--or "from afar, even to the interior of."
the palace of the high priest--"An oriental house," says ROBINSON, "is usually built around a quadrangular interior court; into which there is a passage (sometimes arched) through the front part of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. The interior court, often paved or flagged, and open to the sky, is the hall, which our translators have rendered 'palace,' where the attendants made a fire; and the passage beneath the front of the house, from the street to this court, is the porch." The place where Jesus stood before the high priest may have been an open room, or place of audience on the ground floor, in the rear or on one side of the court; such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the fire, and turned and looked upon Peter (Lk 22:61).
and he sat with the servants, and warmed himself at the fire--The graphic details, here omitted, are supplied in the other Gospels. Jn 18:18 :
And the servants and officers stood there--that is, in the hall, within the quadrangle, open to the sky.
who had made a fire of coals--or charcoal (in a brazier probably).
for it was cold--John alone of all the Evangelists mentions the material, and the coldness of the night, as WEBSTER and WILKINSON remark. The elevated situation of Jerusalem, observes THOLUCK, renders it so cold about Easter as to make a watch fire at night indispensable.
And Peter stood with them and warmed himself--"He went in," says Matthew (Mt 26:58), "and sat with the servants to see the end." These two minute statements throw an interesting light on each other. His wishing to "see the end," or issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic he may pick up something which he would like to hear. Poor Peter! But now, let us leave him warming himself at the fire, and listening to the hum of talk about this strange case by which the subordinate officials, passing to and fro and crowding around the fire in this open court, would while away the time; and, following what appears the order of the Evangelical Narrative, let us turn to Peter's Lord.
Jesus Is Interrogated by Annas--His Dignified Reply--Is Treated with Indignity by One of the Officials--His Meek Rebuke (Jn 18:19-23).
We have seen that it is only the Fourth Evangelist who tells us that our Lord was sent to Annas first, overnight, until the Sanhedrim could be got together at earliest dawn. We have now, in the same Gospel, the deeply instructive scene that passed during this non-official interview.
Jn 18:19 :
The high priest--Annas.
then asked Jesus of His disciples and of His doctrine--probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party.
Jn 18:20.
Jesus answered him, I spake openly to the world--compare Mk 7:4. He speaks of His public teaching as now a past thing--as now all over.
I ever taught in the synagogue and in the temple, whither the Jews always resort--courting publicity, though with sublime noiselessness.
and in secret have I said nothing--rather, "spake I nothing"; that is, nothing different from what He taught in public: all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Is 45:19; Is 48:16).
Jn 18:21 :
Why askest thou Me? ask them which heard Me what I have said to them--rather, "what I said unto them."
behold, they know what I said--From this mode of replying, it is evident that our Lord saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses.
Jn 18:22 :
And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so?--(see Is 50:6). It would seem from Acts 23:2 that this summary and undignified way of punishment what was deemed insolence in the accused had the sanction even of the high priests themselves.
Jn 18:23 :
Jesus answered him, If I have spoken evil--rather, "If I spoke evil," in reply to the high priest.
bear witness of the evil; but if well, why smitest thou Me?--He does not say "if not evil," as if His reply had been merely unobjectionable; but "if well," which seems to challenge something altogether fitting in the remonstrance. He had addressed to the high priest. From our Lord's procedure here, by the way, it is evident enough that His own precept in the Sermon on the Mount--that when smitten on the one cheek we are to turn to the smiter the other also (Mt 5:39) --is not to be taken to the letter.
Annas Sends Jesus to Caiaphas (Jn 18:24).
Jn 18:24.
Now Annas had sent Him bound unto Caiaphas the high priest--On the meaning of this verse there is much diversity of opinion; and according as we understand it will be the conclusion we come to, whether there was but one hearing of our Lord before Annas and Caiaphas together, or whether, according to the view we have given above, there were two hearings--a preliminary and informal one before Annas, and a formal and official one before Caiaphas and the Sanhedrim. If our translators have given the right sense of the verse, there was but one hearing before Caiaphas; and then Jn 18:24 is to be read as a parenthesis, merely supplementing what was said in Mk 14:13. This is the view of CALVIN, BEZA, GROTIUS, BENGEL, DE WETTE, MEYER, LUCKE, THOLUCK. But there are decided objections to this view. First: We cannot but think that the natural sense of the whole passage, embracing Mk 14:13-14, Mk 14:19-24, is that of a preliminary non-official hearing before "Annas first," the particulars of which are accordingly recorded; and then of a transference of our Lord from Annas to Caiaphas. Second: On the other view, it is not easy to see why the Evangelist should not have inserted Mk 14:24 immediately after Mk 14:13; or rather, how he could well have done otherwise, As it stands, it is not only quite out of its proper place, but comes in most perplexingly. Whereas, if we take it as a simple statement of fact, that after Annas had finished his interview with Jesus, as recorded in Mk 14:19-23, he transferred Him to Caiaphas to be formally tried, all is clear and natural. Third: The pluperfect sense "had sent" is in the translation only; the sense of the original word being simply "sent." And though there are cases where the aorist here used has the sense of an English pluperfect, this sense is not to be put upon it unless it be obvious and indisputable. Here that is so far from being the case, that the pluperfect "had sent" is rather an unwarrantable interpretation than a simple translation of the word: informing the reader that, according to the view of our translators, our Lord "had been" sent to Caiaphas before the interview just recorded by the Evangelist; whereas, if we translate the verse literally--"Annas sent Him bound unto Caiaphas the high priest"--we get just the information we expect, that Annas, having merely "precognosced" the prisoner, hoping to draw something out of Him, "sent Him to Caiaphas" to be formally tried before the proper tribunal. This is the view of CHRYSOSTOM and AUGUSTINE among the Fathers; and of the moderns, of OLSHAUSEN, SCHLEIERMACHER, NEANDER, EBRARD, WIESELER, LANGE, LUTHARDT. This brings us back to the text of our second Gospel, and in it to
The Judicial Trial and Condemnation of the Lord Jesus by the Sanhedrim-- (Mk 14:55-64).
But let the reader observe, that though this is introduced by the Evangelist before any of the denials of Peter are recorded, we have given reasons for concluding that probably the first two denials took place while our Lord was with Annas, and the last only during the trial before the Sanhedrim.
14:5514:55: Իսկ քահանայապետքն՝ եւ ամենա՛յն ատեանն՝ խնդրէին հակառա՛կ Յիսուսի վկայութիւն ինչ, զի սպանանիցեն զնա. եւ ո՛չ գտանէին[898]։ [898] Ոսկան. Վկայութիւն ինչ զի չարախօսեսցեն զնա։
55 Իսկ քահանայապետներն ու ամբողջ ատեանը մի որեւէ վկայութիւն էին փնտռում Յիսուսի դէմ, որպէսզի նրան սպանեն, բայց չէին գտնում
55 Քահանայապետներն ու բոլոր ժողովը Յիսուսին դէմ վկայութիւն կը փնտռէին, որպէս զի զանիկա մեռցնեն եւ չէին գտներ.
Իսկ քահանայապետքն եւ ամենայն ատեանն խնդրէին հակառակ Յիսուսի վկայութիւն ինչ, զի սպանանիցեն զնա, եւ ոչ գտանէին:

14:55: Իսկ քահանայապետքն՝ եւ ամենա՛յն ատեանն՝ խնդրէին հակառա՛կ Յիսուսի վկայութիւն ինչ, զի սպանանիցեն զնա. եւ ո՛չ գտանէին[898]։
[898] Ոսկան. Վկայութիւն ինչ զի չարախօսեսցեն զնա։
55 Իսկ քահանայապետներն ու ամբողջ ատեանը մի որեւէ վկայութիւն էին փնտռում Յիսուսի դէմ, որպէսզի նրան սպանեն, բայց չէին գտնում
55 Քահանայապետներն ու բոլոր ժողովը Յիսուսին դէմ վկայութիւն կը փնտռէին, որպէս զի զանիկա մեռցնեն եւ չէին գտներ.
zohrab-1805▾ eastern-1994▾ western am▾
14:5555: Первосвященники же и весь синедрион искали свидетельства на Иисуса, чтобы предать Его смерти; и не находили.
14:55  οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον·
14:55. οἱ (The-ones) δὲ (moreover) ἀρχιερεῖς (first-sacreders-of) καὶ (and) ὅλον (whole) τὸ (the-one) συνέδριον (seatlet-together) ἐζήτουν (they-were-seeking-unto) κατὰ (down) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) μαρτυρίαν (to-a-witnessing-unto) εἰς (into) τὸ (to-the-one) θανατῶσαι (to-have-en-deathed) αὐτόν, (to-it) καὶ (and) οὐχ (not) ηὕρισκον: (they-were-finding)
14:55. summi vero sacerdotes et omne concilium quaerebant adversum Iesum testimonium ut eum morti traderent nec inveniebantAnd the chief priests and all the council sought for evidence against Jesus, that they might put him to death: and found none.
55. Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not.
14:55. Yet truly, the leaders of the priests and the entire council sought testimony against Jesus, so that they might deliver him to death, and they found none.
14:55. And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
And the chief priests and all the council sought for witness against Jesus to put him to death; and found none:

55: Первосвященники же и весь синедрион искали свидетельства на Иисуса, чтобы предать Его смерти; и не находили.
14:55  οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον·
14:55. summi vero sacerdotes et omne concilium quaerebant adversum Iesum testimonium ut eum morti traderent nec inveniebant
And the chief priests and all the council sought for evidence against Jesus, that they might put him to death: and found none.
14:55. Yet truly, the leaders of the priests and the entire council sought testimony against Jesus, so that they might deliver him to death, and they found none.
14:55. And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
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
14:55: sought: Kg1 21:10, Kg1 21:13; Psa 27:12, Psa 35:11; Mat 26:59, Mat 26:60; Act 6:11-13, Act 24:1-13
and found: Dan 6:4; Pe1 3:16-18
Geneva 1599
14:55 (14) And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.
(14) Christ, who was so innocent that he could not be oppressed, not even by false witnesses, is at length condemned for impiety before the high priest for confessing God to be his father. This is so that we, who denied God and were indeed wicked, might be acquitted before God.
John Gill
14:55 And the chief priests, and all the council,.... Especially the former, who were of all most busy and active in this matter:
sought for witness against Jesus to put him to death; on which they were determined, right or wrong; in this they went contrary to one of their own canons, which runs thus (k):
"in pecuniary causes, they begin either for absolution, or condemnation; but in capital causes, they begin for absolution, and do not begin for condemnation.''
That is, they begun with such evidences as tended to acquit a man, and not with such as served to condemn him; whereas this court was only seeking for such evidence to begin with, that they might condemn Jesus to death:
and found none; that would answer their purpose; See Gill on Mt 26:59.
(k) Misn. Sanhedrin, c. 4. sect. 1.
John Wesley
14:55 All the council sought for witness and found none - What an amazing proof of the overruling providence of God, considering both their authority, and the rewards they could offer, that no two consistent witnesses could be procured, to charge him with any gross crime. Mt 26:59.
Robert Jamieson, A. R. Fausset and David Brown
14:55 And the chief priests and all the council sought for witness against Jesus to put him to death--Matthew (Mt 26:59) says they "sought false witness." They knew they could find nothing valid; but having their Prisoner to bring before Pilate, they behooved to make a case.
and found none--none that would suit their purpose, or make a decent ground of charge before Pilate.
14:5614:56: Զի բազո՛ւմ սուտ վկայութիւն վկայէին զնմանէ, եւ նման միմեանց՝ ո՛չ էին վկայութիւնքն[899]։ [899] Ոմանք. Զի բազումք սուտ վկ՛՛։
56 քանի որ նրա դէմ շատեր սուտ վկայութիւն էին տալիս, բայց վկայութիւնները իրար նման չէին
56 Վասն զի շատեր սուտ վկայութիւն կ’ընէին անոր դէմ, բայց վկայութիւնները իրարու համաձայն չէին։
Զի բազում սուտ վկայութիւն վկայէին զնմանէ, եւ նման միմեանց ոչ էին վկայութիւնքն:

14:56: Զի բազո՛ւմ սուտ վկայութիւն վկայէին զնմանէ, եւ նման միմեանց՝ ո՛չ էին վկայութիւնքն[899]։
[899] Ոմանք. Զի բազումք սուտ վկ՛՛։
56 քանի որ նրա դէմ շատեր սուտ վկայութիւն էին տալիս, բայց վկայութիւնները իրար նման չէին
56 Վասն զի շատեր սուտ վկայութիւն կ’ընէին անոր դէմ, բայց վկայութիւնները իրարու համաձայն չէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:5656: Ибо многие лжесвидетельствовали на Него, но свидетельства сии не были достаточны.
14:56  πολλοὶ γὰρ ἐψευδομαρτύρουν κατ᾽ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν.
14:56. πολλοὶ ( Much ) γὰρ (therefore) ἐψευδομαρτύρουν (they-were-false-witnessing-unto) κατ' (down) αὐτοῦ, (of-it,"καὶ (and) ἴσαι ( samed ) αἱ (the-ones) μαρτυρίαι (witnessings-unto) οὐκ (not) ἦσαν. (they-were)
14:56. multi enim testimonium falsum dicebant adversus eum et convenientia testimonia non erantFor many bore false witness against him: and their evidences were not agreeing.
56. For many bare false witness against him, and their witness agreed not together.
14:56. For many spoke false testimony against him, but their testimony did not agree.
14:56. For many bare false witness against him, but their witness agreed not together.
For many bare false witness against him, but their witness agreed not together:

56: Ибо многие лжесвидетельствовали на Него, но свидетельства сии не были достаточны.
14:56  πολλοὶ γὰρ ἐψευδομαρτύρουν κατ᾽ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν.
14:56. multi enim testimonium falsum dicebant adversus eum et convenientia testimonia non erant
For many bore false witness against him: and their evidences were not agreeing.
14:56. For many spoke false testimony against him, but their testimony did not agree.
14:56. For many bare false witness against him, but their witness agreed not together.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
14:56 For many bare false witness against him,.... The word "false", is not expressed in the Syriac, Persic, and Ethiopic versions: which only signify, that they bore witness against him, accused him of, and laid many things to his charge:
but their witness agreed not together; which showed it to be false, and so not to be admitted; for witnesses were to be as one in their testimony, or not to be received: the, rules concerning them with the Jews, are these (l);
"the tradition is, for ever let not their testimony be joined together, unless they both see, "as one": says R. Joshua ben Korcha, even one after another; and their testimony is not ratified in the council, until they both witness "as one".''
Though this is not much the sense of the passage here; it was not the falsehood of their testimony, which this council was unconcerned about, or the contradiction that was in it, which does not appear; but their testimonies were not, "equal", or answerable to the wishes of the council; they were not sufficient to prove a capital crime upon him, in order to, put him to death, which was what they wanted: they only respected some light and trivial matters, and did not amount to a charge of blasphemy, or sedition.
(l) T. Bab. Sanhedrin, fol. 30. 1. Maimon. Hilch. Eduth, c. 4. sect. 1.
John Wesley
14:56 Their evidences were not sufficient - The Greek words literally rendered are, Were not equal: not equal to the charge of a capital crime: it is the same word in Mk 14:59.
Robert Jamieson, A. R. Fausset and David Brown
14:56 For many bare false witness against him--From their debasing themselves to "seek" them, we are led to infer that they were bribed to bear false witness; though there are never wanting sycophants enough, ready to sell themselves for naught, if they may but get a smile from those above them: see a similar scene in Acts 6:11-14. How is one reminded here of that complaint, "False witnesses did rise up: they laid to my charge things that I knew not" (Ps 31:11)!
but their witness agreed not together--If even two of them had been agreed, it would have been greedily enough laid hold of, as all that the law insisted upon even in capital cases (Deut 17:6). But even in this they failed. One cannot but admire the providence which secured this result; since, on the one hand, it seems astonishing that those unscrupulous prosecutors and their ready tools should so bungle a business in which they felt their whole interests bound up; and, on the other hand, if they had succeeded in making even a plausible case, the effect on the progress of the Gospel might for a time have been injurious. But at the very time when His enemies were saying, "God hath forsaken Him; persecute and take Him; for there is none to deliver Him" (Ps 71:11). He whose Witness He was and whose work He was doing was keeping Him as the apple of His eye, and while He was making the wrath of man to praise Him, was restraining the remainder of that wrath (Ps 76:10).
14:5714:57: Այլք՝ յարուցեալ վկայէին սո՛ւտ զնմանէ, եւ ասէին.
57 Ոմանք վեր կենալով՝ սուտ էին վկայում նրա դէմ ու ասում
57 Ոմանք ելան սուտ վկայութիւն կ’ընէին անոր դէմ ու կ’ըսէին.
Այլք յարուցեալ վկայէին սուտ զնմանէ եւ ասէին, թէ:

14:57: Այլք՝ յարուցեալ վկայէին սո՛ւտ զնմանէ, եւ ասէին.
57 Ոմանք վեր կենալով՝ սուտ էին վկայում նրա դէմ ու ասում
57 Ոմանք ելան սուտ վկայութիւն կ’ընէին անոր դէմ ու կ’ըսէին.
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14:5757: И некоторые, встав, лжесвидетельствовали против Него и говорили:
14:57  καί τινες ἀναστάντες ἐψευδομαρτύρουν κατ᾽ αὐτοῦ λέγοντες
14:57. καί (And) τινες (ones) ἀναστάντες ( having-had-stood-up ) ἐψευδομαρτύρουν (they-were-false-witnessing-unto) κατ' (down) αὐτοῦ (of-it) λέγοντες ( forthing )
14:57. et quidam surgentes falsum testimonium ferebant adversus eum dicentesAnd some rising up, bore false witness against him, saying:
57. And there stood up certain, and bare false witness against him, saying,
14:57. And certain ones, rising up, bore false witness against him, saying:
14:57. And there arose certain, and bare false witness against him, saying,
And there arose certain, and bare false witness against him, saying:

57: И некоторые, встав, лжесвидетельствовали против Него и говорили:
14:57  καί τινες ἀναστάντες ἐψευδομαρτύρουν κατ᾽ αὐτοῦ λέγοντες
14:57. et quidam surgentes falsum testimonium ferebant adversus eum dicentes
And some rising up, bore false witness against him, saying:
14:57. And certain ones, rising up, bore false witness against him, saying:
14:57. And there arose certain, and bare false witness against him, saying,
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
14:57: and bare: Mar 15:29; Jer 26:8, Jer 26:9, Jer 26:18; Mat 26:60, Mat 26:61, Mat 27:40; Joh 2:18-21; Act 6:13, Act 6:14
John Gill
14:57 And there arose certain,.... Two false witnesses, as in Mt 26:60, who stood up in court; for witnesses were obliged to stand, whilst they gave in their testimony:
"says R. Bo, in the name of R. Hona, witnesses ought "to stand", whilst they bear witness; as it is said, Deut 19:17. "Both the men shall stand" (m), &c.''
And bare false witness against him, saying; as follows.
(m) T. Herios. Sanhedrin, fol. 21. 3. & Yoma, fol. 43. 2. Maimon. Hilch. Sanhedrin, c. 21. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
14:57 And there arose certain, and bare false witness against him--Matthew (Mt 26:60) is more precise here: "At the last came two false witnesses." As no two had before agreed in anything, they felt it necessary to secure a duplicate testimony to something, but they were long of succeeding. And what was it, when at length it was brought forward?
saying--as follows:
14:5814:58: թէ մեք լուաք ՚ի դմանէ զի ասէր. Ես քակեցից զտաճա՛րդ զայդ ձեռագործ, եւ զերիս աւուրս շինեցից ա՛յլ առա՛նց ձեռագործի։
58 «Մենք լսեցինք դրանից, երբ ասում էր. “Ես կը քանդեմ այս ձեռակերտ տաճարը եւ երեք օրում կը շինեմ մէկ ուրիշը՝ անձեռակերտ”
58 «Մենք լսեցինք ատկէ, որ կ’ըսէր, ‘Ես այդ ձեռագործ տաճարը պիտի քակեմ եւ երեք օրուան մէջ ուրիշ մը պիտի շինեմ առանց ձեռագործի’»։
Մեք լուաք ի դմանէ զի ասէր. Ես քակեցից զտաճարդ զայդ ձեռագործ, եւ զերիս աւուրս շինեցից այլ, առանց ձեռագործի:

14:58: թէ մեք լուաք ՚ի դմանէ զի ասէր. Ես քակեցից զտաճա՛րդ զայդ ձեռագործ, եւ զերիս աւուրս շինեցից ա՛յլ առա՛նց ձեռագործի։
58 «Մենք լսեցինք դրանից, երբ ասում էր. “Ես կը քանդեմ այս ձեռակերտ տաճարը եւ երեք օրում կը շինեմ մէկ ուրիշը՝ անձեռակերտ”
58 «Մենք լսեցինք ատկէ, որ կ’ըսէր, ‘Ես այդ ձեռագործ տաճարը պիտի քակեմ եւ երեք օրուան մէջ ուրիշ մը պիտի շինեմ առանց ձեռագործի’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:5858: мы слышали, как Он говорил: Я разрушу храм сей рукотворенный, и через три дня воздвигну другой, нерукотворенный.
14:58  ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω·
14:58. ὅτι (to-which-a-one,"Ἡμεῖς (We) ἠκούσαμεν (we-heard) αὐτοῦ (of-it) λέγοντος (of-forthing) ὅτι (to-which-a-one,"Ἐγὼ (I) καταλύσω (I-shall-loose-down) τὸν (to-the-one) ναὸν (to-a-temple) τοῦτον (to-the-one-this) τὸν (to-the-one) χειροποίητον (to-hand-doable) καὶ (and) διὰ (through) τριῶν ( of-three ) ἡμερῶν (of-days) ἄλλον (to-other) ἀχειροποίητον (to-un-hand-doable) οἰκοδομήσω: (I-shall-house-build-unto)
14:58. quoniam nos audivimus eum dicentem ego dissolvam templum hoc manufactum et per triduum aliud non manufactum aedificaboWe heard him say, I will destroy this temple made with hands and within three days I will build another not made with hands.
58. We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands.
14:58. “For we heard him say, ‘I will destroy this temple, made with hands, and within three days I will build another, not made with hands.’ ”
14:58. We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.
We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands:

58: мы слышали, как Он говорил: Я разрушу храм сей рукотворенный, и через три дня воздвигну другой, нерукотворенный.
14:58  ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω·
14:58. quoniam nos audivimus eum dicentem ego dissolvam templum hoc manufactum et per triduum aliud non manufactum aedificabo
We heard him say, I will destroy this temple made with hands and within three days I will build another not made with hands.
14:58. “For we heard him say, ‘I will destroy this temple, made with hands, and within three days I will build another, not made with hands.’ ”
14:58. We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.
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
14:58: Dan 2:34, Dan 2:45; Act 7:48; Co2 5:1; Heb 9:11, Heb 9:24
John Gill
14:58 We heard him say,.... In a discourse of his, recorded in Jn 2:19,
I will destroy this temple that is made with hands, and within three days I will build another made without hands; which was a very false testimony; for Christ did not say be would destroy any temple at all, only put the Jews on doing it; much less did he point at, or design the temple of Jerusalem, but his own body; nor did he use the distinction of a temple, made with and without hands; nor did he affirm that he would build another; only said, he would raise up in three days, that which they should destroy. By this testimony these witnesses would suggest, that Christ had a design upon their temple to demolish it, and that he must be a sorcerer, or a magician, to pretend to build a temple without hands in three days time; See Gill on Mt 26:61.
John Wesley
14:58 We heard him say - It is observable, that the words which they thus misrepresented, were spoken by Christ at least three years before, Jn 2:19. Their going back so far to find matter for the charge, was a glorious, though silent attestation of the unexceptionable manner wherein he had behaved, through the whole course of his public ministry.
Robert Jamieson, A. R. Fausset and David Brown
14:58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands--On this charge, observe, first, that eager as His enemies were to find criminal matter against our Lord, they had to go back to the outset of His ministry, His first visit to Jerusalem, more than three years before this. In all that He said and did after that, though ever increasing in boldness, they could find nothing. Next, that even then, they fix only on one speech, of two or three words, which they dared to adduce against Him. Further, they most manifestly pervert the speech of our Lord. We say not this because in Mark's form of it, it differs from the report of the words given by the Fourth Evangelist (Jn 2:18-22) --the only one of the Evangelists who reports it all, or mentions even any visit paid by our Lord to Jerusalem before His last--but because the one report bears truth, and the other falsehood, on its face. When our Lord said on that occasion, "Destroy this temple, and in three days I will raise it up," they might, for a moment, have understood Him to refer to the temple out of whose courts He had swept the buyers and sellers. But after they had expressed their astonishment at His words, in that sense of them, and reasoned upon the time it had taken to rear the temple as it then stood, since no answer to this appears to have been given by our Lord, it is hardly conceivable that they should continue in the persuasion that this was really His meaning. But finally, even if the more ignorant among them had done so, it is next to certain that the ecclesiastics, who were the prosecutors in this case, did not believe that this was His meaning. For in less than three days after this they went to Pilate, saying, "Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again" (Mt 27:63). Now what utterance of Christ known to His enemies, could this refer to, if not to this very saying about destroying and rearing up the temple? And if so, it puts it beyond a doubt that by this time, at least, they were perfectly aware that our Lord's words referred to His death by their hands and His resurrection by His own. But this is confirmed by Mk 14:59.
14:5914:59: Սակայն եւ այնպէս՝ չէ՛ր նման վկայութիւնն նոցա։
59 Բայց եւ այնպէս նրանց վկայութիւնը նոյնանման չէր
59 Բայց այնպէս ալ իրենց վկայութիւնը համաձայն չէր։
Սակայն եւ այնպէս չէր նման վկայութիւնն նոցա:

14:59: Սակայն եւ այնպէս՝ չէ՛ր նման վկայութիւնն նոցա։
59 Բայց եւ այնպէս նրանց վկայութիւնը նոյնանման չէր
59 Բայց այնպէս ալ իրենց վկայութիւնը համաձայն չէր։
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14:5959: Но и такое свидетельство их не было достаточно.
14:59  καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν.
14:59. καὶ (And) οὐδὲ (not-moreover) οὕτως (unto-the-one-this) ἴση (samed) ἦν (it-was) ἡ (the-one) μαρτυρία (a-witnessing-unto) αὐτῶν. (of-them)
14:59. et non erat conveniens testimonium illorumAnd their witness did not agree.
59. And not even so did their witness agree together.
14:59. And their testimony did not agree.
14:59. But neither so did their witness agree together.
But neither so did their witness agree together:

59: Но и такое свидетельство их не было достаточно.
14:59  καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν.
14:59. et non erat conveniens testimonium illorum
And their witness did not agree.
14:59. And their testimony did not agree.
14:59. But neither so did their witness agree together.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:59: Mar 14:56
John Gill
14:59 But, neither so did their witness agree together. Their witness did agree together, for they both witnessed the same thing; but not so as to found upon it the charge of a capital crime against him; their witness was not so, "equal", was not answerable to their desires, nor sufficient to convict him of a capital crime, for which they could condemn him to death, as before observed on Mk 14:56.
Robert Jamieson, A. R. Fausset and David Brown
14:59 But neither so did their witness agree together--that is, not even as to so brief a speech, consisting of but a few words, was there such a concurrence in their mode of reporting it as to make out a decent case. In such a charge everything depended on the very terms alleged to have been used. For every one must see that a very slight turn, either way, given to such words, would make them either something like indictable matter, or else a ridiculous ground for a criminal charge--would either give them a colorable pretext for the charge of impiety which they were bent on making out, or else make the whole saying appear, on the worst view that could be taken of it, as merely some mystical or empty boast.
14:6014:60: Ապա յարուցեալ քահանայապետն ՚ի մէջ՝ հարցանէր զՅիսուս՝ եւ ասէր. Ո՞չինչ տաս պատասխանի, զի՛նչ դոքա՛ զքէն վկայեն։
60 Ապա քահանայապետը կանգնելով մէջտեղում՝ Յիսուսին հարց տուեց ու ասաց. «Ոչինչ չե՞ս պատասխանում. այդ ինչե՜ր են վկայում դրանք քո դէմ»
60 Եւ քահանայապետը մէջտեղը ոտքի ելլելով՝ հարցուց Յիսուսին ու ըսաւ. «Պատասխան մը չե՞ս տար. ի՞նչ կը վկայեն ասոնք քեզի դէմ»։
Ապա յարուցեալ քահանայապետն ի մէջ` հարցանէր զՅիսուս եւ ասէր. Ոչ ի՞նչ տաս պատասխանի, զի՛նչ դոքա զքէն վկայեն:

14:60: Ապա յարուցեալ քահանայապետն ՚ի մէջ՝ հարցանէր զՅիսուս՝ եւ ասէր. Ո՞չինչ տաս պատասխանի, զի՛նչ դոքա՛ զքէն վկայեն։
60 Ապա քահանայապետը կանգնելով մէջտեղում՝ Յիսուսին հարց տուեց ու ասաց. «Ոչինչ չե՞ս պատասխանում. այդ ինչե՜ր են վկայում դրանք քո դէմ»
60 Եւ քահանայապետը մէջտեղը ոտքի ելլելով՝ հարցուց Յիսուսին ու ըսաւ. «Պատասխան մը չե՞ս տար. ի՞նչ կը վկայեն ասոնք քեզի դէմ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:6060: Тогда первосвященник стал посреди и спросил Иисуса: что Ты ничего не отвечаешь? что они против Тебя свидетельствуют?
14:60  καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν ἰησοῦν λέγων, οὐκ ἀποκρίνῃ οὐδέν; τί οὖτοί σου καταμαρτυροῦσιν;
14:60. καὶ (And) ἀναστὰς (having-had-stood-up,"ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of,"εἰς (into) μέσον (to-middle,"ἐπηρώτησεν (it-upon-entreated-unto) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) λέγων (forthing,"Οὐκ (Not) ἀποκρίνῃ (thou-be-separated-off) οὐδέν, (to-not-moreover-one) τί (to-what-one) οὗτοί (the-ones-these) σου (of-thee) καταμαρτυροῦσιν; (they-witness-down-unto?"
14:60. et exsurgens summus sacerdos in medium interrogavit Iesum dicens non respondes quicquam ad ea quae tibi obiciuntur ab hisAnd the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men?
60. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?
14:60. And the high priest, rising up in their midst, questioned Jesus, saying, “Do you have nothing to say in answer to the things that are brought against you by these ones?”
14:60. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what [is it which] these witness against thee?
And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what [is it which] these witness against thee:

60: Тогда первосвященник стал посреди и спросил Иисуса: что Ты ничего не отвечаешь? что они против Тебя свидетельствуют?
14:60  καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν ἰησοῦν λέγων, οὐκ ἀποκρίνῃ οὐδέν; τί οὖτοί σου καταμαρτυροῦσιν;
14:60. et exsurgens summus sacerdos in medium interrogavit Iesum dicens non respondes quicquam ad ea quae tibi obiciuntur ab his
And the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men?
14:60. And the high priest, rising up in their midst, questioned Jesus, saying, “Do you have nothing to say in answer to the things that are brought against you by these ones?”
14:60. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what [is it which] these witness against thee?
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
14:60: Mar 15:3-5; Mat 26:62, Mat 26:63; Joh 19:9, Joh 19:10
John Gill
14:60 And the high priest stood up in the midst,.... Of the sanhedrim, of which he was now president: he sat at the head of them, and Ab Beth Din, or the father of the council, at his right hand; and the rest of the council sat before him, in a semicircular form, as the half of a round corn floor, so that the president, and the father of the council, could see them (n); for they were all before him, he being situated in the middle, right against them; so that when he stood up, he might be said to stand in the midst of them:
and asked Jesus, saying, answerest thou nothing? For he had made no reply to the several witnesses, that came against him:
what is it which these witness against thee? Is it true, or false? See Gill on Mt 26:62.
(n) Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hiltch. Sanhedrin, c. 1. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
14:60 Answerest thou nothing? what is it which these witness against thee?--Clearly, they felt that their case had failed, and by this artful question the high priest hoped to get from His own mouth what they had in vain tried to obtain from their false and contradictory witnesses. But in this, too, they failed.
14:6114:61: Եւ նա՝ լո՛ւռ եւ եթ կայր՝ եւ չտա՛յր ինչ պատասխանի։ Դարձեալ քահանայապետն հարցանէր զնա կրկի՛ն անգամ եւ ասէր. Դո՞ւ ես Քրիստոս Որդի Աստուծոյ օրհնելոյն[900]։ [900] Ոսկան. Եւ Յիսուս լուռ եւ եթ կայր։ Ոմանք. Հարցանէր ցնա կր՛՛... Քրիստոս Որդի Օրհնելոյն։
61 Եւ նա միայն լուռ էր մնում ու պատասխան չէր տալիս: Քահանայապետը կրկին անգամ հարցրեց նրան ու ասաց. «Դո՞ւ ես Քրիստոսը՝ օրհնեալ Աստծու Որդին»
61 Բայց ան լուռ կը կենար եւ պատասխան մը չէր տար։ Քահանայապետը նորէն կը հարցնէր անոր ու կ’ըսէր. «Դո՞ւն ես Քրիստոսը, օրհնեալ Աստուծոյ Որդին»։
Եւ նա լուռ եւեթ կայր եւ չտայր ինչ պատասխանի: Դարձեալ քահանայապետն հարցանէր զնա կրկին անգամ եւ ասէր. Դո՞ւ ես Քրիստոս Որդի [94]Աստուծոյ օրհնելոյն:

14:61: Եւ նա՝ լո՛ւռ եւ եթ կայր՝ եւ չտա՛յր ինչ պատասխանի։ Դարձեալ քահանայապետն հարցանէր զնա կրկի՛ն անգամ եւ ասէր. Դո՞ւ ես Քրիստոս Որդի Աստուծոյ օրհնելոյն[900]։
[900] Ոսկան. Եւ Յիսուս լուռ եւ եթ կայր։ Ոմանք. Հարցանէր ցնա կր՛՛... Քրիստոս Որդի Օրհնելոյն։
61 Եւ նա միայն լուռ էր մնում ու պատասխան չէր տալիս: Քահանայապետը կրկին անգամ հարցրեց նրան ու ասաց. «Դո՞ւ ես Քրիստոսը՝ օրհնեալ Աստծու Որդին»
61 Բայց ան լուռ կը կենար եւ պատասխան մը չէր տար։ Քահանայապետը նորէն կը հարցնէր անոր ու կ’ըսէր. «Դո՞ւն ես Քրիստոսը, օրհնեալ Աստուծոյ Որդին»։
zohrab-1805▾ eastern-1994▾ western am▾
14:6161: Но Он молчал и не отвечал ничего. Опять первосвященник спросил Его и сказал Ему: Ты ли Христос, Сын Благословенного?
14:61  ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῶ, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ;
14:61. ὁ (The-one) δὲ (moreover) ἐσιώπα (it-was-muting-unto) καὶ (and) οὐκ (not) ἀπεκρίνατο ( it-separated-off ) οὐδέν. (to-not-moreover-one) πάλιν (Unto-furthered) ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of) ἐπηρώτα (it-was-upon-entreating-unto) αὐτὸν (to-it) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) χριστὸς (Anointed) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) εὐλογητοῦ; (of-goodly-fortheeable?"
14:61. ille autem tacebat et nihil respondit rursum summus sacerdos interrogabat eum et dicit ei tu es Christus Filius BenedictiBut he held his peace and answered nothing. Again the high priest asked him and said to him: Art thou the Christ, the Son of the Blessed God?
61. But he held his peace, and answered nothing. Again the high priest asked him, and saith unto him, Art thou the Christ, the Son of the Blessed?
14:61. But he was silent and gave no answer. Again, the high priest questioned him, and he said to him, “Are you the Christ, the Son of the Blessed God?”
14:61. But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed:

61: Но Он молчал и не отвечал ничего. Опять первосвященник спросил Его и сказал Ему: Ты ли Христос, Сын Благословенного?
14:61  ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῶ, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ;
14:61. ille autem tacebat et nihil respondit rursum summus sacerdos interrogabat eum et dicit ei tu es Christus Filius Benedicti
But he held his peace and answered nothing. Again the high priest asked him and said to him: Art thou the Christ, the Son of the Blessed God?
14:61. But he was silent and gave no answer. Again, the high priest questioned him, and he said to him, “Are you the Christ, the Son of the Blessed God?”
14:61. But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:61: Of the Blessed? - Θεου του ευλογητου, Or, of God the blessed one. Θεου, is added here by AK, ten others, Vulgate, and one of the Itala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:61: he held: Psa 39:1, Psa 39:2, Psa 39:9; Isa 53:7; Mat 27:12-14; Act 8:32; Pe1 2:23
Art: Mar 15:2; Mat 11:3-5, Mat 16:16, Mat 26:63, Mat 26:64; Luk 22:67-70; Joh 10:24, Joh 18:37
the Son: Psa 2:7, Psa 119:12; Isa 9:6, Isa 9:7; Mat 3:17, Mat 8:29; Joh 1:34, Joh 1:49-51, Joh 5:18-25; Joh 10:30, Joh 10:31, Joh 10:36, Joh 19:7; Ti1 1:11, Ti1 6:15
Geneva 1599
14:61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the (o) Blessed?
(o) Of God, who is most worthy of all praise?
John Gill
14:61 But he held his peace, and answered nothing,.... Knowing it would be to no purpose, and signifying hereby, that the things alleged against him were unworthy of an answer:
again the high priest asked him, and said unto him, art thou the Christ, the Son of the Blessed? The Vulgate Latin adds, "God": in Matthew it is "God" only, Mt 26:63. This is one of the names and epithets of God, with the Jews; nothing is more common in their writings, than this abbreviature, which is, , "the holy blessed he"; who is blessed in himself, and the fountain of all blessedness to his creatures, and who is blessed and praised by angels and saints; See Gill on Mt 26:63.
John Wesley
14:61 Mt 26:63; Lk 22:67.
Robert Jamieson, A. R. Fausset and David Brown
14:61 But he held his peace, and answered nothing--This must have nonplussed them. But they were not to be easily baulked of their object.
Again the high priest--arose (Mt 26:62), matters having now come to a crisis.
asked him, and said unto him, Art thou the Christ, the Son of the Blessed?--Why our Lord should have answered this question, when He was silent as to the former, we might not have quite seen, but for Matthew, who says (Mt 26:63) that the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God." Such an adjuration was understood to render an answer legally necessary (Lev 5:1). (Also see on Jn 18:28.)
14:6214:62: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Դո՛ւ ասացեր թէ ես եմ. բայց տեսանիցէք զՈրդի մարդոյ նստեալ ընդ աջմէ Զօրութեան, եւ եկեա՛լ ընդ ամպս երկնից[901]։ [901] Ոմանք. Ընդ աջմէ զօրութեանն։ Ուր Ոսկան յաւելու. զօրութեան Աստուծոյ։
62 Յիսուս պատասխանեց եւ ասաց նրան. «Դու ասացիր, թէ ես եմ. բայց պիտի տեսնէք մարդու Որդուն՝ ամենազօր Աստծու աջ կողմում նստած եւ երկնքի ամպերի վրայով եկած»
62 Յիսուս ըսաւ. «Ես եմ. ու պիտի տեսնէք Որդին մարդոյ Զօրութեան աջ կողմը նստած ու երկնքի ամպերովը եկած»։
[95]Պատասխանի ետ Յիսուս եւ ասէ ցնա. Դու ասացեր թէ ես եմ``. բայց տեսանիցէք զՈրդի մարդոյ նստեալ ընդ աջմէ Զօրութեան, եւ եկեալ ընդ ամպս երկնից:

14:62: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Դո՛ւ ասացեր թէ ես եմ. բայց տեսանիցէք զՈրդի մարդոյ նստեալ ընդ աջմէ Զօրութեան, եւ եկեա՛լ ընդ ամպս երկնից[901]։
[901] Ոմանք. Ընդ աջմէ զօրութեանն։ Ուր Ոսկան յաւելու. զօրութեան Աստուծոյ։
62 Յիսուս պատասխանեց եւ ասաց նրան. «Դու ասացիր, թէ ես եմ. բայց պիտի տեսնէք մարդու Որդուն՝ ամենազօր Աստծու աջ կողմում նստած եւ երկնքի ամպերի վրայով եկած»
62 Յիսուս ըսաւ. «Ես եմ. ու պիտի տեսնէք Որդին մարդոյ Զօրութեան աջ կողմը նստած ու երկնքի ամպերովը եկած»։
zohrab-1805▾ eastern-1994▾ western am▾
14:6262: Иисус сказал: Я; и вы узрите Сына Человеческого, сидящего одесную силы и грядущего на облаках небесных.
14:62  ὁ δὲ ἰησοῦς εἶπεν, ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.
14:62. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Ἐγώ (I) εἰμι, (I-be,"καὶ (and) ὄψεσθε ( ye-shall-behold ) τὸν ( to-the-one ) υἱὸν ( to-a-Son ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) καθήμενον ( to-sitting-down ) τῆς ( of-the-one ) δυνάμεως ( of-an-ability ) καὶ ( and ) ἐρχόμενον ( to-coming ) μετὰ ( with ) τῶν ( of-the-ones ) νεφελῶν ( of-cloudings ) τοῦ ( of-the-one ) οὐρανοῦ . ( of-a-sky )
14:62. Iesus autem dixit illi ego sum et videbitis Filium hominis a dextris sedentem Virtutis et venientem cum nubibus caeliAnd Jesus said to him: I am. And you shall see the Son of man sitting on the right hand of the power of God and coming with the clouds of heaven.
62. And Jesus said, I am: and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven.
14:62. Then Jesus said to him: “I am. And you shall see the Son of man sitting at the right hand of the power of God and arriving with the clouds of heaven.”
14:62. And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven:

62: Иисус сказал: Я; и вы узрите Сына Человеческого, сидящего одесную силы и грядущего на облаках небесных.
14:62  ὁ δὲ ἰησοῦς εἶπεν, ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.
14:62. Iesus autem dixit illi ego sum et videbitis Filium hominis a dextris sedentem Virtutis et venientem cum nubibus caeli
And Jesus said to him: I am. And you shall see the Son of man sitting on the right hand of the power of God and coming with the clouds of heaven.
14:62. Then Jesus said to him: “I am. And you shall see the Son of man sitting at the right hand of the power of God and arriving with the clouds of heaven.”
14:62. And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
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
14:62: I am: Mar 15:2; Mat 26:64, Mat 27:11; Luk 23:3
the Son: The passage of Daniel, to which our Lord refers, was always considered by the Jews as a description of the Messiah. Our Saviour, therefore, now in his lowest state of humiliation, asserted his claims as the Messiah, who shall appear in the clouds of heaven, as the judge of the world. Mar 13:26, Mar 16:19; Psa 110:1; Dan 7:13, Dan 7:14; Mat 24:30; Luk 22:69; Act 1:9-11; Th2 1:7-10; Heb 1:3, Heb 8:1, Heb 8:10, Heb 8:12, Heb 8:13, Heb 12:2; Rev 1:7, Rev 20:11
John Gill
14:62 And Jesus said, I am,.... That is, the Son of God; in proof of which he adds,
and ye shall see the son of man sitting on the right hand of power; that is, of God, who is all power, the Lord God Almighty:
and coming in the clouds of heaven; either at the destruction of Jerusalem, or at the last day, referring to the prophecy in Dan 7:13; See Gill on Mt 26:64.
Robert Jamieson, A. R. Fausset and David Brown
14:62 And Jesus said, I am--or, as in Matthew (Mt 26:64), "Thou hast said [it]." In Luke, however (Lk 22:70), the answer, "Ye say that I am," should be rendered--as DE WETTE, MEYER, ELLICOTT, and the best critics agree that the preposition requires--"Ye say [it], for I am [so]." Some words, however, were spoken by our Lord before giving His answer to this solemn question. These are recorded by Luke alone (Lk 22:67-68): "Art Thou the Christ [they asked]? tell us. And He said unto them, If I tell you, ye will not believe: and if I also ask [interrogate] "you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure. But now let us hear the rest of the answer, in which the conscious majesty of Jesus breaks forth from behind the dark cloud which overhung Him as He stood before the Council. (Also see on Jn 18:28.)
and--in that character.
ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven--In Matthew (Mt 26:64) a slightly different but interesting turn is given to it by one word: "Thou hast said [it]: nevertheless"--We prefer this sense of the word to "besides," which some recent critics decide for--"I say unto you, Hereafter shall ye see the Son of man sit on the right hand of power, and coming in the clouds of heaven." The word rendered "hereafter" means, not "at some future time" (as to-day "hereafter commonly does), but what the English word originally signified, "after here," "after now," or "from this time." Accordingly, in Lk 22:69, the words used mean "from now." So that though the reference we have given it to the day of His glorious Second Appearing is too obvious to admit of doubt, He would, by using the expression, "From this time," convey the important thought which He had before expressed, immediately after the traitor left the supper table to do his dark work, "Now is the Son of man glorified" (Jn 13:31). At this moment, and by this speech, did He "witness the good confession" emphatically and properly, as the apostle says in Ti1 6:13. Our translators render the words there, "Who before Pontius Pilate witnessed"; referring it to the admission of His being a King, in the presence of CÃ&brvbr;sar's own chief representative. But it should be rendered, as LUTHER renders it, and as the best interpreters now understand it, "Who under Pontius Pilate witnessed," &c. In this view of it, the apostle is referring not to what our Lord confessed before Pilate--which, though noble, was not of such primary importance--but to that sublime confession which, under Pilate's administration, He witnessed before the only competent tribunal on such occasions, the Supreme Ecclesiastical Council of God's chosen nation, that He was THE MESSIAH, and THE SON OF THE BLESSED ONE; in the former word owning His Supreme Official, in the latter His Supreme Personal, Dignity.
14:6314:63: Եւ քահանայապետն պատառեա՛ց վաղվաղակի զպատմուճանս իւր՝ եւ ասէ. Զի՞նչ եւս պիտոյ են մեզ վկայք[902], [902] Ոմանք. Զպատմուճանն իւր։
63 Եւ քահանայապետը իսկոյն պատռեց իր պատմուճանը եւ ասաց. «Էլ ի՞նչ պէտք են մեզ վկաներ
63 Քահանայապետը իր հանդերձները պատռեց ու ըսաւ. «Ալ ի՞նչ պէտք են մեզի վկաներ։
Եւ քահանայապետն պատառեաց [96]վաղվաղակի զպատմուճանս իւր եւ ասէ. Զի՞նչ եւս պիտոյ են մեզ վկայք:

14:63: Եւ քահանայապետն պատառեա՛ց վաղվաղակի զպատմուճանս իւր՝ եւ ասէ. Զի՞նչ եւս պիտոյ են մեզ վկայք[902],
[902] Ոմանք. Զպատմուճանն իւր։
63 Եւ քահանայապետը իսկոյն պատռեց իր պատմուճանը եւ ասաց. «Էլ ի՞նչ պէտք են մեզ վկաներ
63 Քահանայապետը իր հանդերձները պատռեց ու ըսաւ. «Ալ ի՞նչ պէտք են մեզի վկաներ։
zohrab-1805▾ eastern-1994▾ western am▾
14:6363: Тогда первосвященник, разодрав одежды свои, сказал: на что еще нам свидетелей?
14:63  ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει, τί ἔτι χρείαν ἔχομεν μαρτύρων;
14:63. ὁ (The-one) δὲ (moreover) ἀρχιερεὺς (a-first-sacreder-of) διαρήξας (having-bursted-through) τοὺς (to-the-ones) χιτῶνας (to-tunics) αὐτοῦ (of-it,"λέγει (it-fortheth,"Τί (To-what-one) ἔτι (if-to-a-one) χρείαν (to-an-affording-of) ἔχομεν (we-hold) μαρτύρων; (of-witnesses?"
14:63. summus autem sacerdos scindens vestimenta sua ait quid adhuc desideramus testesThen the high priest rending his garments, saith: What need we any further witnesses?
63. And the high priest rent his clothes, and saith, What further need have we of witnesses?
14:63. Then the high priest, rending his garments, said: “Why do we still require witnesses?
14:63. Then the high priest rent his clothes, and saith, What need we any further witnesses?
Then the high priest rent his clothes, and saith, What need we any further witnesses:

63: Тогда первосвященник, разодрав одежды свои, сказал: на что еще нам свидетелей?
14:63  ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει, τί ἔτι χρείαν ἔχομεν μαρτύρων;
14:63. summus autem sacerdos scindens vestimenta sua ait quid adhuc desideramus testes
Then the high priest rending his garments, saith: What need we any further witnesses?
14:63. Then the high priest, rending his garments, said: “Why do we still require witnesses?
14:63. Then the high priest rent his clothes, and saith, What need we any further witnesses?
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
14:63: his: Isa 36:22, Isa 37:1; Jer 36:23, Jer 36:24; Act 14:13, Act 14:14
John Gill
14:63 Then the high priest rent his clothes,.... As was usual upon hearing blasphemy; which he now supposed the case, or at least would have it so thought:
and saith, what need we any further witnesses? or trouble ourselves to see for any more, or to hear and take the depositions of any others; See Gill on Mt 26:65.
Robert Jamieson, A. R. Fausset and David Brown
14:63 Then the high priest rent his clothes--On this expression of horror of blasphemy, see 4Kings 18:37.
and saith, What need we any further witnesses? (Also see on Jn 18:28.)
14:6414:64: ահա՛՝ լուայք ամենեքին զհայհոյութիւն ՚ի բերանո՛յ դորա, զիա՞րդ թուի ձեզ։ Եւ ամենեքեան դատապարտեցին զնա՝ թէ մահապա՛րտ է։
64 Ահա ամէնքդ դրա բերանից լսեցիք հայհոյութիւնը. ձեզ ինչպէ՞ս է թւում...»: Եւ ամէնքը դատապարտեցին նրան, թէ մահապարտ է
64 Ատոր հայհոյութիւնը լսեցիք. ձեզի ի՞նչպէս կ’երեւնայ»։ Ամէնքը դատապարտեցին զանիկա՝ թէ մահապարտ է։
Ահա [97]լուայք ամենեքին զհայհոյութիւն ի բերանոյ դորա``, զիա՞րդ թուի ձեզ: Եւ ամենեքեան դատապարտեցին զնա թէ մահապարտ է:

14:64: ահա՛՝ լուայք ամենեքին զհայհոյութիւն ՚ի բերանո՛յ դորա, զիա՞րդ թուի ձեզ։ Եւ ամենեքեան դատապարտեցին զնա՝ թէ մահապա՛րտ է։
64 Ահա ամէնքդ դրա բերանից լսեցիք հայհոյութիւնը. ձեզ ինչպէ՞ս է թւում...»: Եւ ամէնքը դատապարտեցին նրան, թէ մահապարտ է
64 Ատոր հայհոյութիւնը լսեցիք. ձեզի ի՞նչպէս կ’երեւնայ»։ Ամէնքը դատապարտեցին զանիկա՝ թէ մահապարտ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:6464: Вы слышали богохульство; как вам кажется? Они же все признали Его повинным смерти.
14:64  ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου.
14:64. ἠκούσατε (Ye-heard) τῆς (of-the-one) βλασφημίας; (of-a-harmful-declaring-unto) τί (what-one) ὑμῖν (unto-ye) φαίνεται; (it-be-manifested?"οἱ (The-ones) δὲ (moreover) πάντες ( all ) κατέκριναν (they-separated-down) αὐτὸν (to-it) ἔνοχον (to-held-in) εἶναι (to-be) θανάτου. (of-a-death)
14:64. audistis blasphemiam quid vobis videtur qui omnes condemnaverunt eum esse reum mortisYou have heard the blasphemy. What think you? Who all condemned him to be guilty of death.
64. Ye have heard the blasphemy: what think ye? And they all condemned him to be worthy of death.
14:64. You have heard the blasphemy. How does it seem to you?” And they all condemned him, as guilty unto death.
14:64. Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.
Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death:

64: Вы слышали богохульство; как вам кажется? Они же все признали Его повинным смерти.
14:64  ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου.
14:64. audistis blasphemiam quid vobis videtur qui omnes condemnaverunt eum esse reum mortis
You have heard the blasphemy. What think you? Who all condemned him to be guilty of death.
14:64. You have heard the blasphemy. How does it seem to you?” And they all condemned him, as guilty unto death.
14:64. Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.
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
14:64: Lev 24:16; Kg1 21:9-13; Mat 26:65, Mat 26:66; Luk 22:71; Joh 5:18, Joh 8:58, Joh 8:59; Joh 10:31-33, Joh 19:7
John Gill
14:64 Ye have heard the blasphemy,.... The "manifest" blasphemy, as the Arabic version renders it; and "out of his own mouth", as the Syriac version adds, agreeably to Lk 22:71,
what think ye? what sentence is to, be passed upon him?
And they all condemned him to be guilty of death; excepting Joseph of Arimathea, Lk 23:51; See Gill on Mt 26:66.
Robert Jamieson, A. R. Fausset and David Brown
14:64 Ye have heard the blasphemy--(See Jn 10:33). In Luke (Lk 22:71), "For we ourselves have heard of His own mouth"--an affectation of religious horror. (Also see on Jn 18:28.)
what think ye?--"Say what the verdict is to be."
they all condemned him to be guilty of death--or of a capital crime, which blasphemy against God was according to the Jewish law (Lev 24:16). Yet not absolutely all; for Joseph of Arimathea, "a good man and a just," was one of that Council, and "he was not a consenting party to the counsel and deed of them," for that is the strict sense of the words of Lk 23:50-51. Probably he absented himself, and Nicodemus also, from this meeting of the Council, the temper of which they would know too well to expect their voice to be listened to; and in that case, the words of our Evangelist are to be taken strictly, that, without one dissentient voice, "all [present] condemned him to be guilty of death."
The Blessed One Is Now Shamefully Entreated (Mk 14:65).
Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described.
14:6514:65: Եւ ոմանք՝ սկսան թքանե՛լ ընդ երեսս նորա. ձո՛րձ զգլխով արկանել՝ կռփել եւ ասել. Մարգարեա՛ց մեզ Քրիստոսդ՝ ո՞վ է այն որ եհարն զքեզ։ Եւ սպասաւորքն ապտա՛կս հանէին նմա։
65 Եւ ոմանք սկսեցին թքել նրա երեսին, շորով գլուխը ծածկել, բռունցքով խփել ու ասել. «Մարգարէացի՛ր մեզ, Քրիստո՛սդ, այն ո՞վ է, որ քեզ խփեց»[27]: Եւ սպասաւորները ապտակում էին նրան: [27] 27. Յուն. լաւ բն. այս նախադասութեան փոխարէն ունեն միայն մարգարէացիր բառը:
65 Ոմանք սկսան թքնել ու անոր երեսը ծածկել եւ բռունցքով ծեծել ու ըսել. «Մարգարէացի՛ր»։ Սպասաւորները ապտակ կը զարնէին անոր։
Եւ ոմանք սկսան թքանել ընդ երեսս նորա, ձորձ զգլխով արկանել, կռփել եւ ասել. Մարգարեաց [98]մեզ, Քրիստոսդ, ո՞վ է այն որ եհարն զքեզ``: Եւ սպասաւորքն ապտակս հանէին նմա:

14:65: Եւ ոմանք՝ սկսան թքանե՛լ ընդ երեսս նորա. ձո՛րձ զգլխով արկանել՝ կռփել եւ ասել. Մարգարեա՛ց մեզ Քրիստոսդ՝ ո՞վ է այն որ եհարն զքեզ։ Եւ սպասաւորքն ապտա՛կս հանէին նմա։
65 Եւ ոմանք սկսեցին թքել նրա երեսին, շորով գլուխը ծածկել, բռունցքով խփել ու ասել. «Մարգարէացի՛ր մեզ, Քրիստո՛սդ, այն ո՞վ է, որ քեզ խփեց»[27]: Եւ սպասաւորները ապտակում էին նրան:
[27] 27. Յուն. լաւ բն. այս նախադասութեան փոխարէն ունեն միայն մարգարէացիր բառը:
65 Ոմանք սկսան թքնել ու անոր երեսը ծածկել եւ բռունցքով ծեծել ու ըսել. «Մարգարէացի՛ր»։ Սպասաւորները ապտակ կը զարնէին անոր։
zohrab-1805▾ eastern-1994▾ western am▾
14:6565: И некоторые начали плевать на Него и, закрывая Ему лице, ударять Его и говорить Ему: прореки. И слуги били Его по ланитам.
14:65  καὶ ἤρξαντό τινες ἐμπτύειν αὐτῶ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῶ, προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον.
14:65. Καὶ (And) ἤρξαντό ( they-firsted ,"τινες (ones,"ἐμπτύειν (to-spew-in) αὐτῷ (unto-it) καὶ (and) περικαλύπτειν (to-shroud-about) αὐτοῦ (of-it) τὸ (to-the-one) πρόσωπον (to-looked-toward) καὶ (and) κολαφίζειν (to-pelt-to) αὐτὸν (to-it) καὶ (and) λέγειν (to-forth) αὐτῷ (unto-it,"Προφήτευσον, (Thou-should-have-declared-before-of) καὶ (and) οἱ (the-ones) ὑπηρέται (under-rowers) ῥαπίσμασιν (unto-slappings-to) αὐτὸν (to-it) ἔλαβον. (they-had-taken)
14:65. et coeperunt quidam conspuere eum et velare faciem eius et colaphis eum caedere et dicere ei prophetiza et ministri alapis eum caedebantAnd some began to spit on him and to cover his face and to buffet him and to say unto him: Prophesy. And the servants struck him with the palms their hands.
65. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the officers received him with blows of their hands.
14:65. And some began to spit on him, and to cover his face and to strike him with fists, and to say to him, “Prophesy.” And the servants struck him with the palms their hands.
14:65. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands:

65: И некоторые начали плевать на Него и, закрывая Ему лице, ударять Его и говорить Ему: прореки. И слуги били Его по ланитам.
14:65  καὶ ἤρξαντό τινες ἐμπτύειν αὐτῶ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῶ, προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον.
14:65. et coeperunt quidam conspuere eum et velare faciem eius et colaphis eum caedere et dicere ei prophetiza et ministri alapis eum caedebant
And some began to spit on him and to cover his face and to buffet him and to say unto him: Prophesy. And the servants struck him with the palms their hands.
14:65. And some began to spit on him, and to cover his face and to strike him with fists, and to say to him, “Prophesy.” And the servants struck him with the palms their hands.
14:65. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:65: Mar 15:19; Num 12:14; Job 30:10; Isa 50:6, Isa 52:14, Isa 53:3; Mic 5:1; Mat 26:67, Mat 26:68; Luk 22:63, Luk 22:64; Joh 18:22, Joh 19:3; Act 23:2; Heb 12:2
Geneva 1599
14:65 (15) And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
(15) Christ, suffering all types of reproach for our sakes, gets everlasting glory for those that believe in him.
John Gill
14:65 And some began to spit on him,.... The men that held him, Lk 22:6, fulfilling the prophecy in Is 50:6;
and to cover his face; with a veil, or linen cloth, to blindfold: him, as a person unworthy to behold the light: or rather, in order to make sport with him:
and to buffet him; with their double fists;
and to say unto him, prophesy. The Arabic version adds, "unto us, O Christ, who it is that hath buffeted thee now?" that gave thee the last blow? and to the same purpose the Ethiopic. The Persic version adds, "and deliver thyself";
and the servants did strike him with the palms of their hands. The Syriac version renders it, "on his cheeks": they gave him slaps on the face. These were the officers of the high priest, that used him in this indecent manner. This clause is omitted in the Ethiopic version.
Robert Jamieson, A. R. Fausset and David Brown
14:65 some began to spit on him--or, as in Mt 26:67, "to spit in [into] His face." Luke (Lk 22:63) says in addition, "And the men that held Jesus mocked him"--or cast their jeers at Him. (Also see on Jn 18:28.)
to cover his face--or "to blindfold him" (as in Lk 22:64).
to buffet him--Luke's word, which is rendered "smote Him" (Lk 22:63), is a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to be inserted here.
began to say unto him, Prophesy--In Matthew (Mt 26:68) this is given more fully: "Prophesy unto us, thou Christ, Who is he that smote Thee?" The sarcastic fling at Him as "the Christ," and the demand of Him in this character to name the unseen perpetrator of the blows inflicted on Him, was in them as infamous as to Him it must have been, and was intended to be, stinging.
and the servants did strike him with the palms of their hands--or "struck Him on the face" (Lk 22:64). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting!" (Is 50:6). "And many other things blasphemously spake they against Him" (Lk 22:65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion.
Peter's FIRST DENIAL of His Lord (Mk 14:66-68).
14:6614:66: Եւ Պե՛տրոս մինչդեռ էր ՚ի խոնարհ ՚ի գաւթին, գա՛յ աղախին մի քահանայապետին[903], [903] Ոմանք. ՚Ի խոնարհ գաւթին։
66 Եւ մինչ Պետրոսը դեռ ներքեւում, գաւթում էր, քահանայապետի մի աղախինը եկաւ եւ տեսաւ նրան տաքանալիս
66 Պետրոս վարը գաւիթն էր։ Քահանայապետին աղախիններէն մէկը եկաւ
Եւ Պետրոս մինչդեռ էր ի խոնարհ ի գաւթին, գայ աղախին մի քահանայապետին, եւ տեսանէ զնա զի ջեռնոյր. հայեցաւ ընդ նա եւ ասէ:

14:66: Եւ Պե՛տրոս մինչդեռ էր ՚ի խոնարհ ՚ի գաւթին, գա՛յ աղախին մի քահանայապետին[903],
[903] Ոմանք. ՚Ի խոնարհ գաւթին։
66 Եւ մինչ Պետրոսը դեռ ներքեւում, գաւթում էր, քահանայապետի մի աղախինը եկաւ եւ տեսաւ նրան տաքանալիս
66 Պետրոս վարը գաւիթն էր։ Քահանայապետին աղախիններէն մէկը եկաւ
zohrab-1805▾ eastern-1994▾ western am▾
14:6666: Когда Петр был на дворе внизу, пришла одна из служанок первосвященника
14:66  καὶ ὄντος τοῦ πέτρου κάτω ἐν τῇ αὐλῇ ἔρχεται μία τῶν παιδισκῶν τοῦ ἀρχιερέως,
14:66. Καὶ (And) ὄντος (of-being) τοῦ (of-the-one) Πέτρου (of-a-Petros) κάτω (down-unto-which) ἐν (in) τῇ (unto-the-one) αὐλῇ (unto-a-channeling," ἔρχεται ( it-cometh ,"μία (one) τῶν (of-the-ones) παιδισκῶν ( of-childed-of ) τοῦ (of-the-one) ἀρχιερέως, (of-a-first-sacreder-of,"
14:66. et cum esset Petrus in atrio deorsum venit una ex ancillis summi sacerdotisNow when Peter was in the court below, there cometh one of the maidservants of the high priest.
66. And as Peter was beneath in the court, there cometh one of the maids of the high priest;
14:66. And while Peter was in the court below, one of the maidservants of the high priest arrived.
14:66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest:
And as Peter was beneath in the palace, there cometh one of the maids of the high priest:

66: Когда Петр был на дворе внизу, пришла одна из служанок первосвященника
14:66  καὶ ὄντος τοῦ πέτρου κάτω ἐν τῇ αὐλῇ ἔρχεται μία τῶν παιδισκῶν τοῦ ἀρχιερέως,
14:66. et cum esset Petrus in atrio deorsum venit una ex ancillis summi sacerdotis
Now when Peter was in the court below, there cometh one of the maidservants of the high priest.
14:66. And while Peter was in the court below, one of the maidservants of the high priest arrived.
14:66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
66-72: (См. Мф XXVI, 69-75). - На дворе внизу. Ев. здесь противополагает двор верхним комнатам дворца первосвященника, в которых производился суд над Христом. Он, так сказать, заставляет своих читателей спуститься из этих комнат вниз, на двор. - И вышел вон на передний двор. Ев. Марк здесь точнее определяет место второго отречения, чем Матфей ("когда же он выходил за ворота" Мф XXVI, 71). Это было, так сказать, преддворие (to proauliwn), окружавшее дом первосвященника снаружи. - Служанка, увидев его опять... По-видимому, ев. Марк говорит той же служанке, о которой говорил выше (66), тогда как Матфей прямо упоминает о "другой". Может быть, ев. Марк, по свойственному ему стремлению к краткости речи, не упомянул, что теперь выступила уже другая служанка. - Галилеянин - см. Мф XXVI, 73. - Клясться - точнее: проклинать (anaqematizein). О лице или предмете проклятия ничего не сказано: важно, что Петр дошел до проклятий. - И начал плакать - точнее: и бросившись ниц, на землю лицом, плакал (epibalwn eclaien).

Ответ Христа первосвященнику.

Когда первосвященник спросил Христа, Мессия ли Он, Сын Бога, то Христос дал прямой утвердительный ответ: Я (egw eimi). Так ясно и прямо заявляет Христос о Своем высоком достоинстве только у евангелиста Марка, тогда как в Евангелии Матфея и Луки Он говорит: "ты говоришь" или: "вы говорите, что это Я". Новейшие критики поэтому не хотят признать подлинности этих слов Христовых у Марка, - он, говорят, только один так передает ответ Христа, а двое других синоптиков изрекают этот ответ согласно друг с другом. Христос - продолжают критики - и не мог объявить о Своем Мессианском и Богочеловеческом достоинстве, так как первосвященник и Он имели совершенно различные представления о Мессии. Далее указывают на то, что Христос тогда еще не стал истинным Мессией и царем иудеев - таким Он сделался после Своего прославления. Наконец, это заявление считают противоречащим прежнему молчанию Христа о Своем высоком достоинстве...

Но все эти возражения не имеют доказательной силы. Во-первых, нет ни малейшего основания ослаблять значение авторитета Евангелия Марка пред двумя другими евангелистами, а, во-вторых, по мнению лучших знатоков греческого и еврейского языков, и те ответы, какие содержатся в Евангелиях Матфея и Луки, имеют также значение ответов утвердительных. Далее, Христос пришел к сознанию Своего высокого достоинства не после Воскресения, а имел это сознание уже давно: оно проявилось в Нем, когда Он был еще 12-тилетним отроком. И потом, если первосвященник усмотрел в ответе Христа богохульство, то значит и он также соединял с понятием о Мессии понятие о Нем, как о Сыне Божием. Наконец, неосновательно и то утверждение, будто бы в Евангелии Марка Христос везде изображается скрывающим Свое Мессианское достоинство: в этом Евангелии есть немало мест, в которых Христос является признающим Свое Мессианское достоинство.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest: 67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilæan, and thy speech agreeth thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

We have here the story of Peter's denying Christ.

1. It began in keeping at a distance from him. Peter had followed afar off (v. 54), and now was beneath in the palace, at the lower end of the hall. Those that are shy of Christ, are in a fair way to deny him, that are shy of attending on holy ordinances, shy of the communion of the faithful, and loth to be seen on the side of despised godliness.

2. It was occasioned by his associating with the high priest's servants, and sitting among them. They that think it dangerous to be in company with Christ's disciples, because thence they may be drawn in to suffer for him, will find it much more dangerous to be in company with his enemies, because there they may be drawn in to sin against him.

3. The temptation was, his being charged as a disciple of Christ; Thou also wert with Jesus of Nazareth, v. 67. This is one of them (v. 69), for thou art a Galilean, one may know that by thy speaking broad, v. 70. It doth not appear that he was challenged upon it, or in danger of being prosecuted as a criminal for it, but only bantered upon it, and in danger of being ridiculed as a fool for it. While the chief priests were abusing the Master, the servants were abusing the disciples. Sometimes the cause of Christ seems to fall so much on the losing side, that every body has a stone to throw at it, and even the abjects gather themselves together against it. When Job was on the dunghill, he was had in derision of those that were the children of base men, Job xxx. 8. Yet, all things considered, the temptation could not be called formidable; it was only a maid that casually cast her eye upon him, and, for aught that appears, without design of giving him any trouble, said, Thou art one of them, to which he needed not to have made any reply, or might have said, "And if I be, I hope that is no treason."

4. The sin was very great; he denied Christ before men, at a time when he ought to have confessed and owned him, and to have appeared in court a witness for him. Christ had often given notice to his disciples of his own sufferings; yet, when they came, they were to Peter as great a surprise and terror as if he had never heard of them before. He had often told them that they must suffer for him, must take up their cross, and follow him; and yet Peter is so terribly afraid of suffering, upon the very first alarm of it, that he will lie and swear, and do any thing, to avoid it. When Christ was admired and flocked after, he could readily own him; but now that he is deserted, and despised, and run down, he is ashamed of him, and will own no relation to him.

5. His repentance was very speedy. He repeated his denial thrice, and the third was worst of all, for then he cursed and swore, to confirm his denial; and that the third blow, which, one would think, should have stunned him, and knocked him down, startled him, and roused him up. Then the cock crew the second time, which put him in mind of his Master's words, the warning he had given him, with that particular circumstance of the cock crowing twice; by recollecting that, he was made sensible of his sin and the aggravations of it; and when he thought thereon, he wept. Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. His repentance here is thus expressed, epibalon eklaie, where something must be supplied. He added to weep, so some; making it a Hebraism; he wept, and the more he thought of it, the more he wept; he continued weeping; he flung out, and wept; burst out into tears; threw himself down, and wept; he covered his face, and wept, so some; cast his garment about his head, that he might not be seen to weep; he cast his eyes upon his Master, who turned, and looked upon him; so Dr. Hammond supplies it, and it is a probable conjecture. Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it. Or, what if this word should mean his laying a load upon himself, throwing a confusion into his own face? he did as the publican that smote his breast, in sorrow for sin; and this amounts to his weeping bitterly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:66: as: Mar 14:54; Mat 26:58, Mat 26:69, Mat 26:70; Luk 22:55-57
One: Joh 18:15-18
Geneva 1599
14:66 (16) And as Peter was beneath in the palace, there cometh one of the maids of the high priest:
(16) A grievous example of the frailness of man together with a most comfortable example of the mercy of God, who gives the spirit of repentance and faith to his elect.
John Gill
14:66 And as Peter was beneath in the palace,.... Not at the lower and further end of the room, but in the lower part of it; that part in which Jesus and the sanhedrim were, being upon an advanced ground, with steps ascending to it:
there cometh one of the maids of the high priest; the same that kept the door, and let him in. The Ethiopic version renders it, "a daughter of the high priest".
John Wesley
14:66 Mt 26:69; Lk 22:56; Jn 18:25.
Robert Jamieson, A. R. Fausset and David Brown
14:66 And as Peter was beneath in the palace--This little word "beneath"--one of our Evangelist's graphic touches--is most important for the right understanding of what we may call the topography of the scene. We must take it in connection with Matthew's word (Mt 26:69): "Now Peter sat without in the palace"--or quadrangular court, in the center of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held--open to the court, likely, and not far from the fire (as we gather from Lk 22:61), but on a higher level; for (as our verse says) the court, with Peter in it, was "beneath" it. The ascent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation in mind, he will find the intensely interesting details which follow more intelligible.
there cometh one of the maids of the high priest--"the damsel that kept the door" (Jn 18:17). The Jews seem to have employed women as porters of their doors (Acts 12:13).
14:6714:67: եւ տեսանէ զնա զի ջեռնոյր. հայեցա՛ւ ընդ նա՝ եւ ասէ. Եւ դո՛ւ ընդ Յիսուսի Նազովրեցւոյ էիր[904]։[904] Ոմանք. Հայեցաւ ընդ նա եւ ասէր։
67 Նայեց նրան ու ասաց. «Դու էլ Յիսուս Նազովրեցու հետ էիր»
67 Ու տեսնելով Պետրոսը որ կը տաքնար՝ նայեցաւ անոր ու ըսաւ. «Դո՛ւն ալ Յիսուս Նազովրեցիին հետ էիր»։
Եւ դու ընդ Յիսուսի Նազովրեցւոյ էիր:

14:67: եւ տեսանէ զնա զի ջեռնոյր. հայեցա՛ւ ընդ նա՝ եւ ասէ. Եւ դո՛ւ ընդ Յիսուսի Նազովրեցւոյ էիր[904]։
[904] Ոմանք. Հայեցաւ ընդ նա եւ ասէր։
67 Նայեց նրան ու ասաց. «Դու էլ Յիսուս Նազովրեցու հետ էիր»
67 Ու տեսնելով Պետրոսը որ կը տաքնար՝ նայեցաւ անոր ու ըսաւ. «Դո՛ւն ալ Յիսուս Նազովրեցիին հետ էիր»։
zohrab-1805▾ eastern-1994▾ western am▾
14:6767: и, увидев Петра греющегося и всмотревшись в него, сказала: и ты был с Иисусом Назарянином.
14:67  καὶ ἰδοῦσα τὸν πέτρον θερμαινόμενον ἐμβλέψασα αὐτῶ λέγει, καὶ σὺ μετὰ τοῦ ναζαρηνοῦ ἦσθα τοῦ ἰησοῦ.
14:67. καὶ (and) ἰδοῦσα (having-had-seen) τὸν (to-the-one) Πέτρον (to-a-Petros) θερμαινόμενον ( to-heating ,"ἐμβλέψασα (having-viewed-in) αὐτῷ (unto-it,"λέγει (it-fortheth,"Καὶ (And) σὺ (thou) μετὰ (with) τοῦ (of-the-one) Ναζαρηνοῦ (of-Nazarean) ἦσθα (thou-was,"τοῦ (of-the-one) Ἰησοῦ: (of-an-Iesous)
14:67. et cum vidisset Petrum calefacientem se aspiciens illum ait et tu cum Iesu Nazareno erasAnd when she had seen Peter warming himself looking on him, she saith: Thou also wast with Jesus of Nazareth.
67. and seeing Peter warming himself, she looked upon him, and saith, Thou also wast with the Nazarene, Jesus.
14:67. And when she had seen Peter warming himself, she stared at him, and she said: “You also were with Jesus of Nazareth.”
14:67. And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.
And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth:

67: и, увидев Петра греющегося и всмотревшись в него, сказала: и ты был с Иисусом Назарянином.
14:67  καὶ ἰδοῦσα τὸν πέτρον θερμαινόμενον ἐμβλέψασα αὐτῶ λέγει, καὶ σὺ μετὰ τοῦ ναζαρηνοῦ ἦσθα τοῦ ἰησοῦ.
14:67. et cum vidisset Petrum calefacientem se aspiciens illum ait et tu cum Iesu Nazareno eras
And when she had seen Peter warming himself looking on him, she saith: Thou also wast with Jesus of Nazareth.
14:67. And when she had seen Peter warming himself, she stared at him, and she said: “You also were with Jesus of Nazareth.”
14:67. And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.
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
14:67: Jesus: Mar 10:47; Mat 2:23, Mat 21:11; Joh 1:45-49, Joh 19:19; Act 10:38
John Gill
14:67 And when she saw Peter warming himself,.... At the life which was in the midst of the hall:
she looked upon him; very earnestly, knowing him to be the same, she had let in at the motion of one, that was known in the high priest's family; and suspecting him, by being a stranger, and by his looks:
and said, and thou also wast with Jesus of Nazareth; that is, one of his disciples; See Gill on Mt 26:69.
Robert Jamieson, A. R. Fausset and David Brown
14:67 And when she saw Peter warming himself, she looked upon him--Luke (Lk 22:56) is here more graphic; "But a certain maid beheld him as he sat by the fire"--literally, "by the light," which, shining full upon him, revealed him to the girl--"and earnestly looked upon him"--or, "fixed her gaze upon him." His demeanor and timidity, which must have attracted notice, as so generally happens, leading," says OLSHAUSEN, "to the recognition of him."
and said, And thou also wast with Jesus of Nazareth--"with Jesus the Nazarene," or, "with Jesus of Galilee" (Mt 26:69). The sense of this is given in John's report of it (Jn 18:17), "Art not thou also one of this man's disciples?" that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. In Luke (Lk 22:56) it is given as a remark made by the maid to one of the by-standers--this man was also with Him." If so expressed in Peter's hearing--drawing upon him the eyes of every one that heard it (as we know it did, Mt 26:70), and compelling him to answer to it--that would explain the different forms of the report naturally enough. But in such a case this is of no real importance.
14:6814:68: Նա՝ ուրացա՛ւ եւ ասէ. Ո՛չ ճանաչեմ, եւ ո՛չ գիտեմ զի՛նչ դո՛ւդ ասես։ Եւ իբրեւ ե՛լ յարտաքին գաւիթն, եւ հա՛ւ խօսեցաւ։
68 Նա ուրացաւ եւ ասաց. «Չեմ ճանաչում նրան եւ չգիտեմ՝ ինչ ես ասում դու»: Եւ երբ նա դրսի գաւիթը ելաւ, աքաղաղը կանչեց
68 Բայց անիկա ուրացաւ ու ըսաւ. «Չեմ գիտեր եւ չեմ հասկնար թէ դուն ի՞նչ կը խօսիս»։ Երբ դուրս ելաւ գաւիթին դրանը առջեւ, հաւը խօսեցաւ։
Նա ուրացաւ եւ ասէ. Ոչ ճանաչեմ եւ ոչ գիտեմ զինչ դուդ ասես: Եւ իբրեւ ել յարտաքին գաւիթն, եւ հաւ խօսեցաւ:

14:68: Նա՝ ուրացա՛ւ եւ ասէ. Ո՛չ ճանաչեմ, եւ ո՛չ գիտեմ զի՛նչ դո՛ւդ ասես։ Եւ իբրեւ ե՛լ յարտաքին գաւիթն, եւ հա՛ւ խօսեցաւ։
68 Նա ուրացաւ եւ ասաց. «Չեմ ճանաչում նրան եւ չգիտեմ՝ ինչ ես ասում դու»: Եւ երբ նա դրսի գաւիթը ելաւ, աքաղաղը կանչեց
68 Բայց անիկա ուրացաւ ու ըսաւ. «Չեմ գիտեր եւ չեմ հասկնար թէ դուն ի՞նչ կը խօսիս»։ Երբ դուրս ելաւ գաւիթին դրանը առջեւ, հաւը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:6868: Но он отрекся, сказав: не знаю и не понимаю, что ты говоришь. И вышел вон на передний двор; и запел петух.
14:68  ὁ δὲ ἠρνήσατο λέγων, οὔτε οἶδα οὔτε ἐπίσταμαι σὺ τί λέγεις. καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον [· καὶ ἀλέκτωρ ἐφώνησεν].
14:68. ὁ (The-one) δὲ (moreover) ἠρνήσατο ( it-denied-unto ,"λέγων (forthing,"Οὔτε (Not-also) οἶδα (I-had-come-to-see) οὔτε (not-also) ἐπίσταμαι (I-be-stood-upon) σὺ (thou) τί (to-what-one) λέγεις, (thou-forth) καὶ (And) ἐξῆλθεν (it-had-came-out) ἔξω (out-unto-which) εἰς (into) τὸ (to-the-one) προαύλιον. (to-a-channel-beforelet)
14:68. at ille negavit dicens neque scio neque novi quid dicas et exiit foras ante atrium et gallus cantavitBut he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court; and the cock crew.
68. But he denied, saying, I neither know, nor understand what thou sayest: and he went out into the porch; and the cock crew.
14:68. But he denied it, saying, “I neither know nor understand what you saying.” And he went outside, in front of the court; and a rooster crowed.
14:68. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew.
But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew:

68: Но он отрекся, сказав: не знаю и не понимаю, что ты говоришь. И вышел вон на передний двор; и запел петух.
14:68  ὁ δὲ ἠρνήσατο λέγων, οὔτε οἶδα οὔτε ἐπίσταμαι σὺ τί λέγεις. καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον [· καὶ ἀλέκτωρ ἐφώνησεν].
14:68. at ille negavit dicens neque scio neque novi quid dicas et exiit foras ante atrium et gallus cantavit
But he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court; and the cock crew.
14:68. But he denied it, saying, “I neither know nor understand what you saying.” And he went outside, in front of the court; and a rooster crowed.
14:68. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew.
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
14:68: he denied: Mar 14:29-31; Joh 13:36-38; Ti2 2:12, Ti2 2:13
he went: Mat 26:71, Mat 26:72
and the: Mar 14:30
John Gill
14:68 But he denied,.... That he was with Jesus, or a disciple of his:
saying, I know not; Jesus of Nazareth: neither understand I what thou sayest; about him, and of being with him: the last phrase, "neither understand I", is omitted in the Syriac and Persic versions:
and he went out into the porch; adjoining to the palace, to consider what to do, being surprised and confounded at such a challenge:
and the cock crew; the first time, being about midnight; and yet he took no notice of it, nor remembered what Christ had but a few hours before said to him: or if he did, he might hope he should not meet with another attack, or he should have more courage and strength than to deny a second time.
Robert Jamieson, A. R. Fausset and David Brown
14:68 But he denied--"before all" (Mt 26:70).
saying, I know not, neither understand I what thou sayest--in Luke (Lk 22:57), "I know Him not."
And he went out into the porch--the vestibule leading to the street--no doubt finding the fire-place too hot for him; possibly also with the hope of escaping--but that was not to be, and perhaps he dreaded that, too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment in its resolves.
AND THE COCK CREW--(See on Lk 22:34). This, then, was the First Denial.
Peter's SECOND DENIAL of His Lord (Mk 14:69-70).
There is here a verbal difference among the Evangelists, which without some information which has been withheld, cannot be quite extricated.
14:6914:69: Դարձեալ ետես զնա աղախինն, եւ սկսաւ ասել ցայնոսիկ որ շուրջն կային, թէ եւ սա՛ ՚ի նոցանէ է[905]։ [905] Օրինակ մի. Եւ ասէ ցայնոսիկ որ։
69 Աղախինը նորից տեսաւ նրան եւ սկսեց իր շուրջը գտնուողներին ասել. «Սա էլ նրանցից է»
69 Եւ աղախինը նորէն տեսաւ զանիկա ու սկսաւ շուրջը կայնողներուն ըսել. «Ա՛ս ալ անոնցմէ է»։
Դարձեալ ետես զնա աղախինն, եւ սկսաւ ասել ցայնոսիկ որ շուրջն կային թէ` Եւ սա ի նոցանէ է: Եւ նա դարձեալ ուրացաւ:

14:69: Դարձեալ ետես զնա աղախինն, եւ սկսաւ ասել ցայնոսիկ որ շուրջն կային, թէ եւ սա՛ ՚ի նոցանէ է[905]։
[905] Օրինակ մի. Եւ ասէ ցայնոսիկ որ։
69 Աղախինը նորից տեսաւ նրան եւ սկսեց իր շուրջը գտնուողներին ասել. «Սա էլ նրանցից է»
69 Եւ աղախինը նորէն տեսաւ զանիկա ու սկսաւ շուրջը կայնողներուն ըսել. «Ա՛ս ալ անոնցմէ է»։
zohrab-1805▾ eastern-1994▾ western am▾
14:6969: Служанка, увидев его опять, начала говорить стоявшим тут: этот из них.
14:69  καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν ἤρξατο πάλιν λέγειν τοῖς παρεστῶσιν ὅτι οὖτος ἐξ αὐτῶν ἐστιν.
14:69. καὶ (And) ἡ (the-one) παιδίσκη (childed-of) ἰδοῦσα (having-had-seen) αὐτὸν (to-it) ἤρξατο ( it-firsted ) πάλιν (unto-furthered) λέγειν (to-forth) τοῖς (unto-the-ones) παρεστῶσιν ( unto-having-had-come-to-stand-beside ) ὅτι (to-which-a-one,"Οὗτος (The-one-this) ἐξ (out) αὐτῶν (of-them) ἐστίν. (it-be)
14:69. rursus autem cum vidisset illum ancilla coepit dicere circumstantibus quia hic ex illis estAnd again a maidservant seeing him, began to say to the standers by: This is one of them.
69. And the maid saw him, and began again to say to them that stood by, This is of them.
14:69. Then again, when a maidservant had seen him, she began to say to the bystanders, “For this is one of them.”
14:69. And a maid saw him again, and began to say to them that stood by, This is [one] of them.
And a maid saw him again, and began to say to them that stood by, This is [one] of them:

69: Служанка, увидев его опять, начала говорить стоявшим тут: этот из них.
14:69  καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν ἤρξατο πάλιν λέγειν τοῖς παρεστῶσιν ὅτι οὖτος ἐξ αὐτῶν ἐστιν.
14:69. rursus autem cum vidisset illum ancilla coepit dicere circumstantibus quia hic ex illis est
And again a maidservant seeing him, began to say to the standers by: This is one of them.
14:69. Then again, when a maidservant had seen him, she began to say to the bystanders, “For this is one of them.”
14:69. And a maid saw him again, and began to say to them that stood by, This is [one] of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:69: a maid: Η παιδισκη [Strong's G3814], "the maid," and not the one mentioned in Mar 14:66, but αλλη [Strong's G243], another, as Matthew states (Mat 26:71), she who was the janitrix, or door-keeper. Joh 18:17
and began: Mar 14:38; Luk 22:58; Joh 18:25; Gal 6:1
Geneva 1599
14:69 And (q) a maid saw him again, and began to say to them that stood by, This is [one] of them.
(q) If we carefully compare the evangelists together we will perceive that Peter was known by many through the maiden's report: furthermore, when the second denial is spoken of in Luke, there is a man servant mentioned and not a maid.
John Gill
14:69 And a maid saw him again,.... Either the same maid, so the Syriac and Persic versions read, "that maid": that selfsame maid, as before, or another, as in Mt 26:71, and so the Arabic version reads it here; but the Ethiopic as before "a daughter"; that is, of the high priest:
and began to say to them that stood by; the fire, along with Peter, warming themselves:
this is one of them; this man is one of the disciples and followers of Jesus of Nazareth; he is of that sect, he certainly belongs to them, and is come here only as a spy.
Robert Jamieson, A. R. Fausset and David Brown
14:69 And a maid saw him again--or, "a girl." It might be rendered "the girl"; but this would not necessarily mean the same one as before, but might, and probably does, mean just the female who had charge of the door or gate near which Peter now was. Accordingly, in Mt 26:71, she is expressly called "another [maid]." But in Luke (Lk 22:58) it is a male servant: "And after a little while [from the time of the first denial] another"--that is, as the word signifies, "another male" servant. But there is no real difficulty, as the challenge, probably, after being made by one was reiterated by another. Accordingly, in John (Jn 18:25), it is, "They said therefore unto him, &c.--"as if more than one challenged him at once.
and began to say to them that stood by, This is one of them--or, as in Mt 26:71 --"This [fellow] was also with Jesus the Nazarene."
14:7014:70: Եւ նա դարձեալ ուրացա՛ւ։ Եւ յետ սակաւ միոյ՝ դարձեալ որ շուրջն կային ասե՛ն ցՊե՛տրոս. Արդարեւ եւ դո՛ւ ՚ի նոցանէ՛ ես, քանզի Գալիլեացի՛ ես, եւ խօսքդ իսկ քո նմա՛ն են։
70 Եւ Պետրոսը դարձեալ ուրացաւ: Փոքր-ինչ յետոյ, նորից, նրանք, որ շուրջը կանգնել էին, ասացին Պետրոսին. «Իրօք, դու էլ նրանցից ես, քանի որ գալիլիացի ես, եւ քո խօսուածքն էլ նման է»
70 Եւ անիկա նորէն ուրացաւ։ Ու քիչ մը ետքը՝ նորէն հոն կայնողները ըսին Պետրոսին. «Արդարեւ դուն անոնցմէ ես, վասն զի Գալիլիացի ես եւ քու խօսուածքդ ալ նման է անոնց»։
Եւ յետ սակաւ միոյ դարձեալ որ շուրջն կային` ասեն ցՊետրոս. Արդարեւ եւ դու ի նոցանէ ես, քանզի Գալիլեացի ես, եւ խօսքդ իսկ քո նման են:

14:70: Եւ նա դարձեալ ուրացա՛ւ։ Եւ յետ սակաւ միոյ՝ դարձեալ որ շուրջն կային ասե՛ն ցՊե՛տրոս. Արդարեւ եւ դո՛ւ ՚ի նոցանէ՛ ես, քանզի Գալիլեացի՛ ես, եւ խօսքդ իսկ քո նմա՛ն են։
70 Եւ Պետրոսը դարձեալ ուրացաւ: Փոքր-ինչ յետոյ, նորից, նրանք, որ շուրջը կանգնել էին, ասացին Պետրոսին. «Իրօք, դու էլ նրանցից ես, քանի որ գալիլիացի ես, եւ քո խօսուածքն էլ նման է»
70 Եւ անիկա նորէն ուրացաւ։ Ու քիչ մը ետքը՝ նորէն հոն կայնողները ըսին Պետրոսին. «Արդարեւ դուն անոնցմէ ես, վասն զի Գալիլիացի ես եւ քու խօսուածքդ ալ նման է անոնց»։
zohrab-1805▾ eastern-1994▾ western am▾
14:7070: Он опять отрекся. Спустя немного, стоявшие тут опять стали говорить Петру: точно ты из них; ибо ты Галилеянин, и наречие твое сходно.
14:70  ὁ δὲ πάλιν ἠρνεῖτο. καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῶ πέτρῳ, ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ γαλιλαῖος εἶ.
14:70. ὁ (The-one) δὲ (moreover) πάλιν (unto-furthered) ἠρνεῖτο . ( it-was-denying-unto ) καὶ (And) μετὰ (with) μικρὸν (to-small) πάλιν (unto-furthered) οἱ (the-ones) παρεστῶτες ( having-had-come-to-stand-beside ) ἔλεγον (they-were-forthing) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Ἀληθῶς (Unto-un-secluded) ἐξ (out) αὐτῶν (of-them) εἶ, (thou-be,"καὶ (and) γὰρ (therefore) Γαλιλαῖος (Galilaia-belonged) εἶ: (thou-be)
14:70. at ille iterum negavit et post pusillum rursus qui adstabant dicebant Petro vere ex illis es nam et Galilaeus esBut he denied again. And after a, while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean.
70. But he again denied it. And after a little while again they that stood by said to Peter, Of a truth thou art of them; for thou art a Galilaean.
14:70. But he denied it again. And after a little while, again those standing near said to Peter: “In truth, you are one of them. For you, too, are a Galilean.”
14:70. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art [one] of them: for thou art a Galilaean, and thy speech agreeth [thereto].
And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art [one] of them: for thou art a Galilaean, and thy speech agreeth:

70: Он опять отрекся. Спустя немного, стоявшие тут опять стали говорить Петру: точно ты из них; ибо ты Галилеянин, и наречие твое сходно.
14:70  ὁ δὲ πάλιν ἠρνεῖτο. καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῶ πέτρῳ, ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ γαλιλαῖος εἶ.
14:70. at ille iterum negavit et post pusillum rursus qui adstabant dicebant Petro vere ex illis es nam et Galilaeus es
But he denied again. And after a, while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean.
14:70. But he denied it again. And after a little while, again those standing near said to Peter: “In truth, you are one of them. For you, too, are a Galilean.”
14:70. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art [one] of them: for thou art a Galilaean, and thy speech agreeth [thereto].
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
14:70: a little: Mat 26:73, Mat 26:74; Luk 22:59, Luk 22:60; Joh 18:26, Joh 18:27
for: Jdg 12:6; Act 2:7
and thy: Η λαλια [Strong's G2981], σου [Strong's G4675], "Thy dialect," or mode of speech. From various examples produced by Lightfoot, and Schoetgen, it appears that the Galileans used a very corrupt dialect and pronunciation; interchanging the gutturals, and other letters, and so blending or dividing words as to render them unintelligible, or convey a contrary sense. Thus when a Galilean would have asked, אמר למאן [Strong's H563], "whose is this lamb," he pronounced the first word so confusedly that it could not be known whether he meant חמר [Strong's H2543], "an ass," חמר [Strong's H2562], "wine," עמר [Strong's H6015], "wool," or עימר [Strong's H563], "a lamb." A certain woman intending to say to a judge, "My lord, I had a picture which they stole; and it was so great, that if you had been placed in it, your feet would not have touched the ground," so spoiled it by her pronunciation, that her words meant, "Sir slave, I had a beam, and they stole thee away; and it was so great, that if they had hung thee on it, thy feet would not have touched the ground.
John Gill
14:70 And he denied it again,.... That he was one of the disciples of Jesus:
and a little after; about an hour after, Lk 22:59;
they that stood by, said again to Peter, surely thou art one of them; one confidently affirmed that he was with Jesus, and another challenged him with seeing him in the garden with him, Lk 22:59, and in general they were of opinion, that he must be one of that sect, giving this as a reason,
for thou art a Galilean: as they supposed Jesus to be; and knowing that in Galilee he had chiefly preached, and wrought his miracles, and had there a large number of followers:
and thy speech agreeth thereto; he used words and phrases peculiar to the Galileans, and pronounced as they did: See Gill on Mt 26:73. This clause is omitted in the Vulgate Latin, and is wanting in Beza's most ancient copy; but is in the other copies, and in all the eastern versions.
Robert Jamieson, A. R. Fausset and David Brown
14:70 And he denied it again--In Luke (Lk 22:58), "Man, I am not." But worst of all in Matthew--"And again he denied with an oath, I do not know the man" (Mt 26:72). This was the Second Denial, more vehement, alas! than the first.
Peter's THIRD DENIAL of His Lord (Mk 14:70-72).
And a little after--"about the space of one hour after" (Lk 22:59).
they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto--"bewrayeth [or 'discovereth'] thee" (Mt 26:73). In Luke (Lk 22:59) it is, "Another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilean." The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he was thus discovered. The Fourth Gospel is particularly interesting here: "One of the servants of the high priest, being his kinsman [or kinsman to him] whose ear Peter cut off, saith, Did not I see thee in the garden with Him?" (Jn 18:26). No doubt his relationship to Malchus drew his attention to the man who had smitten him, and this enabled him to identify Peter. "Sad reprisals!" exclaims BENGEL. Poor Peter! Thou art caught in thine own toils; but like a wild bull in a net, thou wilt toss and rage, filling up the measure of thy terrible declension by one more denial of thy Lord, and that the foulest of all.
14:7114:71: Եւ սկսաւ նզովել՝ երդնուլ եւ ասել, թէ ո՛չ գիտեմ զայրն՝ զորմէ դուքդ ասէք[906]։ [906] Ոմանք. Եւ նա սկսաւ նզովել եւ երդ՛՛։
71 Եւ նա սկսեց նզովք կարդալ, երդուել եւ ասել. «Չեմ ճանաչում այն մարդուն, որի մասին դուք խօսում էք»
71 Բայց անիկա սկսաւ անիծել ու երդում ընել՝ ըսելով. «Ես այն մարդը չեմ ճանչնար, որուն համար դուք կ’ըսէք»։
Եւ նա սկսաւ նզովել եւ երդնուլ եւ ասել թէ` Ոչ գիտեմ զայրն զորմէ դուքդ ասէք:

14:71: Եւ սկսաւ նզովել՝ երդնուլ եւ ասել, թէ ո՛չ գիտեմ զայրն՝ զորմէ դուքդ ասէք[906]։
[906] Ոմանք. Եւ նա սկսաւ նզովել եւ երդ՛՛։
71 Եւ նա սկսեց նզովք կարդալ, երդուել եւ ասել. «Չեմ ճանաչում այն մարդուն, որի մասին դուք խօսում էք»
71 Բայց անիկա սկսաւ անիծել ու երդում ընել՝ ըսելով. «Ես այն մարդը չեմ ճանչնար, որուն համար դուք կ’ըսէք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:7171: Он же начал клясться и божиться: не знаю Человека Сего, о Котором говорите.
14:71  ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε.
14:71. ὁ (The-one) δὲ (moreover) ἤρξατο ( it-firsted ) ἀναθεματίζειν (to-place-up-to) καὶ (and) ὀμνύναι (to-oath) ὅτι (to-which-a-one,"Οὐκ (Not) οἶδα (I-had-come-to-see) τὸν (to-the-one) ἄνθρωπον (to-a-mankind) τοῦτον (to-the-one-this) ὃν (to-which) λέγετε. (ye-forth)
14:71. ille autem coepit anathematizare et iurare quia nescio hominem istum quem dicitisBut he began o curse and to swear, saying: I know not this man of whom you speak.
71. But he began to curse, and to swear, I know not this man of whom ye speak.
14:71. Then he began to curse and to swear, saying, “For I do not know this man, about whom you are speaking.”
14:71. But he began to curse and to swear, [saying], I know not this man of whom ye speak.
But he began to curse and to swear, [saying], I know not this man of whom ye speak:

71: Он же начал клясться и божиться: не знаю Человека Сего, о Котором говорите.
14:71  ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε.
14:71. ille autem coepit anathematizare et iurare quia nescio hominem istum quem dicitis
But he began o curse and to swear, saying: I know not this man of whom you speak.
14:71. Then he began to curse and to swear, saying, “For I do not know this man, about whom you are speaking.”
14:71. But he began to curse and to swear, [saying], I know not this man of whom ye speak.
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
14:71: Kg2 8:12-15, Kg2 10:32; Jer 17:9; Co1 10:12
John Gill
14:71 But he began to curse and to swear,.... To wish the most dreadful things upon himself, and to swear by the living God;
saying, I know not this man of whom ye speak: See Gill on Mt 26:74.
Robert Jamieson, A. R. Fausset and David Brown
14:71 But he began to curse--"anathematize," or wish himself accursed if what he was now to say was not true.
and to swear--or to take a solemn oath.
saying, I know not this man of whom ye speak.
14:7214:72: Եւ նոյն ժամայն կրկին հա՛ւ խօսեցաւ։ Եւ յիշեաց Պե՛տրոս զբանն՝ զոր ասաց ցնա Յիսուս, թէ չեւ՛ իցէ հաւու երիցս խօսեալ՝ զի դու երիցս ուրասցես զիս, եւ սկսաւ լա՛լ[907]։[907] Ոմանք. Զբանն Յիսուսի զոր ասաց թէ մինչչեւ իցէ։ Ոմանք. Հաւու խօսել երկիցս. կամ՝ երկիցս խօսեալ՝ զի դու երիցս։
72 Եւ հէնց նոյն ժամին աքաղաղը երկրորդ անգամ կանչեց: Եւ Պետրոսը յիշեց այն խօսքը, որ Յիսուս ասել էր իրեն, թէ՝ «Աքաղաղը դեռ երկու անգամ չկանչած՝ դու երեք անգամ ինձ պիտի ուրանաս». եւ սկսեց լալ:
72 Իսկոյն երկրորդ անգամ հաւը խօսեցաւ։ Պետրոս միտքը բերաւ այն խօսքը, որ Յիսուս իրեն ըսեր էր. «Դեռ հաւը երկու անգամ չխօսած՝ դուն երեք անգամ պիտի ուրանաս զիս»։ Ու սկսաւ լալ։
Եւ նոյնժամայն կրկին հաւ խօսեցաւ. եւ յիշեաց Պետրոս զբանն զոր ասաց ցնա Յիսուս թէ` չեւ իցէ հաւու երկիցս խօսեալ, զի դու երիցս ուրասցիս զիս, եւ սկսաւ լալ:

14:72: Եւ նոյն ժամայն կրկին հա՛ւ խօսեցաւ։ Եւ յիշեաց Պե՛տրոս զբանն՝ զոր ասաց ցնա Յիսուս, թէ չեւ՛ իցէ հաւու երիցս խօսեալ՝ զի դու երիցս ուրասցես զիս, եւ սկսաւ լա՛լ[907]։
[907] Ոմանք. Զբանն Յիսուսի զոր ասաց թէ մինչչեւ իցէ։ Ոմանք. Հաւու խօսել երկիցս. կամ՝ երկիցս խօսեալ՝ զի դու երիցս։
72 Եւ հէնց նոյն ժամին աքաղաղը երկրորդ անգամ կանչեց: Եւ Պետրոսը յիշեց այն խօսքը, որ Յիսուս ասել էր իրեն, թէ՝ «Աքաղաղը դեռ երկու անգամ չկանչած՝ դու երեք անգամ ինձ պիտի ուրանաս». եւ սկսեց լալ:
72 Իսկոյն երկրորդ անգամ հաւը խօսեցաւ։ Պետրոս միտքը բերաւ այն խօսքը, որ Յիսուս իրեն ըսեր էր. «Դեռ հաւը երկու անգամ չխօսած՝ դուն երեք անգամ պիտի ուրանաս զիս»։ Ու սկսաւ լալ։
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14:7272: Тогда петух запел во второй раз. И вспомнил Петр слово, сказанное ему Иисусом: прежде нежели петух пропоет дважды, трижды отречешься от Меня; и начал плакать.
14:72  καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν. καὶ ἀνεμνήσθη ὁ πέτρος τὸ ῥῆμα ὡς εἶπεν αὐτῶ ὁ ἰησοῦς ὅτι πρὶν ἀλέκτορα φωνῆσαι δὶς τρίς με ἀπαρνήσῃ· καὶ ἐπιβαλὼν ἔκλαιεν.
14:72. καὶ (And) εὐθὺς (straight) ἐκ (out) δευτέρου (of-second,"ἀλέκτωρ (a-cock) ἐφώνησεν: (it-sounded-unto) καὶ (and) ἀνεμνήσθη (it-was-reminded-up) ὁ (the-one) Πέτρος (a-Petros) τὸ (to-the-one) ῥῆμα (to-an-uttering-to) ὡς (as) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one,"Πρὶν (Ere) ἀλέκτορα (to-a-cock) δὶς (to-twice) φωνῆσαι (to-have-sounded-unto) τρίς (to-thrice) με (to-me) ἀπαρνήσῃ , ( thou-shall-deny-off-unto ) καὶ (and) ἐπιβαλὼν (having-had-casted-upon) ἔκλαιεν. (it-was-sobbing)
14:72. et statim iterum gallus cantavit et recordatus est Petrus verbi quod dixerat ei Iesus priusquam gallus cantet bis ter me negabis et coepit flereAnd immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep,
72. And straightway the second time the cock crew. And Peter called to mind the word, how that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.
14:72. And immediately the rooster crowed again. And Peter remembered the word that Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he began to weep.
14:72. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.
And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept:

72: Тогда петух запел во второй раз. И вспомнил Петр слово, сказанное ему Иисусом: прежде нежели петух пропоет дважды, трижды отречешься от Меня; и начал плакать.
14:72  καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν. καὶ ἀνεμνήσθη ὁ πέτρος τὸ ῥῆμα ὡς εἶπεν αὐτῶ ὁ ἰησοῦς ὅτι πρὶν ἀλέκτορα φωνῆσαι δὶς τρίς με ἀπαρνήσῃ· καὶ ἐπιβαλὼν ἔκλαιεν.
14:72. et statim iterum gallus cantavit et recordatus est Petrus verbi quod dixerat ei Iesus priusquam gallus cantet bis ter me negabis et coepit flere
And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep,
14:72. And immediately the rooster crowed again. And Peter remembered the word that Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he began to weep.
14:72. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.
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Adam Clarke: Commentary on the Bible - 1831
14:72: And when he thought thereon, he wept - Or, he fell a weeping. This Mr. Wakefield thinks comes nearest to the original, επιβαλων εκλαιε. Others think it means the wrapping of his head in the skirts of his garment, through shame and anguish. Others think that επιβαλων rather refers to the violence, or hurry, with which he left the place, being impelled thereto by the terrors and remorse of his guilty conscience. Our own translation is as good as any.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:72: the second: Mar 14:30, Mar 14:68; Mat 26:34, Mat 26:74
Peter: Sa2 24:10; Psa 119:59, Psa 119:60; Jer 31:18-20; Eze 16:63, Eze 36:31; Luk 15:17-19, Luk 22:60
when he thought thereon, he wept: or, he wept abundantly, or he began to weep, Eze 7:16; Mat 26:75; Luk 22:62; Co2 7:10
John Gill
14:72 And the second time the cock crew,.... Immediately, as soon as he had so said and swore, as the Vulgate Latin, Syriac, and Ethiopic versions read, and as it is read in one of Beza's copies; which was about three of the clock in the morning, and is what is properly called the cock crowing:
and Peter called to mind; upon hearing the cock crow a second time,
the word that Jesus said unto him, before the cock crow twice, thou shalt deny me thrice: as he now had done twice, to the maid or maids, and a third time to the servants that stood by the fire along with him:
and when he thought thereon; on the words of Christ, and on his sin in denying him, and on the aggravated circumstances of it. The Arabic version renders it, "he turned himself to weep"; he turned away from the company, he threw himself out of it, and got out of doors as fast as he could, and broke out into a violent fit of weeping. The Syriac, Persic, and Vulgate Latin versions, render it, "he began to weep"; this phrase is omitted in the Ethiopic version: some choose to render it, "he looked upon him", that is, on Christ: as Christ looked upon him; which produced true evangelical repentance in him, so Peter looked upon his dear Lord with concern, whom he so had shamefully denied; he looked upon him and mourned, he looked upon him with an eye of faith, and sorrowed for his sin after a godly sort: but the true sense of the word is, "he covered himself"; he cast his garment over his head, he veiled himself as mourners did, who covered their heads, and their faces, and even their lips. So Maimonides (o);
"from whence, says he, is uncovering the head, forbidden a mourner? For, lo! it is said to Ezek 24:17, "cover not thy lips" at all, for the rest of mourners are obliged to the covering of the head; the linen cloth, or veil, with which he covers his head, he covers with a part of it, a little over his mouth; as it is said, Lev 13:45, "He shall put a covering upon his upper lip": and Onkelos paraphrases it, , "as a mourner he shall cover himself".''
And so it is said of Haman (p),
"that he went to his house, and mourned for his daughter, , "and put a covering on his head as a mourner": for his daughter, and for his reproach.''
And this, it seems, was the custom of the Ishmaelites: hence that saying (q),
"all veiling (in mourning) which is not as the veiling of the Ishmaelites (who cover all the face), is no veiling?''
And thus Peter, through shame, and as a token of sorrow and mourning for his sin, threw his garment over him:
and he wept; as Matthew says, "bitterly": being fully convinced of his sin, and heartily sorry lot it; See Gill on Mt 26:75.
(o) Hilch. Ebel, c. 5. sect. 19. (p) Targum in Esther vi. 12. Vid. Targum in Mic. iii. 7. (q) T. Bab. Moed. Katon, fol. 24. 1.
John Wesley
14:72 And he covered his head - Which was a usual custom with mourners, and was fitly expressive both of grief and shame.
Robert Jamieson, A. R. Fausset and David Brown
14:72 And the second time the cock crew--The other three Evangelists, who mention but one crowing of the cock--and that not the first, but the second and last one of Mark--all say the cock crew "immediately," but Luke (Lk 22:60) says, "Immediately, while he yet spake, the cock crew." Alas!--But now comes the wonderful sequel.
The Redeemer's Look upon Peter, and Peter's Bitter Tears (Mk 14:72; Lk 22:61-62).
Tit has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, he is the only one of the four who records the affecting and most beautiful scene of his complete restoration (Jn 21:15-17).
Lk 22:61 :
And the Lord turned and looked upon Peter--How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood--in the way already explained. See on Mk 14:66. Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears.
And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept--To the same effect is the statement of the First Evangelist (Mt 26:75), save that like "the beloved physician," he notices the "bitterness" of the weeping (Lk 22:62). The most precious link, however, in the whole chain of circumstances in this scene is beyond doubt that "look" of deepest, tenderest import reported by Luke alone (Lk 22:61). Who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart!
And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice.
Lk 22:62 :
And Peter went out and wept bitterly}}--How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter "weep bitterly" (Mt 26:75) was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I prayed for thee, that thy faith fail not" (Lk 22:31-32), may we not say that this prayer fetched down all that there was in that look to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on Mk 16:7).