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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ's preaching was mostly practical; but, in this chapter, we have a prophetical discourse, a prediction of things to come; such however as had a practical tendency, and was intended, not to gratify the curiosity of his disciples, but to guide their consciences and conversations, and it is therefore concluded with a practical application. The church has always had particular prophecies, besides general promises, both for direction and for encouragement to believers; but it is observable, Christ preached this prophetical sermon in the close of his ministry, as the Apocalypse is the last book of the New Testament, and the prophetical books of the Old Testament are placed last, to intimate to us, that we must be well grounded in plain truths and duties, and those must first be well digested, before we dive into those things that are dark and difficult; many run themselves into confusion by beginning their Bible at the wrong end. Now, in this chapter, we have, I. The occasion of this discourse, ver. 1-3. II. The discourse itself, in which we have, 1. The prophecy of divers events, especially referring to the destruction of Jerusalem, and the utter ruin of the Jewish church and nation, which were not hastening on, and were completed about forty years after; the prefaces to that destruction, the concomitants and consequences of it; yet looking further, to Christ's coming at the end of time, and the consummation of all things, of which that was a type and figure, ver. 4-31. 2. The practical application of this prophecy for the awakening and quickening of his disciples to prepare for these great and awful things, ver. 32-51.
Adam Clarke: Commentary on the Bible - 1831
Christ foretells the destruction of the temple, Mat 24:1, Mat 24:2. His disciples inquire when and what shall be the sign of this destruction, Mat 24:3. Our Lord answers, and enumerates them - false Christs, Mat 24:5. Wars, famines, pestilences, and earthquakes, Mat 24:6-8. Persecution of his followers, Mat 24:9. Apostasy from the truth, Mat 24:10-13. General spread of the Gospel, Mat 24:14. He foretells the investment of the city by the Romans, Mat 24:15-18. The calamities of those times, Mat 24:19-22. Warns them against seduction by false prophets, Mat 24:23-26. The suddenness of these calamities, Mat 24:27, Mat 24:28. Total destruction of the Jewish polity, Mat 24:29-31. The whole illustrated by the parable of the fig-tree, Mat 24:32, Mat 24:33. The certainty of the event, though the time is concealed, Mat 24:34-36. Careless state of the people, Mat 24:37-41. The necessity of watchfulness and fidelity, illustrated by the parable of the two servants, one faithful, the other wicked, Mat 24:42-51
This chapter contains a prediction of the utter destruction of the city and temple of Jerusalem, and the subversion of the whole political constitution of the Jews; and is one of the most valuable portions of the new covenant Scriptures, with respect to the evidence which it furnishes of the truth of Christianity. Every thing which our Lord foretold should come on the temple, city, and people of the Jews, has been fulfilled in the most correct and astonishing manner; and witnessed by a writer who was present during the whole, who was himself a Jew, and is acknowledged to be an historian of indisputable veracity in all those transactions which concern the destruction of Jerusalem. Without having designed it, he has written a commentary on our Lord's words, and shown how every tittle was punctually fulfilled, though he knew nothing of the Scripture which contained this remarkable prophecy. His account will be frequently referred to in the course of these notes; as also the admirable work of Bishop Newton on the prophecies.
Albert Barnes: Notes on the Bible - 1834
24:0: Jesus foretells the destruction of the temple as he takes his final leave of it, and teaches what were the signs of his coming. These predictions are also recorded in Mark 13; Luke 21:5-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 24:1, Christ foretells the destruction of the temple; Mat 24:3, what and how great calamities shall be before it; Mat 24:29, the signs of his coming to judgment; Mat 24:36, And because that day and hour are unknown, Mat 24:42. we ought to watch like good servants, expecting every moment our Master's coming.
24:124:1: Եւ ելեալ արտաքս Յիսուս ՚ի տաճարէն՝ գնա՛յր. եւ մատեան աշակերտքն ցուցանե՛լ նմա զշինուածս տաճարին[439]։ [439] Ոմանք. Զշինուած տաճարին։
1 Յիսուս տաճարից դուրս ելած՝ գնում էր. եւ աշակերտները մօտեցան՝ նրան ցոյց տալու տաճարի շինութիւնները
24 Երբ Յիսուս տաճարէն դուրս ելլելով կ’երթար, աշակերտները անոր քով գացին՝ տաճարին շէնքերը իրեն ցուցնելու։
Եւ ելեալ արտաքս Յիսուս ի տաճարէն` գնայր. եւ մատեան աշակերտքն ցուցանել նմա զշինուածս տաճարին:

24:1: Եւ ելեալ արտաքս Յիսուս ՚ի տաճարէն՝ գնա՛յր. եւ մատեան աշակերտքն ցուցանե՛լ նմա զշինուածս տաճարին[439]։
[439] Ոմանք. Զշինուած տաճարին։
1 Յիսուս տաճարից դուրս ելած՝ գնում էր. եւ աշակերտները մօտեցան՝ նրան ցոյց տալու տաճարի շինութիւնները
24 Երբ Յիսուս տաճարէն դուրս ելլելով կ’երթար, աշակերտները անոր քով գացին՝ տաճարին շէնքերը իրեն ցուցնելու։
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24:11: И выйдя, Иисус шел от храма; и приступили ученики Его, чтобы показать Ему здания храма.
24:1  καὶ ἐξελθὼν ὁ ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῶ τὰς οἰκοδομὰς τοῦ ἱεροῦ·
24:1. Καὶ (And) ἐξελθὼν (having-had-came-out,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἀπὸ (off) τοῦ (of-the-one) ἱεροῦ (of-sacred," ἐπορεύετο , ( it-was-traversing-of ) καὶ (and) προσῆλθον (they-had-came-toward,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"ἐπιδεῖξαι (to-have-en-showed-upon) αὐτῷ (unto-it) τὰς (to-the-ones) οἰκοδομὰς (to-house-buildings) τοῦ (of-the-one) ἱεροῦ: (of-sacred)
24:1. et egressus Iesus de templo ibat et accesserunt discipuli eius ut ostenderent ei aedificationes templiAnd Jesus being come out of the temple, went away. And his disciples came to shew him the buildings of the temple.
1. And Jesus went out from the temple, and was going on his way; and his disciples came to him to shew him the buildings of the temple.
24:1. And Jesus departed from the temple and went away. And his disciples approached him, so as to show him the buildings of the temple.
24:1. And Jesus went out, and departed from the temple: and his disciples came to [him] for to shew him the buildings of the temple.
And Jesus went out, and departed from the temple: and his disciples came to [him] for to shew him the buildings of the temple:

1: И выйдя, Иисус шел от храма; и приступили ученики Его, чтобы показать Ему здания храма.
24:1  καὶ ἐξελθὼν ὁ ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῶ τὰς οἰκοδομὰς τοῦ ἱεροῦ·
24:1. et egressus Iesus de templo ibat et accesserunt discipuli eius ut ostenderent ei aedificationes templi
And Jesus being come out of the temple, went away. And his disciples came to shew him the buildings of the temple.
24:1. And Jesus departed from the temple and went away. And his disciples approached him, so as to show him the buildings of the temple.
24:1. And Jesus went out, and departed from the temple: and his disciples came to [him] for to shew him the buildings of the temple.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк XIII:1; Лк XXI:5). Синоптики указывают точно, куда вышел Спаситель с Своими учениками, именно на гору Елеонскую (Мф ст. 3, Мк XIII:3), откуда можно было хорошо видеть храм и Иерусалим со всем их тогдашним великолепием. Это подтверждается и замечаниями Мф XXVI:6 и Мк XIV:3, откуда видно, что после длинной «эсхатологической» речи, произнесенной на горе Елеонской, Иисус Христос прибыл в Вифанию, не возвращаясь пред тем в Иерусалим. Он оставил храм с словами: «се, оставляется вам дом ваш пуст» (Мф XXIII:38). «Он как бы отряс пыль от ног Своих пред домом, который должен был оставаться пустым». На пути, на некоторое время, здания храма перестали быть видными. Но после одного крутого поворота на дороге они опять представились взору во всем своем великолепии. Ученики, сопровождавшие Христа и, конечно, слышавшие Его слова о запустении храма, не могли ясно и хорошо представить, каким образом это запустение возникнет на месте того великолепия, которое было всем видимо. Постройка храма начата была лет за 20 до Р. X. Иродом I и окончена около 63 года по Р. X. Здания не были еще окончены, но были уже великолепны. Храм был одним из чудес света. Какой смысл имела эта постройка? Все иудеи соединяли с Иерусалимом и храмом самые блестящие надежды, которые осуществятся с пришествием Мессии. А теперь Мессия говорит, что храм запустеет. Поэтому ученики подошли ко Христу ближе (во время пути) и указали Ему на великолепие ierou, т. е. самого храма и окружающих его построек. По Марку, несколько иначе — ученики не показывают Христу зданий храма, а говорит с Ним только один ученик о том, какие камни и какие здания; по Луке, опять несколько иначе, — некоторые, — вероятно, из учеников, — говорили Христу во время пути, какими дорогими камнями и «вкладами» украшен храм. Во всех этих рассказах нет ни малейшего противоречия в показаниях синоптиков, и все могло быть именно так, как они рассказывают, причем один из них обращает внимание на одно, а другой на другое.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

Here is,

I. Christ's quitting the temple, and his public work there. He had said, in the close of the foregoing chapter, Your house is left unto you desolate; and here he made his words good; He went out, and departed from the temple. The manner of expression is observable; he not only went out of the temple, but departed from it, took his final farewell of it; he departed from it, never to return to it any more; and then immediately follows a prediction of its ruin. Note, That house is left desolate indeed, which Christ leaves. Woe unto them when I depart, Hos. ix. 12; Jer. vi. 8. It was now time to groan out their Ichabod, The glory is departed, their defence is departed. Three days after this, the veil of the temple was rent; when Christ left it, all became common and unclean; but Christ departed not till they drove him away; did not reject them, till they first rejected him.

II. His private discourse with his disciples; he left the temple, but he did not leave the twelve, who were the seed of the gospel church, which the casting off of the Jews was the enriching of. When he left the temple, his disciples left it too, and came to him. Note, It is good being where Christ is, and leaving that which he leaves. They came to him, to be instructed in private, when his public preaching was over; for the secret of the Lord is with them that fear him. He had spoken of the destruction of the Jewish church to the multitude in parables, which here, as usual, he explains to his disciples. Observe,

1. His disciples came to him, to show him the buildings of the temple, It was a stately and beautiful structure, one of the wonders of the world; no cost was spared, no art left untried, to make it sumptuous. Though it came short of Solomon's temple, and its beginning was small, yet its latter end did greatly increase. It was richly furnished with gifts and offerings, to which there were continual additions made. They showed Christ these things, and desired him to take notice of them, either,

(1.) As being greatly pleased with them themselves, and expecting he should be so too. They had lived mostly in Galilee, at a distance from the temple, had seldom seen it, and therefore were the more struck with admiration at it, and thought he should admire as much as they did all this glory (Gen. xxxi. 1); and they would have him divert himself (after his preaching, and from his sorrow which they saw him perhaps almost overwhelmed with) with looking about him. Note, Even good men are apt to be too much enamoured with outward pomp and gaiety, and to overvalue it, even in the things of God; whereas we should be, as Christ was, dead to it, and look upon it with contempt. The temple was indeed glorious, but, [1.] Its glory was sullied and stained with the sin of the priests and people; that wicked doctrine of the Pharisees, which preferred the gold before the temple that sanctified it, was enough to deface the beauty of all the ornaments of the temple. [2.] Its glory was eclipsed and outdone by the presence of Christ in it, who was the glory of this latter house (Hag. ii. 9), so that the buildings had no glory, in comparison with that glory which excelled.

Or, (2.) As grieving that this house should be left desolate; they showed him the buildings, as if they would move him to reverse the sentence; "Lord, let not this holy and beautiful house, where our fathers praised thee, be made a desolation." They forgot how many providences, concerning Solomon's temple, had manifested how little God cared for that outward glory which they had so much admired, when the people were wicked, 2 Chron. vii. 21. This house, which is high, sin will bring low. Christ had lately looked upon the precious souls, and wept for them, Luke xix. 41. The disciples look upon the pompous buildings, and are ready to weep for them. In this, as in other things, his thoughts are not like ours. It was weakness, and meanness of spirit, in the disciples, to be so fond of fine buildings; it was a childish thing. Animo magno nihil magnum--To a great mind nothing is great. Seneca.

2. Christ, hereupon, foretels the utter ruin and destruction that were coming upon this place, v. 2. Note, A believing foresight of the defacing of all worldly glory will help to take us off from admiring it, and overvaluing it. The most beautiful body will be shortly worms' meat, and the most beautiful building a ruinous heap. And shall we then set our eyes upon that which so soon is not, and look upon that with so much admiration which ere long we shall certainly look upon with so much contempt? See ye not all these things? They would have Christ look upon them, and be as much in love with them as they were; he would have them look upon them, and be as dead to them as he was. There is such a sight of these things as will do us good; so to see them as to see through them and see to the end of them.

Christ, instead of reversing the decree, ratifies it; Verily, I say unto you, there shall not be left one stone upon another.

(1.) He speaks of it as a certain ruin; "I say unto you. I, that know what I say, and know how to make good what I say; take my word for it, it shall be so; I, the Amen, the true Witness, say it to you." All judgment being committed to the Son, the threatenings, as well as the promises, are all yea, and amen, in him. Heb. vi. 17, 18.

(2.) He speaks of it as an utter ruin. The temple shall not only be stripped, and plundered, and defaced, but utterly demolished and laid waste; Not one stone shall be left upon another. Notice is taken, in the building of the second temple, of the laying of one stone upon another (Hag. ii. 15); and here, in the ruin, of not leaving one stone upon another. History tells us, that this was fulfilled in the latter; for though Titus, when he took the city, did all he could to preserve the temple, yet he could not restrain the enraged soldiers from destroying it utterly; and it was done to that degree, that Turnus Rufus ploughed up the ground on which it had stood: thus that scripture was fulfilled (Mic. iii. 12), Zion shall, for your sake, be ploughed as a field. And afterward, in Julian the Apostate's time, when the Jews were encouraged by him to rebuild their temple, in opposition to the Christian religion, what remained of the ruins was quite pulled down, to level the ground for a new foundation; but the attempt was defeated by the miraculous eruption of fire out of the ground, which destroyed the foundation they laid, and frightened away the builders. Now this prediction of the final and irreparable ruin of the temple includes a prediction of the period of the Levitical priesthood and the ceremonial law.

3. The disciples, not disputing either the truth or the equity of this sentence, nor doubting of the accomplishment of it, enquire more particularly of the time when it should come to pass, and the signs of its approach, v. 3. Observe,

(1.) Where they made this enquiry; privately, as he sat upon the mount of Olives; probably, he was returning to Bethany, and there sat down by the way, to rest him; the mount of Olives directly faced the temple, and from thence he might have a full prospect of it at some distance; there he sat as a Judge upon the bench, the temple and city being before him as at the bar, and thus he passed sentence on them. We read (Ezek. xi. 23) of the removing of the glory of the Lord from the temple to the mountain; so Christ, the great Shechinah, here removes to this mountain.

(2.) What the enquiry itself was; When shall these things be; and what shall be the sign of thy coming, and of the end of the world? Here are three questions.

[1.] Some think, these questions do all point at one and the same thing--the destruction of the temple, and the period of the Jewish church and nation, which Christ had himself spoken of as his coming (ch. xvi. 28), and which would be the consummation of the age (for so it may be read), the finishing of that dispensation. Or, they thought the destruction of the temple must needs be the end of the world. If that house be laid waste, the world cannot stand; for the Rabbin used to say that the house of the sanctuary was one of the seven things for the sake of which the world was made; and they think, if so, the world will not survive the temple.

[2.] Others think their question, When shall these things be? refers to the destruction of Jerusalem, and the other two to the end of the world; or Christ's coming may refer to his setting up his gospel kingdom, and the end of the world to the day of judgment. I rather incline to think that their question looked no further than the event Christ now foretold; but it appears by other passages, that they had very confused thoughts of future events; so that perhaps it is not possible to put any certain construction upon this question of theirs.

But Christ, in his answer, though he does not expressly rectify the mistakes of his disciples (that must be done by the pouring out of the Spirit), yet looks further than their question, and instructs his church, not only concerning the great events of that age, the destruction of Jerusalem, but concerning his second coming at the end of time, which here he insensibly slides into a discourse of, and of that it is plain he speaks in the next chapter, which is a continuation of this sermon.
Adam Clarke: Commentary on the Bible - 1831
24:1: And Jesus went out, and departed from, the temple - Or, And Jesus, going out of the temple, was going away. This is the arrangement of the words in several eminent manuscripts, versions, and fathers; and is much clearer than that in the common translation. The Jews say the temple was built of white and green-spotted marble. See Lightfoot. Josephus says the stones were white and strong; fifty feet long, twenty-four broad, and sixteen thick. Antiq. b. 15. c. xi. See Mar 13:1.
Albert Barnes: Notes on the Bible - 1834
24:1: And Jesus went out - He was going over to the Mount of Olives, Mat 24:3.
The buildings of the temple - The temple itself, with the surrounding courts, porches, and other edifices. See the notes at Mat 21:12. Mark says that they particularly pointed out the "stones" of the temple, as well as the buildings. "In that temple," says Josephus, the Jewish historian, "were several stones which were 45 cubits in length, 5 in height, and 6 in breadth;" that is, more than 70 feet long, 10 wide, and 8 high. These stones, of such enormous size, were principally used in building the high wall on the east side, from the base to the top of the mountain. They were also, it is said, beautifully painted with variegated colors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: departed: Mat 23:39; Jer 6:8; Eze 8:6, Eze 10:17-19, Eze 11:22, Eze 11:23; Hos 9:12
show: Mar 13:1, Mar 13:2; Luk 21:5, Luk 21:6; Joh 2:20
John Gill
24:1 And Jesus went out, and departed from the temple,.... He not only went out of it for that time, but took his final leave of it, never to return more to it; having foretold its desolation, which he, in part, by so doing, immediately fulfilled: this the disciples observing, and being intent on the outward splendour, and worldly grandeur of it, were concerned that so beautiful a structure should be deserted; and almost thought it incredible, that so strong, and firm a building could be destroyed.
And his disciples came unto him: as he went, and as soon as he was come out of the temple, and whilst in view of it:
for to show him the buildings of the temple; the walls of it, and courts adjoining to it, how beautiful and firm they were: whether this was done by them to raise in him admiration or commiseration, in hopes he might change the sentence he had passed upon it, is not easy to say; or whether this did not express their incredulity about the desolation of it; which Christ's answer, in the next verse, seems to imply. Mark says, it was "one of the disciples" that observed these to him, who might be accompanied with the rest, and in their name address him; and who, probably, might be Peter, since he was generally their mouth; and that he should speak to him in this manner: "master, see what manner of stones, and what buildings are here!" Luke says, "how it was adorned with goodly stones, and gifts." The Jews give very great encomiums of the second temple, as repaired by Herod; and it was undoubtedly a very fine structure. They say (p), that he built the house of the sanctuary, "an exceeding beautiful building"; and that he repaired the temple, in beauty "greatly exceeding" that of Solomon's (q). They moreover observe (r), that
"he who has not seen the building of Herod, has never seen, , "a beautiful building." With what is it built? says Rabbah, with stones of green and white marble. And there are others say, that it was built with stones of spotted green and white marble.''
These, very likely, were the very stones the disciples pointed to, and admired; and were of a prodigious size, as well as worth. Some of the stones were, as Josephus (s) says,
"forty five cubits long, five high, and six broad.''
Others of them, as he elsewhere affirm (t),
"were twenty five cubits long, eight high, and twelve broad.''
And he also tells us, in the same place, that there were,
"in the porches, four rows of pillars: the thickness of each pillar was as much as three men, with their arms stretched out, and joined together, could grasp; the length twenty seven feet, and the number of them an hundred and sixty two, and beautiful to a miracle.''
At the size of those stones, and the beauty of the work, it is said (u), Titus was astonished, when he destroyed the temple; at which time his soldiers plundered it, and took away "the gifts", with which it is also said to be adorned. These were rich and valuable things which were dedicated to it, and either laid up in it, or hung upon the walls and pillars of it, as it was usual in other temples (w). These may, intend the golden table given by Pompey, and the spoils which Herod dedicated; and particularly the golden vine, which was a gift of his (x); besides multitudes of other valuable things, which were greatly enriching and ornamental to it. Now the disciples suggest, by observing these, what a pity it was such a grand edifice should be destroyed; or how unaccountable it was; that a place of so much strength, could easily be demolished.
(p) Juchasin, fol. 139. 1. (q) Ganz Tzemach David, par. 1. fol. 24. 2. (r) T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2. (s) De Bello Jud. l. 5. c. 5. (t) Antiq. Jud. l. 15. c. 14. (u) Egesippus, l. 5. c. 43. (w) Vid. Ryckium de Capitol. Rom. c. 21, &c. (x) Joseph. Antiq. l. 15.
John Wesley
24:1 Mk 13:1; Lk 21:5.
24:224:2: Եւ նա՝ պատասխանի՛ ետ՝ եւ ասէ ցնոսա. Տեսանիցէ՞ք զայդ ամենայն, ամէն ամէն ասե՛մ ձեզ. ո՛չ մնասցէ այդր քար՝ ՚ի քարի վերայ որ ո՛չ քակտեսցի[440]։[440] Այլք. Տեսանէք զայդ ամենայն։ Բազումք միանգամ ունին. Ամէն ասեմ ձեզ։
2 Եւ նա պատասխանեց ու նրանց ասաց. «Տեսնո՞ւմ էք այդ ամէնը. ճշմարիտ եմ ասում ձեզ, այդտեղ չպիտի մնայ քար քարի վրայ, որ չքանդուի»
2 Յիսուս անոնց ըսաւ. «Կը տեսնէ՞ք այդ ամէն բաները. ահա կ’ըսեմ ձեզի, ‘Քար քարի վրայ պիտի չմնայ, որ չքակուի’»։
Եւ նա պատասխանի ետ եւ ասէ ցնոսա. Տեսանէ՞ք զայդ ամենայն, ամէն ասեմ ձեզ, ոչ մնասցէ այդր քար ի քարի վերայ որ ոչ քակտեսցի:

24:2: Եւ նա՝ պատասխանի՛ ետ՝ եւ ասէ ցնոսա. Տեսանիցէ՞ք զայդ ամենայն, ամէն ամէն ասե՛մ ձեզ. ո՛չ մնասցէ այդր քար՝ ՚ի քարի վերայ որ ո՛չ քակտեսցի[440]։
[440] Այլք. Տեսանէք զայդ ամենայն։ Բազումք միանգամ ունին. Ամէն ասեմ ձեզ։
2 Եւ նա պատասխանեց ու նրանց ասաց. «Տեսնո՞ւմ էք այդ ամէնը. ճշմարիտ եմ ասում ձեզ, այդտեղ չպիտի մնայ քար քարի վրայ, որ չքանդուի»
2 Յիսուս անոնց ըսաւ. «Կը տեսնէ՞ք այդ ամէն բաները. ահա կ’ըսեմ ձեզի, ‘Քար քարի վրայ պիտի չմնայ, որ չքակուի’»։
zohrab-1805▾ eastern-1994▾ western am▾
24:22: Иисус же сказал им: видите ли всё это? Истинно говорю вам: не останется здесь камня на камне; всё будет разрушено.
24:2  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται.
24:2. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Οὐ (Not) βλέπετε (ye-view) ταῦτα (to-the-ones-these) πάντα ; ( to-all ?"ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐ (not) μὴ (lest) ἀφεθῇ (it-might-have-been-sent-off) ὧδε (unto-which-moreover) λίθος (a-stone) ἐπὶ (upon) λίθον (to-a-stone) ὃς (which) οὐ (not) καταλυθήσεται. (it-shall-be-loosed-down)
24:2. ipse autem respondens dixit eis videtis haec omnia amen dico vobis non relinquetur hic lapis super lapidem qui non destruaturAnd he answering, said to them: Do you see all these things? Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.
2. But he answered and said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
24:2. But he said to them in response: “Do you see all these things? Amen I say to you, there shall not remain here stone upon stone, which is not torn down.”
24:2. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down:

2: Иисус же сказал им: видите ли всё это? Истинно говорю вам: не останется здесь камня на камне; всё будет разрушено.
24:2  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται.
24:2. ipse autem respondens dixit eis videtis haec omnia amen dico vobis non relinquetur hic lapis super lapidem qui non destruatur
And he answering, said to them: Do you see all these things? Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.
24:2. But he said to them in response: “Do you see all these things? Amen I say to you, there shall not remain here stone upon stone, which is not torn down.”
24:2. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
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
2 (Мк XIII:2; Лк XXI:6). Так как по Мк XII:1 с Христом говорил только один ученик, то в XIII:2 Он и отвечает только ему одному. У Матфея и Луки Он говорит со всеми учениками. — Если ученики не могли примирить мысли о предстоящем запустении храма и всех храмовых построек с их тогдашним великолепием, то Христос теперь только усиливает прежде высказанную Им мысль, говоря, что в храме будет не только внутреннее запустение, но и внешнее, что от того, чем любуются ученики, не останется камня на камне. Все это исполнилось буквально. Keleuei kaidar hdh thn te polin apasan kai ton newn kataskaptein (кесарь повелевает срыть весь город и храм), говорит иудейский историк (Иосиф, Война, VII:1, 1). Во время иудейской войны и взятия Иерусалима Титом храм был сожжен, а «город сравнен с землею». Только три башни во дворце Ирода и часть стены были оставлены, первые — как памятники бывшей некогда крепости города, а последняя — в качестве защиты при возобновлении осады. Похвальною речью войску, наградами за выдающиеся воинские подвиги, благодарственной жертвой и пиром отпраздновал Тит трудно и со многими жертвами достигнутую победу (Шюрер). Иерусалим пал в сентябре 70 года по Р. X.
Adam Clarke: Commentary on the Bible - 1831
24:2: See ye not all these things? - The common text, and many manuscripts, have ου βλεπετε, Do ye not see, or consider? But the negative particle is omitted by several excellent manuscripts, by the Coptic, Sahidic, Armenian, Ethiopic, Slavonic, Vulgate, and Itala versions, and by some of the primitive fathers, who all read it thus, see, or consider all these things.
There shall not be left here one stone - These seem to have been the last words he spoke as he left the temple, into which he never afterwards entered; and, when he got to the mount of Olives, he renewed the discourse. From this mount, on which our Lord and his disciples now sat, the whole of the city, and particularly the temple, were clearly seen. This part of our Lord's prediction was fulfilled in the most literal manner. Josephus says, War, book vii. c. 1: "Caesar gave orders that they should now demolish the whole city and temple, τε πολιν απασαν και τον νεων κατασκεπτειν, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited." Maimonides, a Jewish rabbin, in Tract. Taanith, c. 4, says, "That the very foundations of the temple were digged up, according to the Roman custom." His words are these: "On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the temple, and the places round about it, that the saying might be fulfilled, Zion shall be ploughed as a field." This Turnus, or rather Terentius Rufus, was left general of the army by Titus, with commission, as the Jews suppose, to destroy the city and the temple, as Josephus observes.
The temple was destroyed,
1st. Justly; because of the sins of the Jews.
2dly. Mercifully; to take away from them the occasion of continuing in Judaism: and
3dly. Mysteriously; to show that the ancient sacrifices were abolished, and that the whole Jewish economy was brought to an end, and the Christian dispensation introduced.
Albert Barnes: Notes on the Bible - 1834
24:2: There shall not be left here one stone upon another - At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of 40 years all this was accomplished exactly. Jerusalem was taken by the Roman armies, under the command of Titus, 70 a. d. The account of the siege and destruction of the city is left us by Josephus, a historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ; yet his whole history appears almost like a running commentary on these predictions respecting the destruction of the temple. The following particulars are given on his authority:
After the city was taken, Josephus says that Titus "gave orders that they should now "demolish the whole city and temple," except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who "dug it up from the foundation," that there was nothing left to make those believe who came hither that it had ever been inhabited." Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a plowshare tore up the foundations of the temple, that the prophecy might be fulfilled, 'Zion shall be plowed as a field,'" Mic 3:12. This was all done by the direction of divine Providence. Titus was desirous of preserving the temple, and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth, and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amid the tumult, none of the orders were obeyed. The soldiers pressed to the temple, and neither fear nor entreaties, nor stripes could restrain them. Their hatred of the Jews urged them on to the work of destruction, and thus, says Josephus, the temple was burned against the will of Caesar. - Jewish Wars, b. 6 chapter 4, section 5-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: There: Josephus says that "Cesar gave orders that they should now demolish the whole city and temple, except the three towers Phaselus, Hippicus, and Mariamne, and a part of the western wall; but all the rest was laid so completely even with the ground, by those who dug it up from the foundation, that there was nothing left to make those who came thither believe that it had ever been inhabited." Kg1 9:7, Kg1 9:8; Jer 26:18; Eze 7:20-22; Dan 9:26, Dan 9:27; Mic 3:12; Luk 19:44; Pe2 3:11
Geneva 1599
24:2 (1) And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
(1) The destruction of the city, and especially of the temple is foretold.
John Gill
24:2 And Jesus said unto them, see ye not all these things?.... "These great buildings", as in Mark; all these goodly stones, so beautiful and large, and so firmly put together:
verily, I say unto you, there shall not be left here one stone upon another, that shall not be thrown down; or broken, as Munster's Hebrew Gospel reads it: which prediction had a full and remarkable accomplishment; and which is not only attested by Josephus (y), who relates, that both the city and temple were dug up, and laid level with the ground; but also by other Jewish writers; who tell us (z) that
"on the ninth of Ab, a day prepared for punishments, Turnus Rufus the wicked, , "ploughed up the temple", and all round about it, to fulfil what is said, "Zion shall be ploughed as a field".''
Yes, and to fulfil what Christ here says too, that not one stone should be left upon another, which a plough would not admit of.
(y) De Bello Jud. l. 7. c. 7. (z) Maimon. Hilch. Taaniot, c. 5. sect. 3. T. Bab. Taanith, fol. 23. 1. & Gloss. in ib.
John Wesley
24:2 There shall not he left one stone upon another - This was most punctually fulfilled; for after the temple was burnt, Titus, the Roman general, ordered the very foundations of it to be dug up; after which the ground on which it stood was ploughed up by Turnus Rufus.
24:324:3: Եւ մինչդեռ նստէր ՚ի լերինն Ձիթենեաց, մատեան առ նա աշակերտքն առանձինն՝ եւ ասեն. Ասա՛ մեզ, ե՞րբ լինիցի այդ, եւ կամ զի՞նչ նշա՛ն իցէ քոյոյ գալստեանն, եւ վախճանի աշխարհիս։
3 Եւ մինչ դեռ նստած էր Ձիթենեաց լերան վրայ, աշակերտները առանձին մօտեցան նրան ու ասացին. «Ասա՛ մեզ, այդ ե՞րբ կը լինի, եւ կամ քո գալստեան ու այս աշխարհի վախճանի նշանն ի՞նչ կը լինի»:
3 Ու երբոր անիկա Ձիթենեաց լեռը նստեր էր, աշակերտները իրեն գացին առանձին ու ըսին. «Ըսէ մեզի, ե՞րբ պիտի ըլլան այդ բաները եւ քու գալուստիդ ու աշխարհիս վերջին նշանը ի՞նչ պիտի ըլլայ»։
Եւ մինչդեռ նստէր ի լերինն Ձիթենեաց, մատեան առ նա աշակերտքն առանձինն եւ ասեն. Ասա մեզ, ե՞րբ լինիցի այդ, եւ կամ զի՞նչ նշան իցէ քոյոյ գալստեանն եւ վախճանի աշխարհիս:

24:3: Եւ մինչդեռ նստէր ՚ի լերինն Ձիթենեաց, մատեան առ նա աշակերտքն առանձինն՝ եւ ասեն. Ասա՛ մեզ, ե՞րբ լինիցի այդ, եւ կամ զի՞նչ նշա՛ն իցէ քոյոյ գալստեանն, եւ վախճանի աշխարհիս։
3 Եւ մինչ դեռ նստած էր Ձիթենեաց լերան վրայ, աշակերտները առանձին մօտեցան նրան ու ասացին. «Ասա՛ մեզ, այդ ե՞րբ կը լինի, եւ կամ քո գալստեան ու այս աշխարհի վախճանի նշանն ի՞նչ կը լինի»:
3 Ու երբոր անիկա Ձիթենեաց լեռը նստեր էր, աշակերտները իրեն գացին առանձին ու ըսին. «Ըսէ մեզի, ե՞րբ պիտի ըլլան այդ բաները եւ քու գալուստիդ ու աշխարհիս վերջին նշանը ի՞նչ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:33: Когда же сидел Он на горе Елеонской, то приступили к Нему ученики наедине и спросили: скажи нам, когда это будет? и какой признак Твоего пришествия и кончины века?
24:3  καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν προσῆλθον αὐτῶ οἱ μαθηταὶ κατ᾽ ἰδίαν λέγοντες, εἰπὲ ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος.
24:3. Καθημένου ( Of-sitting-down ) δὲ (moreover) αὐτοῦ (of-it) ἐπὶ (upon) τοῦ (of-the-one) Ὄρους (of-a-jut) τῶν (of-the-ones) Ἐλαιῶν (of-olivings-unto) προσῆλθον (they-had-came-toward) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταὶ (learners,"κατ' (down) ἰδίαν (to-private-belonged) λέγοντες ( forthing ,"Εἰπὸν (Thou-should-have-said) ἡμῖν (unto-us,"πότε (Whither-also) ταῦτα (the-ones-these) ἔσται , ( it-shall-be ?"καὶ (and) τί (what-one) τὸ (the-one) σημεῖον (a-signlet-of) τῆς (of-the-one) σῆς (of-thine) παρουσίας (of-a-being-beside-unto) καὶ (and) συντελείας (of-a-finishing-together-of) τοῦ (of-the-one) αἰῶνος. (of-an-age?"
24:3. sedente autem eo super montem Oliveti accesserunt ad eum discipuli secreto dicentes dic nobis quando haec erunt et quod signum adventus tui et consummationis saeculiAnd when he was sitting on mount Olivet, the disciples came to him privately, saying: Tell us when shall these things be? And what shall be the sign of thy coming and of the consummation of the world?
3. And as he sat on the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what the sign of thy coming, and of the end of the world?
24:3. Then, when he was seated at the Mount of Olives, the disciples drew near to him privately, saying: “Tell us, when will these things be? And what will be the sign of your advent and of the consummation of the age?”
24:3. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world?
And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world:

3: Когда же сидел Он на горе Елеонской, то приступили к Нему ученики наедине и спросили: скажи нам, когда это будет? и какой признак Твоего пришествия и кончины века?
24:3  καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν προσῆλθον αὐτῶ οἱ μαθηταὶ κατ᾽ ἰδίαν λέγοντες, εἰπὲ ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος.
24:3. sedente autem eo super montem Oliveti accesserunt ad eum discipuli secreto dicentes dic nobis quando haec erunt et quod signum adventus tui et consummationis saeculi
And when he was sitting on mount Olivet, the disciples came to him privately, saying: Tell us when shall these things be? And what shall be the sign of thy coming and of the consummation of the world?
24:3. Then, when he was seated at the Mount of Olives, the disciples drew near to him privately, saying: “Tell us, when will these things be? And what will be the sign of your advent and of the consummation of the age?”
24:3. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the world?
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 XIII:3; Лк XXI:7). Во время восхождения на гору Елеонскую Иисус Христос остановился и сел. Марк добавляет: «против храма» (katenanti tou ierou). «Наедине» (kat idian) показывает, что разговор происходил только в присутствии учеников и дальнейшая речь сказана была только им. Выражение tauta (это) у всех синоптиков, по-видимому, не должно было бы возбуждать особенных недоумений. Раньше Христос сказал о разрушении Иерусалима и храма, и вопрос, когда «это» будет, со стороны учеников понятен и естествен. Он, может быть, вызван был и тем обстоятельством, что ученики опасались, как бы им самим не сделаться свидетелями разрушения. То, что предсказывал Христос, было само по себе страшно. В этом и могло заключаться основание для вопроса учеников. Но если совершенно понятен и естествен первый вопрос (когда это будет?), то, напротив, второй представляет значительные трудности для толкования. Лука и, по-видимому, Марк ограничиваются только вопросами, относящимися к разрушению Иерусалима (Златоуст: o de LoukaV en fhsiV einai to erwthma, to peri twn Ierosolumwn), — хотя у них и не один, а два вопроса. Но Матфей к вопросу о разрушении Иерусалима присоединяет еще вопрос о так называемой парусии — не вполне точно переведенной в русском словом «пришествие», — и о «кончине века». Что это значит? Какая связь между вопросами о времени разрушения Иерусалима и о «присутствии» Христа и кончине века? Ясно, что для понимания этого мы должны обратить внимание на самое значение слов «парусия» и «кончина века». Слово «парусия» употреблено только в Евангелии Матфея, в первый раз здесь, и потом по одному разу в XXIV:37 и XXIV:39 — только в одной, следовательно, рассматриваемой главе. Но оно несколько раз встречается у Апостола Павла (1 Кор XV:23; 1 Фес II:19; III:13; IV:15; V:23; 2 Фес II:1, 8), Иакова (V:7, 8), Петра (2 Пет I:16; III:4, 12) и Ин (1 Ин II:28). Во всех этих случаях говорится о парусии Христа. Но, кроме того, у одного только Апостола Павла встречается употребление этого слова вообще о людях (1 Кор XVI:17; 2 Кор VII:6, 7; X:10; Фил I:26; II:12) или об антихристе (2 Фес II:9); в русском parousia переводится то словом «прибытие», то «присутствие», то «пришествие». Парусия может означать и пришествие (adventus), но только в переносном смысле. Собственное значение слова, — от para — предлога, указывающего на близость, и eimi — есмь, — есть присутствие, и притом близкое, личное явление. По употреблению у Апостола Павла, когда он говорит о Христе, слово это означает вообще второе Его пришествие. Нигде в Новом Завете оно не употреблено о воплощении Христа, даже во 2 Пет I:16. Слово встречается у Игнатия (к Филад. IX; 2), где также употреблено в смысле второго пришествия Иисуса Христа (exaireton de ti ecei to euaggelion, thn parousian tou SwthroV, Kuriou hmwn Ihsou Cristou, to paqoV autou kai thn anastasin), Ерма (Sim. V:3 — h de apodhmia tou despotou, o cronoV o perisseuwn eiV thn parousian autou), Иустина (Триф. 52 — proefhteuqh, oti duo tou Cristou parousiai esontai). Словом parousia, употребленным у Апостола Павла 1 Кор XV:23, означается, очевидно, не только пришествие Христа само по себе, но и принадлежащая Ему сила и власть воскрешать мертвых. Предлагая свои вопросы Христу, ученики едва ли думали о воскресении. Но что они приписывали Христу какую-то необычайную власть, несвойственную обыкновенному человеку, видно из того, что связывали Его второе присутствие с sunteleia tou aiwnoV — концом века. Выражение это еще труднее, чем парусия. По значению слово sunteleia одинаково с teloV, но с тем различием, что, по крайней мере иногда, означает окончание чего-либо при соучастии какого-нибудь лица. Если бы ученики выразились иначе: «какой признак Твоего присутствия и конца века?» и употребили бы здесь teloV, то это значило бы, что конец века был бы независим от личного присутствия Христа. Другими словами, ученики предложили бы Христу не один, а два вопроса, первый — о Его явлении, присутствии, пришествии, и второй — о конце века. Но слово sunteleia поставляет в связь конец века с пришествием Христа. Отсюда видно, как важно для экзегетики и апологетики это евангельское выражение. Ни одному обыкновенному человеку нельзя было бы предложить подобного вопроса. Он был предложен и мог быть предложен только Лицу, которое спрашивающие признавали за Мессию. Отсюда же видно, что ученики предложили Христу не три вопроса, как утверждает Иероним (inteirogant tria: quo tempore Jerusalem destrueunda sit; quo venturus Christus; quo consummatio saeculi futura sit), а два — потому что последние вопросы представляют, так сказать, только двойную форму одного и того же вопроса (грамматически один). «Кончина века» (sunteleia tou aiwnoV) — было «техническим апокалиптическим выражением». С этим можно согласиться, потому что выражение, употребленное у Даниила (LXX) XII:4, 13, сделалось, по-видимому, ходячим и перешло в тогдашнюю апокалиптическую литературу (см. Ап. Варуха XIII:3; XXVII:15; XXIX:8; XXX:3; IV:21; LVI:2; LIX:8; LXXXII:2; LXXXIII:7, 23; Ass. Mos. 1, 18; Энох XVI:1 и проч.). В Евангелиях sunteleia встречается только у Матфея (XIII:39, 40, 49; XXIV:3; XXVIII:20) и однажды в послании к Евр (IX:26). Слово «век» встречается в Новом Завете весьма часто. Оно не значит здесь, как справедливо замечают, «мир» или «вселенная», но именно «век», т. е. известный период времени с его особенными характеристиками. Вопрос учеников можно, поэтому, перефразировать так: какой признак Твоего присутствия (пришествия) и соединенного с ним обновления этого мира, его преобразования к лучшему. Неудовлетворительность тогдашнего состояния общества заставляла многих стремиться к лучшему и ожидать его. Об этом лучшем предсказывали пророки. Впоследствии эти ожидания выродились в хилиазм. «В вопросе учеников предполагается, что между разрушением Иерусалима и вторым пришествием Христа будет промежуток, во время которого они не увидят Его опять. Ученики не могли не обратить на это внимания; и поэтому ни их вопрос, ни речь Господа не ставили целью соединить оба эти события. Это необходимо иметь в виду при изучении слов Христа» (Эдершейм). Век, о котором говорили ученики, был «настоящий злой век».
Adam Clarke: Commentary on the Bible - 1831
24:3: Tell us, when shall these things be? - There appear to be three questions asked here by the disciples.
1st. When shall these things be? viz. the destruction of the city, temple, and Jewish state.
2dly. What shall be the sign of thy coming? viz. to execute these judgments upon them, and to establish thy own Church: and
3dly. When shall this world end? When wilt thou come to judge the quick and the dead?
But there are some who maintain that these are but three parts of the same question, and that our Lord's answers only refer to the destruction of the Jewish state, and that nothing is spoken here concerning the Last or judgment day.
End of the world - Του αιωνος; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word Αιων, the proper meaning of which is, as Aristotle (De Caelo) observes, Eternal. Αιων, quasi αει ων continual being: and no words can more forcibly point out eternity than these. See the note on Gen 21:33.
Albert Barnes: Notes on the Bible - 1834
24:3: He sat upon the Mount of Olives - See the notes at Mat 21:1. From that mount there was a magnificent view of the whole city.
The disciples came unto him privately - Not all of them, but Peter, James, John, and Andrew, Mar 13:3. The prediction that the temple would be destroyed Mat 24:2 had been made in the presence of all the apostles. A "part" now came privately to know more particularly when this would be.
When shall these things be? - There are three questions here:
1. when those things should take place
2. what should be the signs of his own coming
3. what should be the signs that the end of the world was near
To these questions He replies in this and the following chapters. This He does, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and of the end of the world, so that it is sometimes difficult to tell to what particular subject his remarks apply. The principle on which this combined description of two events was spoken appears to be, that "they could be described in the same words," and therefore the accounts are intermingled. A similar use of language is found in some parts of Isaiah, where the same language will describe the return from the Babylonian captivity, and deliverance by the Messiah. See Introduction to Isaiah, section 7.
Sign of thy coming - Evidence that thou art coming. By what token shall we know that thou art coming?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: he sat: Mat 21:1; Mar 13:3, Mar 13:4
the disciples: Mat 13:10, Mat 13:11, Mat 13:36, Mat 15:12, Mat 17:19
Tell: Dan 12:6-8; Luk 21:7; Joh 21:21, Joh 21:22; Act 1:7; Th1 5:1-11
the sign: Mat 24:32, Mat 24:33, Mat 24:43
the end: Mat 13:39, Mat 13:40, Mat 13:49, Mat 28:20; Heb 9:26
John Gill
24:3 And as he sat upon the Mount of Olives,.... Which was on the east of the city of Jerusalem (a), "over against the temple", as Mark says, and where he could sit and take a full view of it; for the wall on the east side was lower than any other, and that for this reason; that when the high priest burnt the red heifer on this mount, as he did, and sprinkled the blood, he might have a view of the gate of the temple. It is said (b),
"all the walls which were there, were very high, except the eastern wall; for the high priest, when he burned the heifer, stood on the top of the mount of Olives, and directed himself, and looked to the gate of the temple, at the time he sprinkled the blood.''
This place, very probably, our Lord chose to sit in, that he might give his disciples an occasion to discourse more largely with him on this subject; and that he might take the opportunity of acquainting them with what would be the signs and forerunners of this desolation, and so it proved:
the disciples came to him privately; these four at least, Peter, and James, and John, and Andrew, as Mark relates; and that either separately from the rest of the disciples, or from the multitude: it might not be thought so proper, to ask the following questions before them, and they might suppose that Christ would not be so ready to give an answer to them plainly, before the common people; when they might hope to be indulged with one by him, in private:
saying, tell us, when shall these things be? That this house will be left desolate, these buildings will be destroyed, and not one stone left upon another? This first question relates purely to the destruction of the temple, and to this Christ first answers, from Mt 24:4.
And what shall be the sign of thy coming, and of the end of the world? Which two are put together, as what they supposed would be at the same time, and immediately follow the destruction of the temple. That he was come in the flesh, and was the true Messiah, they firmly believed: he was with them, and they expected he would continue with them, for they had no notion of his leaving them, and coming again. When he at any time spake of his dying and rising from the dead, they seemed not to understand it: wherefore this coming of his, the sign of which, they inquire, is not to be understood of his coming a second time to judge the world, at the last day; but of his coming in his kingdom and glory, which they had observed him some little time before to speak of; declaring that some present should not die, till they saw it: wherefore they wanted to be informed, by what sign they might know, when he would set up his temporal kingdom; for since the temple was to be destroyed, they might hope a new one would be built, much more magnificent than this, and which is a Jewish notion; and thai a new state of things would commence; the present world, or age, would be at a period; and the world to come, they had so often heard of from the Jewish doctors, would take place; and therefore they ask also, of the sign of the end of the world, or present state of things in the Jewish economy: to this Christ answers, in the latter part of this chapter, though not to the sense in which they put the questions; yet in the true sense of the coming of the son of man, and the end of the world; and in such a manner, as might be very instructive to them, and is to us.
(a) Bartenora in Misn. Middot, c. 1. sect. 3. (b) Misn. lb. c. 2. sect. 4.
John Wesley
24:3 As he sat on the mount of Olives - Whence they had a full view of the temple. When shall these things be? And what shall be the sign of thy coming, and of the end of the world? - The disciples inquire confusedly, Concerning the time of the destruction of the temple; Concerning the signs of Christ's coming, and of the end of the world, as if they imagined these two were the same thing. Our Lord answers distinctly concerning, The destruction of the temple and city, with the signs preceding, Mt 24:4, &c, Mt 24:15, &c. His own coming, and the end of the world, with the signs thereof, Mt 24:29-31. The time of the destruction of the temple, Mt 24:32, &c.. The time of the end of the world, Mt 24:36.
24:424:4: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Զգո՛յշ լերուք՝ գուցէ ոք զձեզ խաբիցէ[441]. [441] Ոմանք. Զձեզ խաբեսցէ։
4 Յիսուս պատասխանեց եւ ասաց նրանց. «Զգո՛յշ եղէք, գուցէ մէկը ձեզ խաբի
4 Յիսուս պատասխանեց. «Զգոյշ կեցէք, չըլլայ որ մէկը ձեզ խաբէ։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Զգոյշ լերուք, գուցէ ոք զձեզ խաբիցէ:

24:4: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Զգո՛յշ լերուք՝ գուցէ ոք զձեզ խաբիցէ[441].
[441] Ոմանք. Զձեզ խաբեսցէ։
4 Յիսուս պատասխանեց եւ ասաց նրանց. «Զգո՛յշ եղէք, գուցէ մէկը ձեզ խաբի
4 Յիսուս պատասխանեց. «Զգոյշ կեցէք, չըլլայ որ մէկը ձեզ խաբէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:44: Иисус сказал им в ответ: берегитесь, чтобы кто не прельстил вас,
24:4  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτοῖς, βλέπετε μή τις ὑμᾶς πλανήσῃ·
24:4. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αύτοῖς (unto-them,"Βλέπετε (Ye-should-view) μή (lest) τις (a-one) ὑμᾶς (to-ye) πλανήσῃ: (it-might-have-wandered-unto)
24:4. et respondens Iesus dixit eis videte ne quis vos seducatAnd Jesus answering, said to them: Take heed that no man seduce you.
4. And Jesus answered and said unto them, Take heed that no man lead you astray.
24:4. And answering, Jesus said to them: “Pay attention, lest someone lead you astray.
24:4. And Jesus answered and said unto them, Take heed that no man deceive you.
And Jesus answered and said unto them, Take heed that no man deceive you:

4: Иисус сказал им в ответ: берегитесь, чтобы кто не прельстил вас,
24:4  καὶ ἀποκριθεὶς ὁ ἰησοῦς εἶπεν αὐτοῖς, βλέπετε μή τις ὑμᾶς πλανήσῃ·
24:4. et respondens Iesus dixit eis videte ne quis vos seducat
And Jesus answering, said to them: Take heed that no man seduce you.
24:4. And answering, Jesus said to them: “Pay attention, lest someone lead you astray.
24:4. And Jesus answered and said unto them, Take heed that no man deceive you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мк XIII:5; Лк XXI:8). Слова Спасителя служат ответом на предложенные учениками вопросы (apokriqeiV — только у Матфея). Неизвестно, почему blepete передано здесь в русском переводе словом «берегитесь», хотя, конечно, слово имеет и такое значение. Лучше — тщательно наблюдайте, смотрите. Перевод «не прельстил вас» не точен, не выражает смысла подлинника и затемняет речь. Прельстил чем? В греческом у всех евангелистов planaw, значит сбивать с прямого пути, заставлять блуждать, водить туда и сюда, обманывать. Таким образом, ученики должны были тщательно наблюдать, чтобы их не ввел кто-нибудь в заблуждение и не обманул. Как видно, первый вопрос учеников: «когда это (т. е. разрушение Иерусалима) будет?» оставляется без ответа, по крайней мере прямого. На второй вопрос о пришествии и кончине века также не дается прямого ответа в 4 стихе. Но так как дальше говорится именно об этом, то на 4 стих можно смотреть, как на вводный ко всей дальнейшей речи. Справедливо было замечено, что в дальнейшей речи Христа излагается если не исключительно, то преимущественно практическое учение, что она не имеет целью раскрыть преждевременно судеб мира и определить часа и дня (вообще времени) конца мира (так в оригинале В. Ш.), а только научить учеников, как они должны вести себя при постоянном ожидании конца мира. Эта «эсхатологическая речь» Христа полна непреодолимых трудностей для толкования, что вполне понятно, так как речь идет здесь, вообще, о будущих судьбах мира. На объяснение ее потрачено было огромное количество труда. Она была причиною многочисленных заблуждений, происходивших вследствие неправильностей ее толкования. Для правильного истолкования ее нужно прежде всего иметь в виду, что в ней, с одной стороны, говорится о судьбе Иерусалима, с другой, — о будущих судьбах царств, и с третьей, — о конце мира. Этот тройной ее смысл мы будем для краткости называть первым, вторым и третьим смыслом. Она имеет, хотя и легкое, отношение к судьбе и жизни и каждого отдельного человека. Некоторые (не без успеха) пытались истолковать ее исключительно о судьбе Иерусалима и иудейского народа; другие только — о конце мира и втором пришествии. То и другое толкование можно считать правильным. Чтобы понять, каким образом это происходит, нужно иметь в виду, что речь раскрывает такие события, которые, как мы сказали, можно рассматривать с трех главных сторон или точек зрения. Это легче видеть на примере. Если человек станет на какое-нибудь ровное место, то пред ним открывается один горизонт; если он поднимается на несколько сажен выше, то пространство пред ним расширяется и горизонт отдаляется; если еще выше, то открывается еще горизонт. Так и речь Христа. Если мы будем рассматривать ее с самой низкой точки зрения, то найдем, что в ней почти все может быть объяснено относительно ближайших событий — взятия и разрушения Иерусалима; если поднимемся выше, то увидим предсказание о судьбе народов и царств; если еще выше — то о последних судьбах мира. Между этими тремя главными точками зрения есть, понятно, много промежуточных, которые делают для одних понятным одно, а для других — другое. В речи обнаруживается тончайшее и многообъемлющее знание народной психологии, уже отчасти проверенное и доказанное историей. Никто не мог произнести такой речи, кроме Христа. Чтобы понять это, мы должны предположить, что какой-нибудь историк, или ученый, или просто провидец попытались бы изложить кратко и в общих чертах (на пространстве 51 стиха) прошедшие и уже знакомые судьбы человечества. Мы не можем ожидать, чтобы их труд был вполне совершенным, потому что обнять и кратко изложить всю массу прошедших событий — это трудно для всякого человека, какими бы знаниями он ни обладал. Этот пример дает нам возможность понять, как трудно, хотя бы только и в общих чертах, говорить исключительно о будущих судьбах человечества. Такая задача не могла быть выполнена с таким совершенством никем, кроме Христа. Многие пытались доказать, что речь Его есть только отражение тогдашней иудейской эсхатологии. Но Эдершейм с массою цитат доказывает, что иудейская эсхатология двигалась в совершенно противоположном направлении, чем мышление Христа. Подлинность этой речи оспаривается мало. «Планомерное единство речи у Матфея, говорит Цан, исключает гипотезу, что тут был вставлен в первоначальном контексте материал, почерпнутый не из припоминания речей Иисуса, а из какого-нибудь иудейского или христианского апокалипсиса». Контраст между иудейской картиной последнего суда и тою, какая очерчена в Евангелиях, столь поразителен, что это одно может служить защитой (если это нужно) эсхатологического отдела Нового Завета, равно как и доказательством, какое огромное расстояние существует между учением Христа и теологией синагоги (Эдершейм). — В рассматриваемом стихе Спаситель говорит, прежде всего, о нетерпении учеников. В нем лежит опасность, что «они сделаются жертвой обманных возвещений о Его присутствии» (Цан). Поэтому Он приглашает их к осмотрительности; они должны беречься, чтобы, при ожидании истинного Мессии, не подпасть какому-либо обману.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying, I am Christ; and shall deceive many. 6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16 Then let them which be in Judea flee into the mountains: 17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days! 20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. 23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 For wheresoever the carcase is, there will the eagles be gathered together. 29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

The disciples had asked concerning the times, When shall these things be? Christ gives them no answer to that, after what number of days and years his prediction should be accomplished, for it is not for us to know the times (Acts i. 7); but they had asked, What shall be the sign? That question he answers fully, for we are concerned to understand the signs of the times, ch. xvi. 3. Now the prophecy primarily respects the events near at hand--the destruction of Jerusalem, the period of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but as the prophecies of the Old Testament, which have an immediate reference to the affairs of the Jews and the revolutions of their state, under the figure of them do certainly look further, to the gospel church and the kingdom of the Messiah, and are so expounded in the New Testament, and such expressions are found in those predictions as are peculiar thereto and not applicable otherwise; so this prophecy, under the type of Jerusalem's destruction, looks as far forward as the general judgment; and, as is usual in prophecies, some passages are most applicable to the type, and others to the antitype; and toward the close, as usual, it points more particularly to the latter. It is observable, that what Christ here saith to his disciples tends more to engage their caution than to satisfy their curiosity; more to prepare them for the events that should happen than to give them a distinct idea of the events themselves. This is that good understanding of the time which we should all covet, thence to infer what Israel ought to do: and so this prophecy is of standing lasting use to the church, and will be so to the end of time; for the thing that hath been, is that which shall be (Eccl. i. 5, 6, 7, 9), and the series, connection, and presages, of events, are much the same still that they were then; so that upon the prophecy of this chapter, pointing at that event, moral prognostications may be made, and such constructions of the signs of the times as the wise man's heart will know how to improve.

I. Christ here foretels the going forth of deceivers; he begins with a caution, Take heed that no man deceive you. They expected to be told when these things should be, to be let into that secret; but this caution is a check to their curiosity, "What is that to you? Mind you your duty, follow me, and be not seduced from following me." Those that are most inquisitive concerning the secret things which belong not to them are most easily imposed upon by seducers, 2 Thess. ii. 3. The disciples, when they heard that the Jews, their most inveterate enemies, should be destroyed, might be in danger of falling into security; "Nay," saith Christ, "you are more exposed other ways." Seducers are more dangerous enemies to the church than persecutors.

Three times in this discourse he mentions the appearing of false prophets, which was, 1. A presage of Jerusalem's ruin. Justly were they who killed the true prophets, left to be ensnared by false prophets; and they who crucified the true Messiah, left to be deceived and broken by false Christs and pretended Messiahs. The appearing of these was the occasion of dividing that people into parties and factions, which made their ruin the more easy and speedy; and the sin of the many that were led aside by them, helped to fill the measure. 2. It was a trial to the disciples of Christ, and therefore agreeable to their state of probation, that they which are perfect, may be made manifest.

Now concerning these deceivers, observe here,

(1.) The pretences they should come under. Satan acts most mischievously, when he appears as an angel of light: the colour of the greatest good is often the cover of the greatest evil.

[1.] There should appear false prophets (v. 11-24); the deceivers would pretend to divine inspiration, an immediate mission, and a spirit of prophecy, when it was all a lie. Such they had been formerly (Jer. xxiii. 16; Ezek. xiii. 6), as was foretold, Deut. xiii. 3. Some think, the seducers here pointed to were such as had been settled teachers in the church, and had gained reputation as such, but afterward betrayed the truth they had taught, and revolted to error; and from such the danger is the greater, because least suspected. One false traitor in the garrison may do more mischief than a thousand avowed enemies without.

[2.] There should appear false Christs, coming in Christ's name (v. 5), assuming to themselves the name peculiar to him, and saying, I am Christ, pseudo-christs, v. 24. There was at that time a general expectation of the appearing of the Messiah; they spoke of him; as he that should come; but when he did come, the body of the nation rejected him; which those who were ambitious of making themselves a name, took advantage of, and set up for Christ. Josephus speaks of several such impostors between this and the destruction of Jerusalem; one Theudas, that was defeated by Cospius Fadus; another by Felix, another by Festus. Dosetheus said he was the Christ foretold by Moses. Origen adversus Celsum. See Acts v. 36, 37. Simon Magus pretended to be the great power of God, Acts viii. 10. In after-ages there have been such pretenders; one about a hundred years after Christ, that called himself Bar-cochobas--The son of a star, but proved Bar-cosba--The son of a lie. About fifty years ago Sabbati-Levi set up for a Messiah in the Turkish empire, and was greatly caressed by the Jews; but in a short time his folly was made manifest. See Sir Paul Rycaut's History. The popish religion doth, in effect, set up a false Christ; the Pope comes, in Christ's name, as his vicar, but invades and usurps all his offices, and so is a rival with him, and, as such, an enemy to him, a deceiver, and an antichrist.

[3.] These false Christs and false prophets would have their agents and emissaries busy in all places to draw people in to them, v. 23. Then when public troubles are great and threatening, and people will be catching at any thing that looks like deliverance, then Satan will take the advantage of imposing on them; they will say, Lo, here is a Christ, or there is one; but do not mind them: the true Christ did not strive, nor cry; nor was it said of him, Lo, here! or Lo, there! (Luke xvii. 21), therefore if any man say so concerning him, look upon it as a temptation. The hermits, who place religion in a monastical life, say, He is in the desert; the priests, who made the consecrated wafer to be Christ, say, "He is en tois tameiois--in the cupboards, in the secret chambers: lo, he is in this shrine, in that image." Thus some appropriate Christ's spiritual presence to one party or persuasion, as if they had the monopoly of Christ and Christianity; and the kingdom of Christ must stand and fall, must live and die, with them; "Lo, he is in this church, in that council:" whereas Christ is All in all, not here or there, but meets his people with a blessing in every place where he records his name.

(2.) The proof they should offer for the making good of these pretences; They shall show great signs and wonders (v. 24), not true miracles, those are a divine seal, and with those the doctrine of Christ stands confirmed; and therefore if any offer to draw us from that by signs and wonders, we must have recourse to that rule given of old (Deut. xiii. 1-3), If the sign or wonder come to pass, yet follow not him that would draw you to serve other gods, or believe in other Christs, for the Lord your God proveth you. But these were lying wonders (2 Thess. ii. 9), wrought by Satan (God permitting him), who is the prince of the power of the air. It is not said, They shall work miracles, but, They shall show great signs; they are but a show; either they impose upon men's credulity by false narratives, or deceive their senses by tricks of legerdemain, or arts of divination, as the magicians of Egypt by their enchantments.

(3.) The success they should have in these attempts,

[1.] They shall deceive many (v. 5), and again, v. 11. Note, The devil and his instruments may prevail far in deceiving poor souls; few find the strait gate, but many are drawn into the broad way; many will be imposed upon by their signs and wonders, and many drawn in by the hopes of deliverance from their oppressions. Note, Neither miracles nor multitudes are certain signs of a true church; for all the world wonders after the beast, Rev. xiii. 3.

[2.] They shall deceive, if it were possible, the very elect, v. 24. This bespeaks, First, The strength of the delusion; it is such as many shall be carried away by (so strong shall the stream be), even those that were thought to stand fast. Men's knowledge, gifts, learning, eminent station, and long profession, will not secure them; but, notwithstanding these, many will be deceived; nothing but the almighty grace of God, pursuant to his eternal purpose, will be a protection. Secondly, The safety of the elect in the midst of this danger, which is taken for granted in that parenthesis, If it were possible, plainly implying that it is not possible, for they are kept by the power of God, that the purpose of God, according to the election, may stand. It is possible for those that have been enlightened to fall away (Heb. vi. 4, 5, 6), but not for those that were elected. If God's chosen ones should be deceived, God's choice would be defeated, which is not to be imagined, for whom he did predestinate, he called, justified, and glorified, Rom. viii. 30. They were given to Christ; and of all that were given to him, he will lose none, John x. 28. Grotius will have this to be meant of the great difficulty of drawing the primitive Christians from their religion, and quotes it as used proverbially by Galen; when he would express a thing very difficult and morally impossible, he saith, "You may sooner draw away a Christian from Christ."

(4.) The repeated cautions which our Saviour gives to his disciples to stand upon their guard against them; therefore he gave them warning, that they might watch ( v. 25); Behold, I have told you before. He that is told before where he will be assaulted, may save himself, as the king of Israel did, 2 Kings vi. 9, 10. Note, Christ's warnings are designed to engage our watchfulness; and though the elect shall be preserved from delusion, yet they shall be preserved by the use of appointed means, and a due regard to the cautions of the word; we are kept through faith, faith in Christ's word, which he has told us before.

[1.] We must not believe those who say, Lo, here is Christ; or, Lo, he is there, v. 23. We believe that the true Christ is at the right hand of God, and that his spiritual presence is where two or three are gathered together in his name; believe not those therefore who would draw you off from a Christ in heaven, by telling you he is any where on earth; or draw you off from the catholic church on earth, by telling you he is here, or he is there; believe it not. Note, There is not a greater enemy to true faith than vain credulity. The simple believeth every word, and runs after every cry. Memneso apistein--Beware of believing.

[2.] We must not go forth after those that say, He is in the desert, or, He is in the secret chambers, v. 26. We must not hearken to every empiric and pretender, nor follow every one that puts up the finger to point us to a new Christ, and a new gospel; "Go not forth, for if you do, you are in danger of being taken by them; therefore keep out of harm's way, be not carried about with every wind; many a man's vain curiosity to go forth hath led him into a fatal apostasy; your strength at such a time is to sit still, to have the heart established with grace."

II. He foretels wars and great commotions among the nations, v. 6, 7. When Christ was born, there was a universal peace in the empire, the temple of Janus was shut; but think not that Christ came to send, or continue such a peace (Luke xii. 51); no, his city and his wall are to be built even in troublesome times, and even wars shall forward his work. From the time that the Jews rejected Christ, and he left their house desolate, the sword did never depart from their house, the sword of the Lord was never quiet, because he had given it a charge against a hypocritical nation and the people of his wrath, and by it brought ruin upon them.

Here is, 1. A prediction of the event of the day; You will now shortly hear of wars, and rumours of wars. When wars are, they will be heard; for every battle of the warrior is with confused noise, Isa. ix. 5. See how terrible it is (Jer. iv. 19), Thou hast heard, O my soul, the alarm of war! Even the quiet in the land, and the least inquisitive after new things, cannot but hear the rumours of war. See what comes of refusing the gospel! Those that will not hear the messengers of peace, shall be made to hear the messengers of war. God has a sword ready to avenge the quarrel of his covenant, his new covenant. Nation shall rise up against nation, that is, one part or province of the Jewish nation against another, one city against another (2 Chron. xv. 5, 6); and in the same province and city one party or faction shall rise up against another, so that they shall be devoured by, and dashed in pieces against one another, Isa. ix. 19-21.

2. A prescription of the duty of the day; See that ye be not troubled. Is it possible to hear such sad news, and not be troubled? Yet, where the heart is fixed, trusting in God, it is kept in peace, and is not afraid, no not of the evil tidings of wars, and rumours of wars; no not the noise of Arm, arm. Be not troubled; Me throeithe--Be not put into confusion or commotion; not put into throes, as a woman with child by a fright; see that ye be not orate. Note, There is need of constant care and watchfulness to keep trouble from the heart when there are wars abroad; and it is against the mind of Christ, that his people should have troubled hearts even in troublous times.

We must not be troubled, for two reasons.

(1.) Because we are bid to expect this: the Jews must be punished, ruin must be brought upon them; by this the justice of God and the honour of the Redeemer must be asserted; and therefore all those things must come to pass; the word is gone out of God's mouth, and it shall be accomplished in its season. Note, The consideration of the unchangeableness of the divine counsels, which govern all events, should compose and quiet our spirits, whatever happens. God is but performing the thing that is appointed for us, and our inordinate trouble is an interpretative quarrel with that appointment. Let us therefore acquiesce, because these things must come to pass; not only necessitate decreti--as the product of the divine counsel, but necessitate medii--as a means in order to a further end. The old house must be taken down (though it cannot be done without noise, and dust, and danger), ere the new fabric can be erected: the things that are shaken (and ill shaken they were) must be removed, that the things which cannot be shaken may remain, Heb. xii. 27.

(2.) Because we are still to expect worse; The end is not yet; the end of time is not, and, while time lasts, we must expect trouble, and that the end of one affliction will be but the beginning of another; or, "The end of these troubles is not yet; there must be more judgments that one made use of to bring down the Jewish power; more vials of wrath must yet be poured out; there is but one woe past, more woes are yet to come, more arrows are yet to be spent upon them out of God's quiver; therefore be not troubled, do not give way to fear and trouble, sink not under the present burthen, but rather gather in all the strength and spirit you have, to encounter what is yet before you. Be not troubled to hear of wars and rumours of wars; for then what will become of you when the famines and pestilences come?" If it be to us a vexation but to understand the report (Isa. xxviii. 19), what will it be to feel the stroke when it toucheth the bone and the flesh? If running with the footmen weary us, how shall we contend with horses? And if we be frightened at a little brook in our way, what shall we do in the swellings of Jordan? Jer. xii. 5.

III. He foretels other judgments more immediately sent of God--famines, pestilences, and earthquakes. Famine is often the effect of war, and pestilence of famine. These were the three judgments which David was to choose one out of; and he was in a great strait, for he knew not which was the worst: but what dreadful desolations will they make, when they all pour in together upon a people! Beside war (and that is enough), there shall be,

1. Famine, signified by the black horse under the third seal, Rev. vi. 5, 6. We read of a famine in Judea, not long after Christ's time, which was very impoverishing (Acts xi. 28); but the sorest famine was in Jerusalem during the siege. See Lam. iv. 9, 10.

2. Pestilences, signified by the pale horse, and death upon him, and the grave at his heels, under the fourth seal, Rev. vi. 7, 8. This destroys without distinction, and in a little time lays heaps upon heaps.

3. Earthquakes in divers places, or from place to place, pursuing those that flee from them, as they did from the earthquake in the days of Uzziah, Zech. xiv. 5. Great desolations have sometimes been made by earthquakes, of late and formerly; they have been the death of many, and the terror of more. In the apocalyptic visions, it is observable, that earthquakes bode good, and no evil, to the church, Rev. vi. 12. Compare Rev. vi. 15; xi. 12, 13, 19; xvi. 17-19. When God shakes terribly the earth (Isa. ii. 21), it is to shake the wicked out of it (Job xxxviii. 13), and to introduce the desire of all nations, Hag. ii. 6, 7. But here they are spoken of as dreadful judgments, and yet but the beginning of sorrows, odinon--of travailing pains, quick, violent, yet tedious too. Note, When God judgeth, he will overcome; when he begins in wrath, he will make a full end, 1 Sam. iii. 12. When we look forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, concerning the greatest temporal judgments, "They are but the beginning of sorrows; bad as things are with them, there are worse behind."

IV. He foretels the persecution of his own people and ministers, and a general apostasy and decay in religion thereupon, v. 9, 10, 12. Observe,

1. The cross itself foretold, v. 9. Note, Of all future events we are as much concerned, though commonly as little desirous, to know of our own sufferings as of any thing else. Then, when famines and pestilences prevail, then they shall impute them to the Christians, and make that a pretence for persecuting them; Christianos ad leones--Away with Christians to the lions. Christ had told his disciples, when he first sent them out, what hard things they should suffer; but they had hitherto experienced little of it, and therefore he reminds them again, that the less they had suffered, the more there was behind to be filled up, Col. i. 24.

(1.) They shall be afflicted with bonds and imprisonments, cruel mockings and scourgings, as blessed Paul (2 Cor. xi. 23-25); not killed outright, but killed all the day long, in deaths often, killed so as to feel themselves die, made a spectacle to the world, 1 Cor. iv. 9, 11.

(2.) They shall be killed; so cruel are the church's enemies, that nothing less will satisfy them than the blood of the saints, which they thirst after, suck, and shed, like water.

(3.) They shall be hated of all nations for Christ's name's sake, as he had told them before, ch. x. 22. The world was generally leavened with enmity and malignity to Christians: the Jews, though spiteful to the Heathen, were never persecuted by them as the Christians were; they were hated by the Jews that were dispersed among the nations, were the common butt of the world's malice. What shall we think of this world, when the best men had the worst usage in it? It is the cause that makes the martyr, and comforts him; it was for Christ's sake that they were thus hated; their professing and preaching his name incensed the nations so much against them; the devil, finding a fatal shock thereby given to his kingdom, and that his time was likely to be short, came down, having great wrath.

2. The offence of the cross, v. 10-12. Satan thus carries on his interest by force of arms, though Christ, at length, will bring glory to himself out of the sufferings of his people and ministers. Three ill effects of persecution are here foretold.

(1.) The apostasy of some. When the profession of Christianity begins to cost men dear, then shall many be offended, shall first fall out with, and then fall off from, their profession; they will begin to pick quarrels with their religion, sit loose to it, grow weary of it, and at length revolt from it. Note, [1.] It is no new thing (though it is a strange thing) for those that have known the way of righteousness, to turn aside out of it. Paul often complains of deserters, who began well, but something hindered them. They were with us, but went out from us, because never truly of us, 1 John ii. 19. We are told of it before. [2.] Suffering times are shaking times; and those fall in the storm, that stood in fair weather, like the stony ground hearers, ch. xiii. 21. Many will follow Christ in the sunshine, who will shift for themselves, and leave him to do so to, in the cloudy dark day. They like their religion while they can have it cheap, and sleep with it in a whole skin; but, if their profession cost them any thing, they quit it presently.

(2.) The malignity of others. When persecution is in fashion, envy, enmity, and malice, are strangely diffused into the minds of men by contagion: and charity, tenderness, and moderation, are looked upon as singularities, which make a man like a speckled bird. Then they shall betray one another, that is,"Those that have treacherously deserted their religion, shall hate and betray those who adhere to it, for whom they have pretended friendship." Apostates have commonly been the most bitter and violent persecutors. Note, Persecuting times are discovering times. Wolves in sheep's clothing will then throw off their disguise, and appear wolves: they shall betray one another, and hate one another. The times must needs be perilous, when treachery and hatred, two of the worst things that can be, because directly contrary to two of the best (truth and love), shall have the ascendant. This seems to refer to the barbarous treatment which the several contending factions among the Jews gave to one another; and justly were they who ate up God's people as they ate bread, left thus to bite and devour one another till they were consumed one of another; or, it may refer to the mischiefs done to Christ's disciples by those that were nearest to them, as ch. x. 21. The brother shall deliver up the brother to death.

(3.) The general declining and cooling of most, v. 12. In seducing times, when false prophets arise, in persecuting times, when the saints are hated, expect these two things,

[1.] The abounding of iniquity; though the world always lies in wickedness, yet there are some times in which it may be said, that iniquity doth in a special manner abound; as when it is more extensive than ordinary, as in the old world, when all flesh had corrupted their way; and when it is more excessive than ordinary, when violence is risen up to a rod of wickedness (Ezek. vii. 11), so that hell seems to be broke loose in blasphemies against God, and enmities to the saints.

[2.] The abating of love; this is the consequence of the former; Because iniquity shall abound, the love of many shall wax cold. Understand it in general of true serious godliness, which is all summed up in love; it is too common for professors of religion to grow cool in their profession, when the wicked are hot in their wickedness; as the church of Ephesus in bad times left her first love, Rev. ii. 2-4. Or, it may be understood more particularly of brotherly love. When iniquity abounds, seducing iniquity, persecuting iniquity, this grace commonly waxes cold. Christians begin to be shy and suspicious one of another, affections are alienated, distances created, parties made, and so love comes to nothing. The devil is the accuser of the brethren, not only to their enemies, which makes persecuting iniquity abound, but one to another, which makes the love of many to wax cold.

This gives a melancholy prospect of the times, that there shall be such a great decay of love; but, First, It is of the love of many, not of all. In the worst of times, God has his remnant that hold fast their integrity, and retain their zeal, as in Elijah's days, when he thought himself left alone. Secondly, This love is grown cold, but not dead; it abates, but is not quite cast off. There is life in the root, which will show itself when the winter is past. The new nature may wax cold, but shall not wax old, for then it would decay and vanish away.

3. Comfort administered in reference to this offence of the cross, for the support of the Lord's people under it (v. 13); He that endures to the end, shall be saved. (1.) It is comfortable to those who wish well to the cause of Christ in general, that, though many are offended, yet some shall endure to the end. When we see so many drawing back, we are ready to fear that the cause of Christ will sink for want of supporters, and his name be left and forgotten for want of some to make profession of it; but even at this time there is a remnant according to the election of grace, Rom. xi. 5. It is spoken of the same time that this prophecy has reference to; a remnant who are not of them that draw back unto perdition, but believe and persevere to the saving of the soul; they endure to the end, to the end of their lives, to the end of their present state of probation, or to the end of these suffering trying times, to the last encounter, though they should be called to resist unto blood. (2.) It is comfortable to those who do thus endure to the end, and suffer for their constancy, that they shall be saved. Perseverance wins the crown, through free grace, and shall wear it. They shall be saved: perhaps they may be delivered out of their troubles, and comfortably survive them in this world; but it is eternal salvation that is here intended. They that endure to the end of their days, shall then receive the end of their faith and hope, even the salvation of their souls, 1 Pet. i. 9; Rom. ii. 7; Rev. iii. 20. The crown of glory will make amends for all; and a believing regard to that will enable us to choose rather to die at a stake with the persecuted, than to live in a palace with the persecutors.

V. He foretels the preaching of the gospel in all the world (v. 14); This gospel shall be preached, and then shall the end come. Observe here, 1. It is called the gospel of the kingdom, because it reveals the kingdom of grace, which leads to the kingdom of glory; sets up Christ's kingdom in this world; and secures ours in the other world. 2. This gospel, sooner or later, is to be preached in all the world, to every creature, and all nations are to be discipled by it; for in it Christ is to be Salvation to the ends of the earth; for this end the gift of tongues was the first-fruits of the Spirit. 3. The gospel is preached for a witness to all nations, that is, a faithful declaration of the mind and will of God concerning the duty which God requires from man, and the recompence which man may expect from God. It is a record (1 John v. 11), it is a witness, for those who believe, that they shall be saved, and against those who persist in unbelief, that they shall be damned. See Mark xvi. 16. But how does this come in here?

(1.) It is intimated that the gospel should be, if not heard, yet at least heard of, throughout the then known world, before the destruction of Jerusalem; that the Old-Testament church should not be quite dissolved till the New Testament was pretty well settled, had got considerable footing, and began to make some figure. Better is the face of a corrupt degenerate church than none at all. Within forty years after Christ's death, the sound of the gospel was gone forth to the ends of the earth, Rom. x. 18. St. Paul fully preached the gospel from Jerusalem, and round about unto Illyricum; and the other apostles were not idle. The persecuting of the saints at Jerusalem helped to disperse them, so that they went every where, preaching the word, Acts viii. 1-4. And when the tidings of the Redeemer are sent over all parts of the world, then shall come the end of the Jewish state. Thus, that which they thought to prevent, by putting Christ to death, they thereby procured; all men believed on him, and the Romans came, and took away their place and nation, John xi. 48. Paul speaks of the gospel being come to all the world, and preached to every creature, Col. i. 6-23.

(2.) It is likewise intimated that even in times of temptation, trouble, and persecution, the gospel of the kingdom shall be preached and propagated, and shall force its way through the greatest opposition. Though the enemies of the church grow very hot, and many of her friends very cool, yet the gospel shall be preached. And even then, when many fall by the sword and by flame, and many do wickedly, and are corrupted by flatteries, yet then the people that do know their God, shall be strengthened to do the greatest exploits of all, in instructing many; see Dan. xi. 32, 33; and see an instance, Phil. i. 12-14.

(3.) That which seems chiefly intended here, is, that the end of the world shall be then, and not till then, when the gospel has done its work in the world. The gospel shall be preached, and that work carried on, when you are dead; so that all nations, first or last, shall have either the enjoyment, or the refusal, of the gospel; and then cometh the end, when the kingdom shall be delivered up to God, even the Father; when the mystery of God shall be finished, the mystical body completed, and the nations either converted and saved, or convicted and silenced, by the gospel; then shall the end come, of which he had said before (v. 6, 7), not yet, not till those intermediate counsels be fulfilled. The world shall stand as long as any of God's chosen ones remain uncalled; but, when they are all gathered in, it will be set on fire immediately.

VI. He foretels more particularly the ruin that was coming upon the people of the Jews, their city, temple, and nation, v. 15, &c. Here he comes more closely to answer their questions concerning the desolation of the temple; and what he said here, would be of use to his disciples, both for their conduct and for their comfort, in reference to that great event; he describes the several steps of that calamity, such as are usual in war.

1. The Romans setting up the abomination of desolation in the holy place, v. 15. Now, (1.) Some understand by this an image, or statue, set up in the temple by some of the Roman governors, which was very offensive to the Jews, provoked them to rebel, and so brought the desolation upon them. The image of Jupiter Olympius, which Antiochus caused to be set upon the altar of God, is called Bdelygma eremoseos--The abomination of desolation, the very word here used by the historian, 1 Mac. i. 54. Since the captivity in Babylon, nothing was, nor could be, more distasteful to the Jews than an image in the holy place, as appeared by the mighty opposition they made when Caligula offered to set up his statue there, which had been of fatal consequence, if it had not been prevented, and the matter accommodated, by the conduct of Petronius; but Herod did set up an eagle over the temple-gate; and, some say, the statue of Titus was set up in the temple. (2.) Others choose to expound it by the parallel place (Luke xxi. 20), when ye shall see Jerusalem compassed with armies. Jerusalem was the holy city, Canaan the holy land, the Mount Moriah, which lay about Jerusalem, for its nearness to the temple was, they thought in a particular manner holy ground; on the country lying round about Jerusalem the Roman army was encamped, that was the abomination that made desolate. The land of an enemy is said to be the land which thou abhorrest (Isa. vii. 16); so an enemy's army to a weak but wilful people may well be called the abomination. Now this is said to be spoken of by Daniel, the prophet, who spoke more plainly of the Messiah and his kingdom than any of the Old-Testament prophets did. He speaks of an abomination making desolate, which should be set up by Antiochus (Dan. xi. 31; xii. 11); but this that our Saviour refers to, we have in the message that the angel brought him (Dan. ix. 27), of what should come at the end of seventy weeks, long after the former; for the overspreading of abominations, or, as the margin reads it, with the abominable armies (which comes home to the prophecy here), he shall make it desolate. Armies of idolaters may well be called abominable armies; and some think, the tumults, insurrections, and abominable factions and seditions, in the city and temple, may at least be taken in as part of the abomination making desolate. Christ refers them to that prophecy of Daniel, that they might see how the ruin of their city and temple was spoken of in the Old Testament, which would both confirm his prediction, and take off the odium of it. They might likewise from thence gather the time of it--soon after the cutting off of Messiah the prince; the sin that procured it--their rejecting him, and the certainty of it--it is a desolation determined. As Christ by his precepts confirmed the law, so by his predictions he confirmed the prophecies of the Old Testament, and it will be of good use to compare both together.

Reference being here had to a prophecy, which is commonly dark and obscure, Christ inserts this memorandum, "Whoso readeth, let him understand; whoso readeth the prophecy of Daniel, let him understand that it is to have its accomplishment now shortly in the desolations of Jerusalem." Note, Those that read the scriptures, should labour to understand the scriptures, else their reading is to little purpose; we cannot use that which we do not understand. See John v. 39; Acts viii. 30. The angel that delivered this prophecy to Daniel, stirred him up to know and understand, Dan. ix. 25. And we must not despair of understanding even dark prophecies; the great New-Testament prophecy is called a revelation, not a secret. Now things revealed belong to us, and therefore must be humbly and diligently searched into. Or, Let him understand, not only the scriptures which speak of those things, but by the scriptures let him understand the times, 1 Chron. xii. 32. Let him observe, and take notice; so some read it; let him be assured, that, notwithstanding the vain hopes with which the deluded people feed themselves, the abominable armies will make desolate.

2. The means of preservation which thinking men should betake themselves to (v. 16, 20); Then let them which are in Judea, flee. Then conclude there is no other way to help yourselves than by flying for the same. We may take this,

(1.) As a prediction of the ruin itself; that it should be irresistible; that it would be impossible for the stoutest hearts to make head against it, or contend with it, but they must have recourse to the last shift, getting out of the way. It bespeaks that which Jeremiah so much insisted upon, but in vain, when Jerusalem was besieged by the Chaldeans, that it would be to no purpose to resist, but that it was their wisdom to yield and capitulate; so Christ here, to show how fruitless it would be to stand it out, bids every one make the best of his way.

(2.) We may take it as a direction to the followers of Christ what to do, not to say, A confederacy with those who fought and warred against the Romans for the preservation of their city and nation, only that they might consume the wealth of both upon their lusts (for to this very affair, the struggles of the Jews against the Roman power, some years before their final overthrow, the apostle refers, Jam. iv. 1-3); but let them acquiesce in the decree that was gone forth, and with all speed quit the city and country, as they would quit a falling house or a sinking ship, as Lot quitted Sodom, and Israel the tents of Dathan and Abiram; he shows them,

[1.] Whither they must flee--from Judea to the mountains; not the mountains round about Jerusalem, but those in the remote corners of the land, which would be some shelter to them, not so much by their strength as by their secrecy. Israel is said to be scattered upon the mountains (2 Chron. xviii. 16); and see Heb. xi. 38. It would be safer among the lions' dens, and the mountains of the leopards, than among the seditious Jews or the enraged Romans. Note, In times of imminent peril and danger, it is not only lawful, but our duty, to seek our own preservation by all good and honest means; and if God opens a door of escape, we ought to make our escape, otherwise we do not trust God but tempt him. There may be a time when even those that are in Judea, where God is known, and his name is great, must flee to the mountains; and while we only go out of the way of danger, not out of the way of duty, we may trust God to provide a dwelling for his outcasts, Isa. xvi. 4, 5. In times of public calamity, when it is manifest that we cannot be serviceable at home and may be safe abroad, Providence calls us to make our escape. He that flees, may fight again.

[2.] What haste they must make, v. 17, 18. The life will be in danger, in imminent danger, the scourge will slay suddenly; and therefore he that is on the house-top, when the alarm comes, let him not come down into the house, to look after his effects there, but go the nearest way down, to make his escape; and so he that shall be in the field, will find it his wisest course to run immediately, and not return to fetch his clothes or the wealth of his house, for two reasons, First, Because the time which would be taken up in packing up his things, would delay his flight. Note, When death is at the door, delays are dangerous; it was the charge to Lot, Look not behind thee. Those that are convinced of the misery of a sinful state, and the ruin that attends them in that state, and, consequently, of the necessity of their fleeing to Christ, must take heed, lest, after all these convictions, they perish eternally by delays. Secondly, Because the carrying of his clothes, and his other movables and valuables with him, would but burthen him, and clog his flight. The Syrians, in their flight, cast away their garments, 2 Kings vii. 15. At such a time, we must be thankful if our lives be given us for a prey, though we can save nothing, Jer. xlv. 4, 5. For the life is more than meat, ch. vi. 25. Those who carried off least, were safest in their flight. Cantabit vacuus coram latrone viator--The pennyless traveller can lose nothing by robbers. It was to his own disciples that Christ recommended this forgetfulness of their house and clothes, who had a habitation in heaven, treasure there, and durable clothing, which the enemy could not plunder them of. Omnia mea mecum porto--I have all my property with me, said Bias the philosopher in his flight, empty-handed. He that has grace in his heart carries his all along with him, when tripped of all.

Now those to whom Christ said this immediately, did not live to see this dismal day, none of all the twelve but John only; they needed not to be hidden in the mountains (Christ hid them in heaven), but they left the direction to their successors in profession, who pursued it, and it was of use to them; for when the Christians in Jerusalem and Judea saw the ruin coming on, they all retired to a town called Pella, on the other side Jordan, where they were safe; so that of the many thousands that perished in the destruction of Jerusalem, there was not so much as one Christian. See Euseb. Eccl. Hist. lib. 3, cap. 5. Thus the prudent man foresees the evil, and hides himself, Prov. xxii. 3; Heb. xi. 7. This warning was not kept private. St. Matthew's gospel was published long before that destruction, so that others might have taken the advantage of it; but their perishing through their unbelief of this, was a figure of their eternal perishing through their unbelief of the warnings Christ gave concerning the wrath to come.

[3.] Whom it would go hard with at that time (v. 19); Woe to them that are with child, and to them that give suck. To this same event that saying of Christ at his death refers (Luke xxiii. 29), They shall say, Blessed are the wombs that never bare, and the paps that never gave suck. Happy are they that have no children to see the murder of; but most unhappy they whose wombs are then bearing, their paps then giving suck: they of all others will be in the most melancholy circumstances. First, To them the famine would be most grievous, when they should see the tongue of the sucking child cleaving to the roof of his mouth for thirst, and themselves by the calamity made more cruel than the sea monsters, Lam. iv. 3, 4. Secondly, To them the sword would be most terrible, when in the hand of worse than brutal rage. It is a direful midwifery, when the women with child come to be ripped up by the enraged conqueror (2 Kings xv. 16; Hos. xiii. 16; Amos i. 13), or the children brought forth to their murderer, Hos. ix. 13. Thirdly, To them also the flight would be most afflictive,; the women with child cannot make haste, or go far; the sucking child cannot be left behind, or, if it should, can a woman forget it, that she should not have compassion on it? If it be carried along, it retards the mother's flight, and so exposes her life, and is in danger of Mephibosheth's fate, who was lamed by a fall he got in his nurse's flight. 2 Sam. iv. 4.

[4.] What they should pray against at that time--that your flight be not in the winter, nor on the sabbath day, v. 20. Observe, in general, it becomes Christ's disciples, in times of public trouble and calamity, to be much in prayer; that is a salve for every sore, never out of season, but in a special manner seasonable when we are distressed on every side. There is no remedy but you must flee, the decree is gone forth, so that God will not be entreated to take away his wrath, no, not if Noah, Daniel, and Job, stood before him. Let it suffice thee, speak no more of that matter, but labour to make the best of that which is; and when you cannot in faith pray that you may not be forced to flee, yet pray that the circumstances of it may be graciously ordered, that, though the cup may not pass from you, yet the extremity of the judgment may be prevented. Note, God has the disposing of the circumstances of events, which sometimes make a great alteration one way or other; and therefore in those our eyes must be ever toward him. Christ's bidding them pray for this favour, intimates his purpose of granting it to them; and in a general calamity we must not overlook a circumstantial kindness, but see and own wherein it might have been worse. Christ still bids his disciples to pray for themselves and their friends, that, whenever they were forced to flee, it might be in the most convenient time. Note, When trouble is in prospect, at a great distance, it is good to lay in a stock of prayers beforehand; they must pray, First, That their flight, if it were the will of God, might not be in the winter, when the days are short, the weather cold, the ways dirty, and therefore travelling very uncomfortable, especially for whole families. Paul hastens Timothy to come to him before winter, 2 Tim. iv. 21. Note, Though the ease of the body is not to be mainly consulted, it ought to be duly considered; though we must take what God sends, and when he sends it, yet we may pray against bodily inconveniences, and are encouraged to do so, in that the Lord is for the body. Secondly, That it might not be on the sabbath day; not on the Jewish sabbath, because travelling then would give offence to them who were angry with the disciples for plucking the ears of corn on the day; not on the Christian sabbath, because being forced to travel on the day would be a grief to themselves. This intimates Christ's design, that a weekly sabbath should be observed in his church after the preaching of the gospel to all the world. We read not of any of the ordinances of the Jewish church, which were purely ceremonial, that Christ ever expressed any care about, because they were all to vanish; but for the sabbath he often showed a concern. It intimates likewise that the sabbath is ordinarily to be observed as a day of rest from travel and worldly labour; but that, according to his own explication of the fourth commandment, works of necessity were lawful on the sabbath day, as this of fleeing from an enemy to save our lives: had it not been lawful, he would have said, "Whatever becomes of you, do not flee on the sabbath day, but abide by it, though you die by it." For we must not commit the least sin, to escape the greatest trouble. But it intimates, likewise, that it is very uneasy and uncomfortable to a good man, to be taken off by any work of necessity from the solemn service and worship of God on the sabbath day. We should pray that we may have quiet undisturbed sabbaths, and may have no other work than sabbath work to do on sabbath days; that we may attend upon the Lord without distraction. It was desirable, that, if they must flee, they might have the benefit and comfort of one sabbath more to help to bear their charges. To flee in the winter is uncomfortable to the body; but to flee on the sabbath day is so to the soul, and the more so when it remembers former sabbaths, as Ps. xlii. 4.

3. The greatness of the troubles which should immediately ensue (v. 21); Then shall be great tribulation; then when the measure of iniquity is full; then when the servants of God are sealed and secured, then come the troubles; nothing can be done against Sodom till Lot is entered into Zoar, and then look for fire and brimstone immediately. There shall be great tribulation. Great, indeed, when within the city plague and famine raged, and (worse than either) faction and division, so that every man's sword was against his fellow; then and there it was that the hands of the pitiful women flayed their own children. Without the city was the Roman army ready to swallow them up, with a particular rage against them, not only as Jews, but as rebellious Jews. War was the only one of the three sore judgments that David excepted against; but that was it by which the Jews were ruined; and there were famine and pestilence in extremity besides. Josephus's History of the Wars of the Jews, has in it more tragical passages than perhaps any history whatsoever.

(1.) It was a desolation unparalleled, such as was not since the beginning of the world, nor ever shall be. Many a city and kingdom has been made desolate, but never any with a desolation like this. Let not daring sinners think that God has done his worst, he can heat the furnace seven times and yet seven times hotter, and will, when he sees greater and still greater abominations. The Romans, when they destroyed Jerusalem, were degenerated from the honour and virtue of their ancestors, which had made even their victories easy to the vanquished. And the wilfulness and obstinacy of the Jews themselves contributed much to the increase of the tribulation. No wonder that the ruin of Jerusalem was an unparalleled ruin, when the sin of Jerusalem was an unparalleled sin--even their crucifying Christ. The nearer any people are to God in profession and privileges, the greater and heavier will his judgments be upon them, if they abuse those privileges, and be false to that profession, Amos iii. 2.

(2.) It was a desolation which, if it should continue long, would be intolerable, so that no flesh should be saved, v. 22. So triumphantly would death ride, in so many dismal shapes, and with such attendants, that there would be no escaping, but, first or last, all would be cut off. He that escaped one sword, would fall by another, Isa. xxiv. 17, 18. The computation which Josephus makes of those that were slain in several places, amounts to above two millions. No flesh shall be saved; he doth not say, "No soul shall be saved," for the destruction of the flesh may be for the saving of the spirit in the day of the Lord Jesus; but temporal lives will be sacrificed so profusely, that one would think, if it last awhile, it would make a full end.

But here is one word of comfort in the midst of all this terror--that for the elects' sake these days shall be shortened, not made shorter than what God had determined (for that which is determined, shall be poured upon the desolate, Dan. ix. 27), but shorter than what he might have decreed, if he had dealt with them according to their sins; shorter than what the enemy designed, who would have cut all off, if God who made use of them to serve his own purpose, had not set bounds to their wrath; shorter than one who judged by human probabilities would have imagined. Note, [1.] In times of common calamity God manifests his favour to the elect remnant; his jewels, which he will then make up; his peculiar treasure, which he will secure when the lumber is abandoned to the spoiler. [2.] The shortening of calamities is a kindness God often grants for the elects' sake. Instead of complaining that our afflictions last so long, if we consider our defects, we shall see reason to be thankful that they do not last always; when it is bad with us, it becomes us to say, "Blessed be God that it is no worse; blessed be God that it is not hell, endless and remediless misery." It was a lamenting church that said, It is of the Lord's mercies that we are not consumed; and it is for the sake of the elect, lest their spirit should fail before them, if he should contend for ever, and lest they should be tempted to put forth, if not their heart, yet their hand, to iniquity.

And now comes in the repeated caution, which was opened before, to take heed of being ensnared by false Christs, and false prophets; (v. 23, &c.), who would promise them deliverance, as the lying prophets in Jeremiah's time (Jer. xiv. 13; xxiii. 16, 17; xxvii. 16; xxviii. 2), but would delude them. Times of great trouble are times of great temptation, and therefore we have need to double our guard then. If they shall say, Here is a Christ, or there is one, that shall deliver us from the Romans, do not heed them, it is all but talk; such a deliverance is not to be expected, and therefore not such a deliverer.

VII. He foretels the sudden spreading of the gospel in the world, about the time of these great events (v. 27, 28); As the lightning comes out of the east, so shall the coming of the Son of man be. It comes in here as an antidote against the poison of those seducers, that said, Lo, here is Christ, or, Lo, he is there; compare Luke xvii. 23, 24. Hearken not to them, for the coming of the Son of man will be as the lightning.

1. It seems primarily to be meant of his coming to set up his spiritual kingdom in the world; where the gospel came in its light and power, there the Son of man came, and in a way quite contrary to the fashion of the seducers and false Christs, who came creeping in the desert, or the secret chambers (2 Tim. iii. 6); whereas Christ comes not with such a spirit of fear, but of power, and of love, and of a sound mind. The gospel would be remarkable for two things.

(1.) Its swift spreading; it shall fly as the lightning; so shall the gospel be preached and propagated. The gospel is light (John iii. 19); and it is not in this as the lightning, that it is a sudden flash, and away, for it is sun-light, and day-light; but it is as lightning in these respects:

[1.] It is light from heaven, as the lightning. It is God, and not man, that sends the lightnings, and summons them, that they may go, and say, Here we are, Job xxxviii. 35. It is God that directs it (Job xxxvii. 3); to man it is one of nature's miracles, above his power to effect, and of nature's mysteries, above his skill to account for: but it is from above; his lightnings enlightened the world, Ps. xcvii. 4.

[2.] It is visible and conspicuous as the lightning. The seducers carried on their depths of Satan in the desert and the secret chambers, shunning the light; heretics were called lucifugæ--light-shunners. But truth seeks no corners, however it may sometimes be forced into them, as the woman in the wilderness, though clothed with the sun, Rev. xii. 1, 6. Christ preached his gospel openly (John xviii. 20), and his apostles on the housetop (ch. x. 27), not in a corner, Acts xxvi. 26. See Ps. xcviii. 2.

[3.] It was sudden and surprising to the world as the lightning; the Jews indeed had predictions of it, but to the Gentiles it was altogether unlooked for, and came upon them with unaccountable energy, or ever they were aware. It was light out of darkness, ch. iv. 16; 2 Cor. iv. 6. We read of the discomfiting of armies by lightning, 2 Sam. xxii. 15; Ps. cxliv. 6. The powers of darkness were dispersed and vanquished by the gospel lightning.

[4.] It spread far and wide, and that quickly and irresistibly, like the lightning, which comes, suppose, out of the east (Christ is said to ascend from the east, Rev. vii. 2; Isa. xli. 2), and lighteneth to the west. The propagating of Christianity to so many distant countries, of divers languages, by such unlikely instruments, destitute of all secular advantages, and in the face of so much opposition, and this in so short a time, was one of the greatest miracles that was ever wrought for the confirmation of it; here was Christ upon his white horse, denoting speed as well as strength, and going on conquering and to conquer, Rev. vi. 2. Gospel light rose with the sun, and went with the same, so that the beams of it reached to the ends of the earth, Rom. x. 18. Compare with Ps. xix. 3, 4. Though it was fought against, it could never be cooped up in a desert, or in a secret place, as the seducers were; but by this, according to Gamaliel's rule, proved itself to be of God, that it could not be overthrown, Acts v. 38, 39. Christ speaks of shining into the west, because it spread most effectually into those countries which lay west from Jerusalem, as Mr. Herbert observes in his Church-militant. How soon did the gospel lightning reach this island of Great Britain! Tertullian, who wrote in the second century, takes notice of it, Britannorum in accessa Romanis loca, Christo tamen subdita--The fastnesses of Britain, though inaccessible to the Romans, were occupied by Jesus Christ. This was the Lord's doing.

(2.) Another thing remarkable concerning the gospel, was, its strange success in those places to which is was spread; it gathered in multitudes, not by external compulsion, but as it were by such a natural instinct and inclination, as brings the birds of prey to their prey; for wheresoever the carcase is, there will the eagles be gathered together (v. 28), where Christ is preached, souls will be gathered in to him. The lifting up of Christ from the earth, that is, the preaching of Christ crucified, which, one would think, should drive all men from him, will draw all men to him (John xii. 32), according to Jacob's prophecy, that to him shall the gathering of the people be, Gen. xlix. 10. See Isa. lx. 8. The eagles will be where the carcase is, for it is food for them, it is a feast for them; where the slain are, there is she, Job xxxix. 30. Eagles are said to have a strange sagacity and quickness of scent to find out the prey, and they fly swiftly to it, Job ix. 26. So those whose spirits God shall stir up, will be effectually drawn to Jesus Christ, to feed upon him; whither should the eagle go but to the prey? Whither should the soul go but to Jesus Christ, who has the words of eternal life? The eagles will distinguish what is proper for them from that which is not; so those who have spiritual senses exercised, will know the voice of the good Shepherd from that of a thief and a robber. Saints will be where the true Christ is, not the false Christs. This is applicable to the desires that are wrought in every gracious soul after Christ, and communion with him. Where he is in his ordinances, there will his servants choose to be. A living principle of grace is a kind of natural instinct in all the saints, drawing them to Christ to live upon him.

2. Some understand these verses of the coming of the Son of man to destroy Jerusalem, Mal. iii. 1, 2, 5. So much was there of an extraordinary display of divine power and justice in that event, that it is called the coming of Christ.

Now here are two things intimated concerning it.

(1.) That to the most it would be as unexpected as a flash of lightning, which indeed gives warning of the clap of thunder which follows, but is itself surprising. The seducers say, Lo, here is Christ to deliver us; or there is one, a creature of their own fancies; but ere they are aware, the wrath of the Lamb, the true Christ, will arrest them, and they shall not escape.

(2.) That it might be as justly expected as that the eagle should fly to the carcases; though they put far from them the evil day, yet the desolation will come as certainly as the birds of prey to a dead carcase, that lies exposed in the open field. [1.] The Jews were so corrupt and degenerate, so vile and vicious, that they were become a carcase, obnoxious to the righteous judgment of God; they were also so factious and seditious, and every way so provoking to the Romans, that they had made themselves obnoxious to their resentments, and an inviting prey to them. [2.] The Romans were as an eagle, and the ensign of their armies was an eagle. The army of the Chaldeans is said to fly as the eagle that hasteth to eat, Hab. i. 8. The ruin of the New-Testament Babylon is represented by a call to the birds of prey to come and feast upon the slain, Rev. xix. 17, 18. Notorious malefactors have their eyes eaten out by the young eagles (Prov. xxx. 17); the Jews were hung up in chains, Jer. vii. 33; xvi. 4. [3.] The Jews can no more preserve themselves from the Romans than the carcase can secure itself from the eagles. [4.] The destruction shall find out the Jews wherever they are, as the eagle scents the prey. Note, When a people do by their sin make themselves carcases, putrid and loathsome, nothing can be expected but that God should send eagles among them, to devour and destroy them.

3. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, and our gathering together unto him, 2 Thess. ii. 1. Now see here,

(1.) How he shall come; as the lightning, The time was now at hand, when he should depart out of the world, to go to the Father. Therefore those that enquire after Christ must not go into the desert or the secret place, nor listen to every one that will put up the finger to invite them to a sight of Christ; but let them look upward, for the heavens must contain him, and thence we look for the Saviour (Phil. iii. 20); he shall come in the clouds, as the lightning doth, and every eye shall see him, as they say it is natural for all living creatures to turn their faces towards the lightning, Rev. i. 7. Christ will appear to all the world, from one end of heaven to the other; nor shall any thing be hid from the light and heat of that day.

(2.) How the saints shall be gathered to him; as the eagles are to the carcase by natural instinct, and with the greatest swiftness and alacrity imaginable. Saints, when they shall be fetched to glory, will be carried as on eagles' wings (Exod. xix. 4), as on angels' wings. They shall mount up with wings, like eagles, and like them renew their youth.

VIII. He foretels his second coming at the end of time, v. 29-31. The sun shall be darkened, &c.

1. Some think this is to be understood only of the destruction of Jerusalem and the Jewish nation; the darkening of the sun, moon, and stars, denotes the eclipse of the glory of that state, its convulsions, and the general confusion that attended that desolation. Great slaughter and devastation are in the Old Testament thus set forth (as Isa. xiii. 10; xxxiv. 4; Ezek. xxxii. 7; Joel ii. 31); or by the sun, moon, and stars, may be meant the temple, Jerusalem, and the cities of Judah, which should all come to ruin. The sign of the Son of man (v. 30) means a signal appearance of the power and justice of the Lord Jesus in it, avenging his own blood on them that imprecated the guilt of it upon themselves and their children; and the gathering of his elect (v. 31) signifies the delivering of a remnant from this sin and ruin.

2. It seems rather to refer to Christ's second coming. The destruction of the particular enemies of the church was typical of the complete conquest of them all; and therefore what will be done really at the great day, may be applied metaphorically to those destructions: but still we must attend to the principal scope of them; and while we are all agreed to expect Christ's second coming, what need is there to put such strained constructions as some do, upon these verses, which speak of it so clearly, and so agreeably to other scriptures, especially when Christ is here answering an enquiry concerning his coming at the end of the world, which Christ was never shy of speaking of to his disciples?

The only objection against this, is, that it is said to be immediately after the tribulation of those days; but as to that, (1.) It is usual in the prophetical style to speak of things great and certain as near and just at hand, only to express the greatness and certainty of them. Enoch spoke of Christ's second coming as within ken, Behold, the Lord cometh, Jude 14. (2.) A thousand years are in God's sight but as one day, 2 Pet. iii. 8. It is there urged, with reference to this very thing, and so it might be said to be immediately after. The tribulation of those days includes not only the destruction of Jerusalem, but all the other tribulations which the church must pass through; not only its share in the calamities of the nations, but the tribulations peculiar to itself; while the nations are torn with wars, and the church with schisms, delusions, and persecutions, we cannot say that the tribulation of those days is over; the whole state of the church on earth is militant, we must count upon that; but when the church's tribulation is over, her warfare accomplished, and what is behind of the sufferings of Christ filled up, then look for the end.

Now concerning Christ's second coming, it is here foretold,

[1.] That there shall be then a great and amazing change of the creatures, and particularly the heavenly bodies (v. 29). The sun shall be darkened, and the moon shall not give her light. The moon shines with a borrowed light, and therefore if the sun, from whom she borrows her light, is turned into darkness, she must fail of course, and become bankrupt. The stars shall fall; they shall lose their light, and disappear, and be as if they were fallen; and the powers of heaven shall be shaken. This intimates,

First, That there shall be a great change, in order to the making of all things new. Then shall be the restitution of all things, when the heavens shall not be cast away as a rag, but changed as a vesture, to be worn in a better fashion, Ps. cii. 26. They shall pass away with a great noise, that there may be new heavens, 2 Pet. iii. 10-13.

Secondly, It shall be a visible change, and such as all the world must take notice of; for such the darkening of the sun and moon cannot but be: and it would be an amazing change; for the heavenly bodies are not so liable to alteration as the creatures of this lower world are. The days of heaven, and the continuance of the sun and moon, are used to express that which is lasting and unchangeable (As Ps. lxxxix. 29; xxxvi. 37); yet they shall thus be shaken.

Thirdly, It shall be a universal change. If the sun be turned into darkness, and the powers of heaven be shaken, the earth cannot but be turned into a dungeon, and its foundation made to tremble. Howl, fir trees, if the cedars be shaken. When the stars of heaven drop, no marvel if the everlasting mountains melt, and the perpetual hills bow. Nature shall sustain a general shock and convulsion, which yet shall be no hindrance to the joy and rejoicing of heaven and earth before the Lord, when he cometh to judge the world (Ps. xcvi. 11, 13); they shall as it were glory in the tribulation.

Fourthly, The darkening of the sun, moon, and stars, which were made to rule over the day, and over the night (which is the first dominion we find of any creature, Gen. i. 16-18), signifies the putting down of all rule, authority, and power (even that which seems of the greatest antiquity and usefulness), that the kingdom may be delivered up to God, even the Father, and he may be All in all, 1 Cor. xv. 24, 28. The sun was darkened at the death of Christ, for then was in one sense the judgment of this world (John xii. 31), an indication of what would be at the general judgment.

Fifthly, The glorious appearance of our Lord Jesus, who will then show himself as the Brightness of his Father's glory, and the express Image of his person, will darken the sun and moon, as a candle is darkened in the beams of the noon-day sun; they will have no glory, by reason of the glory that excelleth, 2 Cor. iii. 10. Then the sun shall be ashamed, and the moon confounded, when God shall appear, Isa. xxiv. 23.

Sixthly, The sun and moon shall be then darkened, because there will be no more occasion for them. To sinners, that choose their portion in this life, all comfort will be eternally denied; as they shall not have a drop of water, so not a ray of light. Now God causeth his sun to rise on the earth, but then Interdico tib sole et luna--I forbid thee the light of the sun and the moon. Darkness must be their portion. To the saints that had their treasure above, such light of joy and comfort will be given as shall supersede that of the sun and moon, and render it useless. What need is there of vessels of light, when we come to the Fountain and Father of light? See Isa. lx. 19; Rev. xxii. 5.

[2.] That then shall appear the sign of the Son of man in heaven (v. 30), the Son of man himself, as it follows here, They shall see the Son of man coming in the clouds. At his first coming, he was set for a Sign that should be spoken against (Luke ii. 34), but at his second coming, a sign that should be admired. Ezekiel was a son of man set for a sign, Ezek. xii. 6. Some make this a prediction of the harbingers and forerunners of his coming, giving notice of his approach; a light shining before him, and the fire devouring (Ps. l. 3; 1 Kings xix. 11, 12), the beams coming out of his hand, where had long been the hiding of his power, Hab. iii. 4. It is a groundless conceit of some of the ancients, that this sign of the Son of man, will be the sign of the cross displayed as a banner. It will certainly be such a clear convincing sign as will dash infidelity quite out of countenance, and fill their faces with shame, who said, Where is the promise of his coming?

[3.] That then all the tribes of the earth shall mourn, v. 30. See Rev. i. 7. All the kindreds of the earth shall then wail because of him; some of all the tribes and kindreds of the earth shall mourn; for the greater part will tremble at his approach, while the chosen remnant, one of a family and two of a tribe, shall lift up their heads with joy, knowing that their redemption draws nigh, and their Redeemer. Note, Sooner or later, all sinners will be mourners; penitent sinners look to Christ, and mourn after a godly sort; and they who sow in those tears, shall shortly reap in joy; impenitent sinners shall look unto him whom they have pierced, and, though they laugh now, shall mourn and weep after a devilish sort, in endless horror and despair.

[4.] That then they shall see the Son of man coming in the clouds of heaven, with power and great glory. Note, First, The judgment of the great day will be committed to the Son of man, both in pursuance and in recompence of his great undertaking for us as Mediator, John v. 22, 27. Secondly, The Son of man will at that day come in the clouds of heaven. Much of the sensible intercourse between heaven and earth is by the clouds; they are betwixt them, as it were, the medium participationis--the medium of participation, drawn by heaven from the earth, distilled by heaven upon the earth. Christ went to heaven in a cloud, and will in like manner come again, Acts i. 9, 11. Behold, he cometh in the clouds, Rev. i. 7. A cloud will be the Judge's chariot (Ps. civ. 3), his robe (Rev. x. 1), his pavilion (Ps. xviii. 11), his throne, Rev. xiv. 14. When the world was destroyed by water, the judgment came in the clouds of heaven, for the windows of heaven were opened; so shall it be when it shall be destroyed by fire. Christ went before Israel in a cloud, which had a bright side and a dark side; so will the cloud have in which Christ will come at the great day, it will bring both comfort and terror. Thirdly, He will come with power and great glory: his first coming was in weakness and great meanness (2 Cor. xiii. 4); but his second coming will be with power and glory, agreeable both to the dignity of his person and to the purposes of his coming. Fourthly, He will be seen with bodily eyes in his coming: therefore the Son of man will be the Judge, that he may be seen, that sinners thereby may be the more confounded, who shall see him as Balaam did, but not nigh (Num. xxiv. 17), see him, but not as theirs. It added to the torment of that damned sinner, that he saw Abraham afar off. "Is this he whom we have slighted, and rejected, and rebelled against; whom we have crucified to ourselves afresh; who might have been our Saviour, but is our Judge, and will be our enemy for ever?" The Desire of all nations will then be their dread.

[5.] That he shall send his angels with a great sound of a trumpet, v. 31. Note, First, The angels shall be attendants upon Christ at his second coming; they are called his angels, which proves him to be God, and Lord of the angels; they shall be obliged to wait upon him. Secondly, These attendants shall be employed by him as officers of the court in the judgment of that day; they are now ministering spirits sent forth by him (Heb. i. 14), and will be so then. Thirdly, Their ministration will be ushered in with a great sound of a trumpet, to awaken and alarm a sleeping world. This trumpet is spoken of, 1 Cor. xv. 52, and 1 Thess. iv. 16. At the giving of the law on mount Sinai, the sound of the trumpet was remarkably terrible (Exod. xix. 13, 16); but much more will it be so in the great day. By the law, trumpets were to be sounded for the calling of assemblies (Num. x. 2), in praising God (Ps. lxxxi. 3), in offering sacrifices (Num. x. 10), and in proclaiming the year of jubilee, Lev. xxv. 9. Very fitly therefore shall there be the sound of a trumpet at the last day, when the general assembly shall be called, when the praises of God shall be gloriously celebrated, when sinners shall fall as sacrifices to divine justice, and when the saints shall enter upon their eternal jubilee.

[6.] That they shall gather together his elect from the four winds. Note, At the second coming of Jesus Christ, there will be a general meeting of all the saints. First, The elect only will be gathered, the chosen remnant, who are but few in comparison with the many that are only called. This is the foundation of the saints' eternal happiness, that they are God's elect. The gifts of love to eternity follow the thought of love from eternity; and the Lord knows them that are his. Secondly, The angels shall be employed to bring them together, as Christ's servants, and as the saints' friends; we have the commission given them, Ps. l. 5. Gather my saints together unto me; nay, it will be said to them, Habetis fratres--These are your brethren; for the elect will then be equal to the angels, Luke xx. 36. Thirdly, They shall be gathered from one end of heaven to the other; the elect of God are scattered abroad (John xi. 52), there are some in all places, in all nations (Rev. vii. 9); but when that great gathering day comes, there shall not one of them be missing; distance of place shall keep none out of heaven, if distance of affection do not. Undique ad cœlos tantundem est viæ--Heaven is equally accessible from every place. See ch. viii. 11; Isa. xliii. 6; xlix. 12.
Adam Clarke: Commentary on the Bible - 1831
24:4: Take heed that no man deceive you - The world is full of deceivers, and it is only by taking heed to the counsel of Christ that even his followers can escape being ruined by them. From this to Mat 24:31, our Lord mentions the signs which should precede his coming.
The First sign is false Christs.
Albert Barnes: Notes on the Bible - 1834
24:4: Take heed ... - Jesus, in reply to their question, first gives them a caution to beware of deception. They were to be constantly on their guard, because many would arise to deceive the people.
Many shall come in my name - Not in the name or by the authority of Jesus, or claiming to be His followers, and to be sent by him, but in the name of the Messiah, or claiming to be the Messiah.
I am Christ - I am the Messiah. See the notes at Mat 1:1. The Messiah was expected at that time, Mat 2:1-2. Many would lay, claims to being the Messiah, and, as He was universally expected, multitudes would easily be led to believe in them. There is abundant evidence that this was fully accomplished. Josephus informs us that there were many who pretended to divine inspiration; who deceived the people, leading out numbers of them into the desert. "The land," says He "was overrun with magicians, seducers, and impostors, who drew the people after them in multitudes into solitudes and deserts, to see I the signs and miracles which they promised to show by the power of God." Among these are mentioned particularly Dositheus, the Samaritan, who affirmed that He was Christ; Simon Magus, who said He appeared among the Jews as the Son of God; and Theudas, who persuaded many to go with him to the river Jordan, to see the waters divided. The names of 24 false Messiahs are recorded as having appeared between the time of the Emperor Adrian and the year 1682.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: Take: Jer 29:8; Mar 13:5, Mar 13:6, Mar 13:22; Luk 21:8; Co2 11:13-15; Eph 4:14, Eph 5:6; Col 2:8, Col 2:18; Th2 2:3; Pe2 2:1-3; Jo1 4:1
Geneva 1599
24:4 (2) And Jesus answered and said unto them, Take heed that no man deceive you.
(2) The Church will have a continual conflict with infinite miseries and offences, and furthermore, with false prophets, until the day of victory and triumph comes.
John Gill
24:4 And Jesus answered and said unto them,.... Not to indulge their curiosity, but to instruct them in things useful to be known, and which might be cautions to them and others, against deceivers; confirm them in the faith of himself, when they should see his predictions accomplished; and be directions to them, of what might shortly be expected.
Take heed that no man deceive you: by pretending to come from God with a new revelation, setting himself up for the Messiah, after my departure; suggesting himself to be the person designed by God to be the deliverer of Israel, and to be sent by him, to set up a temporal kingdom, in great worldly splendour and glory; promising great names, and high places of honour and trust in it; things which Christ knew his disciples were fond of, and were in danger of being ensnared by; and therefore gives them this suitable and seasonable advice, and caution.
John Wesley
24:4 Take heed that no man deceive you - The caution is more particularly designed for the succeeding Christians, whom the apostles then represented. The first sign of my coming is, the rise of false prophets. But it is highly probable, many of these things refer to more important events, which are yet to come.
24:524:5: զի բազումք գայցեն յանուն իմ, եւ ասիցեն՝ թէ ե՛ս եմ Քրիստոսն, եւ զբազո՛ւմս մոլորեցուցանիցեն[442]։ [442] Բազումք. Եւ ասասցեն թէ... եւ զբազումս մոլորեցուցանեն։
5 որովհետեւ շատերը կը գան իմ անունով ու կ’ասեն, թէ՝ ես եմ Քրիստոսը. եւ շատերին կը մոլորեցնեն
5 Վասն զի շատեր պիտի գան իմ անունովս ու ըսեն. ‘Ես եմ Քրիստոսը’ ու շատեր պիտի մոլորեցնեն։
զի բազումք գայցեն յանուն իմ եւ ասիցեն թէ` Ես եմ Քրիստոսն, եւ զբազումս մոլորեցուցանիցեն:

24:5: զի բազումք գայցեն յանուն իմ, եւ ասիցեն՝ թէ ե՛ս եմ Քրիստոսն, եւ զբազո՛ւմս մոլորեցուցանիցեն[442]։
[442] Բազումք. Եւ ասասցեն թէ... եւ զբազումս մոլորեցուցանեն։
5 որովհետեւ շատերը կը գան իմ անունով ու կ’ասեն, թէ՝ ես եմ Քրիստոսը. եւ շատերին կը մոլորեցնեն
5 Վասն զի շատեր պիտի գան իմ անունովս ու ըսեն. ‘Ես եմ Քրիստոսը’ ու շատեր պիտի մոլորեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:55: ибо многие придут под именем Моим, и будут говорить: 'Я Христос', и многих прельстят.
24:5  πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῶ ὀνόματί μου λέγοντες, ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν.
24:5. πολλοὶ ( much ) γὰρ (moreover) ἐλεύσονται ( they-shall-come ) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματί (unto-a-name) μου (of-me) λέγοντες ( forthing ,"Ἐγώ (I) εἰμι (I-be) ὁ (the-one) χριστός, (Anointed) καὶ (and) πολλοὺς ( to-much ) πλανήσουσιν. (they-shall-wander-unto)
24:5. multi enim venient in nomine meo dicentes ego sum Christus et multos seducentFor many will come in my name saying, I am Christ. And they will seduce many.
5. For many shall come in my name, saying, I am the Christ; and shall lead many astray.
24:5. For many will come in my name saying, ‘I am the Christ.’ And they will lead many astray.
24:5. For many shall come in my name, saying, I am Christ; and shall deceive many.
For many shall come in my name, saying, I am Christ; and shall deceive many:

5: ибо многие придут под именем Моим, и будут говорить: 'Я Христос', и многих прельстят.
24:5  πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῶ ὀνόματί μου λέγοντες, ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν.
24:5. multi enim venient in nomine meo dicentes ego sum Christus et multos seducent
For many will come in my name saying, I am Christ. And they will seduce many.
24:5. For many will come in my name saying, ‘I am the Christ.’ And they will lead many astray.
24:5. For many shall come in my name, saying, I am Christ; and shall deceive many.
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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 XIII:6; Лк XXI:8). Та же мысль, но в совершенно других выражениях повторяется у Матфея дальше (23-26) и в параллелях у Марка (XIII:21, 22) и Луки (XVII:23); у последнего в другой связи. Вопрос о соответствии слов Христа исторической действительности поднимался уже Оригеном, который говорил, что во время апостолов немногие люди называли себя христами, разве только Досифей, самарянин, почему (его последователи) и называются досифеанами; и еще Симон, о котором сообщается в Деяниях апостольских, возвещавший о себе, как о великой силе Божией (qui se virtutem esse Dei magnam pronundabat). Кроме них, насколько Оригену известно, не было (лжехристов) ни прежде, ни после. Феофилакт говорит о тех же лицах, как и Ориген; но Зигабен прибавляет еще Менандра «и других». Иероним — только о Симоне волхве; позднейшие экзегеты еще о Февде и неизвестном египтянине, о котором сообщает Иосиф (Война II:12) и Лука (Деян XXI:38). Чтобы объяснить, почему так мало известий о лицах, принимавших на себя имя Мессии, скажем, что эти лица — yeudocristoi — были всегда слишком микроскопичны, чтобы оставить по себе глубокие следы в истории. Несомненно, что и в настоящее время существует множество лиц (среди, напр., хлыстов), называющих себя «христами» и «богородицами»; но всякий, подробно незнакомый с историей хлыстовства, затруднился бы назвать определенные имена принимающих такое название лиц. То же могло быть и в промежутках между смертью Христа и временем разрушения Иерусалима. Мессианское ожидание, сильно развитое в то время и породившее целую мессианскую литературу, не могло быть только теоретическим, но, несомненно, выражалось и практически, хотя мы в точности и не можем назвать лиц, принимавших на себя название Мессии. Весьма вероятно, что примеры Февды и египтянина не были единственными, как это обыкновенно бывает. Что касается до существования лжемессий после разрушения Иерусалима, то их было множество, они существуют, как мы сказали выше, и в настоящее время и, без сомнения, появятся в большом числе пред окончательной мировой катастрофой, за которой последует полное обновление настоящего грешного мира. Слово «прельстят» в русском переводе также неточно, как и в ст. 4.
Adam Clarke: Commentary on the Bible - 1831
24:5: For many shall come in my name -
1. Josephus says, (War, b. ii. c. 13), that there were many who, pretending to Divine inspiration, deceived the people, leading out numbers of them to the desert, pretending that God would there show them the signs of liberty, meaning redemption from the Roman power: and that an Egyptian false prophet led 30,000 men into the desert, who were almost all cut off by Felix. See Act 21:38. It was a just judgment for God to deliver up that people into the hands of false Christs who had rejected the true one. Soon after our Lord's crucifixion, Simon Magus appeared, and persuaded the people of Samaria that he was the great power of God, Act 8:9, Act 8:10; and boasted among the Jews that he was the son of God.
2. Of the same stamp and character was also Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses.
3. About twelve years after the death of our Lord, when Cuspius Fadus was procurator of Judea, arose an impostor of the name of Theudas, who said he was a prophet, and persuaded a great multitude to follow him with their best effects to the river Jordan, which he promised to divide for their passage; and saying these things, says Josephus, he deceived many: almost the very words of our Lord.
4. A few years afterwards, under the reign of Nero, while Felix was procurator of Judea, impostors of this stamp were so frequent that some were taken and killed almost every day. Josephus. Ant. b. xx. c. 4. and 7.
The Second sign, wars and commotions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: in: Mat 24:11, Mat 24:24; Jer 14:14, Jer 23:21, Jer 23:25; Joh 5:43; Act 5:36, Act 5:37, Act 8:9, Act 8:10; Rev 13:8
John Gill
24:5 For many shall come in my name,.... by his orders, or with delegated powers and authority from him; but should assume the name of the Messiah, which was peculiarly his, to themselves; and take upon them his office, and challenge the honour and dignity which belonged unto him:
saying, I am Christ, and shall deceive many. This is the first sign, preceding the destruction of the city and temple of Jerusalem; as there was a general expectation among the Jews of a Messiah; that is, of one that should arise and deliver them from the Roman yoke, which was the common idea tacked to that word; in this period of time, many set up themselves to be deliverers and redeemers of the people of Israel: who had each of them their followers in great numbers, whom they imposed upon, and brought to destruction. Of this sort was Theudas, not he that Gamaliel speaks of, Acts 5:36 for he was before this time; but one that was in the time of Claudius Caesar, when Cuspius Fadus was governor of Judea; who persuaded a great number to follow him to the river Jordan, which he promised to divide, by a word of command, and give them a passage over; and thereby, as the historian observes (c), , "he deceived many"; which is the very thing that is here predicted: but he and his company were routed Fadus, and his head cut off. There was another called the Egyptian, mentioned in Acts 21:38 who made an uproar, and led four thousand cut-throats into the wilderness; and this same man persuaded thirty thousand men to follow him to Mount Olivet, promising a free passage into the city; but he being vanquished by Felix, then governor of Judea; fled, and many of his followers were killed and taken (d): and besides, there were many more magicians and impostors, that pretended to signs and wonders, and promised the people deliverance from their evils, by whom they were imposed upon to their ruin. There were others also besides these, that set up for deliverers, who called themselves by the name of the Messiah. Among these, we may reckon Simon Magus, who gave out that he was some great one; yea, expressly, that he was the word of God, and the Son of God (e), which were known names of the Messiah; and Dositheus the Samaritan, asserted himself to be Christ (f); and also Menander affirmed, that no man could be saved, unless he was baptized in his name (g); these are instances before the destruction of Jerusalem, and confirm the prophecy here delivered.
(c) Joseph. Antiq. l. 20. c. 2. (d) Joseph. Antiq. l. 20. c. 6. (e) Jerom in loc. Iren. adv. Haeres. l. 1. c. 20. (f) Origen contr. Cels. l. 1. p. 44. (g) Tertull. de prescript. Haeret. c. 46.
John Wesley
24:5 Many shall come in my name - First, false Christs, next, false prophets, Mt 24:11. At length, both together, Mt 24:24. And indeed never did so many impostors appear in the world as a few years before the destruction of Jerusalem; undoubtedly because that was the time wherein the Jews in general expected the Messiah.
24:624:6: Լսելո՛ց էք պատերազմունս՝ եւ զհամբաւս պատերազմաց. զգո՛յշ լերուք՝ մի՛ խռովեսջիք, զի պա՛րտ է լինել այնմ ամենայնի, այլ չեւ՛ է կատարած[443]։ [443] Ոմանք. Եւ համբաւս պա՛՛. զգո՛յշ կացէք, մի՛ խռո՛՛։
6 Լսելու էք պատերազմների ձայներ եւ պատերազմների լուրեր. զգո՛յշ եղէք, չխռովուէք, որովհետեւ պէտք է, որ այդ ամէնը լինի, բայց դա դեռ վախճանը չէ
6 Պիտի լսէք պատերազմներ ու պատերազմներու լուրեր։ Զգո՛յշ կեցէք որ չխռովիք, վասն զի այս ամէնը պէտք է որ ըլլան, բայց դեռ վերջը չէ։
Լսելոց էք պատերազմունս եւ համբաւս պատերազմաց. զգոյշ լերուք, մի՛ խռովեսջիք, զի պարտ է լինել այնմ ամենայնի, այլ չեւ է կատարած:

24:6: Լսելո՛ց էք պատերազմունս՝ եւ զհամբաւս պատերազմաց. զգո՛յշ լերուք՝ մի՛ խռովեսջիք, զի պա՛րտ է լինել այնմ ամենայնի, այլ չեւ՛ է կատարած[443]։
[443] Ոմանք. Եւ համբաւս պա՛՛. զգո՛յշ կացէք, մի՛ խռո՛՛։
6 Լսելու էք պատերազմների ձայներ եւ պատերազմների լուրեր. զգո՛յշ եղէք, չխռովուէք, որովհետեւ պէտք է, որ այդ ամէնը լինի, բայց դա դեռ վախճանը չէ
6 Պիտի լսէք պատերազմներ ու պատերազմներու լուրեր։ Զգո՛յշ կեցէք որ չխռովիք, վասն զի այս ամէնը պէտք է որ ըլլան, բայց դեռ վերջը չէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:66: Также услышите о войнах и о военных слухах. Смотрите, не ужасайтесь, ибо надлежит всему тому быть, но это еще не конец:
24:6  μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· δεῖ γὰρ γενέσθαι, ἀλλ᾽ οὔπω ἐστὶν τὸ τέλος.
24:6. μελλήσετε (Ye-shall-impend) δὲ (moreover) ἀκούειν (to-hear) πολέμους (to-wars) καὶ (and) ἀκοὰς (to-hearings) πολέμων: (of-wars) ὁρᾶτε, (ye-should-discern-unto,"μὴ (lest) θροεῖσθε: (ye-should-be-commotioned-unto) Δεῖ (it-bindeth) γὰρ (therefore) γενέσθαι , ( to-have-had-became ,"ἀλλ' (other) οὔπω (not-unto-whither) ἐστὶν (it-be) τὸ (the-one) τέλος. (a-finish)
24:6. audituri autem estis proelia et opiniones proeliorum videte ne turbemini oportet enim haec fieri sed nondum est finisAnd you shall hear of wars and rumours of wars. See that ye be not troubled. For these things must come to pass: but the end is not yet.
6. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for must needs come to pass; but the end is not yet.
24:6. For you will hear of battles and rumors of battles. Take care not to be disturbed. For these things must be, but the end is not so soon.
24:6. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all [these things] must come to pass, but the end is not yet.
And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all [these things] must come to pass, but the end is not yet:

6: Также услышите о войнах и о военных слухах. Смотрите, не ужасайтесь, ибо надлежит всему тому быть, но это еще не конец:
24:6  μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· δεῖ γὰρ γενέσθαι, ἀλλ᾽ οὔπω ἐστὶν τὸ τέλος.
24:6. audituri autem estis proelia et opiniones proeliorum videte ne turbemini oportet enim haec fieri sed nondum est finis
And you shall hear of wars and rumours of wars. See that ye be not troubled. For these things must come to pass: but the end is not yet.
24:6. For you will hear of battles and rumors of battles. Take care not to be disturbed. For these things must be, but the end is not so soon.
24:6. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all [these things] must come to pass, but the end is not yet.
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 XIII:7; Лк XXI:9). Читающий историю иудейской войны Иосифа Флавия вполне может видеть, что все это было до разрушения Иерусалима. Веспасиан осадил Иерусалим не сразу, но подавил сначала галилеян. Так начались в Палестине войны и военные слухи. Ими, после мирного века Августа, в то время был попон и весь мир. Об этом свидетельствовал Тацит в начале своей истории (Hist,. 1, 2). В 38 г. по Р. X. начались смуты в Александрии, давшие повод к жалобам иудеев против Флахка и к удалению его; около того же времени в Селевкии — во время смуты было избито более 50000 иудеев. Сильный бунт был еще в Ямнии, близ Иоппии. Феофилакт относит слова Христа к «военным действиям римлян около Иерусалима». Это первый смысл слов Христа. Второй тот, что «войны и военные слухи» побуждают особенно людей к принятию Христа, и в это время Он к ним обыкновенно невидимо приходит. Третий — особенное развитие войн и военных слухов пред страшным судом и концом мира. О «не ужасайтесь» ср 2 Фес II:2. «всему тому» — panta tauta нет в лучших рукописях. Поэтому перевод должен быть: «смотрите, не ужасайтесь; ибо должно быть». У Марка буквально сходно с Матфеем (но без gar и дальнейшего estin), у Луки прибавлено tauta (но без panta). Одни только войны и военные слухи не должны подавать ученикам поводов к мысли, что вместе с ними наступает и конец (Иерусалима, царств, мира).
Adam Clarke: Commentary on the Bible - 1831
24:6: The next signs given by our Lord are wars and rumors of wars, etc. - These may be seen in Josephus, Ant. b. xviii. c. 9; War, b. ii. c. 10; especially as to the rumors of wars, when Caligula ordered his statue to be set up in the temple of God, which the Jews having refused, had every reason to expect a war with the Romans, and were in such consternation on the occasion that they even neglected to till their land.
Albert Barnes: Notes on the Bible - 1834
24:6: And ye shall hear of wars ... - It is recorded in the history of Rome that violent agitations pRev_ailed in the Roman empire pRev_ious to the destruction of Jerusalem. Four emperors, Nero, Galba, Otho, and Vitellius, suffered violent deaths in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire. Parties were formed, and bloody and violent wars were the consequence of attachment to particular emperors. This is the more remarkable, as at the time that the prophecy was made, the empire was in a state of peace.
Rumours of wars - Wars declared or threatened, but not carried into execution. Josephus says that Bardanes, and after him Vologeses, declared war against the Jews, but it was not carried into execution, Antig. xx. 34. He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine, but the death of Tiberius pRev_ented the war, Antiq. xviii. 5. 3.
The end is not yet - The end of the Jewish economy; the destruction of Jerusalem will not immediately follow. Be not, therefore, alarmed when you hear of those commotions. Other signs will warn you when to be alarmed and seek security.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: ye shall hear: Jer 4:19-22, Jer 6:22-24, Jer 8:15, Jer 8:16, Jer 47:6; Eze 7:24-26, Eze 14:17-21; Eze 21:9-15, Eze 21:28; Dan. 11:1-45; Mar 13:7, Mar 13:8; Luk 21:9
see: Psa 27:1-3, Psa 46:1-3, Psa 112:7; Isa 8:12-14, Isa 12:2, Isa 26:3, Isa 26:4, Isa 26:20, Isa 26:21; Hab 3:16-18; Luk 21:19; Joh 14:1, Joh 14:27; Th2 2:2; Pe1 3:14, Pe1 3:15
must: Mat 26:54; Luk 22:37; Act 27:24-26
but: Mat 24:14; Dan 9:24-27
Geneva 1599
24:6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all [these things] must come to pass, but the (a) end is not yet.
(a) That is, when those things are fulfilled, yet the end will not come.
John Gill
24:6 And ye shall hear of wars and rumours of wars,.... This is the second sign of the destruction of Jerusalem: it is observable that this, and some of the following signs, are given by the Jews, as signs of the Messiah's coming; whereas they were forerunners of their ruin, for the rejection of him who was already come. They suppose the Messiah will come in the seventh year, or the year of rest and release:
"On the seventh year (they say (h)) will be "wars": and in the going out, or at the close of the seventh year, the son of David will come.''
Which wars, the gloss says, will be between the nations of the world, and Israel. Here wars may mean the commotions, insurrections, and seditions, against the Romans, and their governors; and the intestine slaughters committed among them, some time before the siege of Jerusalem, and the destruction of it. Under Cureanus the Roman governor, a sedition was raised on the day of the passover, in which twenty thousand perished; after that, in another tumult, ten thousand were destroyed by cut-throats: in Ascalon two thousand more, in Ptolemais two thousand, at Alexandria fifty thousand, at Damascus ten thousand, and elsewhere in great numbers (i). The Jews were also put into great consternation, upon hearing the design of the Roman emperor, to put up his image in their temple:
see that ye be not troubled; so as to leave the land of Judea as yet, and quit the preaching of the Gospel there, as if the final destruction was just at hand;
for all these things must come to pass; these wars and the reports of them and the panic on account of them; these commotions and slaughters, and terrible devastations by the sword must be; being determined by God, predicted by Christ, and brought upon the Jews by their own wickedness; and suffered in righteous judgment, for their sin:
but the end is not yet; meaning not the end of the world, but the end of Jerusalem, and the temple, the end of the Jewish state; which were to continue, and did continue after these disturbances in it.
(h) T. Bab. Sanhedrin, fol. 97. 1. & Megilia, fol. 17. 2. Zohar in Exod. fol. 3. 3, 4. (i) Vid. Joseph. Antiq. l. 20. c. 6. & de Bello Jud. l. 2, &c.
John Wesley
24:6 Wars - Near: Rumours of wars - At a distance. All these things must come to pass - As a foundation for lasting tranquillity. But the end - Concerning which ye inquire, is not yet - So far from it, that this is but the beginning sorrows.
24:724:7: Յարիցէ՛ ազգ յազգի վերայ, եւ թագաւորութիւն ՚ի թագաւորութեան. եւ եղիցին սո՛վք եւ սրածութիւնք, եւ սասանութիւնք ՚ի տեղիս տեղիս[444]։ [444] Ոմանք յաւելուն. ՚Ի թագաւորութեան վերայ։
7 Ազգ ազգի դէմ պիտի ելնի, եւ թագաւորութիւն՝ թագաւորութեան դէմ, եւ պիտի լինեն սով, համաճարակ ու տեղ-տեղ երկրաշարժներ
7 Վասն զի ազգ ազգի վրայ պիտի ելլէ ու թագաւորութիւն թագաւորութեան վրայ եւ տեղ տեղ սովեր ու մահտարաժամներ ու երկրաշարժներ պիտի ըլլան։
Յարիցէ ազգ յազգի վերայ, եւ թագաւորութիւն` ի թագաւորութեան, եւ եղիցին սովք եւ սրածութիւնք եւ սասանութիւնք ի տեղիս տեղիս:

24:7: Յարիցէ՛ ազգ յազգի վերայ, եւ թագաւորութիւն ՚ի թագաւորութեան. եւ եղիցին սո՛վք եւ սրածութիւնք, եւ սասանութիւնք ՚ի տեղիս տեղիս[444]։
[444] Ոմանք յաւելուն. ՚Ի թագաւորութեան վերայ։
7 Ազգ ազգի դէմ պիտի ելնի, եւ թագաւորութիւն՝ թագաւորութեան դէմ, եւ պիտի լինեն սով, համաճարակ ու տեղ-տեղ երկրաշարժներ
7 Վասն զի ազգ ազգի վրայ պիտի ելլէ ու թագաւորութիւն թագաւորութեան վրայ եւ տեղ տեղ սովեր ու մահտարաժամներ ու երկրաշարժներ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: ибо восстанет народ на народ, и царство на царство; и будут глады, моры и землетрясения по местам;
24:7  ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους·
24:7. ἐγερθήσεται ( It-shall-be-roused ) γὰρ (therefore) ἔθνος ( a-nation ) ἐπὶ ( upon ) ἔθνος ( to-a-nation ) καὶ ( and ) βασιλεία ( a-ruling-of ) ἐπὶ ( upon ) βασιλείαν , ( to-a-ruling-of ) καὶ (and) ἔσονται ( they-shall-be ) λιμοὶ (famines) καὶ (and) σεισμοὶ (shakings-of) κατὰ (down) τόπους: (to-occasions)
24:7. consurget enim gens in gentem et regnum in regnum et erunt pestilentiae et fames et terraemotus per locaFor nation shall rise against nation, and kingdom against kingdom: And there shall be pestilences and famines and earthquakes in places.
7. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines and earthquakes in divers places.
24:7. For nation will rise against nation, and kingdom against kingdom. And there will be pestilences, and famines, and earthquakes in places.
24:7. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.
For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places:

7: ибо восстанет народ на народ, и царство на царство; и будут глады, моры и землетрясения по местам;
24:7  ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους·
24:7. consurget enim gens in gentem et regnum in regnum et erunt pestilentiae et fames et terraemotus per loca
For nation shall rise against nation, and kingdom against kingdom: And there shall be pestilences and famines and earthquakes in places.
24:7. For nation will rise against nation, and kingdom against kingdom. And there will be pestilences, and famines, and earthquakes in places.
24:7. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.
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
7 (Мк XIII:8; Лк XXI:10, 11). У Матфея и Марка выражения почти сходные; но Лука передает речь Христа иначе и подробнее других синоптиков. Постоянное существование борьбы народов и царств, голодов и землетрясений вряд ли нужно доказывать. Поэтому все это могло быть и пред разрушением Иерусалима, и после него, и будет пред страшным судом. Во время великих кризисов в истории человечества все эти бедствия чувствовались и чувствуются людьми особенно сильно. Это несомненный исторический факт общего характера. Впрочем, и из того времени указывают на несколько случаев, в которых видят буквальное исполнение слов Христа. Так в 45 или 47 году было сильное землетрясение в Крите, в 51 г. в Риме, 53 г. в Апамее и Фригии, в 60 г. в Лаодикии и Фригии и др. Исторически известны около того времени четыре голода (ср. Деян XI:28), два раза — моровая язва, жертвой которой были 30 000 человек в Риме.
Adam Clarke: Commentary on the Bible - 1831
24:7: Nation shall rise against nation - This portended the dissensions, insurrections and mutual slaughter of the Jews, and those of other nations, who dwelt in the same cities together; as particularly at Caesarea, where the Jews and Syrians contended about the right of the city, which ended there in the total expulsion of the Jews, above 20,000 of whom were slain. The whole Jewish nation being exasperated at this, flew to arms, and burnt and plundered the neighboring cities and villages of the Syrians, making an immense slaughter of the people. The Syrians, in return, destroyed not a less number of the Jews. At Scythopolis they murdered upwards of 13,000. At Ascalon they killed 2,500. At Ptolemais they slew 2000, and made many prisoners. The Tyrians also put many Jews to death, and imprisoned more: the people of Gadara did likewise; and all the other cities of Syria in proportion, as they hated or feared the Jews. As Alexandria the Jews and heathens fought, and 50,000 of the former were slain. The people of Damascus conspired against the Jews of that city, and, assaulting them unarmed, killed 10,000 of them. See Bishop Newton, and Dr. Lardner.
Kingdom against kingdom - This portended the open wars of different tetrarchies and provinces against each other.
1st. That of the Jews and Galileans against the Samaritans, for the murder of some Galileans going up to the feast of Jerusalem, while Cumanus was procurator.
2dly. That of the whole nation of the Jews against the Romans and Agrippa, and other allies of the Roman empire; which began when Gessius Florus was procurator.
3dly. That of the civil war in Italy, while Otho and Vitellius were contending for the empire.
It is worthy of remark, that the Jews themselves say, "In the time of the Messiah, wars shall be stirred up in the world; nation shall rise against nation, and city against city." Sohar Kadash. "Again, Rab. Eleasar, the son of Abina, said, When ye see kingdom rising against kingdom, then expect the immediate appearance of the Messiah." Bereshith Rabba, sect. 42.
The Third sign, pestilence and famine.
It is farther added, that There shall be famines, and pestilences - There was a famine foretold by Agabus, (Act 11:28), which is mentioned by Suetonius, Tacitus, and Eusebius; which came to pass in the days of Claudius Caesar, and was so severe at Jerusalem that Josephus says (Ant. b. xx. c. 2). many died for lack of food. Pestilences are the usual attendants of famines: as the scarcity and badness of provisions generally produce epidemic disorders.
The Fourth sign, earthquakes or popular commotions.
Earthquakes, in divers places - If we take the word σεισμοι from σειω to shake, in the first sense, then it means particularly those popular commotions and insurrections which have already been noted; and this I think to be the true meaning of the word: but if we confine it to earthquakes, there were several in those times to which our Lord refers; particularly one at Crete in the reign of Claudius, one at Smyrna, Miletus, Chios, Samos. See Grotius. One at Rome, mentioned by Tacitus; and one at Laodicea in the reign of Nero, in which the city was overthrown, as were likewise Hierapolis and Colosse. See Tacit. Annal. lib. xii. and lib. xiv. One at Campania, mentioned by Seneca; and one at Rome, in the reign of Galba, mentioned by Suetonius in the life of that emperor. Add to all these, a dreadful one in Judea, mentioned by Josephus (War, b. iv. c. 4). accompanied by a dreadful tempest, violent winds, vehement showers, and continual lightnings and thunders; which led many to believe that these things portended some uncommon calamity.
The Fifth sign, fearful portents.
To these St. Luke adds that there shall be fearful sights and great signs from heaven (Luk 21:11). Josephus, in his preface to the Jewish war, enumerates these.
1st. A star hung over the city like a sword; and a comet continued a whole year.
2d. The people being assembled at the feast of unleavened bread, at the ninth hour of the night, a great light shone about the altar and the temple, and this continued for half an hour.
3d. At the same feast, a cow led to sacrifice brought forth a lamb in the midst of the temple!
4th. The eastern gate of the temple, which was of solid brass, and very heavy, and could hardly be shut by twenty men, and was fastened by strong bars and bolts, was seen at the sixth hour of the night to open of its own accord!
5th. Before sun-setting there were seen, over all the country, chariots and armies fighting in the clouds, and besieging cities.
6th. At the feast of pentecost, when the priests were going into the inner temple by night, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Let Us Depart Hence!
7th. What Josephus reckons one of the most terrible signs of all was, that one Jesus, a country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of tabernacles, and ran crying up and down the streets, day and night: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and the temple! a voice against the bridegrooms and the brides! and a voice against all the people!" Though the magistrates endeavored by stripes and tortures to restrain him, yet he still cried, with a mournful voice, "Wo, wo to Jerusalem!" And this he continued to do for several years together, going about the walls and crying with a loud voice: "Wo, wo to the city, and to the people, and to the temple!" and as he added, "Wo, wo to myself!" a stone from some sling or engine struck him dead on the spot!
It is worthy of remark that Josephus appeals to the testimony of others, who saw and heard these fearful things. Tacitus, a Roman historian, gives very nearly the same account with that of Josephus. Hist. lib. v.
Albert Barnes: Notes on the Bible - 1834
24:7: Nation shall rise against nation, and kingdom against kingdom - At Caesarea the Jews and Syrians contended about the right to the city, and twenty thousand of the Jews were slain. At this blow the whole nation of the Jews was exasperated, and carried war and desolation through the Syrian cities and villages. Sedition and civil war spread throughout Judea; Italy was also thrown into civil war by the contests between Otho and Vitellius for the crown.
And there shall be famines - There was a famine foretold by Agabus Act 11:28, which is mentioned by Tacitus, Suetonius, and Eusebius, and which was so severe in Jerusalem, Josephus says, that many people perished for want of food, Antiq. xx. 2. Four times in the reign of Claudius (41-54 a. d.) famine pRev_ailed in Rome, Palestine, and Greece.
Pestilences - Raging epidemic diseases; the plague, sweeping off multitudes of people at once. It is commonly the attendant of famine, and often produced by it. A pestilence is recorded as raging in Babylonia, 40 a. d. (Josephus, Antiq. xviii. 9. 8); in Italy, 66 a. d. (Tacitus 16. 13). Both of these took place before the destruction of Jerusalem.
Earthquakes - In prophetic language, earthquakes sometimes mean political commotions. Literally, they are tremors or shakings of the earth, often shaking cities and towns to ruin. The earth opens, and houses and people sink indiscriminately to destruction. Many of these are mentioned as preceding the destruction of Jerusalem. Tacitus mentions one in the reign of Claudius, at Rome, and says that in the reign of Nero the cities of Laodicea, Hierapolis, and Colosse were overthrown, and the celebrated Pompeii was overwhelmed and almost destroyed by an earthquake, Annales, 15. 22. Others are mentioned as occurring at Smyrna, Miletus, Chios, and Samos. Luke adds, "And fearful sights and great signs shall there be from heaven," Luk 21:11. Josephus, who had probably never heard of this prophecy, and who certainly would have done nothing designedly to show its fulfillment, records the prodigies and signs which He says preceded the destruction of the city.
A star, says he, resembling a sword, stood over the city, and a comet that continued a whole year. At the feast of unleavened bread, during the night, a bright light shone round the altar and the temple, so that it seemed to be bright day, for half an hour. The eastern gate of the temple, of solid brass, fastened with strong bolts and bars, and which had been shut with difficulty by twenty men, opened in the night of its own accord. A few days after that feast, He says, "Before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities." A great noise, as of the sound of a multitude, was heard in the temple, saying, "Let us remove hence." Four years before the war began, Jesus, the son of Ananus, a plebeian and a husbandman, came to the feast of the tabernacles when the city was in peace and prosperity, and began to cry aloud, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegroom and the brides, and a voice against this whole people!" He was scourged, and at every stroke of the whip He cried, "Woe, woe to Jerusalem!" This cry, Josephus says, was continued every day for more than seven years, until He was killed in the siege of the city, exclaiming, "Woe, woe to myself also!" - Jewish Wars, b. 6 chapter 9, section 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: nation shall: Ch2 15:6; Isa 9:19-21, Isa 19:2; Eze 21:27; Hag 2:21, Hag 2:22; Zac 14:2, Zac 14:3, Zac 14:13; Heb 12:27
famines: Isa 24:19-23; Eze 14:21; Joe 2:30, Joe 2:31; Zac 14:4; Luk 21:11, Luk 21:25, Luk 21:26; Act 2:19, Act 11:28
Geneva 1599
24:7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in (b) divers places.
(b) Everywhere.
John Gill
24:7 This seems to be a distinct and third sign, foreboding the general calamity of the Jews; that there should be not only seditions and intestine wars, in the midst of their country, but there should be wars in other nations, one with another; and with the Jews, and the Jews with them: and this also is made a sign of the Messiah's coming by them, for so they say (k);
"when thou seest, , "kingdoms stirred up one against another", look for the feet of the Messiah: know thou that so it shall be; for so it was in the days of Abraham: by the means of kingdoms stirred up one against another, redemption came to Abraham.''
Poor blinded creatures! when these very things were the forerunners of their destruction. And so it was, the Jewish nation rose up against others, the Samaritans, Syrians, and Romans: there were great commotions in the Roman empire, between Otho and Vitellius, and Vitellius and Vespasian; and at length the Romans rose up against the Jews, under the latter, and entirely destroyed them; compare the writings in 2 Esdras:
"And one shall undertake to fight against another, one city against another, one place against another, one people against another, and one realm against another.'' (2 Esdras 13:31)
"the beginning of sorrows and great mournings; the beginning of famine and great death; the beginning of wars, and the powers shall stand in fear; the beginning of evils! what shall I do when these evils shall come?'' (2 Esdras 16:18)
"Therefore when there shall be seen earthquakes and uproars of the people in the world:'' (2 Esdras 9:3)
And there shall be famines: a fourth sign of the desolation of the city and temple, and which the Jews also say, shall go before the coming of the Messiah:
"in the second year (of the week of years) in which the son of David comes, they say (l), there will be "arrows of famine" sent forth; and in the third year, , "a great famine": and men, women, and children, and holy men, and men of business, shall die.''
But these have been already; they followed the Messiah, and preceded their destruction: one of these famines was in Claudius Caesar's time, was foretold by Agabus, and is mentioned in Acts 11:28 and most dreadful ones there were, whilst Jerusalem was besieged, and before its utter ruin, related by Josephus.
And pestilences: a pestilence is described by the Jews after this manner (m):
"a city that produces a thousand and five hundred footmen, as Cephar Aco, and nine dead men are carried out of it in three days, one after another, lo! , "this is a pestilence"; but if in one day, or in four days, it is no pestilence; and a city that produces five hundred footmen, as Cephar Amiko, and three dead men are carried out of it in three days, one after another, lo! this is a pestilence.''
These commonly attend famines, and are therefore mentioned together; and when the one was, the other may be supposed sooner or later to be:
and earthquakes in divers places of the world; as, at Crete (n), and in divers cities in Asia (o), in the times of Nero: particularly the three cities of Phrygia, Laodicea, Hierapolis, and Colosse; which were near to each other, and are all said to perish this way, in his reign (p);
"and Rome itself felt a tremor, in the reign of Galba (q).''
(k) Bereshit Rabba, sect. 42. fol. 37. 1. (l) T. Bab. Sanhedrin, fol. 97. 1. Misn. Sota, c. 9. sect. 15. (m) T. Bab. Taanith, fol. 21. & 19. 1. Maimon. Hilch. Taaniot, c. 2. sect. 5. (n) Philostrat. in vit. Apollon. l. 4. c. 11. (o) Sueton. in vit. Nero, c. 48. (p) Orosius, l. 7. c. 7. (q) Sueton. in vit. Galba, c. 13.
24:824:8: Սակայն եւ այն ամենայն՝ սկի՛զբն է երկանց։
8 Սակայն այս ամէնը սկիզբն է երկանց
8 Սակայն ասոնք ցաւերուն սկիզբն են։
Սակայն եւ այն ամենայն սկիզբն է երկանց:

24:8: Սակայն եւ այն ամենայն՝ սկի՛զբն է երկանց։
8 Սակայն այս ամէնը սկիզբն է երկանց
8 Սակայն ասոնք ցաւերուն սկիզբն են։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: всё же это--начало болезней.
24:8  πάντα δὲ ταῦτα ἀρχὴ ὠδίνων.
24:8. πάντα ( All ) δὲ (moreover) ταῦτα (the-ones-these) ἀρχὴ (a-firsting) ὠδίνων. (of-pangs)
24:8. haec autem omnia initia sunt dolorumNow all these are the beginnings of sorrows.
8. But all these things are the beginning of travail.
24:8. But all these things are just the beginning of the sorrows.
24:8. All these [are] the beginning of sorrows.
All these [are] the beginning of sorrows:

8: всё же это--начало болезней.
24:8  πάντα δὲ ταῦτα ἀρχὴ ὠδίνων.
24:8. haec autem omnia initia sunt dolorum
Now all these are the beginnings of sorrows.
24:8. But all these things are just the beginning of the sorrows.
24:8. All these [are] the beginning of sorrows.
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
8 (Мк XIII:8 (конец)). Болезней — wdinwn, собственно, мук рождения. Во время эволюционного мирового процесса сначала бывают, как и у рождающей женщины, только предвестники дальнейших мук, а потом начинаются самые муки. О «скорбях Мессии», здесь, по-видимому, нет речи. В 3 Езд XV и XVI подробная речь о подобных же бедствиях (ср. особенно XVI:39, 40).
Adam Clarke: Commentary on the Bible - 1831
24:8: All these are the beginning of sorrows - Ωδινων, travailing pains. The whole land of Judea is represented under the notion of a woman in grievous travail; but our Lord intimates, that all that had already been mentioned were only the first pangs and throes, and nothing in comparison of that hard and death-bringing labor, which should afterwards take place.
From the calamities of the nation in general, our Lord passes to those of the Christians; and, indeed, the sufferings of his followers were often occasioned by the judgments sent upon the land, as the poor Christians were charged with being the cause of these national calamities, and were cruelly persecuted on that account.
Albert Barnes: Notes on the Bible - 1834
24:8: The beginning of sorrows - Far heavier calamities are yet to come before the end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: Lev 26:18-29; Deu 28:59; Isa 9:12, Isa 9:17, Isa 9:21, Isa 10:4; Th1 5:3; Pe1 4:17, Pe1 4:18
Geneva 1599
24:8 All these [are] the beginning of (c) sorrows.
(c) Literally, "of great torments", just like women in childbirth.
John Gill
24:8 All these are the beginning of sorrows,.... They were only a prelude unto them, and forerunners of them; they were only some foretastes of what would be, and were far from being the worst that should be endured. These were but light, in comparison of what befell the Jews, in their dreadful destruction. The word here used, signifies the sorrows and pains of a woman in travail. The Jews expect great sorrows and distresses in the times of the Messiah, and use a word to express them by, which answers to this, and call them, , "the sorrows of the Messiah"; they say (r), signifies the sorrows of a woman in travail; and the Syriac version uses the same word here. These they represent to be very great, and express much concern to be delivered from them. They (s) ask,
"what shall a man do, to be delivered from "the sorrows of the Messiah?" He must employ himself in the law, and in liberality.''
And again (t),
"he that observes the three meals on the sabbath day, shall be delivered from three punishments; from "the sorrows of the Messiah", from the judgment of hell, and from Gog and Magog.''
But alas there was no other way of escaping them, but by faith in the true Messiah, Jesus; and it was for their disbelief and rejection of him, that these came upon them.
(r) Gloss. in T. Bab. Sabbat, fol. 118. 2. (s) T. Bab. Sanhedrin, fol. 98. 2. (t) T. Bab. Sabbat, fol. 118. 2.
24:924:9: Յայնժամ մատնեսցեն զձեզ ՚ի նեղութիւն, եւ սպանանիցե՛ն զձեզ. եւ եղիջիք ատեցեալք յամենայն ազգաց վասն անուան իմոյ[445]։ [445] Ոմանք. Զձեզ ՚ի նեղութիւնս։
9 Այն ժամանակ ձեզ նեղութեան պիտի մատնեն եւ պիտի սպանեն ձեզ. եւ իմ անուան պատճառով բոլոր ազգերի կողմից ատելի պիտի լինէք
9 Այն ատեն ձեզ նեղութեան պիտի մատնեն եւ ձեզ պիտի սպաննեն ու իմ անուանս համար բոլոր ազգերուն ատելի պիտի ըլլաք։
Յայնժամ մատնեսցեն զձեզ ի նեղութիւն, եւ սպանանիցեն զձեզ, եւ եղիջիք ատեցեալք յամենայն ազգաց վասն անուան իմոյ:

24:9: Յայնժամ մատնեսցեն զձեզ ՚ի նեղութիւն, եւ սպանանիցե՛ն զձեզ. եւ եղիջիք ատեցեալք յամենայն ազգաց վասն անուան իմոյ[445]։
[445] Ոմանք. Զձեզ ՚ի նեղութիւնս։
9 Այն ժամանակ ձեզ նեղութեան պիտի մատնեն եւ պիտի սպանեն ձեզ. եւ իմ անուան պատճառով բոլոր ազգերի կողմից ատելի պիտի լինէք
9 Այն ատեն ձեզ նեղութեան պիտի մատնեն եւ ձեզ պիտի սպաննեն ու իմ անուանս համար բոլոր ազգերուն ատելի պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
24:99: Тогда будут предавать вас на мучения и убивать вас; и вы будете ненавидимы всеми народами за имя Мое;
24:9  τότε παραδώσουσιν ὑμᾶς εἰς θλῖψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου.
24:9. τότε (To-the-one-which-also) παραδώσουσιν (they-shall-give-beside) ὑμᾶς (to-ye) εἰς (into) θλίψιν (to-a-pressing) καὶ (and) ἀποκτενοῦσιν (they-shall-kill-off) ὑμᾶς, (to-ye,"καὶ (and) ἔσεσθε ( ye-shall-be ) μισούμενοι ( being-hated-unto ) ὑπὸ (under) πάντων ( of-all ) τῶν (of-the-ones) ἐθνῶν (of-nations) διὰ (through) τὸ (to-the-one) ὄνομά (to-a-name) μου. (of-me)
24:9. tunc tradent vos in tribulationem et occident vos et eritis odio omnibus gentibus propter nomen meumThen shall they deliver you up to be afflicted and shall put you to death: and you shall be hated by all nations for my name's sake.
9. Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name’s sake.
24:9. Then they will hand you over to tribulation, and they will kill you. And you will be hated by all nations for the sake of my name.
24:9. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.
Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name' s sake:

9: Тогда будут предавать вас на мучения и убивать вас; и вы будете ненавидимы всеми народами за имя Мое;
24:9  τότε παραδώσουσιν ὑμᾶς εἰς θλῖψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου.
24:9. tunc tradent vos in tribulationem et occident vos et eritis odio omnibus gentibus propter nomen meum
Then shall they deliver you up to be afflicted and shall put you to death: and you shall be hated by all nations for my name's sake.
24:9. Then they will hand you over to tribulation, and they will kill you. And you will be hated by all nations for the sake of my name.
24:9. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.
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 XIII:9-11; Лк XXI:12-14). У Матфея подробная речь Марка и Луки излагается кратко. Она была изложена Матфеем раньше в другом месте — при посольстве апостолов на проповедь (X:17-21); поэтому прежде сказанных слов евангелист теперь не повторяет. — Слова стиха 9 можно относить к гонению на христиан со стороны Нерона, к отношению иудействующих к Апостолу Павлу и проч. Апостол Павел говорит: «хулит нас, мы молим; мы как сор для мира, как прах, всеми попираемый доныне» (1 Кор IV:13). Представляется неверным мнение, что здесь Спаситель говорит не ученикам, а обращается к церкви. Вернее думать, что речь к ученикам и (через них) к церкви.
Adam Clarke: Commentary on the Bible - 1831
24:9: Then shall they deliver you up to be afflicted - Rather, Then they will deliver you up to affliction, εις θλιψιν. By a bold figure of speech, affliction is here personified. They are to be delivered into affliction's own hand, to be harassed by all the modes of inventive torture.
Ye shall be hated of all nations - Both Jew and Gentile will unite in persecuting and tormenting you. Perhaps παντων των εθνων means all the Gentiles, as in the parallel places in Mar 13:9-11, and in Luk 21:12-15, the Jewish persecution is mentioned distinctly. Ye shall be delivered up to Councils and be beaten in Synagogues, and ye shall stand before governors and kings for my name's sake - be not anxiously careful beforehand what ye shall speak - for ye are not the speakers, but the Holy Spirit will speak by you - I will give you utterance and wisdom, which all your adversaries shall not be able to contradict or resist. We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John, Act 4:5. Some were brought before rulers and kings, as Paul before Gallio, Act 18:12, before Felix, Acts 24, before Festus and Agrippa, Acts 25. Some had utterance and wisdom which their adversaries were not able to resist: so Stephen, Act 6:10, and Paul, who made even Felix himself tremble, Act 24:25. Some were imprisoned, as Peter and John, Act 4:3. Some were beaten, as Paul and Silas, Act 16:23. Some were put to death, as Stephen, Act 7:59, and James the brother of John, Act 12:2. But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled: in these, numberless Christians fell, besides those two champions of the faith Peter and Paul. And it was, as says Tertullian, nominis praelium, a war against the very name of Christ; for he who was called Christian had committed crime enough, in bearing the name, to be put to death. So true were our Savior's words, that they should be hated of all men for his Name's sake.
But they were not only to be hated by the Gentiles, but they were to be betrayed by apostates.
Albert Barnes: Notes on the Bible - 1834
24:9: To be afflicted - By persecution, imprisonment, scourging, etc.
"They shall deliver you up to councils" (Mark). To the great council, or Sanhedrin - for this is the word in the original. See the notes at Mat 5:22. This was fulfilled when Peter and John were brought before the council, Act 4:5-7. Mark further adds Mar 13:9 that they should be delivered to synagogues and to prisons to be beaten, and should be brought before rulers and kings for his name's sake. All this was remarkably fulfilled. Peter and John were imprisoned Act 4:3; Paul and Silas were imprisoned Act 16:24, and also beaten Act 16:23; Paul was brought before Gallic Act 18:12, before Felix Act 24:24, and before Agrippa Act 25:23.
And shall kill you - That is, shall kill some of you. Stephen was stoned Act 7:59; James was killed by Herod Act 12:2; and, in addition to all that the sacred writers have told us, the persecution under Nero took place before the destruction of Jerusalem, in which were put to death, with many others, Peter and Paul. Most of the apostles, it is believed, died by persecution.
When they were delivered up, Jesus told them not to premeditate what they should say, for he would give them a mouth and wisdom which all their adversaries would not be able to gainsay or resist, Luk 21:14-15. The fulfillment of this is recorded in the case of Stephen Act 6:10, and of Paul, who made Felix "tremble," Act 24:25.
Ye shall be hated of all nations - This was fulfilled then, and has been in all ages. It was judged to be a crime to be a Christian. Multitudes for this, and for nothing else, were put to death.
For my name's sake - On account of attachment to me, or because you bear my "name as Christians."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: shall they: Mat 10:17-22, Mat 22:6, Mat 23:34; Mar 13:9-13; Luk 11:49, Luk 21:12, Luk 21:16, Luk 21:17; Joh 15:19; Joh 15:20, Joh 16:2; Act 4:2, Act 4:3, Act 5:40, Act 5:41, Act 7:59, Act 12:1, Act 12:2-5, Act 21:31, Act 21:32; Act 22:19-22, Act 28:22; Th1 2:14-16; Pe1 4:16; Rev 2:10, Rev 2:13, Rev 6:9-11, Rev 7:14
John Gill
24:9 Then shall they deliver you up to be afflicted,.... Our Lord proceeds to acquaint his disciples, what should befall them in this interval; and quite contrary to their expectations, who were looking for a temporal kingdom, and worldly grandeur, assures them of afflictions, persecutions, and death; that about these times, when these various signs should appear, and this beginning of sorrows take place; whilst these will be fulfilling in Judea, and other parts of the world; the Jews continuing in their obstinacy and unbelief, would deliver them up to the civil magistrates, to be scourged and imprisoned by them; either to their own sanhedrim, as were Peter and John; or to the Roman governors, Gallio, Festus, and Felix, as was the Apostle Paul.
And shall kill you; as the two James', Peter, Paul, and even all the apostles, excepting John, who suffered martyrdom, and that before the destruction of Jerusalem:
and ye shall be hated of all nations for my name's sake; as the apostles and first Christians were, both by Jews and Gentiles; the latter being stirred up against them by the former, wherever they came, and for no other reason, but because they professed and preached in the name of Christ, as the Acts of the Apostles show: and their hatred proceeded so far, as to charge all their calamities upon them; as war, famine, pestilence, earthquakes, &c. as the apologies of the first Christians declare.
John Wesley
24:9 Then shall they deliver you up to affliction - As if ye were the cause of all these evils. And ye shall he hated of all nations - Even of those who tolerate all other sects and parties; but in no nation will the children of the devil tolerate the children of God. Mt 10:17.
24:1024:10: Եւ յայնժամ գայթագղեսցե՛ն բազումք, եւ զմիմեանս մատնեսցե՛ն՝ եւ ատեսցե՛ն զմիմեանս։
10 Եւ այն ժամանակ շատերը պիտի գայթակղուեն եւ միմեանց պիտի մատնեն ու միմեանց պիտի ատեն
10 Շատեր պիտի գայթակղին ու մէկզմէկ պիտի մատնեն եւ մէկզմէկ պիտի ատեն։
Եւ յայնժամ գայթակղեսցեն բազումք, եւ զմիմեանս մատնեսցեն եւ ատեսցեն զմիմեանս:

24:10: Եւ յայնժամ գայթագղեսցե՛ն բազումք, եւ զմիմեանս մատնեսցե՛ն՝ եւ ատեսցե՛ն զմիմեանս։
10 Եւ այն ժամանակ շատերը պիտի գայթակղուեն եւ միմեանց պիտի մատնեն ու միմեանց պիտի ատեն
10 Շատեր պիտի գայթակղին ու մէկզմէկ պիտի մատնեն եւ մէկզմէկ պիտի ատեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1010: и тогда соблазнятся многие, и друг друга будут предавать, и возненавидят друг друга;
24:10  καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους·
24:10. καὶ (And) τότε (to-the-one-which-also) σκανδαλισθήσονται ( they-shall-be-cumbered-to ) πολλοὶ ( much ) καὶ (and) ἀλλήλους ( to-one-to-other ) παραδώσουσιν (they-shall-give-beside) καὶ (and) μισήσουσιν (they-shall-hate-unto) ἀλλήλους : ( to-one-to-other )
24:10. et tunc scandalizabuntur multi et invicem tradent et odio habebunt invicemAnd then shall many be scandalized and shall betray one another and shall hate one another.
10. And then shall many stumble, and shall deliver up one another, and shall hate one another.
24:10. And then many will be led into sin, and will betray one another, and will have hatred for one another.
24:10. And then shall many be offended, and shall betray one another, and shall hate one another.
And then shall many be offended, and shall betray one another, and shall hate one another:

10: и тогда соблазнятся многие, и друг друга будут предавать, и возненавидят друг друга;
24:10  καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους·
24:10. et tunc scandalizabuntur multi et invicem tradent et odio habebunt invicem
And then shall many be scandalized and shall betray one another and shall hate one another.
24:10. And then many will be led into sin, and will betray one another, and will have hatred for one another.
24:10. And then shall many be offended, and shall betray one another, and shall hate one another.
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
10 О «соблазнятся» см. прим, V:29. Весь стих по смыслу одинаков с речью в X:21, 22 (см. примечания).
Adam Clarke: Commentary on the Bible - 1831
24:10: Then shall many be offended, and shall betray one another - To illustrate this point, one sentence out of Tacitus (Annal. l. xv). will be sufficient, who, speaking of the persecution under Nero, says, At first several were seized, who confessed, and then by Their Discovery a great multitude of others were convicted and executed.
Albert Barnes: Notes on the Bible - 1834
24:10: Many shall be offended - See the notes at Mat 5:29. Many shall stumble, fall, apostatize from a profession of religion. Many who "professed" to love me will then show that they had no "real" attachment to me; and in those trying times it will be seen that they knew nothing of genuine Christian love. See Jo1 2:19.
Shall betray one another - Those who thus apostatize from professed attachment to me will betray others who really love me. This they would do to secure their own safety, by Rev_ealing the names, habitations, or places of concealment of others.
Shall hate one another - Not that real Christians would do this, but those who had professed to be such would then show that they were not his true followers, and would hate one another. Luke adds that they should be betrayed "by parents, and brethren, and kinsfolks, and friends," Luk 21:16. They would break over the most tender ties to surrender Christians to punishment. So great would be their hatred of Christianity, that it would overcome all the natural endearments of kindred and home. This, in the persecutions of Christians, has often occurred, and nothing shows more fully the deep and deadly hatred of the human heart to the gospel. Compare the notes at Mat 10:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: shall many: Mat 11:6, Mat 13:21, Mat 13:57, Mat 26:31-34; Mar 4:17; Joh 6:60, Joh 6:61, Joh 6:66, Joh 6:67; Ti2 1:15; Ti2 4:10, Ti2 4:16
betray: Mat 10:21, Mat 10:35, Mat 10:36, Mat 26:21-24; Mic 7:5, Mic 7:6; Mar 13:12; Luk 21:16
John Gill
24:10 And then shall many be offended,.... That is, many who had been hearers of the apostles, and professors of the Christian religion; who were highly pleased with it, and were strenuous advocates for it, whilst things were tolerably quiet and easy; but when they saw the apostles, some of them beaten, and imprisoned; others put to death, and others forced to fly from place to place; and persecutions and affliction, because of Christ and his Gospel, likely to befall themselves, would be discouraged hereby, and stumble at the cross; and fall off from the faith of the Gospel, and the profession of it:
and shall betray one another; meaning, that the apostates, who would fall off from the Christian religion, would prove treacherous to true believers, and give in their names to the persecutors, or inform them where they were, that they might take them, or deliver them into their hands themselves: these are the false brethren, the Apostle Paul was in perils among:
and shall hate one another; not that the true Christians should hate these false brethren, any more than betray them; for they are taught to love all men, even their enemies; but these apostates should hate them, in whose communion they before were, and to whom they belonged; and even to a very great degree of hatred, as it often is seen, that such who turn their backs on Christ, and his Gospel, prove the most bitter enemies, and most violent persecutors of its preachers and followers.
John Wesley
24:10 Then shall many he offended - So as utterly to make shipwreck of faith and a pure conscience. But hold ye fast faith, Mt 24:11. in spite of false prophets: love, even when iniquity and offences abound, Mt 24:12. And hope, unto the end, Mt 24:13. He that does so, shall be snatched out of the burning. The love of many will wax cold - The generality of those who love God will (like the Church at Ephesus, Rev_ 2:4,) leave their first love.
24:1124:11: Եւ բազո՛ւմ սուտ մարգարէք յարիցեն, եւ զբազումս մոլորեցուսցեն։
11 Եւ բազում սուտ մարգարէներ պիտի ելնեն ու շատերին պիտի մոլորեցնեն
11 Շատ սուտ մարգարէներ պիտի ելլեն ու շատերը պիտի մոլորեցնեն։
Եւ բազում սուտ մարգարէք յարիցեն եւ զբազումս մոլորեցուսցեն:

24:11: Եւ բազո՛ւմ սուտ մարգարէք յարիցեն, եւ զբազումս մոլորեցուսցեն։
11 Եւ բազում սուտ մարգարէներ պիտի ելնեն ու շատերին պիտի մոլորեցնեն
11 Շատ սուտ մարգարէներ պիտի ելլեն ու շատերը պիտի մոլորեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: и многие лжепророки восстанут, и прельстят многих;
24:11  καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς·
24:11. καὶ (and) πολλοὶ ( much ) ψευδοπροφῆται (false-declarers-before) ἐγερθήσονται (they-shall-be-roused) καὶ (and) πλανήσουσιν (they-shall-wander-unto) πολλούς : ( to-much )
24:11. et multi pseudoprophetae surgent et seducent multosAnd many false prophets shall rise and shall seduce many.
11. And many false prophets shall arise, and shall lead many astray.
24:11. And many false prophets will arise, and they will lead many astray.
24:11. And many false prophets shall rise, and shall deceive many.
And many false prophets shall rise, and shall deceive many:

11: и многие лжепророки восстанут, и прельстят многих;
24:11  καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς·
24:11. et multi pseudoprophetae surgent et seducent multos
And many false prophets shall rise and shall seduce many.
24:11. And many false prophets will arise, and they will lead many astray.
24:11. And many false prophets shall rise, and shall deceive many.
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 Речь не тождественна с XXIV:5; там говорится о лжехристах, здесь — о лжепророках. «Видишь ли троякую войну, — именно с обольстителями, врагами и лжебратьями?» (Злат.). В другом месте Златоуст насчитывает здесь семь браней, и даже гораздо больше, «видишь ли бесчисленные роды браней, новые и необычайные?» Бенгель замечает, что вначале приходят лжехристы (ст. 5); в средине — лжепророки (ст. 11), и наконец, те и другие (ст. 24). Gradatio bimembris (постепенность двучленная). О лжепророках и лжеучителях в первоначальной апостольской церкви особенно ясно в Деян XX:30; 2 Пет II:1; 1 Ин II:18, 22, 23, 26; IV:1; 2 Ин 7; в послании иуды; Рим XVI:17-18; Гал 1, 7-9; Кол II:18; 1 Тим I:6, 7, 20; VI:3-5, 20, 21; 2 Тим II:18; III:6-8; Откр XVI:13; XIX:20; XX:10. О ложных апостолах 2 Кор XI:13.
Adam Clarke: Commentary on the Bible - 1831
24:11: False prophets - Also were to be raised up; such as Simon Magus and his followers; and the false apostles complained of by St. Paul, Co2 11:13, who were deceitful workers, transforming themselves into the apostles of Christ. Such also were Hymeneus and Philetus, Ti2 2:17, Ti2 2:18.
Albert Barnes: Notes on the Bible - 1834
24:11: And many false prophets - Many men pretending to be prophets or foretellers of future events. This refers not to the false "Messiahs" of which he had spoken Mat 24:5, but to prophets who should appear during the siege of the city. Of them Josephus says: "The tyrannical zealots who ruled the city suborned "many false prophets" to declare that aid would be given to the people from heaven. This was done to pRev_ent them from attempting to desert, and to inspire confidence in God." - "Jewish Wars," b. 6 chapter 5, section 2, 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: Mat 24:5, Mat 24:24, Mat 7:15; Mar 13:22; Act 20:30; Ti1 4:1; Pe2 2:1; Jo1 2:18, Jo1 2:26, Jo1 4:1; Jde 1:4; Rev 19:20
John Gill
24:11 And many false prophets shall rise,.... Out of, from among the churches of Christ; at least under the name of Christians; for false teachers are here meant, men of heretical principles, pretending to a spirit of prophecy, and to new revelations, and a better understanding of the Scriptures; such as Simon Magus, Ebion, and Cerinthus, who denied the proper deity, and real humanity of Christ; Carpocrates, and the Gnostics his followers, the Nicolaitans, Hymcneus, Philetus, and others:
and shall deceive many: as they all of them had their followers, and large numbers of them, whose faith was subverted by them; and who followed their pernicious ways, being imposed upon and seduced by their fair words, specious pretences, and licentious practices.
24:1224:12: Եւ վասն բազմանալոյ անօրէնութեանն, ցամաքեսցի՛ սէր բազմաց։
12 Եւ անօրինութեան շատանալուց՝ շատերի սէրը պիտի ցամաքի
12 Անօրէնութեան շատնալուն համար շատերուն սէրը պիտի պաղի։
Եւ վասն բազմանալոյ անօրէնութեանն` ցամաքեսցի սէր բազմաց:

24:12: Եւ վասն բազմանալոյ անօրէնութեանն, ցամաքեսցի՛ սէր բազմաց։
12 Եւ անօրինութեան շատանալուց՝ շատերի սէրը պիտի ցամաքի
12 Անօրէնութեան շատնալուն համար շատերուն սէրը պիտի պաղի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: и, по причине умножения беззакония, во многих охладеет любовь;
24:12  καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.
24:12. καὶ (And) διὰ (through) τὸ (to-the-one) πληθυνθῆναι (to-have-been-increased) τὴν (to-the-one) ἀνομίαν (to-an-un-parceleeing-unto) ψυγήσεται (it-shall-have-been-breathed) ἡ (the-one) ἀγάπη (an-excessing-off) τῶν (of-the-ones) πολλῶν . ( of-much )
24:12. et quoniam abundabit iniquitas refrigescet caritas multorumAnd because iniquity hath abounded, the charity of many shall grow cold.
12. And because iniquity shall be multiplied, the love of the many shall wax cold.
24:12. And because iniquity has abounded, the charity of many will grow cold.
24:12. And because iniquity shall abound, the love of many shall wax cold.
And because iniquity shall abound, the love of many shall wax cold:

12: и, по причине умножения беззакония, во многих охладеет любовь;
24:12  καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.
24:12. et quoniam abundabit iniquitas refrigescet caritas multorum
And because iniquity hath abounded, the charity of many shall grow cold.
24:12. And because iniquity has abounded, the charity of many will grow cold.
24:12. And because iniquity shall abound, the love of many shall wax cold.
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 Если в семье водворяется беззаконие или безнравственность, которая есть также беззаконие, то, как это всем известно, между членами семьи прекращается любовь. Это верно и относительно отдельных обществ, государств и народов. По отсутствию взаимной любви между гражданами всегда можно судить, что среди них водворилось беззаконие; по существованию и развитию беззакония можно заключать о прекращении среди граждан взаимной любви. В немногих словах здесь схвачена и выражена тончайшая народная психология.
Adam Clarke: Commentary on the Bible - 1831
24:12: The love of many shall wax cold - By reason of these trials and persecutions from without, and those apostasies and false prophets from within, the love of many to Christ and his doctrine, and to one another, shall grow cold. Some openly deserting the faith, as Mat 24:10; others corrupting it, as Mat 24:11; and others growing indifferent about it, Mat 24:12. Even at this early period there seems to have been a very considerable defection in several Christian Churches; see Gal 3:1-4; Th2 3:1, etc.; Ti2 1:15.
Albert Barnes: Notes on the Bible - 1834
24:12: And because iniquity ... - The word "iniquity" here seems to include the cruelty of the Jews and Romans in their persecutions; the betraying of Christians by those who professed to be such; and the pernicious errors of false prophets arid others. The effect of all this would be, that the ardor of feeling of many Christians would be lessened. The word "wax" means to "become." It is an old Saxon word, not used now in this sense except in the Bible. The fear of death, and the deluding influence of false teachers, would lessen the zeal of many timid and weak professors; perhaps, also, of many real but feeble Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: because: Jam 4:1-4, Jam 5:1-6
the love: Rev 2:4, Rev 2:5, Rev 2:10, Rev 3:15
John Gill
24:12 And because iniquity shall abound,.... Meaning, either the malice and wickedness of outrageous persecutors, which should greatly increase; or the treachery and hatred of the apostates; or the errors and heresies of false teachers; or the wickedness that prevailed in the lives and conversations of some, that were called Christians: for each of these seem to be hinted at in the context, and may be all included, as making up the abounding iniquity here spoken of; the consequence of which would be,
the love of many shall wax cold. This would be the case of many, but not of all; for in the midst of this abounding iniquity, there were some, the ardour of whose love to Christ, to his Gospel, and to the saints, did not abate: but then there were many, whose zeal for Christ, through the violence of persecution, was greatly damped; and through the treachery of false brethren, were shy of the saints themselves, not knowing who to trust; and through the principles of the false teachers, the power of godliness, and the vital heat of religion, were almost lost; and through a love of the world, and of carnal ease and pleasure, love to the saints was grown very chill, and greatly left; as the instances of Demas, and those that forsook the Apostle Paul, at his first answer before Nero, show. This might be true of such, who were real believers in Christ; who might fall under great decays, through the prevalence of iniquity; since it does not say their love shall be lost, but wax cold.
24:1324:13: Բայց որ համբերեացն ՚ի սպառ, նա կեցցէ՛[446]։ [446] Ոմանք. Որ համբերեսցէ, կամ՝ համբերէ իսպառ։
13 Բայց ով մինչեւ վերջ համբերեց, նա պիտի փրկուի
13 Բայց ով որ մինչեւ վերջը համբերէ, անիկա պիտի ապրի։
Բայց որ համբերեացն ի սպառ` նա կեցցէ:

24:13: Բայց որ համբերեացն ՚ի սպառ, նա կեցցէ՛[446]։
[446] Ոմանք. Որ համբերեսցէ, կամ՝ համբերէ իսպառ։
13 Բայց ով մինչեւ վերջ համբերեց, նա պիտի փրկուի
13 Բայց ով որ մինչեւ վերջը համբերէ, անիկա պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: претерпевший же до конца спасется.
24:13  ὁ δὲ ὑπομείνας εἰς τέλος οὖτος σωθήσεται.
24:13. ὁ (The-one) δὲ (moreover) ὑπομείνας (having-stayed-under) εἰς (into) τέλος (to-a-finish) οὗτος (the-one-this) σωθήσεται. (it-shall-be-saved)
24:13. qui autem permanserit usque in finem hic salvus eritBut he that shall persevere to the end, he shall be saved.
13. But he that endureth to the end, the same shall be saved.
24:13. But whoever will have persevered until the end, the same shall be saved.
24:13. But he that shall endure unto the end, the same shall be saved.
But he that shall endure unto the end, the same shall be saved:

13: претерпевший же до конца спасется.
24:13  ὁ δὲ ὑπομείνας εἰς τέλος οὖτος σωθήσεται.
24:13. qui autem permanserit usque in finem hic salvus erit
But he that shall persevere to the end, he shall be saved.
24:13. But whoever will have persevered until the end, the same shall be saved.
24:13. But he that shall endure unto the end, the same shall be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13 (Мк XIII:13; Лк XXI:19. Ср. Мф X:22; 2 Тим II:12; Евр III:6, 14; VI:11; Откр II:26). Одни думали, что «до конца» означает смерть; другие — разрушение Иерусалима; третьи — период испытаний; четвертые — явление Иисуса Христа при втором пришествии. Нужно заметить, что если слова Христа у Матфея и Марка здесь буквально сходны, то у Луки совсем другое выражение: «терпением вашим спасайте души ваши». Почему получилась такая разница, невозможно решить. Но слова Луки бросают свет и на выражения, сохранившиеся у Матфея и Марка. Общая мысль всех этих изречений та, что спасение зависит от терпения и выносливости во время бедствий. Это соответствует вообще характеру обыкновенной житейской борьбы. На деле считаются победителями не те, которые изнемогают и падают на поле битвы, а те, которые по окровавленным их трупам подходят к намеченной цели. Под концом здесь разумеется окончание не личных, а общественных бедствий, постигающих человечество. По прекращении бедствий настанет спасение и радость, как после мук рождения. Спасение, по-видимому, разумеется не только внешнее, но и духовное, нравственное и вечное. Человек, прошедший через горнило испытаний, делается dokimoV, осмотрительным, разумным, испытанным (ср. Иак I:12).
Adam Clarke: Commentary on the Bible - 1831
24:13: But he that shall endure - The persecutions that shall come - unto the end; to the destruction of the Jewish polity, without growing cold or apostatizing - shall be saved, shall be delivered in all imminent dangers, and have his soul at last brought to an eternal glory. It is very remarkable that not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus invested the city; and, had he persevered in the siege, he would soon have rendered himself master of it; but, when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape. See Eusebius, Hist. Eccles lib. iii. c. 5, and Mr. Reading's note there; and see the note here on Mat 24:20 (note).
Albert Barnes: Notes on the Bible - 1834
24:13: He that shall endure unto the end, the same shall be saved - The word "end," here, has by some been thought to mean the destruction of Jerusalem, or the end of the Jewish economy, and the meaning has been supposed to be "he that perseveres in bearing these persecutions to the end of the wars shall be safe. God will protect his people from harm, so that not a hair of the head shall perish." Others, with more probability, have referred this to final salvation, and refer the end to the close of life. "He that bears afflictions and persecutions faithfully that constantly adheres to his religion, and does not shrink until death shall be saved, or shall enter heaven." So Luke Luk 21:18 says, "there shall not an hair of your head perish" - that is, they would be saved. "An hair of the head," or the smallest part or portion, is a proverbial expression, denoting the "certainty and completeness" of their salvation. Luke Luk 21:19 adds further: "In your patience possess ye your souls" - that is, keep your souls "patient;" keep proper possession of patience as your own. It is a part of religion to teach it, and in these trying times let it not depart from you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: Mat 24:6, Mat 10:22; Mar 13:13; Luk 8:15; Rom 2:7; Co1 1:8; Heb 3:6, Heb 3:14, Heb 10:39; Rev 2:10
Geneva 1599
24:13 (3) But he that shall endure unto the end, the same shall be saved.
(3) The gospel will spread abroad, angering the world and the devil ever so much: and those who continually believe will be saved.
John Gill
24:13 But he that shall endure to the end,.... In the profession of faith in Christ, notwithstanding the violent persecutions of wicked men; and in the pure and incorrupt doctrines of the Gospel, whilst many are deceived by the false teachers that shall arise; and in holiness of life and conversation, amidst all the impurities of the age; and shall patiently bear all afflictions, to the end of his life, or to the end of sorrows, of which the above mentioned were the beginning:
the same shall be saved; with a temporal salvation, when Jerusalem, and the unbelieving inhabitants of it shall be destroyed: for those that believed in Christ, many of them, through persecution, were obliged to remove from thence; and others, by a voice from heaven, were bid to go out of it, as they did; and removed to Pella, a village a little beyond Jordan (u), and so were preserved from the general calamity; and also with an everlasting salvation, which is the case of all that persevere to the end, as all true believers in Christ will.
(u) Euseb. Eccl. Hist. l. 3. c. 5.
John Wesley
24:13 Mt 10:22; Mk 13:13; Lk 21:17.
24:1424:14: Եւ քարոզեսցի՛ աւետարանս արքայութեան ընդ ամենայն տիեզերս՝ ՚ի վկայութիւն ամենայն հեթանոսաց. եւ ապա՛ եկեսցէ կատարած։
14 Եւ արքայութեան այս Աւետարանը պիտի քարոզուի ամբողջ աշխարհում՝ ի վկայութիւն բոլոր հեթանոսների. եւ ապա պիտի գայ վախճանը»:
14 Արքայութեան այս աւետարանը բովանդակ աշխարհի մէջ պիտի քարոզուի՝ բոլոր ազգերուն վկայութիւն ըլլալու։ Անկէ յետոյ վերջը պիտի գայ»։
Եւ քարոզեսցի աւետարանս արքայութեան ընդ ամենայն տիեզերս ի վկայութիւն ամենայն հեթանոսաց, եւ ապա եկեսցէ կատարած:

24:14: Եւ քարոզեսցի՛ աւետարանս արքայութեան ընդ ամենայն տիեզերս՝ ՚ի վկայութիւն ամենայն հեթանոսաց. եւ ապա՛ եկեսցէ կատարած։
14 Եւ արքայութեան այս Աւետարանը պիտի քարոզուի ամբողջ աշխարհում՝ ի վկայութիւն բոլոր հեթանոսների. եւ ապա պիտի գայ վախճանը»:
14 Արքայութեան այս աւետարանը բովանդակ աշխարհի մէջ պիտի քարոզուի՝ բոլոր ազգերուն վկայութիւն ըլլալու։ Անկէ յետոյ վերջը պիտի գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1414: И проповедано будет сие Евангелие Царствия по всей вселенной, во свидетельство всем народам; и тогда придет конец.
24:14  καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε ἥξει τὸ τέλος.
24:14. καὶ (And) κηρυχθήσεται (it-shall-be-heralded) τοῦτο (the-one-this) τὸ (the-one) εὐαγγέλιον (a-goodly-messagelet) τῆς (of-the-one) βασιλείας (of-a-ruling-of) ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) οἰκουμένῃ (unto-being-housed-unto) εἰς (into) μαρτύριον (to-a-witnesslet) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἔθνεσιν, (unto-nations,"καὶ (and) τότε (to-the-one-which-also) ἥξει (it-shall-arrive,"τὸ (the-one) τέλος. (a-finish)
24:14. et praedicabitur hoc evangelium regni in universo orbe in testimonium omnibus gentibus et tunc veniet consummatioAnd this gospel of the kingdom shall be preached in the whole world, for a testimony to all nations: and then shall the consummation come.
14. And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.
24:14. And this Gospel of the kingdom shall be preached throughout the entire world, as a testimony to all nations. And then the consummation will occur.
24:14. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come:

14: И проповедано будет сие Евангелие Царствия по всей вселенной, во свидетельство всем народам; и тогда придет конец.
24:14  καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε ἥξει τὸ τέλος.
24:14. et praedicabitur hoc evangelium regni in universo orbe in testimonium omnibus gentibus et tunc veniet consummatio
And this gospel of the kingdom shall be preached in the whole world, for a testimony to all nations: and then shall the consummation come.
24:14. And this Gospel of the kingdom shall be preached throughout the entire world, as a testimony to all nations. And then the consummation will occur.
24:14. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
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
14 (Мк XIII:10 — перестановка, сделанная вследствие неизвестных причин). Блаж. Августин говорит: «если кто думает, что слова: проповедано будет Евангелие Царствия по всей вселенной значат, что это сделали сами апостолы, то на основании достоверных свидетельств можно доказать, что этого не было. Потому что есть в Африке бесчисленные народы, среди которых еще не проповедано Евангелие и проч. Такое понимание дела представляется несколько узким. Читающий апостольскую историю видит, что еще до разрушения Иерусалима евангельская проповедь приняла столь широкие размеры, что если не абсолютно, то в относительном смысле можно было говорить, что Евангелие проповедано было тогда по всей вселенной. Про настоящее время также можно говорить, что христианство есть вселенская религия, хотя еще много народов не просвещено светом Евангелия. Абсолютный смысл слова Христовы должны получить пред концом мира, когда о Христе и Его учении узнают все народы, что вполне возможно предполагать ввиду необычайной энергии, с которою на протяжении почти двух тысяч лет (факт беспримерный в истории других религий) велась евангельская проповедь. Слово «конец» здесь означает не только конец Иерусалима, но и конец царств (вообще мировые перевороты) и мира.
Adam Clarke: Commentary on the Bible - 1831
24:14: And this Gospel of the kingdom shall be preached in all the world - But, notwithstanding these persecutions, there should be a universal publication of the glad tidings of the kingdom, for a testimony to all nations. God would have the iniquity of the Jews published every where, before the heavy stroke of his judgments should fall upon them; that all mankind, as it were, might be brought as witnesses against their cruelty and obstinacy in crucifying and rejecting the Lord Jesus.
In all the world, εν ολη τη οικουμενη. Perhaps no more is meant here than the Roman empire; for it is beyond controversy that πασαν την οικουμενην, Luk 2:1, means no more than the whole Roman empire: as a decree for taxation or enrolment from Augustus Caesar could have no influence but in the Roman dominions; but see on Luk 2:1 (note). Tacitus informs us, Annal. l. xv., that, as early as the reign of Nero, the Christians were grown so numerous at Rome as to excite the jealousy of the government; and in other parts they were in proportion. However, we are under no necessity to restrain the phrase to the Roman empire, as, previously to the destruction of Jerusalem, the Gospel was not only preached in the lesser Asia, and Greece, and Italy, the greatest theatres of action then in the world; but was likewise propagated as far north as Scythia; as far south as Ethiopia; as far east as Parthia and India; and as far west as Spain and Britain. On this point, Bishop Newton goes on to say, That there is some probability that the Gospel was preached in the British nations by St. Simon the apostle; that there is much greater probability that it was preached here by St. Paul; and that there is an absolute certainty that it was planted here in the times of the apostles, before the destruction of Jerusalem. See his proofs. Dissert. vol. ii. p. 235, 236. edit. 1758. St. Paul himself speaks, Col 1:6, Col 1:23, of the Gospel's being come into All The World, and preached To Every Creature under heaven. And in his Epistle to the Romans, Rom 10:18, he very elegantly applies to the lights of the Church, what the psalmist said of the lights of heaven. Their sound went into All The Earth, and their words unto the End of the World. What but the wisdom of God could foretell this? and what but the power of God could accomplish it?
Then shall the end come - When this general publication of the Gospel shall have taken place, then a period shall be put to the whole Jewish economy, by the utter destruction of their city and temple.
Albert Barnes: Notes on the Bible - 1834
24:14: And this gospel of the kingdom shall be preached in all the world - The evidence that this was done is to be chiefly derived from the New Testament, and there it is clear. Thus Paul declares that it was preached to every creature under heaven Col 1:6, Col 1:23; that the faith of the Romans was spoken of throughout the whole world Rom 1:8; that he preached in Arabia Gal 1:17, and at Jerusalem, and round about unto Illyricum Rom 15:19. We know also that He traveled through Asia Minor, Greece, and Crete; that he was in Italy, and probably in Spain and Gaul, Rom 15:24-28. At the same time, the other apostles were not idle; and there is full proof that within thirty years after this prophecy was spoken, churches were established in all these regions.
For a witness unto all nations - This preaching the gospel indiscriminately to "all" the Gentiles shall be a proof to them, or a witness, that the division between the Jews and Gentiles was about to be broken down. Hitherto the blessings of Revelation had been confined to the Jews. They were the special people of God. His messages had been sent to them only. When, therefore, God sent the gospel to all other people, it was proof, or "a witness unto them," that the special Jewish economy was at an end.
Then shall the end come - The end of the Jewish economy; the destruction of the temple and city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: this: Mat 4:23, Mat 9:35, Mat 10:7; Act 20:25
shall be: Mat 18:19; Mar 16:15, Mar 16:16; Luk 24:47; Act 1:2; Rom 10:18, Rom 15:18-21, Rom 16:25, Rom 16:26; Col 1:6, Col 1:23; Rev 14:6
and then: Mat 24:3, Mat 24:6; Eze 7:5-7, Eze 7:10
Geneva 1599
24:14 And this (d) gospel of the kingdom shall be preached in all the (e) world for a witness unto all nations; and then shall the end come.
(d) Joyful tidings of the kingdom of heaven.
(e) Through all that part of the world that people live in.
John Gill
24:14 And this Gospel of the kingdom,.... Which Christ himself preached, and which he called and sent his apostles to preach, in all the cities of Judah; by which means men were brought into the kingdom of the Messiah, or Gospel dispensation; and which treated both of the kingdom of grace and glory, and pointed out the saints' meetness for the kingdom of heaven, and their right unto it, and gives the best account of the glories of it:
shall be preached in all the world; not only in Judea, where it was now confined, and that by the express orders of Christ himself; but in all the nations of the world, for which the apostles had their commission enlarged, after our Lord's resurrection; when they were bid to go into all the world, and preach the Gospel to every creature; and when the Jews put away the Gospel from them, they accordingly turned to the Gentiles; and before the destruction of Jerusalem, it was preached to all the nations under the heavens; and churches were planted in most places, through the ministry of it:
for a witness unto all nations; meaning either for a witness against all such in them, as should reject it; or as a testimony of Christ and salvation, unto all such as should believe in him:
and then shall the end come; not the end of the world, as the Ethiopic version reads it, and others understand it; but the end of the Jewish state, the end of the city and temple: so that the universal preaching of the Gospel all over the world, was the last criterion and sign, of the destruction of Jerusalem; and the account of that itself next follows, with the dismal circumstances which attended it.
John Wesley
24:14 This Gospel shall he preached in all the world - Not universally: this is not done yet: but in general through the several parts of the world, and not only in Judea And this was done by St. Paul and the other apostles, before Jerusalem was destroyed. And then shall the end come - Of the city and temple. Josephus's History of the Jewish War is the best commentary on this chapter. it is a wonderful instance of God's providence, that he, an eye witness, and one who lived and died a Jew, should, especially in so extraordinary a manner, be preserved, to transmit to us a collection of important facts, which so exactly illustrate this glorious prophecy, in almost every circumstance. Mk 13:10.
24:1524:15: Արդ՝ յորժամ տեսանիցէք զպղծութիւն աւերածոյն, որ ասացեալն է ՚ի ձեռն Դանիէլի մարգարէի. զի կայցէ ՚ի տեղւոջն սրբութեան. որ ընթեռնուն՝ ՚ի մի՛տ առցէ[447]։ [447] Ոմանք. Զպղծութիւն աւերածին... ՚ի Դանիէլէ մարգարէէ, զի կացցէ ՚ի տեղ՛՛։
15 «Արդ, երբ տեսնէք սարսափելի սրբապղծութիւնը, - որի մասին ասուած է Դանիէլ մարգարէի միջոցով[31], - որ հաստատուած է սուրբ վայրում (ով ընթերցում է, թող հասկանայ) [31] 31. Տե՛ս Դանիէլ՝. 27, 11. 31, 12. 11:
15 «Ուստի երբ տեսնէք աւերմունքին պղծութիւնը՝ որ Դանիէլ մարգարէին միջոցով ըսուած է, թէ սուրբ տեղը կը կենայ, (ով որ կարդայ, թող հասկնայ).
Արդ յորժամ տեսանիցէք զպղծութիւն աւերածոյն, որ ասացեալն է ի ձեռն Դանիելի մարգարէի, զի կայցէ ի տեղւոջն սրբութեան. (որ ընթեռնուն ի միտ առցէ:

24:15: Արդ՝ յորժամ տեսանիցէք զպղծութիւն աւերածոյն, որ ասացեալն է ՚ի ձեռն Դանիէլի մարգարէի. զի կայցէ ՚ի տեղւոջն սրբութեան. որ ընթեռնուն՝ ՚ի մի՛տ առցէ[447]։
[447] Ոմանք. Զպղծութիւն աւերածին... ՚ի Դանիէլէ մարգարէէ, զի կացցէ ՚ի տեղ՛՛։
15 «Արդ, երբ տեսնէք սարսափելի սրբապղծութիւնը, - որի մասին ասուած է Դանիէլ մարգարէի միջոցով[31], - որ հաստատուած է սուրբ վայրում (ով ընթերցում է, թող հասկանայ)
[31] 31. Տե՛ս Դանիէլ՝. 27, 11. 31, 12. 11:
15 «Ուստի երբ տեսնէք աւերմունքին պղծութիւնը՝ որ Դանիէլ մարգարէին միջոցով ըսուած է, թէ սուրբ տեղը կը կենայ, (ով որ կարդայ, թող հասկնայ).
zohrab-1805▾ eastern-1994▾ western am▾
24:1515: Итак, когда увидите мерзость запустения, реченную через пророка Даниила, стоящую на святом месте, --читающий да разумеет, --
24:15  ὅταν οὗν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω,
24:15. Ὅταν (Which-also-ever) οὖν (accordingly) ἴδητε (ye-might-have-had-seen) τὸ ( to-the-one ) Βδέλυγμα ( to-an-abhorring-to ) τῆς ( of-the-one ) ἐρημώσεως ( of-an-en-solituding ) τὸ (to-the-one) ῥηθὲν (to-having-been-uttered-unto) διὰ (through) Δανιὴλ (of-a-Daniel) τοῦ (of-the-one) προφήτου (of-a-declarer-before) ἑστὸς (to-having-hath-had-come-to-stand) ἐν (in) τόπῳ ( unto-an-occasion ) ἁγίῳ , ( unto-hallow-belonged ,"ὁ (the-one) ἀναγινώσκων (acquainting-up) νοείτω, (it-should-consider-unto,"
24:15. cum ergo videritis abominationem desolationis quae dicta est a Danihelo propheta stantem in loco sancto qui legit intellegatWhen therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.
15. When therefore ye see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place ( let him that readeth understand),
24:15. Therefore, when you will have seen the abomination of desolation, which was spoken of by the prophet Daniel, standing in the holy place, may he who reads understand,
24:15. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, ( whoso readeth, let him understand:

15: Итак, когда увидите мерзость запустения, реченную через пророка Даниила, стоящую на святом месте, --читающий да разумеет, --
24:15  ὅταν οὗν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω,
24:15. cum ergo videritis abominationem desolationis quae dicta est a Danihelo propheta stantem in loco sancto qui legit intellegat
When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.
24:15. Therefore, when you will have seen the abomination of desolation, which was spoken of by the prophet Daniel, standing in the holy place, may he who reads understand,
24:15. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
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
15 (Мк XIII:14; Лк XXI:20). Цан говорит, что слова Лк XXI:20-24 выступают из параллели с общей основой речи у Матфея и Марка. Этот отдел у Луки начинается одинаково, как у Мф ст. 15 и Мк XIII:14, выражением otan de idhte. Как у Матфея и Марка, так и у Луки речь о запустении; встречается такое же приглашение к жителям Иерусалима бежать в горы и говорится о горе беременным и питающим сосцами в эти дни. Но в остальном содержание у Луки совершенно иное, именно: у него изображаются осада и разрушение Иерусалима, умерщвление многих жителей, плен остальных и продолжительное господство язычников в Иерусалиме; у Матфея — Марка последние муки общества, которым будет конец с пришествием Иисуса Христа. Здесь, говорит Цан, отказывается служить все искусство гармонистов. С таким мнением трудно согласиться. Пророческая речь Христа во многих случаях походит на весы, которые отклоняются то в ту, то в другую сторону. Иногда Спаситель очень близко говорит о наступающих событиях в Иерусалиме, как будто совсем с ними соприкасается, центр тяжести как будто заключается в них. Но не нужно забывать, что чашка с весами тотчас же готова отклониться в другую сторону, и тогда речь Его начинает означать другое. Трудно предполагать, чтобы Христос в 15 стихе Матфея вовсе не сказал ничего о разрушении Иерусалима; но трудно также предполагать, чтобы Он не коснулся здесь и второго Своего пришествия, заимствовав образы от угрожающих Иерусалиму бедствий. Лука делает ударение больше на первом, Матфей и Марк на втором. Таким образом, здесь нет противоречия в показаниях евангелистов. — Поставленная в начале стиха частица итак (oun) показывает, что новая речь сопоставляется в связь с предыдущею. Здесь содержится ответ на вопрос учеников: когда это будет? Эта частица всегда была затруднительной для комментаторов. Она указывает на то, что 15 стих есть вывод из предыдущей речи. Но, спрашивают, не вводится ли здесь анахронизма? Не странно ли делать вывод из того, что должно случиться при конце века, и этим регулировать то, что будет при разрушении Иерусалима? На самом деле здесь нет никакой странности. Не будущее разрушение мира служит образом разрушения Иерусалима, а наоборот. Поэтому правильно говорит Иоанн, что oun не выражает того, что Спаситель возвращается к прежней Своей мысли, потому что здесь говорится о том, о чем не сказано было раньше, а только проводится дальнейшая мысль, присоединенная к прежней. Места из книги пророка Даниила, на которые ссылается здесь Спаситель, встречаются в пророчестве о семидесяти седьминах, считаются очень темными и потому переводятся разно (IX:26, 27; XII:11). Для нас здесь важно только, что в одном случае (Дан IX:27) LXX переводят еврейское выражение (шикуцим мешомем — множ.) через bdelugma twn erhmwsewn, а в другом (шикуц шомем, XII:11) через to bdelugma erhmwsewV. У евангелистов поставлен член thV пред erhmwsewV, которого нет у LXX в Дан XII:11. Вероятнее думать, однако, что евангельское выражение соответствует этому последнему месту и заимствовано оттуда. Шикуц шомем, bdelugma erhmwsewV, мерзость запустения, как предполагалось, стало у евреев чем-то вроде terminus technicus для обозначения идолов, поставленных в храме, и связанного с ними идолослужения. В таком смысле выражение употреблено в 1 Мак I:54, 59, где говорится, что «в пятнадцатый день Хаслева (декабря), сто сорок пятого года (168 г. до Р. X.)», сирийцы (Антиох Епифан) «устроили на жертвеннике мерзость запустения (bdelugma erhmwsewV), а «в двадцать пятый день месяца (хаслева)» принесены были жертвы на жертвеннике, который был над алтарем. То же под «мерзостью запустения» мог разуметь и пророк Даниил. Но что именно в точности разумел Спаситель, предсказывая о мерзости запустения в Иерусалиме, трудно сказать. Иероним говорил, что это выражение можно или просто понимать об антихристе, или об изображении кесаря, которое поставил Пилат в храме, или о конной статуе Адриана, которая в самом святом святых стояла до того времени, когда жил Иероним. Некоторые полагали, что под мерзостью запустения здесь разумеются ужасные поступки зилотов во время осады Иерусалима Веспасианом и Титом. Но какие бы ужасы ни производились зилотами, одно несомненно, что они были чужды идолопоклонства. На основании сказанного нужно предполагать, что Спаситель берет хорошо известное библейское изречение только в общем смысле, как оно понималось иудеями, по которому языческая сила принесет опустошение — сделает город и храм пустыней. В этом общем смысле выражается и Иосиф Флавий о запустении, которое предсказано Даниилом и произведено римлянами (Древн. X, 11, 7. DanihloV kai peri twn Rwmaiwn hgemoniaV anegraye, kai thV oti up autwn erhmwqhsetai). — «Читающий да разумеет» — перевод точный. Но здесь затруднительно сказать, слова ли это Христа или евангелиста. Большинство комментаторов думает, что это была «церковная заметка», которая, подобно славословию в VI:13, прокралась в текст. Некоторые утверждают, что это предположение совершенно произвольно, потому что такое же выражение встречается и у Марка. Решение вопроса зависит от того, как понимать слово anagigwskw, в смысле ли замечать, признавать, уразумевать, или в более конкретном — читать. Слово имеет то и другое значение. В первом случае оно сказано было Самим Христом, во втором его нельзя приписать Ему, а евангелистам. Первое вероятнее.
Adam Clarke: Commentary on the Bible - 1831
24:15: The abomination of desolation, spoken of by Daniel - This abomination of desolation, St. Luke, (Luk 21:20, Luk 21:21), refers to the Roman army; and this abomination standing in the holy place is the Roman army besieging Jerusalem; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6), the Romans brought their ensigns into the temple, and placed them over against the eastern gate, and sacrificed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, Mar 13:14, standing where it ought not, that is, as in the text here, the holy place; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it.
Albert Barnes: Notes on the Bible - 1834
24:15: The abomination of desolation - This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews, Act 10:28. The abomination of desolation means the Roman army, and is so explained by Luk 21:20. The Roman army is further called the "abomination" on account of the images of the emperor, and the eagles, carried in front of the legions, and regarded by the Romans with divine honors.
Spoken of by Daniel the prophet - Dan 9:26-27; Dan 11:31; Dan 12:11, see the notes at those passages.
Standing in the holy place - Mark says, standing where it ought not," meaning the same thing. All Jerusalem was esteemed "holy," Mat 4:5. The meaning of this is, when you see the Roman armies standing in the holy city or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus relates that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them there, "Jewish Wars," b. 6 chapter 6, section 1.
Whoso readeth ... - This seems to be a remark made by the evangelist to direct the attention of the reader particularly to the meaning of the prophecy by Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: ye: Mar 13:14; Luk 19:43, Luk 21:20
by: Dan 9:27, Dan 12:11
whoso: Eze 40:4; Dan 9:23, Dan 9:25, Dan 10:12-14; Heb 2:1; Rev 1:3, Rev 3:22
Geneva 1599
24:15 (4) When ye therefore shall see the (f) abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
(4) The kingdom of Christ will not be abolished when the city of Jerusalem is utterly destroyed, but will be stretched out even to the end of the world.
(f) The abomination of desolation, that is to say, the one who all men detest and cannot abide, because of the foul and shameful filthiness of it: and he speaks of the idols that were set up in the temple, or as others think, he meant the marring of the doctrine in the Church.
John Gill
24:15 When ye therefore shall see the abomination of desolation,.... From signs, Christ proceeds to the immediate cause of the destruction of Jerusalem; which was, "the abomination of desolation", or the desolating abomination; or that abominable thing, which threatened and brought desolation upon the city, temple, and nation: by which is meant, not any statue placed in the temple by the Romans, or their order; not the golden eagle which Herod set upon the temple gate, for that was before Christ said these words; nor the image of Tiberius Caesar, which Pilate is said to bring into the temple; for this, if true, must be about this time; whereas Christ cannot be thought to refer to anything so near at hand; much less the statue of Adrian, set in the most holy place, which was an hundred and thirty years and upwards, after the destruction of the city and temple; nor the statue of Titus, who destroyed both, which does not appear: ever to be set up, or attempted; nor of Caligula, which, though ordered, was prevented being placed there: but the Roman army is designed; see Lk 21:20 which was the , "the wing", or "army of abominations making desolate", Dan 9:27. Armies are called wings, Is 8:8 and the Roman armies were desolating ones to the Jews, and to whom they were an abomination; not only because they consisted of Heathen men, and uncircumcised persons, but chiefly because of the images of their gods, which were upon their ensigns: for images and idols were always an abomination to them; so the "filthiness" which Hezekiah ordered to be carried out of the holy place, 2Chron 29:5 is by the Targum called, "an abomination"; and this, by the Jewish writers (w), is said to be an idol, which Ahaz had placed upon the altar; and such was the abomination of desolation, which Antiochus caused to be set upon the altar:
"Now the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;'' (1 Maccabees 1:54)
And so the Talmudic writers, by the abomination that makes desolate, in Dan 12:11 to which Christ here refers, understand an image, which they say (x) one Apostomus, a Grecian general, who burnt their law, set up in the temple. Now our Lord observes, that when they should see the Roman armies encompassing Jerusalem, with their ensigns flying, and these abominations on them, they might conclude its desolation was near at hand; and he does not so much mean his apostles, who would be most of them dead, or in other countries, when this would come to pass; but any of his disciples and followers, or any persons whatever, by whom should be seen this desolating abomination,
spoken of by Daniel the prophet: not in Dan 11:31 which is spoken of the abomination in the times of Antiochus; but either in Dan 12:11 or rather in Dan 9:27 since this desolating abomination is that, which should follow the cutting off of the Messiah, and the ceasing of the daily sacrifice. It is to be observed, that Daniel is here called a prophet, contrary to what the Jewish writers say (y), who deny him to be one; though one of (z) no inconsiderable note among them affirms, that he attained to the end, , "of the prophetic border", or the ultimate degree of prophecy: when therefore this that Daniel, under a spirit of prophecy, spoke of should be seen,
standing in the holy place; near the walls, and round about the holy city Jerusalem, so called from the sanctuary and worship of God in it; and which, in process of time, stood in the midst of it, and in the holy temple, and destroyed both; then
whoso readeth, let him understand: that is, whoever then reads the prophecy of Daniel; will easily understand the meaning of it, and will see and know for certain, that now it is accomplished; and will consider how to escape the desolating judgment, unless he is given up to a judicial blindness and hardness of heart; which was the case of the greater part of the nation.
(w) R. David Kimchi, & R. Sol. ben Melech, in 2 Chron. xxix. 5. (x) T. Bab. Taanith, fol. 28. 2. & Gloss. in ib. (y) T. Bab. Sanhedrin, fol. 94. 1. & Megilla, fol. 3. 1. & Tzeror Ham, mor, fol. 46. 4. Zohar in Num. fol. 61. 1. (z) Jacchiades in Dan. i. 17.
John Wesley
24:15 When ye see the abomination of desolation - Daniel's term is, The abomination that maketh desolate, Dan 11:31; that is, the standards of the desolating legions, on which they bear the abominable images of their idols: Standing in the holy place - Not only the temple and the mountain on which it stood, but the whole city of Jerusalem, and several furlongs of land round about it, were accounted holy; particularly the mount on which our Lord now sat, and on which the Romans afterward planted their ensigns. He that readeth let him understand - Whoever reads that prophecy of Daniel, let him deeply consider it. Mk 13:14; Lk 21:20; Dan 9:27.
24:1624:16: Յայնժամ որ ՚ի Հրէաստանի իցեն՝ փախիցեն ՚ի լերինս.
16 այն ժամանակ, ովքեր Հրէաստանում կը լինեն, թող փախչեն լեռները
16 Այն ատեն Հրէաստանի մէջ եղողները լեռները թող փախչին։
յայնժամ որ ի Հրէաստանի իցեն` փախիցեն ի լերինս:

24:16: Յայնժամ որ ՚ի Հրէաստանի իցեն՝ փախիցեն ՚ի լերինս.
16 այն ժամանակ, ովքեր Հրէաստանում կը լինեն, թող փախչեն լեռները
16 Այն ատեն Հրէաստանի մէջ եղողները լեռները թող փախչին։
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24:1616: тогда находящиеся в Иудее да бегут в горы;
24:16  τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
24:16. τότε (to-the-one-which-also) οἱ (the-ones) ἐν (in) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) φευγέτωσαν (they-should-flee) εἰς (into) τὰ (to-the-ones) ὄρη, (to-juts,"
24:16. tunc qui in Iudaea sunt fugiant ad montesThen they that are in Judea, let them flee to the mountains:
16. then let them that are in Judaea flee unto the mountains:
24:16. then those who are in Judea, let them flee to the mountains.
24:16. Then let them which be in Judaea flee into the mountains:
Then let them which be in Judaea flee into the mountains:

16: тогда находящиеся в Иудее да бегут в горы;
24:16  τότε οἱ ἐν τῇ ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
24:16. tunc qui in Iudaea sunt fugiant ad montes
Then they that are in Judea, let them flee to the mountains:
24:16. then those who are in Judea, let them flee to the mountains.
24:16. Then let them which be in Judaea flee into the mountains:
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
16 (Мк XIII:14; Лк XXI:21). Как только ученики Христа заметят в святом месте признаки начинающейся мерзости запустения, то пусть не медлят, а спасаются в горы. Ученики Христа запомнили это повеление и спаслись (Евсев. Ц. И. III:5). Бегство в горы было, может быть, обычно у иудеев, когда им угрожала какая-нибудь опасность (ср. 1 Мак II:28).
Adam Clarke: Commentary on the Bible - 1831
24:16: Then let them which be in Judea flee into the mountains - This counsel was remembered and wisely followed by the Christians afterwards. Eusebius and Epiphanius say, that at this juncture, after Cestius Gallus had raised the siege, and Vespasian was approaching with his army, all who believed in Christ left Jerusalem and fled to Pella, and other places beyond the river Jordan; and so they all marvellously escaped the general shipwreck of their country: not one of them perished. See on Mat 24:13 (note).
Albert Barnes: Notes on the Bible - 1834
24:16: Then let them ... - Then Christians may know that the end is come, and should seek a place of safety. Destruction would not only visit the "city," but would extend to the surrounding part of Judea.
The mountains - The mountains of Palestine abound in caves, a safe retreat for those who are pursued. In all ages these caves have been the favorite places of robbers, and they were also resorted to by those in danger, Sa1 13:6; Sa1 22:1; Sa2 23:13; Jos 10:16. In those mountains they would be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: Gen 19:15-17; Exo 9:20, Exo 9:21; Pro 22:3; Jer 6:1, Jer 37:11, Jer 37:12; Luk 21:21, Luk 21:22; Heb 11:7
John Gill
24:16 Then let them which be in Judea,.... When this signal is given, let it be taken notice of and observed; let them that are in the city of Jerusalem, depart out of it; or who are in any other parts of Judea, in any of the towns, or cities thereof; let them not betake themselves to Jerusalem, imagining they may be safe there, in so strong and fortified a place, but let them flee elsewhere; see Lk 21:21 and accordingly it is observed, that many did flee about this time; and it is remarked by several interpreters, and which Josephus (a) takes notice of with surprise, that Cestius Gallus having advanced with his army to Jerusalem, and besieged it, on a sudden, without any cause, raised the siege, and withdrew his army, when the city might have been easily taken; by which means a signal was made; and an opportunity given to the Christians, to make their escape: which they accordingly did, and went over Jordan, as Eusebius says (b), to a place called Pella; so that when Titus came a few mouths after, there was not a Christian in the city, but they had fled as they are here bidden to
flee into the mountains; or any places of shelter and refuge: these are mentioned particularly, because they are usually such; and design either the mountains in Judea, or in the adjacent countries. The Syriac and Persic versions read in the singular number, "into the mountain"; and it is reported that many of them did fly, particularly to Mount Libanus (c).
(a) De Bello Jud. l. 2. c. 19. sect. 7. (b) Eccl. Hist. l. 3. c. 5. p. 75. (c) Joseph. ib.
John Wesley
24:16 Then let them who are in Judea flee to the mountains - So the Christians did, and were preserved. It is remarkable that after the Romans under Cestus Gallus made their first advances toward Jerusalem, they suddenly withdrew again, in a most unexpected and indeed impolitic manner. This the Christians took as a signal to retire, which they did, some to Pella, and others to Mount Libanus.
24:1724:17: եւ որ ՚ի տանիս կայցէ, մի՛ իջցէ առնուլ ինչ ՚ի տանէ իւրմէ.
17 եւ ով տանիքի վրայ կը լինի, իր տնից բան վերցնելու համար թող ցած չիջնի
17 Ան որ տանիքին վրայ է, թող չիջնէ իր տունէն բան մը առնելու։
եւ որ ի տանիս կայցէ` մի՛ իջցէ առնուլ ինչ ի տանէ իւրմէ:

24:17: եւ որ ՚ի տանիս կայցէ, մի՛ իջցէ առնուլ ինչ ՚ի տանէ իւրմէ.
17 եւ ով տանիքի վրայ կը լինի, իր տնից բան վերցնելու համար թող ցած չիջնի
17 Ան որ տանիքին վրայ է, թող չիջնէ իր տունէն բան մը առնելու։
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24:1717: и кто на кровле, тот да не сходит взять что-нибудь из дома своего;
24:17  ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ,
24:17. ὁ (the-one) ἐπὶ (upon) τοῦ (of-the-one) δώματος (of-a-building) μὴ (lest) καταβάτω (it-should-have-had-stepped-down) ἆραι (to-have-lifted) τὰ (to-the-ones) ἐκ (out) τῆς (of-the-one) οἰκίας (of-a-housing-unto) αὐτοῦ, (of-it,"
24:17. et qui in tecto non descendat tollere aliquid de domo suaAnd he that is on the housetop, let him not come down to take any thing out of his house:
17. let him that is on the housetop not go down to take out the things that are in his house:
24:17. And whoever is on the roof, let him not descend to take anything from his house.
24:17. Let him which is on the housetop not come down to take any thing out of his house:
Let him which is on the housetop not come down to take any thing out of his house:

17: и кто на кровле, тот да не сходит взять что-нибудь из дома своего;
24:17  ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ,
24:17. et qui in tecto non descendat tollere aliquid de domo sua
And he that is on the housetop, let him not come down to take any thing out of his house:
24:17. And whoever is on the roof, let him not descend to take anything from his house.
24:17. Let him which is on the housetop not come down to take any thing out of his house:
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
17 (Мк XIII:15; Лк XXI:21. Ср. Лк XVIII:31). Выражения у Матфея и Марка сходны, но у Луки совершенно иные. Опять напоминание о необходимости спасаться бегством во время опасности. Конечно, речь Христа образная.
Adam Clarke: Commentary on the Bible - 1831
24:17: Let him which is on the house top - The houses of the Jews, as well as those of the ancient Greeks and Romans, were flat-roofed, and had stairs on the outside, by which persons might ascend and descend without coming into the house. In the eastern walled cities, these flat-roofed houses usually formed continued terraces from one end of the city to the other; which terraces terminated at the gates. He, therefore, who is walking on the house top, let him not come down to take any thing out of his house; but let him instantly pursue his course along the tops of the houses, and escape out at the city gate as fast as he can.
Any thing - Instead of τι, any thing, we should read τα, the things; which reading is supported by all the best MSS., versions, and fathers.
Albert Barnes: Notes on the Bible - 1834
24:17: Him which is on the house-top - The roofs of the houses in Eastern countries were made flat, so that they were favorable places for walking and retirement. See the notes at Mat 9:1-8. The meaning here is, that He who should be on the house-top when this calamity came upon the city "should flee without delay;" He should not even take time to secure any article of apparel from his house. So sudden would be the calamity, that by attempting to do this He would endanger his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: which: Mat 6:25; Job 2:4; Pro 6:4, Pro 6:5; Mar 13:15, Mar 13:16; Luk 17:31-33
the housetop: Mat 10:27; Deu 22:8
John Gill
24:17 Let him which is on the housetop,.... Who should be there either for his devotion or recreation; for the houses of the Jews were built with flat roofs and battlements about them, which they made use of both for diversion and pleasure, and for private meditation and prayer, for social conversation, and sometimes for public preaching; see Mt 10:27
not come down to take anything out of his house: that is, let him not come down in the inner way, but by the stairs, or ladder, on the outside of the house, which was usual. They had two ways of going out of, and into their houses; the one they call (d), , "the way of the doors"; the other, , "the way of the roof": upon which the gloss is,
"to go up on the outside, , "by way" or "means" of a ladder, fixed at the entrance of the door of the upper room, and from thence he goes down into the house by a ladder;''
and in the same way they could come out; see Mk 2:4 and let him not go into his house to take any of his goods, or money, or food along with him necessary for his sustenance in his flight; lest, whilst he is busy in taking care of these, he loses his life, or, at least, the opportunity of making his escape; so sudden is this desolation represented to be.
(d) T. Bab. Bava Metzia, fol. 117. 1.
John Wesley
24:17 Let not him that is on the house top come down to take any thing out of his house - It may be remembered that their stairs used to be on the outside of their houses.
24:1824:18: եւ որ յանդի իցէ, մի՛ դարձցի յետս առնուլ զձորձս իւր։
18 եւ ով հանդում կը լինի, իր վերնազգեստը վերցնելու համար թող յետ չդառնայ
18 Ան որ արտին մէջ է, թող ետ չդառնայ իր հանդերձները առնելու։
եւ որ յանդի իցէ` մի՛ դարձցի յետս առնուլ զձորձս իւր:

24:18: եւ որ յանդի իցէ, մի՛ դարձցի յետս առնուլ զձորձս իւր։
18 եւ ով հանդում կը լինի, իր վերնազգեստը վերցնելու համար թող յետ չդառնայ
18 Ան որ արտին մէջ է, թող ետ չդառնայ իր հանդերձները առնելու։
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24:1818: и кто на поле, тот да не обращается назад взять одежды свои.
24:18  καὶ ὁ ἐν τῶ ἀγρῶ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ.
24:18. καὶ (and) ὁ (the-one) ἐν (in) τῷ (unto-the-one) ἀγρῷ (unto-a-field) μὴ (lest) ἐπιστρεψάτω (it-should-have-beturned-upon) ὀπίσω (aback-unto-which) ἆραι (to-have-lifted) τὸ (to-the-one) ἱμάτιον (to-an-apparelet) αὐτοῦ, (of-it)
24:18. et qui in agro non revertatur tollere tunicam suamAnd he that is in the field, let him not go back to take his coat.
18. and let him that is in the field not return back to take his cloke.
24:18. And whoever is in the field, let him not turn back to take his tunic.
24:18. Neither let him which is in the field return back to take his clothes.
Neither let him which is in the field return back to take his clothes:

18: и кто на поле, тот да не обращается назад взять одежды свои.
24:18  καὶ ὁ ἐν τῶ ἀγρῶ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ.
24:18. et qui in agro non revertatur tollere tunicam suam
And he that is in the field, let him not go back to take his coat.
24:18. And whoever is in the field, let him not turn back to take his tunic.
24:18. Neither let him which is in the field return back to take his clothes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 (Мк XIII:15). У Луки дальше вставочная речь (XI:22); ее нет у Матфея и Марка, выражения которых отличаются приблизительным сходством. Если и с кровли нельзя сходить вниз, в самый дом, то тем более с поля не должно возвращаться, чтобы взять даже одну одежду. Указание на обычай в жарких странах, где работают без верхних одежд.
Adam Clarke: Commentary on the Bible - 1831
24:18: Neither let him which is in the field return back - Because when once the army of the Romans sits down before the city, there shall be no more any possibility of escape, as they shall never remove till Jerusalem be destroyed.
Albert Barnes: Notes on the Bible - 1834
24:18: Return back to take his clothes - His clothes which, in "working," He had laid aside, or which, in fleeing, he should throw off as an encumbrance. "Clothes" here means the "outer" garment, commonly laid aside when men worked or ran. See the notes at Mat 5:40.
These directions were followed. It is said that the Christians, warned by these predictions, fled from Jerusalem to Pella, and other places beyond the Jordan; so that there is not evidence that a single "Christian" perished in Jerusalem - Eusebius, Hist. Eccl., lib. 3 chapter 6.
Geneva 1599
24:18 Neither let him which is in the field return back to take his (g) clothes.
(g) This is a sign of how great the fear will be.
John Gill
24:18 Neither let him which is in the field,.... Ploughing, or sowing, or employed in any other parts of husbandry, or rural business,
return back to take clothes; for it was usual to work in the fields without their clothes, as at ploughing and sowing. Hence those words of Virgil (e).
"Nudus ara, sere nudus, hyems ignava colono.''
Upon which Servius observes, that in good weather, when the sun warms the earth, men might plough and sow without their clothes: and it is reported by the historian (f) of Lucius Quinctius Cincinnatus, that the messengers who were sent to him, from Minutius the consul, whom he had delivered from a siege, found him ploughing naked beyond the Tiber: not that he was entirely naked, but was stripped of his upper garments: and it is usual for people that work in the fields to strip themselves to their shirts, and lay their clothes at the corner of the field, or at the land's end; and which we must suppose to be the case here: for our Lord's meaning is not, that the man working in the field, should not return home to fetch his clothes, which were not left there; they were brought with him into the field, but put off; and laid aside in some part of it while at work; but that as soon as he had the news of Jerusalem being besieged, he should immediately make the best of his way, and flee to the mountains, as Lot was bid to do at the burning of Sodom; and he might not return to the corner of the field, or land's end, where his clothes lay, as Lot was not to look behind; though if his clothes lay in the way of his flight, he might take them up, but might not go back for them, so sudden and swift should be the desolation. The Vulgate Latin reads, in the singular number, "his coat"; and so do the Syriac, Persic, and Ethiopic versions, and Munster's Hebrew Gospel; and so it was read in four copies of Beza's, in three of Stephens's, and in others; and may design the upper coat or garment, which was put off whilst at work.
(e) Georgic. l. 1. (f) Aurel Victor. de illustr. viris, c. 20.
24:1924:19: Բայց վա՛յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ։
19 Բայց վա՜յ այդ օրերին յղիներին ու ստնտուներին
19 Բայց վա՜յ այն օրերը յղի եղողներուն ու ծիծ տուողներուն։
Բայց վա՜յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ:

24:19: Բայց վա՛յ իցէ յղեաց եւ ստնտուաց յաւուրսն յայնոսիկ։
19 Բայց վա՜յ այդ օրերին յղիներին ու ստնտուներին
19 Բայց վա՜յ այն օրերը յղի եղողներուն ու ծիծ տուողներուն։
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24:1919: Горе же беременным и питающим сосцами в те дни!
24:19  οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
24:19. οὐαὶ (A-woe) δὲ (moreover) ταῖς (unto-the-ones) ἐν (in) γαστρὶ (unto-a-stomach) ἐχούσαις ( unto-holding ) καὶ (and) ταῖς (unto-the-ones) θηλαζούσαις ( unto-teating-to ) ἐν (in) ἐκείναις (unto-the-ones-thither) ταῖς (unto-the-ones) ἡμέραις. (unto-days)
24:19. vae autem praegnatibus et nutrientibus in illis diebusAnd woe to them that are with child and that give suck in those days.
19. But woe unto them that are with child and to them that give suck in those days!
24:19. So then, woe to those who are pregnant or nursing in those days.
24:19. And woe unto them that are with child, and to them that give suck in those days!
And woe unto them that are with child, and to them that give suck in those days:

19: Горе же беременным и питающим сосцами в те дни!
24:19  οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
24:19. vae autem praegnatibus et nutrientibus in illis diebus
And woe to them that are with child and that give suck in those days.
24:19. So then, woe to those who are pregnant or nursing in those days.
24:19. And woe unto them that are with child, and to them that give suck in those days!
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
19 (Мк XIII:17; Лк XXI:23). Речь буквально сходная у всех синоптиков. Женщинам с детьми весьма трудно спасаться бегством. Говоря о разрушении Иерусалима, Ориген замечает: «и не было тогда милосердия ни к беременным, ни к кормящим грудью, ни к самым детям». О страшных бедствиях иудеев и Иерусалима рассказывает Иосиф в «Войне Иудейской» (ср. Евсев. Ц. И. III:5, 6).
Adam Clarke: Commentary on the Bible - 1831
24:19: And wo unto them (alas! for them) that are with child, etc. - For such persons are not in a condition to make their escape; neither can they bear the miseries of the siege. Josephus says the houses were full of women and children that perished by the famine; and that the mothers snatched the food even out of their own children's mouths. See War, b. v. c. 10. But he relates a more horrid story than this, of one Mary, the daughter of Eliezar, illustrious for her family and riches, who, being stripped and plundered of all her goods and provisions by the soldiers, in hunger, rage, and despair, killed and boiled her own sucking child, and had eaten one half of him before it was discovered. This shocking story is told, War, b. vi. c. 3, with several circumstances of aggravation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Deu 28:53-56; Sa2 4:4; Kg2 15:16; Lam 4:3, Lam 4:4, Lam 4:10; Hos 13:16; Mar 13:17, Mar 13:18; Luk 21:23, Luk 23:29, Luk 23:30
John Gill
24:19 And woe unto them that are with child,.... Not that it should be criminal for them to be with child, or a judgment on them; for it was always esteemed a blessing to be fruitful, and bear children: but this expresses the miserable circumstances such would be in, who, by reason of their heavy burdens, would not be able to make so speedy a flight, as the case would require; or would be obliged to stay at home, and endure all the miseries of the siege: so that these words, as the following are not expressive of sin, or punishment, but of pity and concern for their misery and distress:
and to them that give suck in those days; whose tender affection to their infants will not suffer them to leave them behind them; and yet such their weakness, that they will not be able to carry them with them; at least, they must be great hindrances to their speedy flight. So that the case of these is much worse than that of men on the house top, or in the field, who could much more easily leave their goods and clothes, than these their children, as well as had more agility and strength of body to flee. So , "women with child, and that give suck"; are mentioned together in the Jewish writings, as such as were excused from certain fasts, though obliged to others (g).
(g) T. Hieros. Taanioth, fol. 64. 3. Maimon. Hilch. Taanioth, c. 5. sect. 10.
John Wesley
24:19 Wo to them that are with child, and to them that give suck - Because they cannot so readily make their escape.
24:2024:20: Յաղօ՛թս կացէք՝ զի մի՛ լինիցի փախուստն ձեր ձմերանի, եւ մի՛ ՚ի շաբաթու։
20 Աղօթեցէ՛ք, որ ձեր փախուստը չլինի ձմրանը եւ ոչ էլ շաբաթ օրը
20 Աղօթք ըրէք որ ձեր փախչիլը ձմեռը չըլլայ, ոչ ալ շաբաթ օրը.
Յաղօթս կացէք զի մի՛ լինիցի փախուստն ձեր ձմերանի եւ մի՛ ի շաբաթու:

24:20: Յաղօ՛թս կացէք՝ զի մի՛ լինիցի փախուստն ձեր ձմերանի, եւ մի՛ ՚ի շաբաթու։
20 Աղօթեցէ՛ք, որ ձեր փախուստը չլինի ձմրանը եւ ոչ էլ շաբաթ օրը
20 Աղօթք ըրէք որ ձեր փախչիլը ձմեռը չըլլայ, ոչ ալ շաբաթ օրը.
zohrab-1805▾ eastern-1994▾ western am▾
24:2020: Молитесь, чтобы не случилось бегство ваше зимою или в субботу,
24:20  προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ·
24:20. προσεύχεσθε ( Ye-should-goodly-hold-toward ) δὲ (moreover) ἵνα (so) μὴ (lest) γένηται ( it-might-have-had-became ) ἡ (the-one) φυγὴ (a-fleeing) ὑμῶν (of-ye) χειμῶνος (of-a-pour-belonging) μηδὲ (lest-moreover) σαββάτῳ: (unto-a-sabbath)
24:20. orate autem ut non fiat fuga vestra hieme vel sabbatoBut pray that your flight be not in the winter or on the sabbath.
20. And pray ye that your flight be not in the winter, neither on a sabbath:
24:20. But pray that your flight may not be in winter, or on the Sabbath.
24:20. But pray ye that your flight be not in the winter, neither on the sabbath day:
But pray ye that your flight be not in the winter, neither on the sabbath day:

20: Молитесь, чтобы не случилось бегство ваше зимою или в субботу,
24:20  προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ·
24:20. orate autem ut non fiat fuga vestra hieme vel sabbato
But pray that your flight be not in the winter or on the sabbath.
24:20. But pray that your flight may not be in winter, or on the Sabbath.
24:20. But pray ye that your flight be not in the winter, neither on the sabbath day:
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
20 (Мк XIII:18 пропускает слова «в субботу»). У Луки совсем нет этого стиха. Речь о неимоверных трудностях спасения. Заметка у Матфея «в субботу» характерна и отличается чисто еврейским характером. Были случаи, когда иудеев избивали враги только потому, что они не хотели ничего делать в субботу (1 Мак II:32-37; 2 Мак V:25, 26). Христос говорит, что бедствие может застигнуть Его учеников в такие дни, когда они будут наслаждаться покоем. Такая речь общего характера носит на себе и несколько специальный колорит, относясь, собственно, к ученикам Спасителя из иудеев. О каком-либо фарисейском соблюдении субботы здесь совсем не говорится. Это просто образное выражение, цель которого была побудить не стесняться даже религиозными установлениями, чтобы избежать опасности.
Adam Clarke: Commentary on the Bible - 1831
24:20: But pray ye that your flight be not in the winter - For the hardness of the season, the badness of the roads, the shortness of the days, and the length of the nights, will all be great impediments to your flight. Rabbi Tanchum observes, "that the favor of God was particularly manifested in the destruction of the first temple, in not obliging the Jews to go out in the winter, but in the summer." See the place in Lightfoot.
Neither on the Sabbath-day - That you may not raise the indignation of the Jews by travelling on that day, and so suffer that death out of the city which you had endeavored to escape from within. Besides, on the Sabbath-days the Jews not only kept within doors, but the gates of all the cities and towns in every place were kept shut and barred; so that their flight should be on a Sabbath, they could not expect admission into any place of security in the land.
Our Lord had ordered his followers to make their escape from Jerusalem when they should see it encompassed with armies; but how could this be done? God took care to provide amply for this. In the twelfth year of Nero, Cestius Gallus, the president of Syria, came against Jerusalem with a powerful army. He might, says Josephus, War, b. ii. c. 19, have assaulted and taken the city, and thereby put an end to the war; but without any just reason, and contrary to the expectation of all, he raised the siege and departed. Josephus remarks, that after Cestius Gallus had raised the siege, "many of the principal Jewish people, πολλοι των επιφανων Ιουδαιων, forsook the city, as men do a sinking ship." Vespasian was deputed in the room of Cestius Gallus, who, having subdued all the country, prepared to besiege Jerusalem, and invested it on every side. But the news of Nero's death, and soon after that of Galba, and the disturbances that followed, and the civil wars between Otho and Vitellius, held Vespasian and his son Titus in suspense. Thus the city was not actually besieged in form till after Vespasian was confirmed in the empire, and Titus was appointed to command the forces in Judea. It was in those incidental delays that the Christians, and indeed several others, provided for their own safety, by flight. In Luk 19:43, our Lord says of Jerusalem, Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. Accordingly, Titus, having made several assaults without success, resolved to surround the city with a wall, which was, with incredible speed, completed in three days! The wall was thirty-nine furlongs in length, and was strengthened with thirteen forts at proper distances, so that all hope of safety was cut off; none could make his escape from the city, and no provisions could be brought into it. See Josephus, War, book v. c. 12.
Albert Barnes: Notes on the Bible - 1834
24:20: But pray ye ... - The destruction was certainly coming. It could not be pRev_ented; yet it was right to pray for a mitigation of the circumstances, that it might be as mild as possible. So we know that calamity is before us; sickness, pain, bereavement, and death are in our path; yet, though we know that these things must come upon us, it is right to pray that they may come in as mild a manner as may be consistent with the will of God. We must die, but it is right to pray that the pains of our dying may be neither long nor severe.
In the winter - On account of the cold, storms, etc. To be turned then from home, and compelled to take up an abode in caverns, would be a double calamity.
Neither on the sabbath-day - Long journeys were prohibited by the law on the Sabbath, Exo 16:29. The law of Moses did not mention the distance to which persons might go on the Sabbath, but most of the Jews maintained that it should not be more than 2000 cubits. Some supposed that it was 7 furlongs, or nearly a mile. This distance was allowed in order that they might go to their places of worship. Most of them held that it was not lawful to go further, under any circumstances of war or affliction. Jesus teaches his disciples to pray that their flight might not be on the Sabbath, because, if they should not go farther than a Sabbath-day's journey, they would not be beyond the reach of danger, and if they did, they would be exposed to the charge of violating the law. It should be added that it was almost impracticable to travel in Judea on that day, as the gates of the cities were usually closed, Neh 13:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: neither: Exo 16:29; Act 1:12
Geneva 1599
24:20 But pray ye that your flight be not in the winter, neither on the (h) sabbath day:
(h) It was not lawful to take a journey on the sabbath day; Josephus, book 13.
John Gill
24:20 But pray ye that your flight be not in the winter,.... When days are short, and unfit for long journeys, and roads are bad, and sometimes not passable, through large snows, or floods of water; and when to dwell in desert places, and lodge in mountains, must be very uncomfortable: wherefore Christ directs to pray to God, who has the disposal of all events, and of the timing of them, that he would so order things in the course of his providence, that their flight might not be in such a season of the year, when travelling would be very difficult and troublesome. Dr. Lightfoot observes, from a Jewish writer (h), that it is remarked as a favour of God in the destruction of the first temple, that it happened in the summer, and not in winter; whose words are these:
"God vouchsafed a great favour to Israel, for they ought to have gone out of the land on the tenth day of the month Tebeth; as he saith Ezek 24:2 "son of man, write thee the name of the day, even of this same day": what then did the Lord, holy and blessed? If they shall now go out in the winter, (saith he,) they will all die; therefore he prolonged the time to them, and carried them away in summer.''
And since therefore they received such a favour from him at the destruction of the first temple, there was encouragement to pray to him, that they might be indulged with the like favour when Jerusalem should be besieged again:
neither on the sabbath day: the word "day" is not in the Greek text; and some (i) have been of opinion, that the "sabbatical year", or the seventh year, is meant, when no fruits would be found in the fields, and a great scarcity of provisions among people; who would not have a sufficiency, and much less any to spare to strangers fleeing from their native places; but rather the sabbath day, or "day of the sabbath", as the Persic version reads it, is designed; and Beza says, four of his copies read it in the genitive case: and so four of Stephens's. And the reason why our Lord put them on praying, that their flight might not be on the sabbath day, was, because he knew not only that the Jews, who believed not in him, would not suffer them to travel on a sabbath day more than two thousand cubits; which, according to their traditions (k), was a sabbath day's journey; and which would not be sufficient for their flight to put them out of danger; but also, that those that did believe in him, particularly the Jerusalem Jews, would be all of them fond of the law of Moses, and scrupulous of violating any part of it, and especially that of the sabbath; see Acts 21:20. And though the Jews did allow, that the sabbath might be violated where life was in danger, and that it was lawful to defend themselves against an enemy on the sabbath day; yet this did not universally obtain; and it was made a question of, after the time of Christ, whether it was lawful to flee from danger on the sabbath day; of which take the following account (l).
"Our Rabbins teach, that he that is pursued by Gentiles, or by thieves, may profane the sabbath for the sake of saving his life: and so we find of David, when Saul sought to slay him, he fled from him, and escaped. Our Rabbins say, that it happened that evil writings (or edicts) came from the government to the great men of Tzippore; and they went, and said to R. Eleazar ben Prata, evil edicts are come to us from the government, what dost thou say? "shall we flee?" and he was afraid to say to them "flee"; but he said to them with a nod, why do you ask me? go and ask Jacob, and Moses, and David; as it is written, of Jacob, Hos 12:12 "and Jacob fled"; and so of Moses, Ex 2:15 "and Moses fled"; and so of David, 1Kings 19:18 "and David fled, and escaped": and he (God) says, Is 26:20 "come my people, enter into thy chambers".''
From whence, it is plain, it was a question with the doctors in Tzippore, which was a town in Galilee, where there was an university, whether it was lawful to flee on the sabbath day or not; and though the Rabbi they applied to was of opinion it was lawful, yet he was fearful of speaking out his sense plainly, and therefore delivered it by signs and hints. Now our Lord's meaning, in putting them on this petition, was, not to prevent the violation of the seventh day sabbath, or on account of the sacredness of it, which he knew would be abolished, and was abolished before this time; but he says this with respect to the opinion of the Jews, and "Judaizing" Christians, who, taking that day to be sacred, and fleeing on it unlawful, would find a difficulty with themselves, and others, to make their escape; otherwise it was as lawful to flee and travel on that day, as in the winter season; though both, for different reasons, incommodious.
(h) Taachuma, fol. 57. 2. (i) Vid. Reland. Antiq. Heb. par. 4. c. 10. sect. 1. & Hammond in loc. (k) Maimon. Hilch. Sabbat, c. 27. sect. 1. (l) Bemidbar Rabba, sect. 23. fol. 231. 4.
John Wesley
24:20 Pray ye that your flight be not in the winter - They did so; and their flight was in the spring. Neither on the Sabbath - Being on many accounts inconvenient; beside that many would have scrupled to travel far on that day. For the Jews thought it unlawful to walk above two thousand paces (two miles) on the Sabbath day.
24:2124:21: Զի եղիցի յայնժամ նեղութիւն մե՛ծ, որպիսի ո՛չ եղեւ իսկզբանէ արարածոց աշխարհի մինչեւ ցայժմ, եւ ո՛չ այլ լիցի։
21 որովհետեւ այդ ժամանակ մեծ նեղութիւն պիտի լինի, որպիսին չի եղել աշխարհի արարչագործութեան սկզբից մինչեւ այժմ եւ այլեւս չի էլ լինի
21 Քանզի այն ատեն այնպիսի մեծ նեղութիւն պիտի ըլլայ, որու նմանը աշխարհի սկիզբէն մինչեւ հիմա եղած չէ, ո՛չ ալ պիտի ըլլայ։
Զի եղիցի յայնժամ նեղութիւն մեծ, որպիսի ոչ եղեւ ի սկզբանէ արարածոց աշխարհի մինչեւ ցայժմ, եւ ոչ այլ լիցի:

24:21: Զի եղիցի յայնժամ նեղութիւն մե՛ծ, որպիսի ո՛չ եղեւ իսկզբանէ արարածոց աշխարհի մինչեւ ցայժմ, եւ ո՛չ այլ լիցի։
21 որովհետեւ այդ ժամանակ մեծ նեղութիւն պիտի լինի, որպիսին չի եղել աշխարհի արարչագործութեան սկզբից մինչեւ այժմ եւ այլեւս չի էլ լինի
21 Քանզի այն ատեն այնպիսի մեծ նեղութիւն պիտի ըլլայ, որու նմանը աշխարհի սկիզբէն մինչեւ հիմա եղած չէ, ո՛չ ալ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2121: ибо тогда будет великая скорбь, какой не было от начала мира доныне, и не будет.
24:21  ἔσται γὰρ τότε θλῖψις μεγάλη οἵα οὐ γέγονεν ἀπ᾽ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ᾽ οὐ μὴ γένηται.
24:21. ἔσται ( It-shall-be ) γὰρ (therefore) τότε (to-the-one-which-also) θλίψις ( a-pressing ) μεγάλη ( great ) οἵα ( which-belonged ) οὐ ( not ) γέγονεν ( it-hath-had-come-to-become ) ἀπ' ( off ) ἀρχῆς ( of-a-firsting ) κόσμου ( of-a-configuration ) ἕως ( unto-if-which ) τοῦ ( of-the-one ) νῦν ( now ) οὐδ' (not-moreover) οὐ (not) μὴ (lest) γένηται . ( it-might-have-had-became )
24:21. erit enim tunc tribulatio magna qualis non fuit ab initio mundi usque modo neque fietFor there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be.
21. for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be.
24:21. For then there will be a great tribulation, such as has not been from the beginning of the world until the present, and such as will not be.
24:21. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be:

21: ибо тогда будет великая скорбь, какой не было от начала мира доныне, и не будет.
24:21  ἔσται γὰρ τότε θλῖψις μεγάλη οἵα οὐ γέγονεν ἀπ᾽ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ᾽ οὐ μὴ γένηται.
24:21. erit enim tunc tribulatio magna qualis non fuit ab initio mundi usque modo neque fiet
For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be.
24:21. For then there will be a great tribulation, such as has not been from the beginning of the world until the present, and such as will not be.
24:21. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
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
21 (Мк XIII:19; Лк XXI:23). Речь Христа очень сходна с Дан XII:1; «и наступит время тяжкое, какого не бывало с тех пор, как существуют люди, до сего времени» (ekeinh h hmera qliyewV oia ouk egenhqh af ou egenhqhsan ewV thV hmeraV ekeinhV; ср. Иер XXX:7; 1 Мак IX:27). «Ибо» относят не к одному только предшествующему (19) стиху, но вообще, ко всей речи 16-20. Слово «тогда» не относится только ко времени разрушения Иерусалима. Относительно разрушения Иерусалима предсказание Спасителя подтверждается вполне сообщениями Иосифа Флавия в «Войне Иудейской».
Adam Clarke: Commentary on the Bible - 1831
24:21: For then shall be great tribulation - No history can furnish us with a parallel to the calamities and miseries of the Jews: - rapine, murder, famine, and pestilence within: fire and sword, and all the horrors of war, without. Our Lord wept at the foresight of these calamities; and it is almost impossible for any humane person to read the relation of them in Josephus without weeping also. St. Luke, Luk 21:22, calls these the days of vengeance, that all things which were written might be fulfilled.
1. These were the days in which all the calamities predicted by Moses, Joel, Daniel, and other prophets, as well as those predicted by our Savior, met in one common center, and were fulfilled in the most terrible manner on that generation.
2. These were the days of vengeance in another sense, as if God's judgments had certain periods and revolutions; for it is remarkable that the temple was burned by the Romans in the same month, and on the same day of the month, on which it had been burned by the Babylonians. See Josephus, War, b. vi. c. 4.
Albert Barnes: Notes on the Bible - 1834
24:21: There shall be great tribulation - The word "tribulation" means calamity or "suffering." Luke Luk 21:24 has specified in what this tribulation would consist: "They shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles shall be fulfilled." That is, until the time allotted for the Gentiles "to do it" shall be fully accomplished, or as long as God is pleased to suffer them to do it.
The first thing mentioned by Luke is, that they should fall "by the edge of the sword" - that is, would be slain in war, as the sword was then principally used in war. This was most strikingly fulfilled. Josephus, in describing it, uses almost the very words of our Saviour. "All the calamities, says he, which had befallen any nation from the beginning of the world" were but small in comparison with those of the Jews. - Jewish Wars, b. i. preface, section 4.
He has given the following account of one part of the massacre when the city was taken: "And now, rushing into the city, they slew whomsoever they found, without distinction, and burned the houses and all the people who had fled into them; and when they entered for the sake of plunder, they found whole families of dead persons, and houses full of carcasses destroyed by famine, then they came out with their hands empty. And though they thus pitied the dead, they had not the same emotion for the living, but killed all they met, whereby they filled the lanes with dead bodies. "The whole city ran with blood," insomuch that many things which were burning were extinguished by the blood." - "Jewish Wars," b. 6 chapter 8, section 5; chapter 9, section 2, 3. He adds that in the siege of Jerusalem not fewer than "eleven hundred thousand" perished (Jewish Wars, b. 6 chapter 9, section 3) - a number almost half as great as are in the whole city of London. In the adjacent provinces no fewer than "two hundred and fifty thousand" are reckoned to have been slain; making in all whose deaths were ascertained the almost incredible number of "one million three hundred and fifty thousand" who were put to death.
These were not, indeed, all slain with the sword. Many were crucified. "Many hundreds," says Josephus ("Jewish Wars," b. v. chapter 11, section 1), "were first whipped, then tormented with various kinds of tortures, and finally crucified; the Roman soldiers nailing them (out of the wrath and hatred they bore to the Jews), one after one way and another after another, to crosses, "by way of jest," until at length the multitude became so great that room was lacking for crosses, and crosses for the bodies." So terribly was their imprecation fulfilled - "his blood be on us and on our children," Mat 27:25. If it be asked how it was possible for so many people to be slain in a single city, it is to be remembered that the siege of Jerusalem commenced during the time of the Passover, when all the males of the Jews were required to be there, and when it is estimated that more than "three million" were usually assembled. See Josephus, Jewish Wars, b. 6 chapter 9, section 3, 4.
A horrible instance of the distress of Jerusalem is related by Josephus. The famine during the siege became so great that they ate what the most sordid animals refused to touch. A woman of distinguished rank, having been plundered by the soldiers, in hunger, rage, and despair, killed and roasted her own babe, and had eaten one half of it before the deed was discovered. - Jewish Wars, b. 6 chapter 3, section 3, 4. This cruel and dreadful act was also in fulfillment of prophecy, Deu 28:53, Deu 28:56-57.
Another thing added by Luke Luk 21:24, was, that "they should be led away captive into all nations." Josephus informs us that the captives taken during the whole war amounted to "ninety-seven thousand." The tall and handsome young men Titus reserved for triumph; of the rest, many were distributed through the Roman provinces to be destroyed by wild beasts in theaters; many were sent to the works in Egypt; many, especially those under seventeen years of age, were sold for slaves. - Jewish Wars, b. vi. chapter 9, section 2, 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: Psa 69:22-28; Isa 65:12-16, Isa 66:15, Isa 66:16; Dan 9:26, Dan 12:1; Joe 1:2, Joe 2:2; Zac 11:8, Zac 11:9, Zac 14:2, Zac 14:3; Mal 4:1; Mar 13:9; Luk 19:43, Luk 19:44, Luk 21:24; Th1 2:16; Heb 10:26-29
John Gill
24:21 For then shall be great tribulation,.... This is urged as a reason for their speedy flight; since the calamity that would come upon those who should remain in the city, what through the sword, famine, pestilence, murders, robberies, &c. would
be such as was not since the beginning of the world, to this time, no, nor ever shall be. The burning of Sodom and Gomorrha, the bondage of the children of Israel in Egypt, their captivity in Babylon, and all their distresses and afflictions in the times of the Maccabees, are nothing to be compared with the calamities which befell the Jews in the siege and destruction of Jerusalem. Great desolations have been made in the besieging and at the taking of many famous cities, as Troy, Babylon, Carthage, &c. but none of them are to be mentioned with the deplorable case of this city. Whoever reads Josephus's account will be fully convinced of this; and readily join with him, who was an eyewitness of it, when he says (m), that
"never did any city suffer such things, nor was there ever any generation that more abounded in malice or wickedness.''
And indeed, all this came upon them for their impenitence and infidelity, and for their rejection and murdering of the Son of God; for as never any before, or since, committed the sin they did, or ever will, so there never did, or will, the same calamity befall a nation, as did them.
(m) De Bello Jud. l. 6. c. 11.
John Wesley
24:21 Then shall be great tribulation - Have not many things spoken in the chapter, as well as in Mk 13:14 &c., Lk 21:21 &c. a farther and much more extensive meaning than has been yet fulfilled?
24:2224:22: Եւ եթէ ո՛չ կարճէին աւո՛ւրքն այնոքիկ, ո՛չ ապրէր ամենայն մարմին. բայց վասն ընտրելոցն՝ կարճեսցի՛ն աւուրքն այնոքիկ[448]։ [448] Ոմանք. Այլ վասն ընտրելոցն։
22 Եւ եթէ այդ օրերը չկարճեցուէին, ոչ մի մարմին չէր ազատուի. բայց ընտրեալների պատճառով այդ օրերը պիտի կարճեցուեն
22 Եթէ այն օրերը չքիչնային, բնաւ մարմին մը պիտի չապրէր. բայց ընտրեալներուն համար այն օրերը պիտի քիչնան։
Եւ եթէ ոչ կարճէին աւուրքն այնոքիկ, ոչ ապրէր ամենայն մարմին. բայց վասն ընտրելոցն կարճեսցին աւուրքն այնոքիկ:

24:22: Եւ եթէ ո՛չ կարճէին աւո՛ւրքն այնոքիկ, ո՛չ ապրէր ամենայն մարմին. բայց վասն ընտրելոցն՝ կարճեսցի՛ն աւուրքն այնոքիկ[448]։
[448] Ոմանք. Այլ վասն ընտրելոցն։
22 Եւ եթէ այդ օրերը չկարճեցուէին, ոչ մի մարմին չէր ազատուի. բայց ընտրեալների պատճառով այդ օրերը պիտի կարճեցուեն
22 Եթէ այն օրերը չքիչնային, բնաւ մարմին մը պիտի չապրէր. բայց ընտրեալներուն համար այն օրերը պիտի քիչնան։
zohrab-1805▾ eastern-1994▾ western am▾
24:2222: И если бы не сократились те дни, то не спаслась бы никакая плоть; но ради избранных сократятся те дни.
24:22  καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
24:22. καὶ (And) εἰ (if) μὴ (lest) ἐκολοβώθησαν (they-were-en-shortened) αἱ (the-ones) ἡμέραι (days) ἐκεῖναι, (the-ones-thither,"οὐκ (not) ἂν (ever) ἐσώθη (it-was-saved) πᾶσα (all) σάρξ: (a-flesh) διὰ (through) δὲ (moreover) τοὺς (to-the-ones) ἐκλεκτοὺς ( to-forthed-out ) κολοβωθήσονται (they-shall-be-en-shortened) αἱ (the-ones) ἡμέραι (days) ἐκεῖναι. (the-ones-thither)
24:22. et nisi breviati fuissent dies illi non fieret salva omnis caro sed propter electos breviabuntur dies illiAnd unless those days had been shortened, no flesh should be saved: but for the sake of the elect those days shall be shortened.
22. And except those days had been shortened, no flesh would have been saved: but for the elect’s sake those days shall be shortened.
24:22. And unless those days had been shortened, no flesh would be saved. But for the sake of the elect, those days shall be shortened.
24:22. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.
And except those days should be shortened, there should no flesh be saved: but for the elect' s sake those days shall be shortened:

22: И если бы не сократились те дни, то не спаслась бы никакая плоть; но ради избранных сократятся те дни.
24:22  καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
24:22. et nisi breviati fuissent dies illi non fieret salva omnis caro sed propter electos breviabuntur dies illi
And unless those days had been shortened, no flesh should be saved: but for the sake of the elect those days shall be shortened.
24:22. And unless those days had been shortened, no flesh would be saved. But for the sake of the elect, those days shall be shortened.
24:22. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.
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
22 (Мк XIII:20; Лк XXI:24). У Марка речь сходная с Матфеем; у Луки совершенно иначе. По толкованию Августина, под днями разумеются самые бедствия (mala ipsa), подобно тому, как в других местах Священного Писания говорится о «несчастных, бедственных и лукавых днях» (Быт XLVII:9; Пс XCIII:13; Еф V:16). Никакая плоть — гебраизм (mala ipsa) значит: никто из живущих людей и даже животных. Это, конечно, имеет общий смысл. Но Златоуст думает, что здесь под всякою плотью Спаситель «разумеет иудеев». Предсказание Христа исполнилось над иудеями. Более миллиона их погибло во время осады Иерусалима Веспасианом и Титом; 97 000 отведено в плен. Всего же, если положиться на свидетельства Иосифа Флавия, во время иудейской войны погибло иудеев 1 356 460 человек. — Идея о том, что Бог щадит нечестивых ради избранных, свойственна Ветхому Завету (Быт XVIII:24-33). Под «избранными» можно разуметь здесь христиан или вообще праведных людей (ср. Рим XI:12-29). Указывают и на обстоятельства, почему, действительно, во время осады Иерусалима «сократились дни». Тит вел кампанию против иудеев быстро, будучи намерен сопровождать своего отца в Рим и принять участие в его триумфальном шествии и последующих празднествах.
Adam Clarke: Commentary on the Bible - 1831
24:22: Except those days should be shortened - Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, War, b. vi. c. 9; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would, in a short time, have been entirely extirpated; but, for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the Christians particularly, the days were shortened. These, partly through the fury of the zealots on one hand, and the hatred of the Romans on the other; and partly through the difficulty of subsisting in the mountains without houses or provisions, would in all probability have been all destroyed, either by the sword or famine, if the days had not been shortened. The besieged themselves helped to shorten those days by their divisions and mutual slaughters; and by fatally deserting their strong holds, where they never could have been subdued, but by famine alone. So well fortified was Jerusalem, and so well provided to stand a siege, that the enemy without could not have prevailed, had it not been for the factions and seditions within. When Titus was viewing the fortifications after the taking of the city, he could not help ascribing his success to God. "We have fought," said he, "with God on our side; and it is God who pulled the Jews out of these strong holds: for what could machines or the hands of men avail against such towers as these?" War, b. vi. c. 9.
Albert Barnes: Notes on the Bible - 1834
24:22: Except those days should be shortened - If the calamities of the siege should be lengthened out. If famine and war should be suffered to rage.
No flesh be saved - None of the nation would be preserved alive. All the inhabitants of Judea would perish. The war, famine, and pestilence would entirely destroy them.
But for the elect's sake - The "elect" here doubtless means "Christians." See Pe1 1:2; Rom 1:7; Eph 1:4; Th1 1:4. The word "elect" means "to choose." It is given to Christians because they are "chosen to salvation through sanctification of the Spirit and belief of the truth," Pe1 1:2. It is probable that in Jerusalem and the adjacent parts of Judea there were many who were true followers of Christ. On their account - to preserve them alive, and to make them the instruments of spreading the gospel Jesus said that those days should not be lengthened out so as to produce their destruction. It is related by Josephus (Jewish Wars, b. 1 chapter 12, section 1) that Titus at first resolved to reduce the city by famine. He therefore built a wall around it to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome, also, at that time demanded the presence of Titus there; and, contrary to his original intention he pressed the siege and took the city by storm, thus "shortening" the time that would have been occupied in reducing it by famine. This was for the benefit of the "elect." So the designs of wicked people, intended by them for the destruction of the people of God, are intended by God for the good of his chosen people. See the notes at Isa 10:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: except: Mar 13:20
for: Isa 6:13, Isa 65:8, Isa 65:9; Zac 13:8, Zac 14:2; Rom 9:11, Rom 11:25-31; Ti2 2:10
Geneva 1599
24:22 And except (i) those days should be shortened, there should no (k) flesh be saved: but for the elect's sake those days shall be shortened.
(i) Those things which befell the people of the Jews in the thirty-four years, when the whole land was wasted, and at length the city of Jerusalem was taken, and both it and their temple destroyed, are mixed with those things which will come to pass before the last coming of the Lord.
(k) The whole nation would utterly be destroyed: and this word "flesh" is a figurative word for "man", as the Hebrews used to say.
John Gill
24:22 And except those days should be shortened,.... That is, those days of tribulation which commenced at the siege of Jerusalem; and therefore cannot refer to the times before it, and the shortening of them by it, which were very dreadful and deplorable through the murders and robberies of the cut-throats and zealots; but to those after the siege began, which were very distressing to those that were within; and which, if they had not been shortened, or if the siege had been lengthened out further,
there should no flesh be saved; not one Jew in the city of Jerusalem would have been saved; they must everyone have perished by famine, or pestilence, or sword, or by the intestine wars and murders among themselves: nor indeed, if the siege had continued, would it have fared better with the inhabitants of the other parts of the country, among whom also many of the same calamities prevailed and spread themselves; so that, in all likelihood, if these days had been continued a little longer, there had not been a Jew left in all the land.
But for the elect's sake; those who were chosen in Christ, before the foundation of the world, to believe in him, and to be saved by him with an everlasting salvation; both those that were in the city, or, at least, who were to spring from some that were there, as their immediate offspring, or in future ages, and therefore they, and their posterity, must not be cut off; and also those chosen ones, and real believers, who were at Pella, and in the mountains, and other places, for the sake of these, and that they might be delivered from these pressing calamities,
those days shall be shortened: for otherwise, if God had not preserved a seed, a remnant, according to the election of grace, that should be saved, they had been as Sodom and as Gomorrha, not one would have escaped. The shortening of those days is not to be understood literally, as if the natural days, in which this tribulation was, were to be shorter than usual. The Jews indeed often speak of the shortening of days in this sense, as miraculously done by God: so they say (n), that
"five miracles were wrought for our father Jacob, when he went from Beersheba to go to Haran. The first miracle was, that , "the hours of the day were shortened for him", and the sun set before its time, because his word desired to speak with him.''
They also say (o),
"that the day in which Ahaz died, was shortened ten hours, that they might not mourn for him; and which afterwards rose up, and in the day that Hezekiah was healed, ten hours were added to it.''
But the meaning here is, that the siege of Jerusalem, and the calamities attending it, should be sooner ended: not than God had determined, but than the sin of the Jews deserved, and the justice of God might have required in strict severity, and might be reasonably expected, considering the aggravated circumstances of their iniquities. A like manner of speech is used by the Karaite Jews (p), who say,
"if we walk in our law, why is our captivity prolonged, and there is not found balm for our wounds? and why are not , "the days" of the golden and silver kingdom "lessened", for the righteousness of the righteous, which were in their days?''
(n) Targum Jonathan ben Uzziel, & Targum Hieros. in Gem xxviii. 10. (o) R. Sol. Jarchi in Isa. xxxviii. 8. (p) Chilluk M. S. apud Trigland. de sect. Karaeorum, c. 9. p. 147.
John Wesley
24:22 And unless those days were shortened - By the taking of Jerusalem sooner than could be expected: No flesh would be saved - The whole nation would be destroyed. But for the elect's sake - That is, for the sake of the Christians.
24:2324:23: Յայնժամ՝ թէ ոք ասիցէ ձեզ. Ահաւասիկ ա՛ստ է Քրիստոսն կամ անդ, մի՛ հաւատայցէք։
23 Այն ժամանակ եթէ մէկը ձեզ ասի՝ ահա՛ Քրիստոսը այստեղ է կամ այնտեղ, չհաւատաք նրան
23 Այն ատեն եթէ մէկը ձեզի ըսէ թէ ‘Ահա հոս է Քրիստոսը կամ հոն’, մի՛ հաւատաք.
Յայնժամ թէ ոք ասիցէ ձեզ. Ահաւասիկ աստ է Քրիստոսն կամ անդ, մի՛ հաւատայցէք:

24:23: Յայնժամ՝ թէ ոք ասիցէ ձեզ. Ահաւասիկ ա՛ստ է Քրիստոսն կամ անդ, մի՛ հաւատայցէք։
23 Այն ժամանակ եթէ մէկը ձեզ ասի՝ ահա՛ Քրիստոսը այստեղ է կամ այնտեղ, չհաւատաք նրան
23 Այն ատեն եթէ մէկը ձեզի ըսէ թէ ‘Ահա հոս է Քրիստոսը կամ հոն’, մի՛ հաւատաք.
zohrab-1805▾ eastern-1994▾ western am▾
24:2323: Тогда, если кто скажет вам: вот, здесь Христос, или там, --не верьте.
24:23  τότε ἐάν τις ὑμῖν εἴπῃ, ἰδοὺ ὧδε ὁ χριστός, ἤ, ὧδε, μὴ πιστεύσητε·
24:23. Τότε (To-the-one-which-also) ἐάν (if-ever) τις (a-one) ὑμῖν (unto-ye) εἴπῃ (it-might-have-had-said," Ἰδοὺ ( Thou-should-have-had-seen ,"ὧδε (unto-which-moreover) ὁ (the-one) χριστός (Anointed,"ἤ (or,"Ὧδε, (Unto-which-moreover) μὴ (lest) πιστεύσητε: (ye-might-have-trusted-of)
24:23. tunc si quis vobis dixerit ecce hic Christus aut illic nolite credereThen if any man shall say to you, Lo here is Christ, or there: do not believe him.
23. Then if any man shall say unto you, Lo, here is the Christ, or, Here; believe not.
24:23. Then if anyone will have said to you, ‘Behold, here is the Christ,’ or ‘he is there,’ do not be willing to believe it.
24:23. Then if any man shall say unto you, Lo, here [is] Christ, or there; believe [it] not.
Then if any man shall say unto you, Lo, here [is] Christ, or there; believe [it] not:

23: Тогда, если кто скажет вам: вот, здесь Христос, или там, --не верьте.
24:23  τότε ἐάν τις ὑμῖν εἴπῃ, ἰδοὺ ὧδε ὁ χριστός, ἤ, ὧδε, μὴ πιστεύσητε·
24:23. tunc si quis vobis dixerit ecce hic Christus aut illic nolite credere
Then if any man shall say to you, Lo here is Christ, or there: do not believe him.
24:23. Then if anyone will have said to you, ‘Behold, here is the Christ,’ or ‘he is there,’ do not be willing to believe it.
24:23. Then if any man shall say unto you, Lo, here [is] Christ, or there; believe [it] not.
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
23 (Мк XIII:21). Надежды на избавителя или избавителей всегда естественны во время тяжких бедствий. А у евреев они были особенно сильны. Этим могли воспользоваться (и действительно пользовались) разные люди, которые (может быть, и не с целью обмана) собирали народ, чтобы вести его на кровавую борьбу. О том, чтобы они называли себя мессиями, неизвестно (кроме Бар-кохбы, см. Шюрер, 1, 685; и, может быть, Февды). Но что такие люди могли появляться, — это можно считать не подлежащим сомнению историческим фактом.
Adam Clarke: Commentary on the Bible - 1831
24:23: Then if any man shall say unto you, Lo here is Christ - Our Lord had cautioned his disciples against false Christs and prophets before, Mat 24:11; but he seems here to intimate that there would be especial need to attend to this caution about the time of the siege. And in fact many such impostors did arise about that time, promising deliverance from God; and the lower the Jews were reduced, the more disposed they were to listen to such deceivers. Like a man drowning, they were willing to catch even at a straw, while there was any prospect of being saved. But as it was to little purpose for a man to take upon him the character of the Christ, without miracles to avouch his Divine mission, so it was the common artifice of these impostors to show signs and wonders, σημεια και τερατα; the very words used by Christ in this prophecy, and by Josephus in his history: Ant. b. xx. c. 7. Among these Simon Magus, and Dositheus, mentioned before; and Barcocab, who, St. Jerome says, pretended to vomit flames. And it is certain these and some others were so dexterous in imitating miraculous works that they deceived many; and such were their works, that if the elect, the chosen persons, the Christians, had not had the fullest evidence of the truth of Christ's mission and miracles, they must have been deceived too: but, having had these proofs, they could not possibly be deceived by these impostors. This is simply the meaning of this place; and it is truly astonishing that it should be brought as a proof for the doctrine (whether true or false is at present out of the question) of the necessary and eternal perseverance of the saints! How abundant the Jews were in magic, divination, sorcery, incantation, etc., see proved by Dr. Lightfoot on this place.
Albert Barnes: Notes on the Bible - 1834
24:23: Lo, here is Christ - The Messiah. The Jews expected the Messiah to deliver them from Roman oppression. In the time of these great calamities they would anxiously look for him. Many would claim "to be" the Messiah. Many would follow those who set up that claim. Many would rejoice to believe that he was come, and would call on others, Christians with the rest, to follow them.
Believe it not - You have evidence that the Messiah has come, and you are not to be deceived by the plausible pretensions of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:23: Deu 13:1-3; Mar 13:21; Luk 17:23, Luk 17:24, Luk 21:8; Joh 5:43
John Gill
24:23 Then if any man shall say unto you,.... Either at the time when the siege shall be begun, and the abomination of desolation standing in the holy place; or during the days of tribulation, whilst the siege lasted; or after those days were shortened, and the city destroyed, and the Roman army was gone with their captives: when some, that were scattered up and down in the country, would insinuate to their countrymen, that the Messiah was in such a place: saying,
lo! here is Christ, or there, believe it not; for both during the time of the siege, there were such that sprung up, and pretended to be Messiahs, and deliverers of them from the Roman power, and had their several abettors; one saying he was in such place, and another that he was in such a place; and so spirited up the people not to fly, nor to deliver up the city; and also, after the city was taken and destroyed, one and another set up for the Messiah. Very quickly after, one Jonathan, a very wicked man, led many into the desert of Cyrene, promising to show them signs and wonders, and was overthrown by Catullius, the Roman governor (q); and after that, in the times of Adrian, the famous Barcochab set up for the Messiah, and was encouraged by R. Akiba, and a multitude of Jews (r).
(q) Joseph. Antiq. l. 7. c. 12. (r) Ganz. Tzemach David, par. 1. fol. 28. 2.
John Wesley
24:23 Mk 13:21; Lk 17:23.
24:2424:24: Զի յարիցեն սո՛ւտ քրիստոսք եւ սո՛ւտ մարգարէք. եւ տայցեն նշա՛նս մեծամեծս եւ արուեստս, մինչ մոլորեցուցանել՝ թէ հնար ինչ իցէ՝ եւ զընտրեալսն[449]։ [449] Ոմանք. Եւ տացեն նշանս... մինչեւ մոլորեցու՛՛... հնար իցէ։
24 որովհետեւ սուտ քրիստոսներ եւ սուտ մարգարէներ պիտի ելնեն եւ մեծամեծ նշաններ ու զարմանալի գործեր պիտի ցոյց տան՝ Աստծու ընտրեալներին անգամ մոլորեցնելու աստիճան, եթէ հնար լինի
24 Վասն զի սուտ Քրիստոսներ ու սուտ մարգարէներ պիտի ելլեն ու մեծ նշաններ ու հրաշքներ պիտի ցուցնեն, որ եթէ կարելի ըլլայ՝ ընտրեալներն ալ մոլորեցնեն։
Զի յարիցեն սուտ քրիստոսք եւ սուտ մարգարէք, եւ տացեն նշանս մեծամեծս եւ արուեստս, մինչեւ մոլորեցուցանել, թէ հնար ինչ իցէ, եւ զընտրեալսն:

24:24: Զի յարիցեն սո՛ւտ քրիստոսք եւ սո՛ւտ մարգարէք. եւ տայցեն նշա՛նս մեծամեծս եւ արուեստս, մինչ մոլորեցուցանել՝ թէ հնար ինչ իցէ՝ եւ զընտրեալսն[449]։
[449] Ոմանք. Եւ տացեն նշանս... մինչեւ մոլորեցու՛՛... հնար իցէ։
24 որովհետեւ սուտ քրիստոսներ եւ սուտ մարգարէներ պիտի ելնեն եւ մեծամեծ նշաններ ու զարմանալի գործեր պիտի ցոյց տան՝ Աստծու ընտրեալներին անգամ մոլորեցնելու աստիճան, եթէ հնար լինի
24 Վասն զի սուտ Քրիստոսներ ու սուտ մարգարէներ պիտի ելլեն ու մեծ նշաններ ու հրաշքներ պիտի ցուցնեն, որ եթէ կարելի ըլլայ՝ ընտրեալներն ալ մոլորեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:2424: Ибо восстанут лжехристы и лжепророки, и дадут великие знамения и чудеса, чтобы прельстить, если возможно, и избранных.
24:24  ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς·
24:24. ἐγερθήσονται (They-shall-be-roused) γὰρ (therefore) ψευδόχριστοι (false-christs) καὶ (and) ψευδοπροφῆται , ( false-declarers-before ) καὶ (and) δώσουσιν ( they-shall-give ) σημεῖα ( to-signlets-of ) μεγάλα ( to-great ) καὶ ( and ) τέρατα ( to-anomalies ) ὥστε (as-also) πλανᾶσθαι (to-be-wandered-unto) εἰ (if) δυνατὸν (able) καὶ (and) τοὺς (to-the-ones) ἐκλεκτούς : ( to-forthed-out )
24:24. surgent enim pseudochristi et pseudoprophetae et dabunt signa magna et prodigia ita ut in errorem inducantur si fieri potest etiam electiFor there shall arise false Christs and false prophets and shall shew great signs and wonders, insomuch as to deceive (if possible) even the elect.
24. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; so as to lead astray, if possible, even the elect.
24:24. For there will arise false Christs and false prophets. And they will produce great signs and wonders, so much so as to lead into error even the elect (if this could be).
24:24. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect:

24: Ибо восстанут лжехристы и лжепророки, и дадут великие знамения и чудеса, чтобы прельстить, если возможно, и избранных.
24:24  ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς·
24:24. surgent enim pseudochristi et pseudoprophetae et dabunt signa magna et prodigia ita ut in errorem inducantur si fieri potest etiam electi
For there shall arise false Christs and false prophets and shall shew great signs and wonders, insomuch as to deceive (if possible) even the elect.
24:24. For there will arise false Christs and false prophets. And they will produce great signs and wonders, so much so as to lead into error even the elect (if this could be).
24:24. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Мк XIII:22). Эти слова можно объяснять «трояко» (tripliciter — Иероним) — или о времени осады римлянами Иерусалима, или о конце мира, или, по Иерониму, о борьбе еретиков с церковью и о таких антихристах, которые под ложным видом знания борятся (так в оригинале В. Ш.) против церкви. О ложных христах только здесь и в параллельном месте у Марка в Новом Завете. Исторически исполнение пророчества пред разрушением Иерусалима доказать невозможно. Лжехристы вместе с лжепророками дадут великие (но ложные) чудеса, чтобы ввести легковерный народ в заблуждение (planhqhnai), но не один только этот народ, а даже и лучших людей, избранных.
Albert Barnes: Notes on the Bible - 1834
24:24: False Christs - Persons claiming to be the Messiah.
False prophets - Persons claiming to be "the prophet" spoken of by Moses Deu 18:15; or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See Mat 24:5.
Shall show great signs and wonders - That is, shall pretend to work miracles. They will so nearly resemble prophets in their miraculous power as to render it difficult to detect the imposture. Josephus represents the false Christs and prophets that appeared as "magicians and sorcerers." He says they led the people out into the deserts, and promised to work miracles to deliver them, Antiq. b. 20 chapter 8, section 6.
If it were possible, they shall deceive the very elect - So nearly would their pretended miracles resemble true miracles as to render it difficult to detect the imposture; so much so, that if it were possible they would persuade even true Christians that they were the Messiah. But that was not possible. His real friends would be too firmly established in the belief that he was the Christ to be wholly led away by others. Christians may be sometimes led far astray; they may be in doubt about some great doctrines of religion; they may be perplexed by the cavils and cunning craftiness of those who do not love the truth, but they cannot be entirely deceived and seduced from the Saviour. Our Saviour says that if this "were possible," it would be done then; but it was not possible. Compare the notes at Joh 10:28-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:24: there: Mat 24:5, Mat 24:11; Pe2 2:1-3, Pe2 3:17
and shall: Deu 13:1; Th2 2:9-11; Rev 13:13, Rev 13:14, Rev 19:20
insomuch: Joh 6:37, Joh 6:39, Joh 10:28-30; Rom 8:28-39; Ti2 2:19; Pe1 1:5; Jo1 5:18; Rev 12:9-11, Rev 13:7, Rev 13:8, Rev 13:14
if: Mar 13:22; Act 20:16; Rom 12:18; Gal 4:15
Geneva 1599
24:24 For there shall arise false Christs, and false prophets, and (l) shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
(l) Will openly set forth great signs for men to behold.
John Gill
24:24 For there shall arise false Christs, and false prophets,.... Such as the above mentioned: these false Christs had their false prophets, who endeavoured to persuade the people to believe them to be the Messiah, as Barcochab had Akiba, who applied many prophecies to him. This man was called Barcochab, which signifies the son of a star, in allusion to Num 24:17 he was crowned by the Jews, and proclaimed the Messiah by Akiba; upon which a Roman army was sent against him, and a place called Bitter was besieged, and taken, and he, and a prodigious number of Jews were destroyed. This deceiver was afterwards, by them, called Barcoziba, the son of a lie:
and shall show great signs and wonders; make an appearance of doing them, though they really did them not: so that Jonathan, before mentioned, pretended to show signs and sights; and Barcochab made as if flame came out of his mouth; and many of the Jewish doctors in these times, and following, gave themselves up to sorcery, and the magic art; and are, many of them, often said (s) to be , "expert in wonders", or miracles:
if it were possible, they shall deceive the very elect. By whom we are to understand, not the choicest believers, or the persevering Christians: not but that such who are truly converted, are choice believers in Christ, and persevering Christians are undoubtedly the elect of God; but then the reason why they are elect, and why they are so called, is not because they are converted, are choice believers, and persevering Christians; but, on the contrary, the reason why they are converted, become true believers, and persevere to the end, is, because they are elected; conversion, faith, and perseverance being not the causes or conditions, but the fruits and effects of election: besides to talk of the final seduction of a persevering Christian, is a contradiction in terms. Such an interpretation of the phrase must be absurd and impertinent; for who knows not that a persevering Christian cannot be finally and totally deceived? But by the elect are meant, a select number of particular persons of Adam's posterity, whom God, of his sovereign goodwill and pleasure, without respect to their faith, holiness, and good works, has chosen, in Christ, before the foundation of the world, both to grace and glory: and to deceive these finally and totally, is impossible, as is here suggested; not impossible, considering their own weakness, and the craftiness of deceivers, who, if left to themselves, and the power of such deception, and the working of Satan with all deceivableness of unrighteousness, might easily be seduced; but considering the purposes and promises of God concerning them, the provisions of his grace for them, the security of them in the hands of Christ, and their preservation by the mighty power of God, their final and total deception is not only difficult, but impossible. They may be, and are deceived before conversion; this is one part of their character whilst unregenerate, "foolish, disobedient, deceived", Tit 3:3 yea, they may be, and oftentimes are, deceived after conversion; but then this is in part only, and not totally; in some lesser, and not in the greater matters of faith; not so as to let go their hold of Christ their head, and quit the doctrine of salvation by him, or fall into damnable heresies: they may be seduced from the simplicity of the Gospel, but not finally; for they shall be recovered out of the snare of the devil, and not to be left to perish in such deceivings. This clause, as it expresses the power of deceivers, and the efficacy of Satan, so the influence and certainty of electing grace and the sure and firm perseverance of the saints, to the end, notwithstanding the cunning and craft of men and devils; for if these, with all their signs and wonders, could not deceive them, it may be pronounced impossible that they ever should be finally and totally deceived.
(s) T. Bab. Meila, fol. 17. 2. Juchasin, fol. 20. 1, 2. & 42. 2. & 56. 2. & 77. 1. & 96. 2.
John Wesley
24:24 They would deceive, if possible, the very elect - But it is not possible that God should suffer the body of Christians to be thus deceived.
24:2524:25: Ահա յառաջագոյն ասացի ձեզ[450]։ [450] Ոմանք. Ապա եթէ ասիցեն։
25 Ահա ձեզ առաջուց ասացի
25 Ահա ձեզի առաջուընէ ըսի։
Ահա յառաջագոյն ասացի ձեզ:

24:25: Ահա յառաջագոյն ասացի ձեզ[450]։
[450] Ոմանք. Ապա եթէ ասիցեն։
25 Ահա ձեզ առաջուց ասացի
25 Ահա ձեզի առաջուընէ ըսի։
zohrab-1805▾ eastern-1994▾ western am▾
24:2525: Вот, Я наперед сказал вам.
24:25  ἰδοὺ προείρηκα ὑμῖν.
24:25. ἰδοὺ ( Thou-should-have-had-seen ,"προείρηκα (I-had-come-to-utter-before-unto) ὑμῖν. (unto-ye)
24:25. ecce praedixi vobisBehold I have told it to you, beforehand.
25. Behold, I have told you beforehand.
24:25. Behold, I have warned you beforehand.
24:25. Behold, I have told you before.
Behold, I have told you before:

25: Вот, Я наперед сказал вам.
24:25  ἰδοὺ προείρηκα ὑμῖν.
24:25. ecce praedixi vobis
Behold I have told it to you, beforehand.
25. Behold, I have told you beforehand.
24:25. Behold, I have warned you beforehand.
24:25. Behold, I have told you before.
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
25 (Мк XIII:23). У Марка несколько полнее и иначе. Ср. Ин XVI:4; 2 Кор VII:3; XIII:2. Усиление прежней и последующей речи, указывающее на ее важность. Нечто вроде педагогического приема, часто употребляемого.
Adam Clarke: Commentary on the Bible - 1831
24:25: Behold, I have told you before - That is, I have forewarned you.
Albert Barnes: Notes on the Bible - 1834
24:25: Behold, I have told you before - Mark adds Mar 13:23, "take ye heed." The reason why he told them before was that they might be on their guard, and be prepared for those calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:25: Isa 44:7, Isa 44:8, Isa 46:10, Isa 46:11, Isa 48:5, Isa 48:6; Luk 21:13; Joh 16:1
John Gill
24:25 Behold, I have told you before. Meaning not before in this discourse, though he had in Mt 24:5 signified also, that false Christs, and false prophets should arise, but before these things came to pass; so that they had sufficient notice and warning of them, and would be inexcusable if they were not upon their guard against them; and which, when they came to pass, would furnish out a considerable argument in proof of him, as the true Messiah, against all these false ones, showing him to be omniscient; and so would serve to establish their faith in him, and be a means of securing them from such deceivers.
24:2624:26: Ապա թէ ասիցեն ձեզ. Ահաւանիկ յանապատի է, մի՛ ելանիցէք. եւ թէ ահա՝ յըշտեմարա՛նս է, մի՛ հաւատայցէք։
26 Ապա եթէ ձեզ ասեն՝ ահա՛ անապատի մէջ է, չելնէք, կամ թէ՝ ահա՛ մառանում է, չհաւատաք
26 Եթէ ձեզի ըսեն թէ ‘Ահա անապատին մէջ է’, մի՛ ելլէք. եւ թէ՝ ‘Ահա ներքին սենեակներուն մէջ է’, մի՛ հաւատաք։
Ապա եթէ ասիցեն ձեզ. Ահաւանիկ յանապատի է, մի՛ ելանիցէք, եւ թէ` Ահա ի շտեմարանս է, մի՛ հաւատայցէք:

24:26: Ապա թէ ասիցեն ձեզ. Ահաւանիկ յանապատի է, մի՛ ելանիցէք. եւ թէ ահա՝ յըշտեմարա՛նս է, մի՛ հաւատայցէք։
26 Ապա եթէ ձեզ ասեն՝ ահա՛ անապատի մէջ է, չելնէք, կամ թէ՝ ահա՛ մառանում է, չհաւատաք
26 Եթէ ձեզի ըսեն թէ ‘Ահա անապատին մէջ է’, մի՛ ելլէք. եւ թէ՝ ‘Ահա ներքին սենեակներուն մէջ է’, մի՛ հաւատաք։
zohrab-1805▾ eastern-1994▾ western am▾
24:2626: Итак, если скажут вам: 'вот, [Он] в пустыне', --не выходите; 'вот, [Он] в потаенных комнатах', --не верьте;
24:26  ἐὰν οὗν εἴπωσιν ὑμῖν, ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε·
24:26. ἐὰν (If-ever) οὖν (accordingly) εἴπωσιν (they-might-have-had-said) ὑμῖν (unto-ye," Ἰδοὺ ( Thou-should-have-had-seen ,"ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded) ἐστίν, (it-be,"μὴ (lest) ἐξέλθητε: (ye-might-have-had-came-out) Ἰδοὺ ( Thou-should-have-had-seen ,"ἐν (in) τοῖς (unto-the-ones) ταμείοις, (unto-dispenselets-of,"μὴ (lest) πιστεύσητε: (ye-might-have-trusted-of)
24:26. si ergo dixerint vobis ecce in deserto est nolite exire ecce in penetrabilibus nolite credereIf therefore they shall say to you, Behold he is in the desert: go ye not out. Behold he is in the closets: believe it not.
26. If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe not.
24:26. Therefore, if they will have said to you, ‘Behold, he is in the desert,’ do not choose to go out, or, ‘Behold, he is in the inner rooms,’ do not be willing to believe it.
24:26. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, [he is] in the secret chambers; believe [it] not.
Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, [he is] in the secret chambers; believe [it] not:

26: Итак, если скажут вам: 'вот, [Он] в пустыне', --не выходите; 'вот, [Он] в потаенных комнатах', --не верьте;
24:26  ἐὰν οὗν εἴπωσιν ὑμῖν, ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε·
24:26. si ergo dixerint vobis ecce in deserto est nolite exire ecce in penetrabilibus nolite credere
If therefore they shall say to you, Behold he is in the desert: go ye not out. Behold he is in the closets: believe it not.
24:26. Therefore, if they will have said to you, ‘Behold, he is in the desert,’ do not choose to go out, or, ‘Behold, he is in the inner rooms,’ do not be willing to believe it.
24:26. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, [he is] in the secret chambers; believe [it] not.
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
26 (Лк XVII:23 — в другой связи и больше сходно с Мф XXIV:23 и Мк XIII:21, чем с разбираемым стихом). Подлежащее в греческом не выражено (в русском подчеркнутое Он). Но ясно, что речь идет об истинном Христе, о котором будет возвещать народ или лжепророки. Последователи Христа не должны выходить на зов таких людей и не верить слухам о Мессии. Истинное явление истинного Христа будет совершенно иное и ни в ком не оставит никаких сомнений.
Adam Clarke: Commentary on the Bible - 1831
24:26: If they shall say unto you, Behold, he is in the desert - Is it not worthy of remark that our Lord not only foretold the appearance of these impostors, but also the manner and circumstances of their conduct? Some he mentions as appearing in the desert. Josephus says, Ant. b. xx. c. 7, and War, book ii. c. 13: That many impostors and cheats persuaded the people to follow them to the desert, promising to show them signs and wonders done by the providence of God, is well attested. An Egyptian false prophet, mentioned by Josephus, Ant. b. xx. c. 7, and in the Acts, Act 21:38, led out into the Desert four thousand men, who were murderers, but these were all taken or destroyed by Felix. Another promised salvation to the people, if they would follow him to the Desert, and he was destroyed by Festus, Ant. b. xx. c. 7. Also, one Jonathan, a weaver, persuaded a number to follow him to the Desert, but he was taken and burnt alive by Vespasian. See War, b. vii. c. 11.
As some conducted their deluded followers to the Desert, so did others to the secret chambers. Josephus mentions a false prophet, War, b. vi. c. 5, who declared to the people in the city, that God commanded them to go up into the temple, and there they should receive the signs of deliverance. A multitude of men, women, and children, went up accordingly; but, instead of deliverance, the place was set on fire by the Romans, and 6,000 perished miserably in the flames, or in attempting to escape them.
Albert Barnes: Notes on the Bible - 1834
24:26: Behold, he is in the desert - The Jews had formed the expectation that the Messiah would appear suddenly from some unexpected quarter; hence, many would be looking to desert places, expecting that he would come from them. Accordingly, most of the impostors and pretended prophets led their people into the deserts.
Go not forth - Do not follow them; they will only deceive you.
In secret chambers - Concealed in some house, or some retired part of the city. Many would, doubtless, pretend that the Messiah was concealed there, and, either for the purpose of encouraging or deceiving the people, would pretend that they had discovered him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:26: Wherefore: Our Lord not only foretells the appearance of these impostors, but also the manner and circumstance of their conduct. Accordingly, Josephus says that many impostors persuaded the people to follow them to the desert, promising them signs and wonders done by the providence of God. (See also Act 21:38). One persuaded the people to go up into the temple, which being set on fire by the Romans, 6, 000 perished in the flames.
he is in the desert: Mat 3:1; Isa 40:3; Luk 3:2, Luk 3:3; Act 21:38
John Gill
24:26 Wherefore if they shall say unto you,.... Any of the false prophets, or the deluded followers of false Christs:
behold, he is in the desert, go not forth: that is, should they affirm, that the Messiah is in such a wilderness, in the wilderness of Judea, or in any other desert place, do not go out of the places where you are to see, or hear, and know the truth of things; lest you should, in any respect, be stumbled, ensnared, and brought into danger. It was usual for these impostors to lead their followers into deserts, pretending to work wonders in such solitary places: so, during the siege, Simon, the son of Giora, collected together many thousands in the mountainous and desert parts of Judea (t); and the above mentioned Jonathan, after the destruction of the city, led great multitudes into the desert:
behold, he is in the secret chambers, believe it not; or should others say behold, or for certain, the Messiah is in some one of the secret and fortified places of the temple; where, during some time of the siege, were John and Eleazar, the heads of the zealots (u); do not believe them. Some reference may be had to the chamber of secrets, which was in the temple (w);
"for in the sanctuary there were two chambers; one was called , "the chamber of secrets", and the other the chamber of vessels.''
Or else some respect may be had to the notions of the Jews, concerning the Messiah, which they imbibed about these times, and ever since retained, that he was born the day Jerusalem was destroyed, but is hid, for their sins, in some secret place, and will in time be revealed (x). Some say, that he is hid in the sea; others, in the walks of the garden of Eden; and others, that he sits among the lepers at the gates of Rome (y). The Syriac version here reads in the singular number, "in the bedchamber"; in some private apartment, where he remains till a proper time of showing himself offers, for fear of the Romans: but these are all idle notions, and none of them to be believed. The true Messiah is come, and has showed himself to Israel; and even the giving out these things discovers a consciousness, and a conviction that the Messiah is come.
(t) Joseph de Bello. Jud. l. 5. c. 7. (u) Ib. c. 6. l. 4. (w) Misn. Shekalim, c. 5. sect. 6. (x) Aben Ezra in Cant. vii. 5. Targum in Mic. iv. 8. (y) Vid. Buxtorf. Synag. Jud. c. 50.
24:2724:27: Զի որպէս փայլակն՝ որ ելանէ յարեւելից՝ եւ երեւի մինչեւ յարեւմուտս, ա՛յնպէս եղիցի գալուստն Որդւոյ մարդոյ։
27 որովհետեւ ինչպէս փայլակը, որ ելնում է արեւելքից եւ երեւում է մինչեւ արեւմուտք, մարդու Որդու գալուստը այնպէս կը լինի
27 Վասն զի ինչպէս փայլակը արեւելքէն կ’ելլէ ու մինչեւ արեւմուտք կ’երեւնայ, այնպէս պիտի ըլլայ Որդի մարդոյ գալուստը։
Զի որպէս փայլակն որ ելանէ յարեւելից եւ երեւի մինչեւ յարեւմուտս, այնպէս եղիցի գալուստն Որդւոյ մարդոյ:

24:27: Զի որպէս փայլակն՝ որ ելանէ յարեւելից՝ եւ երեւի մինչեւ յարեւմուտս, ա՛յնպէս եղիցի գալուստն Որդւոյ մարդոյ։
27 որովհետեւ ինչպէս փայլակը, որ ելնում է արեւելքից եւ երեւում է մինչեւ արեւմուտք, մարդու Որդու գալուստը այնպէս կը լինի
27 Վասն զի ինչպէս փայլակը արեւելքէն կ’ելլէ ու մինչեւ արեւմուտք կ’երեւնայ, այնպէս պիտի ըլլայ Որդի մարդոյ գալուստը։
zohrab-1805▾ eastern-1994▾ western am▾
24:2727: ибо, как молния исходит от востока и видна бывает даже до запада, так будет пришествие Сына Человеческого;
24:27  ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
24:27. ὥσπερ (As-very) γὰρ (therefore) ἡ (the-one) ἀστραπὴ (a-gleaming-along) ἐξέρχεται ( it-cometh-out ) ἀπὸ (off) ἀνατολῶν (of-finishings-up) καὶ (and) φαίνεται ( it-manifesteth ) ἕως (unto-if-which) δυσμῶν, (of-sinkeeings,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) ἡ (the-one) παρουσία (a-being-beside-unto) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου: (of-a-mankind)
24:27. sicut enim fulgur exit ab oriente et paret usque in occidente ita erit et adventus Filii hominisFor as lightning cometh out of the east and appeareth even into the west: so shall also the cowling of the Son of man be.
27. For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man.
24:27. For just as lightning goes out from the east, and appears even in the west, so shall it be also at the advent of the Son of man.
24:27. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be:

27: ибо, как молния исходит от востока и видна бывает даже до запада, так будет пришествие Сына Человеческого;
24:27  ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
24:27. sicut enim fulgur exit ab oriente et paret usque in occidente ita erit et adventus Filii hominis
For as lightning cometh out of the east and appeareth even into the west: so shall also the cowling of the Son of man be.
24:27. For just as lightning goes out from the east, and appears even in the west, so shall it be also at the advent of the Son of man.
24:27. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
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
27 (Лк XVII:24 — в другой связи). Нельзя согласиться с Бенгелем: credibile est, Christi adventum fore ab oriente (вероятно, пришествие Христа будет с востока), потому что в подлиннике ничего об этом не говорится. Указание на восток и запад отличается безразличным характером; можно было сказать и наоборот. Пришествие Христа просто только сравнивается с обыкновенным блеском молнии, особенно в ночное время, когда кажется, что весь небесный свод освещается ею. Указывается на быстроту и внезапность. В лучших рукописях нет kai (и) после outwV (так и будет пришествие…). Пришествие Христа с этого стиха делается преобладающей темой речи. Менее важные предметы как бы поглощаются более важным. Но в речи по-прежнему можно отыскивать первый и второй смысл.
Adam Clarke: Commentary on the Bible - 1831
24:27: For as the lightning cometh out of the east, and shineth even unto the west - It is worthy of remark that our Lord, in the most particular manner, points out the very march of the Roman army: they entered into Judea on the East, and carried on their conquest Westward, as if not only the extensiveness of the ruin, but the very route which the army would take, were intended in the comparison of the lightning issuing from the east, and shining to the west.
Albert Barnes: Notes on the Bible - 1834
24:27: For as the lightning cometh out of the east ... - This is not designed to denote the quarter from which he would come, but the manner. He does not mean to affirm that the "Son of man" will come from the "east," but that he will come in a rapid and unexpected manner, like the lightning. Many would be looking for him in the desert, many in secret places; but he said it would be useless to be looking in that manner; it was useless to look to any particular part of the heavens to know where the lightning would next flash. In a moment it would blaze in an unexpected part of the heavens, and shine at once to the other part. So rapidly, so unexpectedly, in so unlooked-for a quarter, would be his coming. See Luk 10:18; Zac 9:14.
The coming of the Son of man - It has been doubted whether this refers to the destruction of Jerusalem, or to the coming at the day of judgment. For the solution of this doubt let it be remarked:
1. that those two events are the principal scenes in which our Lord said he would come, either in person or in judgment.
2. that the destruction of Jerusalem is described as his coming, his act.
3. that these events - the judgment of Jerusalem and the final judgment in many respects greatly resemble each other.
4. that they "will bear," therefore, to be described in the same language; and,
5. therefore, that the same words often include both events, as properly described by them.
The words had, doubtless, a primary reference to the destruction of Jerusalem, but they had, at the same time, such an amplitude of meaning as also to express his coming to judgment. See the introduction to Isaiah, section 7, (3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:27: as: Job 37:3, Job 38:35; Isa 30:30; Zac 9:14; Luk 17:24-37
the coming: Mat 16:28; Mal 3:2, Mal 4:5; Jam 5:8; Pe2 3:4
John Gill
24:27 For as the lightning cometh out of the east,.... The eastern part of the horizon,
and shineth even unto the west; to the western part of it, with great clearness; in a moment; in the twinkling of an eye, filling the whole intermediate space;
so shall also the coming of the son of man be; which must be understood not of his last coming to judgment, though that will be sudden, visible, and universal; he will at once come to, and be seen by all, in the clouds of heaven, and not in deserts and secret chambers: nor of his spiritual coming in the more sudden, and clear, and powerful preaching of the Gospel all over the Gentile world; for this was to be done before the destruction of Jerusalem: but of his coming in his wrath and vengeance to destroy that people, their nation, city, and temple: so that after this to look for the Messiah in a desert, or secret chamber, must argue great stupidity and blindness; when his coming was as sudden, visible, powerful, and general, to the destruction of that nation, as the lightning that comes from the east, and, in a moment, shines to the west.
John Wesley
24:27 For as the lightning goeth forth - For the next coming of Christ will he as quick as lightning; so that there will not be time for any such previous warning.
24:2824:28: Զի ուր գէշն իցէ, ա՛նդր ժողովեսցին արծուիք[451]։ [451] Ոմանք. Անդր եւ արծուիք ժողովեսցին։
28 Ուր որ դիակն է, այնտե՛ղ կը հաւաքուեն արծիւները»:
28 Քանզի ուր որ մեռած մարմին կայ, հոն պիտի ժողվուին արծիւները»։
Զի ուր գէշն իցէ` անդր ժողովեսցին արծուիք:

24:28: Զի ուր գէշն իցէ, ա՛նդր ժողովեսցին արծուիք[451]։
[451] Ոմանք. Անդր եւ արծուիք ժողովեսցին։
28 Ուր որ դիակն է, այնտե՛ղ կը հաւաքուեն արծիւները»:
28 Քանզի ուր որ մեռած մարմին կայ, հոն պիտի ժողվուին արծիւները»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2828: ибо, где будет труп, там соберутся орлы.
24:28  ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί.
24:28. ὅπου (to-which-of-whither) ἐὰν (if-ever) ᾖ (it-might-be) τὸ (the-one) πτῶμα, (a-falling-to,"ἐκεῖ (thither) συναχθήσονται (they-shall-be-led-together) οἱ (the-ones) ἀετοί. (airers)
24:28. ubicumque fuerit corpus illuc congregabuntur aquilaeWheresoever the body shall be, there shall the eagles also be gathered together.
28. Wheresoever the carcase is, there will the eagles be gathered together.
24:28. Wherever the body shall be, there also will the eagles be gathered together.
24:28. For wheresoever the carcase is, there will the eagles be gathered together.
For wheresoever the carcase is, there will the eagles be gathered together:

28: ибо, где будет труп, там соберутся орлы.
24:28  ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί.
24:28. ubicumque fuerit corpus illuc congregabuntur aquilae
Wheresoever the body shall be, there shall the eagles also be gathered together.
24:28. Wherever the body shall be, there also will the eagles be gathered together.
24:28. For wheresoever the carcase is, there will the eagles be gathered together.
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
28 (Лк XVII:37). По-видимому, действительный смысл стиха тот, что второе пришествие Спасителя будет в предопределенное время, когда зло достигнет пагубного развития, как пред потопом или гибелью Содома и Гоморры. Когда жизнь покидает тело, оно делается трупом, и орлы слетаются на него: так будет и тогда, когда в мире настанет сильнейшее развитие зла. Сын Человеческий и Его Ангелы явятся тогда для исполнения божественного суда.
Adam Clarke: Commentary on the Bible - 1831
24:28: For wheresoever the carcass is - Πτωμα, the dead carcass. The Jewish nation, which was morally and judicially dead.
There will the eagles - The Roman armies, called so partly from their strength and fierceness, and partly from the figure of these animals which was always wrought on their ensigns, or even in brass, placed on the tops of their ensign-staves. It is remarkable that the Roman fury pursued these wretched men wheresoever they were found. They were a dead carcass doomed to be devoured; and the Roman eagles were the commissioned devourers. See the pitiful account in Josephus, War, b. vii. c. 2, 3, 6, 9, 10, and 11.
Albert Barnes: Notes on the Bible - 1834
24:28: Wheresoever ... - The words in this verse are proverbial. Vultures and eagles easily ascertain where dead bodies are, and hasten to devour them. So with the Roman army. Jerusalem is like a dead and putrid corpse. Its life is gone, and it is ready to be devoured. The Roman armies will find it out, as the vultures do a dead carcass, and will come around it to devour it. This proverb also teaches a universal truth. WheRev_er wicked people are, there will be assembled the instruments of their chastisement. The providence of God will direct them there, as the vultures are directed to a dead carcass.
This verse is connected with the preceding by the word "for," implying that this is a reason for what is said there that the Son of man would certainly come to destroy the city, and that he would come suddenly. The meaning is that he would come, by means of the Roman armies, as "certainly;" as "suddenly," and as unexpectedly as whole flocks of vultures and eagles, though unseen before, see their prey at a great distance and suddenly gather in multitudes around it. Travelers in the deserts of Arabia tell us that they sometimes witness a speck in the distant sky which for a long time is scarcely visible. At length it grows larger, it comes nearer, and they at last find that it is a vulture that has from an immense distance seen a carcass lying on the sand. So keen is their vision as aptly to represent the Roman armies, though at an immense distance, spying, as it were, Jerusalem, a putrid carcass, and hastening in multitudes to destroy it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:28: Deu 28:49; Job 39:27-30; Jer 16:16; Amo 9:1-4; Luk 17:37
Geneva 1599
24:28 (5) For wheresoever the (m) carcase is, there will the eagles be gathered together.
(5) The only remedy against the furious rage of the world is that of being gathered and joined to Christ.
(m) Christ, who will come with speed; and his presence will be with a majesty to whom all will flock, just like Eagles.
John Gill
24:28 For wheresoever the carcass is,.... Not Christ, as he is held forth in the Gospel, crucified and slain, through whose death is the savour of life, and by whom salvation is, and to whom sensible sinners flock, encouraged by the ministry of the word; and much less Christ considered as risen, exalted, and coming in great glory to judgment, to whom the word "carcass" will by no means agree, and but very poorly under the former consideration: but the people of the Jews are designed by it, in their fallen, deplorable, miserable, and lifeless state, who were like to the body of a man, or any other creature, struck dead with lightning from heaven; being destroyed by the breath of the mouth, and brightness of the coming of the son of man, like lightning, just as antichrist will be at the last day:
there will the eagles be gathered together: not particular believers here, or all the saints at the day of judgment; though these may be, as they are, compared to eagles for many things; as their swiftness in flying to Christ, their sagacity and the sharpness of their spiritual sight, soaring on high, and renewing their spiritual strength and youth: but here the Roman armies are intended, whose ensigns were eagles; and the eagle still is, to this day, the ensign of the Roman empire: formerly other creatures, with the eagle, were used for ensigns; but C. Marius, in his second consulship, banished them, and appropriated the eagle only to the legions: nor was it a single eagle that was carried before the army, but every legion had an eagle went before it, made of gold or silver, and carried upon the top of a spear (z): and the sense of this passage is this, that wherever the Jews were, whether at Jerusalem, where the body and carcass of them was, in a most forlorn and desperate condition; or in any other parts of the country, the Roman eagles, or legions, would find them out, and make an utter destruction of them. The Persic version, contrary to others, and to all copies, renders it "vultures". Though this creature is of the same nature with the eagle, with respect to feeding on carcasses: hence the proverb,
"cujus vulturis hoe erit cadaver?''
"what vulture shall have this carcass?" It has a very sharp sight, and quick smell, and will, by both, discern carcasses at almost incredible distance: it will diligently watch a man that is near death; and will follow armies going to battle, as historians relate (a): and it is the eagle which is of the vulture kind, as Aristotle (b) observes, that takes up dead bodies, and carries them to its nest. And Pliny (c) says, it is that sort of eagles only which does so; and some have affirmed that eagles will by no means touch dead carcasses: but this is contrary not only to this passage of Scripture, but to others; particularly to Job 39:30 "her young ones also suck up blood, and where the slain are, there is she": an expression much the same with this in the text, and to which it seems to refer; see also Prov 30:17. Though Chrysostom (d) says, both the passage in Job, and this in Matthew, are to be understood of vultures; he doubtless means the eagles that are of the vulture kind, the Gypaeetos, or vulture eagle. There is one kind of eagles, naturalists say (e), will not feed on flesh, which is called the bird of Jupiter; but, in common, the eagle is represented as a very rapacious creature, seizing, and feeding upon the flesh of hares, fawns, geese, &c. and the rather this creature is designed here; since, of all birds, this is the only one that is not hurt with lightning (f), and so can immediately seize carcasses killed thereby; to which there seems to be an allusion here, by comparing it with the preceding verse: however, the Persic version, though it is literally a proper one, yet from the several things observed, it is not to be overlooked and slighted.
(z) Plin. Nat. Hist. l. 10. c. 4. Alex. ab Alex. Genial. Dier. l. 4. c. 2. (a) Aelian. de Animal. Natura, l. 2. c. 46. (b) De Hist. Animal. l. 9. c. 32. (c) Hist. Nat l. 10. c. 3. (d) In Matt. Homil. 49. (e) Aelian. de Animal. l. 9. c. 10. (f) Plin. Nat. Hist. l. 2. c. 55.
John Wesley
24:28 For wheresoever the carcass is, there will the eagles he gathered together - Our Lord gives this, as a farther reason, why they should not hearken to any pretended deliverer. As if he had said, Expect not any deliverer of the Jewish nation; for it is devoted to destruction. It is already before God a dead carcass, which the Roman eagles will soon devour. Lk 17:37.
24:2924:29: Վաղվաղակի յետ նեղութեան աւուրցն այնոցիկ՝ արեգակն խաւարեսցի՛ եւ լուսին՝ ո՛չ տացէ զլոյս իւր. եւ աստեղք՝ անկցի՛ն յերկնից եւ զօրութիւնք երկնից՝ շարժեսցին։
29 «Այդ օրերի նեղութիւնից անմիջապէս յետոյ, արեգակը պիտի խաւարի, եւ լուսինը իր լոյսը չպիտի տայ, եւ աստղերը երկնքից պիտի ընկնեն, ու երկնքի զօրութիւններ պիտի շարժուեն
29 «Այն նեղութեան օրերէն յետոյ արեգակը պիտի խաւարի ու լուսինը իր լոյսը պիտի չտայ, աստղերը երկնքէն պիտի իյնան ու երկնքի զօրութիւնները պիտի շարժին։
Վաղվաղակի յետ նեղութեան աւուրցն այնոցիկ արեգակն խաւարեսցի, եւ լուսին ոչ տացէ զլոյս իւր, եւ աստեղք անկցին յերկնից, եւ զօրութիւնք երկնից շարժեսցին:

24:29: Վաղվաղակի յետ նեղութեան աւուրցն այնոցիկ՝ արեգակն խաւարեսցի՛ եւ լուսին՝ ո՛չ տացէ զլոյս իւր. եւ աստեղք՝ անկցի՛ն յերկնից եւ զօրութիւնք երկնից՝ շարժեսցին։
29 «Այդ օրերի նեղութիւնից անմիջապէս յետոյ, արեգակը պիտի խաւարի, եւ լուսինը իր լոյսը չպիտի տայ, եւ աստղերը երկնքից պիտի ընկնեն, ու երկնքի զօրութիւններ պիտի շարժուեն
29 «Այն նեղութեան օրերէն յետոյ արեգակը պիտի խաւարի ու լուսինը իր լոյսը պիտի չտայ, աստղերը երկնքէն պիտի իյնան ու երկնքի զօրութիւնները պիտի շարժին։
zohrab-1805▾ eastern-1994▾ western am▾
24:2929: И вдруг, после скорби дней тех, солнце померкнет, и луна не даст света своего, и звезды спадут с неба, и силы небесные поколеблются;
24:29  εὐθέως δὲ μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
24:29. Εὐθέως (Unto-straight) δὲ (moreover) μετὰ (with) τὴν (to-the-one) θλίψιν (to-a-pressing) τῶν (of-the-ones) ἡμερῶν (of-days) ἐκείνων (of-the-ones-thither) ὁ ( the-one ) ἥλιος ( a-sun ) σκοτισθήσεται , ( it-shall-be-obscured-to ) καὶ ( and ) ἡ ( the-one ) σελήνη ( a-moon ) οὐ ( not ) δώσει ( it-shall-give ) τὸ ( to-the-one ) φέγγος ( to-a-splendor ) αὐτῆς , ( of-it ) καὶ ( and ) οἱ ( the-ones ) ἀστέρες ( stars ) πεσοῦνται ( they-shall-fall ) ἀπὸ ( off ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) καὶ ( and ) αἱ ( the-ones ) δυνάμεις ( abilities ) τῶν ( of-the-ones ) οὐρανῶν ( of-skies ) σαλευθήσονται . ( they-shall-be-undulated-of )
24:29. statim autem post tribulationem dierum illorum sol obscurabitur et luna non dabit lumen suum et stellae cadent de caelo et virtutes caelorum commovebunturAnd immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of heaven shall be moved.
29. But immediately, after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
24:29. And immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.
24:29. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

29: И вдруг, после скорби дней тех, солнце померкнет, и луна не даст света своего, и звезды спадут с неба, и силы небесные поколеблются;
24:29  εὐθέως δὲ μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.
24:29. statim autem post tribulationem dierum illorum sol obscurabitur et luna non dabit lumen suum et stellae cadent de caelo et virtutes caelorum commovebuntur
And immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of heaven shall be moved.
24:29. And immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.
24:29. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
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
29 (Мк XIII:24, 25; Лк XXI:25). Если начало речи ближе всего касалось судеб Иерусалима и еврейского народа, и только иносказательно можно было толковать её относительно судеб царств и мира, то теперь наоборот. К этому прибавим, что смысл во всей вообще речи чрезвычайно тонок, и его даже невозможно, по-видимому, выразить в простой истолковательной речи. Тут скрывается такая же правда, какая заметна и в речах других ветхозаветных пророков. Напр., у Ис IX:1: «встань, светись (Иерусалим); ибо пришел свет твой, и слава Господня взошла над тобою». Только при помощи тонкого анализа можно понять, что это — правда, что слова пророка относятся даже к разрушенному Иерусалиму со всеми испытанными им бедствиями. То же и в словах Христа. Слово euqewV (вдруг) доставило многочисленные затруднения критикам, которые «пользовались микроскопом для рассматривания того, что нужно рассматривать в телескоп». Слово имеет весьма обширный смысл, и, означая «вдруг», «скоро», даже «тотчас», указывает и на огромные промежутки времени, о которых ничего нельзя сказать, ввиду того, что предсказание Христа относится к будущему времени. Слово имеет, так сказать, и миниатюрный, и обширный космический смысл. — В Своей речи Христос здесь как бы все выше и выше уносится на небо. Сначала Он говорит о солнце и луне, потом о звездах и, наконец, о силах, действующих в самых высших сферах бытия. Здесь, вообще, изображение «дня Господня», великого и страшного. Для самой природы он будет страшен: солнце померкнет, и луна не даст света, звезды спадут с неба (это выражение обыкновенно понимают в несобственном смысле, но можно и в собственном), и силы небесные поколеблются. Все это образные выражения, и что они, собственно, значат, пока неизвестно. О применении в толковании Principia Ньютона не может быть и речи. Это было бы «столь же разумно, как объяснять Евклида Гомером и Гомера Евклидом». Мы можем наблюдать здесь только сходство с предсказаниями и величественными видениями древних пророков (Ис V:30; XIII:10; XXXIV:4; Иер IV:28; Иез XXXII:7, 8; Иоил II:10, 11; Ам VIII:9, 10; Мих III:6; Соф I:15; Агг II:21; Зах XIV:6 и проч.).
Adam Clarke: Commentary on the Bible - 1831
24:29: Immediately after the tribulation, etc. - Commentators generally understand this, and what follows, of the end of the world and Christ's coming to judgment: but the word immediately shows that our Lord is not speaking of any distant event, but of something immediately consequent on calamities already predicted: and that must be the destruction of Jerusalem. "The Jewish heaven shall perish, and the sun and moon of its glory and happiness shall be darkened - brought to nothing. The sun is the religion of the Church; the moon is the government of the state; and the stars are the judges and doctors of both. Compare Isa 13:10; Eze 32:7, Eze 32:8, etc." Lightfoot.
In the prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens: -
The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened. See Isa 13:9, Isa 13:10.
The destruction of Egypt, by the heaven being covered, the sun enveloped with a cloud, and the moon withholding her light. Eze 32:7, Eze 32:8.
The destruction of the Jews by Antiochus Epiphanes is represented by casting down some of the host of heaven, and the stars to the ground. See Dan 8:10.
And this very destruction of Jerusalem is represented by the Prophet Joel, Joe 2:30, Joe 2:31, by showing wonders in heaven and in earth - darkening the sun, and turning the moon into blood. This general mode of describing these judgments leaves no room to doubt the propriety of its application in the present case.
The falling of stars, i.e. those meteors which are called falling stars by the common people, was deemed an omen of evil times. The heathens have marked this: -
Saepe etiam stellas, vento impendente videbis
Praecipites coelo labi, noctisque per umbram
Flammarum longos a tergo albescere tractus
Virg. Geor. i. ver. 365
And oft before tempestuous winds arise
The seeming stars fall headlong from the skies,
And, shooting through the darkness, gild the night
With sweeping glories, and long trails of light
Dryden
Again the same poet thus sings: -
Sol tibi signa dabit: solem quis dicere falsum Audeat?
Ille etiam coecos instare tumultus
Saepe monet: fraudemque et operta tumescere bella
Ille etiam extincto miseratus Caesare Romam,
Cum caput obscura nitidum ferrugine texit,
Impiaque aeternam timuerunt saecula noctem
Ibid. ver. 462
The sun reveals the secrets of the sky,
And who dares give the source of light the lie?
The change of empires often he declares,
Fierce tumults, hidden treasons, open wars
He first the fate of Caesar did foretell,
And pitied Rome, when Rome in Caesar fell:
In iron clouds concealed the public light,
And impious mortals found eternal night
Dryden
Albert Barnes: Notes on the Bible - 1834
24:29: Immediately after the tribulation of those days - That is, immediately after these tribulations, events will occur that "may be properly represented" by the darkening of the sun and moon, and by the stars falling from heaven. The word rendered "immediately" - εὐθέως eutheō s - means, properly, "straightway, immediately," Mat 8:3; Mat 13:5; Mar 1:31; Act 12:10; then "shortly," Jo3 1:14. This is the meaning here. Such events would "shortly" or "soon" occur In the fulfillment of the predictions they would be "the next in order," and would occur "before long." The term here requires us to admit that, in order to the fulfillment of the prophecy, it can be shown, or it actually happened, that things "did" soon occur "after the tribulation of those days" which would be "properly represented or described" by the images which the Saviour employs. It is not necessary to show that there could not have been "a more remote" reference to events lying far in the future, in which there would be a more complete fulfillment or "filling up" of the meaning of the words (compare the notes at Mat 1:22-23); but it is necessary that there should have been events which would be "properly expressed" by the language which the Saviour uses, or which would have been in some proper sense "fulfilled," even if there had not been reference to more remote events. It will be seen in the exposition that this was actually the case, and that therefore there was a propriety in saying that these events would occur "immediately" - that is, "soon, or the next in order." Compare the notes at Rev 1:1.
Shall the sun be darkened ... - The images used here are not to be taken literally. They are often employed by the sacred writers to denote "any great calamities." As the darkening of the sun and moon, and the falling of the stars, would be an inexpressible calamity, so any great catastrophe - any overturning of kingdoms or cities, or dethroning of kings and princes is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms Isa 13:10, and of Tyre Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3; Isa 60:19-20; Eze 32:7; Joe 3:15. To the description in Matthew, Luke has added Luk 21:25-26, "And upon the earth distress of nations, with perplexity; the sea and the waves roaring; people's hearts failing them for fear, and for looking after those things which are coming on the earth." All these are figures of great and terrible calamities. The roaring of the waves of the sea denotes great tumult and affliction among the people. "Perplexity" means doubt, anxiety; not knowing what to do to escape. "Men's hearts should fail them for fear," or by reason of fear. Their fears would be so great as to take away their courage and strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:29: Immediately: Mat 24:8; Dan 7:11, Dan 7:12; Mar 13:24, Mar 13:25
shall the: Isa 13:10, Isa 24:23; Jer 4:23-28; Eze 32:7, Eze 32:8; Joe 2:10, Joe 2:30, Joe 2:31, Joe 3:15; Amo 5:20, Amo 8:9; Zep 1:14, Zep 1:15; Luk 21:25, Luk 21:26; Act 2:19, Act 2:20; Rev 6:12-17
the powers: Pe2 3:10
Geneva 1599
24:29 (6) Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
(6) Everlasting damnation will be the end of the security of the wicked, and everlasting bliss for the miseries of the godly.
John Gill
24:29 Immediately after the tribulation of those days,.... That is, immediately after the distress the Jews would be in through the siege of Jerusalem, and the calamities attending it; just upon the destruction of that city, and the temple in it, with the whole nation of the Jews, shall the following things come to pass; and therefore cannot be referred to the last judgment, or what should befall the church, or world, a little before that time, or should be accomplished in the whole intermediate time, between the destruction of Jerusalem, and the last judgment: for all that is said to account for such a sense, as that it was usual with the prophets to speak of judgments afar off as near; and that the apostles often speak of the coming of Christ, the last judgment, and the end of the world, as just at hand; and that one day with the Lord is as a thousand years, will not answer to the word "immediately", or show that that should be understood of two thousand years after: besides, all the following things were to be fulfilled before that present generation, in which Christ lived, passed away, Mt 24:34 and therefore must be understood of things that should directly, and immediately take place upon, or at the destruction of the city and temple,
Shall the sun be darkened: not in a literal but in a figurative sense; and is to be understood not of the religion of the Jewish church; nor of the knowledge of the law among them, and the decrease of it; nor of the Gospel being obscured by heretics and false teachers; nor of the temple of Jerusalem, senses which are given into by one or another; but of the Shekinah, or the divine presence in the temple. The glory of God, who is a sun and a shield, filled the tabernacle, when it was reared up; and so it did the temple, when it was built and dedicated; in the most holy place, Jehovah took up his residence; here was the symbol of his presence, the mercy seat, and the two cherubim over it: and though God had for some time departed from this people, and a voice was heard in the temple before its destruction, saying, "let us go hence"; yet the token of the divine presence remained till the utter destruction of it; and then this sun was wholly darkened, and there was not so much as the outward symbol of it:
and the moon shall not give her light; which also is to be explained in a figurative and metaphorical sense; and refers not to the Roman empire, which quickly began to diminish; nor to the city of Jerusalem; nor to the civil polity of the nation; but to the ceremonial law, the moon, the church is said to have under her feet, Rev_ 12:1 so called because the observance of new moons was one part of it, and the Jewish festivals were regulated by the moon; and especially, because like the moon, it was variable and changeable. Now, though this, in right, was abolished at the death of Christ, and ceased to give any true light, when he, the substance, was come; yet was kept up by the Jews, as long as their temple was standing; but when that was destroyed, the daily sacrifice, in fact, ceased, and so it has ever since; the Jews esteeming it unlawful to offer sacrifice in a strange land, or upon any other altar than that of Jerusalem; and are to this day without a sacrifice, and without an ephod:
and the stars shall fall from heaven; which phrase, as it elsewhere intends the doctors of the church, and preachers falling off from purity of doctrine and conversation; so here it designs the Jewish Rabbins and doctors, who departed from the word of God, and set up their traditions above it, fell into vain and senseless interpretations of it, and into debates about things contained in their Talmud; the foundation of which began to be laid immediately upon their dispersion into other countries:
and the powers of the heavens shall be shaken; meaning all the ordinances of the legal dispensation; which shaking, and even removing of them, were foretold by Hag 2:6 and explained by the author of the Epistle to the Hebrews, Heb 12:26 whereby room and way were made for Gospel ordinances to take place, and be established; which shall not be shaken, so as to be removed, but remain till the second coming of Christ. The Jews themselves are sensible, and make heavy complaints of the great declensions and alterations among them, since the destruction of the temple; for after having taken notice of the death of several of their doctors, who died a little before, or after that; and that upon their death ceased the honour of the law, the splendour of wisdom, and the glory of the priesthood, they add (g),
"from the time that the temple was destroyed, the wise men, and sons of nobles, were put to shame, and they covered their heads; liberal men were reduced to poverty; and men of violence and calumny prevailed; and there were none that expounded, or inquired, or asked. R. Elezer the great, said, from the time the sanctuary were destroyed, the wise men began to be like Scribes, and the Scribes like to the Chazans, (or sextons that looked after the synagogues,) and the Chazans like to the common people, and the common people grew worse and worse, and there were none that inquired and asked;
that is, of the wise men there were no scholars, or very few that studied in the law,
(g) Misn. Sotah, c. 9. sect. 15.
John Wesley
24:29 Immediately after the tribulation of those days - Here our Lord begins to speak of his last coming. But he speaks not so much in the language of man as of God, with whom a thousand years are as one day, one moment. Many of the primitive Christians not observing this, thought he would come immediately, in the common sense of the word: a mistake which St. Paul labours to remove, in his Second Epistle to the Thessalonians. The powers of the heavens - Probably the influences of the heavenly bodies. Mk 13:24; Lk 21:25.
24:3024:30: Եւ ապա երեւեսցի նշան Որդւոյ մարդոյ յերկինս. եւ յայնժամ կոծեսցին ամենայն ազգք երկրի. եւ տեսցեն զՈրդի մարդոյ եկեա՛լ ՚ի վերայ ամպոց երկնից զօրութեամբ եւ փառօք բազմօք։
30 Եւ ապա երկնքի վրայ մարդու Որդու նշանը պիտի երեւայ, ու այդ ժամանակ երկրի բոլոր ազգերը լացուկոծ պիտի անեն եւ պիտի տեսնեն մարդու Որդուն, որ գալիս է երկնքի ամպերի վրայով՝ զօրութեամբ եւ բազում փառքով
30 Այն ատեն Որդի մարդոյ նշանը պիտի երեւնայ երկնքի մէջ ու երկրի բոլոր ազգերը կոծ պիտի ընեն եւ պիտի տեսնեն Որդին մարդոյ երկնքի ամպերուն վրայ եկած՝ զօրութիւնով ու մեծ փառքով։
Եւ ապա երեւեսցի նշան Որդւոյ մարդոյ յերկինս, եւ յայնժամ կոծեսցին ամենայն ազգք երկրի, եւ տեսցեն զՈրդի մարդոյ եկեալ ի վերայ ամպոց երկնից զօրութեամբ եւ փառօք բազմօք:

24:30: Եւ ապա երեւեսցի նշան Որդւոյ մարդոյ յերկինս. եւ յայնժամ կոծեսցին ամենայն ազգք երկրի. եւ տեսցեն զՈրդի մարդոյ եկեա՛լ ՚ի վերայ ամպոց երկնից զօրութեամբ եւ փառօք բազմօք։
30 Եւ ապա երկնքի վրայ մարդու Որդու նշանը պիտի երեւայ, ու այդ ժամանակ երկրի բոլոր ազգերը լացուկոծ պիտի անեն եւ պիտի տեսնեն մարդու Որդուն, որ գալիս է երկնքի ամպերի վրայով՝ զօրութեամբ եւ բազում փառքով
30 Այն ատեն Որդի մարդոյ նշանը պիտի երեւնայ երկնքի մէջ ու երկրի բոլոր ազգերը կոծ պիտի ընեն եւ պիտի տեսնեն Որդին մարդոյ երկնքի ամպերուն վրայ եկած՝ զօրութիւնով ու մեծ փառքով։
zohrab-1805▾ eastern-1994▾ western am▾
24:3030: тогда явится знамение Сына Человеческого на небе; и тогда восплачутся все племена земные и увидят Сына Человеческого, грядущего на облаках небесных с силою и славою великою;
24:30  καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν οὐρανῶ, καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς·
24:30. καὶ (And) τότε (to-the-one-which-also) φανήσεται (it-shall-have-been-manifested) τὸ (the-one) σημεῖον (a-signlet-of) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐν (in) οὐρανῷ, (unto-a-sky) καὶ (and) τότε (to-the-one-which-also) κόψονται ( they-shall-fell ," πᾶσαι ( all ) αἱ ( the-ones ) φυλαὶ ( tribings ) τῆς ( of-the-one ) γῆς ( of-a-soil ,"καὶ (and) ὄψονται ( they-shall-behold ) τὸν ( to-the-one ) υιὸν ( to-a-Son ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) ἐρχόμενον ( to-coming ) ἐπὶ ( upon ) τῶν ( of-the-ones ) νεφελῶν ( of-cloudings ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) μετὰ (with) δυνάμεως (of-an-ability) καὶ (and) δόξης (of-a-recognition) πολλῆς: (of-much)
24:30. et tunc parebit signum Filii hominis in caelo et tunc plangent omnes tribus terrae et videbunt Filium hominis venientem in nubibus caeli cum virtute multa et maiestateAnd then shall appear the sign of the Son of man in heaven. And then shall all tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty.
30. and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory.
24:30. And then the sign of the Son of man shall appear in heaven. And then all tribes of the earth shall mourn. And they shall see the Son of man coming on the clouds of heaven, with great power and majesty.
24:30. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory:

30: тогда явится знамение Сына Человеческого на небе; и тогда восплачутся все племена земные и увидят Сына Человеческого, грядущего на облаках небесных с силою и славою великою;
24:30  καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν οὐρανῶ, καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς·
24:30. et tunc parebit signum Filii hominis in caelo et tunc plangent omnes tribus terrae et videbunt Filium hominis venientem in nubibus caeli cum virtute multa et maiestate
And then shall appear the sign of the Son of man in heaven. And then shall all tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty.
24:30. And then the sign of the Son of man shall appear in heaven. And then all tribes of the earth shall mourn. And they shall see the Son of man coming on the clouds of heaven, with great power and majesty.
24:30. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
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
30 (Мк XIII:26; Лк XXI:27). Что такое «знамение Сына Человеческого», которое явится на небе? Златоуст толковал это выражение положительно — о кресте. «Тогда явится знамение Сына Человеческого на небе, — то есть крест, который светлее солнца, — так как солнце помрачается и скрывается, а крест является; он не явился бы, если бы не был гораздо светлее солнечных лучей». Другие толковали «знамение» в том смысле, что явится или необыкновенная звезда (как при рождении Христа), или Сам Христос, или будет воскресение мертвых. Пришествие (второе) Сына Человеческого не будет походить на прежнее. Он придет на облаках небесных с силою и славою великою. Будут ли эти сила и слава только внешними, или духовными, или же теми и другими вместе, ничего определенного сказать невозможно, и все попытки разрешить эти вопросы представляются только гадательными.
Adam Clarke: Commentary on the Bible - 1831
24:30: Then shall appear the sign of the Son of man - The plain meaning of this is, that the destruction of Jerusalem will be such a remarkable instance of Divine vengeance, such a signal manifestation of Christ's power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion. By της γης, of the land, in the text, is evidently meant here, as in several other places, the land of Judea and its tribes, either its then inhabitants, or the Jewish people wherever found.
Albert Barnes: Notes on the Bible - 1834
24:30: The sign of the Son of man - The "evidence" that he is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him Mat 24:3 what should be the sign of his coming, and "of the end of the world." In his answer he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign or evidence of his coming was found in the fulfillment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels, Th1 4:16; Luk 21:27; Mat 26:64; Act 1:11.
All the tribes of the earth mourn - That is, either all the "tribes or people" of the land of Judea shall mourn at the great calamities coming upon them, or all the nations of the world shall wail when he comes to judgment. All the wicked shall mourn at the prospect of their doom, Rev 1:7. The cause of their wailing at the day of judgment will be chiefly that they have pierced, killed, rejected the Saviour, and that they deserve the condemnation that is coming upon them, Joh 19:37; Zac 12:12.
And they shall see the Son of man - The Lord Jesus coming to judgment. Probably this refers more directly to his coming at the last day, though it may also mean that the "evidence" of his coming to destroy Jerusalem will then be seen.
In the clouds of heaven - He ascended in a cloud, Act 1:9. He shall return in like manner, Act 1:11. "The clouds of heaven" denote not the clouds in heaven, but the clouds that appear to shut heaven, or the sky, from our view.
With power - Power, manifest in the destruction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world Pe2 3:7, Pe2 3:10, Pe2 3:12; by raising the dead Joh 5:29-30; Co1 15:52; by changing those who may be alive when he shall come - that is, making their bodies like those who have died, and who have been raised up Th1 4:17; Co1 15:52; by bringing the affairs of the world to a close, receiving the righteous to heaven Mat 25:34; Co1 15:57, and sending the wicked, however numerous or however strong, down to hell, Mat 25:41, Mat 25:46; Joh 5:29.
Great glory - The word "glory" here means the visible display of honor and majesty. This glory will be manifested by the manner of his coming Mat 26:64, by the presence of the angels Mat 25:31, and by the wonders that shall attend him down the sky.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:30: the sign: Mat 24:3; Dan 7:13; Mar 13:4; Rev 1:7
and then shall all: Zac 12:10; Rev 1:7
see: Mat 16:27, Mat 16:28, Mat 26:64; Mar 13:26, Mar 14:62-64; Luk 21:27, Luk 22:69; Act 1:11; Th2 1:7
Geneva 1599
24:30 And then shall appear the (n) sign of the Son of man in heaven: and then shall all the (o) tribes of the earth (p) mourn, and they shall see the Son of man (q) coming in the clouds of heaven with power and great glory.
(n) The exceeding glory and majesty, which will bear witness that Christ the Lord of heaven and earth draws near to judge the world.
(o) All nations, and he alludes to the dispersion which we read of in (Genesis 10-11), or to the dividing of the people of Israel.
(p) They will be in such sorrow, that they will strike themselves: and it is transferred to the mourning.
(q) Sitting upon the clouds, as he was taken up into heaven.
John Gill
24:30 Not the sound of the great trumpet, mentioned in the following verse; nor the clouds of heaven in this; nor the sign of the cross appearing in the air, as it is said to do in the times of Constantine: not the former; for though to blow a trumpet is sometimes to give a sign, and is an alarm; and the feast which the Jews call the day of blowing the trumpets, Num 29:1 is, by the Septuagint, rendered , "the day of signification"; yet this sign is not said to be sounded, but to appear, or to be seen, which does not agree with the sounding of a trumpet: much less can this design the last trumpet at the day of judgment, since of that the text does not speak; and, for the same reason, the clouds cannot be meant in which Christ will come to judgment, nor are clouds in themselves any sign of it: nor the latter, of which there is no hint in the word of God, nor any reason to expect it, nor any foundation for it; nor is any miraculous star intended, such as appeared at Christ's first coming, but the son of man himself: just as circumcision is called the sign of circumcision, Rom 4:11 and Christ is sometimes called a sign, Lk 2:34 as is his resurrection from the dead, Mt 12:39 and here the glory and majesty in which he shall come: and it may be observed, that the other evangelists make no mention of the sign, only speak of the son of man, Mk 13:26 and he shall appear, not in person, but in the power of his wrath and vengeance, on the Jewish nation which will be a full sign and proof of his being come: for the sense is, that when the above calamities shall be upon the civil state of that people, and there will be such changes in their ecclesiastical state it will be as clear a point, that Christ is come in the flesh, and that he is also come in his vengeance on that nation, for their rejection and crucifixion him, as if they had seen him appear in person in the heavens. They had been always seeking a sign, and were continually asking one of him; and now they will have a sign with a witness; as they had accordingly,
And then shall the tribes of the earth, or land,
mourn; that is, the land of Judea; for other lands, and countries, were not usually divided into tribes, as that was; neither were they affected with the calamities and desolations of it, and the vengeance of the son of man upon it; at least not so as to mourn on that account, but rather were glad and rejoiced:
and they shall see the son of man coming in the clouds of heaven, with power and great glory. The Arabic version reads it, "ye shall see", as is expressed by Christ, in Mt 26:64. Where the high priest, chief priests, Scribes, and elders, and the whole sanhedrim of the Jews are spoken to: and as the same persons, namely, the Jews, are meant here as there; so the same coming of the son of man is intended; not his coming at the last day to judgment; though that will be in the clouds of heaven, and with great power and glory; but his coming to bring on, and give the finishing stroke to the destruction of that people, which was a dark and cloudy dispensation to them: and when they felt the power of his arm, might, if not blind and stupid to the last degree, see the glory of his person, that he was more than a mere man, and no other than the Son of God, whom they had despised, rejected, and crucified; and who came to set up his kingdom and glory in a more visible and peculiar manner, among the Gentiles.
John Wesley
24:30 Then shall appear the sign of the Son of man in heaven - It seems a little before he himself descends. The sun, moon, and stars being extinguished, (probably not those of our system only,) the sign of the Son of man (perhaps the cross) will appear in the glory of the Lord.
24:3124:31: Եւ առաքեսցէ զհրեշտակս իւր փողով մեծաւ, եւ ժողովեսցեն զընտրեալս նորա ՚ի չորից հողմոց՝ ՚ի ծագա՛ց երկնից մինչեւ ՚ի ծագս նոցա։
31 Եւ նա պիտի ուղարկի իր հրեշտակներին մեծ շեփորով, ու պիտի հաւաքեն նրա ընտրեալներին չորս կողմերից՝ երկնքի ծագերից մինչեւ միւս ծագերը»:
31 Անիկա իր հրեշտակները պիտի ղրկէ մեծաձայն փողով ու պիտի ժողվեն իր ընտրեալները չորս հովերէն, երկնքի մէկ ծայրէն մինչեւ միւս ծայրը»։
Եւ առաքեսցէ զհրեշտակս իւր փողով մեծաւ, եւ ժողովեսցեն զընտրեալս նորա ի չորից հողմոց, ի ծագաց երկնից մինչեւ ի ծագս նոցա:

24:31: Եւ առաքեսցէ զհրեշտակս իւր փողով մեծաւ, եւ ժողովեսցեն զընտրեալս նորա ՚ի չորից հողմոց՝ ՚ի ծագա՛ց երկնից մինչեւ ՚ի ծագս նոցա։
31 Եւ նա պիտի ուղարկի իր հրեշտակներին մեծ շեփորով, ու պիտի հաւաքեն նրա ընտրեալներին չորս կողմերից՝ երկնքի ծագերից մինչեւ միւս ծագերը»:
31 Անիկա իր հրեշտակները պիտի ղրկէ մեծաձայն փողով ու պիտի ժողվեն իր ընտրեալները չորս հովերէն, երկնքի մէկ ծայրէն մինչեւ միւս ծայրը»։
zohrab-1805▾ eastern-1994▾ western am▾
24:3131: и пошлет Ангелов Своих с трубою громогласною, и соберут избранных Его от четырех ветров, от края небес до края их.
24:31  καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπ᾽ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὐτῶν.
24:31. καὶ (And) ἀποστελεῖ (it-shall-set-off) τοὺς (to-the-ones) ἀγγέλους (to-messengers) αὐτοῦ (of-it) μετὰ ( with ) σάλπιγγος ( of-a-trumpet ) μεγάλης , ( of-great ,"καὶ (and) ἐπισυνάξουσιν ( they-shall-lead-together-upon ) τοὺς (to-the-ones) ἐκλεκτοὺς ( to-forthed-out ) αὐτοῦ (of-it) ἐκ ( out ) τῶν ( of-the-ones ) τεσσάρων ( of-four ) ἀνέμων ( of-winds ) ἀπ' ( off ) ἄκρων ( of-extremitied ) οὐρανῶν ( of-skies ) ἔως ( unto-if-which ) [ τῶν ] "[ of-the-ones ]" ἄκρων ( of-extremitied ) αὺτῶν . ( of-them )
24:31. et mittet angelos suos cum tuba et voce magna et congregabunt electos eius a quattuor ventis a summis caelorum usque ad terminos eorumAnd he shall send his angels with a trumpet and a great voice: and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them.
31. And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
24:31. And he shall send out his Angels with a trumpet and a great voice. And they shall gather together his elect from the four winds, from the heights of the heavens, even to their furthest limits.
24:31. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other:

31: и пошлет Ангелов Своих с трубою громогласною, и соберут избранных Его от четырех ветров, от края небес до края их.
24:31  καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπ᾽ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὐτῶν.
24:31. et mittet angelos suos cum tuba et voce magna et congregabunt electos eius a quattuor ventis a summis caelorum usque ad terminos eorum
And he shall send his angels with a trumpet and a great voice: and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them.
24:31. And he shall send out his Angels with a trumpet and a great voice. And they shall gather together his elect from the four winds, from the heights of the heavens, even to their furthest limits.
24:31. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
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
31 (Мк XIII:27; Лк XXI:28 здесь добавляет слова, которых нет у Матфея и Марка). Все выражения образные. Вместо «с трубою громогласною», в подлиннике — «с трубою великою» (meta salpiggoV megalhV). У Марка этого выражения нет. В нескольких рукописях добавляется fwnhV (как в русском переводе); некоторые совсем пропускают выражение «с трубою великою» или «громогласною». «От четырех ветров», т. е. из всех стран. «Ибо из каждого конца дует собственный ветер, и их (ветров) четыре, они суть преимущественно ветры» (Евф. Зиг.). Слово akroV значит верхний, крайний. Оно употреблено здесь вместо «пределы», «границы» (akra de ta rhqenta perata — Евф. Зиг.). Ср. 1 Кор XV:52; 1 Фес IV:16
Adam Clarke: Commentary on the Bible - 1831
24:31: He shall send his angels - Τους αγγελους, his messengers, the apostles, and their successors in the Christian ministry.
With a great sound of a trumpet - Or, a loud-sounding trumpet - the earnest affectionate call of the Gospel of peace, life, and salvation.
Shall gather together his elect - The Gentiles, who were now chosen or elected, in place of the rebellious, obstinate Jews, according to Our Lord's prediction, Mat 8:11,Mat 8:12, and Luk 13:28,Luk 13:29. For the children of the kingdom, (the Jews who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust out. It is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances, so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world.
To St. Matthew's account, St. Luke adds, Luk 21:24, They shall fall by the edge of the sword, and shalt be led away captive into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles be fulfilled. The number of those who fell by the sword was very great. Eleven Hundred Thousand perished during the siege. Many were slain at other places, and at other times. By the commandment of Florus, the first author of the war, there were slain at Jerusalem 3,600, Josephus. War, b. ii. c. 14. By the inhabitants of Caesarea, above 20,000. At Scythopolis, above 13,000. At Ascalon, 2,500. At Ptolemais, 2,000. At Alexandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asamon, near Sepporis, above 2,000. At Damascus, 10,000. In a battle with the Romans at Ascalon, 10,000. In an ambuscade near the same place, 8,000. At Japha, 15,000. Of the Samaritans, on Mount Gerizim, 11,600. At Jotapa, 40,000. At Joppa, when taken by Vespasian, 4,200. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John, of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Idumea, above 10,000 slain. At Gerasa, 1,000. At Machaerus, 1,700. In the wood of Jardes, 3,000. In the castle of Masada, 960. In Cyrene, by Catullus the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but, of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, War, book ii. c. 18, 20; book iii. c. 2, 7, 8, 9; book iv. c. 1, 2, 7, 8, 9; book vii. c. 6, 9, 11; and Bp. Newton, vol. ii. p. 288-290.
Many also were led away captives into all nations. There were taken at Japha, 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, besides those who were given to Agrippa. Of the Gadarenes were taken 2,200. In Idumea above 1,000. Many besides these were taken in Jerusalem; so that, as Josephus says, the number of the captives taken in the whole war amounted to 97,000. Those above seventeen years of age were sent to the works in Egypt; but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seventeen years of age were sold for slaves. Eleven thousand in one place perished for want. At Caesarea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews, in honor of his brother's birthday; and a greater number at Berytus in honor of his father's. See Josephus, War, b. vii. c. 3. s. 1. Some he caused to kill each other; some were thrown to the wild beasts; and others burnt alive. And all this was done by a man who was styled, The darling of mankind! Thus were the Jews miserably tormented, and distributed over the Roman provinces; and continue to be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, according to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, afterwards to the Saracens, then to the Franks, after to the Mamalukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still preserved as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion. See more in Bp. Newton's Dissert. vol. ii. p. 291, etc.
Albert Barnes: Notes on the Bible - 1834
24:31: And he shall send his angels - "Angels" signify, literally, "messengers," Luk 7:24; Luk 9:52. The word is often applied to inanimate objects, or to anything that God employs to rescue his people from danger Psa 104:4; but it most commonly refers to the race of intelligent beings more exalted than man, who are employed often in the work of man's rescue from ruin, and aiding his salvation, Heb 1:14. In either of these senses it might here refer to deliverance granted to his people in the calamities of Jerusalem. It is said that there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled to Pella, where they lived when the city was destroyed. But the language seems to refer rather to the end of the world, and, no doubt, its principal application was intended to be to the gathering of his elect at the day of judgment:
With a great sound of a trumpet - The Jewish assemblies used to be called together by the sound of a trumpet, as ours are by bells, Lev 25:9; Num 10:2; Jdg 3:27. Hence, when they spoke of convening an assembly, they spoke also of doing it by sounding a trumpet. Our Saviour, speaking to Jews, used language to which they were accustomed, and described the assembling of the people at the last day in language which they were accustomed to use in calling assemblies together. It is not certain, however, that he meant that this would be literally so, but it may be designed only to denote the certainty that the "world would be assembled together." Similar language is often used when speaking of the judgment, Th1 4:16; Co1 15:52. A trump, or trumpet, was a wind instrument, made at first from the horns of oxen, and afterward of rams' horns, cut off at the smaller extremity. In some instances it was made of brass, in the form of a horn. The common trumpet was straight, made of brass or silver, a cubit in length, the larger extremity shaped so as to resemble a small bell. In times of peace, in assembling the people, this was sounded softly. In times of calamity, or war, or any great commotion, it was sounded loud. Perhaps this was referred to when our Saviour said, with a great sound of a trumpet.
They shall gather together his elect - Elect. See the notes at Mat 24:22. The word means Christians - the chosen of God. If this refers to the destruction of Jerusalem, it means, "God shall send forth his messengers - whatever he may choose to employ for that purpose: signs, wonders, human messengers, or the angels themselves - and gather Christians into a place of safety, so that they shall not be destroyed with the Jews." If it refers to the last judgment, as it doubtless in a primary or secondary sense does, then it means that he will send his angels to gather his chosen, his elect, together from all places, Mat 13:39, Mat 13:41-43. This shall be done before the living shall be changed, Co1 15:51-52; Th1 4:16-17.
From the four winds - That is, from the four quarters of the globe - east, west, north, and south. The Jews expressed those quarters by the winds blowing from them See Eze 37:9. See also Isa 43:5-6. "From one end of heaven, etc." Mark says Mar 13:27, from the uttermost part of the earth to the uttermost part of heaven. The expression denotes that they shall be gathered from all parts of the earth where they are scattered. The word "heaven" is used here to denote the "visible" heavens or the sky, meaning that through "the whole world" he would gather them. See Psa 19:1-7; Deu 4:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:31: he: Mat 28:18; Mar 16:15, Mar 16:16; Luk 24:47; Act 26:19, Act 26:20
his angels: Mat 13:41, Mat 25:31; Rev 1:20, Rev 2:1, Rev 14:6-9
with: Num 10:1-10; Psa 81:3; Isa 27:13; Co1 15:52; Th1 4:16
a great sound of a trumpet: or, a trumpet and a great voice
gather: Isa 11:12, Isa 49:18, Isa 60:4; Zac 14:5; Mar 13:27; Joh 11:52; Eph 1:10; Th2 2:1
from: Psa 22:27, Psa 67:7; Isa 13:5, Isa 42:10, Isa 43:6, Isa 45:22; Zac 9:10; Rom 10:18
Geneva 1599
24:31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the (r) four winds, from one end of heaven to the other.
(r) From the four corners of the world.
John Gill
24:31 And he shall send his angels,.... Not the angels, i.e. ministering spirits, so called, not from their nature, but their office, as being sent forth by God and Christ; but men angels, or messengers, the ministers and preachers of the Gospel, whom Christ would call, qualify, and send forth into all the world of the Gentiles, to preach his Gospel, and plant churches there still more, when that at Jerusalem was broken up and dissolved. These are called "angels", because of their mission, and commission from Christ, to preach the Gospel; and because of their knowledge and understanding in spiritual things; and because of their zeal, diligence, and watchfulness,
With a great sound of a trumpet, meaning the Gospel; see Is 27:13 so called in allusion either to the silver trumpets which Moses was ordered to make of one piece, and use them for the calling of the assembly, the journeying of the camps, blowing an alarm for war, and on their solemn and festival days, Num 10:1. The Gospel being rich and precious, all of a piece, useful for gathering souls to Christ, and to his churches; to direct saints in their journey to Canaan's land; to encourage them to fight the Lord's battles; and is a joyful sound, being a sound of love, grace, and mercy, peace, pardon, righteousness, life and salvation, by Christ: or else so called, in allusion to the trumpet blown in the year of "jubilee"; which proclaimed rest to the land, liberty to prisoners, a release of debts, and restoration of inheritances; as the Gospel publishes rest in Christ, liberty to the captives of sin, Satan, and the law, a payment of debts by Christ, and a release from them upon that, and a right and title to the heavenly inheritance. The Vulgate Latin reads it, "with a trumpet, and a great voice"; and so does Munster's Hebrew Gospel; and so it was read in four of Beza's copies:
and they shall gather his elect from the four winds, from one end of heaven to the other; that is, by the ministration of the Gospel; the Spirit of God accompanying it with his power, and grace, the ministers of the word should gather out of the world unto Christ, and to his churches, such persons as God had, before the foundation of the world, chosen in Christ, unto salvation, through sanctification of the Spirit, and belief of the truth; wherever they are under the whole heavens, from one end to another; or in any part of the earth, though at the greatest distance; for in Mk 13:27 it is said, "from the uttermost part of the earth, to the uttermost part of the heaven". The Jews (h) say, that "in the after redemption (i.e. by the Messiah) all Israel shall be gathered together by the sound of a trumpet, from the four parts of the world.
(h) Zohar in Lev. fol. 47. 1.
John Wesley
24:31 They shall gather together his elect - That is, all that have endured to the end in the faith which worketh by love.
24:3224:32: ՚Ի թզենւո՛յ անտի ուսարո՛ւք զառակն. զի յորժամ նորա ոստքն կակղասցին, եւ տերեւն ցըցուիցի, գիտէք թէ մե՛րձ է ամառն[452]։ [452] Ոմանք. Ոստքն նորա կակ՛՛... ցցուեսցի։
32 «Թզենո՛ւց սովորեցէք առակը. որովհետեւ, երբ նրա ոստերը կակղեն, եւ տերեւը ցցուի, կ’իմանաք, որ ամառը մօտ է
32 «Թզենիէն առակ մը սորվեցէք. որ երբ անոր ոստերը կակուղնան ու տերեւները ցցուին, կը հասկնաք թէ ամառը մօտ է։
Ի թզենւոյ անտի ուսարուք զառակն. զի յորժամ նորա ոստքն կակղասցին եւ տերեւն ցցուիցի, գիտէք թէ մերձ է ամառն:

24:32: ՚Ի թզենւո՛յ անտի ուսարո՛ւք զառակն. զի յորժամ նորա ոստքն կակղասցին, եւ տերեւն ցըցուիցի, գիտէք թէ մե՛րձ է ամառն[452]։
[452] Ոմանք. Ոստքն նորա կակ՛՛... ցցուեսցի։
32 «Թզենո՛ւց սովորեցէք առակը. որովհետեւ, երբ նրա ոստերը կակղեն, եւ տերեւը ցցուի, կ’իմանաք, որ ամառը մօտ է
32 «Թզենիէն առակ մը սորվեցէք. որ երբ անոր ոստերը կակուղնան ու տերեւները ցցուին, կը հասկնաք թէ ամառը մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
24:3232: От смоковницы возьмите подобие: когда ветви ее становятся уже мягки и пускают листья, то знаете, что близко лето;
24:32  ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος·
24:32. Ἀπὸ (Off) δὲ (moreover) τῆς (of-the-one) συκῆς (of-a-figging) μάθετε (ye-should-have-had-learned) τὴν (to-the-one) παραβολήν: (to-a-casting-beside) ὅταν (Which-also-ever) ἤδη (which-then) ὁ (the-one) κλάδος (a-twig) αὐτῆς (of-it) γένηται ( it-might-have-became ) ἁπαλὸς (tender) καὶ (and) τὰ (to-the-ones) φύλλα (to-leafs) ἐκφύῃ, (it-might-spawn-out) γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἐγγὺς (near) τὸ (the-one) θέρος: (a-summer)
24:32. ab arbore autem fici discite parabolam cum iam ramus eius tener fuerit et folia nata scitis quia prope est aestasAnd from the fig tree learn a parable: When the branch thereof is now tender and the leaves come forth, you know that summer is nigh.
32. Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh;
24:32. So, from the fig tree learn a parable. When its branch has now become tender and the leaves have sprung forth, you know that summer is near.
24:32. Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer [is] nigh:
Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer [is] nigh:

32: От смоковницы возьмите подобие: когда ветви ее становятся уже мягки и пускают листья, то знаете, что близко лето;
24:32  ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος·
24:32. ab arbore autem fici discite parabolam cum iam ramus eius tener fuerit et folia nata scitis quia prope est aestas
And from the fig tree learn a parable: When the branch thereof is now tender and the leaves come forth, you know that summer is nigh.
24:32. So, from the fig tree learn a parable. When its branch has now become tender and the leaves have sprung forth, you know that summer is near.
24:32. Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer [is] nigh:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32 (Мк XIII:28; Лк XXI:29, 30), Изображение пришествия Христа и страшного суда заканчивается в предыдущем стихе, и с 32 стиха предлагаются увещания, имеющие более практический характер; и такая речь продолжается во всей XXV главе. Смоковница здесь служит только «притчей»; слово это считают здесь равнозначительным «пример» (paradeigma). Смоковница была одним из главных предметов местной культуры задолго до того времени, как иудеи завоевали Палестину. Неурожай смокв свидетельствовал о народном бедствии. — Что значит в русском переводе «ветви… мягки», трудно понять. В подлиннике «ростки… нежны» (kladoV... apaloV), — указывается на распускание почек и молодые побеги. Это бывает пред наступлением жарких весенних и летних дней. По распусканию деревьев и мы судим о наступлении теплых дней и приближении лета. Мысль разбираемого стиха разъясняется в следующем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

We have here the practical application of the foregoing prediction; in general, we must expect and prepare for the events here foretold.

I. We must expect them; "Now learn a parable of the fig-tree, v. 32, 33. Now learn what use to make of the things you have heard; so observe and understand the signs of the times, and compare them with the predictions of the word, as from thence to foresee what is at the door, that you may provide accordingly." The parable of the fig-tree is no more than this, that its budding and blossoming are a presage of summer; for as the stork in the heaven, so the trees of the field, know their appointed time. The beginning of the working of second causes assures us of the progress and perfection of it. Thus when God begins to fulfil prophecies, he will make an end. There is a certain series in the works of providence, as there is in the works of nature. The signs of the times are compared with the prognostics of the face of the sky (ch. xvi. 3), so here with those of the face of the earth; when that is renewed, we foresee that summer is coming, not immediately, but at some distance; after the branch grows tender, we expect the March winds, and the April showers, before the summer comes; however, we are sure it is coming; "so likewise ye, when the gospel day shall dawn, count upon it, that through this variety of events which I have told you of, the perfect day will come. The things revealed must shortly come to pass (Rev. i. 1); they must come in their own order, in the order appointed for them. Know that it is near." He does not here say what, but it is that which the hearts of his disciples are upon, and which they are inquisitive after, and long for; the kingdom of God is near, so it is expressed in the parallel place, Luke xxi. 31. Note, When the trees of righteousness begin to bud and blossom, when God's people promise faithfulness, it is a happy presage of good times. In them God begins his work, first prepares their heart, and then he will go on with it; for, as for God, his work is perfect; and he will revive it in the midst of their years.

Now touching the events foretold here, which we are to expect,

1. Christ here assures us of the certainty of them (v. 35); Heaven and earth shall pass away; they continue this day indeed, according to God's ordinance, but they shall not continue for ever (Ps. cii. 25, 26; 2 Pet. iii. 10); but my words shall not pass away. Note, The word of Christ is more sure and lasting than heaven and earth. Hath he spoken? And shall he not do it? We may build with more assurance upon the word of Christ than we can upon the pillars of heaven, or the strong foundations of the earth; for, when they shall be made to tremble and totter, and shall be no more, the word of Christ shall remain, and be in full force, power, and virtue. See 1 Pet. i. 24, 25. It is easier for heaven and earth to pass, than the word of Christ; so it is expressed, Luke xvi. 17. Compare Isa. liv. 10. The accomplishment of these prophecies might seem to be delayed, and intervening events might seem to disagree with them, but do not think that therefore the word of Christ is fallen to the ground, for that shall never pass away: though it be not fulfilled, either in the time or in the way that we have prescribed; yet, in God's time, which is the best time, and in God's way, which is the best way, it shall certainly be fulfilled. Every word of Christ is very pure, and therefore very sure.

2. He here instructs us as to the time of them, v. 34, 36. As to this, it is well observed by the learned Grotius, that there is a manifest distinction made between the tauta (v. 34), and the ekeine (v. 36), these things, and that day and hour; which will help to clear this prophecy.

(1.) As to these things, the wars, seductions, and persecutions, here foretold, and especially the ruin of the Jewish nation; "This generation shall not pass away, till all these things be fulfilled (v. 34); there are those now alive, that shall see Jerusalem destroyed, and the Jewish church brought to an end." Because it might seem strange, he backs it with a solemn asseveration; "Verily, I say unto you. You may take my word for it, these things are at the door." Christ often speaks of the nearness of that desolation, the more to affect people, and quicken them to prepare for it. Note, There may be greater trials and troubles yet before us, in our own day, than we are aware of. They that are old, know not what sons of Anak may be reserved for their last encounters.

(2.) But as to that day and hour which will put a period to time, that knoweth no man, v. 36. Therefore take heed of confounding these two, as they did, who, from the words of Christ and the apostles; letters, inferred that the day of Christ was at hand, 2 Thess. ii. 2. No, it was not; this generation, and many another, shall pass, before that day and hour come. Note, [1.] There is a certain day and hour fixed for the judgment to come; it is called the day of the Lord, because so unalterably fixed. None of God's judgments are adjourned sine die--without the appointment of a certain day. [2.] That day and hour are a great secret.

Prudens futuri temporis exitum
Caliginosa nocte premit Deus.

But Heaven has wisely hid from human sight
The dark decrees of future fate,
And sown their seeds in depth of nights.--HORACE.

No man knows it; not the wisest by their sagacity, not the best by any divine discovery. We all know that there shall be such a day; but none knows when it shall be, no, not the angels; though their capacities for knowledge are great, and their opportunities of knowing this advantageous (they dwell at the fountain-head of light), and though they are to be employed in the solemnity of that day, yet they are not told when it shall be: none knows but my Father only. This is one of those secret things which belong to the Lord our God. The uncertainty of the time of Christ's coming, is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless.

II. To this end we must expect these events, that we may prepare for them; and here we have a caution against security and sensuality, which will make it a dismal day indeed to us, v. 37-41. In these verses we have such an idea given us of the judgment day, as may serve to startle and awaken us, that we may not sleep as others do.

It will be a surprising day, and a separating day.

1. It will be a surprising day, as the deluge was to the old world, v. 37-39. That which he here intends to describe, is, the posture of the world at the coming of the Son of man; besides his first coming, to save, he has other comings to judge. He saith (John ix. 39), For judgment I am come; and for judgment he will come; for all judgment is committed to him, both that of the word, and that of the sword.

Now this here is applicable,

(1.) To temporal judgments, particularly that which was now hastening upon the nation and people of the Jews; though they had fair warning given them of it, and there were many prodigies that were presages of it, yet it found them secure, crying, Peace and safety, 1 Thess. v. 3. The siege was laid to Jerusalem by Titus Vespasian, when they were met at the passover in the midst of their mirth; like the men of Laish, they dwelt careless when the ruin arrested them, Judg. xviii. 7, 27. The destruction of Babylon, both that in the Old Testament and that in the New, comes when she saith, I shall be a lady for ever, Isa. xlvii. 7-9; Rev. xviii. 7. Therefore the plagues come in a moment, in one day. Note, Men's unbelief shall not make God's threatenings of no effect.

(2.) To the eternal judgment; so the judgment of the great day is called, Heb. vi. 2. Though notice has been given of it from Enoch, yet, when it comes, it will be unlooked for by the most of men; the latter days, which are nearest to that day, will produce scoffers, that say, Where is the promise of his coming? 2 Pet. iii. 3, 4; Luke xviii. 8. Thus it will be when the world that now is shall be destroyed by fire; for thus it was when the old world, being overflowed by water, perished, 2 Pet. iii. 6, 7. Now Christ here shows what were the temper and posture of the old world when the deluge came.

[1.] They were sensual and worldly; they were eating and drinking, marrying and giving in marriage. It is not said, They were killing and stealing, and whoring and swearing (these were indeed the horrid crimes of some of the worst of them; the earth was full of violence); but they were all of them, except Noah, over head and ears in the world, and regardless of the word of God, and this ruined them. Note, Universal neglect of religion is a more dangerous symptom to any people than particular instances here and there of daring irreligion. Eating and drinking are necessary to the preservation of man's life; marrying and giving in marriage are necessary to the preservation of mankind; but, Licitus perimus omnes--These lawful things undo us, unlawfully managed. First, They were unreasonable in it, inordinate and entire in the pursuit of the delights of sense, and the gains of the world; they were wholly taken up with these things, esan trogontes--they were eating; they were in these things as in their element, as if they had their being for no other end than to eat and drink, Isa. lvi. 12. Secondly, They were unreasonable in it; they were entire and intent upon the world and the flesh, when the destruction was at the door, which they had had such fair warning of. They were eating and drinking, when they should have been repenting and praying; when God, by the ministry of Noah, called to weeping and mourning, then joy and gladness. This was to them, as it was to Israel afterwards, the unpardonable sin (Isa. xxii. 12, 14), especially, because it was in defiance of those warnings by which they should have been awakened. "Let us eat and drink, for to-morrow we die; if it must be a short life, let it be a merry one." The apostle James speaks of this as the general practice of the wealthy Jews before the destruction of Jerusalem; when they should have been weeping for the miseries that were coming upon them, they were living in pleasure, and nourishing their hearts as in a day of slaughter, Jam. v. 1, 5.

[2.] They were secure and careless; they knew not, until the flood came, v. 39. Knew not! Surely they could not but know. Did not God, by Noah, give them fair warning of it? Did he not call them to repentance, while his long-suffering waited? 1 Pet. iii. 19, 20. But they knew not, that is, they believed not; they might have known, but would not know. Note, What we know of the things that belong to our everlasting peace, if we do not mix faith with it, and improve it, is all one as if we did not know it at all. Their not knowing is joined with their eating, and drinking, and marrying; for, First, Therefore they were sensual, because they were secure. Note, the reason why people are so eager in the pursuit, and so entangled in the pleasures of this world, is, because they do not know, and believe, and consider, the eternity which they are upon the brink of. Did we know aright that all these things must shortly be dissolved, and we must certainly survive them, we should not set our eyes and hearts so much upon them as we do. Secondly, Therefore they were secure, because they were sensual; therefore they knew not that the flood was coming, because they were eating and drinking; were so taken up with things seen and present, that they had neither time nor heart to mind the things not seen as yet, which they were warned of. Note, As security bolsters men up in their brutal sensuality; so sensuality rocks them asleep in their carnal security. The knew not, until the flood came. 1. The flood did come, though they would not foresee it. Note, Those that will not know by faith, shall be made to know by feeling, the wrath of God revealed from heaven against their ungodliness and unrighteousness. The evil day is never the further off for men's putting it far off from them. 2. They did not know it till it was too late to prevent it, as they might have done if they had known it in time, which made it so much the more grievous. Judgments are most terrible and amazing to the secure, and those that have made a jest of them.

The application of this, concerning the old world, we have in these words; So shall the coming of the Son of man be; that is, (1.) In such a posture shall he find people, eating and drinking, and not expecting him. Note, Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. (2.) With such a power, and for such a purpose, will he come upon them. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes, which will be like the coming of the deluge, a destruction which there is no fleeing from.

2. It will be a separating day (v. 40, 41); Then shall two be in the field. Two ways this may be applied.

(1.) We may apply it to the success of the gospel, especially at the first preaching of it; it divided the world; some believed the things which were spoken, and were taken to Christ; others believed not, and were left to perish in their unbelief. Those of the same age, place, capacity, employment, and condition, in the world, grinding in the same mill, those of the same family, nay, those that were joined in the same bond of marriage, were, one effectually called, the other passed by, and left in the gall of bitterness. This is that division, that separating fire, which Christ came to send, Luke xii. 49, 51. This renders free grace the more obliging, that it is distinguishing; to us, and not to the world (John xiv. 22), nay to us, and not to those in the same field, the same mill, the same house.

When ruin came upon Jerusalem, a distinction was made by Divine Providence, according to that which had been before made by divine grace; for all the Christians among them were saved from perishing in that calamity, by the special care of Heaven. If two were at work in the field together, and one of them was a Christian, he was taken into a place of shelter, and had his life given him for a prey, while the other was left to the sword of the enemy. Nay, if but two women were grinding at the mill, if one of them belonged to Christ, though but a woman, a poor woman, a servant, she was taken to a place of safety, and the other abandoned. Thus the meek of the earth are hid in the day of the Lord's anger (Zeph. ii. 3), either in heaven, or under heaven. Note, Distinguishing preservations, in times of general destruction, are special tokens of God's favour, and ought so to be acknowledged. If we are safe when thousands fall on our right hand and our left, are not consumed when others are consumed round about us, so that we are as brands plucked out of the fire, we have reason to say, It is of the Lord's mercies, and it is a great mercy.

(2.) We may apply it to the second coming of Jesus Christ, and the separation which will be made in that day. He had said before (v. 31), that the elect will be gathered together. Here he tells us, that, in order to that, they will be distinguished from those who were nearest to them in this world; the choice and chosen ones taken to glory, the other left to perish eternally. Those who sleep in the dust of the earth, two in the same grave, their ashed mixed, shall yet arise, one to be taken to everlasting life, the other left to shame and everlasting contempt, Dan. xii. 2. Here it is applied to them who shall be found alive. Christ will come unlooked for, will find people busy at their usual occupations, in the field, at the mill; and then, according as they are vessels of mercy prepared for glory, or vessels of wrath prepared for ruin, accordingly it will be with them; the one taken to meet the Lord and his angels in the air, to be for ever with him and them; the other left to the devil and his angels, who, when Christ has gathered out his own, will sweep up the residue. This will aggravate the condemnation of sinners that others shall be taken from the midst of them to glory, and they left behind. And it speaks abundance of comfort to the Lord's people. [1.] Are they mean and despised in the world, as the man-servant in the field, or the maid at the mill (Exod. xi. 5)? Yet they shall not be forgotten or overlooked in that day. The poor in the world, if rich in faith, are heirs of the kingdom. [2.] Are they dispersed in distant and unlikely places, where one would not expect to find the heirs of glory, in the field, at the mill? Yet the angels will find them there (hidden as Saul among the stuff, when they are to be enthroned), and fetch them thence; and well may they be said to be changed, for a very great change it will be to go to heaven from ploughing and grinding. [3.] Are they weak, and unable of themselves to move heavenward? They shall be taken, or laid hold of, as Lot was taken out of Sodom by a gracious violence, Gen. xix. 16. Those whom Christ has once apprehended and laid hold on, he will never lose his hold of. [4.] Are they intermixed with others, linked with them in the same habitations, societies, employments? Let not that discourage any true Christian; God knows how to separate between the precious and the vile, the gold and dross in the same lump, the wheat and chaff in the same floor.

III. Here is a general exhortation to us, to watch, and be ready against that day comes, enforced by divers weighty considerations, v. 42, &c. Observe,

1. The duty required; Watch, and be ready, v. 42, 44.

(1.) Watch therefore, v. 42. Note, It is the great duty and interest of all the disciples of Christ to watch, to be awake and keep awake, that they may mind their business. As a sinful state or way is compared to sleep, senseless and inactive (1 Thess. v. 6), so a gracious state or way is compared to watching and waking. We must watch for our Lord's coming, to us in particular at our death, after which is the judgment, that is the great day with us, the end of our time; and his coming at the end of all time to judge the world, the great day with all mankind. To watch implies not only to believe that our Lord will come, but to desire that he would come, to be often thinking of his coming, and always looking for it as sure and near, and the time of it uncertain. To watch for Christ's coming, is to maintain that gracious temper and disposition of mind which we should be willing that our Lord, when he comes, should find us in. To watch is to be aware of the first notices of his approach, that we may immediately attend his motions, and address ourselves to the duty of meeting him. Watching is supposed to be in the night, which is sleeping time; while we are in this world, it is night with us, and we must take pains to keep ourselves awake.

(2.) Be ye also ready. We wake in vain, if we do not get ready. It is not enough to look for such things; but we must therefore give diligence, 2 Pet. iii. 11, 14. We have then our Lord to attend upon, and we must have our lamps ready trimmed; a cause to be tried, and we must have our plea ready drawn and signed by our Advocate; a reckoning to make up, and we must have our accounts ready stated and balanced; there is an inheritance which we then hope to enter upon, and we must have ourselves ready, made meet to partake of it, Col. i. 12.

2. The reasons to induce us to this watchfulness and diligent preparation for that day; which are two.

(1.) Because the time of our Lord's coming is very uncertain. This is the reason immediately annexed to the double exhortation (v. 42, 44); and it is illustrated by a comparison, v. 43. Let us consider then,

[1.] That we know not what hour he will come, v. 42. We know not the day of our death, Gen. xxvii. 2. We may know that we have but a little time to live (The time of my departure is at hand, 2 Tim. iv. 6); but we cannot know that we have a long time to live, for our souls are continually in our hands; nor can we know how little a time we have to live, for it may prove less than we expect; much less do we know the time fixed for the general judgment. Concerning both we are kept at uncertainty, that we may, every day, expect that which may come any day; may never boast of a year's continuance (James iv. 13), no, nor of tomorrow's return, as if it were ours, Prov. xxvii. 1; Luke xii. 20.

[2.] That he may come at such an hour as we think not, v. 44. Though there be such uncertainty in the time, there is none in the thing itself: though we know not when he will come, we are sure he will come. His parting word was, Surely I come quickly; his saying, "I come surely," obliges us to expect him: his saying "I come quickly." obliges us to be always expecting him; for it keeps us in a state of expectancy. In such an hour as you think not, that is, such an hour as they who are unready and unprepared, think not (v. 50); nay, such an hour as the most lively expectants perhaps thought least likely. The bridegroom came when the wise were slumbering. It is agreeable to our present state, that we should be under the influence of a constant and general expectation, rather than that of particular presages and prognostications, which we are sometimes tempted vainly to desire and wish for.

[3.] That the children of this world are thus wise in their generation, that, when they know of a danger approaching, they will keep awake, and stand on their guard against it. This he shows in a particular instance, v. 43. If the master of a house had notice that a thief would come such a night, and such a watch of the night (for they divided the night into four watches, allowing three hours to each), and would make an attempt upon his house, though it were the midnight-watch, when he was most sleepy, yet he would be up, and listen to every noise in every corner, and be ready to give him a warm reception. Now, though we know not just when our Lord will come, yet, knowing that he will come, and come quickly, and without any other warning than what he hath given in his word, it concerns us to watch always. Note, First, We have every one of us a house to keep, which lies exposed, in which all we are worth is laid up: that house is our own souls, which we must keep with all diligence. Secondly, The day of the Lord comes by surprise, as a thief in the night. Christ chooses to come when he is least expected, that the triumphs of his enemies may be turned into the greater shame, and the fears of his friends into the greater joy. Thirdly, If Christ, when he comes, finds us asleep and unready, our house will be broken up, and we shall lose all we are worth, not as by a thief unjustly, but as by a just and legal process; death and judgment will seize upon all we have, to our irreparable damage and utter undoing. Therefore be ready, be ye also ready; as ready at all times as the good man of the house would be at the hour when he expected the thief: we must put on the armour of God, that we may not only stand in that evil day, but, as more than conquerors, may divide the spoil.

(2.) Because the issue of our Lord's coming will be very happy and comfortable to those that shall be found ready, but very dismal and dreadful to those that shall not, v. 45, &c. This is represented by the different state of good and bad servants, when their lord comes to reckon with them. It is likely to be well or ill with us to eternity, according as we are found ready or unready at that day; for Christ comes to render to every man according to his works. Now this parable, with which the chapter closes, is applicable to all Christians, who are in profession and obligation God's servants; but it seems especially intended as a warning to ministers; for the servant spoken of is a steward. Now observe what Christ here saith,

[1.] Concerning the good servant; he shows here what he is--a ruler of the household; what, being so, he should be--faithful and wise; and what, if he be so, he shall be eternally-blessed. Here are good instructions and encouragements to the ministers of Christ.

First, We have here his place and office. He is one whom the Lord has made ruler over his household, to give them meat in due season. Note, 1. The church of Christ is his household, or family, standing in relation to him as the Father and Master of it. It is the household of God, a family named from Christ, Eph. iii. 15. 2. Gospel ministers are appointed rulers in this household; not at princes (Christ has entered a caveat against that), but as stewards, or other subordinate officers; not as lords, but as guides; not to prescribe new ways, but to show and lead in the ways that Christ has appointed: that is the signification of the hegoumenoi, which we translate, having rule over you (Heb. xiii. 17); as overseers, not to cut out new work, but to direct in, and quicken to, the work which Christ has ordered; that is the signification of episkopoi--bishops. They are rulers by Christ; what power they have is derived from him, and none may take it from them, or abridge it to them; he is one whom the Lord has made ruler; Christ has the making of ministers. They are rulers under Christ, and act in subordination to him; and rulers for Christ, for the advancement of his kingdom. 3. The work of gospel ministers is to give to Christ's household their meat in due season, as stewards, and therefore they have the keys delivered to them. (1.) Their work is to give, not take to themselves (Ezek. xxxiv. 8), but give to the family what the Master has bought, to dispense what Christ has purchased. And to ministers it is said, that it is more blessed to give than to receive, Acts xx. 35. (2.) It is to give meat; not to give law (that is Christ's work), but to deliver those doctrines to the church which, if duly digested, will be nourishment to souls. They must give, not the poison of false doctrines, not the stones of hard and unprofitable doctrines, but the meat that is sound and wholesome. (3.) It must be given in due season, en kairo--while there is time for it; when eternity comes, it will be too late; we must work while it is day: or in time, that is, whenever any opportunity offers itself; or in the stated time, time after time, according as the duty of every day requires.

Secondly, His right discharge of this office. The good servant, if thus preferred, will be a good steward; for,

1. He is faithful; stewards must be so, 1 Cor. iv. 2. He that is trusted, must be trusty; and the greater the trust is, the more is expected from them. It is a great good thing that is committed to ministers (2 Tim. i. 14); and they must be faithful, as Moses was, Heb. iii. 2. Christ counts those ministers, and those only, that are faithful, 1 Tim. i. 12. A faithful minister of Jesus Christ is one that sincerely designs his master's honour, not his own; delivers the whole counsel of God, not his own fancies and conceits; follows Christ's institutions and adheres to them; regards the meanest, reproves the greatest, and doth not respect persons.

2. He is wise to understand his duty and the proper season of it; and in guiding of the flock there is need, not only of the integrity of the heart, but the skilfulness of the hands. Honesty may suffice for a good servant, but wisdom is necessary to a good steward; for it is profitable to direct.

3. He is doing; so doing as his office requires. The ministry is a good work, and they whose office it is, have always something to do; they must not indulge themselves in ease, nor leave the work undone, or carelessly turn it off to others, but be doing, and doing to the purpose--so doing, giving meat to the household, minding their own business, and not meddling with that which is foreign; so doing as the Master has appointed, as the office imports, and as the case of the family requires; not talking, but doing. It was the motto Mr. Perkins used, Minister verbi es--You are a minister of the word. Not only Age--Be doing; but Hoc age--Be so doing.

4. He is found doing when his Master comes; which intimates, (1.) Constancy at his work. At what hour soever his Master comes, he is found busy at the work of the day. Ministers should not leave empty spaces in their time, lest their Lord should come in one of those empty spaces. As with a good God the end of one mercy is the beginning of another, so with a good man, a good minister, the end of one duty is the beginning of another. When Calvin was persuaded to remit his ministerial labours, he answered, with some resentment, "What, would you have my Master find me idle?" (2.) Perseverance in his work till the Lord come. Hold fast till then, Rev. ii. 25. Continue in these things, 1 Tim. iv. 16; vi. 14. Endure to the end.

Thirdly, The recompence of reward intended him for this, in three things.

1. He shall be taken notice of. This is intimated in these words, Who then is that faithful and wise servant? Which supposes that there are but few who answer this character; such an interpreter is one of a thousand, such a faithful and wise steward. Those who thus distinguish themselves now by humility, diligence, and sincerity in their work, Christ will in the great day both dignify and distinguish by the glory conferred on them.

2. He shall be blessed? Blessed is that servant; and Christ's pronouncing him blessed makes him so. All the dead that die n the Lord are blessed, Rev. xiv. 13. But there is a peculiar blessedness secured to them that approve themselves faithful stewards, and are found so doing. Next to the honour of those who die in the field of battle, suffering for Christ as the martyrs, is the honour of those that die in the field of service, ploughing, and sowing, and reaping, for Christ.

3. He shall be preferred (v. 47); He shall make him ruler over all his goods. The allusion is to the way of great men, who, if the stewards of their house conduct themselves well in that place, commonly prefer them to be the managers of their estates; thus Joseph was preferred in the house of Potiphar, Gen. xxix. 4, 6. But the greatest honour which the kindest master ever did to his most tried servants in this world, is nothing to that weight of glory which the Lord Jesus will confer upon his faithful watchful servants in the world to come. What is here said by a similitude, is the same that is said more plainly, John xi. 26, Him will my Father honour. And God's servants, when thus preferred; shall be perfect in wisdom and holiness to bear that weight of glory, so that there is no danger from these servants when they reign.

[2.] Concerning the evil servant. Here we have,

First, His description given (v. 48, 49); where we have the wretch drawn in his own colours. The vilest of creatures is a wicked man, the vilest of men is a wicked Christian, and the vilest of them a wicked minister. Corruptio optimi est pessima--What is best, when corrupted, becomes the worst. Wickedness in the prophets of Jerusalem is a horrible thing indeed, Jer. xxiii. 14. Here is,

1. The cause of his wickedness; and that is, a practical disbelief of Christ's second coming; He hath said in his heart, My Lord delays his coming; and therefore he begins to think he will never come, but has quite forsaken his church. Observe, (1.) Christ knows that they say in their hearts, who with their lips cry, Lord, Lord, as this servant here. (2.) The delay of Christ's coming, though it is a gracious instance of his patience, is greatly abused by wicked people, whose hearts are thereby hardened in their wicked ways. When Christ's coming is looked upon as doubtful, or a thing at an immense distance, the hearts of men are fully set to do evil, Eccl. viii. 11. See Ezek. xii. 27. They that walk by sense, are ready to say of the unseen Jesus, as the people did of Moses when he tarried in the mount upon their errand, We wot not what is become of him, and therefore up, make us gods, the world a god, the belly a god, any thing but him that should be.

2. The particulars of his wickedness; and they are sins of the first magnitude; he is a slave to his passions and his appetites.

(1.) Persecution is here charged upon him. He begins to smite his fellow servants. Note, [1.] Even the stewards of the house are to look upon all the servants of the house as their fellow servants, and therefore are forbidden to lord it over them. If the angel call himself fellow servant to John (Rev. xix. 10), no marvel if John have learned to call himself brother to the Christians of the churches of Asia, Rev. i. 9. [2.] It is no new thing to see evil servants smiting their fellow servants; both private Christians and faithful ministers. He smites them, either because they reprove him, or because they will not bow, and do him reverence; will not say as he saith, and do as he doeth, against their consciences: he smites them with the tongue, as they smote the prophet, Jer. xviii. 18. And if he get power into his hand, or can press those into his service that have, as the ten horns upon the head of the beast, it goes further. Pashur the priest smote Jeremiah, and put him in the stocks, Jer. xx. 2. The revolters have often been of all others most profound to make slaughter, Hos. v. 2. The steward, when he smites his fellow servants, does it under colour of his Master's authority, and in his name; he says, Let the Lord be glorified (Isa. lxvi. 5); but he shall know that he could not put a greater affront upon his Master.

(2.) Profaneness and immorality; He begins to eat and drink with the drunken. [1.] He associates with the worst of sinners, has fellowship with them, is intimate with them; he walks in their counsel, stands in their way, sits in their seat, and sings their songs. The drunken are the merry and jovial company, and those he is for, and thus he hardens them in their wickedness. [2.] He does like them; eats, and drinks, and is drunken; so it is in Luke. This is an inlet to all manner of sin. Drunkenness is a leading wickedness; they who are slaves to that, are never masters of themselves in any thing else. The persecutors of God's people have commonly been the most vicious and immoral men. Persecuting consciences, whatever the pretensions be, are commonly the most profligate and debauched consciences. What will not they be drunk with, that will be drunk with the blood of the saints? Well, this is the description of a wicked minister, who yet may have the common gifts of learning and utterance above others; and, as hath been said of some, may preach so well in the pulpit, that it is a pity he should ever come out, and yet live so ill out of the pulpit, that it is a pity he should ever come in.

Secondly, His doom read, v. 50, 51. The coat and character of wicked ministers will not only not secure them from condemnation, but will greatly aggravate it. They can plead no exemption from Christ's jurisdiction, whatever they pretend to, in the church of Rome, from that of the civil magistrate; there is no benefit of clergy at Christ's bar. Observe,

1. The surprise that will accompany his doom (v. 50); The Lord of that servant will come. Note, (1.) Our putting off the thoughts of Christ's coming will not put off his coming. Whatever fancy he deludes himself with, his Lord will come. The unbelief of man shall not make that great promise, or threatening (call it which you will), of no effect. (2.) The coming of Christ will be a most dreadful surprise to secure and careless sinners, especially to wicked ministers; He shall come in a day when he looketh not for him. Note, Those that have slighted the warnings of the word, and silenced those of their own consciences concerning the judgment to come, cannot expect any other warnings; these will be adjudged sufficient legal notice given, whether taken or no; and no unfairness can be charged on Christ, if he come suddenly, without giving other notice. Behold, he has told us before.

2. The severity of his doom, v. 51. It is not more severe than righteous, but it is a doom that carries in it utter ruin, wrapt up in two dreadful words, death and damnation.

(1.) Death. His Lord shall cut him asunder, dikotomesei auton, "he shall cut him off from the land of the living," from the congregation of the righteous, shall separate him unto evil; which is the definition of a curse (Deut. xxix. 21), shall cut him down, as a tree that cumbers the ground; perhaps it alludes to the sentence often used in the law, That soul shall be cut off from his people; denoting an utter extirpation. Death cuts off a good man, as a choice imp is cut off to be grafted in a better stock; but it cuts off a wicked man, as a withered branch is cut off for the fire-cuts him off from this world, which he set his heart so much upon, and was, as it were, one with. Or, as we read it, shall cut him asunder, that is, part body and soul, send the body to the grave to be a prey for worms, and the soul to hell to be a prey for devils, and there is the sinner cut asunder. The soul and body of a godly man at death part fairly, the one cheerfully lifted up to God, the other left to the dust; but the soul and body of a wicked man at death are cut asunder, torn asunder, for to them death is the king of terrors, Job xviii. 14. The wicked servant divided himself between God and the world, Christ and Belial, his profession and his lusts, justly therefore will he thus be divided.
Adam Clarke: Commentary on the Bible - 1831
24:32: Learn a parable of the fig-tree - That is, These signs which I have given you will be as infallible a proof of the approaching ruin of the Jewish state as the budding of the trees is a proof of the coming summer.
Albert Barnes: Notes on the Bible - 1834
24:32: Now learn a parable - See the notes at Mat 13:3. The word here means, rather, "an illustration" make a "comparison," or judge of this as you do respecting a fig-tree.
Fig-tree - This was spoken on the Mount of Olives, which produced not only olives, but figs. Possibly one was near when he spoke this.
When his branch ... - When the juices return from the roots into the branches, and the buds swell and burst, "as if tender," and too feeble to contain the pressing and expanding leaves when you see that, you judge that spring and summer are near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:32: Mar 13:28, Mar 13:29; Luk 21:29, Luk 21:30
Geneva 1599
24:32 (7) Now learn a parable of the fig tree; When his branch is yet (s) tender, and putteth forth leaves, ye know that summer [is] nigh:
(7) If God has prescribed a certain order to nature, much more has he done so to his eternal judgments; but the wicked do not understand it, or rather they mock it: but the godly make note of it, and wait for it.
(s) When its tenderness shows that the sap which is the life of the tree has come from the roots into the bark.
John Gill
24:32 Now learn a parable of the fig tree,.... Take a similitude, or comparison from the fig tree, which was a tree well known in Judea; and the putting forth of its branches, leaves, and fruit, fell under the observation of everyone:
when its branch is yet tender; through the influence of the sun, and the motion of the sap, which was bound up, and congealed in the winter season:
and putteth forth leaves; from the tender branches, which swell, and open, and put forth buds, leaves, and fruit:
ye know the summer is nigh; spring being already come: the fig tree putting forth her green figs, is a sign that the winter is past, the spring is come, and summer is at hand; see Song 2:11.
John Wesley
24:32 Learn a parable - Our Lord having spoke of the signs preceding the two grand events, concerning which the apostles had inquired, begins here to speak of the time of them. And to the question proposed, Mt 24:3, concerning the time of the destruction of Jerusalem, he answers Mt 24:34. Concerning the time of the end of the world, he answers Mt 24:36. Mk 13:28; Lk 21:29.
24:3324:33: Նոյնպէս եւ դուք՝ յորժամ տեսանիցէք զա՛յս ամենայն, գիտասջի՛ք թէ մերձ է ՚ի դուրս[453]։ [453] Ոմանք. Զայս ամենայն եղեալ, գիտասջիք թէ մերձ է առ դուրս։
33 Նոյնպէս եւ դուք՝ երբ այս բոլորը տեսնէք, իմացէ՛ք, թէ մօտ է Նա, դռների առաջ
33 Նոյնպէս դուք երբ այս ամէն բաները տեսնէք, գիտցէք թէ մօտ է դռներուն քով։
Նոյնպէս եւ դուք յորժամ տեսանիցէք զայս ամենայն, գիտասջիք թէ մերձ է ի դուրս:

24:33: Նոյնպէս եւ դուք՝ յորժամ տեսանիցէք զա՛յս ամենայն, գիտասջի՛ք թէ մերձ է ՚ի դուրս[453]։
[453] Ոմանք. Զայս ամենայն եղեալ, գիտասջիք թէ մերձ է առ դուրս։
33 Նոյնպէս եւ դուք՝ երբ այս բոլորը տեսնէք, իմացէ՛ք, թէ մօտ է Նա, դռների առաջ
33 Նոյնպէս դուք երբ այս ամէն բաները տեսնէք, գիտցէք թէ մօտ է դռներուն քով։
zohrab-1805▾ eastern-1994▾ western am▾
24:3333: так, когда вы увидите всё сие, знайте, что близко, при дверях.
24:33  οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.
24:33. οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς, (ye) ὅταν (which-also-ever) ἴδητε (ye-might-have-had-seen) πάντα ( to-all ) ταῦτα, (to-the-ones-these,"γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) ἐγγύς (near) ἐστιν (it-be) ἐπὶ (upon) θύραις. (unto-portals)
24:33. ita et vos cum videritis haec omnia scitote quia prope est in ianuisSo you also, when you shall see all these things, know ye that it is nigh, even at the doors.
33. even so ye also, when ye see all these things, know ye that he is nigh, at the doors.
24:33. So also, when you will have seen all these things, know that it is near, even at the threshold.
24:33. So likewise ye, when ye shall see all these things, know that it is near, [even] at the doors.
So likewise ye, when ye shall see all these things, know that it is near, [even] at the doors:

33: так, когда вы увидите всё сие, знайте, что близко, при дверях.
24:33  οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.
24:33. ita et vos cum videritis haec omnia scitote quia prope est in ianuis
So you also, when you shall see all these things, know ye that it is nigh, even at the doors.
24:33. So also, when you will have seen all these things, know that it is near, even at the threshold.
24:33. So likewise ye, when ye shall see all these things, know that it is near, [even] at the doors.
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
33 (Мк XIII:29; Лк XXI:31). Объяснение стиха вполне зависит от того, что разумеет под «все сие» (tauta panta, или, по другим чтениям panta tauta). Вопрос о значении этого выражения был «камнем преткновения» для многих экзегетов. Говорили, что при ответе на этот вопрос одно абсолютно, несомненно, что тут не разумеется «все», о чем пророчески говорилось в непосредственно предшествующих стихах (29-31), или же вообще о том, что сказано было в 5-31 стихах. Но о чем же? Златоуст разумеет здесь, «то, что случилось с Иерусалимом: войны, голод, мор, землетрясения, лжехристов, лжепророков, повсеместное распространение Евангелия, мятежи, раздоры и все, что должно случиться до Его пришествия». Ответы на этот вопрос у других комментаторов темны. Говорили, напр., что под «всем этим» разумеется то, что дало повод к откровению, данному Христом. Вероятнее всего предполагать, что здесь разумеются вообще признаки времени, о которых говорил Христос раньше в XIII главе. Как по действиям человека можно судить о его характере, наклонностях и привычках, так и по явлениям, бывающим в человеческом обществе и во всем мире, можно судить о состоянии обществ и всего мира. Златоуст, как кажется, лучше объясняет это выражение, чем все другие комментаторы. — Выражение «близко, при дверях» не имеет подлежащего у Матфея и Марка; но у Луки — «близко Царствие Божие». Можно принимать egguV у Матфея и Марка за мужеский род и переводить: Он, т. е. Мессия, близок; но можно, как и в русском. В последнем случае выражение должно означать скорое наступление предсказываемых событий.
Albert Barnes: Notes on the Bible - 1834
24:33: So likewise ye ... - In the same manner, when you see what I have predicted the "signs" around Jerusalem - then know that its destruction is at hand,
Is near - Luke says Luk 21:28, "your redemption draweth nigh, and Luk 21:31 the kingdom of God is nigh at hand." Your deliverance from the dangers that threaten the city approaches, and the kingdom of God will be set up in the earth; or your everlasting redemption from sin and death will come at the day of judgment, and his eternal kingdom will be established in the heavens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:33: when: Mat 24:3
know: Eze 7:2-14; Heb 10:37; Jam 5:9; Pe1 4:7
it: or, he
John Gill
24:33 So likewise ye, when ye shall see all these things,.... That are mentioned above, relating to the signs of the destruction of the temple and city, and the destruction itself, with all those several things that should directly take place upon it; this is an accommodation of the above parable, similitude, or comparison:
know that it is near, even at the doors; meaning, either that "he is near", as the Ethiopic version reads it, the son of man is near, even at the doors; or as the Vulgate Latin renders it, "in the gates", or "doors", and so does Munster's Hebrew Gospel; and signifies, that he was already come; for to be in the doors, or within the gates, is more than to be at the doors, or at the gates: and thus the fig tree putting forth its leaves, is a sign that summer is not only nigh, but is already come, even that part of it we call spring; for the Scripture divides the whole year only into two parts, summer and winter; so these calamities and desolations on the Jews, were a sign that the son of man was come, was in the gates, displaying his power and his glory: or the redemption and deliverance of the people of God was at hand, from the persecutions of the Jews; for till the destruction of Jerusalem, the persecutions of the Christians were chiefly from the Jews, or occasioned by them; but now, they being destroyed, the summer of deliverance was at hand: or else the kingdom of God, or a more enlarged state of the Gospel dispensation was near; the winter of the legal dispensation was over, the spring of the Gospel dispensation was come, through the preaching of John the Baptist, Christ and his apostles; and now the summer of it was at hand, through the general spread of it, all over the Gentile world. So the second coming of Christ, will be a summer of joy and comfort to the saints: Christ will appear most lovely and amiable to them, he will be glorified by them, and admired in them; great grace will be brought unto them, and great glory will be put upon them; they will then enjoy full redemption and salvation: the winter of sorrows, afflictions, and persecutions, and of coldness, darkness, and desertion, will be over; the sun shall no more go down, nor the moon withdraw itself, but the Lord will be the everlasting light of his people.
24:3424:34: Ամէն ասե՛մ ձեզ՝ եթէ ո՛չ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի։
34 Ճշմարիտ եմ ասում ձեզ, որ այս սերունդը չպիտի անցնի, մինչեւ որ այս ամէնը կատարուի
34 Ճշմարիտ կ’ըսեմ ձեզի թէ այս ազգը պիտի չանցնի մինչեւ այս ամէն բաները ըլլան։
Ամէն ասեմ ձեզ եթէ` Ոչ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի:

24:34: Ամէն ասե՛մ ձեզ՝ եթէ ո՛չ անցցէ ազգս այս, մինչեւ այս ամենայն եղիցի։
34 Ճշմարիտ եմ ասում ձեզ, որ այս սերունդը չպիտի անցնի, մինչեւ որ այս ամէնը կատարուի
34 Ճշմարիտ կ’ըսեմ ձեզի թէ այս ազգը պիտի չանցնի մինչեւ այս ամէն բաները ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
24:3434: Истинно говорю вам: не прейдет род сей, как всё сие будет;
24:34  ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα ταῦτα γένηται.
24:34. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐ (not) μὴ (lest) παρέλθῃ (it-might-have-had-came-beside,"ἡ (the-one) γενεὰ (a-generation) αὕτη (the-one-this,"ἕως (unto-if-which) [ἂν] "[ever]" πάντα ( all ) ταῦτα (the-ones-these) γένηται . ( it-might-have-had-became )
24:34. amen dico vobis quia non praeteribit haec generatio donec omnia haec fiantAmen I say to you that this generation shall not pass till all these things be done.
34. Verily I say unto you, This generation shall not pass away, till all these things be accomplished.
24:34. Amen I say to you, that this lineage shall not pass away, until all these things have been done.
24:34. Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Verily I say unto you, This generation shall not pass, till all these things be fulfilled:

34: Истинно говорю вам: не прейдет род сей, как всё сие будет;
24:34  ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα ταῦτα γένηται.
24:34. amen dico vobis quia non praeteribit haec generatio donec omnia haec fiant
Amen I say to you that this generation shall not pass till all these things be done.
24:34. Amen I say to you, that this lineage shall not pass away, until all these things have been done.
24:34. Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
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
34 (Мк XIII:30; Лк XXI:32). Златоуст говорит, что Спаситель «здесь говорит не о поколении, тогда живущем, но о верных. Род обозначается не только по времени, но и образу религии и жизни, как, например, когда говорится: сей род ищущих Господа (Пс XXIII:6)». Притч XXI:11-14; Пар VIII:3. Иероним понимал выражение «род сей» двояко: aut omne genus hominum significat, aut spesialiter Judaeonim (означает или весь род человеческий, или специально иудеев).
Adam Clarke: Commentary on the Bible - 1831
24:34: This generation shall not pass - Η γενεα αυτη, this race; i.e. the Jews shall not cease from being a distinct people, till all the counsels of God relative to them and the Gentiles be fulfilled. Some translate η γενεα αυτη, this generation, meaning the persons who were then living, that they should not die before these signs, etc., took place: but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, etc., yet as our Lord mentions Jerusalem's continuing to be under the power of the Gentiles till the fullness of the Gentiles should come in, i.e. till all the nations of the world should receive the Gospel of Christ, after which the Jews themselves should be converted unto God, Rom 11:25, etc., I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by Divine providence to preserve them as a distinct people, and yet to keep them out of their own land, and from their temple service. See on Mar 13:30 (note). But still it is literally true in reference to the destruction of Jerusalem. John probably lived to see these things come to pass; compare Mat 16:28, with Joh 21:22; and there were some rabbins alive at the time when Christ spoke these words who lived till the city was destroyed, viz. Rabban Simeon, who perished with the city; R. Jochanan ben Zaccai, who outlived it; R. Zadoch, R. Ismael, and others. See Lightfoot.
The war began, as Josephus says, Ant. b. xx. c. 11. s. 1, in the second year of the government of Gessius Florus, who succeeded Albinus, successor of Porcius Festus, mentioned Act 24:27, in the month of May, in the twelfth year of Nero, and the seventeenth of Agrippa, mentioned Acts 25 and 26, that is, in May, a.d. 66.
The temple was burnt August 10, a.d. 70, the same day and month on which it had been burnt by the king of Babylon: Josephus, Ant. b. xx. c. 11. s. 8.
The city was taken September 8, in the second year of the reign of Vespasian, or the year of Christ 70. Ant. b. vi. c. 10.
That was the end of the siege of Jerusalem, which began, as Josephus several times observes, about the fourteenth day of the month Nisan, or our April. See War, b. v. c. 3. s. 1, c. 13. s. 7; b. vi. c. 9. s. 3.
Dr. Lardner farther remarks, There is also an ancient inscription to the honor of Titus, "who, by his father's directions and counsels, had subdued the Jewish nation and destroyed Jerusalem, which had never been destroyed by any generals, kings, or people, before." The inscription may be seen in Gruter, vol. i. p. 244. It is as follows: -
Imp. Tito. CaesarI. DIvI. VespasianI. FVespasiano. Aug. Pontifici. MaximoTrib, Pot. X. Imp. XVII. Cos. VIII. P. P.Principi. Suo. S. P. Q. R
Quod. Praeceptis. Patris. ConsiliIsque. etAuspiciIs. Gentem. Judaeorom. domuit. etUrbem. Hierosolymam. Omnibus. ante. seDucibus. Regibus. Gentibusque. aut. frustra.Petitam. aut. omnino. intentatam. delevit.
For this complete conquest of Jerusalem, Titus had a triumphal arch erected to his honor, which still exists. It stand on the Via Sacra, leading from the forum to the amphitheatre. On it are represented the spoils of the temple of God, such as the golden table of the show-bread, the golden candlestick with its seven branches, the ark of the covenant, the two golden trumpets, etc., etc.; for a particular account see the note on Exo 25:31. On this arch, a correct model of which, taken on the spot, now stands before me, is the following inscription: -
SenatusPopulusque RomanusDIvo Tito. DIvI Vespasiani. FVespasiano Augusto.
"The Senate and People of Rome, to the Divine Titus, son of the Divine Vespasian; and to Vespasian the Emperor."
On this occasion, a medal was struck with the following inscription round a laureated head of the emperor: - IMP.erator J.ulius CAES.ar VESP.asianus AUG.ustus. P.ontifex M.aximus, TR.ibunitia, P.otestate P.ater P.atrice CO.nS.ul VIII. - On the obverse are represented a palm tree, the emblem of the land of Judaea; the emperor with a trophy standing on the left; Judea, under the figure of a distressed woman, sitting at the foot of the tree weeping, with her head bowed down, supported by her left hand, with the legend Judaea Capta. S.enatus C.onsultus. at the bottom. This is not only an extraordinary fulfillment of our Lord's prediction, but a literal accomplishment of a prophecy delivered about 800 years before, Isa 3:26, And she, desolate, shall sit upon the ground.
Albert Barnes: Notes on the Bible - 1834
24:34: This generation ... - This age; this race of people. A generation is about 30 or 40 years. The destruction of Jerusalem took place about forty years after this was spoken. See the notes at Mat 16:28.
Till all these things ... - Until these things shall be accomplished. Until events shall take place which shall be a fulfillment of these words, if there were nothing further intended. He does not mean to exclude the reference to the judgment, but to say that the destruction of Jerusalem would be such as to make appropriate the words of the prediction, were there nothing beyond. Compare the notes at Mat 1:22-23. So when "death" was threatened to Adam, the propriety of the threatening would have been seen, and the threatening would have been fulfilled, had people suffered only temporal death. At the same time the threatening had "a fullness of meaning" that would cover also, and justify, eternal death. Thus the words of Christ describing the destruction of Jerusalem had a fulness of signification that would meet also the events of the judgment, and whose meaning would not be "entirely filled up" until the world was closed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:34: This: Mat 12:45, Mat 16:28, Mat 23:36; Mar 13:30, Mar 13:31; Luk 11:50, Luk 21:32, Luk 21:33
Geneva 1599
24:34 Verily I say unto you, This (t) generation shall not pass, till all these things be fulfilled.
(t) This age: the word "generation" or "age" is here being used for the men of this age.
John Gill
24:34 Verily I say unto you, this generation shall not pass,.... Not the generation of men in general; as if the sense was, that mankind should not cease, until the accomplishment of these things; nor the generation, or people of the Jews, who should continue to be a people, until all were fulfilled; nor the generation of Christians; as if the meaning was, that there should be always a set of Christians, or believers in Christ in the world, until all these events came to pass; but it respects that present age, or generation of men then living in it; and the sense is, that all the men of that age should not die, but some should live
till all these things were fulfilled; see Mt 16:28 as many did, and as there is reason to believe they might, and must, since all these things had their accomplishment, in and about forty years after this: and certain it is, that John, one of the disciples of Christ, outlived the time by many years; and, as Dr. Lightfoot observes, many of the Jewish doctors now living, when Christ spoke these words, lived until the city was destroyed; as Rabban Simeon, who perished with it, R. Jochanan ben Zaccai, who outlived it, R. Zadoch, R. Ishmael, and others: this is a full and clear proof, that not anything that is said before, relates to the second coming of Christ, the day of judgment, and end of the world; but that all belong to the coming of the son of man, in the destruction of Jerusalem, and to the end of the Jewish state.
John Wesley
24:34 This generation of men now living shall not pass till all these things be done - The expression implies, that great part of that generation would be passed away, but not the whole. Just so it was. For the city and temple were destroyed thirty - nine or forty years after.
24:3524:35: Երկինք եւ երկիր անցցեն, եւ բանք իմ մի՛ անցցեն։
35 Երկինք եւ երկիր պիտի անցնեն, բայց իմ խօսքերը չպիտի անցնեն»:
35 Երկինք ու երկիր պիտի անցնին, բայց իմ խօսքերս բնաւ պիտի չանցնին»։
Երկինք եւ երկիր անցցեն, եւ բանք իմ մի՛ անցցեն:

24:35: Երկինք եւ երկիր անցցեն, եւ բանք իմ մի՛ անցցեն։
35 Երկինք եւ երկիր պիտի անցնեն, բայց իմ խօսքերը չպիտի անցնեն»:
35 Երկինք ու երկիր պիտի անցնին, բայց իմ խօսքերս բնաւ պիտի չանցնին»։
zohrab-1805▾ eastern-1994▾ western am▾
24:3535: небо и земля прейдут, но слова Мои не прейдут.
24:35  ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν.
24:35. ὸ (The-one) οὐρανὸς (a-sky) καὶ (and) ἡ (the-one) γῆ (a-soil) παρελεύσεται , ( it-shall-come-beside ) οἱ (The-ones) δὲ (moreover) λόγοι (forthees) μου (of-me) οὐ (not) μὴ (lest) παρέλθωσιν. (they-might-have-had-came-beside)
24:35. caelum et terra transibunt verba vero mea non praeteribuntHeaven and earth shall pass: but my words shall not pass.
35. Heaven and earth shall pass away, but my words shall not pass away.
24:35. Heaven and earth shall pass away, but my words shall not pass away.
24:35. Heaven and earth shall pass away, but my words shall not pass away.
Heaven and earth shall pass away, but my words shall not pass away:

35: небо и земля прейдут, но слова Мои не прейдут.
24:35  ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν.
24:35. caelum et terra transibunt verba vero mea non praeteribunt
Heaven and earth shall pass: but my words shall not pass.
24:35. Heaven and earth shall pass away, but my words shall not pass away.
24:35. Heaven and earth shall pass away, but my words shall not pass away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 (Мк XIII:31; Лк XXI:33). У Марка и Луки выражения буквально сходны. У Матфея — незначительные отступления (paraleusetai, согласовано с gh, и parelqwsan). Подобные же слова сказаны были о ветхозаветном законе (Мф V:17; Лк XVI:17). Теперь Спаситель говорит о Своих собственных словах. Мы не можем судить о том, какое исполнение получит это изречение в будущем. Но что слова Христа не «преходили» до настоящего времени, это засвидетельствовано историей. На этом основании следует думать, что они не прейдут и в будущем.
Albert Barnes: Notes on the Bible - 1834
24:35: Heaven and earth shall pass away ... - You may sooner expect to see the heaven and earth pass away and return to nothing, than my words to fail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:35: Heaven: Mat 5:18; Psa 102:26; Isa 34:4, Isa 51:6, Isa 54:10; Jer 31:35, Jer 31:36; Heb 1:11, Heb 1:12; Pe2 3:7-12; Rev 6:14, Rev 20:11
my: Num 23:19; Psa 19:7, Psa 89:34; Pro 30:5; Isa 40:8, Isa 55:11; Tit 1:2; Pe1 1:25; Rev 3:14
Geneva 1599
24:35 (8) Heaven and earth shall pass away, but my words shall not pass away.
(8) The Lord now begins the judgment, which he will finish in the latter days.
John Gill
24:35 Heaven and earth shall pass away,.... This is either an assertion, which will be true at the end of time; not as to the substance of the heavens and earth, which will always remain, but as to the qualities of them, which will be altered: they will be renewed and refined, but not destroyed; the bad qualities, or evil circumstances, which attend them through the sin of man, will be removed and pass away, but they themselves will continue in being: or is a comparative expression, and the sense is, that the heavens and the earth, and the ordinances thereof, than which nothing can be more firm and strong, being fixed and supported by God himself, shall sooner pass away, than anything asserted and predicted by Christ shall:
but my words shall not pass away; be vain and empty, and unaccomplished; which is true of anything, and everything spoken by Christ; and especially here regards all that he had said concerning the calamities that should befall the Jews, before, at, or upon the destruction of their nation, city, and temple; and the design of the expression, is to show the certainty, unalterableness, and sure accomplishment of these things; see Jer 31:36.
24:3624:36: Բայց վասն աւուրն այնորիկ եւ ժամու, ո՛չ ոք գիտէ. ո՛չ հրեշտակք երկնից, եւ ո՛չ Որդի՝ բայց միայն Հա՛յր։
36 «Բայց այդ օրուայ եւ ժամուայ մասին ոչ ոք չգիտէ. ո՛չ երկնքի հրեշտակները եւ ո՛չ էլ Որդին, այլ՝ միայն Հայրը
36 «Իսկ այն օրուան եւ այն ժամուն համար մարդ չի գիտեր, ոչ ալ երկնքի հրեշտակները*, հապա միայն իմ Հայրս։
Բայց վասն աւուրն այնորիկ եւ ժամու ոչ ոք գիտէ, ոչ հրեշտակք երկնից, [93]եւ ոչ Որդի,`` բայց միայն [94]Հայր:

24:36: Բայց վասն աւուրն այնորիկ եւ ժամու, ո՛չ ոք գիտէ. ո՛չ հրեշտակք երկնից, եւ ո՛չ Որդի՝ բայց միայն Հա՛յր։
36 «Բայց այդ օրուայ եւ ժամուայ մասին ոչ ոք չգիտէ. ո՛չ երկնքի հրեշտակները եւ ո՛չ էլ Որդին, այլ՝ միայն Հայրը
36 «Իսկ այն օրուան եւ այն ժամուն համար մարդ չի գիտեր, ոչ ալ երկնքի հրեշտակները*, հապա միայն իմ Հայրս։
zohrab-1805▾ eastern-1994▾ western am▾
24:3636: О дне же том и часе никто не знает, ни Ангелы небесные, а только Отец Мой один;
24:36  περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
24:36. Περὶ (About) δὲ (moreover) τῆς (of-the-one) ἡμέρας (of-a-day) ἐκείνης (of-the-one-thither) καὶ (and) ὥρας (of-an-hour,"οὐδεὶς (not-moreover-one) οἶδεν, (it-had-come-to-see,"οὐδὲ (not-moreover) οἱ (the-ones) ἄγγελοι (messengers) τῶν (of-the-ones) οὐρανῶν (of-skies) οὐδὲ (not-moreover) ὁ (the-one) υἱός, (a-Son,"εἰ (if) μὴ (lest) ὁ (the-one) πατὴρ (a-Father) μὀνος. (alone)
24:36. de die autem illa et hora nemo scit neque angeli caelorum nisi Pater solusBut of that day and hour no one knoweth: no, not the angels of heaven, but the Father alone.
36. But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.
24:36. But concerning that day and hour, no one knows, not even the Angels of the heavens, but only the Father.
24:36. But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only.
But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only:

36: О дне же том и часе никто не знает, ни Ангелы небесные, а только Отец Мой один;
24:36  περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
24:36. de die autem illa et hora nemo scit neque angeli caelorum nisi Pater solus
But of that day and hour no one knoweth: no, not the angels of heaven, but the Father alone.
24:36. But concerning that day and hour, no one knows, not even the Angels of the heavens, but only the Father.
24:36. But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only.
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
36 (Мк XIII:32). В русском переводе у Марка прибавлено: «ни Сын»; но у Матфея это слово опущено. Большинство экзегетов, в особенности древнейшие, считают, что выражение «ни Сын» было подлинным также у Матфея, причем неведение Сына относили к Его человечеству, а не Божеству. Некоторые же объясняли неведение Христа Его смирением. Все, что Он слышал от Отца, Он сказал ученикам Своим (Ин XV:15); но то, что Отец удержал в Своей власти, Ему не было известно в состоянии Его уничиженного человечества.
Adam Clarke: Commentary on the Bible - 1831
24:36: But of that day and hour - Ωρα, here, is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known, in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a Sabbath; and as the season was not known, therefore they were to pray that it might not be in the winter; Mat 24:20. See on Mar 13:32 (note).
Albert Barnes: Notes on the Bible - 1834
24:36: But of that day and hour - Of the precise time of the fulfillment. The "general signs" of its approach have been given, as the budding of the fig-tree is a certain indication that summer is near; but "the precise time" is not indicated by these things. One part of their inquiry was Mat 24:3 when those things should be. He now replies to them by saying that the precise time would not be foretold. Compare the notes at Act 1:7.
Knoweth no man, no, not the angels - See the notes at Mar 13:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:36: Mat 24:42, Mat 24:44, Mat 25:13; Zac 14:7; Mar 13:32; Act 1:7; Th1 5:2; Pe2 3:10; Rev 3:3; Rev 16:15
Geneva 1599
24:36 (9) But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only.
(9) It is sufficient for us to know that God has appointed a latter day for the restoring of all things; but when it will be is hidden from us all for our sake, so that we may be all the more watchful, so that we are not taken as those were taken in the flood years ago.
John Gill
24:36 But of that day and hour knoweth no man,.... Which is to be understood, not of the second coming of Christ, the end of the world, and the last judgment; but of the coming of the son of man, to take vengeance on the Jews, and of their destruction; for the words manifestly regard the date of the several things going before, which only can be applied to that catastrophe, and dreadful desolation: now, though the destruction itself was spoken of by Moses and the prophets, was foretold by Christ, and the believing Jews had some discerning of its near approach; see Heb 10:25 yet the exact and precise time was not known: it might have been: calculated to a year by Daniel's weeks, but not to the day and hour; and therefore our Lord does not say of the year, but of the day and hour no man knows; though the one week, or seven years, being separated from the rest, throws that account into some perplexity; and which perhaps is on purpose done, to conceal the precise time of Jerusalem's destruction: nor need it be wondered at, notwithstanding all the hints given, that the fatal day should not be exactly known beforehand; when those who have lived since, and were eyewitnesses of it, are not agreed on what day of the month it was; for, as Dr. Lightfoot (i) observes, Josephus (k) says,
"that the temple perished the "tenth" day of "Lous", a day fatal to the temple, as having been on that day consumed in flames, by the king of Babylon.
And yet Rabbi Jochanan ben Zaccai, who was also at the destruction of it, as well as Josephus, with all the Jewish writers, say it was on the "ninth of Ab"; for of this day they (l) say, five things happened upon it:
"On the "ninth of Ab" it was decreed concerning our fathers, that they should not enter into the land (of Canaan), the first and second temple were destroyed, Bither was taken, and the city ploughed up.
Though the words of R. Jochanan, cited by the doctor, refer to the first, and not to the second temple, and should have been rendered thus:
"If I had been in the generation (which fixed the fast for the destruction of the first temple), I would not have fixed it but on the tenth (of Ab); for, adds he, the greatest part of the temple was burnt on that day; but the Rabbins rather regarded the beginning of the punishment (m).
And so the fasting of Rabbi, and R. Joshua ben Levi, on the "ninth" and "tenth" days, were on account of the first temple; for they were under the same difficulty about the one, as the other:
no, not the angels of heaven; who dwell there, always behold the face of God, stand in his presence ready to do his will, and are made acquainted with many of his designs, and are employed in the executing of them, and yet know not the time of God's vengeance on the Jews; to this agrees the sense that is given of the day of vengeance in Is 63:4 it is asked (n),
"what is the meaning of these words, "the day of vengeance is in my heart?" Says R. Jochanan, to my heart I have revealed it, to the members I have not revealed it: says R. Simeon ben Lakish, to my heart I have revealed it, , "to the ministering angels I have not revealed it".
The Ethiopic version adds here, "nor the son", and so the Cambridge copy of Beza's; which seems to be transcribed from Mk 13:32 where that phrase stands; and must be understood of Christ as the son of man, and not as the Son of God; for as such, he lay in the bosom of the Father, and knew all his purposes and designs; for these were purposed in him: he knew from the beginning who would betray him, and who would believe in him; he knew what would befall the rejecters of him, and when that would come to pass; as he must know also the day of the last judgment, since it is appointed by God, and he is ordained to execute it: but the sense is, that as he, as man and mediator, came not to destroy, but to save; so it was not any part of his work, as such, to know, nor had he it in commission to make known the time of Jerusalem's ruin:
but my Father only; to the exclusion of all creatures, angels and men; but not to the exclusion of Christ as God, who, as such, is omniscient; nor of the Holy Spirit, who is acquainted with the deep things of God, the secrets of his heart, and this among others,
(i) In Mark xiii. 32. (k) De Bello Jud. l. 6. c. 26. (l) Misu. Taanith, c. 4. sect. 7. T. Hieros. Taanioth, fol. 68. 3. & Maimon. Hilch. Taanioth, c. 5. sect. 2. (m) T. Bab, Taanith, fol. 29. 1. (n) T. Bab. Sanhedrin, fol. 99. 1.
John Wesley
24:36 But of that day - The day of judgment; Knoweth no man - Not while our Lord was on earth. Yet it might be afterward revealed to St. John consistently with this.
24:3724:37: Այլ որպէս աւուրքն Նոյի, նո՛յնպէս եղիցի գալո՛ւստն Որդւոյ մարդոյ[454]։ [454] Բազումք. Այնպէս եղիցի գալ՛՛։
37 Եւ ինչպէս Նոյի օրերն էին, այնպէս պիտի լինի մարդու Որդու գալստեանը
37 Բայց ինչպէս Նոյի օրերը եղաւ, Որդի մարդոյ գալուստն ալ այնպէս պիտի ըլլայ։
Այլ որպէս աւուրքն Նոյի, այնպէս եղիցի գալուստն Որդւոյ մարդոյ:

24:37: Այլ որպէս աւուրքն Նոյի, նո՛յնպէս եղիցի գալո՛ւստն Որդւոյ մարդոյ[454]։
[454] Բազումք. Այնպէս եղիցի գալ՛՛։
37 Եւ ինչպէս Նոյի օրերն էին, այնպէս պիտի լինի մարդու Որդու գալստեանը
37 Բայց ինչպէս Նոյի օրերը եղաւ, Որդի մարդոյ գալուստն ալ այնպէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:3737: но, как было во дни Ноя, так будет и в пришествие Сына Человеческого:
24:37  ὥσπερ γὰρ αἱ ἡμέραι τοῦ νῶε, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
24:37. ὥσπερ (As-very) γὰρ (therefore) αἱ (the-ones) ἡμέραι (days) τοῦ (of-the-one) Νῶε, (of-a-Noe,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) ἡ (the-one) παρουσία (a-being-beside-unto) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου: (of-a-mankind)
24:37. sicut autem in diebus Noe ita erit et adventus Filii hominisAnd as in the days of Noe, so shall also the coming of the Son of man be.
37. And as the days of Noah, so shall be the coming of the Son of man.
24:37. And just as in the days of Noah, so also will be the advent of the Son of man.
24:37. But as the days of Noe [were], so shall also the coming of the Son of man be.
But as the days of Noe [were], so shall also the coming of the Son of man be:

37: но, как было во дни Ноя, так будет и в пришествие Сына Человеческого:
24:37  ὥσπερ γὰρ αἱ ἡμέραι τοῦ νῶε, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
24:37. sicut autem in diebus Noe ita erit et adventus Filii hominis
And as in the days of Noe, so shall also the coming of the Son of man be.
24:37. And just as in the days of Noah, so also will be the advent of the Son of man.
24:37. But as the days of Noe [were], so shall also the coming of the Son of man be.
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
37 Букв.: но как дни Ноя, так будет и проч. У Матфея пропущены слова Луки XXI:34-36. Параллелью у Луки здесь служат XVI:26 — слова, сказанные в другой связи. История потопа, на которую здесь ссылается Спаситель, общеизвестна. Пред великой катастрофой люди вели себя так, как в обычное время. Так будет и во время второго пришествия.
Adam Clarke: Commentary on the Bible - 1831
24:37: As the days of Noah - they were eating and drinking - That is, they spent their time in rapine, luxury, and riot. The design of these verses seems to be, that the desolation should be as general as it should be unexpected.
Albert Barnes: Notes on the Bible - 1834
24:37: Noe - The Greek way of writing "Noah." See Gen. 6-9. The coming of the Son of man would be as it was in the days of Noah:
1. In its being sudden and unexpected, the "precise time" not being made known, though the "general" indications had been given.
2. The world would be found as it was then.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:37: Gen. 6:1-7:24; Job 22:15-17; Luk 17:26, Luk 17:27; Heb 11:7; Pe1 3:20, Pe1 3:21; Pe2 2:5, Pe2 3:6
John Gill
24:37 But as the days of Noe were,.... So Noah is usually called Noe by the Septuagint: the sense is, as were the practices of the men of that generation, in which Noah lived, so will be the practices of the men of that age, in which the son of man comes; or as the flood, which happened in the days of Noah, was sudden and unexpected; it came upon men thoughtless about it, though they had warning of it; and was universal, swept them all away, excepting a few that were saved in the ark:
so shall also the coming of the son of man be; to take vengeance on the Jews, on a sudden, at an unawares, when they would be unthoughtful about it; though they were forewarned of it by Christ and his apostles, and their destruction be as universal; all would be involved in it, excepting a few, that were directed a little before, to go out of the city of Jerusalem to Pella; where they were saved, as Noah and his family were in the ark.
John Wesley
24:37 Lk 17:26.
24:3824:38: Զի որպէս էին յաւուրսն որ յառա՛ջ քան զջրհեղեղն, ուտէին եւ ըմպէին, կանա՛յս առնէին եւ արա՛նց լինէին, մինչեւ յօրն՝ յորում եմուտ Նո՛յ ՚ի տապանն,
38 որովհետեւ, ինչպէս որ ջրհեղեղից առաջ եղած օրերն էին, - երբ ուտում էին եւ խմում, կին էին առնում ու մարդու էին գնում, մինչեւ այն օրը, երբ Նոյը տապանը մտաւ
38 Քանզի ինչպէս էին այն օրերը ջրհեղեղէն առաջ՝ կ’ուտէին, կը խմէին, կին կ’առնէին ու էրկան կու տային՝ մինչեւ այն օրը երբ Նոյ տապանը մտաւ,
Զի որպէս էին յաւուրսն որ յառաջ քան զջրհեղեղն, ուտէին եւ ըմպէին, կանայս առնէին եւ արանց լինէին, մինչեւ յօրն յորում եմուտ Նոյ ի տապանն:

24:38: Զի որպէս էին յաւուրսն որ յառա՛ջ քան զջրհեղեղն, ուտէին եւ ըմպէին, կանա՛յս առնէին եւ արա՛նց լինէին, մինչեւ յօրն՝ յորում եմուտ Նո՛յ ՚ի տապանն,
38 որովհետեւ, ինչպէս որ ջրհեղեղից առաջ եղած օրերն էին, - երբ ուտում էին եւ խմում, կին էին առնում ու մարդու էին գնում, մինչեւ այն օրը, երբ Նոյը տապանը մտաւ
38 Քանզի ինչպէս էին այն օրերը ջրհեղեղէն առաջ՝ կ’ուտէին, կը խմէին, կին կ’առնէին ու էրկան կու տային՝ մինչեւ այն օրը երբ Նոյ տապանը մտաւ,
zohrab-1805▾ eastern-1994▾ western am▾
24:3838: ибо, как во дни перед потопом ели, пили, женились и выходили замуж, до того дня, как вошел Ной в ковчег,
24:38  ὡς γὰρ ἦσαν ἐν ταῖς ἡμέραις [ἐκείναις] ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν νῶε εἰς τὴν κιβωτόν,
24:38. ὡς (as) γὰρ (therefore) ἦσαν (they-were) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) [ἐκείναις] "[unto-the-ones-thither]"ταῖς (unto-the-ones) πρὸ (before) τοῦ (of-the-one) κατακλυσμοῦ (of-a-dashing-down-of," τρώγοντες ( chewing ) καὶ (and) πίνοντες , ( drinking ," γαμοῦντες ( marrying-unto ) καὶ (and) γαμίζοντες , ( marrying-to ,"ἄχρι (unto-whilst) ἧς (of-which) ἡμέρας (of-a-day) εἰσῆλθεν ( it-had-came-into ," Νῶε ( a-Noe ," εἰς ( into ) τὴν ( to-the-one ) κιβωτόν , ( to-a-box ,"
24:38. sicut enim erant in diebus ante diluvium comedentes et bibentes nubentes et nuptum tradentes usque ad eum diem quo introivit in arcam NoeFor, as in the days before the flood they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark:
38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,
24:38. For it will be just as it was in the days before the flood: eating and drinking, marrying and being given in marriage, even until that day when Noah entered into the ark.
24:38. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark:

38: ибо, как во дни перед потопом ели, пили, женились и выходили замуж, до того дня, как вошел Ной в ковчег,
24:38  ὡς γὰρ ἦσαν ἐν ταῖς ἡμέραις [ἐκείναις] ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν νῶε εἰς τὴν κιβωτόν,
24:38. sicut enim erant in diebus ante diluvium comedentes et bibentes nubentes et nuptum tradentes usque ad eum diem quo introivit in arcam Noe
For, as in the days before the flood they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark:
24:38. For it will be just as it was in the days before the flood: eating and drinking, marrying and being given in marriage, even until that day when Noah entered into the ark.
24:38. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38 и 39. (Лк XVII:27). Ссылки, впрочем, общие, на Быт VI:5, 11-13 и VII:7.
Albert Barnes: Notes on the Bible - 1834
24:38: For as in the days ... - The things mentioned here denote attention to the affairs of this life rather than to what was coming on them. It does not mean that these things were wrong, but only that such was their actual employment, and that they were regardless of what was coming upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:38: they: Gen 6:2; Sa1 25:36-38, Sa1 30:16, Sa1 30:17; Isa 22:12-14; Eze 16:49, Eze 16:50; Amo 6:3-6; Luk 12:19, Luk 12:45, Luk 14:18-20, Luk 17:26-28, Luk 21:34; Rom 13:13, Rom 13:14; Co1 7:29-31
Geneva 1599
24:38 For as in the days that were before the flood they were (u) eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,
(u) The word which the evangelist uses expresses the matter more fully then ours does: for it is a word which is used of brute beasts: and his meaning is that in those days men will pay attention to their appetites just like brute beasts: for otherwise there is nothing wrong with eating and drinking.
John Gill
24:38 For as in the days that were before the flood,.... Not all the days before the flood, from the creation of the world; but those immediately preceding it, a century or two before it:
they were eating and drinking, marrying and giving in marriage: not that these civil actions of life were criminal in themselves, had care been taken that they were not abused. It is lawful to eat and drink, provided it be in moderation, and not to excess; and to marry, and give in marriage, when the laws, rules, and ends thereof, are observed: and therefore this must be understood, either of their wholly giving themselves up to the pleasures of life, and lusts of the flesh, without any concern about the affairs of religion, the worship and glory of God, the welfare of their souls and their approaching danger, of which Noah had given them warning; or of their luxury and intemperance, in eating and drinking, and of their libidinous and unlawful marriages; for the word here used for eating, signifies eating after the manner of brute beasts: they indulged themselves in a brutish way, in gluttony and drunkenness; and it is certain from the account given of them, in Gen 6:2 that they entered into unlawful marriages, and unclean copulations: wherefore these things may be spoken of them, as what were really sinful and wicked, and denote a course of sinning, a constant practice of these sins of intemperance and lust, and which is still more fully expressed in the next clause:
until the day that Noe entered into the ark. The Arabic version renders it, "the ship"; the vessel which God directed him to make, for the saving of himself and family. Now the men of that generation persisted in their wicked course of living, after, and notwithstanding, the warning God had given them by Noah, of the flood that would come upon them; and all the while the ark was building, even to the very day that Noah and his family, by the order of God, went into the ark.
24:3924:39: եւ ո՛չ գիտացին՝ մինչեւ եկն ջրհեղեղն եւ եբա՛րձ զամենեսին, ա՛յնպէս եղիցի եւ գալուստն Որդւոյ մարդոյ։
39 ու նրանք բան չիմացան մինչեւ որ ջրհեղեղը եկաւ ու վերցրեց տարաւ բոլորին, - այնպէս պիտի լինի մարդու Որդու գալստեանն էլ
39 Չգիտցան՝ մինչեւ ջրհեղեղը եկաւ ու ամէնքը վերցուց, Որդի մարդոյ գալուստն ալ այնպէս պիտի ըլլայ։
եւ ոչ գիտացին մինչեւ եկն ջրհեղեղն եւ եբարձ զամենեսին. այնպէս եղիցի եւ գալուստն Որդւոյ մարդոյ:

24:39: եւ ո՛չ գիտացին՝ մինչեւ եկն ջրհեղեղն եւ եբա՛րձ զամենեսին, ա՛յնպէս եղիցի եւ գալուստն Որդւոյ մարդոյ։
39 ու նրանք բան չիմացան մինչեւ որ ջրհեղեղը եկաւ ու վերցրեց տարաւ բոլորին, - այնպէս պիտի լինի մարդու Որդու գալստեանն էլ
39 Չգիտցան՝ մինչեւ ջրհեղեղը եկաւ ու ամէնքը վերցուց, Որդի մարդոյ գալուստն ալ այնպէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:3939: и не думали, пока не пришел потоп и не истребил всех, --так будет и пришествие Сына Человеческого;
24:39  καὶ οὐκ ἔγνωσαν ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται [καὶ] ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
24:39. καὶ (and) οὐκ (not) ἔγνωσαν (they-had-acquainted) ἕως (unto-if-which) ἦλθεν (it-had-came,"ὁ (the-one) κατακλυσμὸς (a-dashing-down-of,"καὶ (and) ἦρεν (it-lifted) ἅπαντας , ( to-along-all ,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) ἡ (the-one) παρουσία (a-being-beside-unto) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
24:39. et non cognoverunt donec venit diluvium et tulit omnes ita erit et adventus Filii hominisAnd they knew not till the flood came and took them all away: so also shall the coming of the Son of man be.
39. and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man.
24:39. And they did not realize it, until the flood came and took them all away. So also will the advent of the Son of man be.
24:39. And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be:

39: и не думали, пока не пришел потоп и не истребил всех, --так будет и пришествие Сына Человеческого;
24:39  καὶ οὐκ ἔγνωσαν ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται [καὶ] ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
24:39. et non cognoverunt donec venit diluvium et tulit omnes ita erit et adventus Filii hominis
And they knew not till the flood came and took them all away: so also shall the coming of the Son of man be.
24:39. And they did not realize it, until the flood came and took them all away. So also will the advent of the Son of man be.
24:39. And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:39: And knew not - They considered not - did not lay Noah's warning to heart, till it was too late to profit by it: so shall it be - and so it was in this coming of the Son of man.
Albert Barnes: Notes on the Bible - 1834
24:39: They knew not - That is, they knew not the exact time until it came upon them. So, says he, it shall be when the Son of man shall come. They shall not know "the precise time" until he comes, and then they will be found engaged in the ordinary business of life unconcerned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:39: Mat 13:13-15; Jdg 20:34; Pro 23:35, Pro 24:12, Pro 29:7; Isa 42:25, Isa 44:18, Isa 44:19; Luk 19:44; Joh 3:20; Act 13:41; Rom 1:28; Pe2 3:5
John Gill
24:39 And knew not until the flood came,.... That is, they did not advert or give heed to what Noah said to them about it: they slighted and despised his warnings; they did not believe, that what he said of the flood was true; they had notice of it, but they would not know it, and therefore God gave them up to judicial blindness and hardness of heart; and so they remained, until it came upon them at once:
and took them all away; the whole world of the ungodly, every man, woman, and child, except eight persons only; Noah and his wife, and his three sons and their wives; for the deluge was universal, and reached to all the inhabitants of the world, who all perished in it, excepting the above persons,
So shall also the coming of the son of man be: such shall be, as it was, the case of the Jews, before the destruction of Jerusalem: they gave themselves up to all manner of wickedness and uncleanness; they disregarded the warnings of Christ and his apostles; they were careless and secure of danger; they would not believe their ruin was at hand, when it was just upon them; they buoyed themselves up to the very last, that a deliverer would arise, and save them; they cried peace, peace, when sudden destruction was nigh; even of them all, their nation, city, and temple, a few only excepted, as in the days of Noah: and though they were so much like the men of that generation, yet they themselves say of them, that "the generation of the flood have no part in the world to come, nor shall they stand in judgment, according to Gen 6:3 (o).
(o) Misn. Sanhedrin, c. 11. sect. 3.
24:4024:40: Յայնժամ թէ իցեն երկու յագարակի, մին առնուցու եւ մեւսն թողուցու[455]։ [455] Ոմանք. Յայնժամ եթէ։
40 Այն ժամանակ, եթէ դաշտի մէջ երկու հոգի լինեն, մէկը պիտի վերցուի, եւ միւսը պիտի թողնուի
40 Այն ատեն եթէ երկու հոգի արտի մը մէջ ըլլան, մէկը պիտի առնուի ու միւսը ձգուի.
Յայնժամ թէ իցեն երկու յագարակի, մին առնուցու եւ մեւսն թողուցու:

24:40: Յայնժամ թէ իցեն երկու յագարակի, մին առնուցու եւ մեւսն թողուցու[455]։
[455] Ոմանք. Յայնժամ եթէ։
40 Այն ժամանակ, եթէ դաշտի մէջ երկու հոգի լինեն, մէկը պիտի վերցուի, եւ միւսը պիտի թողնուի
40 Այն ատեն եթէ երկու հոգի արտի մը մէջ ըլլան, մէկը պիտի առնուի ու միւսը ձգուի.
zohrab-1805▾ eastern-1994▾ western am▾
24:4040: тогда будут двое на поле: один берется, а другой оставляется;
24:40  τότε δύο ἔσονται ἐν τῶ ἀγρῶ, εἷς παραλαμβάνεται καὶ εἷς ἀφίεται·
24:40. τότε (To-the-one-which-also) ἔσονται ( they-shall-be ) δύο (two) ἐν (in) τῷ (unto-the-one) ἀγρῷ, (unto-a-field,"εἷς (one) παραλαμβάνεται (it-be-taken-beside) καὶ (and) εἷς (one) ἀφίεται: (it-be-sent-off)
24:40. tunc duo erunt in agro unus adsumetur et unus relinqueturThen two shall be in the field. One shall be taken and one shall be left.
40. Then shall two men be in the field; one is taken, and one is left:
24:40. Then two men will be in a field: one will be taken up, and one will be left behind.
24:40. Then shall two be in the field; the one shall be taken, and the other left.
Then shall two be in the field; the one shall be taken, and the other left:

40: тогда будут двое на поле: один берется, а другой оставляется;
24:40  τότε δύο ἔσονται ἐν τῶ ἀγρῶ, εἷς παραλαμβάνεται καὶ εἷς ἀφίεται·
24:40. tunc duo erunt in agro unus adsumetur et unus relinquetur
Then two shall be in the field. One shall be taken and one shall be left.
24:40. Then two men will be in a field: one will be taken up, and one will be left behind.
24:40. Then shall two be in the field; the one shall be taken, and the other left.
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
40 и 41. (Лк XVII:34, где содержится добавочная мысль к сказанному у Мф 40 и 41). Матфей пропускает ст. 34 Луки, а Лука ст. 40 Матфея. Очень интересен переход от «дней Ноя» к тому, что говорится в разбираемых стихах. Как потоп наступил внезапно, в то время, когда люди его не ожидали, о нем не думали и были беспечны, так будет и пришествие Сына Человеческого. Но во время потопа гибель была общая; погибли все люди, кроме Ноя и его семьи. При втором пришествии будет нечто иное: один с поля будет взят, другой оставлен. То же и в 41 стихе. В 40 стихе указывается на двух мужчин; в 41 на двух женщин. «Две мелющие в жерновах» — перевод неточен, — потому что в «жерновах» в подлиннике единственное число (en tw mulw), — и потому темен. Что такое женщины, мелющие в жерновах? В некоторых рукописях en tw mulwni — на мельнице (in pistrino). Это чтение не признается правильным. Правильное чтение en tw mulw значит «жерновом», и таким образом, выражение означает: две (женщины) мелющие жерновом dat instument; с en; (см. Blass Gram. с. 114). На обычай женщин молоть указано в Исх XI:5; Ис XLVII:2. Смысл выражений 40 и 41 тот, по-видимому, что из двух мужчин на поле и двух мелющих женщин двое спасаются и двое предоставляются пагубе.
Adam Clarke: Commentary on the Bible - 1831
24:40: Then shall two men - two women - one shall be taken, and the other left - The meaning seems to be, that so general should these calamities be, that no two persons, wheresoever found, or about whatsoever employed, should be both able to effect their escape; and that captivity and the sword should have a complete triumph over this unhappy people.
Two women shall be grinding - Women alone are still employed in grinding the corn in the east; and it is only when despatch is required, or the uppermost millstone is heavy, that a second woman is added. See Wakefield, and Harmer, Obs. vol. i. 253. That they were formerly thus employed, see Exo 11:5, and the note there. See also Isa 47:2.
Albert Barnes: Notes on the Bible - 1834
24:40: Then shall two be in the field ... - The calamity will come suddenly. There will be no escape for those whom it overtakes.
One shall be taken - The word "taken" may mean either to be taken away from the danger - that is, rescued, as Lot was Luk 17:28-29, or to be taken away "by death." Probably the latter is the meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:40: the one: Ch2 33:12-24; Luk 17:34-37, Luk 23:39-43; Co1 4:7; Pe2 2:5, Pe2 2:7-9
Geneva 1599
24:40 (10) Then shall two be in the field; the one shall be taken, and the other left.
(10) Against those that persuade themselves that God will be merciful to all men, and do by this means give themselves over to sin, that they may in the meantime live in pleasure, void of all care.
John Gill
24:40 Then shall two be in the field,.... About their proper business, of husbandry, ploughing, or sowing, or any other rural employment:
the one shall be taken; not by the preaching of the Gospel, into the kingdom of God, or Gospel dispensation; though such a distinction God makes, by the ministry of the word, accompanied by his Spirit and power; nor by angels, to meet Christ in the air, and to be introduced into his kingdom and glory; but by the eagles, the Roman army, and either killed or carried captive by them:
and the other left; not in a state of nature and unregeneracy, as many are, to whom the Gospel is preached; nor with devils at the last day, to be thrust down by them into the infernal regions; but by the Romans, being by some remarkable providence, or another, delivered out of their hands; which was the case of some few, and these of the meaner sort; and therefore persons of a rural life and occupation are instanced in.
John Wesley
24:40 One is taken - Into God's immediate protection: and one is left - To share the common calamities. Our Lord speaks as having the whole transaction present before his eyes.
24:4124:41: Եւ եթէ երկու աղայցեն ՚ի մի երկանս, մին առնուցու եւ մեւսն թողուցո՛ւ[456]։ [456] Օրինակ մի. Երկու աղալ իցեն ՚ի։
41 Եւ եթէ երկու կին աղան մի երկանքի վրայ, մէկը պիտի վերցուի, եւ միւսը պիտի թողնուի
41 Եւ եթէ երկու կին մէկ աղօրիքով աղալու վրայ գտնուին, մէկը պիտի առնուի ու միւսը ձգուի։
Եւ եթէ երկու աղայցեն ի մի երկանս, մին առնուցու եւ մեւսն թողուցու:

24:41: Եւ եթէ երկու աղայցեն ՚ի մի երկանս, մին առնուցու եւ մեւսն թողուցո՛ւ[456]։
[456] Օրինակ մի. Երկու աղալ իցեն ՚ի։
41 Եւ եթէ երկու կին աղան մի երկանքի վրայ, մէկը պիտի վերցուի, եւ միւսը պիտի թողնուի
41 Եւ եթէ երկու կին մէկ աղօրիքով աղալու վրայ գտնուին, մէկը պիտի առնուի ու միւսը ձգուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:4141: две мелющие в жерновах: одна берется, а другая оставляется.
24:41  δύο ἀλήθουσαι ἐν τῶ μύλῳ, μία παραλαμβάνεται καὶ μία ἀφίεται.
24:41. δύο (two) ἀλήθουσαι ( grinding ) ἐν (in) τῷ (unto-the-one) μύλῳ, (unto-a-mill,"μία (one) παραλαμβάνεται (it-be-taken-beside) καὶ (and) μία (one) ἀφίεται. (it-be-sent-off)
24:41. duae molentes in mola una adsumetur et una relinqueturTwo women shall be grinding at the mill. One shall be taken and one shall be left.
41. two women grinding at the mill; one is taken, and one is left.
24:41. Two women will be grinding at a millstone: one will be taken up, and one will be left behind.
24:41. Two [women shall be] grinding at the mill; the one shall be taken, and the other left.
Two [women shall be] grinding at the mill; the one shall be taken, and the other left:

41: две мелющие в жерновах: одна берется, а другая оставляется.
24:41  δύο ἀλήθουσαι ἐν τῶ μύλῳ, μία παραλαμβάνεται καὶ μία ἀφίεται.
24:41. duae molentes in mola una adsumetur et una relinquetur
Two women shall be grinding at the mill. One shall be taken and one shall be left.
24:41. Two women will be grinding at a millstone: one will be taken up, and one will be left behind.
24:41. Two [women shall be] grinding at the mill; the one shall be taken, and the other left.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:41: Two women ... - Grinding in the East was performed, as it is now, chiefly by hand. The millstones were about 2 feet in diameter and 12 foot in thickness. The lower one was fixed, and the upper one was turned by a handle or crank. This was done by two persons, who sat opposite to each other. One took hold of the mill-handle and turned it half-way round; the other then seized it and completed the Rev_olution. This was done by women - by servants of the lowest order - and was a very laborious employment. See Exo 11:5; Job 31:10; Isa 47:2; Jdg 16:21. The meaning of this verse is similar to the former. Of two persons sitting near each other, one shall be taken and the other. left. The calamity would be sudden, and would come upon them before they were aware.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:41: Two: The μυλων [Strong's G3459] was a hand-mill composed of two stones; "the uppermost of which is turned round by a small handle of wood or iron that is placed in the rim. When this stone is large, or expedition required, a second person is called to assist; and as it is usual for women alone to be concerned in this employment, who seat themselves over against each other with the millstone between then, we may see not only the propriety of the expression, Exo 11:5," but the force of this. - Dr. Shaw.
grinding: Exo 11:5; Isa 47:2
Geneva 1599
24:41 (x) Two [women shall be] grinding at the mill; the one shall be taken, and the other left.
(x) The Greek women and the barbarians ground and baked.
John Gill
24:41 Two women shall be grinding at the mill,.... Though the word women is not in the Greek text, yet it is rightly supplied by our translators, as it is in the Persic version; for the word rendered grinding, is in the feminine gender, and was the work of women, as appears both from the Scripture, Ex 11:5 and from several passages in the Jewish writings, concerning which their canons run thus (p),
"These are the works which a woman is to do for her husband, "she must grind", and bake, and wash, and boil, and make his bed, &c.
And elsewhere it is asked (q),
"how does she grind? she sits at the mill, and watches the flour, but she does not grind, or go after a beast, that so the mill may not stop; but if their custom is to grind at a hand mill, she may grind. The sanhedrim order this to poor people; for if she brings one handmaid, or money, or goods, sufficient to purchase, she is not obliged to grind, &c.
Frequent mention is made, of women grinding together at the same mill: a case is put concerning two women grinding at an hand mill (r), and various rules are given about it; as, that (s).
"a woman may lend her neighbour that is suspected of eating the fruits of the seventh year after time, a meal sieve, a fan, a mill, or a furnace, but she may not winnow, nor "grind with her".
Which it supposes she might do, if she was not suspected: again (t),
"the wife of a plebeian, "may grind" with the wife of a learned man, in the time that she is unclean, but not when she is clean.
Nor was this the custom of the Jews only, for women to grind, but also of other countries, as of the Abyssines (u), and of both Greeks and Barbarians (w):
the one shall be taken, and the other left; as before, one shall be taken by the Romans, and either put to death, or carried captive; and the other shall escape their hands, through the singular providence of God. The Ethiopic version, and Munster's Hebrew Gospel add, "two shall be in one bed, one shall be taken, and the other left"; but these words are not in the copies of Matthew in common, but are taken out of Lk 17:34 though they are in the Cambridge copy of Beza's, and in one of Stephens's,
(p) Misn. Cetubot, c. 5. sect. 5. Vid. T. Bab. Bava Kama, fol. 47. 9. & 48. 1. (q) Maimon. Hilch. Ishot. c. 21. sect. 5, 6. (r) T. Bab. Nidda, fol. 60. 2. (s) Misn. Sheviith, c. 5. 9. & Gittin, c. 5. sect. 9. (t) T. Hieros. Teruinot, fol. 46. 3. T. Bab. Gittin, fol. 61. 2. & Cholin, fol. 6. 2. Misn. Taharot, c. 7. sect. 4. (u) Ludolph. Hist. Ethiop. l. 4. c. 4. (w) Plutarch apud Beza. in loc.
John Wesley
24:41 Two women shall be grinding - Which was then a common employment of women.
24:4224:42: Արթո՛ւն կացէք՝ զի ո՛չ գիտէք յորում ժամու Տէրն ձեր գայ[457]։ [457] Ոմանք նշանակեն ՚ի լուս՛՛. Յորում աւուր Տէրն ձեր։
42 Արթո՛ւն կացէք, որովհետեւ չգիտէք, թէ ո՛ր ժամին կը գայ ձեր Տէրը
42 Ուրեմն արթուն կեցէք, վասն զի չէք գիտեր թէ որ ժամուն ձեր Տէրը պիտի գայ։
Արթուն կացէք, զի ոչ գիտէք յորում ժամու Տէրն ձեր գայ:

24:42: Արթո՛ւն կացէք՝ զի ո՛չ գիտէք յորում ժամու Տէրն ձեր գայ[457]։
[457] Ոմանք նշանակեն ՚ի լուս՛՛. Յորում աւուր Տէրն ձեր։
42 Արթո՛ւն կացէք, որովհետեւ չգիտէք, թէ ո՛ր ժամին կը գայ ձեր Տէրը
42 Ուրեմն արթուն կեցէք, վասն զի չէք գիտեր թէ որ ժամուն ձեր Տէրը պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:4242: Итак бодрствуйте, потому что не знаете, в который час Господь ваш приидет.
24:42  γρηγορεῖτε οὗν, ὅτι οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται.
24:42. γρηγορεῖτε (Ye-should-watch-unto) οὖν, (accordingly) ὅτι (to-which-a-one) οὐκ (not) οἴδατε (ye-had-come-to-see) ποίᾳ (unto-whither-belonged) ἡμέρᾳ (unto-a-day) ὁ (the-one) κύριος (Authority-belonged) ὑμῶν (of-ye) ἔρχεται . ( it-cometh )
24:42. vigilate ergo quia nescitis qua hora Dominus vester venturus sitWatch ye therefore, because you know not what hour your Lord will come.
42. Watch therefore: for ye know not on what day your Lord cometh.
24:42. Therefore, be vigilant. For you do not know at what hour your Lord will return.
24:42. Watch therefore: for ye know not what hour your Lord doth come.
Watch therefore: for ye know not what hour your Lord doth come:

42: Итак бодрствуйте, потому что не знаете, в который час Господь ваш приидет.
24:42  γρηγορεῖτε οὗν, ὅτι οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται.
24:42. vigilate ergo quia nescitis qua hora Dominus vester venturus sit
Watch ye therefore, because you know not what hour your Lord will come.
24:42. Therefore, be vigilant. For you do not know at what hour your Lord will return.
24:42. Watch therefore: for ye know not what hour your Lord doth come.
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
42 (Мк XIII:33, 35). «В который час» (poia wra) в русском нужно заменить выражением «в который день» (poia hmera), потому что последнее чтение следует считать более вероятным. Стих есть правильный и логический вывод из только что сказанного, где речь была о неожиданности парусии. Этот вывод имеет практический характер, есть увещание к бодрствованию. Порядок и ход мыслей совершенно естествен и делается еще естественнее при рассмотрении дальнейшей речи. Поэтому напрасно замечают, что в речи Христа, как она изложена у Матфея, «запутанность» и что здесь находится ясная основа для интерполяции.
Adam Clarke: Commentary on the Bible - 1831
24:42: Watch therefore - Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the way either of judgment or mercy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered.
Albert Barnes: Notes on the Bible - 1834
24:42: Watch - Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:42: Watch: Mat 25:13, Mat 26:38-41; Mar 13:33-37; Luk 12:35-40, Luk 21:36; Rom 13:11; Co1 16:13; Th1 5:6; Pe1 4:7, Pe1 5:8; Rev 3:2, Rev 3:3, Rev 16:15
for: Mat 24:36, Mat 24:44; Mar 13:33
Geneva 1599
24:42 (11) Watch therefore: for ye know not what hour your Lord doth come.
(11) An example of the horrible carelessness of men in those things in which they ought to be most careful.
John Gill
24:42 Watch therefore,.... Since the time of this desolation is so uncertain, and since it will come upon the Jews unawares, and some wilt escape, whilst others perish; for the words are plainly an inference from what precedes, and clearly relate to things going before, and are not a transition to a new subject:
for ye know not what hour your Lord doth come; to avenge himself of the unbelieving Jews, and fulfil what he in person, and by his apostles, had predicted and warned them of: though I will not deny, but that what follows may be much better accommodated and applied to the second coming of Christ, and the last judgment, and the behaviour of men with regard to both, than anything said before; and it may be our Lord's intention, to lead his disciples gradually, and as it were imperceptibly, to the last scene of things on earth, to make way for the parables and description of the future judgment, in the next chapter; still keeping in view, and having reference to, the subject he had been so long upon.
John Wesley
24:42 Ye know not what hour your Lord cometh - Either to require your soul of you, or to avenge himself of this nation. Mk 13:33; Lk 12:35; Lk 21:34.
24:4324:43: Զայն գիտասջի՛ք, եթէ գիտէ՛ր տանուտէր՝ յորո՛ւմ պահու գող գայ, սկէր՝ եւ ո՛չ տայր ակա՛ն հատանել զտանն իւրոյ[458]։ [458] Ոմանք. Զայս գիտասջիք... տանուտէրն... զտան իւրոյ։ Օրինակ մի. Յայն գիտասջիք։
43 Ա՛յս իմացէք. եթէ տանտէրը գիտենար, թէ ո՛ր ժամին գող կը գայ, կը հսկէր եւ չէր թողնի, որ իր տունը ծակեն
43 Բայց այս գիտցէք, թէ եթէ տանտէրը գիտնար թէ գիշերուան որ պահուն գողը կու գայ, արթուն կը կենար եւ թող չէր տար որ իր տունը ծակեն։
Զայն գիտասջիք, եթէ գիտէր տանուտէրն յորում պահու գող գայ, հսկէր եւ ոչ տայր ական հատանել զտան իւրոյ:

24:43: Զայն գիտասջի՛ք, եթէ գիտէ՛ր տանուտէր՝ յորո՛ւմ պահու գող գայ, սկէր՝ եւ ո՛չ տայր ակա՛ն հատանել զտանն իւրոյ[458]։
[458] Ոմանք. Զայս գիտասջիք... տանուտէրն... զտան իւրոյ։ Օրինակ մի. Յայն գիտասջիք։
43 Ա՛յս իմացէք. եթէ տանտէրը գիտենար, թէ ո՛ր ժամին գող կը գայ, կը հսկէր եւ չէր թողնի, որ իր տունը ծակեն
43 Բայց այս գիտցէք, թէ եթէ տանտէրը գիտնար թէ գիշերուան որ պահուն գողը կու գայ, արթուն կը կենար եւ թող չէր տար որ իր տունը ծակեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:4343: Но это вы знаете, что, если бы ведал хозяин дома, в какую стражу придет вор, то бодрствовал бы и не дал бы подкопать дома своего.
24:43  ἐκεῖνο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ.
24:43. ἐκεῖνο (To-the-one-thither) δὲ (moreover) γινώσκετε (ye-should-acquaint) ὅτι (to-which-a-one) εἰ (if) ᾔδει (it-had-come-to-have-seen,"ὁ (the-one) οἰκοδεσπότης (a-house-master,"ποίᾳ (unto-whither-belonged) φυλακῇ (unto-a-guarding) ὁ (the-one) κλέπτης (a-stealer) ἔρχεται , ( it-cometh ,"ἐγρηγόρησεν (it-watched-unto) ἂν (ever) καὶ (and) οὐκ (not) ἂν (ever) εἴασεν (it-let-unto) διορυχθῆναι (to-have-been-dug-through) τὴν (to-the-one) οὶκίαν (to-a-housing-unto) αὐτοῦ. (of-it)
24:43. illud autem scitote quoniam si sciret pater familias qua hora fur venturus esset vigilaret utique et non sineret perfodiri domum suamBut this know ye, that, if the goodman of the house knew at what hour the thief would come, he would certainly watch and would not suffer his house to be broken open.
43. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through.
24:43. But know this: if only the father of the family knew at what hour the thief would arrive, he would certainly keep vigil and not permit his house to be broken into.
24:43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.
But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up:

43: Но это вы знаете, что, если бы ведал хозяин дома, в какую стражу придет вор, то бодрствовал бы и не дал бы подкопать дома своего.
24:43  ἐκεῖνο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ.
24:43. illud autem scitote quoniam si sciret pater familias qua hora fur venturus esset vigilaret utique et non sineret perfodiri domum suam
But this know ye, that, if the goodman of the house knew at what hour the thief would come, he would certainly watch and would not suffer his house to be broken open.
24:43. But know this: if only the father of the family knew at what hour the thief would arrive, he would certainly keep vigil and not permit his house to be broken into.
24:43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.
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
43 (Лк XII:39, — в другой связи). Как в русском, так и в Вульгате перевод «бодрствовал бы» (vigilaret) неточен. В подлиннике аорист egrhorhsen an — значит «проснулся бы». Подобная же мысль выражается и в других местах Нового Завета, 2 Пет III:10; 1 Фес V:2, 4; Откр III:3; XVI:15.
Adam Clarke: Commentary on the Bible - 1831
24:43: If the good man of the house had known - "As a master of a family who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watchfulness, that he may not come upon you unawares." Wakefield.
Albert Barnes: Notes on the Bible - 1834
24:43: But know this ... - If a man knew the hour, or "about the hour," when a robber would come, he would be ready for him. So you know not the exact hour, but you know it is near, when the Son of man will come. He will come suddenly, as a thief comes, without giving pRev_ious warning, Th1 5:2; Pe2 3:10; Rev 3:3; Rev 16:15. "Goodman." See the notes at Mat 20:11.
Thief - A robber. A thief, with us, means one who takes goods without doing violence - secretly, silently. The original word means one who does it by housebreaking, or by highway violence, Luk 10:30.
Broken up - Broken into either by the doors or windows. See the notes at Mat 6:19.
In what watch - In which of the four quarters of the night. See the notes at Mat 14:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:43: goodman: Mat 20:11; Pro 7:19
had: Luk 12:39; Th1 5:2-6; Pe2 3:10, Pe2 3:11
would not: Exo 22:2, Exo 22:3
John Gill
24:43 But know this,.... Or you do know this: this may be illustrated by supposing a case well known to men, and in which common prudence would direct a man how to behave:
that if the good man of the house, or householder, or master of the family,
had known in what watch the thief would come; whether at the first, second, third, or fourth watch; for the night was divided into four watches; had he any previous notice given by any of the associates of the thief, or by those that had overheard, or by any means had got intelligence of his design and measures, and the time of his pursuing them,
he would have watched; in every watch either in person, or by employing others, or both:
and would not have suffered his house to be broken up: or "dug through"; see Job 24:16 concerning which, there is a law in Ex 22:2 and is explained by the Jewish canonists thus:
"He that comes in by digging, whether by day or by night, there is no blood for him (i.e. to be shed for him, if he is killed); but if the master of the house, or any other man kill him, they are free; and every man has power to kill him, whether on a weekday, or on a sabbath day; and with whatsoever death he can put him to, as it is said, there is no blood for him, Ex 22:2. And one that comes in, "by digging", or a thief that is found in the midst of a man's roof, or in his court, or within his hedge, whether in the day or in the night, (may be killed;) and wherefore is it called digging? because it is the way of most thieves to come in by digging in the night (x).
Wherefore no doubt since the master of the house had such a law on his side, he would never suffer, if possible, his house to be entered by digging, when he had, especially, any previous notice of it. Now the application of this case, or parabolical way of speaking, is to the coming of Christ, and the watchfulness of every good man who has notice of it, that he may not be surprised with it, but be in a readiness to receive him. The coming of the son of man, is here represented by the coming of the thief in the night: but when he is compared to a thief, this is not to be understood in a bad sense, in which Satan is called one, who comes to kill and to destroy the souls of men; and likewise heretics and false teachers, and everyone that climbs up, and gets into the church of God in a wrong way; but this only respects the manner of Christ's coming, which is like that of a thief, secretly, suddenly, and at unawares. The "good man of the house", or householder, is every Christian, or believer in Christ, who has a house to look after, his own soul, the spiritual affairs and everlasting salvation of it, things of moment and concern unto him: and as the Christians, before the destruction of Jerusalem, had notices of Christ's coming in that way, by our Lord's predictions, by the hints the apostles gave, to refresh their memories with them, and by the signs of the times and voices that were heard; so the saints have of Christ's coming to judgment: wherefore as it became the one, so it does the other, to watch, to be upon their guard, to be in a readiness, to have their loins girt about, and their lights burning, and they like men that wait for their Lord; that so when he comes, their houses may not be broken up, may not be surprised, and the several powers and faculties of their souls may not be thrown into disorder and confusion; wherefore it follows,
(x) Mairmon. Hilch. Genibah, c. 9. sect. 7, 8.
24:4424:44: Վասն այսորիկ եւ դուք՝ եղերո՛ւք պատրաստք, զի յորում ժամու ո՛չ ակն ունիցիք՝ գա՛յ Որդի մարդոյ։
44 Դրա համար դուք էլ պատրա՛ստ եղէք, որովհետեւ այն ժամին, երբ չէք սպասում, մարդու Որդին կը գայ»:
44 Անոր համար դուք ալ պատրաստ կեցէք, քանզի Որդին մարդոյ պիտի գայ այնպիսի ժամու մը որ դուք չէք կարծեր»։
վասն այսորիկ եւ դուք եղերուք պատրաստք, զի յորում ժամու ոչ ակն ունիցիք, գայ Որդի մարդոյ:

24:44: Վասն այսորիկ եւ դուք՝ եղերո՛ւք պատրաստք, զի յորում ժամու ո՛չ ակն ունիցիք՝ գա՛յ Որդի մարդոյ։
44 Դրա համար դուք էլ պատրա՛ստ եղէք, որովհետեւ այն ժամին, երբ չէք սպասում, մարդու Որդին կը գայ»:
44 Անոր համար դուք ալ պատրաստ կեցէք, քանզի Որդին մարդոյ պիտի գայ այնպիսի ժամու մը որ դուք չէք կարծեր»։
zohrab-1805▾ eastern-1994▾ western am▾
24:4444: Потому и вы будьте готовы, ибо в который час не думаете, приидет Сын Человеческий.
24:44  διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.
24:44. διὰ (Through) τοῦτο (to-the-one-this) καὶ (and) ὑμεῖς (ye) γίνεσθε ( ye-should-become ) ἕτοιμοι , ( readied-of ) ὅτι (to-which-a-one) ᾗ (unto-which) οὐ (not) δοκεῖτε (ye-think-unto) ὥρᾳ (unto-an-hour) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἔρχεται . ( it-cometh )
24:44. ideoque et vos estote parati quia qua nescitis hora Filius hominis venturus estWherefore be you also ready, because at what hour you know not the Son of man will come.
44. Therefore be ye also ready: for in an hour that ye think not the Son of man cometh.
24:44. For this reason, you also must be prepared, for you do not know at what hour the Son of man will return.
24:44. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh:

44: Потому и вы будьте готовы, ибо в который час не думаете, приидет Сын Человеческий.
24:44  διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται.
24:44. ideoque et vos estote parati quia qua nescitis hora Filius hominis venturus est
Wherefore be you also ready, because at what hour you know not the Son of man will come.
24:44. For this reason, you also must be prepared, for you do not know at what hour the Son of man will return.
24:44. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
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
44 (Лк XII:40 — почти буквально сходно, с перестановкой, только oti h ou dokeite wra = oti h wra ou dokeite и с выпущением начального dia touto). Предыдущий пример (ст. 43) указывает на предположительный случай обыкновенного воровства и грабежей, о которых обыкновенно не знает наперед хозяин дома. В разбираемом стихе предположительная речь изменяется в положительную и смысл ее таков: не будьте похожи на хозяина дома, который не знает, когда придет к нему вор. Вы также не знаете, когда придет Сын Человеческий; но постоянно бодрствуйте, потому что это всегда и неожиданно может быть.
Albert Barnes: Notes on the Bible - 1834
24:44: Be ye also ready - Luke Luk 21:36 says that he charged them to pray always, that they might be accounted worthy to escape those things - the judgments coming upon the wicked - and to stand before the Son of man - that is, to stand there approved by him, or to be admitted to his favor. He also charged them Luk 21:34 to take heed and not to suffer their hearts to be overcharged with surfeiting, or too much eating, or drunkenness, or the cares of this life, lest that day should come upon them unawares; things improper if there were no judgment - especially mad and wicked when the judgment is near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:44: Mat 25:10, Mat 25:13; Luk 12:40; Phi 4:5; Jam 5:9; Rev 19:7
John Gill
24:44 Therefore be ye also ready,.... Or prepared for the coming of the son of man; which as it is said to be like a thief in the night, expresses the suddenness of it, may excite to watchfulness and readiness; which readiness is to be understood, not of a readiness to do the will and work of God, though this is absolutely necessary; as to watch and pray, to hear the word preached, to confess Christ, and give a reason of the hope that is in us, to communicate to the support of the cause and interest of Christ, and to suffer for his sake; but of a preparedness to meet the Lord in the way of his judgments, when desolating judgments are coming on the earth, such as these in Jerusalem; by faith and trust in the power, providence, and care of God; by humiliation before him, and resignation to his will: and if this can be applied to a readiness for a future state after death; for the second coming of Christ, and last judgment; this lies not in a dependence on the absolute mercy of God; nor in an external humiliation for sin; nor in an abstinence from grosser sins, or in mere negative holiness; nor in any outward, legal, civil, and moral righteousness; nor in a submission to Gospel ordinances; nor in a mere profession of religion; but in being in Christ, having on his righteousness, and being washed in his blood; and also in regeneration and sanctification, in having true knowledge of Christ, and faith in him; for all which it becomes men to be concerned, as also all believers to be actually, as well as habitually ready; being in the lively exercise of grace, and cheerful discharge of duty, though without trusting to either. And such a readiness in either branch of it, is not of themselves, but lies in the grace of God, which gives a meetness for glory; and in the righteousness of Christ, the fine linen, clean and white, which being granted by him, his people are made ready for him: and as for their faith, and the exercise of it, and their constant performance of duty, these are not from the strength of nature and the power of freewill, but from the Spirit of God and his grace; who makes ready a people prepared for the Lord, and all according to the ancient settlements of grace, in which provision is made for the vessels of mercy, afore prepared for glory: though there should be a studious concern in men for such readiness, for nothing is more certain than death, and nothing more uncertain than when it will be; and after death, no readiness can be had, but he that is then righteous, shall be righteous still, and he that is filthy, shall be filthy still, and a deathbed is by no means to be trusted to; and though a person may not be snatched away suddenly, but may have space given him to repent, yet if grace is not given him, to repent and believe in Christ, he never will; the grave is ready for men, and in a little time all will be brought to this house, appointed for all living, where there is no wisdom, knowledge, and device; and therefore whatever we are directed to do, should be now done, with all that might, and strength, and grace, that is given us; to which may be added, that after death comes judgment; the day is fixed, the judge is appointed, and all must stand before his judgment seat; and nothing is more sure than that Christ will come a second time, to judge both quick and dead; and happy will those be that are ready; they will be received by Christ into everlasting habitations, and be for ever with him: and miserable will those be, who will not be ready, who will not have the oil of grace in their hearts with their lamps, nor the wedding garment on them; they will be shut out, and bid to depart into everlasting burnings: how fit and proper is such an advice and exhortation as this, "be ye also ready". A readiness the Jews report Bath Kol, or the voice from heaven, gave out concerning the Israelites,
"Bath Kol (say (y) they) went out, and said to them, , "ye are all of you ready for the life of the world to come".
And elsewhere it is said of Bath Kol, that it went forth and affirmed of some particular Rabbins, that they were ready for eternal life; as of Ketiah bar Shalom, R. Eleazar ben Durdia, and R. Chanina (z):
for in such an hour as ye think not, the son of man cometh: this is true of his coming in power to destroy Jerusalem, and of his second coming to judgment. The Jews say much the same of the coming of the Messiah, whom they expect:
"there are three things, they say (a), which come, "without knowledge", or unthought of, at an unawares; and they are these, the Messiah, anything that is found, and a scorpion.
(y) T. Bab. Moed Katon, fol. 9. 1. (z) T. Bab Avoda Zara, fol. 10. 2. & 17. 1. & 18. 1. & Callah, fol. 17. 2. & Cetubot, fol. 103. 2. (a) T. Bab. Sanhedrin, fol. 97. 1.
24:4524:45: Իսկ ո՞վ իցէ հաւատարիմ ծառայ եւ իմաստուն, զոր կացոյց տէր իւր ՚ի վերայ ծառայից իւրոց՝ տա՛լ նոցա կերակուր ՚ի ժամու։
45 «Իսկ ո՞վ է այն հաւատարիմ եւ իմաստուն ծառան, որին իր տէրը իր ծառաների վրայ կարգեց՝ իր ժամին կերակուր տալու համար նրանց
45 «Ո՞վ է այն հաւատարիմ ու իմաստուն ծառան՝ որ իր տէրը իր ծառաներուն վրայ դրաւ, որպէս զի ատենին անոնց կերակուր տայ։
Իսկ ո՞վ իցէ հաւատարիմ ծառայ եւ իմաստուն զոր կացոյց տէր իւր ի վերայ ծառայից իւրոց տալ նոցա կերակուր ի ժամու:

24:45: Իսկ ո՞վ իցէ հաւատարիմ ծառայ եւ իմաստուն, զոր կացոյց տէր իւր ՚ի վերայ ծառայից իւրոց՝ տա՛լ նոցա կերակուր ՚ի ժամու։
45 «Իսկ ո՞վ է այն հաւատարիմ եւ իմաստուն ծառան, որին իր տէրը իր ծառաների վրայ կարգեց՝ իր ժամին կերակուր տալու համար նրանց
45 «Ո՞վ է այն հաւատարիմ ու իմաստուն ծառան՝ որ իր տէրը իր ծառաներուն վրայ դրաւ, որպէս զի ատենին անոնց կերակուր տայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:4545: Кто же верный и благоразумный раб, которого господин его поставил над слугами своими, чтобы давать им пищу во время?
24:45  τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῶ;
24:45. Τίς (What-one) ἄρα (thus) ἐστὶν (it-be) ὁ (the-one) πιστὸς (trusted) δοῦλος (a-bondee) καὶ (and) φρόνιμος (center-belonged-to) ὃν (to-which) κατέστησεν (it-stood-down,"ὁ (the-one) κύριος (authority-belonged,"ἐπὶ (upon) τῆς (of-the-one) οἰκετείας (of-a-housering-of) αὐτοῦ (of-it) τοῦ (of-the-one) δοῦναι (to-have-had-given) αὐτοῖς (unto-them) τὴν (to-the-one) τροφὴν (to-a-nourishing) ἐν (in) καιρῷ; (unto-a-time?"
24:45. quis putas est fidelis servus et prudens quem constituit dominus suus supra familiam suam ut det illis cibum in temporeWho, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his family, to give them meat in season?
45. Who then is the faithful and wise servant, whom his lord hath set over his household, to give them their food in due season?
24:45. Consider this: who is a faithful and prudent servant, who has been appointed by his lord over his family, to give them their portion in due time?
24:45. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?
Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season:

45: Кто же верный и благоразумный раб, которого господин его поставил над слугами своими, чтобы давать им пищу во время?
24:45  τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῶ;
24:45. quis putas est fidelis servus et prudens quem constituit dominus suus supra familiam suam ut det illis cibum in tempore
Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his family, to give them meat in season?
24:45. Consider this: who is a faithful and prudent servant, who has been appointed by his lord over his family, to give them their portion in due time?
24:45. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?
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
45 (Лк XII:42, с некоторыми изменениями). У Матфея douloV — раб, у Луки oikonomoV — эконом (русск. домоправитель). Последнее выражение, может быть, точнее; но оно встречается только у Луки (XII:42; XVI:1, 8), а не у других евангелистов. Разницы в смысле нет, потому что и экономы обыкновенно избирались из рабов. Выражение не относится только к ученикам (что особенно видно из дальнейшей речи в XXV главе), и не говорится, что только они одни должны вести себя правильно, быть верными и благоразумными рабами, а вообще ко всем людям. TiV здесь не = ei tiV. Вопрос служит продолжением и, так сказать, детальным разъяснением предыдущей речи.
Adam Clarke: Commentary on the Bible - 1831
24:45: Who then is a faithful and wise servant - All should live in the same expectation of the coming of Christ, which a servant has with respect to the return of his master, who, in departing for a season, left the management of his affairs to him; and of which management he is to give an exact account on his master's return.
Here is an abstract of the duties of a minister of Christ.
1. He is appointed, not by himself, but by the vocation and mission of his Master.
2. He must look on himself, not as the master of the family, but as the servant.
3. He must be scrupulously faithful and exact in fulfilling the commands of his Master.
4. His fidelity must be ever accompanied by wisdom and prudence.
5. He must give the domestics - the sacred family, their food; and this food must be such as to afford them true nourishment. And
6. This must be done in its season. There are certain portions of the bread of life which lose their effect by being administered out of proper season, or to improper persons.
Albert Barnes: Notes on the Bible - 1834
24:45: This passage is, in fact, "a parable," though it is not expressly so called. The design is to show that his disciples should act as if they were each moment expecting his return. This he illustrates by the conduct of a servant who did not expect his master soon to return, who acted with great impropriety, and who was accordingly punished.

24:45
Who, then, is a faithful and wise servant ... - By the conduct of a faithful and wise servant Jesus intends to denote a faithful Christian, a servant of God, or a teacher of religion.
Whom his lord - His master.
The word here has no reference to God. It means the "lord" or master of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to "Christ," who has appointed them as teachers, and who is their Lord and Master, Joh 13:13-14.
Over his household - His family. Christian ministers are the servants of God appointed over the church, the family of Christ, Th1 5:12-13; Co1 3:5; Co1 4:1-2; Co1 12:28.
Meat in due season - The word "meat" here means food of all kinds. When the Bible was translated into English, the word included, as the original does, all kinds of provisions requisite to support and nourish life.
In due season - As they need it, or in the accustomed times. This was the office of a steward. Among the ancients this office was often filled by a "slave" - one who had shown himself trusty and faithful. The duty was to have a general superintendence over the affairs of the family. Applied to Christian ministers, it means that they are to feed the flock of God, to "minister" to their needs, and to do it as they need it, Joh 21:15-17; Act 20:28; Co1 4:1-2.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:45: is: Luk 12:41-43, Luk 16:10-12, Luk 19:17; Act 20:28; Co1 4:1, Co1 4:2; Ti1 1:12; Ti2 2:2; Heb 3:5; Pe1 4:10, Pe1 4:11; Rev 2:13
to give: Mat 13:52, Mat 25:35-40; Eze 34:2; Joh 21:15-17; Co1 3:1, Co1 3:2; Eph 4:11-13; Pe1 5:1-3
John Gill
24:45 Who then is a faithful and wise servant,.... The Vulgate Latin adds, "do you think?" and is a question put to the disciples, which they might apply to themselves: in Lk 12:42, it is spoken in answer to a question of Peter's, in relation to the above exhortation, whether it was spoken to them, or to all; and by this answer, it looks as if it was more especially designed for them, though it may be applied to other. The "servant" is there called a "steward", for such a servant is meant; and a name that is very proper for the apostles and ministers of the word, who are stewards of the mysteries of Christ, and of the manifold grace of God; and whose characters are, that they are "faithful": for this is required in stewards, that they be faithful to the trust reposed in them; as ministers are, when they preach the pure Gospel of Christ, and the whole of it; conceal no part, nor keep anything of it; seek not to please men, but God; neither seek their own things, their ease, honour, and profit, but the glory of God, the honour of Christ, and the good of souls; and abide by the truths, cause, and interest of a Redeemer, at all hazards. And they are "wise", who know and are well instructed in divine things; who make Christ the main subject of their ministry; who improve their talents and time for their master's use, and the advantage of those that are under their care; who seek for, and deliver acceptable words and matter; and manage their whole trust, so as to be able to give in a good account of their stewardship another day. The post that such a person is put in, and the work he is to do, follow:
whom his Lord hath made ruler over his household; or "family", the church of God, which is the household of God, and of faith, in which are believers of various growths and sizes; some fathers, some young men, some children; and over these, the ministers are, by their Lord, made and placed as rulers; not as lords and tyrants over God's heritage, to govern them in an arbitrary way, but as over them in the Lord, to rule them according to the word of God, and the laws of his house; by preaching the Gospel, administering ordinances, and keeping up his worship and the discipline of the church; and whose principal business it is,
to give them meat in due season; even "their portion" of it, as in Lk 12:42, for the word of God is to be cut and rightly divided, and everyone in the family, according to his age, appetite, and digestion, is to have his proper part and portion given him: it must be meat, proper food, such as is solid, substantial, and nourishing; even the wholesome words of Christ Jesus, that must be given them, and not husks and empty trash; and all in due season, in its proper time, as their cases and circumstances require, and call for; as whether weary, or uncomfortable, or in the dark, or under temptations and afflictions: for a word fitly and seasonably spoken, how useful is it!
John Wesley
24:45 Who then is the faithful and wise servant - Which of you aspires after this character? Wise - Every moment retaining the clearest conviction, that all he now has is only intrusted to him as a steward: Faithful - Thinking, speaking, and acting continually, in a manner suitable to that conviction.
24:4624:46: Երանի՛ իցէ ծառային այնմիկ՝ զոր եկեալ տէրն գտանիցէ արարեալ ա՛յնպէս[459]։ [459] Բազումք. Երանի է ծա՛՛։
46 Երանի՜ է այն ծառային, որին տէրը, գալով, կը գտնի այդպէս արած
46 Երանի՜ է այն ծառային, որ իր տէրը եկած ատեն պիտի տեսնէ թէ այնպէս ըրած է։
Երանի է ծառային այնմիկ զոր եկեալ տէրն գտանիցէ արարեալ այնպէս:

24:46: Երանի՛ իցէ ծառային այնմիկ՝ զոր եկեալ տէրն գտանիցէ արարեալ ա՛յնպէս[459]։
[459] Բազումք. Երանի է ծա՛՛։
46 Երանի՜ է այն ծառային, որին տէրը, գալով, կը գտնի այդպէս արած
46 Երանի՜ է այն ծառային, որ իր տէրը եկած ատեն պիտի տեսնէ թէ այնպէս ըրած է։
zohrab-1805▾ eastern-1994▾ western am▾
24:4646: Блажен тот раб, которого господин его, придя, найдет поступающим так;
24:46  μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα·
24:46. μακάριος (Bless-belonged) ὁ (the-one) δοῦλος (a-bondee) ἐκεῖνος (the-one-thither) ὃν (to-which) ἐλθὼν (having-had-came,"ὁ (the-one) κύριος (authority-belonged) αὐτοῦ (of-it,"εὑρήσει (it-shall-find) οὕτως (unto-the-one-this) ποιοῦντα: (to-doing-unto)
24:46. beatus ille servus quem cum venerit dominus eius invenerit sic facientemBlessed is that servant, whom when his lord shall come he shall find so doing.
46. Blessed is that servant, whom his lord when he cometh shall find so doing.
24:46. Blessed is that servant, if, when his lord has arrived, he shall find him doing so.
24:46. Blessed [is] that servant, whom his lord when he cometh shall find so doing.
Blessed [is] that servant, whom his lord when he cometh shall find so doing:

46: Блажен тот раб, которого господин его, придя, найдет поступающим так;
24:46  μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα·
24:46. beatus ille servus quem cum venerit dominus eius invenerit sic facientem
Blessed is that servant, whom when his lord shall come he shall find so doing.
24:46. Blessed is that servant, if, when his lord has arrived, he shall find him doing so.
24:46. Blessed [is] that servant, whom his lord when he cometh shall find so doing.
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
46 (Лк XII:43). «Так», т. е. правильно, добросовестно и вовремя дающим пищу рабам — другим людям, которые служат у того же хозяина. Можно понимать и в буквальном, и в духовном смысле. Указывается на обязанность честного и добросовестного обращения с людьми, потому что хозяин может возвратиться неожиданно и подвергнуть взысканию негодного раба. Тот раб, поставленный начальником над другими рабами, который поступает добросовестно с ними, блажен (makarioV).
Adam Clarke: Commentary on the Bible - 1831
24:46: Blessed is that servant - His blessedness consists in his master's approbation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:46: Mat 25:34; Luk 12:37, Luk 12:43; Phi 1:21-23; Ti2 4:6-8; Pe2 1:13-15; Rev 2:19; Rev 16:15
John Gill
24:46 Blessed is that servant whom his Lord, when he cometh,.... Whether in a way of judgment, as against Jerusalem; or at death, when he comes to remove him out of time, into eternity; or at the day of judgment, when he, the righteous judge, will give the crown of righteousness to him:
shall find so doing; acting the faithful and wise part, ruling the household of God well; giving to all wholesome food, a proper portion of it, and that in the right time.
24:4724:47: Ամէն ասեմ ձեզ, զի ՚ի վերայ ամենայն ընչից իւրոց կացուսցէ զնա։
47 Ճշմարիտ եմ ասում ձեզ, որ նրան կը կարգի իր ամբողջ ունեցուածքի վրայ
47 Ճշմարիտ կ’ըսեմ ձեզի որ իր բոլոր ունեցածին վրայ պիտի կեցնէ զանիկա։
Ամէն ասեմ ձեզ, զի ի վերայ ամենայն ընչից իւրոց կացուսցէ զնա:

24:47: Ամէն ասեմ ձեզ, զի ՚ի վերայ ամենայն ընչից իւրոց կացուսցէ զնա։
47 Ճշմարիտ եմ ասում ձեզ, որ նրան կը կարգի իր ամբողջ ունեցուածքի վրայ
47 Ճշմարիտ կ’ըսեմ ձեզի որ իր բոլոր ունեցածին վրայ պիտի կեցնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
24:4747: истинно говорю вам, что над всем имением своим поставит его.
24:47  ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν.
24:47. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐπὶ (upon) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ὑπάρχουσιν ( unto-firsting-under ) αὐτοῦ (of-it) καταστήσει (it-shall-stand-down) αὐτόν. (to-it)
24:47. amen dico vobis quoniam super omnia bona sua constituet eumAmen I say to you: he shall place him over all his goods.
47. Verily I say unto you, that he will set him over all that he hath.
24:47. Amen I say to you, he shall appoint him over all of his goods.
24:47. Verily I say unto you, That he shall make him ruler over all his goods.
Verily I say unto you, That he shall make him ruler over all his goods:

47: истинно говорю вам, что над всем имением своим поставит его.
24:47  ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν.
24:47. amen dico vobis quoniam super omnia bona sua constituet eum
Amen I say to you: he shall place him over all his goods.
24:47. Amen I say to you, he shall appoint him over all of his goods.
24:47. Verily I say unto you, That he shall make him ruler over all his goods.
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
47 (Лк XII:44 - с заменою только amhn словом alhqwV). Служебные права раба были раньше ограничены, хотя он и был поставлен начальником. Но если господин его увидит, что раб добросовестно исполнял порученные ему обязанности, то расширит его права, сделает его начальником и распорядителем не только над рабами, но и над всем своим имуществом.
Adam Clarke: Commentary on the Bible - 1831
24:47: He shall make him ruler over all his goods - O heavenly privilege of a faithful minister of Christ! He shall receive from God a power to dispense all the blessings of the new covenant; and his word shall ever be accompanied with the demonstration of the Holy Ghost to the hearts of all that hear it. Much of a preacher's usefulness may be lost by his unfaithfulness.
Albert Barnes: Notes on the Bible - 1834
24:47
Shall make him ruler ... - Shall confirm his appointment over his household, and, as a reward, shall place him over all his property.
This does not mean that ministers will have a higher rank or office, but is a circumstance of "the parable" or story, designed to show the effect of faithfulness. Faithful servants of Christ shall be rewarded. This will be done by His approbation, and by the rewards of the heavenly world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:47: That: Mat 25:21, Mat 25:23; Dan 12:3; Luk 12:37, Luk 12:44, Luk 19:17, Luk 22:29, Luk 22:30; Joh 12:26; Ti2 2:12; Pe1 5:4; Rev 3:21, Rev 21:7
John Gill
24:47 Verily I say unto you,.... Nothing is a greater truth, more certain, or to be depended on, than this; all such wise, faithful, diligent, and industrious servants may expect it:
that he, shall make him ruler over all his goods; will honour him with greater gifts, bestow a larger degree of Gospel light and knowledge on him, make him more useful in the church below, and at last cause him to inherit all things in the other world, all glory, happiness, and bliss.
24:4824:48: Ապա թէ ասիցէ ծառայն չար՝ ՚ի սրտի իւրում. Տէր իմ յամէ՛ զգալ[460]. [460] Ոմանք. Ապա եթէ ասիցէ։
48 Իսկ եթէ չար ծառան իր մտքում ասի՝ իմ տէրը ուշանում է գալ
48 Հապա եթէ այն չար ծառան իր սրտին մէջ ըսէ, ‘Իմ տէրս իր գալը կ’ուշացնէ’,
Ապա թէ ասիցէ ծառայն չար ի սրտի իւրում. Տէր իմ յամէ զգալ:

24:48: Ապա թէ ասիցէ ծառայն չար՝ ՚ի սրտի իւրում. Տէր իմ յամէ՛ զգալ[460].
[460] Ոմանք. Ապա եթէ ասիցէ։
48 Իսկ եթէ չար ծառան իր մտքում ասի՝ իմ տէրը ուշանում է գալ
48 Հապա եթէ այն չար ծառան իր սրտին մէջ ըսէ, ‘Իմ տէրս իր գալը կ’ուշացնէ’,
zohrab-1805▾ eastern-1994▾ western am▾
24:4848: Если же раб тот, будучи зол, скажет в сердце своем: не скоро придет господин мой,
24:48  ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος,
24:48. ἐὰν (If-ever) δὲ (moreover) εἴπῃ (it-might-have-had-said,"ὁ (the-one) κακὸς (disrupted) δοῦλος (a-bondee) ἐκεῖνος (the-one-thither,"ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτοῦ (of-it,"Χρονίζει (It-interimmeth-to) μου (of-me,"ὁ (the-one) κύριος, (authority-belonged,"
24:48. si autem dixerit malus servus ille in corde suo moram facit dominus meus venireBut if that evil servant shall say in his heart: My lord is long a coming:
48. But if that evil servant shall say in his heart, My lord tarrieth;
24:48. But if that evil servant has said in his heart, ‘My lord has been delayed in returning,’
24:48. But and if that evil servant shall say in his heart, My lord delayeth his coming;
But and if that evil servant shall say in his heart, My lord delayeth his coming:

48: Если же раб тот, будучи зол, скажет в сердце своем: не скоро придет господин мой,
24:48  ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος,
24:48. si autem dixerit malus servus ille in corde suo moram facit dominus meus venire
But if that evil servant shall say in his heart: My lord is long a coming:
24:48. But if that evil servant has said in his heart, ‘My lord has been delayed in returning,’
24:48. But and if that evil servant shall say in his heart, My lord delayeth his coming;
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
48 и 49. (Лк XII:45, с различием в выражениях). В ст. 47 и 48-49 изображается, очевидно, один и тот же раб, поставленный начальником и распорядителем над другими рабами. Он может вести себя хорошо и худо. Сначала рассматривается первый случай (ст. 46 и 48), а потом второй (46 и 49). Даже и добрый и верный раб, отчаявшись в том, что господин его возвратится скоро, может изменить свое прежнее доброе поведение. Пороки, изображенные Христом, были хорошо знакомы в Палестине. О пьянстве упоминается больше тридцати раз в Ветхом Завете. Оно сильно было обличаемо пророками (напр., Ис XXVIII:1 и проч.). Образы в речи Христа заимствованы прямо из жизни и отличаются живыми красками. Всякий согласится, что так, как говорит Он, бывает и до сих пор.
Adam Clarke: Commentary on the Bible - 1831
24:48: But, and if that evil servant - Here are three characters of a bad minister.
1. He has little or no faith in the speedy coming of Christ, either to punish for wickedness, or to pardon and sanctify those who believe. It may be, he does not outwardly profess this, but he says it in his heart, and God searches his heart, and knows that he professes to teach what he does not believe.
2. He governs with an absolute dominion, oppressing his colleagues and doing violence to the followers of Christ. And shall begin to smite, etc.
3. He leads an irregular life does not love the company of the children of God, but eats and drinks with the drunkards, preferring the tables of the great and the rich, whose god is their belly, and thus feeds himself without fear.
Great God! save thine inheritance from being ravaged by such wolves!
Albert Barnes: Notes on the Bible - 1834
24:48
That evil servant - If that servant, so appointed, having this office, should be evil or wicked.
Say in his heart - Secretly suppose.
Delayeth his coming - Will not return in a long time; or does not return as soon as was expected, and perhaps may not at all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:48: if: Mat 18:32, Mat 25:26; Luk 19:22
say: Deu 9:4, Deu 15:9; Kg2 5:26; Isa 32:6; Mar 7:21; Luk 12:45; Joh 13:2; Act 5:3; Act 8:22
My: Ecc 8:11; Eze 12:22, Eze 12:27; Pe2 3:3-5
John Gill
24:48 But and if that evil servant,.... Or should there be an evil servant, an unwise and faithless one, who though he may have gifts and talents, yet destitute of the grace of God; and though he may be in the highest post and office in the church of God for sometimes wicked and graceless men are in such places; yet if he
shall say in his heart; secretly to himself, and with pleasure to his mind, and strengthen himself in a full persuasion of this,
my Lord delayeth his coming; and begins to think that either he will not come at all, to call him to an account for the use of his time, gifts, and talents; or if he does, it will be long first ere he will come, and visit the people of the Jews, by desolating calamities; or by death, to summon him to his bar; or at judgment, to give in his account of his stewardship.
John Wesley
24:48 But if that evil servant - Now evil, having put away faith and a good conscience.
24:4924:49: եւ սկսանիցի հարկանել զծառայակի՛ցս իւր, ուտիցէ եւ ըմպիցէ ընդ արբեցօղս.
49 եւ սկսի իր ծառայակիցներին հարուածել եւ հարբեցողների հետ ուտի եւ խմի
49 Եւ սկսի իր ծառայակիցները ծեծել ու գինովներուն հետ ուտել ու խմել։
եւ սկսանիցի հարկանել զծառայակիցս իւր, ուտիցէ եւ ըմպիցէ ընդ արբեցողս:

24:49: եւ սկսանիցի հարկանել զծառայակի՛ցս իւր, ուտիցէ եւ ըմպիցէ ընդ արբեցօղս.
49 եւ սկսի իր ծառայակիցներին հարուածել եւ հարբեցողների հետ ուտի եւ խմի
49 Եւ սկսի իր ծառայակիցները ծեծել ու գինովներուն հետ ուտել ու խմել։
zohrab-1805▾ eastern-1994▾ western am▾
24:4949: и начнет бить товарищей своих и есть и пить с пьяницами, --
24:49  καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων,
24:49. καὶ (and) ἄρξηται ( it-might-have-firsted ) τύπτειν (to-batter) τοὺς (to-the-ones) συνδούλους (to-bondees-together) αὐτοῦ, (of-it,"ἐσθίῃ (it-might-eat-belong) δὲ (moreover) καὶ (and) πίνῃ (it-might-drink) μετὰ (with) τῶν (of-the-ones) μεθυόντων , ( of-intoxicating ,"
24:49. et coeperit percutere conservos suos manducet autem et bibat cum ebriisAnd shall begin to strike his fellow servants and shall eat and drink with drunkards:
49. and shall begin to beat his fellow-servants, and shall eat and drink with the drunken;
24:49. and so, he begins to strike his fellow servants, and he eats and drinks with the inebriated:
24:49. And shall begin to smite [his] fellowservants, and to eat and drink with the drunken;
And shall begin to smite [his] fellowservants, and to eat and drink with the drunken:

49: и начнет бить товарищей своих и есть и пить с пьяницами, --
24:49  καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων,
24:49. et coeperit percutere conservos suos manducet autem et bibat cum ebriis
And shall begin to strike his fellow servants and shall eat and drink with drunkards:
24:49. and so, he begins to strike his fellow servants, and he eats and drinks with the inebriated:
24:49. And shall begin to smite [his] fellowservants, and to eat and drink with the drunken;
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Albert Barnes: Notes on the Bible - 1834
24:49
Smite his fellow-servants ... - This is the conduct of a wicked servant, who, supposing he would not be called to account, and abusing his authority, gave himself up to oppression, carousing, and debauchery.
It is designed to represent the conduct of ministers who are unfaithful and overbearing, and who abuse their trust in the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:49: to smite: Isa 66:5; Co2 11:20; Pe1 5:3; Jo3 1:9, Jo3 1:10; Rev 13:7, Rev 16:6, Rev 17:6
and to: Mat 7:15; Sa1 2:13-16, Sa1 2:29; Isa 56:12; Eze 34:3; Mic 3:5; Rom 16:18; Phi 3:19; Tit 1:11, Tit 1:12; Pe2 2:13, Pe2 2:14; Jde 1:12
John Gill
24:49 And shall begin to smite his fellow servants,.... By abusing the power lodged in him, usurping a dominion over their faith, and imposing on their consciences things which Christ has never commanded; vexing and burdening them with trifling rites and ceremonies, and other unnecessary things; wounding, grieving, offending weak minds by his conduct and example; or persecuting the saints, such of them as cannot come into everything in his way of believing and practising:
and to eat and drink with the drunken; giving himself up to luxury and intemperance; feeding himself instead of the family; serving his own belly, and not his Lord and Master Christ; living an ungodly and licentious life, altogether unbecoming the Gospel of Christ: such servants and stewards have been, and are in the church of God; but sad will be their case, when their Lord comes, as follows. Respect seems to be had either to the ecclesiastical rulers among the Jews, who went under the name of the servants of the Lord, but persecuted the apostles, and those that believed in Christ; or the "Judaizing" Christians, and false teachers, that were for imposing the ceremonies of the law upon believers; or Simon Magus, and his followers, a set of licentious, men; or all of them; who lived in this period of time, between the death of Christ, and the destruction of the temple.
24:5024:50: գայցէ՛ տէր ծառային այնորիկ՝ յաւուր յորում ո՛չ ակն ունիցի, եւ ՚ի ժամու յորում ո՛չ գիտիցէ[461]. [461] Ոմանք. Յորում ակն ոչ ունիցին։
50 եւ այդ ծառայի տէրը գայ այն օրը, երբ չէր սպասում, եւ այն ժամին, երբ չէր իմանում
50 Այն ծառային տէրը պիտի գայ այնպիսի օր մը որ չի սպասեր եւ այնպիսի ժամու մը՝ որ չի գիտեր
գայցէ տէր ծառային այնորիկ յաւուր յորում ոչ ակն ունիցի, եւ ի ժամու յորում ոչ գիտիցէ:

24:50: գայցէ՛ տէր ծառային այնորիկ՝ յաւուր յորում ո՛չ ակն ունիցի, եւ ՚ի ժամու յորում ո՛չ գիտիցէ[461].
[461] Ոմանք. Յորում ակն ոչ ունիցին։
50 եւ այդ ծառայի տէրը գայ այն օրը, երբ չէր սպասում, եւ այն ժամին, երբ չէր իմանում
50 Այն ծառային տէրը պիտի գայ այնպիսի օր մը որ չի սպասեր եւ այնպիսի ժամու մը՝ որ չի գիտեր
zohrab-1805▾ eastern-1994▾ western am▾
24:5050: то придет господин раба того в день, в который он не ожидает, и в час, в который не думает,
24:50  ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει,
24:50. ἥξει (it-shall-arrive,"ὁ (the-one) κύριος (authority-belonged) τοῦ (of-the-one) δούλου (of-a-bondee) ἐκείνου (of-the-one-thither,"ἐν (in) ἡμέρᾳ (unto-a-day) ᾗ (unto-which) οὐ (not) προσδοκᾷ (it-toward-thinketh-unto) καὶ (and) ἐν (in) ὥρᾳ (unto-an-hour) ᾗ (unto-which) οὐ (not) γινώσκει, (it-acquainteth,"
24:50. veniet dominus servi illius in die qua non sperat et hora qua ignoratThe lord of that servant shall come in a day that he hopeth not and at an hour that he knoweth not:
50. the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not,
24:50. then the lord of that servant will arrive on a day that he does not expect, and at an hour that he does not know.
24:50. The lord of that servant shall come in a day when he looketh not for [him], and in an hour that he is not aware of,
The lord of that servant shall come in a day when he looketh not for [him], and in an hour that he is not aware of:

50: то придет господин раба того в день, в который он не ожидает, и в час, в который не думает,
24:50  ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει,
24:50. veniet dominus servi illius in die qua non sperat et hora qua ignorat
The lord of that servant shall come in a day that he hopeth not and at an hour that he knoweth not:
24:50. then the lord of that servant will arrive on a day that he does not expect, and at an hour that he does not know.
24:50. The lord of that servant shall come in a day when he looketh not for [him], and in an hour that he is not aware of,
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
50 (Лк XII:46). Мысль та же, какая развита была в предыдущей речи — о неожиданности второго пришествия Христа, о необходимости постоянного бодрствования и ожидания и соответственного им поведения.
Adam Clarke: Commentary on the Bible - 1831
24:50: The lord of that servant - Here are three punishments which answer to the three characteristics of the bad minister.
1. A sudden death, and the weight of God's judgments falling upon him, without a moment to avert it: this answers to his infidelity and forgetfulness. He shall come in a day in which he looked not for him.
2. A separation from the communion of saints, and from all the gifts which he has abused: this answers to the abuse of his authority in the Church of Christ.
3. He shall have tears and eternal pains, in company with all such hypocrites as himself: and this answers to his voluptuous life, pampering the flesh at the expense of his soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:50: come: Mat 24:42-44; Pro 29:1; Th1 5:2, Th1 5:3; Rev 3:3
John Gill
24:50 The lord of that servant,.... Not by redemption and grace, but by creation and profession,
shall come in a day when he looked not for him, and in an hour that he is not aware of: suddenly and unexpectedly: such was his coming in wrath and vengeance on the Jewish nation; and such is his coming oftentimes by death; and such will be his coming at the day of judgment.
24:5124:51: եւ կտրեսցէ զնա ընդ մէջ, եւ զբաժին նորա ընդ կեղծաւո՛րս դիցէ. ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց[462]։[462] Ոմանք. Ընդ կեղծաւորսն։
51 նրան կը սպանի եւ կեղծաւորների վախճանին կ’արժանացնի. այնտեղ կը լինի լաց ու ատամների կրճտում»:
51 Եւ զանիկա մէջտեղէն պիտի կտրէ ու անոր բաժինը կեղծաւորներուն հետ պիտի դնէ։ Հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»։
եւ կտրեսցէ զնա ընդ մէջ, եւ զբաժին նորա ընդ կեղծաւորս դիցէ. անդ եղիցի լալ եւ կրճել ատամանց:

24:51: եւ կտրեսցէ զնա ընդ մէջ, եւ զբաժին նորա ընդ կեղծաւո՛րս դիցէ. ա՛նդ եղիցի լա՛լ եւ կրճել ատամանց[462]։
[462] Ոմանք. Ընդ կեղծաւորսն։
51 նրան կը սպանի եւ կեղծաւորների վախճանին կ’արժանացնի. այնտեղ կը լինի լաց ու ատամների կրճտում»:
51 Եւ զանիկա մէջտեղէն պիտի կտրէ ու անոր բաժինը կեղծաւորներուն հետ պիտի դնէ։ Հոն պիտի ըլլայ լալ ու ակռաներ կրճտել»։
zohrab-1805▾ eastern-1994▾ western am▾
24:5151: и рассечет его, и подвергнет его одной участи с лицемерами; там будет плач и скрежет зубов.
24:51  καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
24:51. καὶ (and) διχοτομήσει (it-shall-split-cut-unto) αὐτὸν (to-it) καὶ (and) τὸ (to-the-one) μέρος (to-a-portion) αὐτοῦ (of-it) μετὰ (with) τῶν (of-the-ones) ὑποκριτῶν (of-separaters-under) θήσει: (it-shall-place) ἐκεῖ (thither) ἔσται ( it-shall-be ) ὁ (the-one) κλαυθμὸς (a-sobbing-of) καὶ (and) ὁ (the-one) βρυγμὸς (a-grating-of) τῶν (of-the-ones) ὀδόντων. (of-teeth)
24:51. et dividet eum partemque eius ponet cum hypocritis illic erit fletus et stridor dentiumAnd shall separate him and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.
51. and shall cut him asunder, and appoint his portion with the hypocrites: there shall be the weeping and gnashing of teeth.
24:51. And he shall separate him, and he shall place his portion with the hypocrites, where there shall be weeping and gnashing of teeth.”
24:51. And shall cut him asunder, and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth.
And shall cut him asunder, and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth:

51: и рассечет его, и подвергнет его одной участи с лицемерами; там будет плач и скрежет зубов.
24:51  καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
24:51. et dividet eum partemque eius ponet cum hypocritis illic erit fletus et stridor dentium
And shall separate him and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.
24:51. And he shall separate him, and he shall place his portion with the hypocrites, where there shall be weeping and gnashing of teeth.”
24:51. And shall cut him asunder, and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth.
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
51 (Лк XII:46), — вместо «с лицемерами» — у Луки «с неверными». Последнего предложения «там будет… зубов» у Луки нет. В остальном — буквальное сходство. Слово «рассечет» — в переносном смысле здесь значит строго накажет (буквально dicotomew значит рассекать, разделять надвое). Что dicotomew здесь следует понимать не в буквальном смысле и что злой раб не будет убит, видно из дальнейших слов, где говорится об «участи» его вместе с лицемерами. Слово «участь» тотчас как бы превращается в место мучения и затем говорится, что там будет плач и скрежет зубов (объяснение этого выражения см. в прим. к VIII:12). О рассечении ср. Дан II:5; III:96; XIII:59; Евр IV:12; XI:37.
Adam Clarke: Commentary on the Bible - 1831
24:51: Cut him asunder - This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed Asunder. That it was an ancient mode of punishment is evident from what Herodotus says: that Sabacus, king of Ethiopia, had a vision, in which he was commanded μεσους διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον διαταμειν, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians: see Dan 2:5, Dan 3:29. Story of Susanna, v. 55, 59. See also Sa2 12:31, and Ch1 20:3. It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following passage from W. Lithgow's Travels, p. 153. London 4th. edit. "If a Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly downward; they draw in his middle together so small with running cords that they strike his body a-two with one blow: his hinder parts they cast to be eaten by hungry dogs kept for the same purpose; and the forequarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter."
This is the very same punishment, and for the same offense, as that mentioned by our Lord, the killing of a fellow servant - one of the same nation, and of the same religion.
The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfillment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the wisdom of God, as also his justice and providence, have had a plenary manifestation.
But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its accomplishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to son, by both friends and enemies, perfect in its credibility and truth, inexpungable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow - that New Testament is the record of these predictions. The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfillment of the record is demonstrated. Add to this the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all-comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so, minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfill the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are continued proofs and evidences that he is still the same; that he will fulfill every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by him. The word of the Lord endureth for ever; and they who trust in him shall never be confounded.
Albert Barnes: Notes on the Bible - 1834
24:51
Shall cut him asunder - This kind of punishment was anciently practiced.
Sometimes it was done by the sword. sometimes by saws. It was practiced among the Chaldeans Dan 2:5; Dan 3:29, and among the Hebrews, Sa2 12:31; Sa1 15:33; Kg1 3:25; Heb 11:37. It was also practiced by the Egyptians and Romans. It is not, perhaps, here to be taken literally, but signifies that the wicked servant should be severely punished.
Hypocrites - See the notes at Mat 6:2. They are spoken of here as the worst of people.
Weeping and gnashing of teeth - See the notes at Mat 8:12-13. The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suffer the severest punishment inflicted on sinners in the world of woe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:51: cut him asunder: or, cut him off
and appoint: Job 20:29; Isa 33:14; Luk 12:46
there: Mat 8:12, Mat 22:13, Mat 25:30; Luk 13:28
Geneva 1599
24:51 And shall (y) cut him asunder, and appoint [him] his portion with the hypocrites: there shall be weeping and gnashing of teeth.
(y) That is, from the rest, or will cut him into two pieces, which was a most cruel kind of punishment: with which, as Justin Martyr witnesses, Isaiah the Prophet was executed by the Jews: the same kind of punishment we read of in (1Kings 15:33) and (Dan 3:29).
John Gill
24:51 And shall cut him asunder,.... The Persic version renders it, "he shall separate him from himself": he shall separate soul and body by death; he shall take away all his gifts and talents from him; and remove him from his place and office, and from the church of God, and communion of the saints, and out of this world. Some think the allusion is to the cutting up of the sacrifices, and dividing them into pieces; and the sense is, that this wicked servant should have no share in the sacrifice of Christ; but should fall himself a victim to divine justice, and be used as sacrifices were; or, in other words, be severely punished for his sins; though the allusion seems rather to be to the manner of punishing treacherous and unfaithful persons, by dismembering them, cutting them in pieces, or in two: and so the Arabic version renders it, "he shall cut him in the middle": this was certainly a way of putting persons to death; though some say it was not known to the Jews; but the following instances show the contrary. Mention is made of some that were sawn asunder, Heb 11:37 and the Jews say (b), that Isaiah was sawn asunder by Manasseh; and such a kind of death is spoken of in the Targum (c); where it is said, that "the priests went before Mordecai, and proclaimed, saying, whoever does not salute, or wish prosperity to Mordecai, and to the Jews, "he shall be cut into pieces", and his house be made a dunghill.
And elsewhere (d) it is said of a wicked man, that they put him upon a carpenter's block, and , "sawed him asunder"; and he cried out, woe, woe, woe, that I have provoked my Creator. This was also a punishment used among the Heathens, as Gataker (e), and others out of Heathen writers, have shown. It must not here be understood literally, that this wicked servant should be put to such a corporeal death; but that he should be punished in the severest manner, and should be the object of the fierce wrath and sore displeasure of God,
and appoint him his portion with the hypocrites. Luke says, "with the unbelievers" Lk 12:46, very likely both phrases were used by Christ; intimating, that such as make a profession of him, and have only a form of godliness, without the power of it, and are wicked and hypocritical men, will share the same fate with those that believe not; and the portion of these is the lake which burns with fire and brimstone; see Rev_ 21:8 or all such persons are intended, who put on the mask of religion, and do not answer to the character they bear: and are unfaithful to the trust reposed in them, and therefore will made examples of righteous judgment, and have their part in the lowest hell:
there shall be weeping and gnashing of teeth. See Gill on Mt 13:42.
(b) T. Hieros. Sanhedrin, fol. 28. 3. & T. Bab. Yebamot, fol. 49. 2. (c) Targum in Esth. viii. 15. (d) Bereshit Rabba, sect. 65. fol. 58. 4. (e) Adversaria, p. 455.
John Wesley
24:51 And allot him his portion with the hypocrites - The worst of sinners, as upright and sincere as he was once. If ministers are the persons here primarily intended, there is a peculiar propriety in the expression. For no hypocrisy can be baser, than to call ourselves ministers of Christ, while we are the slaves of avarice, ambition, or sensuality. Wherever such are found, may God reform them by his grace, or disarm them of that power and influence, which they continually abuse to his dishonour, and to their own aggravated damnation!