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Matthew Henry: Concise Commentary on the Whole Bible - 1706
John the Baptist had said concerning Christ, He must increase, but I must decrease, John iii. 30. The morning-star is here disappearing, and the Sun of righteousness rising to its meridian lustre. Here is, I. The martyrdom of John; his imprisonment for his faithfulness to Herod (ver. 1-5), and the beheading of him to please Herodias, ver. 6-12. II. The miracles of Christ. 1. His feeding five thousand men that came to him to be taught, with five loaves and two fishes, ver. 13-21. 2. Christ's walking on the waves to his disciples in a storm, ver. 22-23. 3. His healing the sick with the touch of the hem of his garment, ver. 34-36. Thus he went forth, thus he went on, conquering and to conquer, or rather, curing and to cure.
Adam Clarke: Commentary on the Bible - 1831
Herod, having heard the fame of Christ, supposes him to be John the Baptist, risen from the dead, Mat 14:1, Mat 14:2. A circumstantial account of the beheading of John the Baptist, Mat 14:3-12. Five thousand men, besides women and children, fed with five loaves and two fishes, Mat 14:13-21. The disciples take ship, and Jesus stays behind, and goes privately into a mountain to pray, Mat 14:22, Mat 14:23. A violent storm arises, by which the lives of the disciples are endangered, Mat 14:24. In their extremity, Jesus appears to them, walking upon the water, Mat 14:25-27. Peter, at the command of his Master, leaves the ship, and walks on the water to meet Christ, Mat 14:28-31. They both enter the ship, and the storm ceases, Mat 14:32, Mat 14:33. They come into the land of Gennesaret, and he heals many diseased people, Mat 14:34-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 14:1, Herod's opinion of Christ; Mat 14:3, Wherefore John Baptist was beheaded; Mat 14:13, Jesus departs into a desert place, Mat 14:15. where he feeds five thousand men with five loves and two fishes; Mat 14:22, He walks on the sea to his disciples; Mat 14:34, and landing at Gennesaret, heals the sick by the touch of the hem of his garment.
14:114:1: Յայնմ ժամանակի լուա՛ւ Հերովդէս չորրորդապետ զլուր Յիսուսի.
1 Այն ժամանակ Հերովդէս չորրորդապետը լսեց Յիսուսի համբաւը եւ իր ծառաներին ասաց
14 Երբ Հերովդէս չորրորդապետը Յիսուսի համբաւը լսեց իր ծառաներուն ըսաւ.
Յայնմ ժամանակի լուաւ Հերովդէս չորրորդապետ զլուր Յիսուսի:

14:1: Յայնմ ժամանակի լուա՛ւ Հերովդէս չորրորդապետ զլուր Յիսուսի.
1 Այն ժամանակ Հերովդէս չորրորդապետը լսեց Յիսուսի համբաւը եւ իր ծառաներին ասաց
14 Երբ Հերովդէս չորրորդապետը Յիսուսի համբաւը լսեց իր ծառաներուն ըսաւ.
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14:11: В то время Ирод четвертовластник услышал молву об Иисусе
14:1  ἐν ἐκείνῳ τῶ καιρῶ ἤκουσεν ἡρῴδης ὁ τετραάρχης τὴν ἀκοὴν ἰησοῦ,
14:1. Ἐν (In) ἐκείνῳ (unto-the-one-thither) τῷ (unto-the-one) καιρῷ (unto-a-time) ἤκουσεν (it-heard,"Ἡρῴδης (a-Herodes) ὁ (the-one) τετραάρχης (a-firsting-of-fourth,"τὴν (to-the-one) ἀκοὴν (to-a-hearing) Ἰησοῦ, (of-an-Iesous,"
14:1. in illo tempore audiit Herodes tetrarcha famam IesuAt that time Herod the Tetrarch heard the fame of Jesus.
1. At that season Herod the tetrarch heard the report concerning Jesus,
14:1. In that time, Herod the Tetrarch heard the news about Jesus.
14:1. At that time Herod the tetrarch heard of the fame of Jesus,
At that time Herod the tetrarch heard of the fame of Jesus:

1: В то время Ирод четвертовластник услышал молву об Иисусе
14:1  ἐν ἐκείνῳ τῶ καιρῶ ἤκουσεν ἡρῴδης ὁ τετραάρχης τὴν ἀκοὴν ἰησοῦ,
14:1. in illo tempore audiit Herodes tetrarcha famam Iesu
At that time Herod the Tetrarch heard the fame of Jesus.
14:1. In that time, Herod the Tetrarch heard the news about Jesus.
14:1. At that time Herod the tetrarch heard of the fame of Jesus,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк VI:14; Лк IX:7). В этом и следующем стихах евангелист помещает то, что должен бы был поместить после 12 стиха, если бы рассказывал в порядке времени, потому что слова 2 стиха Ирод мог произнести уже после того, как Иоанн был казнен. «Молва об Иисусе» и замечание Ирода служат для евангелиста поводом припомнить об обстоятельствах казни Крестителя, о которых еще не было рассказано в Евангелии. Оба другие евангелиста рассказывают о тревогах Ирода гораздо позже, чем Матфей. При этом последовательность рассказа у Марка одинакова с Матфеем; но у Луки совсем нет рассказа о казни Крестителя. Евангелист Лука ограничивается только замечаниями по поводу его смерти, сходными с замечаниями Матфея, но с тем различием, что (как и Марк) влагает слова о воскресении Иоанна из мертвых в уста не самого Ирода, а окружающих его лиц. Ирод же только повторяет мнения о Крестителе, высказанные ими. В существенном же сообщения синоптиков об этом предмете сходны. «В то время» здесь, как и во многих других местах, неопределенное обозначение времени. Марк и Лука относят события ко времени после посольства апостолов (Мф X:5), вследствие которого молва о Христе сильно распространилась. — «В то время услышал Ирод (букв.) слух (thn akohn) об Иисусе». Это был Ирод Антипа, родной брат Архелая, и сын Ирода первого, избившего вифлеемских младенцев, родившийся от Малфаки самарянки. Часть царства Ирода, назначенная Антипе во втором завещании его отца (в первом он был назначен царем), была Галилея и Перея, где он был утвержден Августом в достоинстве тетрарха. Он был женат на дочери арабского царя Ареты, которую отверг из-за Иродиады. Имя Ирод было первоначально чисто личным, но потом перешло к двум сыновьям Ирода, Ироду Боэту и Ироду Антипе, а потом к царю Агриппе I и другим младшим членам Иродова дома. Слово «тетрах» по-гречески следует читать tetraarchV, а не tetrarchV, т. е. без элизии первого a (см. Blass. Gram: § 28, 8). Вместо этого точного титула (Лк III:1, 19; IX:7; Деян III:1; Иос. Древн. XVII, 8, 1; XIII, 2, 3) Антипе дается в народной речи, как и другим правящим Иродам, еще неточный титул «царя» (Мф XIV:9; Мк VI:14, 22). Подобная же неточность встречается и у иудейского историка Флавия (Древн. XVIII, 4, 3; Жизнь, 1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 At that time Herod the tetrarch heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him. 3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

We have here the story of John's martyrdom. Observe,

I. The occasion of relating this story here, v. 1, 2. Here is,

1. The account brought to Herod of the miracles which Christ wrought. Herod the tetrarch or chief governor of Galilee heard of the fame of Jesus. At that time, when his countrymen slighted him, upon the account of his meanness and obscurity, he began to be famous at court. Note, God will honour those that are despised for his sake. And the gospel, like the sea, gets in one place what it loses in another. Christ had now been preaching and working miracles above two years; yet, it should seem, Herod had not heard of him till now, and now only heard the fame of him. Note, It is the unhappiness of the great ones of the world, that they are most out of the way of hearing the best things (1 Cor. ii. 8). Which none of the princes of this world knew, 1 Cor. i. 26. Christ's disciples were now sent abroad to preach, and to work miracles in his name, and this spread the fame of him more than ever; which was an indication of the spreading of the gospel by their means after his ascension.

2. The construction he puts upon this (v. 2); He said to his servants that told him of the fame of Jesus, as sure as we are here, this is John the Baptist; he is risen from the dead. Either the leaven of Herod was not Sadducism, for the Sadducees say, There is no resurrection (Acts xxiii. 8); or else Herod's guilty conscience (as is usual with atheists) did at this time get the mastery of his opinion, and now he concludes, whether there be a general resurrection or no, that John Baptist is certainly risen, and therefore mighty works do show forth themselves in him. John, while he lived, did no miracle (John x. 41); but Herod concludes, that, being risen from the dead, he is clothed with a greater power than he had while he was living. And he very well calls the miracles he supposed him to work, not his mighty works, but mighty works showing forth themselves in him. Observe here concerning Herod,

(1.) How he was disappointed in what he intended by beheading John. He thought if he could get that troublesome fellow out of the way, he might go on in his sins, undisturbed and uncontrolled; yet no sooner is that effected, than he hears of Jesus and his disciples preaching the same pure doctrine that John preached; and, which is more, even the disciples confirming it by miracles in their Master's name. Note, Ministers may be silenced, and imprisoned, and banished, and slain, but the word of God cannot be run down. The prophets live not for ever, but the word takes hold, Zech. i. 5, 6. See 2 Tim. ii. 9. Sometimes God raises up many faithful ministers out of the ashes of one. This hope there is of God's trees, though they be cut down, Job xiv. 7-9.

(2.) How he was filled with causeless fears, merely from the guilt of his own conscience. Thus blood cries, not only from the earth on which it was shed, but from the heart of him that shed it, and makes him Magor-missabib--A terror round about, a terror to himself. A guilty conscience suggests every thing that is frightful, and, like a whirlpool, gathers all to itself that comes near it. Thus the wicked flee when none pursue (Prov. xxviii. 1); are in great fear, where no fear is, Ps. xiv. 5. Herod, by a little enquiry, might have found out that this Jesus was in being long before John Baptist's death, and therefore could not be Johannes redivivus--John restored to life; and so he might have undeceived himself; but God justly left him to this infatuation.

(3.) How, notwithstanding this, he was hardened in his wickedness; for though he was convinced that John was a prophet, and one owned of God, yet he does not express the least remorse or sorrow for his sin in putting him to death. The devils believe and tremble, but they never believe and repent. Note, There may be the terror of strong convictions, where there is not the truth of a saving conversion.

II. The story itself of the imprisonment and martyrdom of John. These extraordinary sufferings of him who was the first preacher of the gospel, plainly show that bonds and afflictions will abide the professors of it. As the first Old-Testament saint, so the first New-Testament minister, died a martyr. And if Christ's forerunner was thus treated, let not his followers expect to be caressed by the world. Observe here,

1. John's faithfulness in reproving Herod, v. 3, 4. Herod was one of John's hearers (Mark vi. 20), and therefore John might be the more bold with him. Note, Ministers, who are reprovers by office, are especially obliged to reprove those that are under their charge, and not to suffer sin upon them; they have the fairest opportunity of dealing with them, and with them may expect the most favourable acceptance.

The particular sin he reproved him for was, marrying his brother Philip's wife, not his widow (that had not been so criminal), but his wife. Philip was now living, and Herod inveigled his wife from him, and kept here for his own. Here was a complication of wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by this woman; and it was an aggravation of the wrong, that he was his brother, his half-brother, by the father, but not by the mother. See Ps. l. 20. For this sin John reproved him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but, It is not lawful; the sinfulness of sin, as it is the transgression of the law, is the worst thing in it. This was Herod's own iniquity, his beloved sin, and therefore John Baptist tells him of this particularly. Note, (1.) That which by the law of God is unlawful to other people, is by the same law unlawful to princes and the greatest of men. They who rule over men must not forget that they are themselves but men, and subject to God. "It is not lawful for thee, any more than for the meanest subject thou hast, to debauch another man's wife." There is no prerogative, no, not for the greatest and most arbitrary kings, to break the laws of God. (2.) If princes and great men break the law of God, it is very fit they should be told of it by proper persons, and in a proper manner. As they are not above the commands of God's word, so they are not above the reproofs of his ministers. It is not fit indeed, to say to a king, Thou art Belial (Job xxxiv. 18), any more than to call a brother Raca, or, Thou fool: it is not fit, while they keep within the sphere of their own authority, to arraign them. But it is fit that, by those whose office it is, they should be told what is unlawful, and told with application, Thou art the man; for it follows there (v. 19), that God (whose agents and ambassadors faithful ministers are) accepteth not the persons of princes, nor regardeth the rich more than the poor.

2. The imprisonment of John for his faithfulness, v. 3. Herod laid hold on John when he was going on to preach and baptize, put an end to his work, bound him, and put him in prison; partly to gratify his own revenge, and partly to please Herodias, who of the two seemed to be most incensed against him; it was for her sake that he did it. Note, (1.) Faithful reproofs, if they do not profit, usually provoke; if they do not do good, they are resented as affronts, and they that will not bow to the reproof, will fly in the face of the reprover and hate him, as Ahab hated Micaiah, 1 Kings xxii. 8. See Prov. ix. 8; xv. 10, 12. Veritas odium parit--Truth produces hatred. (2.) It is no new thing for God's ministers to suffer ill for doing well. Troubles abide those most that are most diligent and faithful in doing their duty, Acts xx. 20. Perhaps some of John's friends would blame him as indiscreet in reproving Herod, and tell him he had better be silent than provoke Herod, whose character he knew very well, thus to deprive him of his liberty; but away with that discretion that would hinder men from doing their duty as magistrates, ministers, or Christian friends; I believe John's own heart did not reproach him for it, but this testimony of his conscience for him made his bonds easy, that he suffered for well-doing, and not as a busy-body in other men's matters, 1 Pet. iv. 15.

3. The restraint that Herod lay under from further venting of his rage against John, v. 5.

(1.) He would have put him to death. Perhaps that was not intended at first when he imprisoned him, but his revenge by degrees boiled up to that height. Note, The way of sin, especially the sin of persecution, is down-hill; and when once a respect to Christ's ministers is cast off and broken through in one instance, that is at length done, which the man would sooner have thought himself a dog than to have been guilty of, 2 Kings viii. 13.

(2.) That which hindered him was his fear of the multitude, because they counted John as a prophet. It was not because he feared God (if the fear of God had been before his eyes he would not have imprisoned him), nor because he feared John, though formerly he had had a reverence for him (his lusts had overcome that), but because he feared the people; he was afraid for himself, his own safety, and the safety of his government, his abuse of which he knew had already rendered him odious to the people, whose resentments being so far heated already would be apt, upon such a provocation as the putting of a prophet to death, to break out into a flame. Note, [1.] Tyrants have their fears. Those who are, and affect to be, the terror of the mighty, are many times the greatest terror of all to themselves; and when they are most ambitious to be feared by the people, are most afraid of them. [2.] Wicked men are restrained from the most wicked practices, merely by their secular interest, and not by any regard to God. A concern for their ease, credit, wealth, and safety, being their reigning principle, as it keeps them from many duties, so it keeps them from many sins, which otherwise they would not be restrained from; and this is one means by which sinners are kept from being overmuch wicked, Eccl. vii. 17. The danger of sin that appears to sense, or to fancy only, influences men more than that which appears to faith. Herod feared that the putting of John to death might raise a mutiny among the people, which it did not; but he never feared it might raise a mutiny in his own conscience, which it did, v. 2. Men fear being hanged for that which they do not fear being damned for.

4. The contrivance of bringing John to his death. Long he lay in prison; and, against the liberty of the subject (which, blessed be God, is secured to us of this nation by law), might neither be tried nor bailed. It is computed that he lay a year and a half a close prisoner, which was about as much time as he had spent in his public ministry, from his first entrance into it. Now here we have an account of his release, not by any other discharge than death, the period of all a good man's troubles, that brings the prisoners to rest together, so that they hear not the voice of the oppressor, Job iii. 18.

Herodias laid the plot; her implacable revenge thirsted after John's blood, and would be satisfied with nothing less. Cross the carnal appetites, and they turn into the most barbarous passions; it was a woman, a whore, and the mother of harlots, that was drunk with the blood of the saints, Rev. xvii. 5, 6. Herodias contrived how to bring about the murder of John so artificially as to save Herod's credit, and so to pacify the people. A sorry excuse is better than none. But I am apt to think, that if the truth were known, Herod was himself in the plot; and with all his pretences of surprise and sorrow, was privy to the contrivance, and knew before what would be asked. And his pretending his oath, and respect to his guests, was all but sham and grimace. But if he were trepanned into it ere he was aware, yet because it was the thing he might have prevented, and would not, he is justly found guilty of the whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab take possession, he hath killed. So, though Herodias contrive the beheading of John, yet if Herod consent to it, and take pleasure in it, he is not only an accessary, but a principal murderer. Well, the scene being laid behind the curtain, let us see how it was acted upon the stage, and in what method. Here we have,

(1.) The humouring of Herod by the damsel's dancing upon a birth-day. It seems, Herod's birth-day was kept with some solemnity; in honour of the day, there must needs be, as usual, a ball at court; and, to grace the solemnity, the daughter of Herodias danced before them; who being the queen's daughter, it was more than she ordinarily condescended to do. Note, Times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. When the king was made sick with bottles of wine, he stretched out his hand with scorners (Hos. vii. 5), for it is part of the sport of a fool to do mischief, Prov. x. 23. The Philistines, when their heart was merry, called for Samson to abuse him. The Parisian massacre was at a wedding. This young lady's dancing pleased Herod. We are not told who danced with her, but none pleased Herod like her dancing. Note, A vain and graceless heart is apt to be greatly in love with the lusts of the flesh and of the eye, and when it is so, it is entering into further temptation; for by that Satan gets and keeps possession. See Prov. xxiii. 31-33. Herod was now in a mirthful mood, and nothing was more agreeable to him than that which fed his vanity.

(2.) The rash and foolish promise which Herod made to this wanton girl, to give her whatsoever she would ask: and this promise confirmed with an oath, v. 7. It was a very extravagant obligation which Herod here entered into, and no way becoming a prudent man that is afraid of being snared in the words of his mouth (Prov. vi. 2), much less a good man that fears an oath, Eccl. ix. 2. To put this blank into her hand, and enable her to draw upon him at pleasure, was too great a recompense for such a sorry piece of merit; and, I am apt to think, Herod would not have been guilty of such an absurdity, if he had not been instructed of Herodias, as well as the damsel. Note, Promissory oaths are ensnaring things, and, when made rashly, are the products of inward corruption, and the occasion of many temptations. Therefore, swear not so at all, lest thou have occasion to say, It was an error, Eccl. v. 6.

(3.) The bloody demand the young lady made of John the Baptist's head, v. 8. She was before instructed of her mother. Note, The case of those children is very sad, whose parents are their counsellors to do wickedly, as Ahaziah's (2 Chron. xxii. 3); who instruct them and encourage them in sin, and set them bad examples; for the corrupt nature will sooner be quickened by bad instructions than restrained and mortified by good ones. Children ought not to obey their parents against the Lord, but if they command them to sin, must say, as Levi did to father and mother, they have not seen them.

Herod having given her her commission, and Herodias her instructions, she requires John the Baptist's head in a charger. Perhaps Herodias feared lest Herod should grow weary of her (as lust useth to nauseate and be cloyed), and then would make John Baptist's reproof a pretence to dismiss her; to prevent which she contrives to harden Herod in it by engaging him in the murder of John. John must be beheaded then; that is the death by which he must glorify God; and because it was his who died first after the beginning of the gospel, though the martyrs died various kinds of deaths, and not so easy and honourable as this, yet this is put for all the rest, Rev. xx. 4, where we read of the souls of those that were beheaded for the witness of Jesus. Yet this is not enough, the thing must be humoured too, and not only a revenge, but a fancy must be gratified; it must be given her here in a charger, served up in blood, as a dish of meat at the feast, or sauce to all the other dishes; it is reserved for the third course, to come up with the rarities. He must have no trial, no public hearing, no forms of law or justice must add solemnity to his death; but he is tried, condemned, and executed, in a breath. It was well for him he was so mortified to the world that death could be no surprise to him, though ever so sudden. It must be given her, and she will reckon it a recompence for her dancing, and desire no more.

(4.) Herod's grant of this demand (v. 9); The king was sorry, at least took on him to be so, but, for the oath's sake, he commanded it to be given her. Here is,

[1.] A pretended concern for John. The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his birth-day festival, and it would be an ill omen to shed blood on that day, which, as other days of joy, used to be graced with acts of clemency; Natalem colimus, tacete lites--We are celebrating the birth-day, let there be no contentions.

[2.] Here is a pretended conscience of his oath, with a specious show of honour and honesty; he must needs do something, for the oath's sake. Note, It is a great mistake to think that a wicked oath will justify a wicked action. It was implied so necessarily, that it needed not be expressed, that he would do any thing for her that was lawful and honest; and when she demanded what was otherwise, he ought to have declared, and he might have done it honourably, that the oath was null and void, and the obligation of it ceased. No man can lay himself under an obligation to sin, because God has already so strongly obliged every man against sin.

[3.] Here is a real baseness in compliance with wicked companions. Herod yielded, not so much for the sake of the oath, but because it was public, and in compliment to them that sat at meat with him; he granted the demand that he might not seem, before them, to have broken his engagement. Note, A point of honour goes much further with many than a point of conscience. Those who sat at meat with him, probably, were as well pleased with the damsel's dancing as he, and therefore would have her by all means to be gratified in a frolic, and perhaps were as willing as she to see John the Baptist's head off. However, none of them had the honesty to interpose, as they ought to have done, for the preventing of it, as Jehoiakim's princes did, Jer. xxxvi. 25. If some of the common people had been here, they would have rescued this Jonathan, as 1 Sam. xiv. 45.

[4.] Here is a real malice to John at the bottom of this concession, or else he might have found out evasions enough to have got clear of his promise. Note, Though a wicked mind never wants an excuse, yet the truth of the matter is, that every man is tempted when he is drawn aside of his own lust, and enticed, Jam. i. 14. Perhaps Herod presently reflecting upon the extravagance of his promise, on which she might ground a demand of some vast sum of money, which he loved a great deal better than John the Baptist, was glad to get clear of it so easily; and therefore immediately issues out a warrant for the beheading of John the Baptist, it should seem not in writing, but only by word of mouth; so little account is made of that precious life; he commanded it to be given her.

(5.) The execution of John, pursuant to this grant (v. 10); He sent and beheaded John in the prison. It is probable the prison was very near, at the gate of the palace; and thither an officer was sent to cut off the head of this great man. He must be beheaded with expedition, to gratify Herodias, who was in a longing condition till it was done. It was done in the night, for it was at supper-time, after supper, it is likely. It was done in the prison, not at the usual place of execution, for fear of an uproar. A great deal of innocent blood, of martyr's blood, has thus been huddled up in corners, which, when God comes to make inquisition for blood, the earth shall disclose, and shall no more cover, Isa. xxvi. 21; Ps. ix. 12.

Thus was that voice silenced, that burning and shining light extinguished; thus did that prophet, that Elias, of the new Testament, fall a sacrifice to the resentments of an imperious, whorish woman. Thus did he, who was great in the sight of the Lord, die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, so he fell, a true martyr to all intents and purposes: dying, though not for the professions of his faith, yet for the performance of his duty. However, though his work was soon done, it was done and his testimony finished, for till then none of God's witnesses are slain. And God brought this good out of it, that hereby his disciples, who while he lived, though in prison, kept close to him, now after his death heartily closed with Jesus Christ.

5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated,

(1.) The damsel brought the head in triumph to her mother, as a trophy of the victories of her malice and revenge, v. 11. Jerome ad Rufin, relates, that when Herodias had John the Baptist's head brought her, she gave herself the barbarous diversion of pricking the tongue with a needle, as Fulvia did Tully's. Note, Bloody minds are pleased with bloody sights, which those of tender spirits shrink and tremble at. Sometimes the insatiable rage of bloody persecutors has fallen upon the dead bodies of the saints, and made sport with them, Ps. lxxix. 2. When the witnesses are slain, they that dwell on the earth rejoice over them, and make merry, Rev. xi. 10; Ps. xiv. 4, 5.

(2.) The disciples buried the body, and brought the news in tears to our Lord Jesus. The disciples of John had fasted often whole their master was in prison, their bridegroom was taken away from them, and they prayed earnestly for his deliverance, as the church did for Peter's, Acts xii. 5. They had free access to him in prison, which was a comfort to them, but they wished to see him at liberty, that he might preach to others; but now on a sudden all their hopes are dashed. Disciples weep and lament, when the world rejoices. Let us see what they did.

[1.] They buried the body. Note, There is a respect owing to the servants of Christ, not only while they live, but in their bodies and memories when they are dead. Concerning the first two New-Testament martyrs, it is particularly taken notice of, that they were decently buried, John the Baptist by his disciples, and Stephen by devout men (Acts viii. 2); yet there was no enshrining of their bones or other relics, a piece of superstition which sprung up long after, when the enemy had sowed tares. That over-doing, in respect to the bodies of the saints, is undoing; though they are not to be vilified, yet they are not to be deified.

[2.] They went and told Jesus; not so much that he might shift for his own safety (no doubt he heard it from others, the country rang of it), as they might receive comfort from him, and be taken in among his disciples. Note, First, When any thing ails us at any time, it is our duty and privilege to make Christ acquainted with it. It will be a relief to our burthened spirits to unbosom ourselves to a friend we may be free with. Such a relation dead or unkind, such a comfort lost or embittered, go and tell Jesus who knows already, but will know from us, the trouble of our souls in adversity. Secondly, We must take heed, lest our religion and the profession of it die with our ministers; when John was dead, they did not return every man to his own, but resolved to abide by it still. When the shepherds are smitten, the sheep need not be scattered while they have the great Shepherd of the sheep to go to, who is still the same, Heb. xiii. 8, 20. The removal of ministers should bring us nearer to Christ, into a more immediate communion with him. Thirdly, Comforts otherwise highly valuable, are sometimes therefore taken from us, because they come between us and Christ, and are apt to carry away that love and esteem which are due to him only: John had long since directed his disciples to Christ, and turned them over to him, but they could not leave their old master while he lived; therefore he is removed that they may go to Jesus, whom they had sometimes emulated and envied for John's sake. It is better to be drawn to Christ by want and loss, than not to come to him at all. If our masters be taken from our head, this is our comfort, we have a Master in heaven, who himself is our Head.

Josephus mentions this story of the death of John the Baptist (Antiq. 18. 116-119), and adds, that a fatal destruction of Herod's army in his war with Aretas, king of Petrea (whose daughter was Herod's wife, whom he put away to make room for Herodias), was generally considered by the Jews to be a just judgment upon him, for putting John the Baptist to death. Herod having, at the instigation of Herodias, disobliged the emperor, was deprived of his government, and they were both banished to Lyons in France; which, says Josephus, was his just punishment for hearkening to her solicitations. And, lastly, it is storied of this daughter of Herodias, that going over the ice in winter, the ice broke, and she slipt in up to her neck, which was cut through by the sharpness of the ice. God requiring her head (says Dr. Whitby) for that of the Baptist; which, if true, was a remarkable providence.
Adam Clarke: Commentary on the Bible - 1831
14:1: Herod the tetrarch - This was Herod Antipas, the son of Herod the Great. See the notes on Mat 2:1, where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see Mat 14:9. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the third to Philip: all three, sons of Herod the Great.
Albert Barnes: Notes on the Bible - 1834
14:1: Herod the tetrarch - See also Mar 6:14-16; Luk 9:7-9. This was a son of Herod the Great. Herod the Great died probably in the first year after the birth of Christ, and left his kingdom to his three sons, of whom this "Herod Antipas" was one. He ruled over Galilee and Perea. See the notes at Mat 2:15. The title "tetrarch" literally denotes one who rules over a "fourth" part of any country. It came, however, to signify the governor or ruler of any province subject to the Roman emperor - Robinson, Lexicon.
Heard of the fame of Jesus - Jesus had been a considerable time engaged in the work of the ministry, and it may seem remarkable that he had not before heard of him. Herod might, however, have been absent on some expedition to a remote part of the country. It is to be remembered, also, that he was a man of much dissoluteness of morals, and that he paid little attention to the affairs of the people. He might have heard of Jesus before, but it had not arrested his attention. He did not think it a matter worthy of much regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: Herod: This was Herod Antipas, the son of Herod the Great, by Malthace, and tetrarch of Galilee and Perea, which produced a Rev_enue of 200 talents a year. He married the daughter of Aretas, king of Arabia, whom he divorced in order to marry Herodias, the wife of his brother Philip, who was still living. Aretas, to Rev_enge the affront which Herod had offered his daughter, declared war against him, and vanquished him after an obstinate engagement. This defeat, Josephus assures us, the Jews considered as a punishment for the death of John the Baptist. Having gone to Rome to solicit the title of king, he was accused by Agrippa of carrying on a correspondence with Artabanus king of Parthia, against the Romans, and was banished by the emperor Caius to Lyons, and thence to Spain, where he and Herodias died in exile. Mar 6:14-16, Mar 8:15; Luk 9:7-9, Luk 13:31, Luk 13:32, Luk 23:8-12, Luk 23:15; Act 4:27
Tetrarch: Luk 3:1
Geneva 1599
14:1 (1) At that time Herod the tetrarch heard of the fame of Jesus,
(1) Here is in John, an example of an invincible courage, which all faithful ministers of God's word ought to follow: in Herod, an example of tyrannous vanity, pride, and cruelty, and in short, of a refined conscience, and of their miserable slavery, who have given themselves over to pleasure: in Herodias and her daughter, an example of whore-like licentious women, and womanly cruelty.
John Gill
14:1 At that time Herod the tetrarch,.... Not Herod the Great, in whose reign Christ was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish chronologer (c) rightly observes,
"Herod Antipater, whom they call "the tetrarch"; the son of Herod the First, and brother of Archelaus, and the third king of the family of Herod.''
And though he is here called a "tetrarch", he is in Mk 6:14 called a king: the reason of his being styled a "tetrarch" was this; his father Herod divided his large kingdom into four parts, and bequeathed them to his sons, which was confirmed by the Roman senate: Archelaus reigned in Judea in his stead; upon whose decease, that part was put under the care of a Roman governor; who, when John the Baptist began to preach, was Pontius Pilate; this same Herod here spoken of, being "tetrarch" of Galilee, which was the part assigned him; and his brother Philip "tetrarch" of Ituraea, and of the region of Trachonitis; and Lysanias, "tetrarch" of Abilene, Lk 3:1 the word "tetrarch": signifying one that has the "fourth" part of government: and in Munster's Hebrew Gospel, he is called "one of the four princes"; and in the Arabic version, "a prince of the fourth part"; and in the Persic, a "governor of the fourth part of the kingdom". The "time" referred to, was after the death of John the Baptist; and when Christ had been for a good while, and in many places, preaching and working miracles; the particular instant which respect is had unto, is the sending forth of the twelve disciples to preach and work miracles; and which might serve the more to spread the fame of Christ, and which reached the court of Herod; who, it is said here,
heard of the fame of Jesus: what a wonderful preacher he was, and what mighty things were done by him.
(c) David Ganz. Tzemach David, par. 1. fol. 25. 2. and so in Juchasin, fol. 142. 2.
John Wesley
14:1 At that time - When our Lord had spent about a year in his public ministry. Tetrarch - King of a fourth part of his father's dominions. Mk 6:14.
Robert Jamieson, A. R. Fausset and David Brown
14:1 HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Lk 9:7-9). (Mt 14:1-12)
At that time Herod the tetrarch--Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea.
heard of the fame of Jesus--"for His name was spread abroad" (Mk 6:14).
14:214:2: եւ ասէ ցծառայս իւր. Նա՜ է Յովհաննէս մկրտիչ, նա՜ յարեաւ ՚ի մեռելոց, եւ վասն այնորիկ զօրութիւնք լինին նովաւ[262]։ [262] ՚Ի լուս՛՛. Նա՞ է... նա՞ յարեաւ. հարցական ոլորակաւս նշանակին։
2 «Նա՛ է Յովհաննէս Մկրտիչը. մեռելներից յարութիւն է առել, եւ դրա համար նրա միջոցով զօրաւոր գործեր են լինում»:
2 «Անիկա Յովհաննէս Մկրտիչն է, մեռելներէն յարութիւն առած եւ անոր համար հրաշքներ կ’ըլլան անով»։
եւ ասէ ցծառայս իւր. Նա է Յովհաննէս մկրտիչ. նա յարեաւ ի մեռելոց, եւ վասն այնորիկ զօրութիւնք լինին նովաւ:

14:2: եւ ասէ ցծառայս իւր. Նա՜ է Յովհաննէս մկրտիչ, նա՜ յարեաւ ՚ի մեռելոց, եւ վասն այնորիկ զօրութիւնք լինին նովաւ[262]։
[262] ՚Ի լուս՛՛. Նա՞ է... նա՞ յարեաւ. հարցական ոլորակաւս նշանակին։
2 «Նա՛ է Յովհաննէս Մկրտիչը. մեռելներից յարութիւն է առել, եւ դրա համար նրա միջոցով զօրաւոր գործեր են լինում»:
2 «Անիկա Յովհաննէս Մկրտիչն է, մեռելներէն յարութիւն առած եւ անոր համար հրաշքներ կ’ըլլան անով»։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: и сказал служащим при нем: это Иоанн Креститель; он воскрес из мертвых, и потому чудеса делаются им.
14:2  καὶ εἶπεν τοῖς παισὶν αὐτοῦ, οὖτός ἐστιν ἰωάννης ὁ βαπτιστής· αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῶ.
14:2. καὶ (and) εἶπεν (it-had-said) τοῖς (unto-the-ones) παισὶν (unto-children) αὐτοῦ (of-it,"Οὗτός (The-one-this) ἐστιν (it-be) Ἰωάνης (an-Ioanes) ὁ (the-one) βαπτιστής: (an-immerser) αὐτὸς (it) ἠγέρθη (it-was-roused) ἀπὸ (off) τῶν (of-the-ones) νεκρῶν , ( of-en-deaded ,"καὶ (and) διὰ (through) τοῦτο (to-the-one-this) αἱ (the-ones) δυνάμεις (abilities) ἐνεργοῦσιν (they-work-in-unto) ἐν (in) αὐτῷ. (unto-it)
14:2. et ait pueris suis hic est Iohannes Baptista ipse surrexit a mortuis et ideo virtutes inoperantur in eoAnd he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him.
2. and said unto his servants, This is John the Baptist; he is risen from the dead; and therefore do these powers work in him.
14:2. And he said to his servants: “This is John the Baptist. He has risen from the dead, and that is why miracles are at work in him.”
14:2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him:

2: и сказал служащим при нем: это Иоанн Креститель; он воскрес из мертвых, и потому чудеса делаются им.
14:2  καὶ εἶπεν τοῖς παισὶν αὐτοῦ, οὖτός ἐστιν ἰωάννης ὁ βαπτιστής· αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῶ.
14:2. et ait pueris suis hic est Iohannes Baptista ipse surrexit a mortuis et ideo virtutes inoperantur in eo
And he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him.
14:2. And he said to his servants: “This is John the Baptist. He has risen from the dead, and that is why miracles are at work in him.”
14:2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 (Мк VI:14–16; Лк IX:7–9). У Марка (VI:14 сл.) царь Ирод услышал о том, о чем сказано было евангелистом в предшествующих стихах, т. е. о проповеди учеников, посланных на проповедь, изгнании ими бесов и других исцелениях (ст. 12, 13), a нe «об Иисусе» как значится (подчеркнутое) в русском переводе. Лука (IX:7) говорит об этом еще яснее: «услышал Ирод четвертовластник обо всем происходящем» (русск. о всем, что сделал Иисус — up autou неподлинно) с указанием на те же обстоятельства, на какие указано и у Марка. Впрочем, Марк прибавляет, что «ибо имя Его», т. е. Христа, «стало гласно» — (русск. в скобках). То, о чем подробнее рассказывается у других синоптиков, Матфей излагает в сокращенных предложениях 1 и 2 стихов. У него Ирод говорит своим «отрокам» (т. е. рабам, или служащим при нем, как в русск.).
Adam Clarke: Commentary on the Bible - 1831
14:2: This is John the Baptist - Ον εγω απεκεφαλισα, Whom I beheaded. These words are added here by the Codex Bezae and several others, by the Saxon, and five copies of the Itala. - See the power of conscience! He is miserable because he is guilty; being continually under the dominion of self-accusation, reproach, and remorse. No need for the Baptist now: conscience performs the office of ten thousand accusers! But, to complete the misery, a guilty conscience offers no relief from God - points out no salvation from sin.
He is risen from the dead - From this we may observe:
1. That the resurrection of the dead was a common opinion among the Jews; and
2. That the materiality of the soul made no part of Herod's creed.
Bad and profligate as he was, it was not deemed by him a thing impossible with God to raise the dead; and the spirit of the murdered Baptist had a permanent resurrection in his guilty conscience.
Albert Barnes: Notes on the Bible - 1834
14:2: This is John the Baptist - Herod feared John. His conscience smote him for his crimes. He remembered that he had wickedly put him to death. He knew him to be a distinguished prophet; and he concluded that no other one was capable of working such miracles but he who had been so eminent a servant of God in his life, and who, he supposed, had again risen from the dead and entered the dominions of his murderer. The alarm in his court, it seems, was general. Herod's conscience told him that this was John. Others thought that it might be the expected Elijah or one of the old prophets, Mar 6:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: This: Mat 11:11, Mat 16:14; Mar 8:28; Joh 10:41
do show forth themselves in him: or, are wrought by him
Geneva 1599
14:2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty (a) works do shew forth themselves in him.
(a) By works he means that force and power by which works are performed, and not the works which are often seen before.
John Gill
14:2 And said unto his servants,.... Those of his household, his courtiers, with whom he more familiarly conversed; to these he expressed his fears, that it might be true what was suggested by the people, and he was ready to believe it himself;
this is John the Baptist: some copies add, "whom I have beheaded", as in Mk 6:16 the guilt of which action rose in his mind, lay heavy on him, and filled him with horror and a thousand fears:
he is risen from the dead; which if he was a Sadducee, as he is thought to be, by comparing Mt 16:6 with Mk 8:15 was directly contrary to his former sentiments, and was extorted from him by his guilty conscience; who now fears, what before he did not believe; and what he fears, he affirms; concluding that John was raised from the dead, to give proof of his innocence, and to revenge his death on him:
and therefore mighty works do show themselves in him, or "are wrought by him"; for though he wrought no miracles in his lifetime, yet, according to a vulgar notion, that after death men are endued with a greater power, Herod thought this to be the case; or that he was possessed of greater power, on purpose to punish him for the murder of him; and that these miracles which were wrought by him, were convincing proofs of the truth of his resurrection, and of what he was able to do to him, and what he might righteously expect from him.
John Wesley
14:2 He is risen from the dead - Herod was a Sadducee: and the Sadducees denied the resurrection of the dead. But Sadduceeism staggers when conscience awakes.
Robert Jamieson, A. R. Fausset and David Brown
14:2 And said unto his servants--his counsellors or court-ministers.
This is John the Baptist: he is risen from the dead, &c.--The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.
Account of the Baptist's Imprisonment and Death (Mt 14:3-12). For the exposition of this portion, see on Mk 6:17-29.
14:314:3: Քանզի Հերովդէս կալա՛ւ զՅովհա՛ննէս՝ կապեա՛ց զնա՝ եւ եդ ՚ի բանտի՝ վասն Հերովդիա՛յ կնոջ Փիլիպպոսի եղբօր նորա[263]։ [263] Յօրինակին ՚ի բնաբանի յետ բառիս՝ Հերովդիայ, դատարկ թողեալ՝ եւ չակերտիւ նշանակեալ, թերեւս ակնարկի առնել՝ Հերովդիադայ, ըստ սակաւուց ոմանց։
3 Արդարեւ Հերովդէսը ձերբակալել էր Յովհաննէսին, նրան կապել եւ բանտի մէջ էր դրել իր եղբօր՝ Փիլիպպոսի կնոջ՝ Հերովդիայի պատճառով
3 Քանզի Հերովդէս Յովհաննէսը բռներ, զանիկա կապեր ու բանտը դրեր էր, իր եղբօր Փիլիպպոսին կնոջ՝ Հերովդիային համար։
Քանզի Հերովդէս կալաւ զՅովհաննէս, կապեաց զնա եւ եդ ի բանտի վասն Հերովդիայ, կնոջ Փիլիպպոսի եղբօր նորա:

14:3: Քանզի Հերովդէս կալա՛ւ զՅովհա՛ննէս՝ կապեա՛ց զնա՝ եւ եդ ՚ի բանտի՝ վասն Հերովդիա՛յ կնոջ Փիլիպպոսի եղբօր նորա[263]։
[263] Յօրինակին ՚ի բնաբանի յետ բառիս՝ Հերովդիայ, դատարկ թողեալ՝ եւ չակերտիւ նշանակեալ, թերեւս ակնարկի առնել՝ Հերովդիադայ, ըստ սակաւուց ոմանց։
3 Արդարեւ Հերովդէսը ձերբակալել էր Յովհաննէսին, նրան կապել եւ բանտի մէջ էր դրել իր եղբօր՝ Փիլիպպոսի կնոջ՝ Հերովդիայի պատճառով
3 Քանզի Հերովդէս Յովհաննէսը բռներ, զանիկա կապեր ու բանտը դրեր էր, իր եղբօր Փիլիպպոսին կնոջ՝ Հերովդիային համար։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: Ибо Ирод, взяв Иоанна, связал его и посадил в темницу за Иродиаду, жену Филиппа, брата своего,
14:3  ὁ γὰρ ἡρῴδης κρατήσας τὸν ἰωάννην ἔδησεν [αὐτὸν] καὶ ἐν φυλακῇ ἀπέθετο διὰ ἡρῳδιάδα τὴν γυναῖκα φιλίππου τοῦ ἀδελφοῦ αὐτοῦ·
14:3. Ὁ (The-one) γὰρ (moreover) Ἡρῴδης (a-Herodes) κρατήσας (having-secured-unto) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) ἔδησεν (it-binded) καὶ (and) ἐν (in) φυλακῇ (unto-a-guarding) ἀπέθετο ( it-had-placed-off ) διὰ (through) Ἡρῳδιάδα (to-a-Herodias) τὴν (to-the-one) γυναῖκα (to-a-woman) Φιλίππου (of-a-Filippos) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) αὐτοῦ, (of-it)
14:3. Herodes enim tenuit Iohannem et alligavit eum et posuit in carcere propter Herodiadem uxorem fratris suiFor Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother's wife.
3. For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife.
14:3. For Herod had apprehended John, and bound him, and put him in prison, because of Herodias, the wife of his brother.
14:3. For Herod had laid hold on John, and bound him, and put [him] in prison for Herodias’ sake, his brother Philip’s wife.
For Herod had laid hold on John, and bound him, and put [him] in prison for Herodias' sake, his brother Philip' s wife:

3: Ибо Ирод, взяв Иоанна, связал его и посадил в темницу за Иродиаду, жену Филиппа, брата своего,
14:3  ὁ γὰρ ἡρῴδης κρατήσας τὸν ἰωάννην ἔδησεν [αὐτὸν] καὶ ἐν φυλακῇ ἀπέθετο διὰ ἡρῳδιάδα τὴν γυναῖκα φιλίππου τοῦ ἀδελφοῦ αὐτοῦ·
14:3. Herodes enim tenuit Iohannem et alligavit eum et posuit in carcere propter Herodiadem uxorem fratris sui
For Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother's wife.
14:3. For Herod had apprehended John, and bound him, and put him in prison, because of Herodias, the wife of his brother.
14:3. For Herod had laid hold on John, and bound him, and put [him] in prison for Herodias’ sake, his brother Philip’s wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 (Мк VI:17; Лк III:19, 20). Стих этот есть возвращение назад, к тому, о чем рассказал раньше евангелист Лука, именно в III:19, 20. По времени так и должно быть, потому что Иоанн находился в темнице уже сравнительно продолжительное время и евангелист желает теперь рассказать собственно о смерти Крестителя, приурочивая к своему рассказу и объяснения, взятые из ранней истории Крестителя. Самый краткий рассказ здесь у Матфея. Объяснение, столь же краткое, что брак Ирода был прелюбодейный, дается в следующем стихе. Марк (VI:17) добавляет: «потому что женился на ней», а Лука (III:19), что Креститель обличал Ирода не только за то, что он женился на Иродиаде, но «и за все, что сделал Ирод худого». Как на причину заключения Иоанна, Иосиф Флавий указывает (Древн. XVIII, 5, 2) на опасение со стороны Ирода политических смут. Что к политическим опасностям примешивалось, как сообщают Евангелия, и недовольство Ирода и Иродиады по поводу обличений Иоанном их незаконного брака, в этом нет ничего удивительного.
Adam Clarke: Commentary on the Bible - 1831
14:3: For Herodias' sake - This infamous woman was the daughter of Aristobulus and Bernice, and grand-daughter of Herod the Great. Her first marriage was with Herod Philip, her uncle, by whom she had Salome: some time after, she left her husband, and lived publicly with Herod Antipas, her brother-in-law, who had been before married to the daughter of Aretas, king of Arabia Petraea. As soon as Aretas understood that Herod had determined to put away his daughter, he prepared to make war on him: the two armies met, and that of Herod was cut to pieces by the Arabians; and this, Josephus says, was supposed to be a judgment of God on him for the murder of John the Baptist. See the account in Josephus, Antiq. lib. xviii. c. 7.
Albert Barnes: Notes on the Bible - 1834
14:3: For Herod had laid hold on John ... - See Mar 6:17-20; Luk 3:19-20. This Herodias was a granddaughter of Herod the Great. She was first married to Herod Philip, by whom she had a daughter, Salome, probably the one that danced and pleased Herod. Josephus says that this marriage of Herod Antipas with Herodias took place while he was on a journey to Rome. He stopped at his brother's; fell in love with his wife; agreed to put away his own wife, the daughter of Aretas, King of Petraea; and Herodias agreed to leave her own husband and live with him. They were living, therefore, in adultery; and John, in faithfulness, though at the risk of his life, had reproved them for their crimes. Herod was guilty of two crimes in this act:
1. Of "adultery," since she was the wife of another man.
2. Of "incest," since she was a near relation, and such marriages were expressly forbidden, Lev 18:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: Herod: Mat 4:12; Mar 6:17; Luk 3:19, Luk 3:20; Joh 3:23, Joh 3:24
Herodias': This infamous woman was the daughter of Aristobulus and Bernice, and granddaughter of Herod the Great.
his: Luk 13:1
Philip's: Herod Philip, son of Herod the Great and Mariamne.
John Gill
14:3 For Herod had laid hold on John,.... By his servants, whom he sent to apprehend him:
and bound him; laid him in chains, as if he was a malefactor;
and put him in prison, in the castle of Machaerus (d),
for Herodias's sake; who was angry with him, had a bitter quarrel against him, and by whose instigation all this was done; who was
his brother Philip's wife. This Herodias was the daughter of Aristobulus, son to Herod the Great (e), and brother to Philip, and to this Herod; so that she was niece to them both; and first married the one, and then the other, whilst the former was living. Philip and this Herod were both sons of Herod the Great, but not by the same woman; Philip was born of Cleopatra of Jerusalem, and Herod Antipas of Malthace, a Samaritan (f); so that Philip was his brother by his father's side, but not by his mother's; the Evangelist Mark adds, "for he had married her": the case was this, Herod being sent for to Rome, called at his brother Philip's by the way, where he fell into an amorous intrigue with his wife, and agreed, upon his return, to take her with him and marry her; as he accordingly did, and divorced his own wife, who was daughter of Aretas, king of Arabia Petraea; which occasioned a war between Herod and his wife's father, in which the former was beaten (g),
(d) Joseph. Antiqu. 1. 18. c. 7. (e) Ib. c. 6. (f) Joseph. Antiqu. 1. 18. c. 6. de Bello Jud. l. 1. c. 28. sect. 7. (g) Joseph. Antiqu. 1. 18. c. 6.
John Wesley
14:3 His brother Philip's wife - Who was still alive. Mk 6:17.
14:414:4: Զի ասէր ցնա Յովհաննէս. Չէ՛ արժան քեզ ունել զդա։
4 որովհետեւ Յովհաննէսը նրան ասում էր. «Օրինաւոր չէ, որ դու նրան իբրեւ կին ունենաս»
4 Վասն զի Յովհաննէս անոր կ’ըսէր. «Քեզի օրինաւոր չէ զանիկա կին առնելը»։
Զի ասէր ցնա Յովհաննէս. չէ արժան քեզ ունել զդա:

14:4: Զի ասէր ցնա Յովհաննէս. Չէ՛ արժան քեզ ունել զդա։
4 որովհետեւ Յովհաննէսը նրան ասում էր. «Օրինաւոր չէ, որ դու նրան իբրեւ կին ունենաս»
4 Վասն զի Յովհաննէս անոր կ’ըսէր. «Քեզի օրինաւոր չէ զանիկա կին առնելը»։
zohrab-1805▾ eastern-1994▾ western am▾
14:44: потому что Иоанн говорил ему: не должно тебе иметь ее.
14:4  ἔλεγεν γὰρ ὁ ἰωάννης αὐτῶ, οὐκ ἔξεστίν σοι ἔχειν αὐτήν.
14:4. ἔλεγεν (it-was-forthing) γὰρ (therefore,"ὁ (the-one) Ἰωάνης (an-Ioanes,"αὐτῷ (unto-it,"Οὐκ (Not) ἔξεστίν (it-be-out) σοι (unto-thee) ἔχειν (to-hold) αὐτήν: (to-it)
14:4. dicebat enim illi Iohannes non licet tibi habere eamFor John said to him: It is not lawful for thee to have her.
4. For John said unto him, It is not lawful for thee to have her.
14:4. For John was telling him, “It is not lawful for you to have her.”
14:4. For John said unto him, It is not lawful for thee to have her.
For John said unto him, It is not lawful for thee to have her:

4: потому что Иоанн говорил ему: не должно тебе иметь ее.
14:4  ἔλεγεν γὰρ ὁ ἰωάννης αὐτῶ, οὐκ ἔξεστίν σοι ἔχειν αὐτήν.
14:4. dicebat enim illi Iohannes non licet tibi habere eam
For John said to him: It is not lawful for thee to have her.
14:4. For John was telling him, “It is not lawful for you to have her.”
14:4. For John said unto him, It is not lawful for thee to have her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк VI:18). Златоуст спрашивает: какой же это был древний закон, нарушенный Иродом и сильно поддерживаемый Иоанном? и отвечает: тот, что жена умирающего бездетным должна была выходить за брата его (Втор XXV:5)… Так как «Ирод вступил в брак с женою брата, у которой была дочь, то Иоанн обличает его за это». Феофилакт, будучи согласен с Златоустом, добавляет: «некоторые говорят, что Ирод отнял и жену и тетрархию, когда Филипп был еще жив. Но так или иначе, сделанное было противозаконно». Незаконность, конечно, в том именно и заключалась, что Антипа взял себе жену своего, тогда еще живого, брата, как об этом можно заключать и из показаний евангелистов. Лев XVIII:16: «наготы жены брата твоего не открывай, это нагота брата твоего»; XX:21: «если кто возьмет жену брата своего — это гнусно; он открыл наготу брата своего, бездетны будут они». Сюда нужно прибавить, что и первая жена Антипы была жива и убежала к своему отцу, услышав о его намерении жениться на Иродиаде. Этого достаточно, чтобы показать действительную незаконность совершенного брака, и нет надобности добавлять, что Антипа и Иродиада находились между собою в родственных отношениях или запрещенных степенях родства, потому что Иродиада была племянница Антипы, дочь его сводного брата Аристовула. Креститель признавал старые иудейские права и на их основании вполне правильно говорил: тебе непозволительно брать ее.
Adam Clarke: Commentary on the Bible - 1831
14:4: For John said unto him, It is not lawful for thee to have her. - Here is an instance of zeal, fidelity, and courage, highly worthy of imitation. Plainness, mildness, and modesty, are qualifications necessary to be observed when we reprove the great. The best service a subject can render his prince is to lay before him, in the plainest but most respectful manner, what the law of God requires of him, and what it forbids. How unutterable must the punishment of those be who are chaplains to princes, or great men, and who either flatter them in their vices, or wink at their sins!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: Lev 18:16, Lev 20:21; Deu 25:5, Deu 25:6; Sa2 12:7; Kg1 21:19; Ch2 26:18, Ch2 26:19; Pro 28:1; Isa 8:20; Mar 6:18; Act 24:24, Act 24:25
John Gill
14:4 For John said unto him,.... John having heard of this incestuous marriage, went to Herod, and reproved him to his face for it; and, as Luke says, "for all the evils he had done", Lk 3:19 for he was a very wicked man, and guilty of many flagitious crimes: John, in so doing, showed his zeal for holiness, his hatred of sin, his courage and faithfulness in reproving thus freely so great a man; and made it manifest, that he came in the spirit of Elijah: what he said to him was,
Tit is not lawful for thee to have her, being forbidden, Lev 18:16 for though by another law it was right to marry a brother's wife, after his decease, when he left no issue, yet this was not the case here; Philip was now living, and, had he been dead, such a marriage would have been unlawful, because there was issue; she had a daughter, who afterwards is said to dance before Herod; and besides, he himself had another wife, whom he put away; so that his sin was a very aggravated and complicated one: lying with a brother's wife, was one of those sins which, according to the Jewish (h) canons, deserved cutting off, or death by the hand of God. Josephus (i) gives another reason of the imprisonment and death of John, that Herod feared that the people of the Jews, through his means, would be moved to sedition, and revolt from his government; which might be what Herodias suggested to him, or what he gave out himself, to cover the true cause of his proceedings: but the true reason is, what is here given, and is to be confirmed by the testimony of Jewish writers. One of their chronologers (k) delivers the account in these express words:
"Herod Antipater was a very wicked and pernicious man, many of the wise men of Israel he slew with the sword; and he took to wife, his brother Philip's wife, whilst he was living; and because John the high priest (for so through mistake they call him) "reproved him for this"; (see Lk 3:19) he slew him with the sword, with many of the wise men of Israel.''
And, says their historian (l),
"also he, Herod, slew John, because he said unto him, it is forbidden thee to take the wife of Philip, and he slew him; this is that John that practised baptism.''
(h) Misn. Ceritot, c. 1. sect. 1. (i) Antiqu. lsss. 18. c. 6. (k) Ganz. Tzemach David, par. 1. fol. 25. 2. (l) Joseph. Gorionides, 1. 5. c. 45.
John Wesley
14:4 It is not lawful for thee to have her - It was not lawful indeed for either of them to have her. For her father Aristobulus was their own brother. John's words were rough, like his raiment. He would not break the force of truth by using soft words, even to a king.
14:514:5: Եւ կամէր զնա սպանանե՛լ, բայց երկնչէ՛ր ՚ի ժողովրդենէ անտի. քանզի իբրեւ զմարգարէ՛ ունէին զնա[264]։ [264] Յօրինակին պակասէր. Եւ կամէր զնա սպանա՛՛։
5 Եւ կամենում էր նրան սպանել, բայց վախենում էր ժողովրդից, քանի որ նրան որպէս մարգարէ էին ընդունում
5 Ուստի կ’ուզէր զանիկա սպաննել, բայց ժողովուրդէն կը վախնար, վասն զի իբրեւ մարգարէ կ’ընդունէին զանիկա։
Եւ կամէր զնա սպանանել, բայց երկնչէր ի ժողովրդենէ անտի, քանզի իբրեւ զմարգարէ ունէին զնա:

14:5: Եւ կամէր զնա սպանանե՛լ, բայց երկնչէ՛ր ՚ի ժողովրդենէ անտի. քանզի իբրեւ զմարգարէ՛ ունէին զնա[264]։
[264] Յօրինակին պակասէր. Եւ կամէր զնա սպանա՛՛։
5 Եւ կամենում էր նրան սպանել, բայց վախենում էր ժողովրդից, քանի որ նրան որպէս մարգարէ էին ընդունում
5 Ուստի կ’ուզէր զանիկա սպաննել, բայց ժողովուրդէն կը վախնար, վասն զի իբրեւ մարգարէ կ’ընդունէին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
14:55: И хотел убить его, но боялся народа, потому что его почитали за пророка.
14:5  καὶ θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον.
14:5. καὶ (and) θέλων (determining) αὐτὸν (to-it) ἀποκτεῖναι (to-have-killed-off) ἐφοβήθη (it-was-feareed-unto) τὸν (to-the-one) ὄχλον, (to-a-crowd,"ὅτι (to-which-a-one) ὡς (as) προφήτην (to-a-declarer-before) αὐτὸν (to-it) εἶχον. (they-were-holding)
14:5. et volens illum occidere timuit populum quia sicut prophetam eum habebantAnd having a mind to put him to death, he feared the people: because they esteemed him as a prophet.
5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
14:5. And though he wanted to kill him, he feared the people, because they held him to be a prophet.
14:5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
And when he would have put him to death, he feared the multitude, because they counted him as a prophet:

5: И хотел убить его, но боялся народа, потому что его почитали за пророка.
14:5  καὶ θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον.
14:5. et volens illum occidere timuit populum quia sicut prophetam eum habebant
And having a mind to put him to death, he feared the people: because they esteemed him as a prophet.
14:5. And though he wanted to kill him, he feared the people, because they held him to be a prophet.
14:5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 (Мк VI:19, 20). Евфимий Зигабен толкует это место на основании Марка и говорит, что против Иоанна первоначально неистовствовала Иродиада и желала убить его. Но Ирод не соглашался на это, зная, что Иоанн праведен и свят. Поэтому Антипа многое делал, слушаясь его и с удовольствием слушал его.
Adam Clarke: Commentary on the Bible - 1831
14:5: He feared the multitude - Miserable prince! who fears more to offend his people, than to sin against his God, by shedding innocent blood. When a man resists sin only by the help of human motives, he cannot long defend himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: when: Mar 6:19, Mar 6:20, Mar 14:1, Mar 14:2; Act 4:21, Act 5:26
because: Mat 21:26, Mat 21:32; Mar 11:30-32; Luk 20:6
John Gill
14:5 And when he would have put him to death,.... As soon as he apprehended him, and put him into prison; being provoked by his reproving him, and being stirred up by Herodias, who was greatly incensed and enraged, and would have killed him herself, but could not, being hindered by Herod: who, though he had a good will and strong inclination to take away his life, yet what with fearing the terror of his own conscience, and the reverence and respect he had for John, as a good man; and especially for the reason here given, he did not do it, for
he feared the multitude: not God, but the multitude; and these, not only the large number of people that attended on John's ministry, and were baptized by him, and became his disciples, but the generality of the people, the whole body of the Jewish nation. So God is pleased oftentimes to restrain the wickedness of princes, by the fear of their subjects:
because they counted him as a prophet; a holy good man, and who was sent of God; they respected him as such, believing him to be a true and real prophet, and treated him with honour and reverence, suitable to his character; wherefore Herod was afraid, should he take away his life, that the people would mutiny, rise up against him, and revolt from him. In what esteem John was with the people of the Jews in general, may be learned from the character Josephus gives of him, as a good man; who stirred up the Jews to the practice of virtue, especially piety and justice; which made the common people fond of him and his doctrine; and who were of opinion, that the defeat of Herod's army, which followed the death of John, was a just judgment of God upon him for it (m).
(m) Antiqu. 1. 18. c. 6.
John Wesley
14:5 He would have put him to death - ln his fit of passion; but he was then restrained by fear of the multitude; and afterward by the reverence he bore him.
14:614:6: Եւ իբրեւ եղեն ծնունդք Հերովդի, կաքաւեա՛ց դուստրն Հերովդիա՛յ ՚ի մէջ բազմականին. եւ հաճո՛յ թուեցաւ Հերովդի[265]։. [265] Յօրինակին ՚ի բնաբանի յետ բառիս՝ Հերովդիայ, դատարկ թողեալ՝ եւ չակերտիւ նշանակեալ, թերեւս ակնարկի առնել՝ Հերովդիադայ, ըստ սակաւուց ոմանց։ Ոսկան. ՚Ի մէջ բազմականացն։
6 Եւ երբ Հերովդէսի ծննդեան տարեդարձը հասաւ, Հերովդիայի դուստրը հրաւիրեալների առաջ պարեց. եւ հաճելի թուաց Հերովդէսին
6 Երբ Հերովդէսին ծննդեան օրը եկաւ, Հերովդիային աղջիկը խաղաց հանդէսի սրահին մէջ ու Հերովդէսին հաճելի եղաւ։
Եւ իբրեւ եղեն ծնունդք Հերովդի, կաքաւեաց դուստրն Հերովդիայ ի մէջ բազմականին. եւ հաճոյ թուեցաւ Հերովդի:

14:6: Եւ իբրեւ եղեն ծնունդք Հերովդի, կաքաւեա՛ց դուստրն Հերովդիա՛յ ՚ի մէջ բազմականին. եւ հաճո՛յ թուեցաւ Հերովդի[265]։.
[265] Յօրինակին ՚ի բնաբանի յետ բառիս՝ Հերովդիայ, դատարկ թողեալ՝ եւ չակերտիւ նշանակեալ, թերեւս ակնարկի առնել՝ Հերովդիադայ, ըստ սակաւուց ոմանց։ Ոսկան. ՚Ի մէջ բազմականացն։
6 Եւ երբ Հերովդէսի ծննդեան տարեդարձը հասաւ, Հերովդիայի դուստրը հրաւիրեալների առաջ պարեց. եւ հաճելի թուաց Հերովդէսին
6 Երբ Հերովդէսին ծննդեան օրը եկաւ, Հերովդիային աղջիկը խաղաց հանդէսի սրահին մէջ ու Հերովդէսին հաճելի եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: Во время же [празднования] дня рождения Ирода дочь Иродиады плясала перед собранием и угодила Ироду,
14:6  γενεσίοις δὲ γενομένοις τοῦ ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς ἡρῳδιάδος ἐν τῶ μέσῳ καὶ ἤρεσεν τῶ ἡρῴδῃ,
14:6. γενεσίοις ( Unto-became-belonged ) δὲ (moreover) γενομένοις ( unto-having-had-became ) τοῦ (of-the-one) Ἡρῴδου (of-a-Herodes) ὠρχήσατο ( it-arrayed-unto ,"ἡ (the-one) θυγάτηρ (a-daughter) τῆς (of-the-one) Ἡρῳδιάδος (of-a-Herodias,"ἐν (in) τῷ (unto-the-one) μέσῳ (unto-middle,"καὶ (and) ἤρεσεν (it-pleased) τῷ (unto-the-one) Ἡρῴδῃ, (unto-a-Herodes,"
14:6. die autem natalis Herodis saltavit filia Herodiadis in medio et placuit HerodiBut on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod.
6. But when Herod’s birthday came, the daughter of Herodias danced in the midst, and pleased Herod.
14:6. Then, on Herod’s birthday, the daughter of Herodias danced in their midst, and it pleased Herod.
14:6. But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
But when Herod' s birthday was kept, the daughter of Herodias danced before them, and pleased Herod:

6: Во время же [празднования] дня рождения Ирода дочь Иродиады плясала перед собранием и угодила Ироду,
14:6  γενεσίοις δὲ γενομένοις τοῦ ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς ἡρῳδιάδος ἐν τῶ μέσῳ καὶ ἤρεσεν τῶ ἡρῴδῃ,
14:6. die autem natalis Herodis saltavit filia Herodiadis in medio et placuit Herodi
But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod.
14:6. Then, on Herod’s birthday, the daughter of Herodias danced in their midst, and it pleased Herod.
14:6. But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк VI:21, 22). Как этот стих, так и весь рассказ, изложенный в 6–12, сильно сокращен сравнительно с Мк VI:21–29. — «Дочь Иродиады», которая плясала перед Иродом, в Евангелиях не называется Саломией. Сведения, что у Иродиады была дочь Саломия, вышедшая замуж за тетрарха Филиппа, заимствуются из Иосифа Флавия. — Выражение «пред собранием» по-русски несколько неточно. В подлиннике en tw mesw — по середине. Если бы у нас был только рассказ Матфея, та слово это само по себе было бы мало понятно, потому что о большом обществе Матфей ничего не говорит; о нем можно было бы только догадываться, если бы не рассказ Луки.
Adam Clarke: Commentary on the Bible - 1831
14:6: Herod's birth-day - Either the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See Sa1 13:1, and Hos 7:5. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and Est 5:3.
The daughter - danced - This was Salome, mentioned before. Danced: by a literal rendering of the saltavit of the Vulgate, in my old MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt: for thus says the translator, Shee leped in the myddle.
Albert Barnes: Notes on the Bible - 1834
14:6: See also Mar 6:21-29. But when Herod's birthday was come Kings were accustomed to observe the day of their birth with much pomp, and commonly, also, by giving a feast to their principal nobility. See Gen 40:20. Mark adds that this birthday was kept by making a supper to his "lords, high captains, and chief estates in Galilee;" that is to the chief men in office. "High captains" means, in the original, commanders of thousands, or of a division of 1, 000 people.
The daughter of Herodias - That is, "Salome," her daughter by her former husband. This was a violation of all the rules of modesty and propriety. One great principle of all eastern nations is to keep their females from public view. For this purpose they are confined in a particular part of the house, called the harem. See the notes at Mat 9:1-8. If they appear in public, it is always with a veil, so closely drawn that their faces cannot be seen. No modest woman would have appeared in this manner before the court, and it is probable, therefore, that she partook of the dissolute principles of her mother. It is also probable that the dance was one well known in Greece - the lascivious and wanton dance of the Ionics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: birthday: Gen 40:20; Est 1:2-9, Est 2:18; Dan 5:1-4; Hos 1:5, Hos 1:6; Mar 6:21-23
the daughter: Mat 22:24
danced: Est 1:10-12
before them: Gr. in the midst
Geneva 1599
14:6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased (b) Herod.
(b) There were three Herods: the first of them was Antipater's son, who is also called Ascalonius, in whose reign Christ was born, and it was he that caused the children to be slain. The second was called Antipas, Magnus his son, whose mother's name was Malthaca or Martaca, and he was called Tetrarch, because he enlarged his dominion, when Archelaus was banished to Vienna in France. The third was Agrippa, Magnus his nephew by Aristobulus, and it was he that slew James.
John Gill
14:6 But when Herod's birthday was kept,.... The birthdays of princes, both of their coming into the world, and accession to the throne of government, were kept by the Gentiles; as by the Egyptians, Gen 40:20 and by the (n) Persians, and Romans (o), and other nations, but not by the Jews; who reckon these among the feasts of idolaters.
"These (say they (p)) are the feasts of idolaters; the "Calends", and the "Saturnalia", the time kept in memory of subduing a kingdom (or when a king takes possession of it, the day of his accession), , "and the birthday of kings" (when they are made and crowned, the day of coronation), and the day of birth, and the day of death.''
And it is a question, whether this day, that was kept, was the day of Herod's natural birth, or of his civil government, being his accession, or coronation day: and it might also be a question, whether it was the then present Herod's birthday, or whether it was not his father Herod's, was it not that Mark says, Mk 6:21 it was his birthday; since it is the latter the poet (q) refers to, as kept by Jews, when he says, "At cum Herodis venere dies"; and the old Scholiast upon him observes, that
"Herod reigned over the Jews in Syria, in the times of Augustus; therefore the Herodians kept Herod's birthday, as also the sabbath, on which day they set up candles in the windows lighted, and encircled with violets.''
This they did, believing him to be the Messiah: and it is further to be observed, that the word here used, is said (r) to be proper to the dead, and not to the living; and that he that uses it of the living, speaks very inaccurately: but however, it was a festival, and a time of great mirth and jollity; and a proper opportunity offered to Herodias, to execute her malicious designs against John the Baptist; for at this time,
the daughter of Herodias danced before them: in the original text it is, "in the midst", in the middle of the hall; or in the midst of the company, the lords, high captains, and chief estates of Galilee, for whom Herod made a supper, Mk 6:21 and the Syriac renders it , "before the guests". Music and dancing were usual at such entertainments, they were the common appendages of a feast (s): the daughter of Herodias, who danced before the company for their diversion, whether alone, or with others, was very probably Salome (t), whom she had by her former husband; and therefore is called, not the daughter of Herod, but of Herodias:
and pleased Herod; and as Mark adds, "and them that sat with him"; so that the pleasure he had did not arise merely from the respect and honour shown to him and his birthday, by her appearing with so much cheerfulness on this occasion before him; who had taken her father's wife from him, and defiled her mother; but from the airs, gestures, and motions of the lady in dancing; which were so extremely fine and regular, that she gave wonderful satisfaction and delight to Herod, and the whole company.
(n) Herodot. l. 1. c. 133. & 9. c. 109. (o) Plin. Ep. 1. 10. ep. 61. (p) Misn. Avoda Zara, c. 1. sect. 3. (q) Persius, Satyr. 5. prope finem. (r) Ammonius, &c. in lit. (s) Alex. ab Alex. Genial. Dier. l. 2. c. 25. (t) Joseph. Antiqu. l. 18. c. 6.
John Wesley
14:6 The daughter of Herodias - Afterward infamous for a life suitable to this beginning.
14:714:7: ուստի եւ երդմամբ խոստացաւ տա՛լ նմա զինչ եւ խնդրեսցէ։
7 ուստի եւ՝ նա երդումով խոստացաւ նրան տալ, ինչ էլ որ ուզի
7 Ուստի երդումով խոստացաւ որ տայ անոր ի՛նչ որ ուզելու ըլլայ։
Ուստի եւ երդմամբ խոստացաւ տալ նմա զինչ եւ խնդրեսցէ:

14:7: ուստի եւ երդմամբ խոստացաւ տա՛լ նմա զինչ եւ խնդրեսցէ։
7 ուստի եւ՝ նա երդումով խոստացաւ նրան տալ, ինչ էլ որ ուզի
7 Ուստի երդումով խոստացաւ որ տայ անոր ի՛նչ որ ուզելու ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: посему он с клятвою обещал ей дать, чего она ни попросит.
14:7  ὅθεν μεθ᾽ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται.
14:7. ὅθεν (which-from) μετὰ (with) ὅρκου (of-a-fencee) ὡμολόγησεν (it-along-fortheed-unto) αὐτῇ (unto-it) δοῦναι (to-have-had-given) ὃ (to-which) ἐὰν (if-ever) αἰτήσηται . ( it-might-have-appealed-unto )
14:7. unde cum iuramento pollicitus est ei dare quodcumque postulasset ab eoWhereupon he promised with an oath, to give her whatsoever she would ask of him.
7. Whereupon he promised with an oath to give her whatsoever she should ask.
14:7. And so he promised with an oath to give her whatever she would ask of him.
14:7. Whereupon he promised with an oath to give her whatsoever she would ask.
Whereupon he promised with an oath to give her whatsoever she would ask:

7: посему он с клятвою обещал ей дать, чего она ни попросит.
14:7  ὅθεν μεθ᾽ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται.
14:7. unde cum iuramento pollicitus est ei dare quodcumque postulasset ab eo
Whereupon he promised with an oath, to give her whatsoever she would ask of him.
14:7. And so he promised with an oath to give her whatever she would ask of him.
14:7. Whereupon he promised with an oath to give her whatsoever she would ask.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Мк VI:23). Предполагают, что царь и прежде в торжественные дни что-нибудь дарил Саломии, и, если так, то это еще более могло побуждать ее угодить ему. Но такое предположение, конечно, и должно остаться только предположением. Клятва опьяненного царя, хотя он и мог не сдержать своего слова, если бы девица потребовала чего-нибудь невозможного, психологически вполне понятна.
Albert Barnes: Notes on the Bible - 1834
14:7
He promised with an oath - This a foolish and wicked oath.
To please a wanton girl, the monarch called the eternal God to witness his willingness to give her half his kingdom, Mar 6:23. It seems, also, that he was willing to shed the holiest blood it contained. An oath like this it was not lawful to make, and it should have been broken. See Mat 14:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: Est 5:3, Est 5:6, Est 7:2
John Gill
14:7 Whereupon he promised with an oath,.... On account of her fine dancing, and being extremely pleased with it himself; and the more, that it gave such pleasure to the whole court: he first promised her,
to give her whatsoever she would ask; and then repeating it, he confirmed it with an oath; adding, as Mark says, that he would give it her, even "to the half of his kingdom": a way of speaking used by princes, when they give full power to persons to ask what they will of them; and to express their great munificence and liberality; signifying, let it be ever so great, or cost what it will, though as much as half a kingdom comes to, it shall be granted; see Esther 5:3. A very foolish promise, and a rash oath these, which were made upon such a consideration, as only a fine dance. If she, as Theophylact observes, had asked for his head, would he have given it her? And if he swore by his head, which was a common form of swearing with the Jews (u), she very appropriately, though unjustly, as Dr. Lightfoot observes, answers to him; as you have swore by your head, give me John Baptist's head.
(u) Misn. Sanhedrim, c. 3. sect 2. T. Bab. Beracot, fol. 3. 1. Derech Eretz, c. 6. fol. 18. 2.
14:814:8: Եւ նա յառաջագոյն խրատեա՛լ ՚ի մօրէ իւրմէ. Տո՛ւր ինձ ասէ այսր՝ ՚ի վերայ սկտեղ զգլուխն Յովհաննու մկրտչի։
8 Եւ նա, առաջուց խրատուած լինելով իր մօրից, ասաց. «Տո՛ւր ինձ այստեղ, սկուտեղի վրայ, Յովհաննէս Մկրտչի գլուխը»
8 Անիկա առաջ իր մօրմէն խրատուելով՝ ըսաւ. «Տուր ինծի Յովհաննէս Մկրտչին գլուխը՝ սկուտեղի մը վրայ»։
Եւ նա յառաջագոյն խրատեալ ի մօրէ իւրմէ. Տուր ինձ, ասէ, այսր ի վերայ սկտեղ զգլուխն Յովհաննու մկրտչի:

14:8: Եւ նա յառաջագոյն խրատեա՛լ ՚ի մօրէ իւրմէ. Տո՛ւր ինձ ասէ այսր՝ ՚ի վերայ սկտեղ զգլուխն Յովհաննու մկրտչի։
8 Եւ նա, առաջուց խրատուած լինելով իր մօրից, ասաց. «Տո՛ւր ինձ այստեղ, սկուտեղի վրայ, Յովհաննէս Մկրտչի գլուխը»
8 Անիկա առաջ իր մօրմէն խրատուելով՝ ըսաւ. «Տուր ինծի Յովհաննէս Մկրտչին գլուխը՝ սկուտեղի մը վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:88: Она же, по наущению матери своей, сказала: дай мне здесь на блюде голову Иоанна Крестителя.
14:8  ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν ἰωάννου τοῦ βαπτιστοῦ.
14:8. ἡ (The-one) δὲ (moreover) προβιβασθεῖσα (having-been-before-effected-to) ὑπὸ (under) τῆς (of-the-one) μητρὸς (of-a-mother) αὐτῆς (of-it,"Δός (Thou-should-have-had-given) μοι, (unto-me,"φησίν, (it-declareth,"ὧδε (unto-which-moreover) ἐπὶ (upon) πίνακι (unto-a-plate) τὴν (to-the-one) κεφαλὴν (to-a-head) Ἰωάνου (of-an-Ioanes) τοῦ (of-the-one) βαπτιστοῦ. (of-an-immerser)
14:8. at illa praemonita a matre sua da mihi inquit hic in disco caput Iohannis BaptistaeBut she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist.
8. And she, being put forward by her mother, saith, Give me here in a charger the head of John the Baptist.
14:8. But, having been advised by her mother, she said, “Give me here, on a platter, the head of John the Baptist.”
14:8. And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.
And she, being before instructed of her mother, said, Give me here John Baptist' s head in a charger:

8: Она же, по наущению матери своей, сказала: дай мне здесь на блюде голову Иоанна Крестителя.
14:8  ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν ἰωάννου τοῦ βαπτιστοῦ.
14:8. at illa praemonita a matre sua da mihi inquit hic in disco caput Iohannis Baptistae
But she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist.
14:8. But, having been advised by her mother, she said, “Give me here, on a platter, the head of John the Baptist.”
14:8. And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
8 (Мк VI:24, 25). Феофилакт спрашивает: «для чего прибавлено «здесь»? и отвечает: «опасалась, чтобы Ирод, одумавшись, не раскаялся впоследствии. Поэтому торопит Ирода, говоря: «дай мне здесь». Слова «по наущению матери своей» (probibasqeisa, ср. Деян XIX:33) с греческого буквально непереводимы. Лучше всего переводить «принужденная» или «наученная», производя это слово от bainw.
Ирод (Великий) и его жены:
1. Дорида.
2. Мариамна Макк. -> Аристовул I -> a) Ирод Халкидский и жена его Мариам (род. около 5 г. до Р. X.) -> Аристовул — сын Ирода Халкидского и Мариамы b) Агриппа c) Иродиада.
3. Мариамна, дочь первосв. -> Ирод Боэт (Филипп) (первый муж Иродиады) -> Саломия (род. около 10 г. по Р. X.).
4. Малфака самар. -> a) Архелай b) Антипа, второй муж Иродиады c) Олимпия (муж Иосиф) род. около 7–4 г. до Р. X. -> Мариам, жена Ирода Халкидского, мать Аристовула, второго мужа Саломии.
5. Клеопатра Иерус. -> Филипп тетрарх (первый муж Саломии).
Adam Clarke: Commentary on the Bible - 1831
14:8: Give me here John Baptist's head in a charger - The word charger formerly signified a large dish, bowl, or drinking cup: the Saxon has a dish, Tindal, a platter; any thing is better than charger, which never conveyed much meaning, and now conveys none. The evangelist says she was instructed before, by her mother, to ask the Baptist's head! What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them! What a present for a young lady! - the bloody head of the murdered forerunner of Jesus! and what a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband's conscience, is no more! Short, however, was their glorying! See on Mat 14:3 (note).
Albert Barnes: Notes on the Bible - 1834
14:8
Being before instructed of her mother - Not before she danced, but afterward, and before she made the request of Herod.
See Mar 6:24. The only appearance of what was right in the whole transaction was her honoring her mother by consulting her, but in this she only intended to accomplish the purposes of wickedness more effectively.
In a charger - The original word means a large platter on which food is placed. We should have supposed that she would have been struck with abhorrence at such a direction from her mother; but she seems to have been gratified. John, by his faithfulness, had offended the whole family, and here was ample opportunity for an adulterous mother and her dissolute child to gratify their resentment. It was customary for princes to require the heads of persons ordered for execution to be brought to them. For this there were two reasons:
1. To gratify their resentment - to feast their eyes on the proof that their enemy was dead; and,
2. To ascertain the fact that the sentence had been executed.
There is a similar instance in Roman history of a woman requiring the head of an enemy to be brought to her. Agrippina, the mother of Nero, who was afterward emperor, sent an officer to put to death Lollia Paulina, who had been her rival for the imperial dignity. When Lollia's head was brought to her, not knowing it at first, she examined it with her own hands until she perceived some particular feature by which the lady was distinguished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: being: Ch2 22:2, Ch2 22:3; Mar 6:24
Give: Kg1 18:4, Kg1 18:13, Kg1 19:2; Kg2 11:1; Pro 1:16, Pro 29:10
a charger: Num 7:13, Num 7:19, Num 7:84, Num 7:85; Ezr 1:9
John Gill
14:8 And she being before instructed of her mother,.... What request to make; for as Mark says, "she went forth" to her mother immediately, as soon as she had received the king's promise, and took advice of her, what she should ask; who bid her ask for the head of John the Baptist; and accordingly she went in, "straightway with haste unto the king", as the same evangelist observes, to take him at his word, and whilst he was in the mood; being urged and hastened on by her mother, who was eager to satisfy her revenge on John; and said,
give me here John Baptist's head in a charger: she desires his head, and this to be brought to her in a large dish, that her mother might be sure of his death; and have an opportunity of insulting that mouth and tongue, that had spoke against her incestuous marriage: and she desires to have it given "here", in that very place, at that very time, where, and while the company was together, who were witnesses of the king's promise and oath; and this she did, lest when the festival was over, and he was out of his cups, he should repent of his folly and rashness. The mother and daughter seem to be much alike, both for lasciviousness, revenge, and cruelty: and if what the historian says (w) be true, that this same person Salome, the daughter of Herodias, as she walked over a river which was frozen in the winter season, the ice broke, and she fell in, and the pieces of ice cut off her head; the "lex talionis", the law of retaliation, was righteously executed on her.
(w) Nicephorus, Hist. l. 1. c. 20.
John Wesley
14:8 Being before instructed by her mother - Both as to the matter and manner of her petition: She said, Give me here - Fearing if he had time to consider, he would not do it: John the Baptist's head in a charger - A large dish or bowl.
14:914:9: Եւ տրտմեցա՛ւ թագաւորն. բայց վասն երդմանցն, եւ բարձակցացն՝ հրամայեաց տա՛լ նմա[266]։ [266] Ոմանք. Եւ տրտմեցաւ յոյժ թագաւորն։
9 Եւ թագաւորը տխրեց, բայց երդման եւ սեղանակիցների պատճառով հրամայեց նրան տալ այդ
9 Թագաւորը տրտմեցաւ, բայց երդումներուն ու իրեն հետ նստողներուն համար հրաման ըրաւ որ տրուի։
Եւ տրտմեցաւ թագաւորն. բայց վասն երդմանցն եւ բարձակցացն հրամայեաց տալ նմա:

14:9: Եւ տրտմեցա՛ւ թագաւորն. բայց վասն երդմանցն, եւ բարձակցացն՝ հրամայեաց տա՛լ նմա[266]։
[266] Ոմանք. Եւ տրտմեցաւ յոյժ թագաւորն։
9 Եւ թագաւորը տխրեց, բայց երդման եւ սեղանակիցների պատճառով հրամայեց նրան տալ այդ
9 Թագաւորը տրտմեցաւ, բայց երդումներուն ու իրեն հետ նստողներուն համար հրաման ըրաւ որ տրուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: И опечалился царь, но, ради клятвы и возлежащих с ним, повелел дать ей,
14:9  καὶ λυπηθεὶς ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσεν δοθῆναι,
14:9. καὶ (And) λυπηθεὶς (having-been-saddened-unto) ὁ (the-one) βασιλεὺς (a-ruler-of) διὰ (through) τοὺς (to-the-ones) ὅρκους (to-fencees) καὶ (and) τοὺς (to-the-ones) συνανακειμένους ( to-situating-up-together ) ἐκέλευσεν (it-bade-of) δοθῆναι, (to-have-been-given,"
14:9. et contristatus est rex propter iuramentum autem et eos qui pariter recumbebant iussit dariAnd the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given.
9. And the king was grieved; but for the sake of his oaths, and of them which sat at meat with him, he commanded it to be given;
14:9. And the king was greatly saddened. But because of his oath, and because of those who sat at table with him, he ordered it to be given.
14:9. And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded [it] to be given [her].
And the king was sorry: nevertheless for the oath' s sake, and them which sat with him at meat, he commanded [it] to be given:

9: И опечалился царь, но, ради клятвы и возлежащих с ним, повелел дать ей,
14:9  καὶ λυπηθεὶς ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσεν δοθῆναι,
14:9. et contristatus est rex propter iuramentum autem et eos qui pariter recumbebant iussit dari
And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given.
14:9. And the king was greatly saddened. But because of his oath, and because of those who sat at table with him, he ordered it to be given.
14:9. And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded [it] to be given [her].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
9 (Мк VI:26). По Феофилакту, опечалился по причине добродетели, ибо и враг удивляется добродетели. Однако в силу своей клятвы дает бесчеловечный дар. У Иеронима слова «опечалился царь» отнесены к 8 стиху. Иероним говорит, что Ирод притворно обнаруживал печаль на лице, радуясь в душе. Но вообще в Евангелиях просьба девицы представляется совершенно неожиданной как для царя, так и для его гостей. Прибавка «ради возлежащих с ним» указывает, что Ирод желал и их сделать участниками своего злодеяния. По Бенгелю, царь боялся гостей, и гости боялись его. Они должны были просить за Иоанна, но не просили, и потому сделались участниками убийства. Назвав в 1 ст. Ирода тетрархом, Матфей называет его теперь царем. Слово «клятвы» в греческом во множественном числе; по-видимому, Ирод повторял свою клятву несколько раз.
Adam Clarke: Commentary on the Bible - 1831
14:9: The king was sorry - He knew John to be a righteous man, and at first did many things gladly which John told him it was his duty to perform: Mar 6:20.
Nevertheless, for the oath's sake - The Oaths, ορκους - he had probably sworn again and again - one sin begets many.
And them which sat with him at meat - Who were probably such as himself, and would have considered it a breach of honor if he had not fulfilled his sworn promise: he therefore commanded it to be given!
Albert Barnes: Notes on the Bible - 1834
14:9
And the king was sorry - There might have been several reasons for this.
1. Herod had a high respect for John, and feared him. He knew that he was a holy man, and had "observed him," Mar 6:20. In the margin (Mark) this is "kept him," or "saved him." In fact he had interposed and saved John from being put to death by Herodias, who had had a quarrel with John, and would have killed him but for Herod, Mar 6:19. Herod, though a bad man, had a respect and veneration for John as a holy and just man, as wicked people often will have.
2. John was in high repute among the people, and Herod might have been afraid that his murder might excite commotion.
3. Herod, though a wicked man, does not appear to have been insensible to some of the common principles of human nature. Here was a great and most manifest crime proposed - no less than the murder of an acknowledged prophet of the Lord. It was deliberate. It was to gratify the malice of a wicked woman. It was the price of a few moments' entertainment. His conscience, though in feeble and dying accents, checked him. He would have preferred a request not so manifestly wicked, and that would not have involved him in so much difficulty.
For the oath's sake - Herod felt that he was bound by this oath; but he was not. The oath should not have been taken: but, being taken, he could not be bound by it. No oath could justify a man in committing murder. The true principle is, that Herod was bound by a prior obligation - by the law of God - not to commit murder; and no act of his, be it an oath or anything else, could free him from that obligation.
And them which sat with him at meat - This was the strongest reason why Herod murdered John. He had not firmness enough to obey the law of God and to follow the dictates of conscience against the opinions of wicked people. He was afraid of the charge of cowardice and want of spirit; afraid of ridicule and the contempt of the wicked. This is the principle of the laws of honor; this the foundation of dwelling. It is not so much for his own sake that one man murders another in a duel, for the offence is often a mere trifle - it is a word, or look, that never would injure him. It is because the "men of honor," as they call themselves, his companions, would consider him a coward and would laugh at him. Those companions may be unprincipled contemners of the laws of God and man; and yet the duellist, against his own conscience, against the laws of God, against the good opinion of the virtuous part of the world, and against the laws of his country, seeks by deadly aim to murder another merely to gratify his dissolute companions. And this is the law of honor! This is the secret of duelling! This the source of that remorse that settles in awful blackness, and that thunders damnation around the duellist in his dying hours! It should be added, this is the course of all youthful guilt. Young men are led along by others. They have not firmness enough to follow the teachings of a father and of the law of God. They are afraid of being called mean and cowardly by the wicked; and they often sink low in vice and crime, never to rise again.
At meat - That is, at supper. The word "meat," at the time the Bible was translated, meant provisions of all kinds. It is now restricted to flesh, and does not convey a full idea of the original.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: the king: Mat 14:1; Mar 6:14
sorry: Mat 14:5, Mat 27:17-26; Dan 6:14-16; Mar 6:20, Mar 6:26; Luk 13:32; Joh 19:12-16; Act 24:23-27, Act 25:3-9
the oath's: Num 30:5-8; Jdg 11:30, Jdg 11:31, Jdg 11:39, Jdg 21:1, Jdg 7-23; Sa1 14:24, Sa1 14:28, Sa1 14:39-45, Sa1 25:22; Sa1 25:32-34, Sa1 28:10; Kg2 6:31-33; Ecc 5:2
John Gill
14:9 And the king was sorry,.... As he might be upon many accounts; partly on account of John, whom, notwithstanding his freedom in reproving him, he had a respect; and partly on his own account, his conscience dictating to him that it was an evil action, and would leave a brand of perpetual infamy upon him; as also on account of the people, who were so much affected to John, lest they should make an insurrection, and rebel against him; and likewise, because it was reckoned an ill omen with the Romans, to take away life on that day they received their own; and therefore carefully abstained, on such days, from executions.
Nevertheless for his oath's sake; that he might not be guilty of perjury, chose rather to commit murder; though it would have been no iniquity in him, to have acted contrary to such a rash promise, and wicked oath; which would have been better to have been broke, than kept;
and them which sat with him at meat; lest he should be thought by them fickle and inconstant, and not a man of his word, and who had no regard to an oath: or it may be, they, either to curry favour with Herodias, or out of ill will they might bear to John; or in great respect to the damsel, who had so well pleased them with her dancing; instead of dissuading him from it, pressed him much to perform his promise: and therefore,
he commanded it to be given her; in the form and manner she requested it. Some have thought, that the whole of this affair was a concerted scheme; and that Herod himself was in it, though he pretended to be sorry and uneasy, having fixed on this season as a convenient time for it; and chose to have it done in this way, and in so public a manner, to lessen the odium of it; or otherwise, it is not easy to account for his extravagant promise, and his punctual performance of it.
John Wesley
14:9 And the king was sorry - Knowing that John was a good man. Yet for the oath's sake - So he murdered an innocent man from mere tenderness of conscience.
14:1014:10: Եւ առաքեաց գլխատեա՛ց զՅովհաննէս ՚ի բանտի։
10 Եւ մարդ ուղարկեց, գլխատել տուեց Յովհաննէսին բանտի մէջ
10 Եւ մարդ ղրկելով՝ բանտին մէջ Յովհաննէսը գլխատեց։
Եւ առաքեաց գլխատեաց զՅովհաննէս ի բանտի:

14:10: Եւ առաքեաց գլխատեա՛ց զՅովհաննէս ՚ի բանտի։
10 Եւ մարդ ուղարկեց, գլխատել տուեց Յովհաննէսին բանտի մէջ
10 Եւ մարդ ղրկելով՝ բանտին մէջ Յովհաննէսը գլխատեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: и послал отсечь Иоанну голову в темнице.
14:10  καὶ πέμψας ἀπεκεφάλισεν [τὸν] ἰωάννην ἐν τῇ φυλακῇ·
14:10. καὶ (and) πέμψας (having-dispatchted) ἀπεκεφάλισεν (it-headed-off-to) Ἰωάνην (to-an-Ioanes) ἐν (in) τῇ (unto-the-one) φυλακῇ: (unto-a-guarding)
14:10. misitque et decollavit Iohannem in carcereAnd he sent, and beheaded John in the prison.
10. and he sent, and beheaded John in the prison.
14:10. And he sent and beheaded John in prison.
14:10. And he sent, and beheaded John in the prison.
And he sent, and beheaded John in the prison:

10: и послал отсечь Иоанну голову в темнице.
14:10  καὶ πέμψας ἀπεκεφάλισεν [τὸν] ἰωάννην ἐν τῇ φυλακῇ·
14:10. misitque et decollavit Iohannem in carcere
And he sent, and beheaded John in the prison.
14:10. And he sent and beheaded John in prison.
14:10. And he sent, and beheaded John in the prison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Мк VI:27, 28). Весь рассказ делается вполне понятен, если принять, — согласно с показанием Иосифа Флавия о заключении Крестителя в Махероне, — что и самый пир происходил там же, а не в Тивериаде (резиденции Ирода), и не в Ливии (Бетарамта), городе, отстроенном и укрепленном Антипой, лежавшем на восточной стороне Иордана и недалеко от Иерихона. Махерон был первоначально укреплен Александром Ианнеем и потом Иродом I, который устроил там царский дворец. Он находился на восточной стороне Мертвого моря, на южной границе Переи. Это была самая сильная иудейская крепость после Иерусалима. Теперь город находится в развалинах. Место же, где он стоял, известно у туземных арабов под названием М'каур.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: and beheaded: Mat 17:12, Mat 21:35, Mat 21:36, Mat 22:3-6, Mat 23:34-36; Ch2 36:16; Jer 2:30; Mar 6:27-29; Mar 9:13; Luk 9:9; Rev 11:7
the prison: Josephus informs us that John the Baptist was imprisoned and beheaded by Herod in the strong castle of Machaerus, which he describes as situated about 60 stadia east of Jordan, not far from where the river discharges itself into the Dead Sea.
John Gill
14:10 And he sent,.... "An executioner", as in Mk 6:27 where the Latin word "speculator", or as it is sometimes written "spiculator", is used; and is the name of an officer concerned in executions, and particularly in beheading of persons; and so is used by Latin writers.
"In a civil war (says (x) Seneca), a servant hid his master that was proscribed; and when he had fitted his rings for himself, and put on his clothes, he met "speculatoribus", the "speculators"; he told them he desired nothing, but that they would perform their orders, and immediately stretched out his neck.''
And the same writer elsewhere (y) speaks of a soldier that was condemned by Piso, on suspicion of murdering his fellow soldier;
"Who was had without the camp, and as soon as he stretched out his neck, he, who was thought to be killed, suddenly appeared; upon which the centurion that had the management of the execution, ordered "speculatorem", the "speculator", to put up his sword, and returned the condemned person to Piso.''
The word is also used by the Jewish doctors, and in the same sense: take the following instance among many (z).
"R. Ishmael said to R. Simeon ben Gamaliel (when they were both apprehended, in order to be executed), brother, there was a man ready to receive his blow, and they entreated "the speculator": one said, I am a priest, the son of an high priest, slay me first, that I may not see the death of my companion; and the other said to him, I am a prince, the son of a prince, slay me first, that I may not see the death of my companion: he replied unto them, cast lots; and they cast lots, and the lot fell on R. Simeon ben Gamaliel; immediately he took a sword, "and cut off his head".''
And as this word is often used by them (a) for an executioner, so "specula" is often made mention of by them (b), as a sort of punishment by death: and such an officer was sent by Herod, to inflict this punishment upon John; who accordingly executed it,
and beheaded John in the prison; that is, of Machoeras, where he lay, without giving him a hearing, or allowing him to speak for himself, or with his friends: and which was done in this private manner, partly for dispatch, and partly on account of the people; who it might have been feared, had the execution been public and known, would have rose and rescued him.
(x) De beneficiis, 1. 3. c. 25. (y) De ira, l. 1. c. 16. Vid. Julium Firmicum, l. 8. c. 26. & Florum, l. 4. c. 7. & Suetonium in vit. Caligul. c. 52. Octav. August. c. 74. & Claud. c. 35. Tertullian. de Corona, c. 1. (z) Abot R. Nathan, c. 38. fol. 9. 1. (a) Vid Targum Jon. in Gen. xxxvii. 36. & xxxix. 1. & Targ. Sheni in Esth. v. 2. Jarchi in Exod. iv. 11. T. Bab. Sabbat, fol. 108. 1. & Gloss. in ib. (b) Bereshit Rab. sect. 79. fol. 69. 3. Vajikra Rab. sect. 24. fol. 165. 2. & Bemidbar Rab. sect. 7. fol. 187. 4.
John Wesley
14:10 And he sent and beheaded John in the prison, and his head was given to the damsel - How mysterious is the providence, which left the life of so holy a man in such infamous hands! which permitted it to be sacrificed to the malice of an abandoned harlot, the petulancy of a vain girl, and the rashness of a foolish, perhaps drunken prince, who made a prophet's head the reward of a dance! But we are sure the Almighty will repay his servants in another world for what ever they suffer in this.
14:1114:11: Եւ բերա՛ւ գլուխն նորա սկտեղբ՝ եւ տուա՛ւ աղջկանն, եւ տարաւ առ մայր իւր[267]։ [267] Բազումք. Գլուխ նորա։
11 Եւ նրա գլուխը բերուեց սկուտեղով ու տրուեց աղջկան: Եւ սա տարաւ այն իր մօրը
11 Անոր գլուխը սկուտեղով բերուեցաւ ու տրուեցաւ աղջկան։ Ան ալ իր մօրը տուաւ։
Եւ բերաւ գլուխ նորա սկտեղբ եւ տուաւ աղջկանն, եւ տարաւ առ մայր իւր:

14:11: Եւ բերա՛ւ գլուխն նորա սկտեղբ՝ եւ տուա՛ւ աղջկանն, եւ տարաւ առ մայր իւր[267]։
[267] Բազումք. Գլուխ նորա։
11 Եւ նրա գլուխը բերուեց սկուտեղով ու տրուեց աղջկան: Եւ սա տարաւ այն իր մօրը
11 Անոր գլուխը սկուտեղով բերուեցաւ ու տրուեցաւ աղջկան։ Ան ալ իր մօրը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: И принесли голову его на блюде и дали девице, а она отнесла матери своей.
14:11  καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι καὶ ἐδόθη τῶ κορασίῳ, καὶ ἤνεγκεν τῇ μητρὶ αὐτῆς.
14:11. καὶ (and) ἠνέχθη (it-was-beared) ἡ (the-one) κεφαλὴ (a-head) αὐτοῦ (of-it) ἐπὶ (upon) πίνακι (unto-a-plate) καὶ (and) ἐδόθη (it-was-given) τῷ (unto-the-one) κορασίῳ, (unto-a-damselet,"καὶ (and) ἤνεγκεν (it-beared) τῇ (unto-the-one) μητρὶ (unto-a-mother) αὐτῆς. (of-it)
14:11. et adlatum est caput eius in disco et datum est puellae et tulit matri suaeAnd his head was brought in a dish: and it was given to the damsel, and she brought it to her mother.
11. And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
14:11. And his head was brought on a platter, and it was given to the girl, and she brought it to her mother.
14:11. And his head was brought in a charger, and given to the damsel: and she brought [it] to her mother.
And his head was brought in a charger, and given to the damsel: and she brought [it] to her mother:

11: И принесли голову его на блюде и дали девице, а она отнесла матери своей.
14:11  καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι καὶ ἐδόθη τῶ κορασίῳ, καὶ ἤνεγκεν τῇ μητρὶ αὐτῆς.
14:11. et adlatum est caput eius in disco et datum est puellae et tulit matri suae
And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother.
14:11. And his head was brought on a platter, and it was given to the girl, and she brought it to her mother.
14:11. And his head was brought in a charger, and given to the damsel: and she brought [it] to her mother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 (Мк VI:28). Дело это не остается без примеров в те варварские времена. По рассказу Иеронима, Фламиний, римский вождь, по просьбе своей любовницы, которая говорила, что никогда не видела обезглавленного человека, велел зарезать одного уголовного преступника на пиру. Другие примеры см. у Гейки, Жизнь и учение Христа, II:235–237. Точное время казни Крестителя определить довольно трудно. Шюрер, тщательно рассмотрев мнения Кейма и Визелера (1, 443 и сл.), приходит к следующему окончательному выводу: «в конце концов мы должны, придерживаясь показаний Нового Завета, относить смерть Христа к Пасхе 30 года (по нашему счету), Крестителя к 29, а брак Антипы с Иродиадой — к несколько более раннему времени, может быть, к 29 году или на несколько лет раньше».
Adam Clarke: Commentary on the Bible - 1831
14:11: His head was given to the damsel: and she brought it to her mother - There is no person so revengeful as a lascivious woman when reproved and blamed. A preacher of the Gospel has most to fear from this quarter: - the first of this profession lost his life for the sake of truth and chastity; and others, especially those who have any thing to do with men in power who are profligates, may learn what they are to expect in return for a faithful discharge of their duty.
Albert Barnes: Notes on the Bible - 1834
14:11
And his head was brought in a charger ... - For the sake of these wicked people, the bloody offering - the head of the slaughtered prophet was brought and given as the reward to the daughter and mother.
What an offering to a woman! Josephus says of Herodias that "she was a woman full of ambition and envy, having a mighty influence on Herod, and able to persuade him to things he was not at all inclined to." This is one of the many proofs that we have that the evangelists drew characters according to truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: and given: Gen 49:7; Pro 27:4, Pro 29:10; Jer 22:17; Eze 16:3, Eze 16:4, Eze 19:2, Eze 19:3, Eze 35:6; Rev 16:6; Rev 17:6
John Gill
14:11 By the executioner that cut it off, to Herod, whilst he and his guests were at table; by which it should seem, that the prison was very near; and it is not improbable, that it was the castle of Macheerus that Herod made this entertainment in:
and given to the damsel; the daughter of Herodias, who, by her mother's instigation, had asked it, and who received it out of the hands of Herod himself; or however, it was delivered to her by his orders:
and she brought it to her mother; who had put her upon it, than which, nothing could be a more agreeable dish to her; and who, as Jerome says (c), because she could not bear truth, that tongue which spoke truth; she plucked out, and pierced it through and through with a needle, as Fulvia did Cicero's: but this triumph over the faithful reprover of her, and Herod's vices, did not last long; for quickly after this, they were stripped of their honours and riches, and deprived of the kingdom, and banished to Lyons in France, where they died (d). A Jewish chronologer says (e), Herod was driven out of the land by Tiberius, and fled to Spain, and died there.
(c) Adv. Ruffin. Tom. 2. fol. 82. K. (d) Joseph. Antiqu. l. 18. c. 8. (e) Ganz. Tzemach David, par. 1. fol. 25. 2.
14:1214:12: Եւ մատուցեալ աշակերտքն նորա՝ բարձին զմարմինն եւ թաղեցին. եւ եկեալ պատմեցին Յիսուսի։ եգ
12 Իսկ Յովհաննէսի աշակերտները եկան վերցրին մարմինը եւ թաղեցին. եւ եկան պատմեցին Յիսուսին:
12 Անոր աշակերտները եկան ու մարմինը վերցնելով թաղեցին, գացին Յիսուսին պատմեցին։
Եւ մատուցեալ աշակերտքն նորա` բարձին զմարմինն եւ թաղեցին, եւ եկեալ պատմեցին Յիսուսի:

14:12: Եւ մատուցեալ աշակերտքն նորա՝ բարձին զմարմինն եւ թաղեցին. եւ եկեալ պատմեցին Յիսուսի։ եգ
12 Իսկ Յովհաննէսի աշակերտները եկան վերցրին մարմինը եւ թաղեցին. եւ եկան պատմեցին Յիսուսին:
12 Անոր աշակերտները եկան ու մարմինը վերցնելով թաղեցին, գացին Յիսուսին պատմեցին։
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14:1212: Ученики же его, придя, взяли тело его и погребли его; и пошли, возвестили Иисусу.
14:12  καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἦραν τὸ πτῶμα καὶ ἔθαψαν αὐτό[ν], καὶ ἐλθόντες ἀπήγγειλαν τῶ ἰησοῦ.
14:12. Καὶ (And) προσελθόντες ( having-had-came-toward ,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ἦραν (they-lifted) τὸ (to-the-one) πτῶμα (to-a-falling-to) καὶ (and) ἔθαψαν (they-interred) αὐτόν, (to-it,"καὶ (and) ἐλθόντες ( having-had-came ) ἀπήγγειλαν (they-messaged-off) τῷ (unto-the-one) Ἰησοῦ. (unto-an-Iesous)
14:12. et accedentes discipuli eius tulerunt corpus et sepelierunt illud et venientes nuntiaverunt IesuAnd his disciples came and took the body, and buried it, and came and told Jesus.
12. And his disciples came, and took up the corpse, and buried him; and they went and told Jesus.
14:12. And his disciples approached and took the body, and they buried it. And arriving, they reported it to Jesus.
14:12. And his disciples came, and took up the body, and buried it, and went and told Jesus.
And his disciples came, and took up the body, and buried it, and went and told Jesus:

12: Ученики же его, придя, взяли тело его и погребли его; и пошли, возвестили Иисусу.
14:12  καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἦραν τὸ πτῶμα καὶ ἔθαψαν αὐτό[ν], καὶ ἐλθόντες ἀπήγγειλαν τῶ ἰησοῦ.
14:12. et accedentes discipuli eius tulerunt corpus et sepelierunt illud et venientes nuntiaverunt Iesu
And his disciples came and took the body, and buried it, and came and told Jesus.
14:12. And his disciples approached and took the body, and they buried it. And arriving, they reported it to Jesus.
14:12. And his disciples came, and took up the body, and buried it, and went and told Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 (Мк VI:29). О возвещении Спасителю о смерти Крестителя учениками Иоанна у Марка не говорится.
Adam Clarke: Commentary on the Bible - 1831
14:12: His disciples came, and took up the Body - The Head was in the possession of Herodias, who, 'tis probable, took a diabolic pleasure in viewing that speechless mouth which had often been the cause of planting thorns in her criminal bed; and in offering indignities to that tongue from which she could no longer dread a reproof. Her character justifies every bad conjecture that can well be formed on this head: and St. Jerome positively says that, when she got it, she drew out the tongue, and thrust it through with her bodkin. On the whole we may observe: -
That the diversions of the world, feasting and dancing, are but too commonly the occasions of sin. After so fatal an example as this, can we doubt whether balls are not snares for souls; destructive of chastity, modesty, and sometimes even of humanity itself; and a pernicious invention to excite the most criminal passions! How many on such occasions have sacrificed their chastity, and then, to hide their shame, have stifled the feelings of the human being and the parent, and, by direct or indirect means, have put a period to the innocent offspring of their connections! Unhappy mother, who exposes her daughter to the same shipwreck herself has suffered, and makes her own child the instrument of her lust and revenge! Behold here, ye professedly religious parents, the fruits of what was doubtless called in those times, elegant breeding and accomplished dancing! Fix your eyes on that vicious mother, that prostituted daughter, and especially on that murdered ambassador of God, and then send your children to genteel boarding-schools, to learn the accomplishment of Dancing! where the fear of God makes no part of the education.
Albert Barnes: Notes on the Bible - 1834
14:12
And his disciples ... - The head was with Herodias.
The body, with pious care, they buried.
And went and told Jesus - This was done, probably, for the following reasons:
1. It was an important event, and one particularly connected with the work of Jesus. John was his forerunner, and it was important that he should be made acquainted with his death.
2. It is not unreasonable to suppose that in their affliction they came to him for consolation; nor is it improper in our affliction to follow their example, and go and tell Jesus.
3. Their master had been slain by a cruel king. Jesus was engaged in the same cause, and they probably supposed that he was in danger. They therefore came to warn him of it, and he Mat 14:13 sought a place of safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: took: Mat 27:58-61; Act 8:2
John Gill
14:12 And his disciples came,.... To the prison where his body was left, and to which they had liberty of recourse before; see Mt 11:2 and very probably, upon hearing what was done, might apply to Herod, as Joseph of Arimathea did to Pilate, for the body of Jesus; who might, as he did, give them leave to take it: and
took up the body and buried it. Theophylact says, his body was buried in Baste Caesarea, and that his head was first reposited in Emesesa. This was the last office of love to their master, and was done in respect and gratitude to him, and to show that they still abode by his doctrine; and was what decency and the belief of the resurrection of the dead, as well as the will of God, require should be done:
and went and told Jesus; that their master was dead, what kind of death he suffered, and by what means it was brought about; and how that they had interred him; and what Herod also had said of Jesus, that he was John risen from the dead. Their coming to Christ, and informing him of all this, show, that they were taught by their master to respect him as the Messiah, and believe in him, and adhere to him; and it is very likely that they continued with him.
14:1314:13: Եւ իբրեւ լուաւ Յիսուս, գնա՛ց անտի նաւու յանապատ տեղի առանձինն։ Իբրեւ լուան ժողովուրդքն՝ գնացին զհետ նորա հետի ՚ի քաղաքաց անտի։
13 Երբ Յիսուս այդ լսեց, այնտեղից նաւակով առանձին գնաց մի ամայի տեղ: Երբ ժողովրդի բազմութիւնը լսեց այս, քաղաքներից հետիոտն նրա յետեւից գնաց
13 Երբ Յիսուս լսեց, անկէ նաւով անապատ մը գնաց առանձին։ Երբ ժողովուրդը լսեց, ոտքով անոր ետեւէն գացին իրենց քաղաքներէն։
Եւ իբրեւ լուաւ Յիսուս, գնաց անտի նաւու յանապատ տեղի առանձինն. իբրեւ լուան ժողովուրդքն, գնացին զհետ նորա հետի ի քաղաքաց անտի:

14:13: Եւ իբրեւ լուաւ Յիսուս, գնա՛ց անտի նաւու յանապատ տեղի առանձինն։ Իբրեւ լուան ժողովուրդքն՝ գնացին զհետ նորա հետի ՚ի քաղաքաց անտի։
13 Երբ Յիսուս այդ լսեց, այնտեղից նաւակով առանձին գնաց մի ամայի տեղ: Երբ ժողովրդի բազմութիւնը լսեց այս, քաղաքներից հետիոտն նրա յետեւից գնաց
13 Երբ Յիսուս լսեց, անկէ նաւով անապատ մը գնաց առանձին։ Երբ ժողովուրդը լսեց, ոտքով անոր ետեւէն գացին իրենց քաղաքներէն։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: И, услышав, Иисус удалился оттуда на лодке в пустынное место один; а народ, услышав о том, пошел за Ним из городов пешком.
14:13  ἀκούσας δὲ ὁ ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ᾽ ἰδίαν· καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῶ πεζῇ ἀπὸ τῶν πόλεων.
14:13. Ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἀνεχώρησεν (it-spaced-up-unto) ἐκεῖθεν (thither-from) ἐν (in) πλοίῳ (unto-a-floatlet) εἰς (into) ἔρημον (to-solituded) τόπον (to-an-occasion) κατ' (down) ἰδίαν: (to-private-belonged) καὶ (and) ἀκούσαντες ( having-heard ,"οἱ (the-ones) ὄχλοι (crowds,"ἠκολούθησαν (they-pathed-along-unto) αὐτῷ (unto-it) πεζῇ (unto-afoot) ἀπὸ (off) τῶν (of-the-ones) πόλεων. (of-cities)
14:13. quod cum audisset Iesus secessit inde in navicula in locum desertum seorsum et cum audissent turbae secutae sunt eum pedestres de civitatibusWhich when Jesus had heard, he retired from thence by a boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities.
13. Now when Jesus heard , he withdrew from thence in a boat, to a desert place apart: and when the multitudes heard , they followed him on foot from the cities.
14:13. When Jesus had heard it, he withdrew from there by boat, to a deserted place by himself. And when the crowds had heard of it, they followed him on foot from the cities.
14:13. When Jesus heard [of it], he departed thence by ship into a desert place apart: and when the people had heard [thereof], they followed him on foot out of the cities.
When Jesus heard [of it], he departed thence by ship into a desert place apart: and when the people had heard [thereof], they followed him on foot out of the cities:

13: И, услышав, Иисус удалился оттуда на лодке в пустынное место один; а народ, услышав о том, пошел за Ним из городов пешком.
14:13  ἀκούσας δὲ ὁ ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ᾽ ἰδίαν· καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῶ πεζῇ ἀπὸ τῶν πόλεων.
14:13. quod cum audisset Iesus secessit inde in navicula in locum desertum seorsum et cum audissent turbae secutae sunt eum pedestres de civitatibus
Which when Jesus had heard, he retired from thence by a boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities.
14:13. When Jesus had heard it, he withdrew from there by boat, to a deserted place by himself. And when the crowds had heard of it, they followed him on foot from the cities.
14:13. When Jesus heard [of it], he departed thence by ship into a desert place apart: and when the people had heard [thereof], they followed him on foot out of the cities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк VI:30–33; Лк IX:10, 11; Ин VI:1, 2). Следующий рассказ о чуде насыщения пяти тысяч пятью хлебами имеется у всех четырех евангелистов. Евангелист Иоанн здесь ясно сходится с синоптиками в первый раз. У Марка Спаситель говорит ученикам, чтобы они шли одни в пустынное место и немного отдохнули. Ибо много было отходящих и приходящих, так что и есть им было некогда. У Матфея не говорится об учениках, а об одном только Иисусе Христе. Причина удаления ясна из Евангелия Марка. Поэтому представляется неверным толкование, что Он удалился на восточный берег или из боязни смерти от руки Ирода Антипы, или даже для того, чтобы пощадить врагов Своих и помешать им присоединить к одному преступлению другое. По Луке, события представляются в той же связи, как и у других синоптиков; но Спаситель удаляется на другой берег после того, как двенадцать, возвратившиеся с проповеди, рассказали Христу о том, что видели. У Иоанна на причины удаления не указывается. Из всего этого мы можем только вывести, что причина удаления была не одна, а несколько и ничто не мешает объединить их. Специальная причина, указываемая Матфеем, есть слух о смерти Иоанна. Ekeiqen значит «оттуда»; но место, откуда отправился Спаситель, точно не указывается. Может быть, отправление через озеро было из того места, где Спаситель получил известия о смерти Иоанна; может быть — из Назарета (XIII:54), если принимать, что речь XIII:54–58 находится в ближайшей связи с XIV:13. Вместо erhmon topon (пустынное место), по Лк IX:10, город Вифсаида. По сопоставлению выражения Луки «в город, называемый Вифсаидою» («в пустое место, близ города, называемого Вифсаидою», — это чтение у Луки, как в русском переводе, не признается лучшим) с показаниями Матфея и Марка, мы можем вывести, что местом удаления было «пустынное место» около Вифсаиды, которая, как ясно видно из контекста, находилась на другом берегу озера. Вифсаида расположена была на северной стороне Галилейского озера, несколько выше впадения в него Иордана. Она была вновь выстроена тетрархом Филиппом, который, в честь дочери Августа Юлии, назвал город Юлией. Он находился на восточном берегу Иордана. Впоследствии подарен был Нероном Агриппе II. И теперь на восточном углу равнины Butaiha путешественники находят пустынное место, которое отвечает всем требованиям евангельского рассказа. Как тогда, так и в настоящее время, оно было пустынно, потому что земля здесь неудобна для обработки.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. 15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Jesus said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. 20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. 21 And they that had eaten were about five thousand men, beside women and children.

This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, which very few, if any, of Christ's miracles are: this intimates that there is something in it worthy of special remark. Observe,

I. The great resort of people to Christ, when he was retired into a desert place, v. 13. He withdrew into privacy when he heard, not of John's death, but of the thoughts Herod had concerning him, that he was John the Baptist risen from the dead, and therefore so feared by Herod as to be hated; he departed further off, to get out of Herod's jurisdiction. Note, In times of peril, when God opens a door of escape, it is lawful to flee for our own preservation, unless we have some special call to expose ourselves. Christ's hour was not yet come, and therefore he would not thrust himself upon suffering. He could have secured himself by divine power, but because his life was intended for an example, he did it by human prudence; he departed by ship. But a city on a hill cannot be hid; when the people heard it, they followed him on foot from all parts. Such an interest Christ had in the affections of the multitude, that his withdrawing from them did but draw them after him with so much the more eagerness. Here, as often, the scripture was fulfilled, that unto him shall the gathering of the people be. It should seem, there was more crowding to Christ after John's martyrdom than before. Sometimes the suffering of the saints are made to further the gospel (Phil. i. 12), and "the blood of the martyrs is the seed of the church." Now John's testimony was finished, it was recollected, and more improved than ever. Note, 1. When Christ and his word withdraw from us, it is best for us (whatever flesh and blood may object to the contrary) to follow it, preferring opportunities for our souls before any secular advantages whatsoever. When the ark removes, ye shall remove, and go after it, Josh. iii. 3. 2. Those that truly desire the sincere milk of the word, will not stick at the difficulties they may meet with in their attendance on it. The presence of Christ and his gospel makes a desert place not only tolerable, but desirable; it makes the wilderness an Eden, Isa. li. 3; xli. 19, 20.

II. The tender compassion of our Lord Jesus towards those who thus followed him, v. 14. 1. He went forth, and appeared publicly among them. Though he retired for his own security, and his own repose, yet he went forth from his retirement, when he saw people desirous to hear him, as one willing both to toil himself, and to expose himself, for the good of souls; for even Christ pleased not himself. 2. When he saw the multitude, he had compassion on them. Note, The sight of a great multitude may justly move compassion. To see a great multitude, and to think how many precious, immortal souls here are, the greatest part of which, we have reason to fear, are neglected and ready to perish, would grieve one to the heart. None like Christ for pity to souls; his compassions fails not. 3. He did not only pity them, but he helped them; many of them were sick, and he, in compassion to them, healed them; for he came into the world to be the great Healer. After awhile, they were all hungry, and he, in compassion to them, fed them. Note, In all the favours Christ shows to us, he is moved with compassion, Isa. lxiii. 9.

III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The evening drawing on, the disciples moved it to Christ to send the multitude away; they thought there was a good day's work done, and it was time to disperse. Note, Christ's disciples are often more careful to show their discretion, than to show their zeal; and their abundant affection in the things of God. 2. Christ would not dismiss them hungry as they were, nor detain them longer without meat, nor put them upon the trouble and charge of buying meat for themselves, but orders his disciples to provide for them. Christ all along expressed more tenderness toward the people than his disciples did; for what are the compassions of the most merciful men, compared with the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him! They need not depart. Note, Those who have Christ have enough, and need not depart to seek a happiness and livelihood in the creature; they that have made sure of the one thing needful, need not be cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them.

But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore, give you them to eat. Note, The Lord is for the body; it is the work of his hands, it is part of his purchase; he was himself clothed with a body, that he might encourage us to depend upon him for the supply of our bodily wants. But he takes a particular care of the body, when it is employed to serve the soul in his more immediate service. If we seek first the kingdom of God, and make that our chief care, we may depend upon God to add other things to us, as far as he sees fit, and may cast all care of them upon him. These followed Christ but for a trial, in a present fit of zeal, and yet Christ took this care of them; much more will he provide for those who follow him fully.

IV. The slender provision that was made for this great multitude; and here we must compare the number of invited guests with the bill of fare.

1. The number of the guests was five thousand of men, besides women and children; and it is probable the women and children might be as many as the men, if not more. This was a vast auditory that Christ preached to, and we have reason to think an attentive auditory; and, yet it should seem, far the greater part, notwithstanding all this seeming zeal and forwardness, came to nothing; they went off and followed him no more; for many are called, but few are chosen. We would rather perceive the acceptableness of the word by the conversion, than by the crowds, of its hearers; though that also is a good sight and a good sign.

2. The bill of fare was very disproportionable to the number of the guests, but five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they were retired into the desert. Christ could have fed them by miracle, but to set us an example of providing for those of our own households, he will have their own camp victualled in an ordinary way. Here is neither plenty, nor variety, nor dainty; a dish of fish was no rarity to them that were fishermen, but it was food convenient for the twelve; two fishes for their supper, and bread to serve them perhaps for a day or two: here was no wine or strong drink; fair water from the rivers in the desert was the best they had to drink with their meat; and yet out of this Christ will have the multitude fed. Note, Those who have but a little, yet when the necessity is urgent, must relieve others out of that little, and that is the way to make it more. Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table.

V. The liberal distribution of this provision among the multitude (v. 18, 19); Bring them hither to me. Note, The way to have our creature-like comforts, comforts indeed to us, is to bring them to Christ; for every thing is sanctified by his word, and by prayer to him: that is likely to prosper and do well with us, which we put into the hands of our Lord Jesus, that he may dispose of it as he pleases, and that we may take it back from his hand, and then it will be doubly sweet to us. What we give in charity, we should bring to Christ first, that he may graciously accept it from us, and graciously bless it to those to whom it is given; this is doing it as unto the Lord.

Now at this miraculous meal we may observe,

1. The seating of the guests (v. 19); He commanded them to sit down; which intimates, that while he was preaching to them, they were standing, which is a posture of reverence, and readiness for motion. But what shall we do for chairs for them all? Let them sit down on the grass. When Ahasuerus would show the riches of his glorious kingdom, and the honour of his excellent majesty, in a royal feast for the great men of all his provinces, the beds or couches they sat on were of gold and silver, upon a pavement of red, and blue, and white, and black marble, Esther i. 6. Our Lord Jesus did now show, in a divine feast, the riches of a more glorious kingdom than that, and the honour of a more excellent majesty, even a dominion over nature itself; but here is not so much as a cloth spread, no plates or napkins laid, no knives or forks, nor so much as a bench to sit down on; but, as if Christ intended indeed to reduce the world to the plainness and simplicity, and so to the innocency and happiness, of Adam in paradise, he commanded them to sit down on the grass. By doing every thing thus, without any pomp or splendour, he plainly showed that his kingdom was not of this world, nor cometh with observation.

2. The craving of a blessing. He did not appoint one of his disciples to be his chaplain, but he himself looked up to heaven, and blessed, and gave thanks; he praised God for the provision they had, and prayed to God to bless it to them. His craving a blessing, was commanding a blessing; for as he preached, so he prayed, like one having authority; and in this prayer and thanksgiving, we may suppose, he had special reference to the multiplying of this food; but herein he has taught us that good duty of craving a blessing and giving thanks at our meals: God's good creatures must be received with thanksgiving, 1 Tim. iv. 4. Samuel blessed the feast, 1 Sam. ix. 13; Acts ii. 46, 47; xxvii. 34, 35. This is eating and drinking to the glory of God (1 Cor. x. 31); giving God thanks (Rom. xiv. 6); eating before God, as Moses, and his father-in-law, Exod. xviii. 12, 15. When Christ blessed, he looked up to heaven, to teach us, in prayer, to eye God as a Father in heaven; and when we receive our creature-comforts to look thitherward, as taking them from God's hand, and depending on him for a blessing.

3. The carving of the meat. The Master of the feast was himself head-carver, for he brake, and gave the loaves to the disciples, and the disciples to the multitude. Christ intended hereby to put honour upon his disciples, that they might be respected as workers together with him; as also to signify in what way the spiritual food of the word should be dispensed to the world; from Christ, as the original Author, by his ministers. What Christ designed for the churches he signified to his servant John (Rev. i. 1, 4); they delivered all that, and that only, which they received from the Lord, 1 Cor. xi. 23. Ministers can never fill the people's hearts, unless Christ first fill their hands: and what he has given to the disciples, they must give to the multitude; for they are stewards, to give to every one his portion of meat, ch. xxiv. 45. And, blessed be God, be the multitude ever so great, there is enough for all, enough for each.

4. The increase of the meat. This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using. God ministers seed to the sower, and multiplies not the seed hoarded up, but the seed sown, 2 Cor. ix. 10. Thus there is that scattereth and yet increaseth; that scattereth, and so increaseth.

VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare.

1. There was enough: They did all eat, and were filled. Note, Those whom Christ feeds, he fills; so runs the promise (Ps. xxxvii. 19), They shall be satisfied. As there was enough for all, they did all eat, so there was enough for each, they were filled; though there was but little, there was enough, and that is as good as a feast. Note, The blessing of God can make a little go a great way; as, if God blasts what we have, we eat, and have not enough, Hag. i. 6.

2. There was to spare; They took up of the fragments that remained, twelve baskets full, one basket for each apostle: thus what they gave they had again, and a great deal more with it; and they were so far from being nice, that they could make this broken meat serve another time, and be thankful. This was to manifest and magnify the miracle, and to show that the provision Christ makes for those who are his is not bare and scanty, but rich and plenteous; bread enough, and to spare (Luke xv. 17), an overflowing fulness. Elisha's multiplying the loaves was somewhat like this, but far short of it; and then it was said, They shall eat and leave, 2 Kings iv. 43.

It is the same divine power, though exerted in an ordinary way, which multiplies the seed sown in the ground every year, and makes the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves. This is the Lord's doing; it is by Christ that all natural things consist, and by the word of his power that they are upheld.
Adam Clarke: Commentary on the Bible - 1831
14:13: When Jesus heard of it, he departed thence - Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would have been stretched out against him also: he withdrew, therefore, not through fear, but to teach his messengers rather to yield to the storm than expose themselves to destruction, where, from circumstances, the case is evidently hopeless.
The people - followed him on foot - πεζη, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke.
Albert Barnes: Notes on the Bible - 1834
14:13
And when Jesus heard of it, he departed - He went to a place of safety.
He never threw himself unnecessarily into danger. It was proper that he should secure his life until the appointed time had come for him to die.
By a ship into a desert place - That is, he crossed the Sea of Galilee. He went to the country east of the sea, into a place little inhabited. Luke says Luk 9:10 he went to a place called Bethsaida. See the notes at Mat 11:21. "A desert place" means a place little cultivated, where there were few or no inhabitants. On the east of the Sea of Galilee there was a large tract of country of this description rough, uncultivated, and chiefly used to pasture flocks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: Mat 14:1, Mat 14:2, Mat 10:23, Mat 12:15; Mar 6:30-33; Luk 9:10-17; Joh 6:1-15
John Gill
14:13 When Jesus heard of it,.... Of the death of John, and of the cruel usage he had met with; and particularly, that his fame had reached the court of Herod, and that he was talked of there, and said by Herod himself to be John the Baptist, that was risen from the dead;
he departed thence by ship, into a desert place apart; to avoid Herod, though not through fear of death; but because his time was not yet come: which may teach us, that it is lawful to shun dangers, when there is an opportunity; which may be done, without betraying truth, or sacrificing a good conscience. The other evangelists, Mark and Luke, assign another reason of this departure of Christ's, that it was upon the return of his disciples to him from their embassy; when having given him an account of what they had done, and taught, he judged it proper they should retire, and get some refreshment and rest; and both may very well be thought to be the reasons of this recess. At the same time that John's disciples brought him the news of their master's death, Christ's disciples return to him, with the account of the success of their ministry; who might not only be weary, and want refreshment, but be discouraged in their minds, at this instance of cruelty; wherefore Christ thought it necessary to retire, partly for his own safety, and partly for their ease; and that he might have an opportunity of fortifying their minds against all trials and persecutions they were to meet with: the place from whence he departed, was either Capernaum, his own country and city, or Nazareth, where we have lately heard of him; or some other place in Galilee, where he was, when John's disciples came to him: the place whither he went, was "a desert place"; and, as Luke says, "belonging to the city called Bethsaida", the city of Andrew and Peter, which lay on the other side of the sea of Galilee, or Tiberias; over which he went by ship, Jn 6:1.
And when the people had heard thereof; of his departure, and whither he went,
they followed him on foot out of their cities; such as Nazareth, Capernaum, Tiberias, and others; and passing the bridge at Jordan, as Dr. Lightfoot observes, they outwent the ship, and got thither before them, as Mark relates. This showed their great affection and zeal for Christ, and their diligence in attending on him.
John Wesley
14:13 Jesus withdrew into a desert place - To avoid Herod: Because of the multitude pressing upon him, Mk 6:32 and To talk with his disciples, newly returned from their progress, Lk 9:10 apart - From all but his disciples. Jn 6:1.
14:1414:14: Եւ իբրեւ ել, ետես ժողովուրդ բազում, գթացա՛ւ ՚ի նոսա, եւ բժշկեա՛ց զհիւանդս նոցա[268]։[268] Ոսկան. Եւ գթացաւ։
14 Եւ երբ նա ցամաք ելաւ, տեսաւ բազում ժողովուրդ, գթաց նրանց եւ բժշկեց նրանց հիւանդներին:
14 Երբ* դուրս ելաւ, շատ ժողովուրդ տեսնելով խղճաց անոնց վրայ ու անոնց հիւանդները բժշկեց։
Եւ իբրեւ [40]ել, ետես ժողովուրդ բազում, գթացաւ ի նոսա եւ բժշկեաց զհիւանդս նոցա:

14:14: Եւ իբրեւ ել, ետես ժողովուրդ բազում, գթացա՛ւ ՚ի նոսա, եւ բժշկեա՛ց զհիւանդս նոցա[268]։
[268] Ոսկան. Եւ գթացաւ։
14 Եւ երբ նա ցամաք ելաւ, տեսաւ բազում ժողովուրդ, գթաց նրանց եւ բժշկեց նրանց հիւանդներին:
14 Երբ* դուրս ելաւ, շատ ժողովուրդ տեսնելով խղճաց անոնց վրայ ու անոնց հիւանդները բժշկեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: И, выйдя, Иисус увидел множество людей и сжалился над ними, и исцелил больных их.
14:14  καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν.
14:14. Καὶ (And) ἐξελθὼν (having-had-came-out) εἶδεν (it-had-seen) πολὺν (to-much) ὄχλον, (to-a-crowd,"καὶ (and) ἐσπλαγχνίσθη (it-was-boweled-to) ἐπ' (upon) αὐτοῖς (unto-them) καὶ (and) ἐθεράπευσεν (it-ministered-of) τοὺς (to-the-ones) ἀρρώστους ( to-un-strengthed ) αὐτῶν. (of-them)
14:14. et exiens vidit turbam multam et misertus est eius et curavit languidos eorumAnd he coming forth saw a great multitude, and had compassion on them, and healed their sick.
14. And he came forth, and saw a great multitude, and he had compassion on them, and healed their sick.
14:14. And going out, he saw a great multitude, and he took pity on them, and he cured their sick.
14:14. And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick:

14: И, выйдя, Иисус увидел множество людей и сжалился над ними, и исцелил больных их.
14:14  καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ᾽ αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν.
14:14. et exiens vidit turbam multam et misertus est eius et curavit languidos eorum
And he coming forth saw a great multitude, and had compassion on them, and healed their sick.
14:14. And going out, he saw a great multitude, and he took pity on them, and he cured their sick.
14:14. And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк VI:34; Лк IX:11). Слово «вышед» (exelqwn) одни, согласно с Марком, толкуют: из лодки; другие — из пустынного места. Третьим и то и другое толкование представляется невообразимым, потому что оба толкования нечем доказать, и все это приводит к мысли, что в синоптическом предании здесь пропуск. Но то, что неясно у синоптиков, ясно у Иоанна, который говорить, что пред чудесным насыщением народа Иисус Христос взошел на гору и там сидел со Своими учениками. Esplagcnisqh не относится к больным, а к «народу», как и последующее autwn. Могло быть, что сожаление Христа вызвано было видом народа, у которого было много больных. Но у Марка несколько иначе: сострадание Христа вызвано было видом народа, который походил на овец, не имевших пастыря.
Adam Clarke: Commentary on the Bible - 1831
14:14: Jesus - was moved with compassion - Εσπλαγχνισθε, he was moved with tender compassion, so I think the word should in general be translated: see the note on Mat 9:36. As a verb, it does not appear to have been used by any but ecclesiastical writers. It always intimates that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another.
Albert Barnes: Notes on the Bible - 1834
14:14
Was moved with compassion - That is, pitied them.
Mar 6:34 says he was moved with compassion because they were as sheep having no shepherd. A shepherd is one who takes care of a flock. It was his duty to feed it; to defend it from wolves and other wild beasts; to take care of the young and feeble; to lead it by green pastures and still waters, Psa 23:1-6. In Eastern countries this was a principal employment of the inhabitants. When Christ says the people were as sheep without a shepherd, he means that they had no teachers and guides who cared for them and took pains to instruct them. The scribes and Pharisees were haughty and proud, and cared little for the common people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to him who preached the gospel to the poor Mat 11:5, and who was thus the good shepherd, Joh 10:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: and was: Mat 9:36, Mat 15:32-39; Mar 6:34, Mar 8:1, Mar 8:2, Mar 9:22; Luk 7:13, Luk 19:41; Joh 11:33-35; Heb 2:17, Heb 4:15, Heb 5:2
Geneva 1599
14:14 (2) And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
(2) Christ feeds a great multitude with five loaves and two little fish, showing by it that they will lack nothing who lay all things aside and seek the kingdom of heaven.
John Gill
14:14 And Jesus went forth,.... Either from the mountain where he sat with his disciples, Jn 6:3 or out of the desert, where he had retired for secrecy; or out of the ship, which seems best, the company having got thither before his landing:
and saw a great multitude; for, there were about five thousand men, beside women and children, Mt 14:21
and was moved with compassion toward them: partly on account of their bodily infirmities, which were very many and great; and partly on account of the bad situation they were in, through want of spiritual pastors to feed them with the bread of life; for Mark gives this as the reason, moving his compassion, "because they were as sheep, not having a shepherd": all which shows the truth of Christ's human nature; proves him to be a merciful high priest, and one truly concerned for both the bodies and souls of men:
and he healed their sick; which they brought along with them, and that without the use of any medicine, by a word speaking: so that as the former phrase gives proof of his humanity, this attests his divinity: but this was not all he did, he not only healed their bodies, but he taught them the doctrines of the Gospel; and spake to them concerning the kingdom of God, for the good of their souls, as the other evangelists relate.
14:1514:15: Իբրեւ ընդ երեկս եղեւ, մատեան առ նա աշակերտքն՝ եւ ասեն. Տեղիս անապա՛տ է, եւ օրս՝ տարաժամեա՛լ, արձակեա՛ զժողովուրդսդ՝ զի երթիցեն շո՛ւրջ ՚ի շէնսն, գնեսցեն իւրեանց կերակո՛ւրս։
15 Երեկոյեան դէմ, աշակերտները մօտեցան նրան եւ ասացին. «Այս տեղը ամայի է, եւ օրը տարաժամել է. արձակի՛ր այդ ժողովրդի բազմութիւնը, որպէսզի գնայ շրջակայ գիւղերը իր համար ուտելիք գնի»
15 Իրիկունը իր աշակերտները եկան ու ըսին. «Հոս անապատ տեղ մըն է եւ ժամանակը ուշացած է. արձակէ ժողովուրդը, որպէս զի գիւղերը երթան ու իրենց կերակուր գնեն»։
Իբրեւ ընդ երեկս եղեւ, մատեան առ նա աշակերտքն եւ ասեն. Տեղիս անապատ է եւ օրս տարաժամեալ, արձակեա զժողովուրդսդ, զի երթիցեն շուրջ ի շէնսն, գնեսցեն իւրեանց կերակուրս:

14:15: Իբրեւ ընդ երեկս եղեւ, մատեան առ նա աշակերտքն՝ եւ ասեն. Տեղիս անապա՛տ է, եւ օրս՝ տարաժամեա՛լ, արձակեա՛ զժողովուրդսդ՝ զի երթիցեն շո՛ւրջ ՚ի շէնսն, գնեսցեն իւրեանց կերակո՛ւրս։
15 Երեկոյեան դէմ, աշակերտները մօտեցան նրան եւ ասացին. «Այս տեղը ամայի է, եւ օրը տարաժամել է. արձակի՛ր այդ ժողովրդի բազմութիւնը, որպէսզի գնայ շրջակայ գիւղերը իր համար ուտելիք գնի»
15 Իրիկունը իր աշակերտները եկան ու ըսին. «Հոս անապատ տեղ մըն է եւ ժամանակը ուշացած է. արձակէ ժողովուրդը, որպէս զի գիւղերը երթան ու իրենց կերակուր գնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: Когда же настал вечер, приступили к Нему ученики Его и сказали: место здесь пустынное и время уже позднее; отпусти народ, чтобы они пошли в селения и купили себе пищи.
14:15  ὀψίας δὲ γενομένης προσῆλθον αὐτῶ οἱ μαθηταὶ λέγοντες, ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα.
14:15. Ὀψίας (Of-late) δὲ (moreover) γενομένης ( of-having-had-became ) προσῆλθαν (they-came-toward) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners," λέγοντες ( forthing ,"Ἔρημός (Solituded) ἐστιν (it-be) ὁ (the-one) τόπος (an-occasion) καὶ (and) ἡ (the-one) ὥρα (an-hour) ἤδη (which-then) παρῆλθεν: (it-had-came-beside) ἀπόλυσον (thou-should-have-loosed-off) τοὺς (to-the-ones) ὄχλους, (to-crowds,"ἵνα (so) ἀπελθόντες ( having-had-came-off ) εἰς (into) τὰς (to-the-ones) κώμας (to-villages) ἀγοράσωσιν (they-might-have-gathered-to) ἑαυτοῖς (unto-selves) βρώματα. (to-consumings-to)
14:15. vespere autem facto accesserunt ad eum discipuli eius dicentes desertus est locus et hora iam praeteriit dimitte turbas ut euntes in castella emant sibi escasAnd when it was evening, his disciples came to him, saying: This is a desert place, and the hour is now passed: send away the multitudes, that going into the towns, they may buy themselves victuals.
15. And when even was come, the disciples came to him, saying, The place is desert, and the time is already past; send the multitudes away, that they may go into the villages, and buy themselves food.
14:15. And when evening had arrived, his disciples approached him, saying: “This is a deserted place, and the hour has now passed. Dismiss the crowds, so that, by going into the towns, they may buy food for themselves.”
14:15. And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.
And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals:

15: Когда же настал вечер, приступили к Нему ученики Его и сказали: место здесь пустынное и время уже позднее; отпусти народ, чтобы они пошли в селения и купили себе пищи.
14:15  ὀψίας δὲ γενομένης προσῆλθον αὐτῶ οἱ μαθηταὶ λέγοντες, ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα.
14:15. vespere autem facto accesserunt ad eum discipuli eius dicentes desertus est locus et hora iam praeteriit dimitte turbas ut euntes in castella emant sibi escas
And when it was evening, his disciples came to him, saying: This is a desert place, and the hour is now passed: send away the multitudes, that going into the towns, they may buy themselves victuals.
14:15. And when evening had arrived, his disciples approached him, saying: “This is a deserted place, and the hour has now passed. Dismiss the crowds, so that, by going into the towns, they may buy food for themselves.”
14:15. And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
15 (Мк VI:35; Лк IX:12; Ин VI:5–7). По рассказу Иоанна, Спаситель, увидев народ, спросил у Филиппа, где купить хлебов, чтобы накормить народ. Матфей рассказывает, что сначала ученики говорили Христу, чтобы Он отпустил народ купить себе пищи в ближайших местах. Можно предполагать, с Августином, что только после этих слов Господь сказал Филиппу то, о чем упоминает Иоанн; Матфей же и другие евангелисты это последнее опускают. Поэтому, говорит Августин, по поводу этих вопросов, совсем нет надобности никому волноваться, потому что здесь один евангелист сообщает о том, что опускается другими. Некоторые предполагают, что ученики, по-видимому, для себя запаслись пищею раньше. Но такому предположению противоречит Мф XIV:17 и парал. Наступил первый еврейский вечер (ofia) около 3 часов вечера; ofia в ст. 23 указывает уже на позднее время, когда наступила ночь. H wra parhlen hdh значит «час», — настоящее время, — уже прошел. Смысл следующий: наступило крайнее время, когда нужно подумать о пище для народа. Другие синоптики высказывают ту же мысль в различных выражениях: wraV pollhV genomenhV (Марк) и h de hmera hrxato klinein (Лука). Апостолы здесь называются maqhtai - учениками. Рассказ синоптиков подтверждается рассказом четвертого евангелиста, хотя дело у него представляется местами несколько иначе сравнительно с другими евангелистами (напр., VI:8, 9).
Adam Clarke: Commentary on the Bible - 1831
14:15: Send the multitude away, that they may go - and buy - The disciples of Christ are solicitous for the people's temporal as well a spiritual welfare: and he is not worthy to be called a minister of Christ, who dues not endeavor to promote both to the uttermost of his power. The preaching of Christ must have been accompanied with uncommon power to these people's souls, to have induced them to leave their homes to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded.
Albert Barnes: Notes on the Bible - 1834
14:15
The time is now past - That is, the day is passing away; it is near night, and it is proper to make some provision for the temporal wants of so many.
Perhaps it may mean it was past the usual time for refreshment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: his: Mar 6:35, Mar 6:36; Luk 9:12
send: Mat 15:23; Mar 8:3
John Gill
14:15 And when it was evening,.... Mark says, "when the day was now far spent"; and Luke, "when the day began to wear away"; it was upon the decline of the day. The Jews, as Grotius rightly observes, had two evenings; the one began when the sun declined at noon, and the other at sun setting: now it was the former of these, and not the latter, that was now come; for after this, you read of another evening that was come, Mt 14:23 between which two evenings Christ made the multitude to sit down, and he fed them in a miraculous manner; and the disciples reason for the dismission of the multitude, that might go into the neighbouring villages, and buy provisions, shows that it could not be the last, but the first of these evenings, that is here meant.
His disciples came to him; the twelve, whom he had left in that part of the desert he retired to; or on the mount, where he had sat down with them for their rest and refreshment:
saying, this is a desert place; where no food was to be had; where were no houses of entertainment:
and the time is now past; not the time of the day, but of dining: the usual dinner time was past, which, with the Jews, was the fifth hour of the day, and answers to eleven o'clock with us, or at furthest six; which, with us, is twelve at noon; concerning which, the Jewish doctors thus dispute (f).
"The first hour, is the time of eating for the Lydians, or Cannibals; the second for thieves, the third for heirs, the fourth for workmen, and the fifth for every man: but does not R. Papa say, that the fourth is the time of dining for every man? But if so, if the fourth is the time for every man, the fifth is for workmen, and the sixth for the disciples of the wise men.''
Which is elsewhere (g) delivered with some little variation, thus;
"the first hour is the time of eating for Lydians; the second, for thieves; the third, for heirs; the fourth, for workmen; the fifth, for scholars; and the sixth, for every man: but does not R. Papa say, &c.''
But supposing the usual time of dining to be, at the furthest, at the sixth hour, at twelve o'clock, this time must be elapsed, since the first evening was commenced; so that the reasoning of the disciples is very just,
send the multitude away. Christ was preaching to them, the disciples move that he would break off his discourse, and dismiss them; in the synagogue the manner of dismissing the people was, by reading the or "dismission", which was some passage out of the prophetic writings.
That they may go into the villages and buy themselves victuals; the little towns which lay nearest the desert, where they might be supplied with suitable provisions.
(f) T. Bab. Sabbat. fol. 11. 1. (g) T. Bab. Pesachim, fol. 12. 2.
John Wesley
14:15 The time is now past - The usual meal time. Mk 6:35; Lk 9:12.
14:1614:16: Եւ ասէ Յիսուս. Ո՛չինչ պիտոյ է դոցա երթալ, դո՛ւք տո՛ւք դոցա ուտել[269]։ [269] Ոմանք. Ո՛չ է պիտոյ դոցա երթալ։
16 Եւ Յիսուս ասաց. «Հարկ չկայ, որ նրանք գնան, դո՛ւք նրանց ուտելու բան տուէք»
16 Յիսուս անոնց ըսաւ. «Հարկ չէ որ ատոնք երթան, դուք տուէք անոնց որ ուտեն»։
Եւ ասէ Յիսուս. Ոչինչ պիտոյ է դոցա երթալ, դուք տուք դոցա ուտել:

14:16: Եւ ասէ Յիսուս. Ո՛չինչ պիտոյ է դոցա երթալ, դո՛ւք տո՛ւք դոցա ուտել[269]։
[269] Ոմանք. Ո՛չ է պիտոյ դոցա երթալ։
16 Եւ Յիսուս ասաց. «Հարկ չկայ, որ նրանք գնան, դո՛ւք նրանց ուտելու բան տուէք»
16 Յիսուս անոնց ըսաւ. «Հարկ չէ որ ատոնք երթան, դուք տուէք անոնց որ ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: Но Иисус сказал им: не нужно им идти, вы дайте им есть.
14:16  ὁ δὲ [ἰησοῦς] εἶπεν αὐτοῖς, οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν.
14:16. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐ (Not) χρείαν (to-an-affording-of) ἔχουσιν (they-hold) ἀπελθεῖν: (to-have-had-came-off) δότε (ye-should-have-had-given) αὐτοῖς (unto-them,"ὑμεῖς (ye,"φαγεῖν. (to-have-had-devoured)
14:16. Iesus autem dixit eis non habent necesse ire date illis vos manducareBut Jesus said to them, They have no need to go: give you them to eat.
16. But Jesus said unto them, They have no need to go away; give ye them to eat.
14:16. But Jesus said to them: “They have no need to go. Give them something to eat yourselves.”
14:16. But Jesus said unto them, They need not depart; give ye them to eat.
But Jesus said unto them, They need not depart; give ye them to eat:

16: Но Иисус сказал им: не нужно им идти, вы дайте им есть.
14:16  ὁ δὲ [ἰησοῦς] εἶπεν αὐτοῖς, οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν.
14:16. Iesus autem dixit eis non habent necesse ire date illis vos manducare
But Jesus said to them, They have no need to go: give you them to eat.
14:16. But Jesus said to them: “They have no need to go. Give them something to eat yourselves.”
14:16. But Jesus said unto them, They need not depart; give ye them to eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк VI:37; Лк IX:13). Стих этот у Матфея несколько полнее, чем у других синоптиков. У последних нет слов: «не нужно им идти». «Вы дайте им есть» — эти слова одинаковы (в греч.) у всех трех евангелистов; только у Луки, может быть, правильнее вместо umeiV fagein, как у Матфея и Марка, fagein umeiV. У Иоанна эти слова пропущены. По Зигабену, «не нужно им» сказано вместо «не должно им».
Adam Clarke: Commentary on the Bible - 1831
14:16: They need not depart - He that seeks first the kingdom of heaven is sure to have every temporal requisite. When a man ensures the first, God always takes care to throw the other into the bargain. He who has an interest in Jesus has in him an inexhaustible treasure of spiritual and temporal good. Though the means by which man may help his fellows have failed, we are not to suppose that the bounty of God is exhausted. When we are about to give up all hope of farther supply, the gracious word of Christ still holds good - They need not depart; give ye them to eat.
Give ye them to eat - Should we say, Lord, how shall thy poor, feeble ministering servants feed so many hungry souls as attend thy word! Begin at the command of Jesus - make the attempt - divide what you have - and the bread of God shall be multiplied in your hands, and all shall eat and be satisfied.
Albert Barnes: Notes on the Bible - 1834
14:16
Jesus said They need not depart; give ye them to eat - John adds Joh 6:5-6 that pRev_ious to this Jesus had addressed Philip, and asked, Whence shall we buy bread that these may eat? and that he "said this to prove him; for he himself knew what he would do;" that is, he said this to try his faith; to test the confidence of Philip in himself.
Philip, it seems, had not the kind of confidence which he ought to have had. He immediately began to think of their ability to purchase food for them. Two hundred pennyworth of bread, said he, would not be enough, Joh 6:7. In the original it is two hundred denarii. These were Roman coins amounting to about fourteen cents (7d.) each. The whole two hundred, therefore, would have been equal to about twenty-eight dollars. In the view of Philip this was a great sum, a sum which twelve poor fishermen were by no means able to provide. It was this fact, and not any unwillingness to provide for them, which led the disciples to request that they should be sent into the villages around in order to obtain food. Jesus knew how much they had, and he required of them, as he does of all, implicit faith, and told them to give them to eat. He requires us to do what he commands, and we need not doubt that he will give us strength to accomplish it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: they: Kg2 4:42-44; Job 31:16, Job 31:17; Pro 11:24; Ecc 11:2; Luk 3:11; Joh 13:29; Co2 8:2, Co2 8:3, Co2 9:7, Co2 9:8
John Gill
14:16 But Jesus said unto them,.... the disciples,
they need not depart; meaning so long as he was with them, who had power enough to provide a sufficient meal for them, as well as by a word speaking, to heal their diseases; however, to try their faith, and make way for the working of the following miracle, he says to them,
give ye them to eat; such provisions as you have along with you.
14:1714:17: Եւ նոքա ասեն ցնա. Ո՛չինչ ունիմք աստ, բայց հի՛նգ նկանակ եւ երկուս ձկունս։
17 Եւ նրանք ասացին նրան. «Այստեղ ուրիշ բան չունենք, բացի հինգ նկանակից եւ երկու ձկից»
17 Անոնք ալ ըսին. «Հոս ուրիշ բան մը չունինք, բայց միայն հինգ նկանակ ու երկու ձուկ»։
Եւ նոքա ասեն ցնա. Ոչինչ ունիմք աստ բայց հինգ նկանակ եւ երկուս ձկունս:

14:17: Եւ նոքա ասեն ցնա. Ո՛չինչ ունիմք աստ, բայց հի՛նգ նկանակ եւ երկուս ձկունս։
17 Եւ նրանք ասացին նրան. «Այստեղ ուրիշ բան չունենք, բացի հինգ նկանակից եւ երկու ձկից»
17 Անոնք ալ ըսին. «Հոս ուրիշ բան մը չունինք, բայց միայն հինգ նկանակ ու երկու ձուկ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: Они же говорят Ему: у нас здесь только пять хлебов и две рыбы.
14:17  οἱ δὲ λέγουσιν αὐτῶ, οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας.
14:17. οἱ (The-ones) δὲ (moreover) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Οὐκ (Not) ἔχομεν (we-hold) ὧδε (unto-which-moreover) εἰ (if) μὴ (lest) πέντε (to-five) ἄρτους (to-loaves) καὶ (and) δύο (to-two) ἰχθύας. (to-fishes)
14:17. responderunt ei non habemus hic nisi quinque panes et duos piscesThey answered him: We have not here, but five loaves, and two fishes.
17. And they say unto him, We have here but five loaves, and two fishes.
14:17. They answered him, “We have nothing here, except five loaves and two fish.”
14:17. And they say unto him, We have here but five loaves, and two fishes.
And they say unto him, We have here but five loaves, and two fishes:

17: Они же говорят Ему: у нас здесь только пять хлебов и две рыбы.
14:17  οἱ δὲ λέγουσιν αὐτῶ, οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας.
14:17. responderunt ei non habemus hic nisi quinque panes et duos pisces
They answered him: We have not here, but five loaves, and two fishes.
14:17. They answered him, “We have nothing here, except five loaves and two fish.”
14:17. And they say unto him, We have here but five loaves, and two fishes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 (Мк VI:37, 38; Лк IX:13; Ин VI:8, 9). Следует заметить, что Матфей, Марк и Лука говорят о пяти хлебах и двух рыбах, но не сообщают, что они были ячменные. Только один Иоанн говорит о ячменных хлебах. О мальчике, имевшем эти пять хлебов и две рыбки, читаем также у одного Иоанна. Подобное чудо в 4 Цар IV:42–44; только там двадцать ячменных хлебов и сто людей. См. также Чис IX:21, 22.
Adam Clarke: Commentary on the Bible - 1831
14:17: We have here but five loaves and two fishes - When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith. God often permits his servants to be brought low, that they may have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master.
Albert Barnes: Notes on the Bible - 1834
14:17
We have here but five loaves ... - These loaves were in the possession of a lad, or young man, who was with them, and were made of barley, Joh 6:9
It is possible that this lad was one in attendance on the apostles to carry their food, but it is most probable he was one who had provision to sell among the multitude. Barley was a cheap kind of food, scarcely one-third the value of wheat, and was much used by poor people. A considerable part of the food of the people in that region was probably fish, as they lived on the borders of a lake that abounded in fish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: Mat 15:33, Mat 15:34; Num 11:21-23; Psa 78:19, Psa 78:20; Mar 6:37, Mar 6:38, Mar 8:4, Mar 8:5; Luk 9:13; Joh 6:5-9
John Gill
14:17 And they say unto him,.... In order to excuse themselves, and to show the impossibility of feeding such a large number of people;
we have here but five loaves; and these barley ones, coarse bread;
and two fishes; small ones, which were dried and salted, and fit for present eating; which they either brought along with them for their own refreshment, or rather, were brought thither by a boy to sell, as is usual where a great concourse of people are got together: these words seem to be spoken by Andrew, Simon Peter's brother; who added, "but what are they among so many?" see Jn 6:8 not thinking of the power of Christ, who was able to multiply, and make this provision a sufficiency for the whole company.
14:1814:18: Եւ ասէ ցնոսա. Բերէ՛ք այսր զայն։
18 Եւ նրանց ասաց. «Այստե՛ղ բերէք այդ»
18 Ըսաւ անոնց. «Հոս, ինծի բերէք զանոնք»։
Եւ ասէ ցնոսա. Բերէք այսր զայն:

14:18: Եւ ասէ ցնոսա. Բերէ՛ք այսր զայն։
18 Եւ նրանց ասաց. «Այստե՛ղ բերէք այդ»
18 Ըսաւ անոնց. «Հոս, ինծի բերէք զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: Он сказал: принесите их Мне сюда.
14:18  ὁ δὲ εἶπεν, φέρετέ μοι ὧδε αὐτούς.
14:18. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Φέρετέ (Ye-should-bear) μοι (unto-me) ὧδε (unto-which-moreover) αὐτούς. (to-them)
14:18. qui ait eis adferte illos mihi hucWho said to them: Bring them hither to me.
18. And he said, Bring them hither to me.
14:18. He said to them, “Bring them here to me.”
14:18. He said, Bring them hither to me.
He said, Bring them hither to me:

18: Он сказал: принесите их Мне сюда.
14:18  ὁ δὲ εἶπεν, φέρετέ μοι ὧδε αὐτούς.
14:18. qui ait eis adferte illos mihi huc
Who said to them: Bring them hither to me.
14:18. He said to them, “Bring them here to me.”
14:18. He said, Bring them hither to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:18: Bring them hither to me - No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful of meal and a few herbs, bring them to Christ by prayer and faith, and he will make them a sufficiency for thy body, and a sacrament to thy soul. Let the minister of the Gospel attend also to this - let him bring all his gifts and graces to his Maker - let him ever know that his word can be of no use, unless the blessing of Christ be in it.
John Gill
14:18 He said, bring them hither to me. The loaves and the fishes, signifying that they were sufficient; or that he would make them so: this he said, to try their faith in him, their obedience to him, and their liberality to others: and indeed, the best way to have an increase of temporal supplies, is to bring what we have, and put it into Christ's hands; whereby not only good is done to others, but that with an overplus is returned to the giver.
14:1914:19: Եւ հրամայեաց բազմեցուցանե՛լ զժողովուրդն ՚ի վերայ խոտոյ. եւ առեալ զհինգ նկանակն եւ զերկուս ձկունս՝ հայեցա՛ւ յերկինս, օրհնեա՛ց. եւ եբե՛կ՝ եւ ետ ցաշակերտսն զնկանակսն, եւ աշակերտքն ժողովրդոցն[270]։ [270] Ոմանք. Զժողովուրդսն ՚ի վերայ։ Ոսկան. Զհինգ նկանակսն։
19 Եւ հրամայեց ժողովրդի բազմութիւնը նստեցնել խոտի վրայ. եւ վերցնելով հինգ նկանակն ու երկու ձկները՝ նայեց դէպի երկինք, օրհնեց, կտրեց եւ նկանակները աշակերտներին տուեց. իսկ աշակերտները՝ ժողովրդին
19 Եւ հրաման ըրաւ որ ժողովուրդը խոտին վրայ նստեցնեն։ Հինգ նկանակը եւ երկու ձուկը առաւ, դէպի երկինք նայելով օրհնեց ու կտրելով նկանակները աշակերտներուն տուաւ եւ աշակերտները՝ ժողովուրդին։
Եւ հրամայեաց բազմեցուցանել զժողովուրդսն ի վերայ խոտոյ. եւ առեալ զհինգ նկանակն եւ զերկուս ձկունս` հայեցաւ յերկինս, օրհնեաց եւ եբեկ, եւ ետ ցաշակերտսն զնկանակսն, եւ աշակերտքն` ժողովրդոցն:

14:19: Եւ հրամայեաց բազմեցուցանե՛լ զժողովուրդն ՚ի վերայ խոտոյ. եւ առեալ զհինգ նկանակն եւ զերկուս ձկունս՝ հայեցա՛ւ յերկինս, օրհնեա՛ց. եւ եբե՛կ՝ եւ ետ ցաշակերտսն զնկանակսն, եւ աշակերտքն ժողովրդոցն[270]։
[270] Ոմանք. Զժողովուրդսն ՚ի վերայ։ Ոսկան. Զհինգ նկանակսն։
19 Եւ հրամայեց ժողովրդի բազմութիւնը նստեցնել խոտի վրայ. եւ վերցնելով հինգ նկանակն ու երկու ձկները՝ նայեց դէպի երկինք, օրհնեց, կտրեց եւ նկանակները աշակերտներին տուեց. իսկ աշակերտները՝ ժողովրդին
19 Եւ հրաման ըրաւ որ ժողովուրդը խոտին վրայ նստեցնեն։ Հինգ նկանակը եւ երկու ձուկը առաւ, դէպի երկինք նայելով օրհնեց ու կտրելով նկանակները աշակերտներուն տուաւ եւ աշակերտները՝ ժողովուրդին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: И велел народу возлечь на траву и, взяв пять хлебов и две рыбы, воззрел на небо, благословил и, преломив, дал хлебы ученикам, а ученики народу.
14:19  καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
14:19. καὶ (And) κελεύσας (having-bade-of) τοὺς (to-the-ones) ὄχλους (to-crowds) ἀνακλιθῆναι (to-have-been-reclined-up) ἐπὶ (upon) τοῦ (of-the-one) χόρτου, (of-a-victualage,"λαβὼν (having-had-taken) τοὺς (to-the-ones) πέντε (to-five) ἄρτους (to-loaves) καὶ (and) τοὺς (to-the-ones) δύο (to-two) ἰχθύας, (to-fishes,"ἀναβλέψας (having-viewed-up) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) εὐλόγησεν (it-goodly-fortheed-unto,"καὶ (and) κλάσας (having-broke) ἔδωκεν (it-gave) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) τοὺς (to-the-ones) ἄρτους (to-loaves) οἱ (the-ones) δὲ (moreover) μαθηταὶ (learners) τοῖς (unto-the-ones) ὄχλοις. (unto-crowds)
14:19. et cum iussisset turbam discumbere supra faenum acceptis quinque panibus et duobus piscibus aspiciens in caelum benedixit et fregit et dedit discipulis panes discipuli autem turbisAnd when he had commanded the multitude to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitudes.
19. And he commanded the multitudes to sit down on the grass; and he took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake and gave the loaves to the disciples, and the disciples to the multitudes.
14:19. And when he had ordered the multitude to sit down upon the grass, he took the five loaves and the two fish, and gazing up to heaven, he blessed and broke and gave the bread to the disciples, and then the disciples to the multitudes.
14:19. And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to [his] disciples, and the disciples to the multitude.
And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to [his] disciples, and the disciples to the multitude:

19: И велел народу возлечь на траву и, взяв пять хлебов и две рыбы, воззрел на небо, благословил и, преломив, дал хлебы ученикам, а ученики народу.
14:19  καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
14:19. et cum iussisset turbam discumbere supra faenum acceptis quinque panibus et duobus piscibus aspiciens in caelum benedixit et fregit et dedit discipulis panes discipuli autem turbis
And when he had commanded the multitude to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitudes.
14:19. And when he had ordered the multitude to sit down upon the grass, he took the five loaves and the two fish, and gazing up to heaven, he blessed and broke and gave the bread to the disciples, and then the disciples to the multitudes.
14:19. And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to [his] disciples, and the disciples to the multitude.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 (Мк VI:39–41; Лк IX:14–16; Ин VI:10, 11). Рассказ у Матфея короче рассказа всех других евангелистов. Живописнее и подробнее — рассказ Марка. Лука добавляет, что Христос велел рассадить народ «рядами по пятидесяти». У Матфея и Луки не говорится о раздаче рыб, хотя и сообщается о том, что Христос взял рыбы; у Марка и Иоанна — о раздаче и рыб. Златоуст говорит: «когда (Иисус Христос) отпускал грехи, отверз рай и ввел в него разбойника, когда полновластно отменял ветхий закон, воскресив многих мертвых, укрощал море, обнаруживал тайны сердечные, отверзал очи, — каковые дела свойственны одному Богу, а не другому кому, — ни при одном из этих действий не видим Его молящимся. А когда намерен умножить хлебы, что было гораздо маловажнее всех прежде исчисленных действий, тогда взирает на небо, как в подтверждение Своего посольства от Отца… так и в научение наше, не прежде приступать к трапезе, как воздав благодарение Подающему нам пищу». «У иудеев был прекрасный обычай — ничего не есть и не пить без молитвы» (по заповеди Втор VIII:10 — Шюрер). Иларию неизвестно, где умножаются хлебы, на том ли месте, где была трапеза, или в руках принимающих, или же во рту вкушающих. Другие пытались определить явление ближе и говорили, что умножение происходило в руках учеников, потому что для Иисуса Христа осталось бы слишком мало времени, если бы Он Сам начал раздавать каждому из 5000 людей куски хлеба и части рыбы. Но и ученики, раздававшие хлебы, по вычислению Де-Ветте, должны были бы раздать обеими руками около 216 раз. А если каждый из них еще протягивал руку, чтобы получить хлеб и рыбы, то они 432 раза должны были протянуть руки. Такого рода вычисления, если только они не излишни, могут показывать, что некоторые сопровождающие чудо обстоятельства не выходили из пределов возможного или даже обычного. Иудейские хлебы обыкновенно бывали широки и тонки, походили на лепешки; вероятно, поэтому мы ни разу не слышим в Новом Завете о резании хлеба, а только — о преломлении. Цан замечает, что обстоятельное описание раздачи хлеба учениками и согласное показание евангелистов относительно равного числу апостолов числа коробов, куда были собраны не съеденные и оставшиеся на земле хлебные куски, усиливают впечатление, что участие во всем этом действии апостолов с начала до конца имело для рассказа существенную важность. Апостолы должны были прежде всего научиться, что им следовало исполнить поручение насытить народ даже тогда, когда для этого недоставало естественных средств.
Adam Clarke: Commentary on the Bible - 1831
14:19: And took the five loaves, etc. - This was the act of the father of a family among the Jews - his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it.
Looking up to heaven - To teach us to acknowledge God as the Supreme Good, and fountain of all excellence.
He blessed - The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the loaves which Christ blessed, but that God who had provided them; and this indeed was the Jewish custom, not to bless the food, but the God who gave it.
However, there are others who believe the loaves are meant, and that he blessed them in order to multiply them. The Jewish form of blessing, or what we term grace, before and after meat, was as follows: -
Before Meat
ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ
Baruc attah Elohinoo melec haolam hamotse lechem min haarets
Blessed art thou, our God, King of the universe, who bringest bread out of the earth!
After Meat
ברוך אלהינו מלך העולם בורא פרי הגפן
Barnuc Elohinoo melec haolam bore peri hagephen
Blessed art thou, our God, King of the universe, the Creator of the fruit of the vine!
And brake - We read often in the Scriptures of breaking bread, never of cutting it: because the Jews made their bread broad and thin like cakes, and to divide such, being very brittle, there was no need of a knife.
Albert Barnes: Notes on the Bible - 1834
14:19
And he commanded the multitude to sit down - In the original it is "to recline" on the grass, or to lie as they did at their meals.
The Jews never sat, as we do, at meals, but reclined or lay at length. See the notes at Mat 23:6. Mark and Luke add that they reclined in companies, by hundreds and by fifties.
And looking up to heaven, he blessed - Luke adds, he blessed "them;" that is, the loaves. The word "to bless" means, often, to give thanks; sometimes to pray for a blessing; that is, to pray for the divine favor and friendship; to pray that what we do may meet his approbation. In seeking a blessing on our food, it means that we pray that it may be made nourishing to our bodies; that we may have proper gratitude to God, the giver, for providing for our wants; and that we may remember the Creator while we partake the bounties of his providence. Our Saviour always sought a blessing on his food. In this he was an example for us. What he did we should do. It is right thus to seek the blessing of God. He provides for us; he daily opens his hand and satisfies our wants, and it is proper that we should render suitable acknowledgments for his goodness.
The custom among the Jews was universal. The form of prayer which they used in the time of Christ has been preserved by their writers, the Talmudists. It is this: "Blessed be thou, O Lord our God, the King of the world, who hast produced this food and this drink from the earth and the vine."
And brake - The loaves of bread, among the Jews, were made thin and brittle, and were therefore broken and not cut.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: he commanded: Mat 15:35; Mar 6:39, Mar 8:6; Luk 9:14; Joh 6:10
looking: Mar 6:41, Mar 7:34; Luk 9:16; Joh 11:41
he blessed: Mat 15:36, Mat 26:26, Mat 26:27; Sa1 9:13; Mar 8:6, Mar 14:22, Mar 14:23; Luk 22:19, Luk 24:30; Joh 6:11, Joh 6:23; Act 27:35; Rom 14:6; Co1 10:16, Co1 10:31, Co1 11:24; Col 3:17; Ti1 4:4, Ti1 4:5
John Gill
14:19 And he commanded the multitude to sit down on the grass,.... The other evangelists say, that he ordered the disciples to cause the people to sit down; both no doubt were done: the multitude were commanded to sit down by Christ, which, without his orders, they would never have done; and the disciples were enjoined to place them in form, by companies, in ranks, by hundreds and by fifties, that their number might be the better taken, and the food more orderly distributed by the apostles:
and took the five loaves and the two fishes: into his hands, lifting them up, that they might be seen by the whole company; and they be fully convinced of the miracle going to be wrought by him:
and looking up to heaven; to his Father in heaven, who is the Father of mercies; and from whom every mercy and blessing of life comes; and giving thanks to him for the same, as was usually done by him,
he blessed the five loaves and the two fishes;
and brake the loaves, and divided the fishes;
and gave the loaves, and fishes also,
to the disciples, and the disciples to the multitude; who were the ministers and servants of Christ, employed by him in this manner, for the more orderly and quick dispatch of this business: and which was an emblem of their spiritual work and office: who received all their food from Christ, which they distributed to the churches, and fed them with.
14:2014:20: Կերան ամենեքեան՝ եւ յագեցա՛ն, եւ բարձին զնշխարս կոտորոցն երկոտասան սակառի՛ լի[271]։ [271] Ոմանք. Զնշխար կոտորոցն։
20 Բոլորը կերան ու յագեցան: Եւ տասներկու սակառ լիքը կտորտանքների մնացորդներ վերցրին
20 Ամէնքը կերան ու կշտացան եւ տասներկու կողով լեցուն աւելցած կտորուանքներ վերցուցին։
Կերան ամենեքեան եւ յագեցան, եւ բարձին զնշխարս կոտորոցն երկոտասան սակառի լի:

14:20: Կերան ամենեքեան՝ եւ յագեցա՛ն, եւ բարձին զնշխարս կոտորոցն երկոտասան սակառի՛ լի[271]։
[271] Ոմանք. Զնշխար կոտորոցն։
20 Բոլորը կերան ու յագեցան: Եւ տասներկու սակառ լիքը կտորտանքների մնացորդներ վերցրին
20 Ամէնքը կերան ու կշտացան եւ տասներկու կողով լեցուն աւելցած կտորուանքներ վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: И ели все и насытились; и набрали оставшихся кусков двенадцать коробов полных;
14:20  καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις.
14:20. καὶ (And) ἔφαγον (they-had-devoured," πάντες ( all ,"καὶ (and) ἐχορτάσθησαν, (they-were-victualaged-to,"καὶ (and) ἦραν (they-lifted) τὸ (to-the-one) περισσεῦον (to-abouting-of) τῶν (of-the-ones) κλασμάτων (of-breakings-to) δώδεκα (to-two-ten) κοφίνους (to-baskets) πλήρεις . ( to-repleted )
14:20. et manducaverunt omnes et saturati sunt et tulerunt reliquias duodecim cofinos fragmentorum plenosAnd they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments.
20. And they did all eat, and were filled: and they took up that which remained over of the broken pieces, twelve baskets full.
14:20. And they all ate and were satisfied. And they took up the remnants: twelve baskets full of fragments.
14:20. And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full:

20: И ели все и насытились; и набрали оставшихся кусков двенадцать коробов полных;
14:20  καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις.
14:20. et manducaverunt omnes et saturati sunt et tulerunt reliquias duodecim cofinos fragmentorum plenos
And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments.
14:20. And they all ate and were satisfied. And they took up the remnants: twelve baskets full of fragments.
14:20. And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Мк VI:42, 43; Лк IX:17; Ин VI:12, 13). Первое предложение стиха Матфея буквально сходно с Мк VI:42; у Лк IX:17 переставлено слово «все»: «и ели и насытились все». Иоанн (VI:12) дополняет: «(когда насытились), то сказал (говорит) ученикам Своим: «соберите оставшиеся куски, чтобы ничего не пропало». Этого последнего повеления, которое косвенно свидетельствует о действительности чуда, потому что при вымысле показалось бы странным, нет у других евангелистов. Но все они согласно говорят, что кусков собрано было 12 коробов (у Марка, кроме кусков хлеба, говорится и об остатках рыб). Тем (т. е. умножением хлебов) чудо еще не ограничилось. «Господь сделал, что оказался избыток, и избыток не в цельных хлебах, а в кусках, чтобы показать, что это точно остатки от тех хлебов и чтобы не находившиеся при совершении чуда могли узнать, что оно было» (Злат.). На вопрос, откуда взялись эти «короба» (kofinoi), отвечают, что они были обыкновенной принадлежностью иудеев. О них говорит даже Ювенал Сат. III:14 (judaeis, quorum cophinus foenumque supellet) и VI:542. Иудеи часто пользовались ими во время путешествий. В настоящем случае, впрочем, «коробов», по-видимому, было немного сравнительно с числом собравшихся. То, что в них было взято, было, вероятно, израсходовано на пути, и «короба» были уже пусты. Так как число коробов — 12, то, может быть, они принадлежали только апостолам.
Adam Clarke: Commentary on the Bible - 1831
14:20: They did all eat, and were filled - Little or much is the same in the hands of Jesus Christ. Here was an incontestable miracle - five thousand men, besides women and children, fed with five cakes and two fishes! Here must have been a manifest creation of substance - the parts of the bread were not dilated to make them appear large, nor was there any delusion in the eating - for they all ate, and were all filled. Here then is one miracle of our Lord attested by at least five thousand persons! But did not this creation of bread prove the unlimited power of Jesus? Undoubtedly: and nothing less than eternal power and Godhead could have effected it.
They took up - twelve baskets - It was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefield's conjecture here is very reasonable: - "By the number here particularized, it should seem that each apostle filled his own bread basket." Some think that the Jews carried baskets in commemoration of their Egyptian bondage, when they were accustomed to carry the clay and stubble to make the bricks, in a basket that was hung about their necks. This seems to be what Sidonius Apollinaris refers to in the following words, Epist. vii. 6. Ordinis res est, ut, (dum in allegorica versamur Aegypto) Pharao incedat cum diademate, Israelita cum Cophino.
These words of Alcimus Avitus, lib. v. 30, are to the same effect: -
Servitii longo lassatam pondere plebem,
Oppressos cophinis humeros, attritaque collo
It appears that a basket about the neck, and a bunch of hay, were the general characteristic of this long enslaved and oppressed people in the different countries where they sojourned.
Juvenal also mentions the Basket and the hay: -
Cum dedit ille locum, cophino faenoque relicto,
Arcanam Judaea tremens mendicat in aurem
Sat vi. 542
A gypsy Jewess whispers in your ear -
Her goods a basket, and old hay her bed,
She strolls, and telling fortunes, gains her bread
Dryden
And again, Sat iii. 13: -
Nunc sacri fontis nemus, et delubra locantur
Judaeis, quorum cophinus, faenumque supellex
Now the once hallowed fountain, grove, and fane,
Are let to Jews, a wretched, wandering train,
Whose wealth is but a basket stuff'd with hay
Gifford
The simple reason why the Jews carried baskets with them appears to be this: - When they went into Gentile countries, they carried their own provision with them, as they were afraid of being polluted by partaking of the meat of heathens. This also obliged them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that Juvenal alludes.
After five thousand were fed, twelve times as much, at least, remained, as the whole multitude at first sat down to! See the note on Luk 9:16.
Albert Barnes: Notes on the Bible - 1834
14:20
And they did all eat, and were filled - This was an undoubted miracle.
The quantity must have been greatly increased to have supplied so many. He that could increase that small quantity so much had the power of creation; and he that could do that could create the world out of nothing, and had no less than divine power.
Twelve baskets full - The size of these baskets is unknown. They were probably such as travelers carried their provisions in. They were used commonly by the Jews in their journeys. In traveling among the Gentiles or Samaritans, a Jew could expect little hospitality. There were not, as now, public houses for the entertainment of strangers. At great distances there were caravansaries, but they were intended chiefly as lodging-places for the night, and not to provide food for travelers. Hence, in journeying among strangers or in deserts, they carried baskets of provisions, and this is the reason why they were furnished with them here. It is probable that each of the apostles had one, and they were all filled. John Joh 6:12 says that Jesus directed them to gather up these fragments, that nothing might be lost - an example of economy. God creates all food; it has, therefore, a kind of sacredness; it is all needed by some person or other, and none should be lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: were: Mat 5:6, Mat 15:33; Exo 16:8, Exo 16:12; Lev 26:26; Kg1 17:12-16; Kg2 4:43, Kg2 4:44; Pro 13:25; Eze 4:14-16; Hag 1:6; Luk 1:53, Luk 9:17; Joh 6:7, Joh 6:11
and they took: Mat 15:37, Mat 15:38, Mat 16:8-10; Kg2 4:1-7; Mar 6:42-44, Mar 8:8, Mar 8:9, Mar 8:16-21; Joh 6:12-14
John Gill
14:20 And they did all eat,.... Christ and his twelve disciples, and the five thousand men, with the women and children, of the five loaves and two fishes; everyone had their portion,
and were filled; they were satisfied, they had a full meal, they had enough, and to spare; see 2Chron 31:10 which the Targumist paraphrases thus.
"And Azariah said unto him, who was appointed chief over the house of Zadok, and said, from the time that they began to separate the offering, to bring it into the sanctuary of the Lord, , "we have eat and are filled", and have "left much"; for "the word of the Lord" hath blessed his people, and what is left, lo! it is this plenty of good.''
The Jews used not to reckon it a meal, unless a man was filled, and account it an ill sign, if nothing was left: but here was fulness, and more left than was first had; which was gathered up, either for the use of the poor, or reserved for after service; teaching us liberality to the needy, and frugality, not to waste that which is left.
And they took up of the fragments that remained, twelve baskets full; according to the number of the disciples, every man had his basket full. It may be inquired, where they could have so many baskets in the wilderness? It is not likely, that everyone of the apostles had a basket with him; it is indeed not improbable, but that they might be furnished with them from some in the company, who might bring provisions with them, either for their own use, or to sell; see Jn 6:9 but perhaps the reason why they were so easily supplied with such a number of baskets in a desert place, might be a custom which the Jews (h) had of carrying baskets with hay and straw, in commemoration of what they did in Egypt; when they were obliged to carry bricks in baskets, and to go about and pick up straw in baskets to make bricks; hence the (i) Epigrammatist calls a "Jew", "cistifer", a "basket bearer", or "carrier"; and Juvenal (k) laughs at these people, as if all their household goods lay in a basket, and a little hay, or straw: it is said of R. Siraeon, that when he went to the school, , "he carried a basket" on his shoulders (l); the gloss suggests, it was to sit upon; but a basket is not very proper for a seat; very likely it was for the above reason: such a custom will account for it, how such a number of baskets could be come at in the wilderness.
(h) Nicholas de Lyra, in Psal. lxxxi. 6. (i) Nubere: nupsisti Gellia Cistifero. Martial. Epigram. 1. 5. ep. 17. (k) Judaeis: quorum Cophinus foenumque supellex. Juvenal. Satyr. 3. cum dedit ille locum, Cophino, foenoque relicto. ib. Satyr. 6. (l) T. Bab. Nedarim, fol. 49. 2.
14:2114:21: Եւ որք կերանն՝ էին արք իբրեւ հինգ հազար. թո՛ղ զկանայս եւ զմանկտի[272]։ եդ [272] Ոմանք. Էին իբրեւ արք։
21 Եւ նրանք, որ կերան, մօտ հինգ հազար հոգի էին՝ չհաշուած կանանց եւ երեխաներին:
21 Անոնք որ կերան, հինգ հազարի չափ այր մարդիկ էին, կիներէն եւ տղաքներէն զատ։
Եւ որք կերանն` էին արք իբրեւ հինգ հազար, թող զկանայս եւ զմանկտի:

14:21: Եւ որք կերանն՝ էին արք իբրեւ հինգ հազար. թո՛ղ զկանայս եւ զմանկտի[272]։ եդ
[272] Ոմանք. Էին իբրեւ արք։
21 Եւ նրանք, որ կերան, մօտ հինգ հազար հոգի էին՝ չհաշուած կանանց եւ երեխաներին:
21 Անոնք որ կերան, հինգ հազարի չափ այր մարդիկ էին, կիներէն եւ տղաքներէն զատ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: а евших было около пяти тысяч человек, кроме женщин и детей.
14:21  οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων.
14:21. οἱ (The-ones) δὲ (moreover) ἐσθίοντες ( eat-belonging ) ἦσαν (they-were) ἄνδρες (men) ὡσεὶ (as-if) πεντακισχίλιοι ( five-oft-thousand ) χωρὶς (of-spaced) γυναικῶν (of-women) καὶ (and) παιδίων. (of-childlets)
14:21. manducantium autem fuit numerus quinque milia virorum exceptis mulieribus et parvulisAnd the number of them that did eat, was five thousand men, besides women and children.
21. And they that did eat were about five thousand men, beside women an children.
14:21. Now the number of those who ate was five thousand men, besides women and children.
14:21. And they that had eaten were about five thousand men, beside women and children.
And they that had eaten were about five thousand men, beside women and children:

21: а евших было около пяти тысяч человек, кроме женщин и детей.
14:21  οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων.
14:21. manducantium autem fuit numerus quinque milia virorum exceptis mulieribus et parvulis
And the number of them that did eat, was five thousand men, besides women and children.
14:21. Now the number of those who ate was five thousand men, besides women and children.
14:21. And they that had eaten were about five thousand men, beside women and children.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Мк VI:44; Лк IX:14; Ин VI:10). Лука и Иоанн сказали об этом раньше. У Марка просто около пяти тысяч мужей; у Матфея около пяти тысяч человек (мужей, andreV), кроме женщин и детей. Ориген эту речь Матфея считает «двусмысленной» (amfibolon), потому что неизвестно, было ли при насыщении только пять тысяч мужей, и не было ни одной женщины, и ни одного дитяти; или же, что пять тысяч мужей было, не считая женщин и детей. Некоторые, по Оригену, так и толковали это место, что ни женщин, ни детей совсем не было при умножении пяти хлебов и двух рыб. Но если женщин и детей совсем не было, то зачем нужно было евангелисту присоединять эту прибавку? Он мог бы выразиться так же, как и другие евангелисты, которые ни о женщинах, ни о детях не упоминают. Нельзя согласиться с мнением, что у Матфея — преувеличение, потому что чудо само по себе не представляется еще более великим, если среди собравшихся мужчин были еще женщины и дети. Что последние были, это Цан считает «самопонятным», потому что при таком большом числе мужчин, которые собрались преимущественно для того, чтобы получить исцеление, могли находиться и женщины, и дети. Сосчитаны были только мужчины. Женщин и детей было, вероятно, немного, и на них не обратили внимания при счете.
Albert Barnes: Notes on the Bible - 1834
14:21
Five thousand men, besides ... - Probably the whole number might have been ten thousand, To feed so many was an act of great benevolence and a stupendous miracle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: about: Joh 6:10; Act 4:4, Act 4:34; Co2 9:8-11; Phi 4:19
John Gill
14:21 And they that had eaten were about five thousand men,.... The word "about", is omitted in the Vulgate Latin, in Munster's Hebrew Gospel, and in the Syriac, Arabic, and Persic versions, which expressly say there were so many. A large number indeed, to be fed with five loaves and two fishes!
besides women and children; who were not taken into the account, though they all ate, and were filled, it not being usual with the Jews to number their women; and who might be near as large a number as the men: for generally there is a very great concourse of the female sex, and of children, where anything extraordinary, or out of the way, is to be seen or heard; and of this sort was a large number of Christ's audience, who only came out of curiosity, or for one sinister end or another.
14:2214:22: Եւ ստիպեաց վաղվաղակի զաշակերտսն մտանե՛լ ՚ի նաւ, եւ յառաջե՛լ յայնկոյս, մինչ ինքն զժողովուրդսն արձակիցէ[273]։ [273] Ոմանք. Զժողովուրդ արձակեսցէ։
22 Եւ նա իսկոյն իր աշակերտներին ստիպեց նաւակ մտնել եւ առաջանալ դէպի միւս կողմը, մինչեւ որ ինքը ժողովրդի բազմութիւնն արձակի
22 Աշակերտները արտորցուց, որ նաւը մտնեն եւ իրմէ առաջ անդիի կողմը անցնին, մինչեւ որ ինք ժողովուրդը արձակէ։
Եւ [41]ստիպեաց վաղվաղակի զաշակերտսն մտանել ի նաւ եւ յառաջել յայնկոյս, մինչ ինքն զժողովուրդսն արձակիցէ:

14:22: Եւ ստիպեաց վաղվաղակի զաշակերտսն մտանե՛լ ՚ի նաւ, եւ յառաջե՛լ յայնկոյս, մինչ ինքն զժողովուրդսն արձակիցէ[273]։
[273] Ոմանք. Զժողովուրդ արձակեսցէ։
22 Եւ նա իսկոյն իր աշակերտներին ստիպեց նաւակ մտնել եւ առաջանալ դէպի միւս կողմը, մինչեւ որ ինքը ժողովրդի բազմութիւնն արձակի
22 Աշակերտները արտորցուց, որ նաւը մտնեն եւ իրմէ առաջ անդիի կողմը անցնին, մինչեւ որ ինք ժողովուրդը արձակէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: И тотчас понудил Иисус учеников Своих войти в лодку и отправиться прежде Его на другую сторону, пока Он отпустит народ.
14:22  καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὖ ἀπολύσῃ τοὺς ὄχλους.
14:22. Καὶ (And) [εὐθέως] "[unto-straight]"ἠνάγκασεν (it-up-armed-to) τοὺς (to-the-ones) μαθητὰς (to-learners) ἐμβῆναι (to-have-had-stepped-in) εἰς (into) πλοῖον (to-a-floatlet) καὶ (and) προάγειν (to-lead-before) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) πέραν, (to-across) ἕως (unto-if-which) οὗ (of-which) ἀπολύσῃ (it-might-have-loosed-off) τοὺς (to-the-ones) ὄχλους. (to-crowds)
14:22. et statim iussit discipulos ascendere in navicula et praecedere eum trans fretum donec dimitteret turbasAnd forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people.
22. And straightway he constrained the disciples to enter into the boat, and to go before him unto the other side, till he should send the multitudes away.
14:22. And Jesus promptly compelled his disciples to climb into the boat, and to precede him in crossing the sea, while he dismissed the crowds.
14:22. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away:

22: И тотчас понудил Иисус учеников Своих войти в лодку и отправиться прежде Его на другую сторону, пока Он отпустит народ.
14:22  καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὖ ἀπολύσῃ τοὺς ὄχλους.
14:22. et statim iussit discipulos ascendere in navicula et praecedere eum trans fretum donec dimitteret turbas
And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people.
14:22. And Jesus promptly compelled his disciples to climb into the boat, and to precede him in crossing the sea, while he dismissed the crowds.
14:22. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
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
22 (Мк VI:41, 45; Ин VI:14, 15). Лука пропускает весь дальнейший рассказ. Марк добавляет, что Спаситель понудил учеников отправиться на другую сторону «к Вифсаиде», т. е., как нужно предполагать, к западной Вифсаиде, у Капернаума. Это подкрепляется Ин VI:17, где прямо указывается на Капернаум. Если бы у нас был только рассказ Матфея и Марка, то причины, почему Спаситель понудил Своих учеников отправиться на другую сторону озера, были бы совершенно неясны. Оба евангелиста ограничиваются объективно-историческим изложением фактов, причем их выражения, за исключением некоторых отдельных слов, буквально сходны. Причины переправы учеников через озеро объясняет Иоанн только в одном своем Евангелии. При этом из двух стихов Ин VI:14, 15 лишь последняя часть Ин VI:15 совладает несколько с Мф XIV:23 и Мк VI:46.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. 23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. 24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 25 And in the fourth watch of the night Jesus went unto them, walking on the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. 29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his walking upon the water to his disciples. In the foregoing miracle he acted as the Lord of nature, improving its powers for the supply of those who were in want; in this, he acted as the Lord of nature, correcting and controlling its powers for the succour of those who were in danger and distress. Observe,

I. Christ's dismissing of his disciples and the multitude, after he had fed them miraculously. He constrained his disciples to get into a ship, and to go before him unto the other side, v. 22. St. John gives a particular reason for the hasty breaking up of this assembly, because the people were so affected with the miracle of the loaves, that they were about to take him by force, and make him a king (John vi. 15); to avoid which, he immediately scattered the people, sent away the disciples, lest they should join with them, and he himself withdrew, John vi. 15.

When they had sat down to eat and drink, they did not rise up to play, but each went to his business.

1. Christ sent the people away. It intimates somewhat of solemnity in the dismissing of them; he sent them away with a blessing, with some parting words of caution, counsel, and comfort, which might abide with them.

2. He constrained the disciples to go into a ship first, for till they were gone the people would not stir. The disciples were loth to go, and would not have gone, if he had not constrained them. They were loth to go to sea without him. If thy presence go not with us, carry us not up hence. Exod. xxxiii. 15. They were loth to leave him alone, without any attendance, or any ship to wait for him; but they did it in pure obedience.

II. Christ's retirement hereupon (v. 23); He went up into a mountain apart to pray. Observe here,

1. That he was alone; he went apart into a solitary place, and was there all alone. Though he had so much work to do with others, yet he chose sometimes to be alone, to set us an example. Those are not Christ's followers that do not care for being alone; that cannot enjoy themselves in solitude, when they have none else to converse with, none else to enjoy, but God and their own hearts.

2. That he was alone at prayer; that was his business in this solitude, to pray. Though Christ, as God, was Lord of all, and was prayed to, yet Christ, as Man, had the form of a servant, of a beggar, and prayed. Christ has herein set before us an example of secret prayer, and the performance of it secretly, according to the rule he gave, ch. vi. 6. Perhaps in this mountain there was some private oratory or convenience, provided for such an occasion; it was usual among the Jews to have such. Observe, When the disciples went to sea, their Master went to prayer; when Peter was to be sifted as wheat, Christ prayed for him.

3. That he was long alone; there he was when the evening was come, and, for aught that appears, there he was till towards morning, the fourth watch of the night. The night came on, and it was a stormy, tempestuous night, yet he continued instant in prayer. Note, It is good, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in pouring out our hearts before the Lord. We must not restrain prayer, Job xv. 4.

III. The condition that the poor disciples were in at this time: Their ship was now in the midst of the sea, tossed with waves, v. 24. We may observe here,

1. That they were got into the midst of the sea when the storm rose. We may have fair weather at the beginning of our voyage, and yet meet with storms before we arrive at the port we are bound for. Therefore, let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other.

2. The disciples were now where Christ sent them, and yet met with this storm. Had they been flying from their Master, and their work, as Jonah was, when he was arrested by the storm, it had been a dreadful one indeed; but they had a special command from their Master to go to sea at this time, and were going about their work. Note, It is no new thing for Christ's disciples to meet with storms in the way of their duty, and to be sent to sea then when their Master foresees a storm; but let them not take it unkindly; what he does they know not now, but they shall know hereafter, that Christ designs hereby to manifest himself with the more wonderful grace to them and for them. 3. It was a great discouragement to them now that they had not Christ with them, as they had formerly when they were in a storm; though he was then asleep indeed, yet he was soon awaked (ch. viii. 24), but now he was not with them at all. Thus Christ used his disciples first to less difficulties, and then to greater, and so trains them up by degrees to live by faith, and not by sense.

4. Though the wind was contrary, and they were tossed with waves, yet being ordered by their Master to the other side, they did not tack about and come back again, but made the best of their way forward. Note, Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forwards.

IV. Christ's approach to them in this condition (v. 25); and in this we have an instance,

1. Of his goodness, that he went unto them, as one that took cognizance of their case, and was under a concern about them, as a father about his children. Note, The extremity of the church and people of God is Christ's opportunity to visit them and appear for them: but he came not till the fourth watch, toward three o'clock in the morning, for then the fourth watch began. It was in the morning-watch that the Lord appeared for Israel in the Red sea (Exod. xiv. 24), so was this. He that keepeth Israel neither slumbers nor sleeps, but, when there is occasion, walks in darkness for their succour; helps, and that right early.

2. Of his power, that he went unto them, walking on the sea. This is a great instance of Christ's sovereign dominion over all the creatures; they are all under his feet, and at his command; they forget their natures, and change the qualities that we call essential. We need not enquire how this was done, whether by condensing the surface of the water (when God pleases, the depths are congealed in the heart of the sea, Exod. xv. 8), or by suspending the gravitation of his body, which was transfigured as he pleased; it is sufficient that it proves his divine power, for it is God's prerogative to tread upon the waves of the sea (Job ix. 8), as it is to ride upon the wings of the wind. He that made the waters of the sea a wall for the redeemed of the Lord (Isa. li. 10), here makes them a walk for the Redeemer himself, who, as Lord of all, appears with one foot on the sea and the other on dry land, Rev. x. 2. The same power that made iron to swim (2 Kings vi. 6), did this. What ailed thee, O thou sea? Ps. cxiii. 5. It was at the presence of the Lord. Thy way, O God, is in the sea, (Ps. lxxvii. 19). Note, Christ can take what way he pleases to save his people.

V. Here is an account of what passed between Christ and his distressed friends upon his approach.

1. Between him and all the disciples. We are here told,

(1.) How their fears were raised (v. 26); When they saw him walking on the sea, they were troubled, saying, It is a spirit; phantasma esti--It is an apparition; so it might much better be rendered. It seems, the existence and appearance of spirits were generally believed in by all except the Sadducees, whose doctrine Christ had warned his disciples against; yet, doubtless, many supposed apparitions have been merely the creatures of men's own fear and fancy. These disciples said, It is the Lord; it can be no other. Note, [1.] Even the appearances and approaches of deliverance are sometimes the occasions of trouble and perplexity to God's people, who are sometimes most frightened when they are least hurt; nay, when they are most favoured, as the Virgin Mary, Luke i. 29; Exod. iii. 6, 7. The comforts of the Spirit of adoption are introduced by the terrors of the spirit of bondage, Rom. viii. 15. [2.] The appearance of a spirit, or the fancy of it, cannot but be frightful, and strike a terror upon us, because of the distance of the world of spirits from us, the just quarrel good spirits have with us, and the inveterate enmity evil spirits have against us: see Job iv. 14, 15. The more acquaintance we have with God, the Father of spirits, and the more careful we are to keep ourselves in his love, the better able we shall be to deal with those fears. [3.] The perplexing, disquieting fears of good people, arise from their mistakes and misapprehensions concerning Christ, his person, offices, and undertaking; the more clearly and fully we know his name, with the more assurance we shall trust in him, Ps. ix. 10. [4.] A little thing frightens us in a storm. When without are fightings, no marvel that within are fears. Perhaps the disciples fancied it was some evil spirit that raised the storm. Note, Most of our danger from outward troubles arises from the occasion they give for inward trouble.

(2.) How these fears were silenced, v. 27. He straightway relieved them, by showing them their mistake; when they were wrestling with the waves, he delayed his succour for some time; but he hastened his succour against their fright, as much the more dangerous; he straightway laid that storm with his word, Be of good cheer; it is I; be not afraid.

[1.] He rectified their mistake, by making himself known to them, as Joseph to his brethren; It is I. He does not name himself, as he did to Paul, I am Jesus; for Paul as yet knew him not: but to these disciples it was enough to say, It is I; they knew his voice, as his sheep (John x. 4), as Mary Magdalene, John xx. 16. They need not ask, Who art thou, Lord? Art thou for us or for our adversaries? They could say with the spouse, It is the voice of my beloved, Cant. ii. 8; v. 2. True believers know it by a good token. It was enough to make them easy, to understand who it was they saw. Note, A right knowledge opens the door to true comfort, especially the knowledge of Christ.

[2.] He encouraged them against their fright; It is I, and therefore, First, Be of good cheer; tharseite--"Be courageous; pluck up your spirits, and be courageous." If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so. Secondly, Be not afraid; 1. "Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt." Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over. 2. "Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish." Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself.

2. Between him and Peter, v. 28-31, where observe,

(1.) Peter's courage, and Christ's countenancing that.

[1.] It was very bold in Peter, that he would venture to come to Christ upon the water (v. 28); Lord, if it be thou, bid me come unto thee. Courage was Peter's master grace; and that made him so forward above the rest to express his love to Christ, though others perhaps loved him as well.

First, It is an instance of Peter's affection to Christ, that he desired to come to him. When he sees Christ, whom, doubtless, during the storm, he had many a time wished for, he is impatient to be with him. He does not say, Bid me walk on the waters, as desiring it for the miracle sake; but, Bid me come to thee, as desiring it for Christ's sake; "Let me come to thee, no matter how." Note, True love will break through fire and water, if duly called to it, to come to Christ. Christ was coming to them, to succour and deliver them. Lord, said Peter, bid me come to thee. Note, When Christ is coming towards us in a way of mercy, we must go forth to meet him in a way of duty; and herein we must be willing and bold to venture with him and venture for him. Those that would have benefit by Christ as a Saviour, must thus by faith come to him. Christ had been now, for some time, absent, and hereby it appears why he absented himself; it was to endear himself so much the more to his disciples at his return, to make it highly seasonable and doubly acceptable. Note, When, for a small amount, Christ has forsaken his people, his returns are welcome, and most affectionately embraced; when gracious souls, after long seeking, find their Beloved at last, they hold him, and will not let him go, Cant. iii. 4.

Secondly, It is an instance of Peter's caution and due observance of the will of Christ, that he would not come without a warrant. Not, "If it be thou, I will come;" but If it be thou, bid me come. Note, The boldest spirits must wait for a call to hazardous enterprizes, and we must not rashly and presumptuously thrust ourselves upon them. Our will to services and sufferings is interpreted, not willingness, but wilfulness, if it have not a regard to the will of Christ, and be not regulated by his call and command. Such extraordinary warrants as this to Peter we are not now to expect, but must have recourse to the general rules of the word, in the application of which to particular cases, with the help of providential hints, wisdom is profitable to direct.

Thirdly, It is an instance of Peter's faith and resolution, that he ventured upon the water when Christ bid him. To quit the safety of the ship, and throw himself into the jaws of death, to despise the threatening waves he so lately dreaded, argued a very strong dependence upon the power and word of Christ. What difficulty or danger could stand before such a faith and such a zeal?

[2.] It was very kind and condescending in Christ, that he was pleased to own him in it, v. 29. He might have condemned the proposal as foolish and rash; nay, and as proud and assuming; "Shall Peter pretend to do as his Master does?" But Christ knew that it came from a sincere and zealous affection to him, and graciously accepted of it. Note, Christ is well pleased with the expressions of his people's love, though mixed with manifold infirmities, and makes the best of them.

First, He bid him come. When the Pharisees asked a sign, they had not only a repulse, but a reproof, for it, because they did it with a design to tempt Christ; when Peter asked a sign, he had it, because he did it with a resolution to trust Christ. The gospel call is, "Come, come, to Christ; venture all in his hand, and commit the keeping of your souls to him; venture through a stormy sea, a troublesome world, to Jesus Christ."

Secondly, He bore him out when he did come; Peter walked upon the water. The communion of true believers with Christ is represented by their being quickened with him, raised up with him, made to sit with him, (Eph. ii. 5, 6), and being crucified with him, Gal. ii. 20. Now, methinks, it is represented in this story by their walking with him on the water. Through the strength of Christ we are borne up above the world, enabled to trample upon it, kept from sinking into it, from being overwhelmed by it, obtain a victory over it (1 John v. 4), by faith in Christ's victory (John xvi. 33), and with him are crucified to it, Gal. vi. 14. See blessed Paul walking upon the water with Jesus, and more than a conqueror through him, and treading upon all the threatening waves, as not able to separate him from the love of Christ, Rom. viii. 35, &c. Thus the sea of the world is become like a sea of glass, congealed so as to bear; and they that have gotten the victory, stand upon it and sing, Rev. xv. 2, 3.

He walked upon the water, not for diversion or ostentation, but to go to Jesus; and in that he was thus wonderfully borne up. Note, When our souls are following hard after God, then it is that his right hand upholds us; it was David's experience, Ps. lxiii. 8. Special supports are promised, and are to be expected, only in spiritual pursuits. When God bears his Israel upon eagles' wings, it is to bring them to himself (Exod. xix. 4); nor can we ever come to Jesus, unless we be upheld by his power; it is in his own strength that we wrestle with him, that we reach after him, that we press forward toward the mark, being kept by the power of God, which power we must depend upon, as Peter when he walked upon the water: and there is no danger of sinking while underneath are the everlasting arms.

(2.) Here is Peter's cowardice, and Christ's reproving him and succouring him. Christ bid him come, not only that he might walk upon the water, and so know Christ's power, but that he might sink, and so know his own weakness; for as he would encourage his faith, so he would check his confidence, and make him ashamed of it. Observe then,

[1.] Peter's great fear (v. 30); He was afraid. The strongest faith and the greatest courage have a mixture of fear. Those that can say, Lord, I believe; must say, Lord, help my unbelief. Nothing but perfect love will quite cast out fear. Good men often fail in those graces which they are most eminent for, and which they have then in exercise; to show that they have not yet attained. Peter was very stout at first, but afterwards his heart failed him. The lengthening out of a trial discovers the weakness of faith.

Here is, First, The cause of this fear; He saw the wind boisterous. While Peter kept his eye fixed upon Christ, and upon his word and power, he walked upon the water well enough; but when he took notice withal of the danger he was in, and observed how the floods lift up their waves, then he feared. Note, Looking at difficulties with an eye of sense more than at precepts and promises with an eye of faith is at the bottom of all our inordinate fears, both as to public and personal concerns. Abraham was strong in faith, because he considered not his own body (Rom. iv. 19); he minded not the discouraging improbabilities which the promise lay under, but kept his eye on God's power; and so, against hope, believed in hope, v. 18. Peter, when he saw the wind boisterous, should have remembered what he had seen (ch. viii. 27), when the winds and the sea obeyed Christ; but therefore we fear continually every day, because we forget the Lord our Maker, Isa. li. 12, 13.

Secondly, The effect of this fear; He began to sink. While faith kept up, he kept up above water: but when faith staggered, he began to sink. Note, The sinking of our spirits is owing to the weakness of our faith; we are upheld (but it is as we are saved) through faith (1 Pet. i. 5); and therefore, when our souls are cast down and disquieted, the sovereign remedy is, to hope in God, Ps. xliii. 5. It is probable that Peter, being bred a fisherman, could swim very well (John xxi. 7); and perhaps he trusted in part to that, when he cast himself into the sea; if he could not walk, he could swim; but Christ let him begin to sink, to show him that it was Christ's right hand and his holy arm, not any skill of his own, that was his security. It was Christ's great mercy to him, that, upon the failing of his faith, he did not leave him to sink outright, to sink to the bottom as a stone (Exod. xv. 5), but gave him time to cry, Lord, save me. Such is the care of Christ concerning true believers; though weak, they do but begin to sink! A man is never sunk, never undone, till he is in hell. Peter walked as he believed; to him, as to others, the rule held good, According to your faith be it unto you.

Thirdly, The remedy he had recourse to in this distress, the old, tried, approved remedy, and that was prayer: he cried, Lord, save me. Observe, 1. The manner of his praying; it is fervent and importunate; He cried. Note, When faith is weak, prayer should be strong. Our Lord Jesus has taught us in the day of our fear to offer up strong cries, Heb. v. 7. Sense of danger will make us cry, sense of duty and dependence on God should make us cry to him. 2. The matter of his prayer was pertinent and to the purpose; He cried, Lord, save me. Christ is the great Saviour, he came to save; those that would be saved, must not only come to him, but cry to him for salvation; but we are never brought to this, till we find ourselves sinking; sense of need will drive us to him.

[2.] Christ's great favour to Peter, in this fright. Though there was a mixture of presumption with Peter's faith in his first adventure, and of unbelief with his faith in his after-fainting, yet Christ did not cast him off; for,

First, He saved him; he answered him with the saving strength of his right hand (Ps. xx. 6), for immediately he stretched forth his hand, and caught him. Note, Christ's time to save is, when we sink (Ps. xviii. 4-7): he helps at a dead lift. Christ's hand is still stretched out to all believers, to keep them from sinking. Those whom he hath once apprehended as his own, and hath snatched as brands out of the burning, he will catch out of the water too. Though he may seem to have left his hold, he doth but seem to do so, for they shall never perish, neither shall any man pluck them out of his hand, John x. 28. Never fear, he will hold his own. Our deliverance from our own fears, which else would overwhelm us, is owing to the hand of his power and grace, Ps. xxxiv. 4.

Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides; O thou of little faith, wherefore didst thou doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain of mustard-seed. Peter had faith enough to bring him upon the water, yet, because not enough to carry him through, Christ tells him he had but little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith: therefore we doubt, because we are but of little faith. It is the business of faith to resolve doubts, the doubts of sense, in a stormy day, so as even then to keep the head above water. Could we but believe more, we should doubt less. 3. The weakness of our faith, and the prevalence of our doubts, are very displeasing to our Lord Jesus. It is true, he doth not cast off weak believers, but it is as true, that he is not pleased with weak faith, no, not in those that are nearest to him. Wherefore didst thou doubt? What reason was there for it? Note, Our doubts and fears would soon vanish before a strict enquiry into the cause of them; for, all things considered, there is no good reason why Christ's disciples should be of a doubtful mind, no, not in a stormy day, because he is ready to them a very present Help.

VI. The ceasing of the storm, v. 32. When Christ was come into the ship, they were presently at the shore. Christ walked upon the water till he came to the ship, and then went into that, when he could easily have walked to the shore; but when ordinary means are to be had, miracles are not to be expected. Though Christ needs not instruments for the doing of his work, he is pleased to use them. Observe, when Christ came into the ship, Peter came in with him. Companions with Christ in his patience, shall be companions in his kingdoms, Rev. i. 9. Those that walk with him shall reign with him; those that are exposed, and that suffer with him, shall triumph with him.

When they were come into the ship, immediately the storm ceased, for it had done its work, its trying work. He that has gathered the winds into his fists, and bound the waters in a garment, is the same that ascended and descended; and his word even stormy winds fulfil, Ps. cxlviii. 8. When Christ comes into a soul, he makes winds and storms to cease there, and commands peace. Welcome Christ, and the noise of her waves will soon be quelled. The way to be still is, to know that he is God, that he is the Lord with us.

VII. The adoration paid to Christ hereupon (v. 33); They that were in the ship came and worshipped him, and said, Of a truth, thou art the Son of God. Two good uses they made of this distress, and this deliverance.

1. It was a confirmation of their faith in Christ, and abundantly convinced them that the fulness of the Godhead dwelt in him; for none but the world's Creator could multiply the loaves, none but its Governor could tread upon the waters of the sea; they therefore yield to the evidence, and make confession of their faith; Thou truly art the Son of God. They knew before that he was the Son of God, but now they know it better. Faith, after a conflict with unbelief, is sometimes the more active, and gets to greater degrees of strength by being exercised. Now they know it of a truth. Note, It is good for us to know more and more of the certainty of those things wherein we have been instructed, Luke i. 4. Faith then grows, when it arrives at a full assurance, when it sees clearly, and saith, Of a truth.

2. They took occasion from it to give him the glory due unto his name. They not only owned that great truth, but were suitable affected by it; they worshiped Christ. Note, When Christ manifests his glory for us, we ought to return it to him (Ps. l. 15); I will deliver thee, and thou shalt glorify me. Their worship and adoration of Christ were thus expressed, Of a truth thou art the Son of God. Note, The matter of our creed may and must be made the matter of our praise. Faith is the proper principle of worship, and worship the genuine product of faith. He that comes to God must believe; and he that believes in God, will come, Heb. ix. 6.
Adam Clarke: Commentary on the Bible - 1831
14:22: Jesus constrained his disciples to get into a ship - Either they were afraid to return into the jurisdiction of Herod, or they were unwilling to embark without their Lord and Protector, and would not enter their boat till Christ had commanded them to embark.
From this verse it appears that Christ gave some advices to the multitudes after the departure of his disciples, which he did not wish them to hear.
Unto the other side - Towards Capernaum, Mat 14:34. Joh 6:16, Joh 6:17, or Bethsaida, see on Mar 6:45 (note).
Albert Barnes: Notes on the Bible - 1834
14:22: And straightway Jesus constrained ... - See Mar 6:45-56; Joh 6:15-21. The word "straightway" means immediately; that is, as soon as the fragments were gathered up. To "constrain" usually means to compel. It here means to command. There was no need of compulsion. They were at this time on the east side of the Lake of Gennesareth. He directed them to get into a ship and cross over to the other side; that is, to Capernaum. Mark adds that he sent them to Bethsaida Mar 6:45. Bethsaida was situated at the place where the Jordan empties into the lake on the east side of the river. Compare the notes at Mat 11:21. It is probable that he directed them to go in a ship or boat to Bethsaida, and remain there till he should dismiss the people, and that he would meet them there, and with them cross the lake. The effect of the miracle on the multitude was so great Joh 6:14 that they believed him to be that prophet which should come into the world; that is, the Messiah, the king that they had expected, and they were about to take him by force and make him a king, Joh 6:15. To avoid this, Jesus got away from them as privately as possible. He went into a solitary mountain alone. In view of the temptation - when human honors were offered to him and almost forced upon him - he retired for private prayer; an example for all who are tempted with human honors and applause. Nothing is better to keep the mind humble and unambitious than to seek some lonely place; to shut out the world with all its honors; to realize that the great God, before whom all creatures and all honors sink to nothing, is round about us; and to ask him to keep us from pride and vainglory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: Jesus: Mar 6:45
while: Mat 13:36, Mat 15:39
John Gill
14:22 And straightway Jesus constrained his disciples,.... As soon as ever he had wrought the above miracle, and perceived that the people were so convinced by it, of his being the Messiah, that they were determined, whether he would or not, to set him up for a temporal king, to deliver them from the Roman yoke; which they doubted not he was able to do, who could feed so large a number, with such a small quantity of provision; see Jn 6:14 and knowing also, that his disciples had imbibed the same notion of a temporal kingdom, were very fond of it, and big with expectation thereof; and would have readily encouraged the populace, and joined with them in such an action: wherefore, in all haste, he hurried them away, obliged them to depart, lest any step should be taken, which might be of dangerous consequence to them, and the people: it looks as if the disciples were bent upon the same thing, and that it was with much difficulty and reluctance they were brought off of it. Christ was forced to use his power and authority; and order them directly
to get into a ship; very likely, the same they came over in;
and to go before him unto the other side of the lake of Tiberias or sea of Galilee, over against Bethsaida, to Capernaum, or the land of Gennesaret;
while he sent the multitudes away: who would not so easily have been prevailed upon to have departed, if Christ had not first shipped off his disciples; for had he withdrawn himself, and left his disciples with them, they would have been in hopes of his return, and would have continued in a body with them, in expectation of it; and therefore, the better to disperse them, and prevent their designs, he sends away his disciples before him.
John Wesley
14:22 He constrained his disciples - Who were unwilling to leave him. Mk 6:45; Jn 6:15.
14:2314:23: Եւ իբրեւ արձակեաց զժողովուրդսն՝ ե՛լ ՚ի լեառն առանձինն կալ յաղօթս։ Եւ իբրեւ ընդ երեկս եղեւ, ա՛նդ էր միայն։
23 Եւ երբ ժողովրդի բազմութիւնն արձակեց, առանձին լեռ բարձրացաւ աղօթելու համար: Եւ երբ երեկոյ եղաւ, այնտեղ էր, մենակ:
23 Ժողովուրդը արձակելէն ետքը, ինք լեռը ելաւ առանձին աղօթք ընելու։ Երբ իրիկուն եղաւ, հոն մինակ էր,
Եւ իբրեւ արձակեաց զժողովուրդսն, ել ի լեառն առանձինն կալ յաղօթս, եւ իբրեւ ընդ երեկս եղեւ, անդ էր միայն:

14:23: Եւ իբրեւ արձակեաց զժողովուրդսն՝ ե՛լ ՚ի լեառն առանձինն կալ յաղօթս։ Եւ իբրեւ ընդ երեկս եղեւ, ա՛նդ էր միայն։
23 Եւ երբ ժողովրդի բազմութիւնն արձակեց, առանձին լեռ բարձրացաւ աղօթելու համար: Եւ երբ երեկոյ եղաւ, այնտեղ էր, մենակ:
23 Ժողովուրդը արձակելէն ետքը, ինք լեռը ելաւ առանձին աղօթք ընելու։ Երբ իրիկուն եղաւ, հոն մինակ էր,
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: И, отпустив народ, Он взошел на гору помолиться наедине; и вечером оставался там один.
14:23  καὶ ἀπολύσας τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος κατ᾽ ἰδίαν προσεύξασθαι. ὀψίας δὲ γενομένης μόνος ἦν ἐκεῖ.
14:23. καὶ (And) ἀπολύσας (having-loosed-off) τοὺς (to-the-ones) ὄχλους (to-crowds) ἀνέβη (it-had-stepped-up) εἰς (into) τὸ (to-the-one) ὄρος (to-a-jut) κατ' (down) ἰδίαν (to-private-belonged) προσεύξασθαι . ( to-have-goodly-held-toward ) ὀψίας (Of-late) δὲ (moreover) γενομένης ( of-having-had-became ) μόνος (alone) ἦν (it-was) ἐκεῖ. (thither)
14:23. et dimissa turba ascendit in montem solus orare vespere autem facto solus erat ibiAnd having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone.
23. And after he had sent the multitudes away, he went up into the mountain apart to pray: and when even was come, he was there alone.
14:23. And having dismissed the multitude, he ascended alone onto a mountain to pray. And when evening arrived, he was alone there.
14:23. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone:

23: И, отпустив народ, Он взошел на гору помолиться наедине; и вечером оставался там один.
14:23  καὶ ἀπολύσας τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος κατ᾽ ἰδίαν προσεύξασθαι. ὀψίας δὲ γενομένης μόνος ἦν ἐκεῖ.
14:23. et dimissa turba ascendit in montem solus orare vespere autem facto solus erat ibi
And having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone.
14:23. And having dismissed the multitude, he ascended alone onto a mountain to pray. And when evening arrived, he was alone there.
14:23. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк VI:46; Ин VI:15–17). Евангелист Иоанн говорит ясно, почему Спаситель удалился на гору. Народ, увидевший чудо, хотел прийти, нечаянно взять Христа и сделать царем, очевидно, земным. Поэтому Христос удалился на гору. В это время была уже глубокая ночь.
Adam Clarke: Commentary on the Bible - 1831
14:23: He went up into a mountain apart, to pray - He whom God has employed in a work of mercy had need to return, by prayer, as speedily, to his Maker, as he can, lest he should be tempted to value himself on account of that in which he has no merit - for the good that is done upon earth, the Lord doth it alone. Some make this part of our Lord's conduct emblematic of the spirit and practice of prayer, and observe that the proper dispositions and circumstances for praying well are:
1. Retirement from the world.
2. Elevation of the heart to God.
3. Solitude.
4. The silence and quiet of the night.
It is certain that in this also Christ has left us an example that we should follow his steps. Retirement from the world is often a means of animating, supporting, and spiritualizing prayer. Other society should be shut out, when a soul comes to converse with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: he went: Mat 6:6, Mat 26:36; Mar 6:46; Luk 6:12; Act 6:4
he was: Joh 6:15-17
John Gill
14:23 And when he had sent the multitudes away,.... Had ordered them at least to go away; for, it seems, according to Jn 6:22 that they did not in general disperse: there was a large body of them that continued upon the spot all night, expecting his return; in which being disappointed, they took shipping, and came to Capernaum.
He went up into a mountain apart to pray; perhaps the same he went up to before, and from whence he came down, Jn 6:3. This he chose as a proper place for prayer, where he could be retired, and alone, have his thoughts free, and, as man, pour out his soul to his Father, on his own account, and on the behalf of others; and particularly, he might be concerned about this notion of a temporal kingdom, that his disciples and others were so fond of; and pray that his disciples might be convinced of their mistake, and that the people might be hindered from prosecuting their designs. His going up into a mountain and praying there, were quite contrary to the canons of the Jews; which forbid praying in places ever so little raised.
"Let not a man stand (say they (m)) , "in an high place", and pray, but in a low place and pray; as it is said, "Out of the depths have I cried unto thee, O Lord", Ps 130:1. It is a tradition, that a man may not stand, neither upon a throne, nor upon a footstool, nor in any high place and pray, because there are no high places before God.''
This rule is delivered by Maimonides (n), in this form:
"A man may not stand in a place that is three hands high, or more, and pray, neither upon a bed, nor upon a seat, nor upon a throne.''
But Christ did not look upon himself obliged, by these traditions of the elders; but chose such places, whether high or low, which were most private and retired.
And when evening was come; when it was now dark, Jn 6:17 when the second evening was come and ended; see Mt 14:15 and it was properly night,
he was there alone; in the mountain, where he continued the greatest part of the night, even until the fourth watch.
(m) T. Bab. Beracot, fol. 10. 2. Piske Tosaph. in ib. art. 52, T. Hieros. Beracot, fol. 4. 4. Kotsensis Mitzvot Tora precept. Affirm. 19. Midrash Kohelet, fol. 70. 3. (n) Hilch. Tephillah. c. 5. sect. 7.
14:2414:24: Եւ նաւն մեկնեալ էր ՚ի ցամաքէն բազում ասպարիսօք՝ ծփեալ յալեացն. քանզի ընդդէ՛մ էր հողմնն[274]։ [274] Ոմանք. Ընդդէմ էր հողմն։
24 Նաւակը ցամաքից մղոններով հեռացել էր՝ դէս ու դէն քշուելով ալիքներից, քանի որ քամին դիմացից էր
24 Իսկ նաւը արդէն ծովուն մէջտեղը ալեկոծութեան մէջ էր, վասն զի հովը հակառակ կողմէն կը փչէր։
Եւ նաւն [42]մեկնեալ էր ի ցամաքէն բազում ասպարիսօք`` ծփեալ յալեացն. քանզի ընդդէմ էր հողմն:

14:24: Եւ նաւն մեկնեալ էր ՚ի ցամաքէն բազում ասպարիսօք՝ ծփեալ յալեացն. քանզի ընդդէ՛մ էր հողմնն[274]։
[274] Ոմանք. Ընդդէմ էր հողմն։
24 Նաւակը ցամաքից մղոններով հեռացել էր՝ դէս ու դէն քշուելով ալիքներից, քանի որ քամին դիմացից էր
24 Իսկ նաւը արդէն ծովուն մէջտեղը ալեկոծութեան մէջ էր, վասն զի հովը հակառակ կողմէն կը փչէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: А лодка была уже на средине моря, и ее било волнами, потому что ветер был противный.
14:24  τὸ δὲ πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν, βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ ἐναντίος ὁ ἄνεμος.
14:24. Τὸ (The-one) δὲ (moreover) πλοῖον (a-floatlet) ἤδη (which-then) σταδίους (to-stadions) πολλοὺς ( to-much ) ἀπὸ (off) τῆς (of-the-one) γῆς (of-a-soil) ἀπεῖχεν, (it-was-holding-off) βασανιζόμενον (being-abraded-to) ὑπὸ (under) τῶν (of-the-ones) κυμάτων, (of-swellings-to) ἦν (it-was) γὰρ (therefore) ἐναντίος (ever-a-oned-in) ὁ (the-one) ἄνεμος. (a-wind)
14:24. navicula autem in medio mari iactabatur fluctibus erat enim contrarius ventusBut the boat in the midst of the sea was tossed with the waves: for the wind was contrary.
24. But the boat was now in the midst of the sea, distressed by the waves; for the wind was contrary.
14:24. But in the midst of the sea, the boat was being tossed about by the waves. For the wind was against them.
14:24. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary:

24: А лодка была уже на средине моря, и ее било волнами, потому что ветер был противный.
14:24  τὸ δὲ πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπεῖχεν, βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ ἐναντίος ὁ ἄνεμος.
14:24. navicula autem in medio mari iactabatur fluctibus erat enim contrarius ventus
But the boat in the midst of the sea was tossed with the waves: for the wind was contrary.
14:24. But in the midst of the sea, the boat was being tossed about by the waves. For the wind was against them.
14:24. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
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
14:24: Tossed with waves - Grievously agitated. This is the proper meaning of the word βασανιζομενον: but one MS. reads βαπτιζομενον, plunged under the waves, frequently covered with them; the waves often breaking over the vessel.
Albert Barnes: Notes on the Bible - 1834
14:24: But the ship was now in the midst of the sea - John says they had sailed about 25 or 30 furlongs. About 7 1/2 Jewish furlongs made a mile; so that the distance they had salted was not more than about 4 miles. At no place is the Sea of Tiberias much more than 10 miles in breadth, so that they were literally in the midst of the sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: tossed: Mat 8:24; Isa 54:11; Mar 6:48; Joh 6:18
Geneva 1599
14:24 (3) But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
(3) We must sail even through mighty tempests, and Christ will never forsake us, so that we can go wherever he has commanded us to go.
John Gill
14:24 But the ship was now in the midst of the sea,.... That is, the ship in which the disciples were put into, to go on the other side, had by this time got into the midst of the sea: the Syriac and Persic versions say, it was "many furlongs from land"; and the Arabic expressly says, "about twenty five furlongs": which account seems to be taken from Jn 6:19 but this was not all, it was not only at such a distance from land, but was
tossed with waves: up and down, and in danger of being overset, and the passengers lost:
for the wind was against them; which beat the waves with such violence against them, that they were in the utmost danger of their lives, and not able to get forward; and what was worst of all, and most discouraging to the disciples, Christ was not with them. The ship in which the disciples were, was an emblem of the church of Christ, and of its state and condition in this world: this world is like a sea, for its largeness, and the abundance of nations and people in it, compared to many waters, Rev_ 17:15 and for the tumultuousness of its inhabitants; the wicked being like a troubled sea, which cannot rest, continually casting up the mire and dirt of sin, to the dishonour of God, and the grief of his people; and for its fickleness and inconstancy, changes and war being continually in it: now the church of Christ is like a ship in this troublesome sea; where the true disciples and followers of Christ are selected together; and are preserved from the pollutions of the world, and from the danger to which the men of it are exposed, being in their sins, and liable to the wrath and curse of God, and eternal damnation; which, they that are in Christ, and members of his body, are secure from; the port or haven to which they are bound, is heaven and eternal happiness; their's and Christ's Father's house, where are many mansions provided for them; and where they long to be, and hope, and believe, ere long they shall arrive unto; and hope is as an anchor of their soul, sure and steadfast: but in the mean while, whilst they are sailing through the sea of this world, they are often, as the church of old, tossed with tempests, and not comforted, Is 55:11 with the tempests of Satan's temptations, the storms of the world's persecutions, and with the winds of error and false doctrine; and then is it most uncomfortable to them, when Christ is not with them, which was the case of the disciples here.
John Wesley
14:24 In the evening - Learned men say the Jews reckoned two evenings; the first beginning at three in the afternoon, the second, at sunset. If so, the latter is meant here.
14:2514:25: Եւ ՚ի չորրորդում պահու գիշերոյն եկն առ նոսա Յիսուս գնալով ՚ի վերայ ծովուն[275]։ [275] Ոմանք. Եւ ՚ի չորրորդ պահու։
25 Եւ գիշերուայ ուշ ժամին Յիսուս եկաւ նրանց մօտ՝ քայլելով ծովի վրայ
25 Գիշերուան չորրորդ պահուն Յիսուս դէպի նաւը գնաց, ծովուն վրայէն քալելով։
Եւ ի չորրորդում պահու գիշերոյն եկն առ նոսա Յիսուս գնալով ի վերայ ծովուն:

14:25: Եւ ՚ի չորրորդում պահու գիշերոյն եկն առ նոսա Յիսուս գնալով ՚ի վերայ ծովուն[275]։
[275] Ոմանք. Եւ ՚ի չորրորդ պահու։
25 Եւ գիշերուայ ուշ ժամին Յիսուս եկաւ նրանց մօտ՝ քայլելով ծովի վրայ
25 Գիշերուան չորրորդ պահուն Յիսուս դէպի նաւը գնաց, ծովուն վրայէն քալելով։
zohrab-1805▾ eastern-1994▾ western am▾
14:2525: В четвертую же стражу ночи пошел к ним Иисус, идя по морю.
14:25  τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν.
14:25. Τετάρτῃ (Unto-fourth) δὲ (moreover) φυλακῇ (unto-a-guarding) τῆς (of-the-one) νυκτὸς (of-a-night) ἦλθεν (it-had-came) πρὸς (toward) αὐτοὺς (to-them) περιπατῶν (treading-about-unto) ἐπὶ (upon) τὴν (to-the-one) θάλασσαν. (to-a-sea)
14:25. quarta autem vigilia noctis venit ad eos ambulans supra mareAnd in the fourth watch of the night, he came to them walking upon the sea.
25. And in the fourth watch of the night he came unto them, walking upon the sea.
14:25. Then, in the fourth watch of the night, he came to them, walking upon the sea.
14:25. And in the fourth watch of the night Jesus went unto them, walking on the sea.
And in the fourth watch of the night Jesus went unto them, walking on the sea:

25: В четвертую же стражу ночи пошел к ним Иисус, идя по морю.
14:25  τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν.
14:25. quarta autem vigilia noctis venit ad eos ambulans supra mare
And in the fourth watch of the night, he came to them walking upon the sea.
14:25. Then, in the fourth watch of the night, he came to them, walking upon the sea.
14:25. And in the fourth watch of the night Jesus went unto them, walking on the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 (Мк VI:48; Ин VI:19, с довольно значительными различиями). Марк один добавляет: «хотел миновать их». Ночные посты и стражи сменялись у иудеев и греков три раза в течение ночи. У римлян было четыре стражи, и этот обычай, со времени Помпея, распространился и в Палестине. На четыре стражи намекается Мк XII:35; Деян XII:4 и прямо говорится здесь у Матфея и Марка. Четыре воина, из которых обыкновенно состояла стража, назывались кватернионом, и четыре кватерниона сменялись в течение ночи (ср. Ин XIX:23). Так как насыщение народа было около времени Пасхи (Ин VI:4), т. е. в последней половине марта или начале апреля, или около времени весеннего равноденствия, когда ночь равнялась дню, то четвертая стража ночи была около трех часов утра. Буря же продолжалась в течение трех ночных стражей до четвертой. В течение девяти часов ученики с трудом проплыли 25 или 30 стадий (стадия приблизительно равна 182 или 192 метрам).
Adam Clarke: Commentary on the Bible - 1831
14:25: The fourth watch - Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, Lam 2:19 : the second, Jdg 7:19; and the third, Exo 14:24; but a fourth watch is not mentioned in any part of the Old Testament. This division the Romans had introduced in Judea, as also the custom of dividing the day into twelve hours: see Joh 11:9. The first watch began at six o'clock in the evening, and continued till nine; the second began at nine, and continued till twelve; the third began at twelve, and continued till three next morning; and the fourth began at three, and continued till six. It was therefore between the hours of three and six in the morning that Jesus made his appearance to his disciples.
Walking on the sea - Thus suspending the laws of gravitation was a proper manifestation of unlimited power. Jesus did this by his own power; therefore Jesus showed forth his Godhead. In this one miracle we may discover three: -
1. Though at a distance from his disciples, he knew their distress.
2. He found them out on the lake, and probably in the midst of darkness.
3. He walked upon the water.
Job, speaking of those things whereby the omnipotence of God was demonstrated, says particularly, Job 9:8, He walketh upon the waves of the sea: intimating that this was impossible to any thing but Omnipotence.
Albert Barnes: Notes on the Bible - 1834
14:25: And in the fourth watch of the night - The Jews anciently divided the night into three parts of four hours each, usually called watches. The first of these watches is mentioned in Lam 2:19, the middle watch in Jdg 7:19, and the morning watch in Exo 14:24. In the time of our Saviour they divided the night into four watches, the fourth having been introduced by the Romans. These watches consisted of three hours each. The first commenced at six and continued until nine; the second from nine to twelve; the third from twelve to three; and the fourth from three to six. The first was called evening; the second midnight; the third cock-crowing; the fourth morning, Mar 13:35. It is probable that the term watch was given to each of these divisions from the practice of placing sentinels around the camp in time of war, or in cities, to watch or guard the camp or city; and that they were at first relieved three times in the night, but under the Romans four times. It was in the last of these watches, or between three and six in the morning, that Jesus appeared to the disciples, so that he had spent most of the night alone on the mountain in prayer.
Walking on the sea - A manifest and wonderful miracle. It was a boisterous sea. It was in a dark night. The little boat was 4 or 5 miles from the shore, tossed by the billows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: the fourth watch: The Jews at this time divided the night into four watches; the first was from six o'clock in the evening till nine, the second from nine to twelve, the third from twelve till three, and the fourth from three till six; so that it probably began to be daylight before our Lord came to his disciples. Mat 24:43; Luk 12:38
walking: This suspension of the laws of gravitation was a proper manifestation of omnipotence. Job 9:8; Psa 93:3, Psa 93:4, Psa 104:3; Mar 6:48; Joh 6:19; Rev 10:2, Rev 10:5, Rev 10:8
Geneva 1599
14:25 And in the (c) fourth watch of the night Jesus went unto them, walking on the sea.
(c) By the fourth watch is meant the time nearer to day break: for in ancient times they divided the night into four watches in which they posted watches.
John Gill
14:25 And in the fourth watch of the night,.... This is said, according to the division of the night into four watches, by the Jews; who (o) say, that
"there are four watches in the night, and four watches in the day.''
Tit is true indeed, that it is disputed among them, whether there were four watches, or only three in the night: some say there were four, others say there were but three (p); not but that these made a division of the night into four parts, the three first of which, they thought were properly the watches of the night, and the fourth was the morning. The first watch began at six o'clock in the evening, and lasted till nine; the second began at nine, and ended at twelve, which was midnight; the third began at twelve, and closed at three; the fourth began at three, and ended at six in the morning. But since some (q) Jewish writers are so positive for the division of the night into three watches only, and a watch is with them called (r) the third part of the night; and it is dubious with some, whether the Jewish division is here referred to; and since it is so clear a point, that the Romans (s) divided their night into four watches, and their writers speak not only of the first, second, and third watches, but also of the fourth watch (t); it is thought by some, that the evangelist speaks after the Roman manner: but however, certain it is, that within this period, probably at the beginning of it, after three o'clock in the morning, Christ came to his disciples, when they had been almost all the night at sea, tossed with waves, and in great danger.
Jesus went unto them; from the mountain where he had been praying, the greatest part of the night, to the sea side, and so upon the waters to them; for it follows,
walking upon the sea; as on dry land: though it was so stormy and boisterous, that the disciples, though in a ship, were in the utmost danger, yet he upon the waves, was in none at all; by which action he showed himself to be the Lord of the sea, and to be truly and properly God; whose character is, that he "treadeth upon the waves of the sea", Job 9:8.
(o) T. Hieros. Beracot, fol. 2. 4. Echa Rabbati, fol. 54. 4. (p) T. Bab. Beracot, fol. 3. 1, 2. (q) Jaschi & Kimchi in Jud vii. 19. & in Psal. cxix. 147. (r) Gloss. in T. Bab. Betacot, fol. 2. 1. (s) Alex. ab Alex. Genial. Dier. 1. 4. c. 20. (t) Liv. Hist. 1. 36, c. 24.
John Wesley
14:25 The fourth watch - The Jews (as well as the Romans) usually divided the night into four watches, of three hours each. The first watch began at six, the second at nine, the third at twelve, the fourth at three in the morning. If it be thou - It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, Jn 13:14, Jn 13:17. St. Peter was in no doubt, or he would not have quitted the ship.
14:2614:26: Իբրեւ տեսին զնա աշակերտքն զի գնայր ՚ի վերայ ծովուն՝ խռովեցա՛ն, եւ ասեն թէ առաչօ՛ք ինչ իցէ. եւ առ ահին՝ աղաղակեցին։
26 Երբ աշակերտները նրան տեսան ծովի վրայ քայլելիս, տագնապահար եղան եւ ասացին. «Ինչ-որ ուրուական է». ու սարսափից աղաղակեցին
26 Երբ աշակերտները մէկը տեսան, որ ծովուն վրայ կը քալէր, խռովեցան եւ ըսին թէ՝ աչքի երեւոյթ մըն է։ Վախնալով կանչվռտեցին։
Իբրեւ տեսին զնա աշակերտքն զի գնայր ի վերայ ծովուն, խռովեցան, եւ ասեն թէ` Առաչօք ինչ իցէ. եւ առ ահին աղաղակեցին:

14:26: Իբրեւ տեսին զնա աշակերտքն զի գնայր ՚ի վերայ ծովուն՝ խռովեցա՛ն, եւ ասեն թէ առաչօ՛ք ինչ իցէ. եւ առ ահին՝ աղաղակեցին։
26 Երբ աշակերտները նրան տեսան ծովի վրայ քայլելիս, տագնապահար եղան եւ ասացին. «Ինչ-որ ուրուական է». ու սարսափից աղաղակեցին
26 Երբ աշակերտները մէկը տեսան, որ ծովուն վրայ կը քալէր, խռովեցան եւ ըսին թէ՝ աչքի երեւոյթ մըն է։ Վախնալով կանչվռտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2626: И ученики, увидев Его идущего по морю, встревожились и говорили: это призрак; и от страха вскричали.
14:26  οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν.
14:26. οἱ (The-ones) δὲ (moreover) μαθηταὶ (learners) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) περιπατοῦντα (to-treading-about-unto) ἐταράχθησαν (they-were-stirred) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Φάντασμά (A-manifesting-to) ἐστιν, (it-be) καὶ (and) ἀπὸ (off) τοῦ (of-the-one) φόβου (of-a-fearee) ἔκραξαν. (they-clamored-to)
14:26. et videntes eum supra mare ambulantem turbati sunt dicentes quia fantasma est et prae timore clamaveruntAnd they seeing him walking upon the sea, were troubled, saying: It is an apparition. And they cried out for fear.
26. And when the disciples saw him walking on the sea, they were troubled, saying, It is an apparition; and they cried out for fear.
14:26. And seeing him walking upon the sea, they were disturbed, saying: “It must be an apparition.” And they cried out, because of fear.
14:26. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear:

26: И ученики, увидев Его идущего по морю, встревожились и говорили: это призрак; и от страха вскричали.
14:26  οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν.
14:26. et videntes eum supra mare ambulantem turbati sunt dicentes quia fantasma est et prae timore clamaverunt
And they seeing him walking upon the sea, were troubled, saying: It is an apparition. And they cried out for fear.
14:26. And seeing him walking upon the sea, they were disturbed, saying: “It must be an apparition.” And they cried out, because of fear.
14:26. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк VI:49, 50; Ин VI:19). На объективность явления указывает выражение Марка «все», т. е. бывшие в лодке, а у Матфея множественное число, в котором поставлены глаголы и причастия (idonteV, legonteV, etaracqhsan, ekraxan). Явление можно было бы считать галлюцинацией, если бы здесь говорилось об одном только лице. Но у нескольких людей не бывает одной и одинаковой галлюцинации, как и снов.
Adam Clarke: Commentary on the Bible - 1831
14:26: It is a spirit - That the spirits of the dead might and did appear, was a doctrine held by the greatest and holiest of men that ever existed; and a doctrine which the caviliers, free-thinkers and bound-thinkers, of different ages, have never been able to disprove.
Albert Barnes: Notes on the Bible - 1834
14:26: They were troubled - They were afraid. The sight was remarkable. It was sufficient to awe them. In the dark night, amid the tumultuous billows appeared the form of a man. They thought it was a spirit an apparition. It was a common belief among the ancients that the spirits of people after death frequently appeared to the living.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: they were: Sa1 28:12-14; Job 4:14-16; Dan 10:6-12; Mar 6:49, Mar 6:50; Luk 1:11, Luk 1:12; Luk 24:5, Luk 24:45; Act 12:15; Rev 1:17
Geneva 1599
14:26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a (d) spirit; and they cried out for fear.
(d) A spirit, as it is taken here, is that which a man imagines to himself vainly in his mind, persuading himself that he sees something when he sees nothing.
John Gill
14:26 And when the disciples saw him walking on the sea,.... It being now morning, and perhaps might have moon light; and besides, there is always more light upon the water than land; they were able to discern something like a man, walking upon the surface of the sea, but had not light enough to distinguish what, or who it was; and, moreover, had no thought of Christ, or expectation of seeing him; and the appearance of a man walking upon the waters being so unusual, and astonishing,
they were troubled, saying it is a spirit: a nocturnal apparition, a demon in human form. The Jews, especially the sect of the Pharisees, had a notion, from whom the disciples might have their's, of spirits, apparitions, and demons, being to be seen in the night; hence that rule (u),
"it is forbidden a man to salute his friend in the night, for we are careful, lest , "it should be a demon".''
They say a great many things of one "Lilith", that has its name from "the night", a she demon, that used to appear in the night, with an human face, and carry off young children, and kill them. Some such frightful notions had possessed the minds of the disciples:
and they cried out for fear, as persons in the utmost consternation, in the greatest danger, and in want of help: the fear of spirits arises from the uncommonness of their appearance; from their superiority to men in power and strength; from the enmity there is between men and evil spirits; and from a general notion of their doing hurt and mischief: hence, demons are, by the Jews, called "hurtful", or "hurting", all their study being to do hurt to men; and the same word is here used in Munster's Hebrew Gospel: add to all this, that the fear of the disciples might be increased, through a vulgar notion among seafaring men, that such sights are ominous, and portend evil to sailors; and they might the more easily be induced to give credit to this, and fear, since they were already in such imminent danger.
(u) T. Bab. Megilla, fol. 3. 1. Sanhedrim, fol. 44. 1.
14:2714:27: Եւ վաղվաղակի խօսեցա՛ւ ընդ նոսա Յիսուս՝ եւ ասէ. Քաջալերեցարո՛ւք, ե՛ս եմ մի՛ երկնչիք։
27 Յիսուս իսկոյն խօսեց նրանց հետ ու ասաց. «Սրտապնդուեցէ՛ք, ես եմ, մի՛ վախեցէք»
27 Յիսուս խօսեցաւ անոնց ու ըսաւ. «Քաջ եղէք, ե՛ս եմ, մի՛ վախնաք»։
Եւ վաղվաղակի խօսեցաւ ընդ նոսա Յիսուս եւ ասէ. Քաջալերեցարուք, ես եմ, մի՛ երկնչիք:

14:27: Եւ վաղվաղակի խօսեցա՛ւ ընդ նոսա Յիսուս՝ եւ ասէ. Քաջալերեցարո՛ւք, ե՛ս եմ մի՛ երկնչիք։
27 Յիսուս իսկոյն խօսեց նրանց հետ ու ասաց. «Սրտապնդուեցէ՛ք, ես եմ, մի՛ վախեցէք»
27 Յիսուս խօսեցաւ անոնց ու ըսաւ. «Քաջ եղէք, ե՛ս եմ, մի՛ վախնաք»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2727: Но Иисус тотчас заговорил с ними и сказал: ободритесь; это Я, не бойтесь.
14:27  εὐθὺς δὲ ἐλάλησεν [ὁ ἰησοῦς] αὐτοῖς λέγων, θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
14:27. εὐθὺς (Straight) δὲ (moreover) ἐλάλησεν (it-spoke-unto[,"[ὁ (the-one) Ἰησοῦς] (an-Iesous,]"αὐτοῖς (unto-them,"λέγων (forthing,"Θαρσεῖτε, (Ye-should-brave-unto,"ἐγώ (I) εἰμι: (I-be,"μὴ (lest) φοβεῖσθε . ( ye-should-fearee-unto )
14:27. statimque Iesus locutus est eis dicens habete fiduciam ego sum nolite timereAnd immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not.
27. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
14:27. And immediately, Jesus spoke to them, saying: “Have faith. It is I. Do not be afraid.”
14:27. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid:

27: Но Иисус тотчас заговорил с ними и сказал: ободритесь; это Я, не бойтесь.
14:27  εὐθὺς δὲ ἐλάλησεν [ὁ ἰησοῦς] αὐτοῖς λέγων, θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
14:27. statimque Iesus locutus est eis dicens habete fiduciam ego sum nolite timere
And immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not.
14:27. And immediately, Jesus spoke to them, saying: “Have faith. It is I. Do not be afraid.”
14:27. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Мк VI:50; Ин VI:20, 21). Спаситель раскрывает ошибку учеников, вызвавшую в них страх, категорическим утверждением, что это — Он. Это значило, что бывшее пред учениками явление было не призраком, а действительностью.
Adam Clarke: Commentary on the Bible - 1831
14:27: It is I; be not afraid - Nothing but this voice of Christ could, in such circumstances, have given courage and comfort to his disciples: those who are grievously tossed with difficulties and temptations require a similar manifestation of his power and goodness. When he proclaims himself in the soul, all sorrow, and fear, and sin are at an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: Be: Mat 9:2; Joh 16:33; Act 23:11
it: Isa 41:4, Isa 41:10, Isa 41:14, Isa 51:12; Luk 24:38, Luk 24:39; Joh 6:20, Joh 14:1-3; Rev 1:17, Rev 1:18
John Gill
14:27 But straightway Jesus spake unto them,.... Directly, the very moment, as soon as ever they cried out, and he perceived the consternation they were in, as one truly affected towards them, and concerned for their welfare; he called out aloud unto them, not coming with any intention to fright them, but to save them;
saying, be of good cheer, it is I, be not afraid: take heart, be of good courage, do not be affrighted at my appearance, from whom you have nothing to fear; nor be afraid of the storm and tempest in which you are, I will deliver you; for it is I, your Master, Saviour, and Redeemer, and not any hurtful spirit; who am able to save you, and am come for that purpose. Christ may be sometimes near his people, and they not know him; as the Lord was in the place where Jacob was, and he knew it not, Gen 28:16 and as Christ was standing by Mary Magdalene at the sepulchre, and she took him to be the gardener: and for want of a distinct knowledge of Christ in his person, offices, and grace, persons have wrong apprehensions of him, and are filled with dread and fears, concluding they have no interest in him; that he is a Saviour, but not of them; that their sins are so many, and of such a die, and attended with such aggravating circumstances, that though he is able to save them, he never can be willing to receive such vile sinners as they are: but when Christ makes himself known unto them, as the able and willing Saviour, and their Saviour and Redeemer, then, instead of dreading him as a judge, their fears vanish, their faith increases, and they are ready to do anything he shall order them; as Peter says in the next verse, who was willing to come to Christ on the water, when he knew who he was, if he was but pleased to bid him come.
14:2814:28: Պատասխանի ետ նմա Պե՛տրոս եւ ասէ. Տէր՝ եթէ դո՛ւ ես, հրամայեա՛ ինձ գալ առ քեզ ՚ի վերայ ջրոյս[276]։ [276] Ոմանք. Նմա Պետրոս. Տէր եթէ։ Բազումք. Առ քեզ ՚ի վերայ ջրոցս։
28 Պետրոսը նրան պատասխանեց ու ասաց. «Տէ՛ր, եթէ դու ես, հրամայի՛ր ինձ ջրի վրայով քեզ մօտ գալ»
28 Պետրոս պատասխան տուաւ անոր ու ըսաւ. «Տէ՛ր, եթէ դուն ես, հրաման ըրէ ինծի որ քեզի գամ ջուրերուն վրայէն»։
Պատասխանի ետ նմա Պետրոս եւ ասէ. Տէր, եթէ դու ես, հրամայեա ինձ գալ առ քեզ ի վերայ ջրոցս:

14:28: Պատասխանի ետ նմա Պե՛տրոս եւ ասէ. Տէր՝ եթէ դո՛ւ ես, հրամայեա՛ ինձ գալ առ քեզ ՚ի վերայ ջրոյս[276]։
[276] Ոմանք. Նմա Պետրոս. Տէր եթէ։ Բազումք. Առ քեզ ՚ի վերայ ջրոցս։
28 Պետրոսը նրան պատասխանեց ու ասաց. «Տէ՛ր, եթէ դու ես, հրամայի՛ր ինձ ջրի վրայով քեզ մօտ գալ»
28 Պետրոս պատասխան տուաւ անոր ու ըսաւ. «Տէ՛ր, եթէ դուն ես, հրաման ըրէ ինծի որ քեզի գամ ջուրերուն վրայէն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2828: Петр сказал Ему в ответ: Господи! если это Ты, повели мне придти к Тебе по воде.
14:28  ἀποκριθεὶς δὲ αὐτῶ ὁ πέτρος εἶπεν, κύριε, εἰ σὺ εἶ, κέλευσόν με ἐλθεῖν πρὸς σὲ ἐπὶ τὰ ὕδατα·
14:28. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Πέτρος (a-Petros) εἶπεν (it-had-said) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"εἰ (if) σὺ (thou) εἶ, (thou-be,"κέλευσόν (thou-should-have-bade-of) με (to-me) ἐλθεῖν (to-have-had-came) πρὸς (toward) σὲ (to-THEE) ἐπὶ (upon) τὰ (to-the-ones) ὕδατα: (to-waters)
14:28. respondens autem Petrus dixit Domine si tu es iube me venire ad te super aquasAnd Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters.
28. And Peter answered him and said, Lord, if it be thou, bid me come unto thee upon the waters.
14:28. Then Peter responded by saying, “Lord, if it is you, order me come to you over the waters.”
14:28. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water:

28: Петр сказал Ему в ответ: Господи! если это Ты, повели мне придти к Тебе по воде.
14:28  ἀποκριθεὶς δὲ αὐτῶ ὁ πέτρος εἶπεν, κύριε, εἰ σὺ εἶ, κέλευσόν με ἐλθεῖν πρὸς σὲ ἐπὶ τὰ ὕδατα·
14:28. respondens autem Petrus dixit Domine si tu es iube me venire ad te super aquas
And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters.
14:28. Then Peter responded by saying, “Lord, if it is you, order me come to you over the waters.”
14:28. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 Рассказ о хождении Петра по водам не встречается у других евангелистов, и он свойствен только Матфею. Буквально: повели мне идти к Тебе на воды. Своею верою, говорит Иларий, Петр опережал других. Он первый отвечает Христу: Ты, — Сын Бога Живого (Мф XVI:16); первый прекословит Христу, считая Его страдания злом (ст. 22); первый торжественно обещается умереть со Христом и не отрекаться (Мф XXVI:33); первый препятствует омыть себе ноги (Ин XIII:8); вынимает меч против тех, которые взяли Господа (Ин XVIII:10). Почти то же говорит Иероним, только несколько подробнее. Слова «если это Ты» некоторые толковали в том смысле, что в них выражается не вера, а сомнение Петра. Но они могут указывать только на внезапную перемену в душе Петра, состояния неизвестности и страха на состояние полной веры в то, что пред Ним находилась действительно Личность Спасителя, идущего по водам.
Adam Clarke: Commentary on the Bible - 1831
14:28: Bid me come unto thee on the water - A weak faith is always wishing for signs and miracles. To take Christ at his word, argues not only the perfection of faith, but also the highest exercise of sound reason. He is to be credited on his own word, because he is the Truth, and therefore can neither lie nor deceive.
Albert Barnes: Notes on the Bible - 1834
14:28: And Peter answered ... - Here is an instance of the characteristic ardor and rashness of Peter. He had less real faith than he supposed, and more ardor than his faith would justify. He was rash, headlong, incautious, really attached to Jesus, but still easily daunted and prone to fall. He was afraid, therefore, when in danger, and, sinking, cried again for help. Thus he was suffered to learn his own character, and his dependence on Jesus: a lesson which all Christians are permitted sooner or later to learn by dear-bought experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: bid: Mat 19:27, Mat 26:33-35; Mar 14:31; Luk 22:31-34, Luk 22:49, Luk 22:50; Joh 6:68, Joh 13:36-38; Rom 12:3
Geneva 1599
14:28 (4) And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
(4) By faith we tread under our feet even the tempests themselves, but only by the power of Christ, which helps that faith, which he by his mercy has given.
John Gill
14:28 And Peter answered him and said,.... Who knew his voice, and was ready to believe it might be Christ; and having more courage, and being more forward than the rest of the disciples, ventured to speak to him; saying,
Lord, if it be thou; for he was not fully assured that it was he: he might consider that nocturnal apparitions are deceitful, and that Satan can transform himself into an angel of light, and could put on the appearance, and mimic the voice of Christ; wherefore, to try whether it was a spectre, or really Christ, he says,
bid me come unto thee on the water; thereby expressing great love and affection to Christ, being willing to come to him, though through danger, through storms and tempests; and also his strong faith in him, supposing it to be he; who, he knew, was as able to support his body on the water, as his own; and yet much modesty, submission, and dependence; not willing to take a step without his order.
Robert Jamieson, A. R. Fausset and David Brown
14:28 JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mk 6:45; Jn 6:15-24). (Mt 14:22-26)
And Peter answered him and said, Lord, if it is thou, bid me come to thee on the water--(Also see on Mk 6:50.)
14:2914:29: Եւ նա ասէ. Ե՛կ։ Եւ իջեալ ՚ի նաւէն Պե՛տրոս՝ գնա՛ց ՚ի վերայ ջուրցն, եւ ե՛կն առ Յիսուս[277]։ [277] Ոմանք. ՚Ի վերայ ջրոցն։
29 Եւ նա ասաց՝ արի՛: Եւ Պետրոսը նաւակից իջնելով՝ քայլեց ջրի վրայով ու եկաւ Յիսուսի մօտ
29 Ան ալ ըսաւ. «Եկո՛ւր»։ Պետրոս ալ նաւէն իջաւ, ջուրերուն վրայէն քալեց որպէս զի Յիսուսի քով երթայ։
Եւ նա ասէ. Եկ: Եւ իջեալ ի նաւէն Պետրոս` գնաց ի վերայ [43]ջուրցն, եւ եկն`` առ Յիսուս:

14:29: Եւ նա ասէ. Ե՛կ։ Եւ իջեալ ՚ի նաւէն Պե՛տրոս՝ գնա՛ց ՚ի վերայ ջուրցն, եւ ե՛կն առ Յիսուս[277]։
[277] Ոմանք. ՚Ի վերայ ջրոցն։
29 Եւ նա ասաց՝ արի՛: Եւ Պետրոսը նաւակից իջնելով՝ քայլեց ջրի վրայով ու եկաւ Յիսուսի մօտ
29 Ան ալ ըսաւ. «Եկո՛ւր»։ Պետրոս ալ նաւէն իջաւ, ջուրերուն վրայէն քալեց որպէս զի Յիսուսի քով երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2929: Он же сказал: иди. И, выйдя из лодки, Петр пошел по воде, чтобы подойти к Иисусу,
14:29  ὁ δὲ εἶπεν, ἐλθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου [ὁ] πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα καὶ ἦλθεν πρὸς τὸν ἰησοῦν.
14:29. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ἐλθέ. (Thou-should-have-had-came) καὶ (And) καταβὰς (having-had-stepped-down) ἀπὸ (off) τοῦ (of-the-one) πλοίου (of-a-floatlet,"Πέτρος (a-Petros,"περιεπάτησεν (it-treaded-about-unto) ἐπὶ (upon) τὰ (to-the-ones) ὕδατα (to-waters) καὶ (and) ἦλθεν (it-had-came) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
14:29. at ipse ait veni et descendens Petrus de navicula ambulabat super aquam ut veniret ad IesumAnd he said: Come. And Peter going down out of the boat walked upon the water to come to Jesus.
29. And he said, Come. And Peter went down from the boat, and walked upon the waters, to come to Jesus.
14:29. And he said, “Come.” And Peter, descending from the boat, walked over the water, so as to go to Jesus.
14:29. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus:

29: Он же сказал: иди. И, выйдя из лодки, Петр пошел по воде, чтобы подойти к Иисусу,
14:29  ὁ δὲ εἶπεν, ἐλθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου [ὁ] πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα καὶ ἦλθεν πρὸς τὸν ἰησοῦν.
14:29. at ipse ait veni et descendens Petrus de navicula ambulabat super aquam ut veniret ad Iesum
And he said: Come. And Peter going down out of the boat walked upon the water to come to Jesus.
14:29. And he said, “Come.” And Peter, descending from the boat, walked over the water, so as to go to Jesus.
14:29. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:29: Peter - walked on the water - However impossible the thing commanded by Christ may appear, it is certain he will give power to accomplish it to those who receive his word by faith; but we must take care never to put Christ's power to the proof for the gratification of a vain curiosity; or even for the strengthening of our faith, when the ordinary means for doing that are within our reach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: he walked: Mat 17:20, Mat 21:21; Mar 9:23, Mar 11:22, Mar 11:23; Luk 17:6; Act 3:16; Rom 4:19; Phi 4:13
John Gill
14:29 And he said, come,.... This he said, partly to assure them who he was; for had he denied him, he and the rest might have concluded, it was none of Jesus; and partly to commend his love, and confirm his faith, by giving a further instance of his power, in enabling him to walk upon the water, as he did:
and when Peter was come down out of the ship; as he immediately did, having orders from Christ; and being by this second speech fully convinced it was he
he walked on the water; a little way, being supported and enabled by the power of Christ; for this was an extraordinary and miraculous action: for if it was so in Christ, it was much more so in Peter: Christ walked upon the water by his own power, as God; Peter walked upon the water, being held up by the power of Christ. The Jews (w) indeed, call swimming , "walking upon the face of the waters": hence we read of a swimmer's vessel, which is explained to be what men make to learn in it, how "to go or walk upon the face of the waters" (x); but then this is not going upon them upright, but prone, or lying along upon the surface of the waters, which was not Peter's case; he did not, as at another time, cast himself into the sea, and swim to Christ; see Jn 21:7 but as soon as he came down from the ship, standing upright, he walked upon the waters,
to go to Jesus; not merely for walking sake, but for the sake of Christ, he dearly loved; that he might be with him, and be still more confirmed of the truth of its being he, and not a spirit.
(w) R. David Kimchi, Sepher Shorash. rad. (x) R. Sol. Urbin. Ohel moed, fol. 78. 1.
Robert Jamieson, A. R. Fausset and David Brown
14:29 And he said, Come. And when Peter had come down out of the boat. he walked on the water, to go to Jesus--(Also see on Mk 6:50.)
14:3014:30: Եւ տեսեալ զհողմն սաստիկ՝ երկեա՛ւ. եւ իբրեւ սկսաւ ընկղմել՝ աղաղակեա՛ց՝ եւ ասէ. Տէր՝ փրկեա՛ զիս։
30 Սակայն տեսնելով ուժգին քամին՝ վախեցաւ: Եւ երբ սկսեց սուզուել, աղաղակեց ու ասաց. «Տէ՛ր, փրկի՛ր ինձ»
30 Բայց հովը սաստիկ ըլլալուն՝ վախցաւ։ Երբ սկսաւ ընկղմիլ, աղաղակեց ու ըսաւ. «Տէ՛ր, ազատէ զիս»։
Եւ տեսեալ զհողմն սաստիկ` երկեաւ, եւ իբրեւ սկսաւ ընկղմել, աղաղակեաց եւ ասէ. Տէր, փրկեա զիս:

14:30: Եւ տեսեալ զհողմն սաստիկ՝ երկեա՛ւ. եւ իբրեւ սկսաւ ընկղմել՝ աղաղակեա՛ց՝ եւ ասէ. Տէր՝ փրկեա՛ զիս։
30 Սակայն տեսնելով ուժգին քամին՝ վախեցաւ: Եւ երբ սկսեց սուզուել, աղաղակեց ու ասաց. «Տէ՛ր, փրկի՛ր ինձ»
30 Բայց հովը սաստիկ ըլլալուն՝ վախցաւ։ Երբ սկսաւ ընկղմիլ, աղաղակեց ու ըսաւ. «Տէ՛ր, ազատէ զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3030: но, видя сильный ветер, испугался и, начав утопать, закричал: Господи! спаси меня.
14:30  βλέπων δὲ τὸν ἄνεμον [ἰσχυρὸν] ἐφοβήθη, καὶ ἀρξάμενος καταποντίζεσθαι ἔκραξεν λέγων, κύριε, σῶσόν με.
14:30. βλέπων (Viewing) δὲ (moreover) τὸν (to-the-one) ἄνεμον (to-a-wind) ἐφοβήθη, (it-was-feareed-unto,"καὶ (and) ἀρξάμενος ( having-firsted ) καταποντίζεσθαι (to-be-plunged-down-to) ἔκραξεν (it-clamored-to) λέγων (forthing,"Κύριε, (Authority-belonged,"σῶσόν (thou-should-have-saved) με. (to-me)
14:30. videns vero ventum validum timuit et cum coepisset mergi clamavit dicens Domine salvum me facBut seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me.
30. But when he saw the wind, he was afraid; and beginning to sink, he cried out, saying, Lord, save me.
14:30. Yet truly, seeing that the wind was strong, he was afraid. And as he began to sink, he cried out, saying: “Lord, save me.”
14:30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me:

30: но, видя сильный ветер, испугался и, начав утопать, закричал: Господи! спаси меня.
14:30  βλέπων δὲ τὸν ἄνεμον [ἰσχυρὸν] ἐφοβήθη, καὶ ἀρξάμενος καταποντίζεσθαι ἔκραξεν λέγων, κύριε, σῶσόν με.
14:30. videns vero ventum validum timuit et cum coepisset mergi clamavit dicens Domine salvum me fac
But seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me.
14:30. Yet truly, seeing that the wind was strong, he was afraid. And as he began to sink, he cried out, saying: “Lord, save me.”
14:30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 Выражение «видеть сильный ветер» очень характеристично. Петр, конечно, ветра, собственно, не видел, а видал только сильную бурю или вздымающиеся воды. На ветер здесь указывается, как на причину волнения, и слово это употреблено для обозначения вообще всех обстоятельств бури.
Adam Clarke: Commentary on the Bible - 1831
14:30: When he saw the wind boisterous, he was afraid - It was by faith in the power of Christ he was upheld; when that faith failed, by which the laws of gravitation were suspended, no wonder that those laws returned to their wonted action, and that he began to sink. It was not the violence of the winds, nor the raging of the waves, which endangered his life, but his littleness of faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: when: Mat 26:69-75; Kg2 6:15; Mar 14:38, Mar 14:66-72; Luk 22:54-61; Joh 18:25-27; Ti2 4:16, Ti2 4:17
boisterous: or, strong
Lord: Mat 8:24, Mat 8:25; Psa 3:7, Psa 69:1, Psa 69:2, Psa 107:27-30, Psa 116:3, Psa 116:4; Lam 3:54-57; Jon 2:2-7; Co2 12:7-10
John Gill
14:30 But when he saw the wind boisterous,.... Or "strong", blowing hard against him, and raising up the waves, which beat with great violence upon him,
he was afraid; though Christ was so nigh him, and he had had such an instance of his power in bearing him up, causing him to walk upon the waters thus far; which shows, that his faith was imperfect:
and beginning to sink; through fear, and the violence of the wind and waves, just ready to be immersed, and go down to the bottom of the sea,
he cried; being in a great fright and much danger, and with great importunity and eagerness,
saying, Lord, save me: I am just going, I shall certainly perish else; still having so much faith in Christ, that he was able to save him in the last extremity.
John Wesley
14:30 He was afraid - Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural courage and strength are withdrawn.
Robert Jamieson, A. R. Fausset and David Brown
14:30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me--(Also see on Mk 6:50.)
14:3114:31: Եւ վաղվաղակի Յիսուս ձգեաց զձեռն իւր կալա՛ւ զնա եւ ասէ. Թե՛րահաւատ՝ ընդէ՞ր երկմտեցեր։
31 Եւ իսկոյն Յիսուս երկարեց իր ձեռքը, բռնեց նրան ու ասաց. «Թերահաւա՛տ, ինչո՞ւ երկմտեցիր»
31 Յիսուս շուտ մը իր ձեռքը երկնցուց, բռնեց զանիկա ու ըսաւ. «Թերա՛հաւատ, ինչո՞ւ երկմտեցար»։
Եւ վաղվաղակի Յիսուս ձգեաց զձեռն իւր, կալաւ զնա եւ ասէ. Թերահաւատ, ընդէ՞ր երկմտեցեր:

14:31: Եւ վաղվաղակի Յիսուս ձգեաց զձեռն իւր կալա՛ւ զնա եւ ասէ. Թե՛րահաւատ՝ ընդէ՞ր երկմտեցեր։
31 Եւ իսկոյն Յիսուս երկարեց իր ձեռքը, բռնեց նրան ու ասաց. «Թերահաւա՛տ, ինչո՞ւ երկմտեցիր»
31 Յիսուս շուտ մը իր ձեռքը երկնցուց, բռնեց զանիկա ու ըսաւ. «Թերա՛հաւատ, ինչո՞ւ երկմտեցար»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3131: Иисус тотчас простер руку, поддержал его и говорит ему: маловерный! зачем ты усомнился?
14:31  εὐθέως δὲ ὁ ἰησοῦς ἐκτείνας τὴν χεῖρα ἐπελάβετο αὐτοῦ καὶ λέγει αὐτῶ, ὀλιγόπιστε, εἰς τί ἐδίστασας;
14:31. εὐθέως (Unto-straight) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) ἐπελάβετο ( it-had-taken-upon ) αὐτοῦ (of-it) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ὀλιγόπιστε, (Little-trusted,"εἰς (into) τί (to-what-one) ἐδίστασας; (thou-twiced-to?"
14:31. et continuo Iesus extendens manum adprehendit eum et ait illi modicae fidei quare dubitastiAnd immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt?
31. And immediately Jesus stretched forth his hand, and took hold of him, and saith unto him, O thou of little faith, wherefore didst thou doubt?
14:31. And immediately Jesus extended his hand and took hold of him. And he said to him, “O little in faith, why did you doubt?”
14:31. And immediately Jesus stretched forth [his] hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
And immediately Jesus stretched forth [his] hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt:

31: Иисус тотчас простер руку, поддержал его и говорит ему: маловерный! зачем ты усомнился?
14:31  εὐθέως δὲ ὁ ἰησοῦς ἐκτείνας τὴν χεῖρα ἐπελάβετο αὐτοῦ καὶ λέγει αὐτῶ, ὀλιγόπιστε, εἰς τί ἐδίστασας;
14:31. et continuo Iesus extendens manum adprehendit eum et ait illi modicae fidei quare dubitasti
And immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt?
14:31. And immediately Jesus extended his hand and took hold of him. And he said to him, “O little in faith, why did you doubt?”
14:31. And immediately Jesus stretched forth [his] hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 Вместо «поддержал» лучше «взял» (epelabeto). Глаголом diatazw выражается сомнение, колебание, двойная мысль, мнение, положение. Вера Петра заставила его и дала ему возможность идти по водам; страх заставил его погружаться в воду (kataponizesqai). Златоуст говорит, что «это происшествие чудеснее прежнего, потому и случилось после. Когда Христос показал, что Он Владыка моря, Он производит пред учениками другое удивительнейшее знамение. Прежде Он запретил только ветрам, а теперь и Сам ходит по водам, и другому дозволяет сделать то же». По поводу страха Петра Златоуст говорит: «так бесполезно быть близ Христа тому, кто не близок к Нему верою».
Adam Clarke: Commentary on the Bible - 1831
14:31: Jesus stretched forth his hand - Every moment we stand in need of Christ: while we stand - we are upheld by his power only; and when we are falling, or have fallen, we can be saved only by his mercy. Let us always take care that we do not consider so much the danger to which we are exposed, as the power of Christ by which we are to be upheld; and then our mountain is likely to stand strong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: stretched: Psa 138:7; Isa 63:12; Mar 1:31, Mar 1:41, Mar 5:41; Act 4:30
and caught: Gen 22:14; Deu 32:36; Mar 16:7; Luk 22:31, Luk 22:32, Luk 24:34; Pe1 1:5
O thou: Mat 8:26, Mat 16:8, Mat 17:20; Mar 11:23; Rom 4:18-20; Ti1 2:8; Jam 1:6-8
John Gill
14:31 And immediately Jesus stretched forth his hand,.... The Syriac reads it, "and in that very moment"; for his case requires immediate assistance, and Christ readily gave it; he reached out his hand at once, being just by him,
and caught him; as he was sinking to the bottom, and lifted him up, and set him on his feet upon the water, and enabled him to walk with him to the ship; but not without reproving him for the weakness of his faith,
and said unto him, O thou of little faith: he does not say, O thou unbeliever! or, O thou who hast no faith! for some faith he had, though but small; of this phrase; see Gill on Mt 6:30.
Wherefore didst thou doubt? waver, fluctuate, or wast divided between faith and fear. He was worthy of reproof, since he had had the order of Christ to come to him upon the water; and an experience of his power in supporting him thus far; and was now so near unto him, that he had no room to doubt, whether it was he or not, nor of his power to preserve him.
Robert Jamieson, A. R. Fausset and David Brown
14:31 And immediately Jesus stretched forth his hand, and caught him, and said to him, O thou of little faith, why didst thou doubt?--(Also see on Mk 6:50.)
14:3214:32: Եւ իբրեւ ելին ՚ի նաւն՝ հանդարտեա՛ց հողմն[278]։ [278] Ոսկան. Եւ իբրեւ ել ՚ի նաւն՝ հանդարտեցաւ հողմն։
32 Եւ երբ նրանք նաւակ բարձրացան, քամին հանդարտուեց
32 Երբ նաւը ելան, հովը դադարեցաւ։
Եւ իբրեւ ելին ի նաւն, հանդարտեաց հողմն:

14:32: Եւ իբրեւ ելին ՚ի նաւն՝ հանդարտեա՛ց հողմն[278]։
[278] Ոսկան. Եւ իբրեւ ել ՚ի նաւն՝ հանդարտեցաւ հողմն։
32 Եւ երբ նրանք նաւակ բարձրացան, քամին հանդարտուեց
32 Երբ նաւը ելան, հովը դադարեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3232: И, когда вошли они в лодку, ветер утих.
14:32  καὶ ἀναβάντων αὐτῶν εἰς τὸ πλοῖον ἐκόπασεν ὁ ἄνεμος.
14:32. καὶ (And) ἀναβάντων ( of-having-had-stepped-up ) αὐτῶν (of-them) εἰς (into) τὸ (to-the-one) πλοῖον (to-a-floatlet) ἐκόπασεν (it-felled-to,"ὁ (the-one) ἄνεμος. (a-wind)
14:32. et cum ascendissent in naviculam cessavit ventusAnd when they were come up into the boat, the wind ceased.
32. And when they were gone up into the boat, the wind ceased.
14:32. And when they had ascended into the boat, the wind ceased.
14:32. And when they were come into the ship, the wind ceased.
And when they were come into the ship, the wind ceased:

32: И, когда вошли они в лодку, ветер утих.
14:32  καὶ ἀναβάντων αὐτῶν εἰς τὸ πλοῖον ἐκόπασεν ὁ ἄνεμος.
14:32. et cum ascendissent in naviculam cessavit ventus
And when they were come up into the boat, the wind ceased.
14:32. And when they had ascended into the boat, the wind ceased.
14:32. And when they were come into the ship, the wind ceased.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 (Мк VI:51, где говорится только об одном Спасителе, что Он вошел в лодку). У Матфея — множественное число — «вошли они». Марк говорит об одном Спасителе, потому что раньше сообщил о хождении только Его одного по морю. Иоанн VI:21 говорит: «они хотели принять Его в лодку». Отсюда выводили, что если ученики хотели, то Сам Христос не хотел этого, а вместе с Петром прошел много, чтобы утвердить его веру; но когда они подходили к берегу, то вошли в лодку.
Adam Clarke: Commentary on the Bible - 1831
14:32: The wind ceased - Jesus is the Prince of peace, and all is peace and calm where he condescends to enter and abide.
Albert Barnes: Notes on the Bible - 1834
14:32: And when they were come into the ship the wind ceased - Here was a new proof of the power of Jesus. He that has power over winds and waves has all power. John adds Joh 6:21 that the ship was immediately at the land whither they went; another proof, amid this collection of wonders, that the Son of God was with them. They came, therefore, and worshipped him, acknowledging him to be the Son of God. That is, they gave him homage, or honored him as the Son of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:32: come: Psa 107:29, Psa 107:30; Mar 4:41, Mar 6:51; Joh 6:21
John Gill
14:32 And when they were come into the ship,.... Christ and Peter. The Arabic and Persic versions, and Munster's Hebrew Gospel read, "when he ascended", or "was come into the ship"; but there is no doubt but Peter went with him into it, though the following effect is only to be ascribed to Christ's coming into the ship, and not to Peter's:
the wind ceased: from blowing with that fury and violence it did before, and there was a perfect calm; which gave equal proof of the divine power of Christ, as his walking upon the sea: he walked upon the sea whilst the wind was blowing hard, and the waves were tumultuous; he comes into the ship, and all is calm; both winds and sea obey him, who is Lord of both.
Robert Jamieson, A. R. Fausset and David Brown
14:32 And when they had come into the boat, the wind ceased--(Also see on Mk 6:50.)
14:3314:33: Եւ որ ՚ի նաւին էին՝ մատեա՛ն երկի՛րպագին նմա՝ եւ ասեն. Արդարեւ Որդի՛ Աստուծոյ ես դու։
33 Եւ նրանք, որ նաւակի մէջ էին, մօտեցան, երկրպագեցին նրան ու ասացին. «Արդարեւ Աստծու Որդին ես դու»:
33 Անոնք որ նաւուն մէջ էին, եկան երկրպագութիւն ըրին անոր ու ըսին. «Իրաւցնէ Աստուծոյ Որդին ես դուն»։
Եւ որ ի նաւին էին` մատեան, երկիր պագին նմա եւ ասեն. Արդարեւ Որդի Աստուծոյ ես դու:

14:33: Եւ որ ՚ի նաւին էին՝ մատեա՛ն երկի՛րպագին նմա՝ եւ ասեն. Արդարեւ Որդի՛ Աստուծոյ ես դու։
33 Եւ նրանք, որ նաւակի մէջ էին, մօտեցան, երկրպագեցին նրան ու ասացին. «Արդարեւ Աստծու Որդին ես դու»:
33 Անոնք որ նաւուն մէջ էին, եկան երկրպագութիւն ըրին անոր ու ըսին. «Իրաւցնէ Աստուծոյ Որդին ես դուն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3333: Бывшие же в лодке подошли, поклонились Ему и сказали: истинно Ты Сын Божий.
14:33  οἱ δὲ ἐν τῶ πλοίῳ προσεκύνησαν αὐτῶ λέγοντες, ἀληθῶς θεοῦ υἱὸς εἶ.
14:33. οἱ (The-ones) δὲ (moreover) ἐν (in) τῷ (unto-the-one) πλοίῳ (unto-a-floatlet) προσεκύνησαν (they-kissed-toward-unto) αὐτῷ (unto-it) λέγοντες ( forthing ,"Ἀληθῶς (Unto-un-secluded,"θεοῦ (of-a-Deity) υἱὸς (a-Son) εἶ. (thou-be)
14:33. qui autem in navicula erant venerunt et adoraverunt eum dicentes vere Filius Dei esAnd they that were in the boat came and adored him, saying: Indeed thou art the Son of God.
33. And they that were in the boat worshipped him, saying, Of a truth thou art the Son of God.
14:33. Then those who were in the boat drew near and adored him, saying: “Truly, you are the Son of God.”
14:33. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God:

33: Бывшие же в лодке подошли, поклонились Ему и сказали: истинно Ты Сын Божий.
14:33  οἱ δὲ ἐν τῶ πλοίῳ προσεκύνησαν αὐτῶ λέγοντες, ἀληθῶς θεοῦ υἱὸς εἶ.
14:33. qui autem in navicula erant venerunt et adoraverunt eum dicentes vere Filius Dei es
And they that were in the boat came and adored him, saying: Indeed thou art the Son of God.
14:33. Then those who were in the boat drew near and adored him, saying: “Truly, you are the Son of God.”
14:33. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33 (Мк VI:51, 52). Во все время хождения Христа и Петра по водам буря продолжалась. Она утихла только тогда, когда они вошли в лодку недалеко от берега. У Мк VI:51 вставлено: «и чрезвычайно изумлялись в себе и дивились». И в 52 стихе: «ибо не вразумились чудом над хлебами: потому что сердце их было окаменено». Связь между этими выражениями не очевидна. По Оригену, слова «истинно Ты Сын Божий» сказаны были учениками в лодке (ср. Мк VI:45).
Adam Clarke: Commentary on the Bible - 1831
14:33: Thou art the Son of God - It is probable that these words were spoken either by the sailors or passengers, and not by the disciples. Critics have remarked that, when this phrase is used to denominate the Messiah, both the articles are used, ἑ υιος του Θεου, and that the words without the articles mean, in the common Jewish phrase, a Divine person. It would have been a strange thing indeed, if the disciples, after all the miracles they had seen Jesus work - after their having left all to follow him, etc., were only now persuaded that he was the promised Messiah. That they had not as yet clear conceptions concerning his kingdom, is evident enough; but that they had any doubts concerning his being the promised Messiah is far from being clear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:33: worshipped: Mat 15:25, Mat 28:9, Mat 28:17; Luk 24:52
Of: Mat 16:16, Mat 17:5, Mat 26:63, Mat 27:43, Mat 27:54; Psa 2:7; Dan 3:25; Mar 1:1, Mar 14:61, Mar 15:39; Luk 4:41, Luk 8:28; Joh 1:49, Joh 6:69, Joh 9:35-38, Joh 11:27, Joh 17:1, Joh 19:7; Act 8:37; Rom 1:4
John Gill
14:33 Then they that were in the ship,.... Not only the rest of the disciples, who remained in it, whilst Peter came forth out of it, to walk upon the sea, to go to Christ: but the mariners also, the owners of the vessel, and their servants that managed it,
came and worshipped him: not merely in a civil, but in a religious way; being convinced, by what they saw, that he must be truly and properly God, and worthy of adoration;
saying, of a truth, thou art the Son of God: not by creation, as angels and men, nor by office, as magistrates, but by nature; being of the same essence, perfections, and power, with God, his Father: and which these actions of his now done, as well as many others, are full attestations of; as his walking upon the sea, causing Peter to do so too, saving him when sinking, and stilling the wind and waves upon his entrance into the vessel; all which being observed by the disciples and mariners, drew out this confession upon full conviction from them, that he was a divine person, and the proper object of worship.
John Wesley
14:33 Thou art the Son of God - They mean, the Messiah.
14:3414:34: Եւ անցեալ եկին ՚ի ցամաք ՚ի Գեննեսարեթ[279]։ [279] Ոսկան. Եւ անցեալ ՚ի ցամաք եկին ՚ի Գեննեսարէթ։
34 Եւ կտրել անցնելով՝ ցամաք ելան Գեննեսարէթում
34 Անդիի կողմը անցնելով, Գեննեսարէթ հասան։
Եւ անցեալ եկին ի ցամաք ի Գեննեսարէթ:

14:34: Եւ անցեալ եկին ՚ի ցամաք ՚ի Գեննեսարեթ[279]։
[279] Ոսկան. Եւ անցեալ ՚ի ցամաք եկին ՚ի Գեննեսարէթ։
34 Եւ կտրել անցնելով՝ ցամաք ելան Գեննեսարէթում
34 Անդիի կողմը անցնելով, Գեննեսարէթ հասան։
zohrab-1805▾ eastern-1994▾ western am▾
14:3434: И, переправившись, прибыли в землю Геннисаретскую.
14:34  καὶ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν εἰς γεννησαρέτ.
14:34. Καὶ (And) διαπεράσαντες ( having-through-acrossed-unto ) ἦλθαν (they-came) ἐπὶ (upon) τὴν (to-the-one) γῆν (to-a-soil) εἰς (into) Γεννησαρέτ. (to-a-Gennesaret)
14:34. et cum transfretassent venerunt in terram GennesarAnd having passed the water, they came into the country of Genesar.
34. And when they had crossed over, they came to the land, unto Gennesaret.
14:34. And having crossed the sea, they arrived in the land of Genesaret.
14:34. And when they were gone over, they came into the land of Gennesaret.
And when they were gone over, they came into the land of Gennesaret:

34: И, переправившись, прибыли в землю Геннисаретскую.
14:34  καὶ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν εἰς γεννησαρέτ.
14:34. et cum transfretassent venerunt in terram Gennesar
And having passed the water, they came into the country of Genesar.
14:34. And having crossed the sea, they arrived in the land of Genesaret.
14:34. And when they were gone over, they came into the land of Gennesaret.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 (Марк VI:53; Ин VI:21). Евангелисты не указывают точно на место высадки, говоря, что они высадились в земле Геннисаретской, но не в Вифсаиде (Марк) и не в Капернауме (Иоанн), куда первоначально хотели направиться ученики. По всей вероятности, место высадки было несколько южнее Вифсаиды (западной) и Капернаума. Словом, Геннисарет или Геннисар называлось не только Галилейское озеро, носившее еще названия «моря Галилейского», «моря Тивериадского», но и западный берег озера, некогда бывший одним из самых плодороднейших мест Палестины, но теперь совсем одичавший. Древние еврейские названия Киннерет (Чис XXXIV:11), Киннерот (Нав XI:2; XIX:35; 3 Цар XV:20) служили обозначением озера (от евр. «киниор» — «арфа», на которую озеро походит по внешнему виду), города в колене Неффалимовом (Нав XIX:35) и местности около него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 And when they were gone over, they came into the land of Gennesaret. 35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

We have here an account of miracles by wholesale, which Christ wrought on the other side of the water, in the land of Gennesaret. Whithersoever Christ went, he was doing good. Gennesaret was a tract of land that lay between Bethsaida and Capernaum, and either gave the name to, or took the name from, this sea, which is called (Luke v. 1) The Lake of Gennesaret; it signifies the valley of branches. Observe here,

I. The forwardness and faith of the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart from them, they had no occasion for him; these besought him to help them, they had need of him. Christ reckons it the greatest honour we can do him, to make use of him. Now here we are told,

1. How the men of that place were brought to Christ; they had knowledge of him. It is probable that his miraculous passage over the sea, which they that were in the ship would industriously spread the report of, might help to make way for his entertainment in those parts; and perhaps it was one thing Christ intended in it, for he has great reaches in what he does. This they had knowledge of, and of the other miracles Christ had wrought, and therefore they flocked to him. Note, They that know Christ's name, will make their application to him: if Christ were better known, he would not be neglected as he is; he is trusted as far as he is known.

They had knowledge of him, that is, of his being among them, and that he would be put awhile among them. Note, The discerning of the day of our opportunities is a good step toward the improvement of it. This was the condemnation of the world, that Christ was in the world, and the world knew him not (John i. 10); Jerusalem knew him not (Luke xix. 42), but there were some who, when he was among them, had knowledge of him. It is better to know that there is a prophet among us than that there has been one, Ezek. ii. 5.

2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts; They sent out into all that country. Note, those that have got the knowledge of Christ themselves, should do all they can to bring others acquainted with him too. We must not eat these spiritual morsels alone; there is in Christ enough for us all, so that there is nothing got by monopolizing. When we have opportunities of getting good to our souls, we should bring as many as we can to share with us. More than we think of would close with opportunities, if they were but called upon and invited to them. They sent into their own country, because it was their own, and they desired the welfare of it. Note, We can no better testify our love to our country than by promoting and propagating the knowledge of Christ in it. Neighbourhood is an advantage of doing good which must be improved. Those that are near to us, we should contrive to do something for, at least by our example, to bring them near to Christ.

3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed; They brought unto him all that were diseased. If love to Christ and his doctrine will not bring them to him, yet self-love would. Did we but rightly seek our own things, the things of our own peace and welfare, we should seek the things of Christ. We should do him honour, and please him, by deriving grace and righteousness from him. Note, Christ is the proper Person to bring the diseased to; whither should they go but to the Physician, to the Sun of Righteousness, that hath healing under his wings?

4. How they made their application to him; They besought him that they might only touch the hem of his garment, v. 36. They applied themselves to him, (1.) With great importunity; they besought him. Well may we beseech to be healed, when God by his ministers beseecheth us that we will be healed. Note, The greatest favours and blessings are to be obtained from Christ by entreaty; Ask, and it shall be given. (2.) With great humility; they came to him as those that were sensible of their distance, humbly beseeching him to help them; and their desiring to touch the hem of his garment, intimates that they thought themselves unworthy that he should take any particular notice of them, that he should so much as speak to their case, much less touch them for their cure; but they will look upon it as a great favour, if he will give them leave to touch the hem of his garment. The eastern nations show respect to their princes, by kissing their sleeve, or skirt. (3.) With great assurance of the all-sufficiency of his power, not doubting but that they should be healed, even by touching the hem of his garment; that they should receive abundant communications from him by the smallest token of symbol of communion with him. They did not expect the formality of striking his hand over the place or persons diseased, as Naaman did (2 Kings v. 11); but they were sure that there was in him such an overflowing fulness of healing virtue, that they could not fail of a cure, who were but admitted near him. It was in this country and neighbourhood that the woman with the bloody issue was cured by touching the hem of his garment, and was commended for her faith (ch. ix. 20-22); and thence, probably, they took occasion to ask this. Note, The experiences of others in their attendance upon Christ may be of use both to direct and to encourage us in our attendance on him. It is good using those means and methods which others before us have sped well in the use of.

II. The fruit and success of this their application to Christ. It was not in vain that these seed of Jacob sought him, for as many as touched, were made perfectly whole. Note, 1. Christ's cures are perfect cures. Those that he heals, he heals perfectly. He doth not do his work by halves. Though spiritual healing be not perfected at first, yet, doubtless, he that has begun the good work will perform it, Phil. i. 6. 2. There is an abundance of healing virtue in Christ for all that apply themselves to him, be they ever so many. That precious ointment which was poured on his head, ran down to the skirts of his garment, Ps. cxxxiii. 2. The least of Christ's institutions, like the hem of his garment, is replenished with the overflowing fulness of his grace, and he is able to save to the uttermost. 3. The healing virtue that is in Christ, is put forth for the benefit of those that by a true and lively faith touch him. Christ is in heaven, but his word is nigh us, and he himself in that word. When we mix faith with the word, apply it to ourselves, depend upon it, and submit to its influences and commands, then we touch the hem of Christ's garment. It is but thus touching, and we are made whole. On such easy terms are spiritual cures offered by him, that he may truly be said to heal freely; so that if our souls die of their wounds, it is not owing to our Physician, it is not for want of skill or will in him; but it is purely owing to ourselves. He could have healed us, he would have healed us, but we would not be healed; so that our blood will lie upon our own heads.
Adam Clarke: Commentary on the Bible - 1831
14:34: The land of Gennesaret - It was from this country that the sea or lake of Gennesaret had its name. In this district, on the western side of the lake, were the cities of Capernaum and Tiberias.
Albert Barnes: Notes on the Bible - 1834
14:34: Land of Gennesaret - This region was in Galilee, on the west side of the Sea of Tiberias; and in this land was situated Capernaum, to which he had directed his disciples to go.
The hem of his garment - That is, the fringe or border on the outer garment. See the notes at Mat 9:20.
Remarks On Matthew 14
1. We learn from this chapter the power of conscience, Mat 14:1-4. Herod's guilt was the only reason why he thought John the Baptist had risen. At another time he would altogether have disbelieved it. Consciousness of guilt will at some period infallibly torment a man.
2. The duty of faithfulness, Mat 14:4. John reproved Herod at the hazard of his life, and he died for it; but he had the approbation of conscience and of God. So will all who do their duty. Here was an example of fidelity to all ministers of religion. They are not to fear the face of man, however rich, or mighty, or wicked.
3. The righteous will command the respect of the wicked. Herod was a wicked man, but he respected John and feared him, Mar 6:20. The wicked profess to despise religion, and many really do; but their consciences tell them that religion is a good thing. In times of trial they will sooner trust Christians than others. In sickness and death they are often glad to see them and hear them pray, and desire the comfort which they have; and, like Balsam, say, "Let me die the death of the righteous," Num 23:10. No person, young or old, is ever the less really esteemed for being a Christian.
4. People are often restrained from great sins by mere selfish motives, as Herod was by the love of popularity, Mat 14:5. Herod would have put John to death long before had it not been that he feared the people. His constantly desiring to do it was a kind of prolonged murder. God will hold men guilty for desiring to do evil; and will not justify them if they are restrained, not by the fear of him, but by the fear of people.
5. We see the effect of what is called the principle of honor, Mat 14:9. It was in obedience to this that Herod committed murder. This is the principle of duelling and war. No principle is so foolish and wicked. The great mass of people disapprove of it. The wise and good have always disapproved of it. This principle of honor is usually the mere love of Rev_enge. It is often the fear of being laughed at. It produces evil. God cannot and will not love it. The way to pRev_ent duels and murders is to restrain the passions and cultivate a spirit of meekness and forgiveness when young; that is, to come early under the full influence of the gospel.
6. People should be cautious about promises, and especially about oaths. Herod made a foolish promise, and confirmed it by a wicked oath, Mat 14:9. Promises should not be made without knowing what is promised, and without knowing that it will be right to perform them. Oaths are always wicked except when made before a magistrate, and on occasions of real magnitude. The practice of profane and common swearing, like that of Herod, is always foolish and wicked, and sooner or later will bring people into difficulty.
7. Amusements are often attended with evil consequences, Mat 14:6-11. The dancing of a frivolous and profligate girl was the means of the death of one of the holiest of men. Dancing, balls, splendid parties, and theaters are thought by many to be innocent; but they are a profitless waste of time. They lead to forgetfulness of God. They nourish passion and sensual desires. They often lead to the seduction and ruin of the innocent. They are unfit for dying creatures. From the very midst of such scenes the "happy" may go to the judgment bar of God. How poor a preparation to die! How dreadful the judgment seat to such!
8. Jesus will take care of the poor, Mat 14:14-21. He regarded the temporal as well as the spiritual needs of the people. Rather than see them suffer, he worked a miracle to feed them. So, rather than see us suffer, God is daily doing what man cannot do. He causes the grain to grow; he fills the land, and seas, and air with living creatures; nay, he provides in desert places for the support of man. How soon would all people and beasts die if he did not put forth continued power and goodness for the supply of our wants!
9. It is the duty of Christians to be solicitous about the temporal wants of the poor, Mat 14:15. They are with us. By regarding them, and providing for them, we have an opportunity of showing our attachment to Christ, and our resemblance to God, who continually does good.
10. A blessing should be sought on our enjoyments, Mat 14:19. It is always right to imitate Christ. It is right to acknowledge our dependence on God, and in the midst of mercies to pray that we may not forget the Giver.
11. We see the duty of economy. The Saviour, who had power to create worlds by a word, yet commanded to take up the fragments, that nothing might be lost, Joh 6:12. Nothing that God has created and given to us should be wasted.
12. It is proper to make preparation for private prayer. Jesus sent the people away that he might be alone, Mat 14:22-23. So Christians should take pains that they may have times and places for retirement. A grove or a mountain was the place where our Saviour sought to pray, and there, too, may we find and worship God.
13. In time of temptation, of prosperity, and honor, it is right to devote much time to secret prayer. Jesus, when the people were about to make him a king, retired to the mountain, and continued there until the early morning in prayer, Joh 6:15.
14. When Christ commands us to do a thing we should do it, Mat 14:22. Even if it should expose us to danger, it should be done.
15. In times of danger and distress, Jesus will see us and will come to our relief, Mat 14:25-26. Even in the tempest that howls, or on the waves of affliction that beat around us, he will come, and we shall be safe.
16. We should never be afraid of him. We should always have good cheer when we see him, Mat 14:27. When he says, "It is I," he also says, "be not afraid." He can still the waves, and conduct us safely to the port which we seek.
17. Nothing is too difficult for us when we act under the command of Christ. Peter at his command leaves the ship and walks on the billows, Mat 14:29.
18. Christ sometimes leaves his people to see their weakness and their need of strength. Without his continued aid they would sink. Peter had no strength of his own to walk on the deep, and Christ suffered him to see his dependence, Mat 14:30. 19. The eye, in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and winds, rather than Christ, he began to sink, Mat 14:30. True courage in difficulties consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour and Friend.
20. Prayer may be instantly answered. When we are in immediate danger, and offer a prayer of faith, we may expect immediate aid, Mat 14:31.
21. Pride comes before a fall. Peter was self-confident and proud, and he fell. His confidence and rashness were the very means of showing the weakness of his faith, Mat 14:31.
22. It is proper to render homage to Jesus, and to worship him as the Son of God, Mat 14:33.
23. We should be desirous that all about us should partake of the benefits that Christ confers. When we know him and have tested his goodness, we should take pains that all around us may also be brought to him and be saved, Mat 14:35.
24. Jesus only can make us perfectly whole. No other being can save us. He that could heal the body can save the soul. A word can save us. With what earnestness ought we to plead with him that we may obtain his saving grace! Mat 14:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:34: when: Mar 6:53-56
the land of Gennesaret: Gennesaret was a fertile district, in which were situated the cities of Tiberias and Capernaum, extending along the western shore of the lake to which it gave name, about 30 stadia, or nearly four miles, in length, and twenty stadia, or two miles and a half, in breadth, according to Josephus. Luk 5:1
Geneva 1599
14:34 And when they were gone over, they came into the land of (e) Gennesaret.
(e) This Gennesaret was a lake near Capernaum, which is also called the Sea of Galilee or Tiberias; so the country itself grew to be called Gennesaret.
John Gill
14:34 And when they were gone over,.... That is, "the sea", as Munster's Hebrew Gospel adds, the sea of Tiberias, or Galilee;
they came into the land of Gennesaret; the same with Cinnereth, or Chinnereth, or Cinnerot, Num 34:11 in all which places, the Chaldee paraphrase renders it by "Ginusar", the same word that is used in Munster's Hebrew Gospel here: it was a country in Galilee, in the tribe of Naphtali (y), bordering upon a lake, called the lake of Gennesaret; taking its name from the country, or the country from the lake: it was exceeding fruitful, full of gardens and orchards; hence we often read in the Talmud (z), of , "the fruits of Genusar", or Gennesaret, which are said to be exceeding sweet: and it is said to (a) be a country in the land of Israel, in which were many gardens; and by others (b), a place in the land of Galilee (as it was) whose fruits were large and good; and was, as Josephus says (c), thirty furlongs long and twenty broad. And thus the saints, after a long and troublesome passage over the sea of this world, arrive, at last, safe at their desired haven, and enter upon a most delightful country, a paradise, a garden of pleasure; where all delicious fruits and desirable things are enjoyed, even pleasures for evermore; where they shall be led to fountains of living waters, into fulness of joy; where all troubles will cease, and tears will be wiped away; and when they will have leisure and capacity to reflect upon all they have met with in their dangerous, and difficult voyage; and will admire the wonderful grace of God, which has been with them; and his divine power, which has appeared for them, and supported them, and brought them safe to eternal glory; and they ascribe greatness to Christ, as the Son of God, and for ever worship him as the eternal Jehovah, who has done such great things for them, as none but God can do.
(y) Targum Jon. in Deut. xxxiii. 23. (z) T. Bab. Beracot, fol. 44. 1. Erubim, fol. 30. 1. & Pesachim, fol. 8. 2. Vid. Jarchi in Isa. xxviii. 1. & Kimchi in Josh. xi. & in 1 Kings xv. 20. (a) Maimon. in Misn. Maaserot, c. 3. sect. 7. (b) Bartenora, in ib. (c) De Bello Jud. 1. 3. c. 35.
14:3514:35: Եւ իբրեւ ծանեան զնա արք տեղւոյն այնորիկ, առաքեցին ընդ ամենայն գաւառն՝ եւ ածի՛ն առ նա զամենայն հիւանդս։
35 Եւ երբ այդ տեղի մարդիկ նրան ճանաչեցին, մարդ ուղարկեցին ամբողջ գաւառով մէկ ու բոլոր հիւանդներին նրա մօտ բերեցին
35 Երբ այն տեղի մարդիկը ճանչցան զանիկա, մարդ ղրկեցին բոլոր շրջակայ տեղերը ու բոլոր հիւանդները անոր բերին.
Եւ իբրեւ ծանեան զնա արք տեղւոյն այնորիկ, առաքեցին ընդ ամենայն գաւառն, եւ ածին առ նա զամենայն հիւանդս:

14:35: Եւ իբրեւ ծանեան զնա արք տեղւոյն այնորիկ, առաքեցին ընդ ամենայն գաւառն՝ եւ ածի՛ն առ նա զամենայն հիւանդս։
35 Եւ երբ այդ տեղի մարդիկ նրան ճանաչեցին, մարդ ուղարկեցին ամբողջ գաւառով մէկ ու բոլոր հիւանդներին նրա մօտ բերեցին
35 Երբ այն տեղի մարդիկը ճանչցան զանիկա, մարդ ղրկեցին բոլոր շրջակայ տեղերը ու բոլոր հիւանդները անոր բերին.
zohrab-1805▾ eastern-1994▾ western am▾
14:3535: Жители того места, узнав Его, послали во всю окрестность ту и принесли к Нему всех больных,
14:35  καὶ ἐπιγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην, καὶ προσήνεγκαν αὐτῶ πάντας τοὺς κακῶς ἔχοντας,
14:35. καὶ (And) ἐπιγνόντες ( having-had-acquainted-upon ) αὐτὸν (to-it,"οἱ (the-ones) ἄνδρες (men) τοῦ (of-the-one) τόπου (of-an-occasion) ἐκείνου (of-the-one-thither,"ἀπέστειλαν (they-set-off) εἰς (into) ὅλην (to-whole) τὴν (to-the-one) περίχωρον (to-spaced-about) ἐκείνην, (to-the-one-thither) καὶ (and) προσήνεγκαν (they-beared-toward) αὐτῷ (unto-it) πάντας ( to-all ) τοὺς (to-the-ones) κακῶς (unto-disrupted) ἔχοντας , ( to-holding ,"
14:35. et cum cognovissent eum viri loci illius miserunt in universam regionem illam et obtulerunt ei omnes male habentesAnd when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased.
35. And when the men of that place knew him, they sent into all that region round about, and brought unto him all that were sick;
14:35. And when the men of that place had recognized him, they sent into all that region, and they brought to him all who had maladies.
14:35. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased:

35: Жители того места, узнав Его, послали во всю окрестность ту и принесли к Нему всех больных,
14:35  καὶ ἐπιγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην, καὶ προσήνεγκαν αὐτῶ πάντας τοὺς κακῶς ἔχοντας,
14:35. et cum cognovissent eum viri loci illius miserunt in universam regionem illam et obtulerunt ei omnes male habentes
And when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased.
14:35. And when the men of that place had recognized him, they sent into all that region, and they brought to him all who had maladies.
14:35. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
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
14:35: The men of that place had knowledge of him - i.e. They knew him again. They had already seen his miracles; and now they collect all the diseased people they can find, that he may have the same opportunity of showing forth his marvellous power, and they of being the instruments of relieving their friends and neighbors.
They brought unto him all that were diseased - And Jesus received and healed every man and woman of them. And is not the soul, in the sight of God, of more value than the body? and will he withhold his healing power from the former, and grant it so freely to the latter? This cannot be. Let a man come himself to Jesus, and he shall be saved and afterwards let him recommend this Christ to the whole circle of his acquaintance, and they, if they come, shall also find mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:35: Mat 4:24, Mat 4:25; Mar 1:28-34, Mar 2:1-12, Mar 3:8-10, Mar 6:55
Geneva 1599
14:35 (5) And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
(5) In that act where Christ heals the sick, we are shown that we must seek remedy for spiritual diseases at his hands: and that we ourselves are bound to not only run to him, but also to bring others unto him.
John Gill
14:35 And when the men of the place had knowledge of him,.... Not merely by report, but by face, having seen, and heard him before; see Lk 5:1.
They sent out into all that country round about, and brought unto him all that were diseased; which not only expresses their faith in him, that he was able to heal all their sick and diseased, were they ever so many; but also their affectionate regard to their fellow creatures and countrymen; and their care and diligence in sending messengers about to their respective cities, towns, and villages, and which must be attended with expense: for they neither spared cost nor pains, to do good to their country; in all which, they set an example worthy of imitation.
John Wesley
14:35 Mk 6:45.
14:3614:36: Եւ աղաչէին զնա, զի գոնէ՝ միայն ՚ի քղա՛նցս հանդերձի նորա մերձեսցին. եւ որ միանգամ մերձեցանն՝ փրկեցա՛ն[280]։ [280] Ոմանք. Մերձեցան՝ փրկե՛՛։
36 Եւ աղաչում էին նրան, որ գոնէ միայն նրա զգեստի քղանցքներին դիպչեն. եւ նրանք, որ մի անգամ դիպան, բժշկուեցին:
36 Եւ կ’աղաչէին անոր, որ միայն իր հանդերձին քղանցքին դպչին։ Անոնք որ դպան, բժշկուեցան։
եւ աղաչէին զնա, զի գոնէ միայն ի քղանցս հանդերձի նորա մերձեսցին. եւ որ միանգամ մերձեցանն` փրկեցան:

14:36: Եւ աղաչէին զնա, զի գոնէ՝ միայն ՚ի քղա՛նցս հանդերձի նորա մերձեսցին. եւ որ միանգամ մերձեցանն՝ փրկեցա՛ն[280]։
[280] Ոմանք. Մերձեցան՝ փրկե՛՛։
36 Եւ աղաչում էին նրան, որ գոնէ միայն նրա զգեստի քղանցքներին դիպչեն. եւ նրանք, որ մի անգամ դիպան, բժշկուեցին:
36 Եւ կ’աղաչէին անոր, որ միայն իր հանդերձին քղանցքին դպչին։ Անոնք որ դպան, բժշկուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
14:3636: и просили Его, чтобы только прикоснуться к краю одежды Его; и которые прикасались, исцелялись.
14:36  καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι ἥψαντο διεσώθησαν.
14:36. καὶ (and) παρεκάλουν (they-were-calling-beside-unto) [αὐτὸν] "[to-it]"ἵνα (so) μόνον (to-alone) ἅψωνται ( they-might-have-fastened ) τοῦ (of-the-one) κρασπέδου (of-fringe-footed) τοῦ (of-the-one) ἱματίου (of-an-apparelet) αὐτοῦ: (of-it,"καὶ (and) ὅσοι ( which-a-which ) ἥψαντο ( they-fastened ) διεσώθησαν. (they-were-saved-through)
14:36. et rogabant eum ut vel fimbriam vestimenti eius tangerent et quicumque tetigerunt salvi facti suntAnd they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.
36. and they besought him that they might only touch the border of his garment: and as many as touched were made whole.
14:36. And they petitioned him, so that they might touch even the hem of his garment. And as many as touched it were made whole.
14:36. And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole:

36: и просили Его, чтобы только прикоснуться к краю одежды Его; и которые прикасались, исцелялись.
14:36  καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι ἥψαντο διεσώθησαν.
14:36. et rogabant eum ut vel fimbriam vestimenti eius tangerent et quicumque tetigerunt salvi facti sunt
And they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.
14:36. And they petitioned him, so that they might touch even the hem of his garment. And as many as touched it were made whole.
14:36. And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:36: That they might only touch the hem of his garment - What mighty influence must the grace and Spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him. Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fullness of his Maker. Lord, increase our faith! and we shall see greater manifestations of thy power and glory! Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:36: only: Mat 9:20, Mat 9:21; Mar 3:10; Luk 6:19; Act 19:11, Act 19:12
hem: Mat 23:5; Exo 28:33-43; Num 15:38, Num 15:39
perfectly: Joh 6:37, Joh 7:23; Act 3:16, Act 4:9, Act 4:10, Act 4:14-16
John Gill
14:36 And besought him that they might touch the hem of his garment,.... As the woman with the bloody issue did; Mt 9:20. This they desired, partly to show the strength of their faith in him, that they doubted not of a cure, could they be admitted so near his person; and partly, to signify the sense of their unworthiness, to be in another way taken notice of by him, either by speaking to them, or putting his hands on them:
and as many as touched, were made perfectly whole. Christ condescended to this their request, and perfectly cured all such of their diseases, of whatever kind they were, who, in the exercise of faith, touched the hem of his garment, the fringe he wore, in compliance with the ceremonial law, Num 15:38.