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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The narrative of the death and sufferings of Christ is more particularly and fully recorded by all the four evangelists than any part of his history; for what should be determine, and desire to know, but Christ, and him crucified? And this chapter begins that memorable narrative. The year of the redeemed was now come, the seventy weeks determined were now accomplished, when transgression must be finished, reconciliation made, and an everlasting righteousness brought in, by the cutting off of Messiah the Prince, Dan. ix. 24, 26. That awful scene is here introduced, to be read with reverence and holy fear. In this chapter, we have, I. The preliminaries, or prefaces, to Christ's sufferings. 1. The previous notice given by him to his disciples, ver. 1, 2. 2. The rulers' conspiracy against him, ver. 3-5. 3. The anointing of his head at a supper in Bethany, ver. 6-13. 4. Judas's bargain with the priests to betray him, ver. 14-16. 5. Christ eating the passover with his disciples, ver. 17-25. 6. His instituting the Lord's supper, and his discourse with his disciples after it, ver. 26-35. II. His entrance upon them, and some of the particulars of them. 1. His agony in the garden, ver. 36-46. 2. The seizing of him by the officers, with Judas's help, ver. 47-56. 3. His arraignment before the chief priest, and his condemnation in his court, ver. 57-68. 4. Peter's denying him, ver. 69-75.
Adam Clarke: Commentary on the Bible - 1831
Christ predicts his being betrayed and crucified, Mat 26:1, Mat 26:2. The chief priests, scribes, and elders consult about his death, Mat 26:3-5. A woman anoints his head at Bethany, at which the disciples are offended, but Christ vindicates her conduct, Mat 26:6-13. Judas, for thirty pieces of silver, engages with the chief priests to betray him, Mat 26:14-16. He eats a passover with his disciples, and assures them of his approaching death, and that one of them would betray him, Mat 26:17-21. On each asking, Is it I? Christ asserts that Judas is the traitor, Mat 26:22-25. Having eaten his last supper, he institutes the eucharist, to be observed in his Church as a memorial of his sacrificial death, Mat 26:26-29. They sing a hymn, go to the mount of Olives, and he again announces his approaching death and resurrection, Mat 26:30-32. Peter asserts his resolution to be faithful to his Master, and Christ foretells his denial and apostasy, Mat 26:33-35. He goes to Gethsemane; the transactions there, Mat 26:36-46. Judas comes with the high priest's mob and betrays him with a kiss, Mat 26:47-50. Peter cuts off the ear of the high priest's servant; Christ discourses with the multitude, Mat 26:51-55. The disciples flee, and he is led to Caiaphas, Mat 26:56, Mat 26:57. Peter follows at a distance, Mat 26:58. They seek false witnesses, and question our Lord, who declares himself to be the Christ, Mat 26:59-64. They accuse him of blasphemy, and abuse him, Mat 26:65-68. Peter's denial and repentance, Mat 26:69-75.
Albert Barnes: Notes on the Bible - 1834
26:0: -16
See also Mar 14:1-11; Luk 22:1-6; Joh 12:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 26:1, Christ foretells his own death; Mat 26:3, The rulers conspire against him; Mat 26:6, The woman anoints his feet; Mat 26:14, Judas bargains to betray him; Mat 26:17, Christ eats the passover; Mat 26:26, institutes his holy supper; Mat 26:30, foretells the desertion of his disciples, and Peter's denial; Mat 26:36, prays in the garden; Mat 26:47, and being betrayed by a kiss, Mat 26:57. is carried to Caiaphas, Mat 26:69. and denied of Peter.
26:126:1: Եւ եղեւ իբրեւ կատարեաց Յիսուս զամենայն զբանս զայսոսիկ, ասէ՛ ցաշակերտսն իւր[483]. [483] Ոմանք. Զբանսս զայսոսիկ։
1 Երբ Յիսուս այս բոլոր խօսքերը վերջացրեց, իր աշակերտներին ասաց
26 Երբ Յիսուս լմնցուց այս բոլոր խօսքերը, ըսաւ իր աշակերտներուն.
Եւ եղեւ իբրեւ կատարեաց Յիսուս զամենայն զբանս զայսոսիկ, ասէ ցաշակերտսն իւր:

26:1: Եւ եղեւ իբրեւ կատարեաց Յիսուս զամենայն զբանս զայսոսիկ, ասէ՛ ցաշակերտսն իւր[483].
[483] Ոմանք. Զբանսս զայսոսիկ։
1 Երբ Յիսուս այս բոլոր խօսքերը վերջացրեց, իր աշակերտներին ասաց
26 Երբ Յիսուս լմնցուց այս բոլոր խօսքերը, ըսաւ իր աշակերտներուն.
zohrab-1805▾ eastern-1994▾ western am▾
26:11: Когда Иисус окончил все слова сии, то сказал ученикам Своим:
26:1  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ,
26:1. ΚΑΙ (And) ΕΓΕΝΕΤΟ ( it-had-became ) ὅτε (which-also) ἐτέλεσεν (it-finished-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous," πάντας ( to-all ) τοὺς (to-the-ones) λόγους (to-forthees) τούτους, (to-the-ones-these,"εἶπεν (it-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"
26:1. et factum est cum consummasset Iesus sermones hos omnes dixit discipulis suisAnd it came to pass, when Jesus had ended all these words, he said to his disciples:
1. And it came to pass, when Jesus had finished all these words, he said unto his disciples,
26:1. And it happened that, when Jesus had completed all these words, he said to his disciples,
26:1. And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
And it came to pass, when Jesus had finished all these sayings, he said unto his disciples:

1: Когда Иисус окончил все слова сии, то сказал ученикам Своим:
26:1  καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ,
26:1. et factum est cum consummasset Iesus sermones hos omnes dixit discipulis suis
And it came to pass, when Jesus had ended all these words, he said to his disciples:
26:1. And it happened that, when Jesus had completed all these words, he said to his disciples,
26:1. And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Как нужно думать, это было во вторник на страстной неделе, т. е. в тот же день, когда сказаны были речи, изложенные в XXIV и XXV главах. На слова Лк XXI:37, 36 можно смотреть, как на краткий очерк предшествующей истории. Но их едва ли можно считать введением к дальнейшей речи евангелиста. Начиная рассказ о последних днях земной жизни Христа, Матфей употребляет, вместо обычного «тогда», еврейский оборот речи. Буквально: «и было, когда Иисус окончил» и т. д. Эта формула повторяется у Матфея, кроме настоящего места, пять раз (VII:28; XI:1; XIII:53; XIX:1), всякий раз по окончании речей Иисуса Христа у Марка 4 раза, Луки 43 раза, в Деян 18 раз. Здесь у Матфея формула может считаться точным указанием времени произнесений дальнейших слов 2 стиха. Но если евангелист в указанных выше цитатах говорит просто: «и было, когда окончил Иисус слова сии», или «наставления», «притчи», то здесь к выражению «слова сии» прибавляется pantaV — «все слова сии». Это значит, что Спаситель окончил теперь всю проповедь свою народу. В дальнейшем рассказе синоптиков до воскресения не приводится, действительно, никаких длинных речей Христа народу. Длинная речь, изложенная у Ин XIV-XVII, обращена только к ученикам. — Первый стих разбираемой главы относится ближе всего, конечно, к речам, изложенным в XXIV-XXV; но можно толковать стих и в более общем смысле, что учительная деятельность Христа теперь окончилась, и это совпадало с началом Его первосвященнического служения. Omnia dixerat quae disenda habuerat (все сказал, что было нужно). «Хотя Он и часто терпел от козней иудеев, однако они не могли нанести Ему никакого вреда, потому что диавол отошел от Него до времени; Он не мог подвергнуться страданиям, пока не окончил всех речей Своих, которые предполагал произнести пред Своими учениками» (Ориген). Ср. Втор XXXI:1,
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people.

Here is, 1. The notice Christ gave his disciples of the near approach of his sufferings, v. 1, 2. While his enemies were preparing trouble for him, he was preparing himself and his followers for it. He had often told them of his sufferings at a distance, now he speaks of them as at the door; after two days, Note, After many former notices of trouble we still have need of fresh ones. Observe,

(1.) The time when he gave this alarm; when he had finished all these sayings. [1.] Not till he had finished all he had to say. Note, Christ's witnesses die not till they have finished their testimony. When Christ had gone through his undertaking as a prophet, he entered upon the execution of his office as a priest. [2.] After he had finished these sayings, which go immediately before; he had bid his disciples to expect sad times, bonds and afflictions, and then tells them, The Son of man is betrayed; to intimate that they should fare no worse than he should, and that his sufferings should take the sting out of theirs. Note, Thoughts of a suffering Christ are great supports to a suffering Christian, suffering with him and for him.

(2.) The thing itself he gave them notice of; The Son of man is betrayed. The thing was not only so sure, but so near, that it was as good as done. Note, It is good to make sufferings that are yet to come, as present to us. He is betrayed, for Judas was then contriving and designing to betray him.

2. The plot of the chief priests, and scribes, and elders of the people, against the life of our Lord Jesus, v. 3-5. Many consultations had been held against the life of Christ but this plot was laid deeper than any yet, for the grandees were all engaged in it. The chief priests, who presided in ecclesiastical affairs; the elders, who were judges in civil matters, and the scribes, who, as doctors of the law, were directors to both--these composed the sanhedrim, or great council that governed the nation, and these were confederate against Christ. Observe (1.) The place where they met; in the palace of the high priest, who was the centre of their unity in this wicked project. (2.) The plot itself; to take Jesus by subtlety, and kill him; nothing less than his blood, his life-blood, would serve their turn. So cruel and bloody have been the designs of Christ's and his church's enemies. (3.) The policy of the plotters; Not on the feast-day. Why not? Was it in regard to the holiness of the time, or because they would not be disturbed in the religious services of the day? No, but lest there should be an uproar among the people. They knew Christ had a great interest in the common people, of whom there was a great concourse on the feast-day, and they would be in danger of taking up arms against their rulers, if they should offer to lay violent hands on Christ, whom all held for a prophet. They were awed, not by the fear of God, but by the fear of the people; all their concern was for their own safety, not God's honour. They would have it done at the feast; for it was a tradition of the Jews, that malefactors should be put to death at one of the three feasts, especially rebels and impostors, that all Israel might see and fear; but not on the feast-day.
Adam Clarke: Commentary on the Bible - 1831
26:1: When Jesus had finished all these sayings - He began these sayings on Mount Olivet, Mat 24:1, and continued them till be entered into Bethany, whither he was going.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: when: Mat 19:1
Geneva 1599
26:1 And (1) it came to pass, when Jesus had finished all these sayings, he said unto his disciples,
(1) Christ witnesses by his going to death voluntarily, that he will make full satisfaction for the sin of Adam by his obedience.
John Gill
26:1 And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men:
he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.
John Wesley
26:1 When Jesus had finished all these discourses - When he had spoken all he had to speak. Till then he would not enter upon his passion: then he would delay it no longer. Mk 14:1; Lk 22:1.
26:226:2: Գիտէ՛ք, զի յետ երկուց աւուրց զատիկ լինի. եւ Որդի մարդոյ մատնի ՚ի խա՛չ ելանել։ վջ
2 «Գիտէք, որ երկու օր յետոյ զատիկ է, եւ մարդու Որդին պիտի մատնուի խաչը ելնելու համար»:
2 «Գիտէք թէ երկու օր յետոյ զատիկ պիտի ըլլայ եւ Որդին մարդոյ պիտի մատնուի խաչը ելլելու»։
Գիտէք զի յետ երկուց աւուրց զատիկ լինի, եւ Որդի մարդոյ մատնի ի խաչ ելանել:

26:2: Գիտէ՛ք, զի յետ երկուց աւուրց զատիկ լինի. եւ Որդի մարդոյ մատնի ՚ի խա՛չ ելանել։ վջ
2 «Գիտէք, որ երկու օր յետոյ զատիկ է, եւ մարդու Որդին պիտի մատնուի խաչը ելնելու համար»:
2 «Գիտէք թէ երկու օր յետոյ զատիկ պիտի ըլլայ եւ Որդին մարդոյ պիտի մատնուի խաչը ելլելու»։
zohrab-1805▾ eastern-1994▾ western am▾
26:22: вы знаете, что через два дня будет Пасха, и Сын Человеческий предан будет на распятие.
26:2  οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι.
26:2. Οἴδατε (Ye-had-come-to-see) ὅτι (to-which-a-one) μετὰ (with) δύο (to-two) ἡμέρας (to-days) τὸ (the-one) πάσχα (a-Pascha) γίνεται , ( it-becometh ) καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδίδοται (it-be-given-beside) εἰς (into) τὸ (to-the-one) σταυρωθῆναι. (to-have-been-en-staked)
26:2. scitis quia post biduum pascha fiet et Filius hominis tradetur ut crucifigaturYou know that after two days shall be the pasch: and the Son of man shall be delivered up to be crucified.
2. Ye know that after two days the passover cometh, and the Son of man is delivered up to be crucified.
26:2. “You know that after two days the Passover will begin, and the Son of man will be handed over to be crucified.”
26:2. Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.
Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified:

2: вы знаете, что через два дня будет Пасха, и Сын Человеческий предан будет на распятие.
26:2  οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι.
26:2. scitis quia post biduum pascha fiet et Filius hominis tradetur ut crucifigatur
You know that after two days shall be the pasch: and the Son of man shall be delivered up to be crucified.
26:2. “You know that after two days the Passover will begin, and the Son of man will be handed over to be crucified.”
26:2. Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.
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 XIV:1; Лк XXII; Ин XIII:1). Марк и Лука указывают только на наступление через два дня Пасхи, и их слова могут считаться введением к последующим событиям и точным обозначением времени их. Матфей согласен с Марком и Лукой в определении времени; но прибавляет слова Спасителя, которых у них нет. У Иоанна общее и неопределенное обозначение времени — «пред праздником Пасхи», относящееся к тайной вечери. Разбираемый стих Матфея доставляет массу затруднений при толковании. Прежде всего, неизвестно, следует ли поставлять здесь оба придаточные предложения в зависимость от «знаете», или только первое из них. Можно переводить: «вы знаете, что через два дня будет Пасха и что Сын Человеческий» и проч.; или как в русском переводе. Последний следует считать правильными. Христос мог говорить ученикам, что они знают, когда будет Пасха; но сомнительно, чтобы Он мог говорить и о том, что они знают и о предстоящем Его распятии именно во время Пасхи. Смысл слов Христа, по русскому переводу, тот, что Христос, указывая на день Пасхи, связал с временем этого праздника и другое — предание Его на смерть: вы знаете, что через два дня будет Пасха и Я еще говорю вам, что в этот же день Сын Человеческий будет предан и на распятие. — Грамматически можно еще переводить oidate повелительным: знайте! Но такой перевод логически не может быть принят, потому что Христу не было никакой надобности повелевать ученикам знать то, что, конечно, им хорошо было известно. — Главное же затруднение заключается в выражении «через два дня», потому что его можно понимать различно (с греческого «после» или «по прошествии» двух дней). Когда были сказаны эти слова? За полтора, или за два дня? Если, допустим, слова сказаны были Христом во вторник после полудня, то предсказание Его можно понимать или в том смысле, что Он будет распят в пятницу (среда и четверг = два дня), или — в четверг (вторник и среда = два дня). Синоптики в настоящем случае не только не приходят на помощь при толковании Евангелия Матфея, а, напротив, только усложняют дело. Марк говорит, что через два дня был (hn — русск. подчеркнутое — надлежало быть) праздник Пасхи и опресноков, а Лука говорит о празднике опресноков, называемом Пасхою. По поводу этого возражали, что Пасха и праздник опресноков — не один, а два различных праздника. Отсюда многочисленные колебания при толковании всех этих выражений. Ориген толковал выражение Матфея в том смысле, что оно указывало не на праздник еврейской Пасхи, а на новую Пасху. Спаситель не сказал, что «после двух дней будет или наступит Пасха, не желая указывать на предстоящую законную Пасху, но что будет (такая) Пасха, какой еще никогда не было, и что ею упразднится древняя Пасха». Отсюда видно, что Ориген не заботится о точном истолковании евангельских слов и выражается вообще неопределенно. Некоторые новейшие экзегеты думали, что Христос был распят в четверг. Некоторые предполагали, что в выражении Матфея кроется ошибка, первоначально допущенная Марком и зависевшая от ошибочного перевода двух арамейских слов, из которых одно значит «после», а другое «два». По этому толкованию выражение Матфея следует переводить «через несколько дней», а не «через два дня». Не вводя читателя в разные сложные и запутанные вопросы об этом предмете, скажем наперед, что порядок последних событий на страстной неделе был таков, на какой указывают наши церковные службы на страстной неделе; если читатель согласится с этим без предварительных объяснений, то для него, думаем, заранее многое уяснится здесь в чрезвычайно сложных и трудных дальнейших евангельских рассказах. Таким образом, пока без всяких доказательств, наперед предположим, что Христос был распят утром в пятницу; тайная вечеря была накануне этого дня, ночью с четверга на пятницу. Слова, изложенные в 2 стихе, были сказаны Христом вечером во вторник, после речей, изложенных в Мф XXIV и XXV. Такой распорядок принимается в настоящее время всеми лучшими экзегетами. Что же касается до указания на два праздника (Пасхи и опресноков) и их сближение, то представляется весьма сомнительным, разграничивались ли они в народной речи так строго, как это желательно было бы многим критикам. Что в «библейском смысле» Пасха и праздник опресноков были близко связаны, это ясно для всякого, кто даст себе труд прочитать Ис XII:1-8. Лука ясно не разделяет обоих этих праздников; по его словам eorth twn azumwn была h legomenh pasca (XXII:1). Пасха была главным праздником иудеев, установленным в память исшествия их из Египта и освобождения от египетского рабства. — «Предан будет», букв. «предастся» — безличное предложение, без обозначения, кем будет предан.
Adam Clarke: Commentary on the Bible - 1831
26:2: The passover - A feast instituted in Egypt, to commemorate the destroying angel's passing over the houses of the Israelites, when he slew the firstborn of the Egyptians. See the whole of this business largely explained in the Notes on Exodus 12:1-27 (note). This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See Luk 22:1-7. The three most signal benefits vouchsafed to the Israelites were,
1. The deliverance from the slavery of Egypt; to commemorate which they kept the feast of unleavened bread, and the passover.
2. The giving of the law; to commemorate which, they kept the feast of weeks.
3. Their sojourning in the wilderness, and entrance into the promised land; to commemorate which, they kept the feast of tabernacles.
See these largely explained, Exo 23:14 (note); Leviticus 23:2-40 (note).
The Son of man is betrayed, (rather delivered up), to be crucified - With what amazing calmness and precision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood! These two verses have no proper connection with this chapter, and should be joined to the preceding.
Albert Barnes: Notes on the Bible - 1834
26:2: After two days is - the feast of the Passover.
See the notes at Mat 12:1-8. The festival of the Passover was designed to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their first-born in that night when the firstborn of the Egyptians perished, Exo. 12. The name "Passover" was given to the feast because the Lord "passed over" the houses of the Israelites without slaying their first-born, while the Egyptians were cut off, Exo 12:13. It was celebrated seven days, namely, from the 15th to the 21st of the month Abib or Nisan (April), Exo 12:15-20; Exo 23:15. During all this period the people ate unleavened bread, and hence the festival was sometimes called the "feast of unleavened bread," Exo 12:18; Lev 23:6. On the evening of the fourteenth day, all the leaven or yeast in the family was removed with great care, as it is to the present time - a circumstance to which the apostle alludes in Co1 5:7.
On the tenth day of the month the master of a family separated a lamb or a goat of a year old from the flock Exo 12:1-6, which he killed on the 14th day before the altar, Deu 16:2, Deu 16:5-6. The lamb was commonly slain at about 3 o'clock p. m.. The blood of the paschal lamb was, in Egypt, sprinkled on the door-posts of the houses; afterward it was poured by the priests at the foot of the altar, Exo 12:7. The lamb thus slain was roasted whole, with two spits thrust through it - one lengthwise and one transversely - crossing each other near the forelegs, so that the animal was in a manner, crucified. Not a bone of it might be broken - a circumstance strongly representing the sufferings of our Lord Jesus, the Passover slain for us, Joh 19:36; Co1 5:7. Thus roasted, the lamb was served up with wild and bitter herbs, Not fewer than ten, nor more than twenty persons, were admitted to these sacred feasts. At first it was observed with their loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This, in Egypt, was significant of the haste with which they were about to depart from the land of bondage. The custom was afterward retained.
The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the "first cup." Then followed the "washing of hands," with another short form of thanksgiving to God. The table was then supplied with the provisions, namely, the bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, etc. They then took a small quantity of salad, with another thanksgiving, and ate it; after which, all the dishes were removed from the table, and a second cup of wine was set before each guest, as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Exo 12:26-27. The leading person at the feast then began and rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the Passover. The dishes were then returned to the table, and he said, "This is the Passover which we eat, because that the Lord passed over the houses of our fathers in Egypt;" and then, holding up the salad and the unleavened bread, he stated the design, namely, that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance.
This done, he repeated Psa 113:1-9; Psa 114:1-8, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the "second cup." The hands were then again washed, and the meal then eaten with the usual forms and solemnities; after which they washed the hands again, and then drank another cup of wine, called "the cup of blessing," because the leader was accustomed in a particular manner, over that cup, to offer thanks to God for his goodness. This is the cup which our Saviour is supposed to have taken when he instituted the Lord's Supper, called by Paul "the cup of blessing," Co1 10:16. There was still another cup, which was drunk when they were about to separate, called the "Hallel," because in connection with it they were accustomed to repeat the lesser Hallel, or Ps. 115; 116; Psa 117:1-2; 118. In accordance with this, our Saviour and his disciples sang a hymn as they were about to go to the Mount of Olives, Mat 26:30. It is probable that our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the Passover was about to be accomplished, and he instituted in place of it "the supper" - the communion - and, of course, the obligation to keep the Passover then ceased.
The Son of man is betrayed - Will be betrayed. He did not mean to say that they then knew that he would be betrayed, for it does not appear that they had been informed of the precise time; but they knew that the Passover was at hand, and he then informed them that he would be betrayed.
To be crucified - To be put to death on the cross. See the notes at Mat 27:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: know: Mar 14:1, Mar 14:2; Luk 22:1, Luk 22:2, Luk 22:15; Joh 13:1
the feast: Exo 12:11-14, Exo 34:25; Joh 2:13, Joh 11:55, Joh 12:1
betrayed: Mat 26:24, Mat 26:25, Mat 17:22, Mat 20:18, Mat 20:19, Mat 27:4; Luk 24:6, Luk 24:7; Joh 13:2, Joh 18:2
Geneva 1599
26:2 (2) Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified.
(2) God himself and not man appoints the time that Christ should be crucified.
John Gill
26:2 Ye know that after two days is the feast of the passover,.... Which was kept in commemoration of the deliverance of the Israelites from Egypt; and was typical of Christ the passover, who was now to be sacrificed for his people. This was said on Tuesday, and on the Thursday following, the passover began. Christ speaks of this as a thing well known to the disciples, as it must be, since it always began on a certain day, the fourteenth of the month Nisan; which month answered to part of our March, and part of our April; and though there was very frequently an intercalation of a whole month in a year, made by the sanhedrim, to keep their festivals regularly in the proper season of the year; yet previous public notice was always given of this, either by fixing a paper upon the door of the sanhedrim (r), signifying such an intercalation made, which served for the inhabitants of Jerusalem; or by sending messengers with letters into all distant places (s), acquainting them with it. So that the times of these festivals were always well known; even to the common people:
and the son of man is betrayed to be crucified; it must not be thought that this was equally known by the disciples, as the former; for though they might know, or at least remember, that Christ had told them that he should suffer many things of the priests, Scribes, and elders, who would deliver him to the Gentiles, to be crucified; yet might not understand that this passover was to be the time, when this should be done: by "the son of man", Christ means himself, who was truly and really man, the seed of the woman, the son of Abraham and of David; a character by which the Messiah is described in the Old Testament, Ps 80:17 Dan 7:13, and hence frequently used by Christ of himself; which, as it expresses the truth of his human nature, so the weaknesses and infirmities he bore in it; and is very properly used here, when he is speaking of his being to be betrayed and crucified. What he says of himself is, that he is "betrayed"; that is, is to be betrayed, or will be betrayed, meaning at the passover, which was to be in two days time. Christ speaks of his being betrayed, as if it was already done; not only because it was so near being done, there being but two days before it would be done; but because it was a sure and certain thing, being determined in the purpose of God, and foretold in prophecy that it should be; and besides, Judas had now resolved upon it within himself, and was forming a scheme how to bring it about. And this respects not only the act of Judas in betraying him into the hands of the chief priests, but also the delivery, as the word here used signifies, of him by them, to the Roman governors; for they, as Stephen says, were also his betrayers and murderers; yea, it may include the delivery of him by Pilate, to the Jews and Roman soldiers; and the rather, because it follows, "to be crucified"; which was a Roman, and not a Jewish punishment. This was typified by the lifting up the brazen serpent on a pole, and foretold by the prophets of the Old Testament, Ps 22:16, and predicted by Christ himself, sometimes more covertly, Jn 12:32, and sometimes in express words, Mt 20:19, and was a very painful and shameful death, and which showed him to be made a curse for his people. It appears from hence; that the crucifixion and death of Christ, were not casual and contingent events, but were determined by the counsel of God, with all circumstances attending: the betraying and delivery of him were by the determinate counsel and foreknowledge of God; and not only his death, but the manner of it by crucifixion, was pointed out in prophecy, and was a certain thing; and the very time of his death was fixed; which shows the early concern of God for the salvation of his people, and his wonderful grace and mercy to them: and it is clear from hence, that Christ had perfect knowledge of all this: he knew not only that he should be betrayed, but he knew from the beginning who would betray him; he not only knew that he should die, but he knew what kind of death he should die, even the death of the cross; and he knew the exact time when he should die, that it would be at the following passover, which was just at hand; and he had suggested this to his disciples, and therefore he speaks of it as a thing known unto them; at least what they might have known, and concluded from what he had said to them, Mt 20:18, and the whole is a considerable proof of his being God omniscient. And he thought fit to put his disciples in mind of it, because the time drew nigh; that their memories being refreshed with it, they might be prepared for it, and not be surprised, shocked, and offended at it, when it came to pass; which shows the tender concern our Lord had for them.
(r) Targum in Cant. vii. 4. (s) Maimon Hilch. Kiddush Hachodesh, c. 4. sect. 17.
John Wesley
26:2 After two days is the passover - The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which having solemnly blessed, he divided among the guests, Lk 22:17. Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, according to Ex 12:26, asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord's death, 1Cor 11:26. Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup which our Lord consecrated to be a standing memorial of his death.
26:326:3: Յայնժամ ժողովեցան քահանայապետքն եւ դպիրք եւ ծերք ժողովրդեանն ՚ի սրա՛հ քահանայապետին՝ որում անուն էր Կայիափա.
3 Այն ժամանակ քահանայապետները եւ օրէնսգէտներն ու ժողովրդի ծերերը հաւաքուեցին Կայիափա անունով քահանայապետի դահլիճը
3 Նոյն ատեն քահանայապետները ու դպիրները եւ ժողովուրդին ծերերը ժողվուեցան քահանայապետին սրահը, որուն անունը Կայիափա էր
Յայնժամ ժողովեցան քահանայապետքն եւ դպիրք եւ ծերք ժողովրդեանն ի սրահ քահանայապետին որում անուն էր Կայիափա:

26:3: Յայնժամ ժողովեցան քահանայապետքն եւ դպիրք եւ ծերք ժողովրդեանն ՚ի սրա՛հ քահանայապետին՝ որում անուն էր Կայիափա.
3 Այն ժամանակ քահանայապետները եւ օրէնսգէտներն ու ժողովրդի ծերերը հաւաքուեցին Կայիափա անունով քահանայապետի դահլիճը
3 Նոյն ատեն քահանայապետները ու դպիրները եւ ժողովուրդին ծերերը ժողվուեցան քահանայապետին սրահը, որուն անունը Կայիափա էր
zohrab-1805▾ eastern-1994▾ western am▾
26:33: Тогда собрались первосвященники и книжники и старейшины народа во двор первосвященника, по имени Каиафы,
26:3  τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου καϊάφα,
26:3. Τότε (To-the-one-which-also) συνήχθησαν (they-were-led-together) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) τοῦ (of-the-one) λαοῦ (of-a-people) εἰς (into) τὴν (to-the-one) αὐλὴν (to-a-channeling) τοῦ (of-the-one) ἀρχιερέως (of-a-first-sacreder-of) τοῦ (of-the-one) λεγομένου (of-being-forthed) Καιάφα, (of-a-Kaiafas,"
26:3. tunc congregati sunt principes sacerdotum et seniores populi in atrium principis sacerdotum qui dicebatur CaiaphasThen were gathered together the chief priests and ancients of the people, into the court of the high priest, who was called Caiphas:
3. Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas;
26:3. Then the leaders of the priests and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
26:3. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,
Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas:

3: Тогда собрались первосвященники и книжники и старейшины народа во двор первосвященника, по имени Каиафы,
26:3  τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου καϊάφα,
26:3. tunc congregati sunt principes sacerdotum et seniores populi in atrium principis sacerdotum qui dicebatur Caiaphas
Then were gathered together the chief priests and ancients of the people, into the court of the high priest, who was called Caiphas:
26:3. Then the leaders of the priests and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
26:3. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,
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 Матфей один сообщает только эти подробности. Слов «и книжники» нет в лучших кодексах, и они должны быть выпущены. — «Тогда» — вероятно, точное обозначение времени. Возможно, что совещание в доме Каиафы происходило также во вторник. Это не было первое совещание. Решение предать смерти Христа было уже принято раньше (см. XXI:45, 46). Как обыкновенно бывает, важные решения не всегда приводятся в исполнение сразу. Нужно бывает не только постановить решение, но и подумать о средствах привести его в исполнение. Деятельность и речи Христа во всю текущую страстную неделю все более и более усиливали ненависть Его врагов и делали некогда принятое ими решение бесповоротным. — Под двором здесь разумеется не самый дворец первосвященника, в котором он жил, а пространство на самом дворе среди устроенных по его бокам зданий, может быть, представлявшее нечто вроде крытой палатки. Вероятнее же, это было просто открытое место во дворе. Предполагают, что двор первосвященника был разделен на две половины, из которых одна была ниже другой (Мк XIV:66), и что совещание происходило во внутреннем, более удаленном от входа, месте. — Первосвященник у евреев по закону был только один. Матфей и Марк упоминают в своих Евангелиях только о Каиафе; но Лука (III:2) и Иоанн (XVIII:13, 24), также см. Деян IV:6, еще об Анне, который был тесть Каиафы. Первосвященник Анна, смененный прокуратором Валерием Гратом (Иос. Древн. XVIII, 2, 2), был, так сказать, первосвященником «на покое», но, тем не менее, продолжал оставаться первосвященником и, по-видимому, имел значительное влияние, вероятно, по причине родства с заменившим его зятем, Каиафой (25-36 гг. по Р. Х.; по Шюреру и другим — 18-36 гг. по Р. Х.). Имя Каиафы не было собственным; собственное имя его было Иосиф (Иос. Фл. Древн. XVIII, 2, 2). Как показывает Шюрер (И. 271, прим. 12), первосвященник назывался Каиафа, а не Каифа (Кифа). Каиафа был смещен с должности прокуратором Виталлием (Иос. Древн. XVIII, 4, 3). Кроме бывшего и настоящего первосвященника, на совещании могли быть и главы священнических черед, которые в Евангелиях называются также архиереями или первосвященниками. Совещание происходило, очевидно, без всякого участия Иуды, о котором собравшиеся пока еще ничего не знают.
Adam Clarke: Commentary on the Bible - 1831
26:3: Then assembled together the chief priests - That is, during the two days that preceded the passover.
The high priest, who was called Caiaphas - Caiaphas succeeded Simon, son of Camith, about a.d. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord's crucifixion, Caiaphas and Pilate were both deposed by Vitellius, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about a.d. 35. See Joseph. Ant. b. xviii. c. 2-4.
Albert Barnes: Notes on the Bible - 1834
26:3
Then assembled ... - This was a meeting of the great council or Sanhedrin.
See the notes at Mat 5:22.
The palace - The original word properly denotes the Hall or large area in the center of the dwelling, called the court. See the notes at Mat 9:1-8. It may be understood, however, as referring to the palace itself.
The high priest - Holding the office that was first conferred on Aaron, Exo. 28. The office was at first hereditary, descending on the oldest son, Num 3:10. Antiochus Epiphanes (160 BC), when he had possession of Judea, sold the office to the highest bidder. In the year 152 BC, Alexander, King of Syria, conferred the office on Jonathan (1 Macc. 10:18-20), whose brother Simon was, afterward created by the Jews both prince and high priest, 1 Macc. 14:35-47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest until the time of Herod, who changed the incumbents of the office at pleasure - a liberty which the Romans ever afterward exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence, it is said that Caiaphas was high priest "for that year," Joh 11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence, more than one high priest is sometimes mentioned, though strictly there was but one who held the office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: assembled: Mat 21:45, Mat 21:46; Psa 2:1, Psa 2:2, Psa 56:6, Psa 64:4-6, Psa 94:20, Psa 94:21; Jer 11:19, Jer 18:18-20; Joh 11:47-53, Joh 11:57; Act 4:25-28
the palace: Mat 26:58; Jer 17:27; Mar 14:54
Caiaphas: This was Joseph, surnamed Caiaphas, who succeeded Simon son of Camith, in the high-priesthood, about ad 25. About two years after our Lord's death, he was deposed by Vitellius governor of Syria; and unable to bear his disgrace, and perhaps the stings of conscience for the murder of Christ, he killed himself about ad 35. Joh 11:49, Joh 18:13, Joh 18:14, Joh 18:24; Act 4:5, Act 4:6
John Gill
26:3 Then assembled together the chief priests,.... About the same time, two days before the passover, that Jesus said these things to his disciples, as is plain from Mk 14:1. By "the chief priests" are meant, either such who had been high priests, or such as were the heads of the twenty four courses of the priests; or rather, the principal men of the priesthood, who were chosen out of the rest, to be members of the great sanhedrim:
and the Scribes; the doctors, of the law, who wrote out copies of the law for the people, and interpreted it to them in a literal way: this clause is left out in the Vulgate Latin, and in Munster's Hebrew Gospel, and in the Arabic and Ethiopic versions, and in the Alexandrian copy, and some others, but is retained in, the Syriac version; and no doubt, but these men had a place in this grand council:
and the elders of the people; these were the civil magistrates; so that this assembly consisted both of ecclesiastics and laymen, as the sanhedrim did, of priests, Levites, and Israelites (t): these came
unto the palace of the high priest, who was called Caiaphas; his name was Joseph, but his surname Caiaphas; a word not of the same original with Cephas, as Camero thought; for these two words begin with different letters, nor are the rest the same. Now, though a king of Israel might not sit in the sanhedrim, yet an high priest might, provided he was sufficiently qualified with wisdom (u). The president of this grand council at this time, should be Rabban Gamaliel, Paul's master; unless it was Caiaphas, at whose house they were: how they came to meet at the high priest's palace, deserves inquiry; since their proper and usual place of meeting, was a chamber in the temple, called Gazith (w), or the paved chamber: now let it be observed, that according to the accounts the Jews themselves give, the sanhedrim removed from this chamber, forty years before the destruction of the temple (x); and which, as Dr. Lightfoot conjectures, was about a year and a half before the death of Christ; and as others say (y), four years; at least three years and a half before that time: but then, though the sanhedrim removed from the paved chamber, they met at Chanoth, "the sheds", which was a place within the bounds of the temple, in the mountain of the house; and the question still returns, how came it to pass they did not meet there? To me the reason seems to be, that they chose not to meet there, but at the high priest's palace, because of privacy, that it might not be known they were together, and about any affair of moment; and particularly this: the high priest's house was always in Jerusalem, and he never removed from thence; nor did he go from the temple thither only in the night, or an hour or two in the day; for he had an apartment in the temple, which was called the chamber of the high priest, where he was the whole day (z).
(t) Maimon. Hilch. Sanhedrin, c. 2. sect. 1. (u) lb. sect. 4. (w) Misn. Middot c. 5. sect. 3. (x) T. Bab. Sabbat, fol. 15. 1. Avoda Zara, fol. 8. 2. Sanhedrin, fol. 41. 1. Maimon. Hilch. Sanhedrin, c. 14. sect. 13. Juchasin, fol. 21. 1. (y) Edzard. not. in Avoda Zara, c. 1. p. 236. (z) Maimon. Cele Hamikdash, c. 5. sect. 7.
John Wesley
26:3 The chief priests and the scribes and the elders of the people - (Heads of families.) These together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs.
26:426:4: եւ արարին խորհուրդ՝ զի նենգութեամբ կալցին զՅիսուս՝ եւ սպանցեն[484]։ [484] Ոմանք. Կալցեն զՅիսուս։
4 եւ խորհուրդ արեցին, որպէսզի նենգութեամբ բռնեն Յիսուսին ու սպանեն
4 Ու խորհեցան նենգութեամբ բռնել Յիսուսը ու մեռցնել։
եւ արարին խորհուրդ զի նենգութեամբ կալցին զՅիսուս եւ սպանցեն:

26:4: եւ արարին խորհուրդ՝ զի նենգութեամբ կալցին զՅիսուս՝ եւ սպանցեն[484]։
[484] Ոմանք. Կալցեն զՅիսուս։
4 եւ խորհուրդ արեցին, որպէսզի նենգութեամբ բռնեն Յիսուսին ու սպանեն
4 Ու խորհեցան նենգութեամբ բռնել Յիսուսը ու մեռցնել։
zohrab-1805▾ eastern-1994▾ western am▾
26:44: и положили в совете взять Иисуса хитростью и убить;
26:4  καὶ συνεβουλεύσαντο ἵνα τὸν ἰησοῦν δόλῳ κρατήσωσιν καὶ ἀποκτείνωσιν·
26:4. καὶ (and) συνεβουλεύσαντο ( they-purposed-together-of ) ἵνα (so) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) δόλῳ (unto-a-guile) κρατήσωσιν (they-might-have-secured-unto) καὶ (and) ἀποκτείνωσιν: (they-might-have-killed-off)
26:4. et consilium fecerunt ut Iesum dolo tenerent et occiderentAnd they consulted together that by subtilty they might apprehend Jesus and put him to death.
4. and they took counsel together that they might take Jesus by subtilty, and kill him.
26:4. And they took counsel so that by deceitfulness they might take hold of Jesus and kill him.
26:4. And consulted that they might take Jesus by subtilty, and kill [him].
And consulted that they might take Jesus by subtilty, and kill:

4: и положили в совете взять Иисуса хитростью и убить;
26:4  καὶ συνεβουλεύσαντο ἵνα τὸν ἰησοῦν δόλῳ κρατήσωσιν καὶ ἀποκτείνωσιν·
26:4. et consilium fecerunt ut Iesum dolo tenerent et occiderent
And they consulted together that by subtilty they might apprehend Jesus and put him to death.
26:4. And they took counsel so that by deceitfulness they might take hold of Jesus and kill him.
26:4. And consulted that they might take Jesus by subtilty, and kill [him].
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
4 (Мк XIV:1; Лк XXII:2). Все синоптики говорят об одном и том же, но все — в различных выражениях. Sunebouleusanto — не совещались, а положили, решили на совещании (в гр. аорист). Русский перевод правилен. Глагол поставлен в общем залоге для выражения взаимности или взаимодействия. Совещавшиеся решили не идти прямым путем, а употребить хитрость, как бы засаду. Это было необходимо, потому что действовать открыто они «боялись народа» (XXI:46), который считал Христа за пророка. Не о том, чтобы взять Христа, а как взять, — вот что было теперь предметом их совещаний.
Adam Clarke: Commentary on the Bible - 1831
26:4: And consulted that they might take Jesus by subtilty - The providence of God frustrated their artful machinations; and that event which they wished to conduct with the greatest privacy and silence was transacted with all possible celebrity, amidst the thousands who resorted to Jerusalem, at this season, for the keeping of the passover. It was, doubtless, of the very first importance that the crucifixion of Christ, which was preparatory to the most essential achievement of Christianity, viz. his resurrection from the grave, should be exhibited before many witnesses, and in the most open manner, that infidelity might not attempt, in future, to invalidate the evidences of the Christian religion, by alleging that these things were done in a corner. See Wakefield in loco.
Albert Barnes: Notes on the Bible - 1834
26:4
By subtlety - By guile, deceit, or in some secret manner, so that the people would not know it.
Jesus was regarded by the people as a distinguished prophet, and by most of them, probably, as the Messiah; and the Sanhedrin did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some place adjacent to the city; and as he passed his nights there and not in the city, there was need of guile to ascertain the place to which he had retired, and to take him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: consulted: Psa 2:2
by: Mat 23:33; Gen 3:1; Act 7:19, Act 13:10; Co2 11:3
John Gill
26:4 And consulted that they might take Jesus by subtlety,.... The Jews had often attempted his life, but he escaped out of their hands; they had sent officers to apprehend him, but to no purpose; they therefore meet and consult together, to form some scheme, and make use of some stratagem, that they might lay hold on him, and keep him; they were for doing this in the most private manner they could:
and kill him; not with their own hands, nor privately; but their scheme was to apprehend him privately, by some secret artifice, and then deliver him to the Roman governor; to put him to death according to law, publicly, for crimes they had to charge him with; hereby Ps 2:2, had its accomplishment, at least in part.
26:526:5: Բայց ասէին, թէ մի՛ ՚ի տօնի աստ՝ զի մի՛ խռովութիւն լինիցի ՚ի ժողովրդեանն[485]։[485] Ոմանք. Լինիցի ժողովրդեանն։
5 Բայց ասում էին. «Ո՛չ այս տօնին, որպէսզի ժողովրդի մէջ խռովութիւն չլինի»:
5 Բայց կ’ըսէին թէ՝ «Ո՛չ տօնին ատենը, որպէս զի ժողովուրդին մէջ խռովութիւն չըլլայ»։
Բայց ասէին թէ` Մի՛ ի տօնի աստ, զի մի՛ խռովութիւն լինիցի ի ժողովրդեանն:

26:5: Բայց ասէին, թէ մի՛ ՚ի տօնի աստ՝ զի մի՛ խռովութիւն լինիցի ՚ի ժողովրդեանն[485]։
[485] Ոմանք. Լինիցի ժողովրդեանն։
5 Բայց ասում էին. «Ո՛չ այս տօնին, որպէսզի ժողովրդի մէջ խռովութիւն չլինի»:
5 Բայց կ’ըսէին թէ՝ «Ո՛չ տօնին ատենը, որպէս զի ժողովուրդին մէջ խռովութիւն չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:55: но говорили: только не в праздник, чтобы не сделалось возмущения в народе.
26:5  ἔλεγον δέ, μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῶ λαῶ.
26:5. ἔλεγον (they-were-forthing) δέ (moreover,"Μὴ (Lest) ἐν (in) τῇ (unto-the-one) ἑορτῇ, (unto-a-festival,"ἵνα (so) μὴ (lest) θόρυβος (a-disturbance) γένηται ( it-might-have-had-became ) ἐν (in) τῷ (unto-the-one) λαῷ. (unto-a-people)
26:5. dicebant autem non in die festo ne forte tumultus fieret in populoBut they said: Not on the festival day, lest perhaps there should be a tumult among the people.
5. But they said, Not during the feast, lest a tumult arise among the people.
26:5. But they said, “Not on the feast day, lest perhaps there may be a tumult among the people.”
26:5. But they said, Not on the feast [day], lest there be an uproar among the people.
But they said, Not on the feast [day], lest there be an uproar among the people:

5: но говорили: только не в праздник, чтобы не сделалось возмущения в народе.
26:5  ἔλεγον δέ, μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῶ λαῶ.
26:5. dicebant autem non in die festo ne forte tumultus fieret in populo
But they said: Not on the festival day, lest perhaps there should be a tumult among the people.
26:5. But they said, “Not on the feast day, lest perhaps there may be a tumult among the people.”
26:5. But they said, Not on the feast [day], lest there be an uproar among the people.
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
5 (Мк XIV:2; Лк XXII:2). Матфей, подробнее других синоптиков, излагает всю эту историю, но, по существу, в полном согласии с ними. Частицу de у Матфея (elegon de) Марк заменяет gar. В том и другом случае смысл не одинаков. По Матфею: врагам Христа хотелось бы немедленно предать Его смерти; но (de) при этом высказаны были опасения, как бы не произошло возмущения в народе, Марк же делает ударение на слове «хитростью» (XIV:1), и в следующем стихе объясняет (gar русск. неправильно «но»), почему она нужна была в этом деле. Совещавшиеся старались избежать не столько возмущения народа, сколько вообще «шума» (соб. значение слова qoruboV). Бесшумные действия всегда бывают безопаснее; осторожные люди всегда стараются действовать так, чтобы не происходило никакого шума. Принимая такое решение, собравшиеся, очевидно, совсем не думают о том, чтобы предать Христа именно крестной смерти. Эта казнь была бы всенародной и могла бы быть причиною большой народной смуты. Они совещаются о том, чтобы просто где-нибудь тайно и врасплох застигнуть Иисуса Христа и убить. Только быстро следовавшие события выяснили им, что им незачем прибегать к какой-либо хитрости; они поняли, что им можно действовать открыто и предать Христа всенародной крестной смерти. Поэтому намерение врагов Христа избавиться от Него «не в праздник» нисколько не оправдывает принимаемого многими экзегетами заключения, что Иисус Христос был распят не в самый день Пасхи. Часто бывает, что как отдельные люди, так и целые общества внезапно и быстро изменяют свои прежние решения при стечении благоприятных обстоятельств. — Некоторые предполагали, что совещавшиеся хотели предать Иисуса Христа смерти до наступления праздника Пасхи. Такое мнение не имеет для себя никаких оснований. Под «праздником» следует разуметь не первый день праздника, а всю неделю, в течение которой он продолжался. В праздник Пасхи в Иерусалиме собиралось множество народа. Как ни желательно было избавиться от смертельного врага насколько возможно скорее, это было немыслимо. Пусть народ отпразднует праздник и разойдется по домам в разные места и города. Тогда руки начальников ничем не будут связаны. Питая подобные опасения, враги Христа действовали под руководством внешней силы. «Диавол не хотел, чтобы Христос пострадал в Пасху, для того, чтобы страдание Его не сделалось известным; а они — чтобы не сделать возмущения. Заметь: они боятся не гнева Божия и не того, что время праздника может увеличить их злодеяние, но везде — опасностей со стороны людей» (Златоуст). Подобные откладывания состоявшихся решений не были беспримерны и в последующей истории христианства. Когда Агриппа убил Иакова Зеведеева, брата Иоанна, то видя, что это приятно иудеям, вслед за тем взял и Петра, — тогда были дни опресноков, — и, задержав его, посадил в темницу, намереваясь после Пасхи вывести его к народу и, конечно, казнить (Деян XII:1-4).
Adam Clarke: Commentary on the Bible - 1831
26:5: Not on the feast day, lest there be an uproar - It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note.
He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem.
Albert Barnes: Notes on the Bible - 1834
26:5
Not on the feast-day - Not during the feast.
The feast lasted for seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times "three million people." Amid such a multitude there were frequent tumults and seditions, and the Sanhedrin was justly apprehensive there "would" be now, if, in open day and in the temple, they took away a teacher so popular as Jesus, and put him to death. They therefore sought how they might do it secretly and by guile.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: Not: Psa 76:10; Pro 19:21, Pro 21:30; Isa 46:10; Lam 3:37; Mar 14:2, Mar 14:12, Mar 14:27; Luk 22:7; Joh 18:28; Act 4:28
lest: Mat 14:5, Mat 21:26; Luk 20:6
Geneva 1599
26:5 But they said, Not on the (a) feast [day], lest there be an uproar among the people.
(a) By the word "feast" is meant the whole feast of unleavened bread: the first and eighth day of which were so holy that they were not allowed to do any work on it, though the whole company of the Sanhedrin determined otherwise: And yet it came to pass through God's providence, that Christ suffered at that time, so that all the people of Israel might be witnesses of his everlasting sacrifice.
John Gill
26:5 And they said, not on the feast day,.... Upon mature deliberation, it was an agreed point with them, at least it was carried by a majority, that nothing of this kind should be attempted to be done on the feast day, on any of the days of the feast of passover, which was now at hand; though this was contrary to their common rules and usages: for, a person that sinned presumptuously, and such an one they accounted Jesus to be, they say (a),
"they do not put him to death by the order of the sanhedrim of his own city, nor by the sanhedrim of Jabneh; but they bring him up to the great sanhedrim at Jerusalem, and keep him "until the feast", and put him to death, "on a feast day"; as it is said, Deut 17:13, "and all the people shall hear and fear", &c.''
But what influenced them at this time to take another course, is the reason following;
lest there be an uproar among the people: they had no fear of God before their eyes, or in their hearts, only the fear of the people; many of whom believed in Christ, and others that did not, yet had a great veneration for him, having seen his miracles, and received favours from him; themselves, or their friends and relations, being cured by him of various diseases: besides, at the feast, people from all parts came up to Jerusalem; and they knew that large numbers from Galilee, where he had the greatest interest, would be present; and they feared, should they attempt anything of this nature at this time, the people would rise, and rescue him out of their hands. But God had determined otherwise, and his counsel shall stand; it was his pleasure, that he should be put to death at this feast, that the truth might answer the type of the passover lamb; and that all Israel, whose males now met together, might be witnesses of it: and so it was, that though these men had concluded otherwise in their council; yet an opportunity offering by Judas, to get him into their hands, they embrace it; and risk the danger of the people's uprising, who they found compliant enough to their wishes.
(a) Misn. Sanhedrin, c. 10. sect. 4. Maimon. Hilch. Memarim, c. 3. sect 8.
John Wesley
26:5 But they said, Not at the feast - This was the result of human wisdom. But when Judas came they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.
26:626:6: Իբրեւ եկն Յիսուս ՚ի Բեթանիա ՚ի տուն Սիմոնի բորոտի[486], [486] Յօրինակին. ՚Ի տուն Սիմոնի բրտի։
6 Երբ Յիսուս եկաւ Բեթանիա, բորոտ Սիմոնի տունը
6 Երբ Յիսուս Բեթանիա էր, բորոտ Սիմոնին տունը,
Իբրեւ եկն Յիսուս ի Բեթանիա ի տուն Սիմովնի բորոտի:

26:6: Իբրեւ եկն Յիսուս ՚ի Բեթանիա ՚ի տուն Սիմոնի բորոտի[486],
[486] Յօրինակին. ՚Ի տուն Սիմոնի բրտի։
6 Երբ Յիսուս եկաւ Բեթանիա, բորոտ Սիմոնի տունը
6 Երբ Յիսուս Բեթանիա էր, բորոտ Սիմոնին տունը,
zohrab-1805▾ eastern-1994▾ western am▾
26:66: Когда же Иисус был в Вифании, в доме Симона прокаженного,
26:6  τοῦ δὲ ἰησοῦ γενομένου ἐν βηθανίᾳ ἐν οἰκίᾳ σίμωνος τοῦ λεπροῦ,
26:6. Τοῦ (Of-the-one) δὲ (moreover) Ἰησοῦ (of-an-Iesous) γενομένου ( of-having-had-became ) ἐν (in) Βηθανίᾳ (unto-a-Bethania) ἐν (in) οἰκίᾳ (unto-a-housing-unto) Σίμωνος (of-a-Simon) τοῦ (of-the-one) λεπροῦ, (of-en-peeled,"
26:6. cum autem esset Iesus in Bethania in domo Simonis leprosiAnd when Jesus was in Bethania, in the house of Simon the leper,
6. Now when Jesus was in Bethany, in the house of Simon the leper,
26:6. And when Jesus was in Bethania, in the house of Simon the leper,
26:6. Now when Jesus was in Bethany, in the house of Simon the leper,
Now when Jesus was in Bethany, in the house of Simon the leper:

6: Когда же Иисус был в Вифании, в доме Симона прокаженного,
26:6  τοῦ δὲ ἰησοῦ γενομένου ἐν βηθανίᾳ ἐν οἰκίᾳ σίμωνος τοῦ λεπροῦ,
26:6. cum autem esset Iesus in Bethania in domo Simonis leprosi
And when Jesus was in Bethania, in the house of Simon the leper,
26:6. And when Jesus was in Bethania, in the house of Simon the leper,
26:6. Now when Jesus was in Bethany, in the house of Simon the leper,
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
6 (Мк XIV:3; Ин XII:1). Прежде всего, вопрос о времени, когда это было. Оно должно быть определено на основании рассказа Ин XII:1-8. Правда, первые стихи этого рассказа (1-4) совсем не совпадают с рассказом Матфея и Марка; но в XII:5 (ср. Мф XXVI:9; Мк XIV:5) сильное совпадение, которое заметно также и в Ин XII:8 (ср. Мф XXVI:11; Мк XIV:7). Это дает полное право считать историю, рассказанную у трех евангелистов, за тождественную (Лука ничего не говорит о помазании Христа в Вифании). Если так, то мы должны относить событие, рассказанное Мф XXVI:6-13; Мк XIV:1-9, к раннейшему времени «за шесть дней до Пасхи», на которое указывает Иоанн. Помазание совершилось накануне торжественного входа Христа в Иерусалим. Матфей и Марк оба не соблюдают здесь хронологической последовательности событий, что наблюдается и в других местах, особенно Евангелия Матфея. Почему? Потому, по-видимому, что оба евангелиста хотят выразить здесь другую мысль. Употребленное Матфеем в начале 6-го стиха de указывает на противоположение его дальнейшего рассказа тому, о чем сообщено было раньше (3-5). Враги Христа совещались захватить Его хитростью и убить, но не хотели сделать этого во время праздника, потому что боялись народа. Из дома первосвященника евангелист переносит нас тут же в мирный дом в Вифании. Там — вражда, ненависть, коварство, злоба, боязнь народа. Здесь — любящие Христа, преданные Ему друзья Его уже готовят Его к погребению. Первые действуют сознательно, знают, что делают; а здесь — все дело представляется ненамеренным и бессознательным, и в этом смысле объясняется Христом. Там хотят превратить живое тело Христа в смердящий труп; здесь, напротив, желают того, чтобы тело Его благоухало. Там — черствость, коварство, злоба закоренелых злодеев; здесь — нежная и чуткая любовь преданной женщины, которая, не отдавая себе полного отчета, только предугадывает, что ее Учителя и Господа ожидает что-то недоброе. Таким образом, хронологическая последовательность заменяется у Матфея и Марка логическою связью и отношением помазания Христа к козням Его врагов и скорой смерти. Все это так просто, понятно и естественно, что мы не имеем ни малейшего повода и права упрекать двух первых евангелистов в том, что они не постарались соблюсти здесь хронологической последовательности. Единственное соображение, которое можно было бы выставить не в пользу отождествления двух синоптических рассказов с XII:1 и сл. Евангелия Иоанна, заключается в том, что если помазание Христа падает на предшествующую субботу, то на среду остается слишком мало рассказанных синоптиками событий. Но это возражение совершенно устраняется, если предположить, что среда была днем покоя Сына Человеческого пред Его крестными страданиями и смертью, и проведена была Им совершенно тихо среди друзей. При этом рассказ Матфея приурочивается не ко вторнику и среде страстной недели, а вообще ко всем событиям, изложенным на протяжении XXI:1 — XXVI:5 (Цан). Приблизительно так понимал настоящий рассказ Августин. «Может, — говорит он, — казаться противоречием, что Матфей и Марк, сообщив, что Пасха будет по прошествии двух дней, затем говорят о пребывании Иисуса Христа в Вифании и сообщают о помазании Его там драгоценным миром; а Иоанн рассказывает об этом помазании за шесть дней до Пасхи. Но те, которые смущаются этим, не понимают, что Матфей и Марк могли поместить именно здесь рассказ о помазании в Вифании. Ни один из них, сказав, что после двух дней будет Пасха, не сделал такой приписки: «после этого, когда (Христос) был в Вифании». — Кто был Симон прокаженный, ничего не известно. Феофилакт говорит, что «Симона прокаженного некоторые считают отцом Лазаря; Господь очистил его от проказы и угощен был им». Это — только ни на чем не основанное предположение. Мейер полагает, что даже поставление в связь Симона с семейством Лазаря ничем нельзя доказать. Это — преувеличение. Симон имел какое-то, неизвестное нам, отношение к семье Лазаря, если считать рассказы синоптиков и Иоанна тождественными. По поводу же того, что Матфей и Марк не упоминают ни о Лазаре, ни о Марфе и Марии, а только о Симоне, высказывалось такое мнение. Евангелисты делают так потому, что было опасно говорить о Лазаре и его сестрах в то время, когда написаны были синоптические Евангелия. Поэтому имени Лазаря не встречается вовсе у синоптиков; а имени Симона прокаженного у Иоанна. О Марфе и Марии вовсе не говорится у Матфея и Марка. Иоанн (и отчасти, может быть, Лука) не имел подобных опасений, когда писал свое Евангелие, и потому упоминает как о Лазаре, так и о его сестрах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

In this passage of story, we have,

I. The singular kindness of a good woman to our Lord Jesus in anointing his head, v. 6, 7. It was in Bethany, a village hard by Jerusalem, and in the house of Simon the leper. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him. Though he was cleansed, yet he was called Simon the leper. Those who are guilty of scandalous sins, will find that, though the sin be pardoned, the reproach will cleave to them, and will hardly be wiped away. The woman that did this, is supposed to have been Mary, the sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same that was called Mary Magdalene. She had a box of ointment very precious, which she poured upon the head of Christ as he sat at meat. This, among us, would be a strange sort of compliment. But it was then accounted the highest piece of respect; for the smell was very grateful, and the ointment itself refreshing to the head. David had his head anointed, Ps. xxiii. 5; Luke vii. 46. Now this may be looked upon,

1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God's anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hos. i. 11. This is kissing the Son.

2. As an act of love and respect to him. Some think that this was he who loved much at first, and washed Christ's feet with her tears (Luke vii. 38, 47); and that she had not left her first love, but was now as affectionate in the devotions of a grown Christian as she was in those of a young beginner. Note, Where there is true love in the heart to Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon him.

II. The offence which the disciples took at this. They had indignation (v. 8, 9), were vexed to see this ointment thus spent, which they thought might have been better bestowed.

1. See how they expressed their offence at it. They said, To what purpose is this waste? Now this bespeaks,

(1.) Want of tenderness toward this good woman, in interpreting her over-kindness (suppose it was so) to be wastefulness. Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.

(2.) Want of respect to their Master. The best we can make of it, is, that they knew their Master was perfectly dead to all the delights of sense; he that was so much grieved for the affliction of Joseph, cared not for being anointed with the chief ointments, Amos vi. 6. And therefore they thought such pleasures ill bestowed upon one who took so little pleasure in them. But supposing that, it did not become them to call it waste, when they perceived that he admitted and accepted it as a token of his friend's love. Note, We must take heed of thinking any thing waste, which is bestowed upon the Lord Jesus, either by others or by ourselves. We must not think that time waste, that is spent in the service of Christ, or that money waste, which is laid out in any work of piety; for, though it seem to be cast upon the waters, to be thrown down the river, we shall find it again, to advantage, after many days, Eccl. xi. 1.

2. See how they excused their offence at it, and what pretence they made for it; This ointment might have been sold for much, and given to the poor. Note, It is no new thing for bad affections to shelter themselves under specious covers; for people to shift off works of piety under colour of works of charity.

III. The reproof Christ gave to his disciples for the offence at this good woman (v. 10, 11); Why trouble ye the woman? Note, It is a great trouble to good people to have their good works censured and misconstrued; and it is a thing that Jesus Christ takes very ill. He here took part with a good, honest, zealous, well-meaning woman, against all his disciples, though they seemed to have so much reason on their side; so heartily does he espouse the cause of the offended little ones, ch. xviii. 10.

Observe his reason; You have the poor always with you. Note,

1. There are some opportunities of doing and getting good which are constant, and which we must give constant attendance to the improvement of. Bibles we have always with us, sabbaths always with us, and so the poor, we have always with us. Note, Those who have a heart to do good, never need complain for want of opportunity. The poor never ceased even out of the land of Israel, Deut. xv. 11. We cannot but see some in this world, who call for our charitable assistance, who are as God's receivers, some poor members of Christ, to whom he will have kindness shown as to himself.

2. There are other opportunities of doing and getting good, which come but seldom, which are short and uncertain, and require more peculiar diligence in the improvement of them, and which ought to be preferred before the other; "Me ye have not always, therefore use me while ye have me." Note, (1.) Christ's constant bodily presence was not to be expected here in this world; it was expedient that he should go away; his real presence in the eucharist is a fond and groundless conceit, and contradicts what he here said, Me ye have not always. (2.) Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith.

IV. Christ's approbation and commendation of the kindness of this good woman. The more his servants and their services are cavilled at by men, the more he manifests his acceptance of them. He calls it a good work (v. 10), and says more in praise of it than could have been imagined; particularly,

1. That the meaning of it was mystical (v. 12); She did it for my burial. (1.) Some think that she intended it so, and that the woman better understood Christ's frequent predictions of his death and sufferings than the apostles did; for which they were recompensed with the honour of being the first witnesses of his resurrection. (2.) However, Christ interpreted it so; and he is always willing to make the best, to make the most of his people's well-meant words and actions. This was as it were the embalming of his body; because the doing of that after his death would be prevented by his resurrection, it was therefore done before; for it was fit that it should be done some time, to show that he was still the Messiah, even when he seemed to be triumphed over by death. The disciples thought the ointment wasted, which was poured upon his head. "But," saith he, "If so much ointment were poured upon a dead body, according to the custom of your country, you would not grudge it, or think it waste. Now this is, in effect, so; the body she anoints is as good as dead, and her kindness is very seasonable for that purpose; therefore rather than call it waste, put it upon that score."

2. That the memorial of it should be honourable (v. 13); This shall be told for a memorial. This act of faith and love was so remarkable, that the preachers of Christ crucified, and the inspired writers of the history of his passion, could not choose but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of it. And being once enrolled in these records, it was graven as with an iron pen and lead in the rock for ever, and could not possibly be forgotten. None of all the trumpets of fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.) The gospel was to be preached in the whole world; not in Judea only, but in every nation, to every creature. Let the disciples take notice of this, for their encouragement, that their sound should go to the ends of the earth. (3.) Though the honour of Christ is principally designed in the gospel, yet the honour of his saints and servants is not altogether overlooked. The memorial of this woman was to be preserved, not by dedicating a church to her, or keeping an annual feast in honour of her, or preserving a piece of her broken box for a sacred relic; but by mentioning her faith and piety in the preaching of the gospel, for example to others, Heb. vi. 12. Hereby honour redounds to Christ himself, who in this world, as well as in that to come, will be glorified in his saints, and admired in all them that believe.
Adam Clarke: Commentary on the Bible - 1831
26:6: In Bethany - For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter.
Simon the Leper - This was probably no more than a surname, as Simon the Canaanite, Mat 10:4, and Barsabas Justus, Act 1:23, and several others. Yet it might have been some person that Christ had healed of this disease. See Mat 11:5.
Albert Barnes: Notes on the Bible - 1834
26:6
In Bethany - See the notes at Mat 21:1.
Simon the leper - Simon, who had been a leper.
Leper - See the notes at Mat 8:1. It was unlawful to eat with persons that had the leprosy, and it is more than probable, therefore, that this Simon had been healed - perhaps by our Lord himself. John Joh 12:1 says that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simon's, and was living with him. Further, he says that they made a supper for Jesus, and that Martha served. He says that this was six days before the Passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the Passover, and after the cleansing of the temple; but it is to be observed,
1. that Matthew and Mark often neglect the exact order of the events that they record.
2. that they do not "affirm" at what time this was. They leave it indefinite, saying that "while" Jesus was in Bethany he was anointed by Mary.
3. that Matthew introduced it here for the purpose of giving a "connected" account of the conduct of "Judas." "Judas" complained at the waste of the ointment Joh 12:4, and one of the effects of his indignation, it seems, was to betray his Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: in Bethany: Mat 21:17; Mar 11:12; Joh 11:1, Joh 11:2, Joh 12:1
Simon: Mar 14:3
Geneva 1599
26:6 (3) Now when Jesus was in Bethany, in the house of Simon the leper,
(3) By this sudden work of a sinful woman, Christ helps the guests to understand about his death and burial which was near: the gracious result of which will bring life to all sinners who flee unto him. But Judas takes an occasion here to accomplish his wicked purpose and plan.
John Gill
26:6 Now when Jesus was in Bethany,.... Which was about fifteen furlongs from Jerusalem, Jn 11:18, or about two miles from it. The time of Christ's death being at hand, he keeps nigh to Jerusalem, where he was to suffer and die, in the room and stead of sinners:
in the house of Simon the leper; so called, to distinguish him from others of the name. This epithet was either a family one, some person of note in it having been a leper; or else he is so named, because he himself had been one, but was now cured; though the reason interpreters give for this, that otherwise he would not have been suffered to live in a town, is not a good one; for lepers, according to the Jewish (b) canons, were only forbid Jerusalem, and towns and cities that were walled round, and not others, such as the village of Bethany. There were many lepers healed by Christ, which, among other things, was an evidence of his being the Messiah, and a proof of his deity, and this Simon was one of them; whether the same mention is made of in Mt 8:1, is not certain, nor very probable; since that man lived in Galilee, at, or near Capernaum; this at Bethany, near Jerusalem: however, he was one of those lepers that had a sense of his mercy, and was grateful for it, as appears by his entertaining Christ at his house; and may teach us thankfulness to Christ, who has healed all our diseases; and particularly, the spreading leprosy of sin, with which all the powers and faculties of our souls were infected; and which was not in our own power, or any creature's, to cure, but his blood cleanses from it: and it may be observed, that Christ goes in and dwells with such whom he heals, and with such he is always welcome.
(b) Misn. Celim, c. 1. sect. 7. Maimon. Beth Hamikdash, c. 3. sect. 8.
John Wesley
26:6 Mk 14:3.
26:726:7: մատեա՛ւ առ նա կին մի, որ ունէր շիշ իւղոյ ծանրագնի, եւ թափեա՛ց ՚ի գլուխ նորա ՚ի բազմականին[487]։ [487] Ոմանք. ՚Ի գլուխն նորա ՚ի բազ՛՛։
7 նրան մօտեցաւ մի կին, որ մի շիշ թանկարժէք իւղ ունէր, եւ թափեց այն նրա գլխին, մինչ նա սեղան էր նստել
7 Կին մը եկաւ անոր։ Ան ունէր ծանրագին իւղի շիշ մը։ Իւղը թափեց Յիսուսի գլխուն վրայ՝ երբ ան սեղան նստած էր։
մատեաւ առ նա կին մի որ ունէր շիշ իւղոյ ծանրագնի, եւ թափեաց ի գլուխ նորա ի բազմականին:

26:7: մատեա՛ւ առ նա կին մի, որ ունէր շիշ իւղոյ ծանրագնի, եւ թափեա՛ց ՚ի գլուխ նորա ՚ի բազմականին[487]։
[487] Ոմանք. ՚Ի գլուխն նորա ՚ի բազ՛՛։
7 նրան մօտեցաւ մի կին, որ մի շիշ թանկարժէք իւղ ունէր, եւ թափեց այն նրա գլխին, մինչ նա սեղան էր նստել
7 Կին մը եկաւ անոր։ Ան ունէր ծանրագին իւղի շիշ մը։ Իւղը թափեց Յիսուսի գլխուն վրայ՝ երբ ան սեղան նստած էր։
zohrab-1805▾ eastern-1994▾ western am▾
26:77: приступила к Нему женщина с алавастровым сосудом мира драгоценного и возливала Ему возлежащему на голову.
26:7  προσῆλθεν αὐτῶ γυνὴ ἔχουσα ἀλάβαστρον μύρου βαρυτίμου καὶ κατέχεεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ἀνακειμένου.
26:7. προσῆλθεν (it-had-came-toward) αὐτῷ (unto-it,"γυνὴ (a-woman,"ἔχουσα (holding) ἀλάβαστρον (to-en-alabastered) μύρου (of-seeped) βαρυτίμου (of-weighty-valued,"καὶ (and) κατέχεεν (it-poured-down-of) ἐπὶ (upon) τῆς (of-the-one) κεφαλῆς (of-a-head) αὐτοῦ (of-it) ἀνακειμένου . ( of-situating-up )
26:7. accessit ad eum mulier habens alabastrum unguenti pretiosi et effudit super caput ipsius recumbentisThere came to him a woman having an alabaster box of precious ointment and poured it on his head as he was at table.
7. there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat.
26:7. a woman drew near to him, holding an alabaster box of precious ointment, and she poured it over his head while he was reclining at table.
26:7. There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat [at meat].
There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat:

7: приступила к Нему женщина с алавастровым сосудом мира драгоценного и возливала Ему возлежащему на голову.
26:7  προσῆλθεν αὐτῶ γυνὴ ἔχουσα ἀλάβαστρον μύρου βαρυτίμου καὶ κατέχεεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ἀνακειμένου.
26:7. accessit ad eum mulier habens alabastrum unguenti pretiosi et effudit super caput ipsius recumbentis
There came to him a woman having an alabaster box of precious ointment and poured it on his head as he was at table.
26:7. a woman drew near to him, holding an alabaster box of precious ointment, and she poured it over his head while he was reclining at table.
26:7. There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat [at meat].
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 XIV:3). У Ин XII:2, 3 говорится, что, за шесть дней до Пасхи, в Вифании приготовили Христу вечерю и Марфа служила (ср. Лк X:40), а Лазарь был один из возлежавших с Ним. Мария же (ср. Лк X:39), взявши фунт нардового чистого драгоценного мира, помазала ноги Спасателя и отерла их своими волосами (ср. Лк VII:38). Матфей и Марк не называют по имени женщину, сделавшую это. Из их рассказов нельзя даже вывести, что это была известная вообще кому бы то ни было женщина, потому что пред gunh нет члена. Такая неопределенность подала повод к многочисленным и запутанным рассуждениям об этом предмете как древних, так и новых экзегетов. Некоторые, обращая внимание на Лк VII:38 сл., думали, что в Евангелиях упоминается о четырех женщинах, помазавших Христа. Но Ориген замечает, что их было только три: об одной из них написали Матфей и Марк (nullam differentiam expositionis suae facientes in uno capitulo — не противореча нисколько друг другу в одном отделе); о другой — Лука, и еще об одной — Иоанн, потому что последняя отличается от остальных. Иероним: «никто пусть не думает, что одна и та же женщина помазала голову и ноги». Августин считает женщину, о которой рассказывает Лк (VII:36 сл.), тождественною с тою, о которой рассказывает Иоанн (т. е. с Марией, сестрой Лазаря). Помазание совершено было ею два раза. О первом рассказывает только Лука; о втором же одинаково рассказывается тремя евангелистами, т. е. Иоанном, Матфеем и Марком. Таким образом, Августин проводит различие между двумя помазаниями, — тем, о котором сообщает Лк VII:37-39, и тем, которое было в Вифании за шесть дней до Пасхи, предполагая, что помазавшая женщина была одна и та же. Златоуст смотрит иначе. «Жена эта, по-видимому, есть одна и та же у всех евангелистов; в действительности же не так, но у трех евангелистов, мне кажется, говорится об одной и той же, у Иоанна же — о другой некоторой чудной жене, сестре Лазаря». Феофилакт: «некоторые говорят, что было три жены, помазавшие Господа миром, о которых упомянули все четыре евангелиста. Другие же полагают, что их было две: одна, упоминаемая у Иоанна, то есть Мария, сестра Лазаря, а другая — та, которая упоминается у Матфея и которая тождественна с упоминаемою у Луки и Марка». Зигабен: «три женщины помазали Господа миром. Одна, о которой говорит Лука, бывшая грешницей… вторая — Иоанн, по имени Мария… третья же та, о которой одинаково повествуют Матфей и Марк, которая подошла (ко Христу) за два дня до Пасхи в доме Симона прокаженного». «А если, — говорит Августин, — Матфей и Марк говорят, что женщина вылила миро на голову Господа, а Иоанн — на ноги, то здесь, по-видимому, нет противоречия. Мы думаем, что она помазала не только голову, но и ноги Господа. Может быть, кто-нибудь возразит в клеветническом духе, что, по рассказу Марка, она разбила сосуд пред помазанием головы Господа, и что в разбитом сосуде не осталось мира, которым она могла бы помазать также и ноги Его. Но тот, кто высказывает такую клевету, должен заметить, что ноги были помазаны прежде, чем разбит сосуд, и что в нем оставалось достаточно мира, когда, разбив его, женщина вылила все остальное масло». У позднейших экзегетов встречаются подобные же разнообразные мнения. Кальвин предписал своим последователям считать два рассказа (один у Матфея и Марка и другой, у Иоанна) тождественными. Но Ляйтфут говорит: «удивляюсь, каким образом кто-нибудь может смешивать оба эти рассказа». Даже Цан выводит из рассказа Матфея, что «женщина не жила в доме Симона» (dass das Weib keine Haugenossin des Simon war). Другие экзегеты говорили, что если бы рассказываемое у Матфея и Марка произошло в доме Лазаря, а не Симона прокаженного, то ученики не стали бы «негодовать» (hganakthsan - aganaktounteV; Мф XXVI:8, Мк XIV:4), потому что эта значило бы негодовать на одну из хозяек, которая их приняла. Объяснение этого будет дано а следующем стихе. Теперь же на основаниях, приведенных выше, скажем, что рассказы Матфея, Марка и Иоанна следует считать тождественными. Противоречие между Матфеем и Марком, по которым женщина помазала голову Христа, и Иоанном, что — ноги, не настолько велико, чтобы отрицать тождественность их рассказов. Могло быть и то и другое, причем Матфей и Марк сообщили об одном, а Иоанн о другом. При этом нет надобности даже предполагать, что четвертый евангелист намеренно поправил своих предшественников и что предпочтение следует отдать только его рассказу. Можно только утверждать, что пример женщины, о которой рассказывается у Луки, был прецедентом и вызвал подражание. Но рассказ Лк VII:36 сл. совершенно отличен от настоящего. — Слово alabastron (alabastroV, alabastoV) встречается в Новом Завете только в трех местах (Мф XXVI:7; Мк XIV:3; Лк VII:37), и значит, собственно, алебастр, а затем алебастровый сосуд, алебастровая банка. Такие сосуды употреблялись для сохранения благовонных мазей. Плиний (Н. N. III:3) говорит, что unguenta optime servantui in alabastris (благовонные масти прекрасно сохраняются в алавастровых сосудах). В числе даров, посланных Камбизом эфиопам, Геродот упоминает об алебастровом сосуде с миром (murou alabastron, Ист. III:20). Об обычае помазания головы см. Еккл IX:8. Замечательно, что, говоря о помазании Христа, Матфей не упоминает, что женщина возливала его (т. е. миро) на голову, а пропускает это слово. Конструкция стиха не одинакова у Матфея и Марка. У последнего kateceen autou thV kefalhV; у Матфея kateceen epi thV kefalhV autou anakeimenou. У Марка, таким образом, обыкновенная «послегомеровская» конструкция, просто с родит., у Матфея позднейшая — с epi. Anakeimenou считают родительным самостоятельным и отдельным от autou. Это сомнительно. Из двух разночтений polutimou (многоценного или драгоценного) и barutimou (то же значение) следует предпочесть первое, которое доказывается лучше.
Adam Clarke: Commentary on the Bible - 1831
26:7: There came unto him a woman - There is much contention among commentators about the transaction mentioned here, and in Joh 12:3; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter.
Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, Joh 12:3. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, Joh 12:1, Joh 12:2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See on Mar 14:3 (note), and see the notes at the end of this chapter, (Bishop Newcome's Account of the Anointing).
Albert Barnes: Notes on the Bible - 1834
26:7
There came to him a woman - This woman was Mary, the sister of Lazarus and Martha, Joh 12:3.
Having an alabaster box - The "alabaster" is a species of marble, distinguished for being light, and of a beautiful white color, almost transparent.
It was much used by the ancients for the purpose of preserving various kinds of ointment in.
Of very precious ointment - That is, of ointment of "great value;" that was rare and difficult to be obtained. Mark Mar 14:3 and John Joh 12:3 say that it was ointment of spikenard. In the original it is "nard." It was procured from an herb growing in the Indies, chiefly obtained from the root, though sometimes also from the bark. It was liquid, so as easily to flow when the box or vial was open, and was distinguished particularly for an agreeable smell. See Sol 1:12. The ancients were much in the habit of "anointing or perfuming" their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a "pound" of this, Joh 12:3. The "pound" in use among the Jews was the Roman, of twelve ounces, answering to our troy weight. That there was a large quantity is further evident from the fact that Judas says it might have been sold for 300 pence (about 9 British pounds), and that the "house" was filled with the odor of the ointment (John).
And poured it on his head - They were accustomed chiefly to anoint the head or hair. John says Joh 12:3 that she poured it on the "feet" of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it "both" on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, completes the account by saying that the ointment was also poured on the feet of the Saviour. To pour ointment on the "head" was common. To pour it on the "feet" was an act of distinguished "humility" and of attachment to the Saviour, and therefore deserved to be particularly recorded.
As he sat at meat - That is, at supper. In the original, as he "reclined" at supper. The ancients did not sit at their meals, but "reclined" at length on couches. See the notes at Mat 23:6. She came up, therefore, "behind him" as he lay reclined at the table, and, bending down over the couch, poured the ointment on his head and his feet, and, probably kneeling at his feet, wiped them with her hair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: came: Joh 12:2, Joh 12:3
very: Exo 30:23-33; Psa 133:2; Ecc 9:8, Ecc 10:1; Sol 1:3; Isa 57:9; Luk 7:37, Luk 7:38, Luk 7:46
Geneva 1599
26:7 (b) There came unto him a woman having an alabaster (c) box of very precious ointment, and poured it on his head, as he sat [at meat].
(b) For these things were done before Christ came to Jerusalem: and yet some think that the evangelists have two differing accounts.
(c) These boxes were of alabaster, which in ancient times men made hollow to put in ointments: for some write that alabaster keeps ointment without changing it in any way; Pliny, book 13, chap. 1.
John Gill
26:7 There came unto him a woman,.... By some thought to be the same that is spoken of in Lk 7:37, and by most, to be Mary, the sister of Lazarus, Jn 12:3, which may be true; for it is possible that one and the same woman, might perform a like action at different times; for to neither of the above, at the same time, will the following agree: not to the former, for though that was done in the house of one Simon, yet not Simon the leper, but Simon the Pharisee; who though he had a particular respect for Christ, which few of that sect had, yet appeared to be then of a Pharisaical spirit; that was done in Galilee, this near Jerusalem in Bethany; the woman there anointed the feet of Christ, but this woman poured the ointment on his head; nor did any such conversation as here follow upon it, between Christ and his disciples; but what discourse was had on that occasion, was between Simon and Christ. Not to the latter, for that does not appear to be done in Simon's house, but rather in the house of Lazarus; no mention is made of the alabaster box, nor was the ointment poured on his head, but on his feet; besides, that was done six days before the passover, whereas this was but two; moreover, Judas only objected to that, but the disciples in general had indignation at this; and though the objections to it, and Christ's defence of it, are much in the same language, in one place as in the other, yet it was no unusual thing with Christ, to make use of the same words on a like incident, or when the same objections were made. The fact here recorded, is the same as in Mk 14:3, where it stands in the same order as here, and seems to have been done at the supper, of which mention is made, Jn 13:2, when Satan entered into Judas, and put it into his heart to betray his master, the account of which follows this here:
having an alabaster box of very precious ointment; Mark calls it, "ointment of spikenard", Mk 14:3, which was very odorous, and of a very fragrant smell; see Song 1:12. Some there render it, "pure nard"; unadulterated, unmixed, sincere and genuine; others, "liquid nard", which was drinkable, and easy to be poured out; and some "Pistic" nard, so called, either from "Pista", the name of a place in India, from whence it was brought, as some think; or as Dr. Lightfoot, from "Pistaca", which is the maste of a tree (c), and of which, among other things, Pliny says (d), the ointment of nard was made. The Persic version in both places read it, "ointment of Gallia"; and the just now mentioned writer (e), speaks of "nardum Gallicum", "Gallic nard", which is what may be meant by that interpreter; but be it what ointment it will; it was ointment, very precious: very costly, and of a very great price; for the disciples observe, it might have been sold for more than three hundred pence: and for the better preserving of such ointments incorrupt, they used to be put into vessels made of "alabaster" (f); though some think not the matter, but the form of these vessels is referred to; and observe, that vessels of gold, silver, and glass, for this use, being made in the form of "alabasters", were called by that name; and that this might be made of the latter, since Mark says, that she brake the box; not into pieces, for then she could not be said to pour it out; but either the top, or side of it: though some critics observe, that the word signifies no more, than that she shook it, that the thicker parts of the ointment might liquify, and be the more easily poured out. The Arabic version has omitted that clause, and the Syriac, Persic, and Ethiopic, read it, "she opened it"; that is, as the Persic adds, "the top of the vessel": she took off the covering of the box, or took out the stopple,
and poured it on his head, as he sat at meat: which was usually done at festivals, or at any considerable entertainments, as at weddings, &c.
"Says Rab, they "pour ointment on the heads of the doctors"; (the gloss is, the women put ointment on the heads of the scholars;) says R. Papa to Abai, does the doctor speak of the ointment of the bridechamber? He replies, thou orphan, did not thy mother cause for thee, that "they poured out ointment on the heads of the doctors", at thy wedding? for lo! one of the Rabbins got a wife for his son, in the house of R. Bar Ula; and they say, that R. Bar Ula got a wife for his son in the house of one of the Rabbins, , "and poured ointment on the head of the doctors" (g):''
to this custom are the allusions in Ps 23:5. The pouring of this ointment on the head of Christ was emblematical of his being anointed with the oil of gladness above his fellows; of his having the holy Spirit, and his gifts and graces without measure; which, like the ointment poured on Aaron's head, that ran down to his beard, and the skirts of his garments, descends to all the members of his mystical body: and was a symbol of the Gospel, which is like ointment poured forth; and of the sweet savour of the knowledge of Christ, which was to be diffused, throughout all the world, by the preaching of it; and was done by this woman in the faith of him, as the true Messiah, the Lord's anointed, as the prophet, priest, and king of his church.
(c) T. Bab. Gittin, fol. 69. 1. Gloss. in ib. (d) Hist. Nat. l. 13. c. 1. (e) Ib. c. 2. & l. 12. c. 12. (f) Plin. Nat. Hist. l. 13. 2. & 36. 8. (g) T. Bab. Cetubot, fol. 17. 2.
26:826:8: Իբրեւ տեսին աշակերտքն՝ բարկացա՛ն՝ եւ ասեն. Ընդէ՞ր է կորուստդ այդ իւղոյդ[488]. [488] Ոմանք. Կորուստ այդ իւ՛՛։
8 Երբ աշակերտներն այս տեսան, բարկացան ու ասացին. «Ինչի՞ համար է անուշահոտ իւղի այդ վատնումը
8 Անոր աշակերտները տեսնելով՝ բարկացան ու ըսին. «Ինչո՞ւ այս կորուստը,
Իբրեւ տեսին աշակերտքն, բարկացան եւ ասեն. Ընդէ՞ր է կորուստդ այդ իւղոյդ:

26:8: Իբրեւ տեսին աշակերտքն՝ բարկացա՛ն՝ եւ ասեն. Ընդէ՞ր է կորուստդ այդ իւղոյդ[488].
[488] Ոմանք. Կորուստ այդ իւ՛՛։
8 Երբ աշակերտներն այս տեսան, բարկացան ու ասացին. «Ինչի՞ համար է անուշահոտ իւղի այդ վատնումը
8 Անոր աշակերտները տեսնելով՝ բարկացան ու ըսին. «Ինչո՞ւ այս կորուստը,
zohrab-1805▾ eastern-1994▾ western am▾
26:88: Увидев это, ученики Его вознегодовали и говорили: к чему такая трата?
26:8  ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν λέγοντες, εἰς τί ἡ ἀπώλεια αὕτη;
26:8. ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) μαθηταὶ (learners,"ἠγανάκτησαν (they-excess-vexed-unto) λέγοντες ( forthing ,"Εἰς (Into) τί (to-what-one) ἡ (the-one) ἀπώλεια (a-destructing-off-of) αὕτη; (the-one-this?"
26:8. videntes autem discipuli indignati sunt dicentes ut quid perditio haecAnd the disciples seeing it had indignation, saying: To what purpose is this waste?
8. But when the disciples saw it, they had indignation, saying, To what purpose is this waste?
26:8. But the disciples, seeing this, were indignant, saying: “What is the purpose of this waste?
26:8. But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste?
But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste:

8: Увидев это, ученики Его вознегодовали и говорили: к чему такая трата?
26:8  ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν λέγοντες, εἰς τί ἡ ἀπώλεια αὕτη;
26:8. videntes autem discipuli indignati sunt dicentes ut quid perditio haec
And the disciples seeing it had indignation, saying: To what purpose is this waste?
26:8. But the disciples, seeing this, were indignant, saying: “What is the purpose of this waste?
26:8. But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste?
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
8 (Мк XIV:4; Ин XII:4). У Иоанна говорится, что «вознегодовали» не ученики, а один Иуда. Если, говорят, у Марка в предыдущем стихе, где женщина разбивает сосуд, дело представлено грубо, то в таком же виде оно представлено и в настоящем стихе. Об этом свидетельствует aganaktounteV (у Матфея hganakthsan), грубое выражение, совершенно нарушающее тонкость и гармонию всего рассказываемого события. Иоанн не говорит ни о разбитии сосуда, ни о негодовании учеников, а только об Иуде, с объяснением причин, почему Иуда говорил так. Но слово aganaktein, по-видимому, здесь не так сильно, как в русском и славянском переводах. Оно значит здесь просто волноваться, быть недовольным. Алавастровый сосуд с миром был polutimoV — многоценен или драгоценен. Стоимость его Иуда оценивает в триста динариев (Ин XII:5) — около 60 рублей на наши деньги. Ввиду слишком недавних, запомненных учениками, учений Самого Христа о том, что помощь алчущим, жаждущим и проч. равнялась помощи Самому Царю, нам становится вполне понятным, почему ученики могли быть недовольны. Особенно же недоволен был Иуда, как человек, сильно любивший и ценивший деньги. Могло быть, что в настоящем случае его недовольство было заразительно и для других учеников. Как у людей, не привыкших к сдержанности, недовольство это вылилось наружу и было заметно для самой совершавшей помазание женщины (enebrimounto auth — Мк XIV:5). Женская любовь Марии возвысила ее над всем обществом учеников Христа; и то, что было противно, может быть, требованиям суровой логики и черствого рассудка, было вполне согласно с требованиями ее женского сердца. Нужды нет, что на это приходилось истратить столько, сколько нужно было, чтобы накормить не только толпу нищих, но и устроить хороший пир для прибывших гостей. — Ориген замечает: «если об одной Марии написали Матфей и Марк, и о другой — Иоанн, а о третьей — Лука, то каким образом ученики, однажды получившие по поводу ее поступка выговор от Христа, не исправились и не прекратили своего негодования по поводу поступка еще одной женщины, делающей подобное?» Ориген не решает этого вопроса, или, лучше, решает неудовлетворительно. У Матфея и Марка, говорит он, негодуют ученики из доброго намерения (ex bono proposito); у Иоанна — только Иуда, вследствие любви к воровству (furandi affectu); а у Луки никто не ропщет. — Но если у Луки никто не ропщет, то отсюда ясно, что он говорит о другом помазании. А из повторения сообщения о ропоте у Матфея — Марка и Иоанна можно заключать, что рассказанная ими история тождественна.
Adam Clarke: Commentary on the Bible - 1831
26:8: His disciples - One of them, viz. Judas. This mode of speaking was common among the Hebrews. So, Mat 27:44, the thieves also, i.e. one of them. So, Mat 28:17, some doubted, i.e. one, Thomas. See also Gen 8:4; Jdg 12:7; Neh 6:7, etc. By a figure called among rhetoricians enallag, the plural is put for the singular; it is, however, possible that Judas, who made the objection, was followed in the sentiment by the rest of the disciples.
Albert Barnes: Notes on the Bible - 1834
26:8
They had indignation - John says that "Judas expressed" indignation.
Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was, that he had the "bag" Joh 12:6 - that is, the "purse," or repository of articles "given" to the disciples and to the Saviour. He was a thief, and was in the habit, it seems, of taking out and appropriating to his own use what was put in for them in common The leading trait of Judas's character was avarice, and no opportunity was suffered to pass without attempting by base and wicked means to make money. In his example an avaricious man may learn the true nature and the effect of that groveling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death, and it will always lead its possessor to guilt. No small part of the sins of the world can be traced to avarice, and many, and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity.
Is this waste - This "loss" or "destruction" of property. They could see no use in it, and they therefore supposed it was lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: they: Sa1 17:28, Sa1 17:29; Ecc 4:4; Mar 14:4; Joh 12:4-6
To: Exo 5:17; Amo 8:5; Hag 1:2-4; Mal 1:7-10, Mal 1:13
Geneva 1599
26:8 But when his (d) disciples saw [it], they had indignation, saying, To what purpose [is] this (e) waste?
(d) This is a figure of speech called synecdoche: for it is said that only Judas was moved at this; (Jn 12:4).
(e) Unprofitable spending.
John Gill
26:8 But when his disciples saw it,.... What the woman did, what a costly box of ointment it was, and with what profusion she used it,
they had indignation: Mark says, "within themselves", Mk 14:4; either among themselves, or their indignation was secret in their breasts; their resentment was private, though it might be betrayed by their looks, and afterwards showed itself in words. This indignation was either at the woman, for the Evangelist Mark observes, that "they murmured against her", Mk 14:5, that she should act such an imprudent part, and be guilty of such extravagance; or at Christ himself, for suffering such an action to be done unto him; for so the Syriac version reads the above clause in Mark, and "they murmured against him"; so De Dieu observes it should be rendered; though Tremellius, Boderianus, and others, translate it, "against her": or else their indignation was neither at Christ, whom they dearly loved; nor at the woman, they being taught to love their enemies, and much more the friends of Christ; but at the action, which they looked upon as an ill judged thing, that sprung from misguided zeal, and which they thought could never be acceptable to their master, who was not used to encourage such profuseness and extravagance.
Saying, to what purpose is this waste, or "loss?" They call that waste, or loss, which was spent on Christ himself; whereas, whatever is laid out for the honour of Christ, or the good of his interest, ought not to be reckoned loss, for it will be returned with great increase and advantage; but they could not see what end was to be answered by this expense. It is easy to observe the variableness and inconstancy of the disciples: one time, because the inhabitants of a certain village did not receive Christ, they were for calling for fire from heaven to destroy them; and here is a poor woman that exceeds, as they thought, in her respects to him, and they are filled with indignation.
John Wesley
26:8 His disciples seeing it, had indignation, saying - It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot.
26:926:9: զի մա՛րթ էր վաճառել զդա մեծագնի՝ եւ տա՛լ աղքատաց[489]։ [489] Ոմանք. Զդա մեծագնւոյ։
9 քանի որ կարելի էր մեծ գնով վաճառել այդ եւ տալ աղքատներին»
9 Քանզի այդ իւղը կրնար սուղ գնով ծախուիլ ու աղքատներուն տրուիլ»։
զի մարթ էր վաճառել զդա մեծագնի եւ տալ աղքատաց:

26:9: զի մա՛րթ էր վաճառել զդա մեծագնի՝ եւ տա՛լ աղքատաց[489]։
[489] Ոմանք. Զդա մեծագնւոյ։
9 քանի որ կարելի էր մեծ գնով վաճառել այդ եւ տալ աղքատներին»
9 Քանզի այդ իւղը կրնար սուղ գնով ծախուիլ ու աղքատներուն տրուիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:99: Ибо можно было бы продать это миро за большую цену и дать нищим.
26:9  ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς.
26:9. ἐδύνατο (It-was-being-abled) γὰρ (therefore) τοῦτο (the-one-this) πραθῆναι (to-have-been-sold) πολλοῦ (of-much) καὶ (and) δοθῆναι (to-have-been-given) πτωχοῖς . ( unto-beggared )
26:9. potuit enim istud venundari multo et dari pauperibusFor this might have been sold for much and given to the poor.
9. For this might have been sold for much, and given to the poor.
26:9. For this could have been sold for a great deal, so as to be given to the poor.”
26:9. For this ointment might have been sold for much, and given to the poor.
For this ointment might have been sold for much, and given to the poor:

9: Ибо можно было бы продать это миро за большую цену и дать нищим.
26:9  ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς.
26:9. potuit enim istud venundari multo et dari pauperibus
For this might have been sold for much and given to the poor.
26:9. For this could have been sold for a great deal, so as to be given to the poor.”
26:9. For this ointment might have been sold for much, and given to the poor.
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
9 (Мк XIV:5; Ин XII:5). У Иоанна эти слова опять говорит один Иуда. — После слова «это» в подлиннике у Матфея нет слова (помещенного в русском переводе) «миро», и оно считается здесь прибавкою к первоначальному тексту. Но оно подлинно в параллели у Марка, причем Марк и Иоанн добавляют, что миро можно было продать «более, нежели за триста динариев» (у Иоанна просто: за триста динариев). Правильна ли была такая речь учеников? Она кажется правильной только по-видимому. Без сомнения, и многие другие рассуждают так же, как ученики. Но в действительности hic discipuli non recte utuntur theologia comparativa (ученики здесь неправильно рассуждают, с точки зрения сравнительного богословия). Предположим, что желание учеников осуществилось бы, какая-нибудь богатая женщина купила бы у Марии ее миро, и что тогда вырученные деньги можно было бы раздать нищим. Но в этом случае перекупившая миро женщина в конце концов поступила бы так же, как и Мария, употребила бы его на умащение и помазание, т. е. истратила бы его для той же цели, для какой и Мария. Ни один сосуд с миром не может существовать вечно и служить постоянным источником вспомоществования бедным. С другой стороны, могло быть, что добыванием мира заняты были бедные люди. Покупка его у них сама по себе могла быть для них помощью. Рассуждение учеников было, таким образом, ошибочно.
Adam Clarke: Commentary on the Bible - 1831
26:9: And given to the poor - How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretense of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it.
Albert Barnes: Notes on the Bible - 1834
26:9
Sold for much - Mark and John say for three hundred pence - that is, for about 9 British pounds.
This, to them, was a large sum. Mark says they complained against her. There was also an "implied" murmuring against the Saviour for suffering it to be done. The grumbling was, however, without cause. It was the "property" of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. "They" had no right over it, and no cause of complaint if it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to pagan nations, or in aiding the poor. The people of the world, like Judas, regard it as "wasted." Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other people, Christians have a right to dispose of their property as they please, answerable only to God. And though an avaricious world esteems it to be "wasted," yet, if their Lord commands it, it will be found to be the "only way" in which it was right for them to dispose of that property, and will be found not to have been in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: Jos 7:20, Jos 7:21; Sa1 15:9, Sa1 15:21; Kg2 5:20; Mar 14:5; Joh 12:5, Joh 12:6; Pe2 2:15
John Gill
26:9 For this ointment might have been sold for much,.... Mark says, "for more than three hundred pence", Mk 14:5, now if this is to be understood of Roman pence, each penny being seven pence half penny of our money, three hundred pence come to nine pounds, seven shillings, and six pence; but if it is to be understood of the penny of the sanctuary, which was one shilling and three pence, they come to just as much more: it might well be called very precious and costly ointment; and this was the reason of the disciples indignation, that so much cost and expense should be thrown away, as they thought, in such a manner, which might have been applied, in their opinion, to a better purpose. For had it been sold for its worth, so much might have been had for it,
and given to the poor; which was a very plausible objection to the action; and which they seem to have taken from Judas, who had made the same, on a like occasion, about four days before this, and he might instigate the disciples now: which shows what mischief an hypocrite may do in a church, and what influence he may have over good men to draw them into his measures, under the specious pretences of carefulness, frugality, and doing good to the poor. It seems our Lord inured his disciples to this good work of relieving the poor: they kept one common purse, and one of them, who was Judas, was appointed the bearer of it; whatever they collected, or was made a present to them, they put into this purse; out of which they were provided with the necessaries of life; and the rest expended on the poor.
26:1026:10: Գիտա՛ց Յիսուս՝ եւ ասէ ցնոսա. Զի՞ աշխատ առնէք զկինդ, գործ մի բարի՛ գործեաց դա յիս։
10 Յիսուս իմացաւ ու նրանց ասաց. «Ինչո՞ւ էք նեղութիւն տալիս այդ կնոջը. նա իմ հանդէպ մի բարի գործ կատարեց
10 Յիսուս իմանալով՝ ըսաւ անոնց. «Ինչո՞ւ անհանգիստ կ’ընէք կինը։ Անիկա բարի գործ մը գործեց։
Գիտաց Յիսուս եւ ասէ ցնոսա. Զի՞ աշխատ առնէք զկինդ, գործ մի բարի գործեաց դա յիս:

26:10: Գիտա՛ց Յիսուս՝ եւ ասէ ցնոսա. Զի՞ աշխատ առնէք զկինդ, գործ մի բարի՛ գործեաց դա յիս։
10 Յիսուս իմացաւ ու նրանց ասաց. «Ինչո՞ւ էք նեղութիւն տալիս այդ կնոջը. նա իմ հանդէպ մի բարի գործ կատարեց
10 Յիսուս իմանալով՝ ըսաւ անոնց. «Ինչո՞ւ անհանգիստ կ’ընէք կինը։ Անիկա բարի գործ մը գործեց։
zohrab-1805▾ eastern-1994▾ western am▾
26:1010: Но Иисус, уразумев сие, сказал им: что смущаете женщину? она доброе дело сделала для Меня:
26:10  γνοὺς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ·
26:10. γνοὺς (Having-had-acquainted) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) κόπους (to-fells) παρέχετε (ye-hold-beside) τῇ (unto-the-one) γυναικί; (unto-a-woman?"ἔργον (To-a-work) γὰρ (therefore) καλὸν (to-seemly) ἠργάσατο ( it-worked-to ) εἰς (into) ἐμέ: (to-ME)
26:10. sciens autem Iesus ait illis quid molesti estis mulieri opus bonum operata est in meAnd Jesus knowing it, said to them: Why do you trouble this woman? For she hath wrought a good work upon me.
10. But Jesus perceiving it said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
26:10. But Jesus, knowing this, said to them: “Why are you bothering this woman? For she has done a good deed to me.
26:10. When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me:

10: Но Иисус, уразумев сие, сказал им: что смущаете женщину? она доброе дело сделала для Меня:
26:10  γνοὺς δὲ ὁ ἰησοῦς εἶπεν αὐτοῖς, τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ·
26:10. sciens autem Iesus ait illis quid molesti estis mulieri opus bonum operata est in me
And Jesus knowing it, said to them: Why do you trouble this woman? For she hath wrought a good work upon me.
26:10. But Jesus, knowing this, said to them: “Why are you bothering this woman? For she has done a good deed to me.
26:10. When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
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
10 (Мк XIV:6; Ин XII:7). У Иоанна речь Спасителя обращена (в греч.) к Иуде. — Спаситель узнал, уразумел (gnouV) то, о чем рассуждали ученики. Эти рассуждения, по-видимому, велись в некотором отдалении от Него; трудно при этом предполагать, чтобы все ученики были недовольны; те же, которые были недовольны, позаботились о том, чтобы Спаситель не слыхал их слов. Один только Иуда мог произнести слова громко, в слух Христа, и ими подтвердить правильность своего ропота. — «Что смущаете?» ti kopouV parecete — приводите в затруднение, доставляете беспокойство. Потому что (gar) если вы полагаете, что Я достоин какого-либо доброго дела со стороны этой женщины, то можете видеть, что она теперь такое доброе дело для Меня и сделала. Ergon kalon — не только доброе, но красивое на вид, приятное, хорошее (см. прим. к V:16). Оно было тем красивее и приятнее, что женщина «и сама не знала, что делала», а «простота ее действия только увеличивала его красоту».
Adam Clarke: Commentary on the Bible - 1831
26:10: Why trouble ye the woman? - Or, Why do ye put the woman to pain? See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused.
Albert Barnes: Notes on the Bible - 1834
26:10
Trouble ye the woman - That is, disturb her mind by insinuations, as if she had done wrong.
A good work on me - She has done it with a mind grateful, and full of love to me.
The work was good, also, as it was preparative for his death, Mat 26:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: Why: Job 13:7; Mar 14:6; Luk 7:44-50; Gal 1:7, Gal 5:12, Gal 6:17
a good: Neh 2:18; Co2 9:8; Eph 2:10; Col 1:10; Th2 2:17; Ti1 3:1, Ti1 5:10; Ti2 2:21; Tit 1:16, Tit 2:14, Tit 3:1, Tit 3:8, Tit 3:14; Heb 13:21; Pe1 2:12
Geneva 1599
26:10 (4) When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
(4) We ought not to rashly condemn that which is not orderly done.
John Gill
26:10 When Jesus understood it,.... The indignation of his disciples at this action of the woman's; which he might know, as man, partly by their looks, and partly by their words; though without these, as God, he knew the secret indignation, and private resentment of their minds:
he said unto them, why trouble ye the woman? by blaming her, and censuring the action she had done; as it must, no doubt, greatly trouble her to meet with such treatment from the disciples of Christ: had any of the Pharisees blamed her conduct, it would have given her no pain or uneasiness; but that Christ's own disciples should show indignation at an action done by her from a sincere love to Christ, and to do honour to him, must cut her to the heart: and so it is when either ministers of the Gospel, or private believers, are blamed for their honest zeal in the cause of Christ, by any that profess to love him; this grieves them more than all the enemies of religion say or do unto them:
for she hath wrought a good work upon me; upon his body, by pouring the ointment on it: the Persic version reads it, "according to my mind": it was done, in the faith of him, as the Messiah; it sprung from real and sincere love to him, and was designed for his honour and glory; and so had the essentials of a good work in it. This is the first part of our Lord's defence of the woman: he goes on in the next verse.
26:1126:11: Յամենայն ժամ զաղքատս ընդ ձե՛զ ունիք, բայց զիս ո՛չ հանապազ ընդ ձեզ ունիք։
11 աղքատներին ամէն ժամ ձեզ հետ ունէք, բայց ինձ միշտ ձեզ հետ չէք ունենայ
11 Վասն զի աղքատները ամէն ատեն ձեզի հետ ունիք, բայց զիս ամէն ատեն չունիք։
Յամենայն ժամ զաղքատս ընդ ձեզ ունիք, բայց զիս ոչ հանապազ ընդ ձեզ ունիք:

26:11: Յամենայն ժամ զաղքատս ընդ ձե՛զ ունիք, բայց զիս ո՛չ հանապազ ընդ ձեզ ունիք։
11 աղքատներին ամէն ժամ ձեզ հետ ունէք, բայց ինձ միշտ ձեզ հետ չէք ունենայ
11 Վասն զի աղքատները ամէն ատեն ձեզի հետ ունիք, բայց զիս ամէն ատեն չունիք։
zohrab-1805▾ eastern-1994▾ western am▾
26:1111: ибо нищих всегда имеете с собою, а Меня не всегда имеете;
26:11  πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε·
26:11. πάντοτε (all-to-the-one-which-also) γὰρ (therefore) τοὺς (to-the-ones) πτωχοὺς ( to-beggared ) ἔχετε (ye-hold) μεθ' (with) ἑαυτῶν, (of-selves,"ἐμὲ (to-ME) δὲ (moreover) οὐ (not) πάντοτε (all-to-the-one-which-also) ἔχετε: (ye-hold)
26:11. nam semper pauperes habetis vobiscum me autem non semper habetisFor the poor you have always with you: but me you have not always.
11. For ye have the poor always with you; but me ye have not always.
26:11. For the poor you will always have with you. But you will not always have me.
26:11. For ye have the poor always with you; but me ye have not always.
For ye have the poor always with you; but me ye have not always:

11: ибо нищих всегда имеете с собою, а Меня не всегда имеете;
26:11  πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε·
26:11. nam semper pauperes habetis vobiscum me autem non semper habetis
For the poor you have always with you: but me you have not always.
26:11. For the poor you will always have with you. But you will not always have me.
26:11. For ye have the poor always with you; but me ye have not always.
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
11 (Мк XIV:7; Ин XII:8). Марк добавляет: «и когда захотите, можете им благотворить». В остальном слова Матфея, Марка и Иоанна вполне тождественны, с перестановкою лишь нескольких слов. Цан говорит: сомнительно, как читать (у Мф): pantote gar touV ptwcouV как и Марк, или touV ptwcouV gar pantote ets. Слова Спасителя имеют, можно сказать, вечный и непререкаемый смысл. Как ни проста истина, что нищие существуют и будут существовать везде и постоянно, она была высказана впервые только Им. Истинность Его утверждения поверяется постоянным опытом. Несмотря на всевозможные мероприятия к сокращении нищенства, нищие всегда существовали и существуют. Но в противоположность постоянному существованию нищих Христос не всегда был с людьми.
Adam Clarke: Commentary on the Bible - 1831
26:11: Ye have the poor always with you - And, consequently, have the opportunity of doing them good at any time; but me ye have not always; my bodily presence is about to be removed from you for ever. The woman, under a presentiment of my death is preparing me for my burial.
Albert Barnes: Notes on the Bible - 1834
26:11
For ye have the poor ... - Mark adds, "Whensoever ye will, ye may do them good." It was right that they should regard the poor.
It was a plain precept of religion (see Psa 41:1; Pro 14:21; Pro 29:7; Gal 2:10), and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty "then" incumbent was that which Mary had performed. They would afterward have abundant occasion to show their regard for the poor.
Me ye have not always - He alludes here to his dying, and his going away to heaven. He would still be their friend and their Saviour, but would not be physically always present with them, so that they could show kindness "in this way" to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: ye have: Mat 25:34-40, Mat 25:42-45; Deu 15:11; Mar 14:7; Joh 12:8; Gal 2:10; Jo1 3:17
but: Mat 18:20, Mat 28:20; Joh 13:33, Joh 14:19, Joh 16:5, Joh 16:28, Joh 17:11; Act 3:21
Geneva 1599
26:11 (5) For ye have the poor always with you; but me ye have not always.
(5) Christ, who was once anointed in his own person, must always be anointed in the poor.
John Gill
26:11 For ye have the poor always with you,.... This is said in answer to the objection of the disciples, that the ointment might have been sold, and the money given to the poor. Christ seems to have respect to Deut 15:11, and which, agreeably to the sense of the Jews, refers to the times of the Messiah: for they say (h),
"there is no difference between this world (this present time) and the times of the Messiah, but the subduing of kingdoms only; as it is said, Deut 15:11, "for the poor shall never cease out of the land": the gloss on it is, from hence it may be concluded, that therefore, "for ever there will be poverty, and riches".''
Our Lord's words also show, that there will be always poor persons in the world; that there will be always such with his people, and in his churches; for God has chosen, and he calls such by his grace; so that men may always have opportunities of showing kindness and respect to such objects: in Mark it is added, "and whensoever ye will ye may do them good", Mk 14:7; by relieving their wants, and distributing to their necessities:
but me ye have not always; referring not to his divine and spiritual presence, which he has promised to his people, churches, and ministers, to the end of the world, but to his corporeal presence; for he was to be but a little while with them, and then go to the Father; be taken up to heaven, where he now is, and will be until the restitution of all things; so that the time was very short in which any outward respect could be shown to him in person, as man.
(h) T. Bab. Sabbat, fol. 63. 1.
John Wesley
26:11 Ye have the poor always with you - Such is the wise and gracious providence of God, that we may have always opportunities of relieving their wants, and so laying up for ourselves treasures in heaven.
26:1226:12: Արկանել դորա զեւղդ ՚ի մարմին իմ, առ ՚ի թաղելո՛յ զիս նշանակեաց։
12 Իմ մարմնի վրայ այդ իւղը թափելով՝ նա իմ թաղուելը կանխանշեց
12 Անիկա, որ այդ իւղը իմ մարմնիս վրայ թափեց, իմ թաղումիս համար ըրաւ։
Արկանել դորա զեւղդ ի մարմին իմ` առ ի թաղելոյ զիս նշանակեաց:

26:12: Արկանել դորա զեւղդ ՚ի մարմին իմ, առ ՚ի թաղելո՛յ զիս նշանակեաց։
12 Իմ մարմնի վրայ այդ իւղը թափելով՝ նա իմ թաղուելը կանխանշեց
12 Անիկա, որ այդ իւղը իմ մարմնիս վրայ թափեց, իմ թաղումիս համար ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1212: возлив миро сие на тело Мое, она приготовила Меня к погребению;
26:12  βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν.
26:12. βαλοῦσα (having-had-casted) γὰρ (therefore,"αὕτη (the-one-this,"τὸ (to-the-one) μύρον (to-seeped,"τοῦτο (to-the-one-this,"ἐπὶ (upon) τοῦ (of-the-one) σώματός (of-a-body) μου (of-me,"πρὸς (toward) τὸ (to-the-one) ἐνταφιάσαι (to-have-in-interment-belonged-to) με (to-me) ἐποίησεν. (it-did-unto)
26:12. mittens enim haec unguentum hoc in corpus meum ad sepeliendum me fecitFor she in pouring this ointment on my body hath done it for my burial.
12. For in that she poured this ointment upon my body, she did it to prepare me for burial.
26:12. For in pouring this ointment on my body, she has prepared for my burial.
26:12. For in that she hath poured this ointment on my body, she did [it] for my burial.
For in that she hath poured this ointment on my body, she did [it] for my burial:

12: возлив миро сие на тело Мое, она приготовила Меня к погребению;
26:12  βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν.
26:12. mittens enim haec unguentum hoc in corpus meum ad sepeliendum me fecit
For she in pouring this ointment on my body hath done it for my burial.
26:12. For in pouring this ointment on my body, she has prepared for my burial.
26:12. For in that she hath poured this ointment on my body, she did [it] for my burial.
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
12 (Мк XIV:8; Ин XII:7). У Иоанна эти слова сказаны были раньше речи о нищих, и мало сходны с выражениями Матфея и Марка. Если в ст. 7 Матфея говорилось, что миро возливалось на голову Христа, то здесь Сам Он говорит, что оно было возлито на Его тело. В выражении этом можно находить намек и на то, о чем говорит Ин XII:3, что Мария помазала ноги Христа. Слово entafiazein не значит погребать, а приготовлять ко гробу, бальзамировать. Врачи набальзамировали Иакова в Египте, прежде его погребения в Палестине, (Быт L, 2, 13). Женщина «как бы пророчествовала о приближающейся смерти Христа» (Зигабен).
Adam Clarke: Commentary on the Bible - 1831
26:12: She did it for my burial - Or, She hath done it to embalm me - ενταφιασαι με. The Septuagint use ενταφιαϚης for the person whose office it was to embalm, Gen 50:2, and ενταφιαζω for the Hebrew הנט which signifies to prepare with spices, or aromatics, Gen 50:3. Our Lord took this opportunity to tell them, once more, that he was shortly to die.
Albert Barnes: Notes on the Bible - 1834
26:12
She did it for my burial - It is not to be supposed that Mary understood clearly that he was then about to die - for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord.
He said that it was a proper preparation for his burial. In ancient times, bodies were anointed and embalmed for the purpose of the sepulchre. Jesus said that this was "really" a preparation for that burial; a fitting him in a proper manner for the tomb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: Ch2 16:14; Mar 14:8, Mar 16:1; Luk 23:56, Luk 24:1; Joh 12:7, Joh 19:39, Joh 19:40
Geneva 1599
26:12 For (f) in that she hath poured this ointment on my body, she did [it] for my burial.
(f) In that she poured this ointment upon my body, she did it to bury me.
John Gill
26:12 For in that she hath poured this ointment,.... Which was so very precious, and cost so much,
upon my body: for being poured on his head, it ran down all over his body.
She did it for my burial; not for the interment of his body, but for the embalming of it, previous to it: the Jews used to embalm their dead, to show their constant respect to the deceased, and their belief of the resurrection; at least not only used to wash them, but anoint them with oil; for so runs one of their canons (i):
"they do all things necessary to the dead, (i.e. on the sabbath day,) "they anoint him": that is, as Bartenora adds, "with oil"; and they wash him;''
but the body of Christ, when dead, was not to be so used: the women intended it, and prepared materials for it, but the sabbath coming on, they rested according to the commandment; though, according to this canon, they might have anointed him, but they waited till the sabbath was over; and early on the first day, in the morning, they came to the sepulchre, in order to do it, but it was too late, Christ was risen; see Lk 23:56. Now either this woman had some revelation made to her, that the death of Christ was near at hand, and she feared, or knew, she should not be able to anoint him when dead; and therefore, as Mark has it, "she hath done what she could; she is come aforehand to anoint my body to the burying", Mk 14:8, or if she had no knowledge of all this, nor any such intention, yet the Holy Ghost directed her to this action, with this view, as it were, for the performing of these funeral rites before he was dead; and so the Syriac version renders it, "she hath done it, , as it were, to bury me".
(i) Misn. Sabbat, c. 23. sect. 5.
John Wesley
26:12 She hath done it for my burial - As it were for the embalming of my body. Indeed this was not her design: but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples, concerning his approaching death.
26:1326:13: Բայց ամէն ասե՛մ ձեզ, զի ուր եւ քարոզեսցի աւետարանս այս ընդ ամենայն աշխարհ՝ խօսեսցի՛ եւ զոր արա՛ր դա՝ ՚ի յիշատա՛կ դորա[490]։ [490] Ոմանք. Բայց ամէն ամէն ասեմ ձեզ, զի ուր քարո՛՛։ Ոսկան. ՚Ի յիշատակի դորա։
13 Բայց ճշմարիտ եմ ասում ձեզ, որ ամբողջ աշխարհում, ուր էլ այս Աւետարանը քարոզուի, պիտի պատմուի դրա յիշատակին, նաեւ ինչ որ դա արեց»:
13 Ճշմարիտ կ’ըսեմ ձեզի թէ՝ Բոլոր աշխարհի մէջ՝ ուր որ այս աւետարանը քարոզուի, ատոր ըրածն ալ պիտի պատմուի՝ իրեն յիշատակ ըլլալու համար»։
Բայց ամէն ասեմ ձեզ, զի ուր եւ քարոզեսցի աւետարանս այս ընդ ամենայն աշխարհ, խօսեսցի եւ զոր արար դա ի յիշատակ դորա:

26:13: Բայց ամէն ասե՛մ ձեզ, զի ուր եւ քարոզեսցի աւետարանս այս ընդ ամենայն աշխարհ՝ խօսեսցի՛ եւ զոր արա՛ր դա՝ ՚ի յիշատա՛կ դորա[490]։
[490] Ոմանք. Բայց ամէն ամէն ասեմ ձեզ, զի ուր քարո՛՛։ Ոսկան. ՚Ի յիշատակի դորա։
13 Բայց ճշմարիտ եմ ասում ձեզ, որ ամբողջ աշխարհում, ուր էլ այս Աւետարանը քարոզուի, պիտի պատմուի դրա յիշատակին, նաեւ ինչ որ դա արեց»:
13 Ճշմարիտ կ’ըսեմ ձեզի թէ՝ Բոլոր աշխարհի մէջ՝ ուր որ այս աւետարանը քարոզուի, ատոր ըրածն ալ պիտի պատմուի՝ իրեն յիշատակ ըլլալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1313: истинно говорю вам: где ни будет проповедано Евангелие сие в целом мире, сказано будет в память ее и о том, что она сделала.
26:13  ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῶ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.
26:13. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ὅπου (to-which-of-whither) ἐὰν (if-ever) κηρυχθῇ (it-might-have-been-heralded) τὸ (the-one) εὐαγγέλιον (a-goodly-messagelet) τοῦτο (the-one-this) ἐν (in) ὅλῳ (unto-whole) τῷ (unto-the-one) κόσμῳ, (unto-a-configuration,"λαληθήσεται (it-shall-be-spoken-unto) καὶ (and) ὃ (to-which) ἐποίησεν (it-did-unto,"αὕτη (the-one-this,"εἰς (into) μνημόσυνον (to-remembranced) αὐτῆς. (of-it)
26:13. amen dico vobis ubicumque praedicatum fuerit hoc evangelium in toto mundo dicetur et quod haec fecit in memoriam eiusAmen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memory of her.
13. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.
26:13. Amen I say to you, wherever this Gospel will be preached in the whole world, what she has done also shall be told, in memory of her.”
26:13. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her.
Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her:

13: истинно говорю вам: где ни будет проповедано Евангелие сие в целом мире, сказано будет в память ее и о том, что она сделала.
26:13  ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῶ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.
26:13. amen dico vobis ubicumque praedicatum fuerit hoc evangelium in toto mundo dicetur et quod haec fecit in memoriam eius
Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memory of her.
26:13. Amen I say to you, wherever this Gospel will be preached in the whole world, what she has done also shall be told, in memory of her.”
26:13. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк XIV:9, с небольшими различиями). «Обрати внимание, — говорит Иероним, — на Его знание будущего, на то, что, имея пострадать и умереть после двух дней, Он знает, что Его Евангелие будет прославлено во всем мире». Слова Христа считают поэтому argumentum pro veritate religionis christianae (доказательством истинности христианской религии). Ни один монарх, какою силою ни обладал бы, не может сообщить какому-либо своему действию бессмертие (Бенгель). Относительно чтения стиха мнения разделяются. Одни читают, как в русском переводе, т. е. с запятой после «в целом мире»; другие так: «где ни будет проповедано Евангелие сие, в целом мире сказано будет» и проч. Последнего мнения держится Цан. Вопрос решается по сравнению с словами Марка, где eiV olon ton kosmon (во всем мире) ясно относится к предшествующему khrucqh (проповедано будет), а не к последующему lalhqhsetai — оказано будет. Мнение Цана следует считать, поэтому, неправильным. Подобные пророческие предсказания делались и в других случаях (Иудифь VIII:32; 1 Мак III:7; Лк I:48). К рассказу о помазании Марией Христа в Вифании у Иоанна добавлены сообщения XII:9-11, которых нет у синоптиков.
Adam Clarke: Commentary on the Bible - 1831
26:13: Wheresoever this Gospel shall be preached - Another remarkable proof of the prescience of Christ. Such a matter as this, humanly speaking, depended on mere fortuitous circumstances, yet so has God disposed matters, that the thing has continued, hitherto, as firm and regular as the ordinances of heaven.
For a memorial of her - As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will I order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record.
Albert Barnes: Notes on the Bible - 1834
26:13
A memorial - Anything to produce "remembrance." This would be told to her honor and credit, as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in recollection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: Wheresoever: Mat 24:14, Mat 28:19; Psa 98:2, Psa 98:3; Isa 52:9; Mar 13:10, Mar 16:15; Luk 24:47; Rom 10:18, Rom 15:19; Col 1:6, Col 1:23; Ti1 2:6; Rev 14:6
there: Sa1 2:30; Psa 112:6; Mar 14:9; Co2 10:18; Heb 6:10
John Gill
26:13 Verily I say unto you,.... The following words are prefaced in this manner, to excite attention, and command belief:
wheresoever this Gospel shall be preached in the whole world. The Syriac version reads it, "my Gospel"; and so the Persic version; and has respect chiefly to the doctrine of his death, burial, and resurrection, which this action of the woman had relation to; for though the incarnation of Christ, and all the actions of his life, and whatsoever he did for the good, and in the room and stead of his people, are good news and glad tidings to the sons of men, and so the Gospel; yet his dying for sin, and making atonement for it, thereby satisfying justice, fulfilling the law, destroying death, and him that had the power of it, and his lying in the grave, and leaving the sins of his people behind him, and rising again for their justification, which were the ends of his coming into the world, make up the most glorious and principal part of the Gospel: and these words of Christ show that "this" Gospel should be preached; for which purpose he gave a commission and gifts to his disciples, and has done so, more or less, to men, ever since, for the conversion of sinners, and the edification of saints, and the glory of his name; and that this Gospel shall be preached all over the world, as it was by the apostles, agreeably to the commission; and will be again, towards the close of time, when the earth shall be filled with the knowledge of the Lord and then
there shall also this, that this woman hath done, be told for a memorial of her; of her faith, love, and gratitude; for the memory of the just is blessed, and the righteous are had in everlasting remembrance. Christ suggests, that, though the disciples blamed this action, it should be spoken of by others to her praise and commendation, in all succeeding ages, throughout the world: "a good name", the wise man says, "is better than precious ointment", Eccles 7:1. This woman got a good name, and obtained a good report by her precious ointment; and if this woman's action was to be told for a memorial of her, much more what Christ has done and suffered should be told as a memorial of him.
John Wesley
26:13 This Gospel - That is, this part of the Gospel history.
26:1426:14: Յայնժամ գնաց մի յերկոտասանիցն անուանեալն Յո՛ւդա Սկարիովտացի՝ առ քահանայապետսն, եւ ասէ[491]. [491] Ոմանք. Անուանեալ Յուդա Սկարովտացի։
14 Այն ժամանակ Տասներկուսից մէկը՝ Յուդա Իսկարիովտացի կոչուածը, գնաց քահանայապետների մօտ ու ասաց
14 Այն ատեն տասներկուքէն մէկը, որ Յուդա Իսկարիովտացի կը կոչուէր, գնաց քահանայապետներուն ու ըսաւ.
Յայնժամ գնաց մի յերկոտասանիցն անուանեալ Յուդա Իսկարիովտացի առ քահանայապետսն, եւ ասէ:

26:14: Յայնժամ գնաց մի յերկոտասանիցն անուանեալն Յո՛ւդա Սկարիովտացի՝ առ քահանայապետսն, եւ ասէ[491].
[491] Ոմանք. Անուանեալ Յուդա Սկարովտացի։
14 Այն ժամանակ Տասներկուսից մէկը՝ Յուդա Իսկարիովտացի կոչուածը, գնաց քահանայապետների մօտ ու ասաց
14 Այն ատեն տասներկուքէն մէկը, որ Յուդա Իսկարիովտացի կը կոչուէր, գնաց քահանայապետներուն ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
26:1414: Тогда один из двенадцати, называемый Иуда Искариот, пошел к первосвященникам
26:14  τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος ἰούδας ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς
26:14. Τότε (To-the-one-which-also) πορευθεὶς (having-been-traversed-of) εἷς (one) τῶν (of-the-ones) δώδεκα, (of-two-ten) ὁ (the-one) λεγόμενος (being-forthed) Ἰούδας (an-Ioudas) Ἰσκαριώτης, (an-Iskariotan) πρὸς (toward) τοὺς (to-the-ones) ἀρχιερεῖς (to-first-sacreders-of,"
26:14. tunc abiit unus de duodecim qui dicitur Iudas Scarioth ad principes sacerdotumThen went one of the twelve, who was called Judas Iscariot, to the chief priests.
14. Then one of the twelve, who was called Judas Iscariot, went unto the chief priests,
26:14. Then one of the twelve, who was called Judas Iscariot, went to the leaders of the priests,
26:14. Then one of the twelve, called Judas Iscariot, went unto the chief priests,
Then one of the twelve, called Judas Iscariot, went unto the chief priests:

14: Тогда один из двенадцати, называемый Иуда Искариот, пошел к первосвященникам
26:14  τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος ἰούδας ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς
26:14. tunc abiit unus de duodecim qui dicitur Iudas Scarioth ad principes sacerdotum
Then went one of the twelve, who was called Judas Iscariot, to the chief priests.
26:14. Then one of the twelve, who was called Judas Iscariot, went to the leaders of the priests,
26:14. Then one of the twelve, called Judas Iscariot, went unto the chief priests,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 (Мк XIV:10; Лк XXII:3). Если вечерю в Вифании, вместе с Иоанном, относить ко времени перед торжественным входом Христа в Иерусалим, то у нас совсем не имеется сведений о том, как и где проведена была Спасителем среда на страстной неделе. Решая эти вопросы, мы вообще не выступаем из области одних только вероятностей. Евангелисты не указывают здесь хронологических дат; а там, где подобные указания встречаются, они настолько запутаны и неопределенны, что до настоящего времени ни одному ученому не удалось выйти из построенного здесь лабиринта, хотя на это и потрачен был огромный труд, выразившийся в огромной литературе на всех европейских языках. Когда именно Иуда отправился к первосвященникам, решить с точностью невозможно. Все евангелисты намекают, что это было после вечери в Вифании. Но если она была пред входом Христа в Иерусалим, то представляется невероятным, чтобы Иуда отправился к первосвященникам до этого последнего события, потому что в дальнейшей истории дней страстной недели на его предательство у евангелистов нет никакого намека. Наиболее вероятное предположение, поэтому то, что предательство Иуды совершилось или во вторник вечером, или в среду. Для своих переговоров о выдаче Христа Иуда мог избрать преимущественно ночное время. — Предательство Иуды не столько трудно объяснить рассмотрением отдельных черт его характера, сколько отношением к Иуде Самого Христа. Об этом мы уже говорили, см. прим. к X:4. О самом же факте предательства Иуды в разное время высказано было много разнообразных мнений. В нашей литературе, есть два сочинения о нем, из них одно принадлежит Л. Андрееву, а другое проф. Московской Духовной академии М. Муретову. Первое написано совершенно невежественным писателем для совершенно невежественных читателей, и весьма естественно, если ценится последними высоко. Но понятно, что все победы г. Андреева в этой области могут равняться и равняются только полному его поражению. Что касается сочинения об «Иуде предателе» профессора Муретова, то он пишет: «закон нравственного равновесия, состоящий в самовозмездии добра и зла, или любви и эгоизма, по своей отрицательной стороне, нигде не выявлен так кратко и сильно, как в глубоко трагичных повествованиях библейских о Каине и Иуде». «Иуда Искариот — продатель «невинной крови» Учителя из-за национально-эгоистической идеи политического паниудаизма, оказавшейся бессильной мечтою жалкого сверхчеловека пред ужасною правдою предания невинной крови Богочеловека, и через несколько часов после злодеяния заставившей предателя в страшных муках совести сказать: «согрешил я, предав кровь невинную» и «пойти и удавиться». По мнению профессора Муретова, «предатель обладал характером более глубоким и серьезным, чем те многие, кои соблазнились «жестоким словом Иисуса». Едва ли можно предполагать, что это был психологически очень сложный характер. Если не пускаться в область фантазий и неосновательных предположений и не выходить из области фактов, то окажется, что мотивом предательства Иуды, по крайней мере главным, были деньги, к которым он чувствовал привязанность, не позволявшую ему легко мириться с лишениями и страданиями, составлявшими одну из сторон следования за Христом. В этом случае Иуда не был каким-либо особенным человеком, а походил на тысячи других людей, которые стараются из всего извлечь прибыль, и, в случае неудачи, впадают в отчаяние и решаются на все. Этот мотив красною нитью проходит в Евангелиях, особенно у Иоанна, который говорит, что Иуда не только носил денежный ящик, но и был «вор» (XII:6). То же и в сочинениях церковных писателей, желавших истолковать поступок Иуды, и в наших церковных песнях («тогда Иуда злочестивый, сребролюбием недуговав, омрачашеся»; «виждь, имений рачителю» и проч.). Хорошо писал об этом папа Лев Великий: Иуда «оставил Христа не вследствие страха, а по причине жадности к деньгам. Ибо любовь к деньгам есть самая низкая страсть. Душа, преданная корысти, не страшится гибели и из-за малого; нет никакого следа правды в том сердце, в котором любостяжание свило себе гнездо. Вероломный Иуда, будучи опьянен этим ядом, пока жаждал корысти, так глупо был нечестив, что продал своего Господа и Учителя». Употребленное в нашей церковной песне слово «недуговав», бросает на дело больше света, чем все «идейно» «национальные, религиозно-политические кошмары», созданные г. Муретовым. Любовь к деньгам была душевным «недугом» Иуды. Этот недуг мог влиять на всю остальную его духовную структуру и вызывать ненормальность в его общем мышлении. Это не значит, что Иуда был сумасшедшим, потому что в таком случае он был бы невменяем и не подлежал бы никакой ответственности (ср. Мф XXVI:24; Мк XIV:21; Лк XXII:22). Но, несомненно, у него было частичное сумасшествие, частичное затмение его умственных способностей, что доказывается преимущественно его самоубийством, на которое, как известно, добровольно не решается ни один человек с вполне здравым и нормальным рассудком. Любовь Иуды к деньгам была первоначально, может быть, совершенно тайною, воспитывалась и разгоралась, как тлеющий огонь, и вела Иуду к временному самоотречению и перенесению всяких тягостей жизни в общении со Христом, при постоянной надежде на будущие блага. Эти надежды оказывались, в конце концов, неосуществимыми и грозили тем, что было совершенно противоположно всякому земному благосостоянию. Если Иуда не выдержал такого кризиса до конца, то это вполне понятно. Если бы мы поставили мысленно на одну гору искушения Христа, а на другую Иуду, то нашли бы, что ответы Иуды на диавольские искушения были бы совершенно противоположны ответам Христа. По внушению диавола, Иуда не отказался бы ни превратить камней в хлебы, ни обнаружить пред народом чудодейственной силы и поклониться диаволу за царства мира. Но рядом с этим основным мотивом действий Иуды, любовью к деньгам, в Евангелиях очень тонко, но совершенно ясно выступает и другой, добавочный мотив, на который можно смотреть, как на следствие главного мотива. Это — стремление примкнуть к сильным людям, к их партиям. Обыкновенно бывает так, что о нравственном достоинстве сильных партий и проповедуемых ими принципов в таких случаях вовсе не бывает речи. На лету улавливаются самые дикие, сумасбродные их идеи и затем выдаются как нечто данное, непреложное, не подлежащее оспариванию или сомнению. Критика совершенно отсутствует. Пока Иуда видел, что Христос, как необыкновенный Учитель и Чудотворец, должен войти в силу, он примыкал к Нему и не отходил от Него. Но когда ясно увидел, что возобладать и войти в силу должен был не Христос, а враждебная Ему партия первосвященников, старейшин и книжников, партия, которая, в глазах Иуды, должна была похоронить все дело Христа и Его личность, то примкнул к ней, — и это совершилось так же легко, как легко Ирод I заявлял о своей преданности то одному римскому полководцу, то другому. Евангельские заметки об Иуде и, вообще, о последних событиях земной жизни Христа слишком кратки. Мы не можем уловить действительных моментов, когда именно для Иуды стало ясно, что внешняя сила — не на стороне Христа, а на стороне Его врагов. Собственные неоднократные заявления Христа о страданиях, крест, и потом все более и более усиливающаяся злоба иудейских начальников, говоря вообще, со временем ясно показали Иуде, на какую сторону выгоднее стать, и он смело оставляет Христа и пускается в водоворот политической ненависти и убийств. — Tote (тогда) следует принимать за неопределенное указание, как и во многих других случаях. Сомнительно, чтобы наречие это имело ближайшее отношение к предыдущему и указывало, по мысли евангелиста, на удаление Иуды с вечери, бывшей в Вифании. Слово poreuqeiV Бенгель объясняет: discipuli non erant clausi: poterat abire malus (ученики не были заперты; злой человек мог уйти). У всех синоптиков встречается прибавка «один из двенадцати» (у Луки: «одного из числа двенадцати»). Евангелисты не стараются скрыть и не скрывают, что предатель был из самой апостольской среды, и не только не скрывают, но даже подчеркивают это обстоятельство указанным выражением. Апостолы как будто не подозревали до сих пор, что в их собственной среде был предатель (хотя Сам Христос и указывал на него гораздо раньше — Ин VI:70). Факт этот был для учеников настолько неожидан и удивителен, что выражение «один из двенадцати» появилось как-то само собою и естественно. Иуда отправляется к «архиереям»; но Лука добавляет (XXII:4) еще strathgoiV — (русск. начальники — неточно) — к военным начальникам, которые были, вероятно, приглашены в заседание архиерейского совета. Эта связь архиереев с воинскими начальниками весьма типична и типологична.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him.

Immediately after an instance of the greatness kindness done to Christ, follows an instance of the greatest unkindness; such mixture is there of good and bad among the followers of Christ; he hath some faithful friends, and some false and feigned ones. What could be more base than this agreement which Judas here made with the chief priests, to betray Christ to them?

I. The traitor was Judas Iscariot; he is said to be one of the twelve, as an aggravation of his villany. When the number of the disciples was multiplied (Acts vi. 1), no marvel if there were some among them that were a shame and trouble to them; but when there were but twelve, and one of them was a devil, surely we must never expect any society perfectly pure on this side heaven. The twelve were Christ's chosen friends, that had the privilege of his special favour; they were his constant followers, that had the benefit of his most intimate converse, that upon all accounts had reason to love him and be true to him; and yet one of them betrayed him. Note, No bonds of duty or gratitude will hold those that have a devil, Mark v. 3, 4.

II. Here is the proffer which he made to the chief priests; he went to them, and said, What will ye give me? v. 15. They did not send for him, nor make the proposal to him; they could not have thought that one of Christ's own disciples should be false to him. Note, There are those, even among Christ's followers, that are worse than any one can imagine them to be, and want nothing but opportunity to show it.

Observe, 1. What Judas promised; "I will deliver him unto you; I will let you know where he is, and undertake to bring you to him, at such a convenient time and place that you may seize him without noise, or danger of an uproar." In their conspiracy against Christ, this was it they were at a loss about, v. 4, 5. They durst not meddle with him in public, and knew not where to find him in private. Here the matter rested, and the difficulty was insuperable; till Judas came, and offered them his service. Note, Those that give up themselves to be led by the devil, find him readier than they imagine to help them at a dead lift, as Judas did the chief priests. Though the rulers, by their power and interest, could kill him when they had him in their hands, yet none but a disciple could betray him. Note, The greater profession men make of religion, and the more they are employed in the study and service of it, the greater opportunity they have of doing mischief, if their hearts be not right with God. If Judas had not been an apostle, he could not have been a traitor; if men had known the way of righteousness, they could not have abused it.

I will deliver him unto you. He did not offer himself, nor did they tamper with him, to be a witness against Christ, though they wanted evidence, v. 59. And if there had been any thing to be alleged against him, which had but the colour of proof that he was an impostor, Judas was the likeliest person to have attested it; but this is an evidence of the innocency of our Lord Jesus, that his own disciple, who knew so well his doctrine and manner of life, and was false to him, could not charge him with any thing criminal, though it would have served to justify his treachery.

2. What he asked in consideration of this undertaking; What will ye give me? This was the only thing that made Judas betray his Master; he hoped to get money by it: his Master had not given him any provocation, though he knew from the first that he had a devil; yet, for aught that appears, he showed the same kindness to him that he did to the rest, and put no mark of disgrace upon him that might disoblige him; he had placed him in a post that pleased him, had made him purse-bearer, and though he had embezzled the common stock (for he is called a thief, John xii. 6), yet we do not find he was in any danger of being called to account for it; nor does it appear that he had any suspicion that the gospel was a cheat: no, it was not the hatred of his Master, nor any quarrel with him, but purely the love of money; that, and nothing else, made Judas a traitor.

What will ye give me? Why, what did he want? Neither bread to eat, nor raiment to put on; neither necessaries nor conveniences. Was not he welcome, wherever his Master was? Did he not fare as he fared? Had he not been but just now nobly entertained at a supper in Bethany, in the house of Simon the leper, and a little before at another, where no less a person than Martha herself waited at table? And yet this covetous wretch could not be content, but comes basely cringing to the priests with, What will ye give me? Note, It is not the lack of money, but the love of money, that is the root of all evil, and particularly of apostasy from Christ; witness Demas, 2 Tim. iv. 10. Satan tempted our Saviour with this bait, All these things will I give thee (ch. iv. 9); but Judas offered himself to be tempted with it; he asks, What will ye give me? as if his Master was a commodity that stuck on his hands.

III. Here is the bargain which the chief priests made with him; they covenanted with him for thirty pieces of silver; thirty shekels, which in our money is about three pounds eight shillings, so some; three pounds fifteen shillings, so others. It should seem, Judas referred himself to them, and was willing to take what they were willing to give; he catches at the first offer, lest the next should be worse. Judas had not been wont to trade high, and therefore a little money went a great way with him. By the law (Exod. xxi. 32), thirty pieces of silver was the price of a slave--a goodly price, at which Christ was valued! Zech. xi. 13. No wonder that Zion's sons, though comparable to fine gold, are esteemed as earthen pitchers, when Zion's King himself was thus undervalued. They covenanted with him; estesan--appenderunt--they paid it down, so some; gave him his wages in hand, to secure him and to encourage him.

IV. Here is the industry of Judas, in pursuance of his bargain (v. 16); he sought opportunity to betray him, his head was still working to find out how he might do it effectually. Note, 1. It is a very wicked thing to seek opportunity to sin, and to devise mischief; for it argues the heart fully set in men to do evil, and a malice prepense. 2. Those that are in, think they must on, though the matter be ever so bad. After he had made that wicked bargain, he had time to repent, and to revoke it; but now by his covenant the devil has one hank more upon him than he had, and tells him that he must be true to his word, though ever so false to his Master, as Herod must behead John for his oath's sake.
Adam Clarke: Commentary on the Bible - 1831
26:14: Then - Judas - After this supper at Bethany, Judas returned to Jerusalem, and made his contract with the chief priests.
Albert Barnes: Notes on the Bible - 1834
26:14
Then one of the twelve ... - Luke says that Satan entered into Judas.
That is, Satan tempted (instigated) him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favorable opportunity to make money rapidly by selling his Lord.
Judas Iscariot - See the notes at Mat 10:4.
Unto the chief priests - The high priest, and those who had been high priests. The ruling men of the Sanhedrin. Luke adds that he went also "to the captains" Luk 22:4. It was necessary, on account of the great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly, men were stationed around it, whose leaders or commanders were called "captains," Act 4:1. These men were commonly of the tribe of Levi, were closely connected with the priests, were men of influence, and Judas went to them, therefore, as well as to the priests, to offer his services in accomplishing what they so much desired to secure. Probably his object was to get as much money as possible, and he might therefore have attempted to make a bargain with several of them apart from each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:14: one: Mar 14:10; Luk 22:3-6; Joh 13:2, Joh 13:30
Judas: Mat 10:4; Joh 6:70, Joh 6:71, Joh 18:2
John Gill
26:14 Then one of the twelve, called Judas Iscariot,.... Who was provoked and exasperated, to the last degree, by this action of the woman, and Christ's defence of it, and because the ointment was not sold, and the money put into his hand; and being instigated by Satan, who had now entered into him, formed a scheme in his mind to betray his master, and was resolved to put it in execution, whereby he might, in some measure, satisfy both his avarice and revenge; and, as an aggravation of this his wickedness, he is described, as "one of the twelve": of his twelve disciples; so the Persic and Ethiopic versions: this is a way of speaking used by the Jews (k); they call the twelve lesser prophets, or "the twelve", without any other word added thereunto. He was not an open enemy, nor one of Christ's common hearers, nor one of the seventy disciples, but one of his twelve apostles, whom he made his intimates and associates; whom he selected from all others, and called, qualified, and sent forth to preach his Gospel, and perform miracles: it was one of these that meditated the delivery of him into the hands of his enemies, and never left pursuing his scheme till he had effected it, even Judas Iscariot by name; so called, to distinguish him from another disciple, whose name was also Judas. This man
went to the chief priests; of his own accord, unasked, from Bethany, to Jerusalem, to Caiaphas's palace, where the chief priests, the implacable enemies of Christ, with the Scribes, and elders of the people, were met together, to consult his death: Mark adds, "to betray him unto them", Mk 14:10, which was manifestly his intent in going to them; and Luke, that he "communed" with them "how he might betray him unto them", Lk 22:4; in the safest, and most private manner; and both observe that they were glad; for nothing could have fallen out more to their wishes, who were met together on this design. The Jews, in their blasphemous account of Jesus (l), say as much: they own, that Judas, or Juda, as they call him, offered to betray him into the hands of the wise men, saying to them, almost in the words expressed in the following verse,
"if you will hearken unto me, , "I will deliver him into your hands tomorrow";''
and which agrees very well with the time also: for it was two days before the passover that Jesus was in Bethany, where he supped with his disciples, and washed their feet, and had the box of ointment poured on his head; and on the night of the day after all this was done, Judas set out from thence to Jerusalem; see Jn 13:30, so that it must be the next day before he could meet the high priests, and on the morrow, at night, he delivered him into their hands; on the proposal of which, they say, that Simeon ben Shetach, whom they make to be present at this time, and all the wise men and elders, "rejoiced exceedingly".
(k) T. Bab. Bava Bathra, fol. 14. 2. & 15. 1. (l) Toldos Jesu, p. 16.
John Wesley
26:14 Mk 14:10; Lk 22:3.
26:1526:15: Զի՞նչ կամիք տալ ինձ, եւ ես մատնեցի՛ց զնա ձեզ։ Եւ նոքա կշռեցին նմա երեսո՛ւն արծաթի[492]։ [492] Օրինակ մի նշանակէ ՚ի լուս՛՛. Եւ նոքա ուխտեցին նմա երեսուն։
15 «Ի՞նչ կը կամենաք ինձ տալ, որ ես նրան ձեզ մատնեմ»: Եւ նրանք երեսուն արծաթ դրամ խոստացան նրան
15 «Ի՞նչ կու տաք ինծի, որ ձեզի մատնեմ զանիկա»։ Անոնք երեսուն սիկղ արծաթ խոստացան* անոր։
Զի՞նչ կամիք տալ ինձ, եւ ես մատնեցից զնա ձեզ: Եւ նոքա [97]կշռեցին նմա երեսուն արծաթի:

26:15: Զի՞նչ կամիք տալ ինձ, եւ ես մատնեցի՛ց զնա ձեզ։ Եւ նոքա կշռեցին նմա երեսո՛ւն արծաթի[492]։
[492] Օրինակ մի նշանակէ ՚ի լուս՛՛. Եւ նոքա ուխտեցին նմա երեսուն։
15 «Ի՞նչ կը կամենաք ինձ տալ, որ ես նրան ձեզ մատնեմ»: Եւ նրանք երեսուն արծաթ դրամ խոստացան նրան
15 «Ի՞նչ կու տաք ինծի, որ ձեզի մատնեմ զանիկա»։ Անոնք երեսուն սիկղ արծաթ խոստացան* անոր։
zohrab-1805▾ eastern-1994▾ western am▾
26:1515: и сказал: что вы дадите мне, и я вам предам Его? Они предложили ему тридцать сребренников;
26:15  εἶπεν, τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῶ τριάκοντα ἀργύρια.
26:15. εἶπεν (it-had-said,"Τί (To-what-one) θέλετέ (ye-determine) μοι (unto-me) δοῦναι (to-have-had-given) κἀγὼ (and-I) ὑμῖν (unto-ye) παραδώσω (I-shall-give-beside) αὐτόν; (to-it?" οἱ ( The-ones ) δὲ ( moreover ) ἔστησαν ( they-had-stood ) αὐτῷ (unto-it) τριάκοντα ( to-thirty ) ἀργύρια . ( to-silverlets )
26:15. et ait illis quid vultis mihi dare et ego vobis eum tradam at illi constituerunt ei triginta argenteosAnd said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver.
15. and said, What are ye willing to give me, and I will deliver him unto you? And they weighed unto him thirty pieces of silver.
26:15. and he said to them, “What are you willing to give me, if I hand him over to you?” So they appointed thirty pieces of silver for him.
26:15. And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.
And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver:

15: и сказал: что вы дадите мне, и я вам предам Его? Они предложили ему тридцать сребренников;
26:15  εἶπεν, τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῶ τριάκοντα ἀργύρια.
26:15. et ait illis quid vultis mihi dare et ego vobis eum tradam at illi constituerunt ei triginta argenteos
And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver.
26:15. and he said to them, “What are you willing to give me, if I hand him over to you?” So they appointed thirty pieces of silver for him.
26:15. And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 (Мк XIV:10, 11; Лк XXII:4, 5). Марк и Лука не говорят, что Иуда начал переговоры с архиереями и «вождями» (Лука) с заявления о цене, за которую согласился бы предать Христа. Но у Матфея переговоры начинаются именно с этого. Заявление Иуды, по изложению Матфея, очень характерно. Он делает свое заявление таким людям, которые, как он надеется, сразу же поймут его. Мотив, высказанный Иудой, вседостаточен. Он первый и главный мотив в обычных людских отношениях. Многие выставляют его на первый план даже тогда, когда, так сказать, желают загородить им другие, более серьезные мотивы, которых не считают нужным преждевременно раскрывать. Но многие указывают и на последние, всегда оставляя на заднем плане главный, денежный мотив. Немного можно встретить истинных идеалистов. Большинство указывает на идеалы, их красотою прикрывая предосудительность главного мотива. Иуда не говорит: я вам предам Его и желаю получить за это столько-то. Он мог запросить меньше, чем ему могли бы дать. Он первоначально не назначает цены, а выведывает о ней. Но он не «продает» Христа, а «предает» (paradwsw). Это должно было стоить меньше, чем продажа. Иуда рядится сделать, в сущности, не важное и не трудное дело — указать тайное местопребывание Христа, чтобы Его можно было безопасно взять. Это не могло стоить дорого. Архиереи назначают Иуде такую цену, какой он, вероятно, и не ожидал. Тридцать сребренников — за какой-нибудь час, час даже нетрудной, усиленной работы, а просто за беспокойство в ночное время, за сопровождение лиц, которые могли бы взять Христа. Работник за тяжкую дневную работу получал обыкновенно только динарий (около 20-25 копеек). Иуде предложено было тридцать сребренников. Это были «сикли храма», которые были тяжелее обыкновенных. Один только сикль равнялся 4 динариям! Стало быть, цена, предложенная Иуде, была в 120 раз выше поденной платы одного работника. Более трети года нужно было переносить «тягость дня и зной», чтобы заработать такие деньги. Но «архиереи» и храм были, несомненно, богаты. За первой услугой могла потребоваться вторая и дальнейшие. Нужно было только угодить, чисто исполнить данное поручение и затем ожидать дальнейших поручений со стороны влиятельных лиц, за которые также посыпятся в карман сребренники. Для жадного и преданного деньгам, сребролюбивого Иуды могли представляться великолепные перспективы в будущем. Может быть, он надеялся даже получать по тридцати сребренников каждый день! Как только предложена была такая цена Иуде, он немедленно согласился. Неизвестно только, отданы ли были ему деньги теперь же или после. Что они были отданы, это не подлежит сомнению (Мф XXVII:5). Но теперь трудно вывести, как было дело. Все синоптики употребляют различные выражения. У Матфея esthsan — термин этот употреблялся для обозначения уплаты требуемой суммы, назначения жалованья, но значит еще и вешать, отвешивать (см. LXX 2 Цар XIV:26; 1 Езд VIII:25; Иов VI:2; XXVIII:15; Ис XL, 12; Иер XXXII:9 (евр.); Зах XI:12). Не во всех этих цитатах говорится о деньгах. Но как бы много ни относились эти цитаты к разбираемому месту Матфея, из последнего, на основании употребления esthsan, нельзя вывести, что иудеи в это именно время отвесили и отдали Иуде требуемую сумму. Они только положили, постановили отдать ему ее. Такое заключение подтверждается Марком, который говорит, что архиереи обрадовались и только обещали Иуде дать сребренники; и Лукою, по словам которого они suneqento, постановили (русск. согласились) дать ему денег. В таком смысле и объясняет это выражение Евфимий Зигабен: «Марк же сказал, что обещали ему (Иуде) дать серебро; а Лука, что согласились. По-видимому, они сначала согласились и обещали, а потом отвесили (staqmhsai). Некоторые же думают, что esthsan поставлено вместо sunefwnhsan и wrisanto (определили, назначили). Если мы будем переводить esthsan — отвесили, то это будет значить, что выражение заимствовано из более древнего времени, когда драгоценные металлы, при какой-нибудь уплате, не подвергаясь чеканке, отвешивались на весах. Но Феофилакт прямо утверждает, что они «только согласились, определили дать ему, а не то, чтобы отвесили их, как многие думают». Сребренники, обещанные или данные Иуде, были arguria (Марк, Лука; у Иоанна нет) — серебряные монеты величиной приблизительно в наш рубль. — Сам Иуда едва ли предполагал, что, предавая Христа, он действовал в согласии с древними пророчествами. Для него цена, обещанная и данная иудеями, была высока. С другой стороны, и иудеи, конечно, не думали об осуществлении в этих событиях древних пророчеств. Но, сами назначая тридцать сребренников, они, почти несомненно, думали этим унизить Христа, потому что 30 сребренников были обыкновенной ценой раба (Исх XXI:32). Такое презрение разделялось, по-видимому, и Иудой, который не называет Христа по имени, а говорит, что предаст Его (auton). С другой стороны, начальники иудейские, когда к ним явился Иуда, не могли в душе не презирать и его. В тайном предательстве не было ничего ни возвышенного, ни благородного, и на него могли смотреть с омерзением даже самые пошлые и безнравственные люди, которые, однако, считались главами общества. Присутствие на совещании военных начальников (strathgoiV — Лука) было необходимо, вообще, для регулирования мер взятия под стражу. Заявление предателя сразу же изменило весь план, который предположено было исполнить. Так бывает часто.
Adam Clarke: Commentary on the Bible - 1831
26:15: Thirty pieces of silver - Τριακοντα αργυρια, thirty silverlings; but στατηρας, staters, is the reading of the Codex Bezae, three copies of the Itala, Eusebius, and Origen sometimes; and στατηρας αργυριου, silver staters, is the reading of the famous Basil MS. No. 1, in Griesbach, and one copy of the Itala.
A stater was the same as the shekel, and worth about 3s. English money, according to Dean Prideaux: a goodly price for the Savior of the world! Thirty staters, about 4l. 10s. the common price for the meanest slave! See Exo 21:32. The rabbins say, thirty סלעין selain of pure silver was the standard price for a slave, whether good or bad, male or female. See tract Erachin, fol. 14, and Shekalim, cap. 1. Each selaa weighed 384 barley-corns; the same number was contained in a shekel; and therefore the shekel and the selaa were the same. See the notes on Gen 20:16, and Exo 38:24.
Albert Barnes: Notes on the Bible - 1834
26:15
And they covenanted with him - Made a bargain with him.
Agreed to give him. Mark says they "promised" to give him money. They did not pay it to him "then," lest he should deceive them. When the deed was done, and before he was made sensible of its guilt, they paid him. See Mat 27:3; Act 1:18.
Thirty pieces of silver - Mark and Luke do not mention the sum. They say that they promised him "money" - in the original, "silver." In Matthew, in the original, it is thirty "silvers, or silverlings." This was the price "of a slave" (see Exo 21:32), and it is not unlikely that this sum was fixed on by them to show their "contempt" of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for any sum. The money usually denoted by "pieces" of silver, when the precise sum is not mentioned, is a shekel - a silver Jewish coin amounting to about 50 cents, or 2 shillings, 3d. The whole sum, therefore, for which Judas committed this crime was 15, or 3 pounds, 7 shillings, 6d (circa 1880's).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:15: What: Gen 38:16; Jdg 16:5, Jdg 17:10, Jdg 18:19, Jdg 18:20; Isa 56:11; Ti1 3:3, Ti1 6:9, Ti1 6:10; Pe2 2:3, Pe2 2:14, Pe2 2:15
thirty: Probably shekels or staters, as some read, which, reckoning the shekels at 3s., with Prideaux, would amount to about 4 10s., the price for the meanest slave! (See Exo 21:32) Mat 27:3-5; Gen 37:26-28; Zac 11:12, Zac 11:13; Act 1:18
John Gill
26:15 And said unto them,.... Though the words, "to them", are not in the original text, they are rightly supplied; as they are by the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and in Munster's Hebrew Gospel; and mean the chief priests to whom Judas went, and to whom he made the following proposal;
what will ye give me, and I will deliver him to you? They did not ask him to do it, he first made the motion; a barbarous and shocking one! to deliver his Lord and Master, with whom he had familiarly conversed, and from whom he had received so many favours, into the hands of those that hated him; nor was he concerned what they would do to him, or what would become of him, when in their hands: all his view, and what he was intent upon, was, what they would give him for doing it. They did not tempt him, by first offering him so much money, if he would betray him; but he himself first moves it to them, and tempts them with it to offer him an handsome reward: and it is to be observed, that he does not mention the name of Jesus, either because they might be talking of him, when he came into their company; or else as suiting his language to theirs, who, when they spake of him, usually said, "he", or "that man", or "this fellow". And in the same rude way Judas now treats his master:
and they covenanted with him for thirty pieces of silver; that is, thirty shekels of silver; for it is a rule with the Jews, that when mention is made in Scripture of pieces of silver, without expressing the species, shekels are meant: so Onkelos, and Jonathan ben Uzziel, in their Targums on Gen 20:16, render pieces of silver, by shekels of silver; so pieces of gold signify shekels of gold: thus the 1700 pieces of gold in Judg 8:26, are, in the Septuagint, Arabic, and Vulgate Latin versions, called so many shekels of gold; and our version supplies the word "shekels" also, as it does in 2Chron 9:15, and yet some learned men have asserted (m), that there were no shekels of gold among the Jews, though express mention is made of them in 1Chron 21:25. The value of a shekel of gold, according to Brerewood (n), was, of our money, "fifteen shillings"; and some make it to come to a great deal more; to "one pound sixteen shillings and sixpence" sterling: had these thirty pieces been pieces, or shekels of gold, they would have amounted to a considerable sum of money; but they were pieces of silver, and not talents, or pounds, but shekels. The silver shekel had on one side stamped upon it the pot of manna, or, as others think, "a censer", or incense cup, with these words around it, in Samaritan letters, "shekel Israel", "the shekel of Israel"; and, on the other, "Aaron's rod" budding, with this inscription about it, "Jerusalem Hakedushah", "Jerusalem the holy" (o). As for the weight and value of it, R. Gedaliah says (p), we know by tradition that the holy shekel weighs 320 grains of barley of pure silver; and the same writer observes (q), that the "selah", or holy shekel, is four "denarii", or pence; that is, Roman pence, each being of the value of seven pence halfpenny of our money: and to this agrees what Josephus (r) says, that a "shekel" is a coin of the Hebrews, which contains four Attic drachms, or drams; and an Attic dram is of the same value with a Roman penny: so that one of these shekels was worth about "half a crown"; and it usually weighed half an ounce, as not only some Jewish writers affirm, who profess to have seen them, and weighed them themselves, as Jarchi (s), Gerundensis (t), Abarbinel (u), and Gedaliah ben Jechaiah (w); but other writers also, as Masius (x) Arias Montanus (y), Waserus (z) and Bishop Cumberland. Now thirty shekels of silver were the price of a servant, Ex 21:32. So (b) Maimonides observes, that the
"atonement of "servants", whether great or small, whether male or female, the fixed sum in the law is "thirty shekels of good silver", whether "the servant" is worth an hundred pound, or whether he is not worth but a farthing,''
and which was in value of our money about "three pounds fifteen shillings". This was the "goodly price", which Christ, who appeared in the form of a servant, was prized at, according to the prophecy in Zech 11:12, and which the high priests thought a very sufficient one; and the wretch Judas, as covetous as he was, was contented with.
(m) Waseras de numis Heb. l. 2. c. 3. (n) De numis Jud. c. 3. (o) Waser ib. & Ar. Montan. Ephron. sive de Siclo in Jud. Antiq. p. 126. Brerewood de ponder. & pret. vet. num. c. 1. (p) Shaishelet Hakabala, fol. (q) Ib. (r) Antiq. l. 3. c. 8. sect. 2. (s) Perush in Exod. xxi. 32. (t) Ad fin. Expos. in Pentateuch. (u) Comment. in 1 Reg. 7. fol. 221. 2. (w) Shalshelet Hahohala, fol. 72. 2. (x) In Joshua, 7. 21. p. 135. (y) De Siclo, ut supra. (in Jud. Antiq. p. 126) (z) De numis Heb. l. 2. c. 3. (b) Hilch. Niske Mammon. c. 11. sect. 1.
John Wesley
26:15 They bargained with him for thirty pieces of silver - (About three pounds fifteen shillings sterling; or sixteen dollars sixty - seven cents,) the price of a slave, Ex 21:32.
26:1626:16: Եւ յայնմ հետէ խնդրէր պարա՛պ՝ զի մատնեսցէ՛ զնա նոցա[493]։[493] Ոմանք. Խնդրէր պարապով, զի։
16 Դրանից յետոյ նա առիթ էր որոնում, որ նրան մատնի նրանց:
16 Անկէ յետոյ պատեհութիւն կը փնտռէր, որպէս զի զանիկա մատնէ անոնց։
Եւ յայնմ հետէ խնդրէր պարապ զի մատնեսցէ զնա նոցա:

26:16: Եւ յայնմ հետէ խնդրէր պարա՛պ՝ զի մատնեսցէ՛ զնա նոցա[493]։
[493] Ոմանք. Խնդրէր պարապով, զի։
16 Դրանից յետոյ նա առիթ էր որոնում, որ նրան մատնի նրանց:
16 Անկէ յետոյ պատեհութիւն կը փնտռէր, որպէս զի զանիկա մատնէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
26:1616: и с того времени он искал удобного случая предать Его.
26:16  καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῶ.
26:16. καὶ (And) ἀπὸ (off) τότε (to-the-one-which-also) ἐζήτει (it-was-seeking-unto) εὐκαιρίαν (to-a-goodly-timing-unto) ἵνα (so) αὐτὸν (to-it) παραδῷ. (it-might-have-had-given-beside)
26:16. et exinde quaerebat oportunitatem ut eum traderetAnd from thenceforth he sought opportunity to betray him.
16. And from that time he sought opportunity to deliver him .
26:16. And from then on, he sought an opportunity to betray him.
26:16. And from that time he sought opportunity to betray him.
And from that time he sought opportunity to betray him:

16: и с того времени он искал удобного случая предать Его.
26:16  καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῶ.
26:16. et exinde quaerebat oportunitatem ut eum traderet
And from thenceforth he sought opportunity to betray him.
26:16. And from then on, he sought an opportunity to betray him.
26:16. And from that time he sought opportunity to betray him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 (Мк XIV:11; Лк XXII:6). «Удобного случая» — не точно; в подлиннике «благоприятного», или, еще лучше, хорошего удобного времени (eukairian). Очень ясно, что дальнейшие действия Иуды определяются этою именно целью. Он ведет себя так, чтобы, с одной стороны, не возбудить подозрения, а с другой — чтобы не нарушить данного иудеям обещания. Иуде едва ли пришлось подвергать дело обследованию и изучению. Он прекрасно его знал. Он знал, что Христос часто пребывал с Своими учениками на горе Елеонской. Но предосторожности были необходимы, потому что от одиннадцати сильных мужчин (не говоря о других приверженцах и последователях) возможно было ожидать сильного сопротивления.
Adam Clarke: Commentary on the Bible - 1831
26:16: He sought opportunity - Ευκαιριαν, a convenient or fit opportunity. Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general, with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the love of money! Well might a heathen exclaim, while contemplating the grave of a person who was murdered for the sake of his wealth: -
- Quid non mortalia pectora cogis Auri Sacra Fames?
Virg. Aen. iii. 56
"O! cursed lust of gold! what wilt thou not compel the human heart to perpetrate?"
Judas is deservedly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From Joh 12:6, we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag), was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being disappointed of the prey he hoped to have from the sale of the precious ointment, Mat 26:9, he sold his Master to make up the sum. A thorough Jew!
Albert Barnes: Notes on the Bible - 1834
26:16
Sought opportunity to betray him - Luke adds, "in the absence of the multitude." This was the chief difficulty - to deliver him into the hands of the priests so as not to have it known by the people, or so as not to excite tumult.
The "opportunity" which he sought, therefore, was one in which the multitude would not see him, or could not rescue the Saviour.
To betray him - The word "betray" commonly means to deliver into the hands of an enemy by treachery or breach of trust; to do it while friendship or faithfulness is "professed." All this took place in the case of Judas. But the word in the original does not necessarily imply this. It means simply to "deliver up," or to give into their hands. He sought opportunity "how he might deliver him up to them," agreeably to the contract.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:16: he: Mar 14:11; Luk 22:6
John Gill
26:16 And from that time he sought opportunity to betray him. Luke adds, "in the absence of the multitude", Lk 22:6; in the most private manner, when he was alone, and in some solitary place, that no tumult might arise, and that there might be no danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what would be most prudent and advisable; and therefore, from that time forward, being prompted on by Satan, and the lucre of the money he was to receive, he narrowly watched, and diligently observed, the best and most fitting season to perform his enterprise, and quickly offered.
26:1726:17: Եւ յառաջնում աւուր բաղարջակերացն մատեա՛ն աշակերտքն առ Յիսուս եւ ասեն. Ո՞ւր կամիս՝ զի պատրաստեսցո՛ւք քեզ ուտել զզատիկն[494]։ [494] Օրինակ մի յաւելու. Զի երթիցուք պատրաստեսցուք... զզատիկն։
17 Եւ Բաղարջակերաց տօնի առաջին օրը աշակերտները մօտեցան Յիսուսին եւ ասացին. «Ո՞ւր ես կամենում՝ պատրաստենք քեզ համար զատկական ընթրիքը, որ ուտես»
17 Բաղարջակերաց առաջին օրը աշակերտները Յիսուսին եկան, անոր ըսին. «Ո՞ւր կ’ուզես որ քեզի պատրաստենք զատիկը՝ ուտելու համար»։
Եւ յառաջնում աւուր բաղարջակերացն մատեան աշակերտքն առ Յիսուս եւ ասեն. Ո՞ւր կամիս զի պատրաստեսցուք քեզ ուտել զզատիկն:

26:17: Եւ յառաջնում աւուր բաղարջակերացն մատեա՛ն աշակերտքն առ Յիսուս եւ ասեն. Ո՞ւր կամիս՝ զի պատրաստեսցո՛ւք քեզ ուտել զզատիկն[494]։
[494] Օրինակ մի յաւելու. Զի երթիցուք պատրաստեսցուք... զզատիկն։
17 Եւ Բաղարջակերաց տօնի առաջին օրը աշակերտները մօտեցան Յիսուսին եւ ասացին. «Ո՞ւր ես կամենում՝ պատրաստենք քեզ համար զատկական ընթրիքը, որ ուտես»
17 Բաղարջակերաց առաջին օրը աշակերտները Յիսուսին եկան, անոր ըսին. «Ո՞ւր կ’ուզես որ քեզի պատրաստենք զատիկը՝ ուտելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1717: В первый же день опресночный приступили ученики к Иисусу и сказали Ему: где велишь нам приготовить Тебе пасху?
26:17  τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῶ ἰησοῦ λέγοντες, ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα;
26:17. Τῇ (Unto-the-one) δὲ (moreover) πρώτῃ (unto-most-before) τῶν (of-the-ones) ἀζύμων ( of-un-leavened ) προσῆλθον (they-had-came-toward,"οἱ (the-ones) μαθηταὶ (learners,"τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) λέγοντες ( forthing ,"Ποῦ (Of-whither) θέλεις (thou-determine) ἑτοιμάσωμέν (we-might-have-readied-to) σοι (unto-thee) φαγεῖν (to-have-had-devoured) τὸ (to-the-one) πάσχα; (to-a-Pascha?"
26:17. prima autem azymorum accesserunt discipuli ad Iesum dicentes ubi vis paremus tibi comedere paschaAnd on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch?
17. Now on the first of unleavened bread the disciples came to Jesus, saying, Where wilt thou that we make ready for thee to eat the passover?
26:17. Then, on the first day of Unleavened Bread, the disciples approached Jesus, saying, “Where do you want us to prepare for you to eat the Passover?”
26:17. Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover:

17: В первый же день опресночный приступили ученики к Иисусу и сказали Ему: где велишь нам приготовить Тебе пасху?
26:17  τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῶ ἰησοῦ λέγοντες, ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα;
26:17. prima autem azymorum accesserunt discipuli ad Iesum dicentes ubi vis paremus tibi comedere pascha
And on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch?
26:17. Then, on the first day of Unleavened Bread, the disciples approached Jesus, saying, “Where do you want us to prepare for you to eat the Passover?”
26:17. Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
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
17 (Мк XIV:12; Лк XXII:7-9). Этот стих Матфея и параллели дали повод к возникновению огромной литературы. Появилось немало статей и сочинений о «последней пасхальной вечери Христа» и на русском языке (прот. Горского, Хвольсона, Глубоковского, Троицкого и др.). Но результаты до сих пор были неудовлетворительны. «Рассматриваемый предмет, — писал проф. Глубоковский в 1893 году, — доселе остается тяжелым научным крестом, надписи которого не нашли себе даже и приблизительного дешифрирования». As the question at presents stands, писал английский ученый Сэндей через тринадцать лет после того, в 1906 году, we can only ignorance (при настоящем состоянии этого вопроса, мы можем признаться только в своем неведении). При таких обстоятельствах нам остается изложить только то, что представляется наиболее вероятным. Евангелисты Матфей и Марк говорят, что ученики подошли к Иисусу Христу с вопросом, где Он велел им приготовить Пасху, в первый день опресноков. Но, говорили, Пасха и день опресноков были два различных праздника. Пасха совершалась по закону с 14 на 15 число нисана, ночью, не далее 12 часов. Затем наступал 15-го праздник, продолжавшийся семь дней, до 21 нисана, который назывался праздником опресноков. Так как, по прямому смыслу показаний Матфея и Марка, ученики подошли к Иисусу Христу в тот день, когда начался праздник опресноков, то это значит, что тайная вечеря, когда было и потребление пасхального агнца, была позже установленного в законе времени, т. е. не с 14 на 15, а с 15 на 16. Это возражение опровергнуть сравнительно легко. Не подлежит сомнению, что день заклания и вкушения пасхального агнца был в законе точно определен (Исх XII:1-6; Чис IX:3), а отступления от закона, когда день Пасхи (14 нисана) падал на субботу, доказать нелегко. Таким образом, возможно установить, что Христос с Своими учениками совершил Пасху в определенное в законе время, т. е. с 14 на 15 нисана. Но что тогда будут означать выражения Матфея и Марка (почти одинаковый) «в первый день опресночный»? Каким образом можно было говорить, что в это время «закалали Пасху», т. е. пасхального агнца? Какой день недели разуметь под «первым днем опресноков»? Вот самые трудные вопросы. На них можно ответить, что попытки доказать (Хвольсон), что под «первым днем опресноков» никогда не разумелась у евреев самая Пасха, с самого времени ее учреждения до настоящего времени, следует считать ошибочными. Но если бы тут и не было ошибки, то и тогда возможно было бы признать, что Матфей и Марк выражаются здесь народным языком, который считал Пасху днем опресноков, и наоборот. Это вполне подтверждается Лукой (XXII:7), который говорит, что в день опресноков «надлежало закалать пасхального агнца», ближе всего подходя в данном случае к показанию Марка (XIV:12). При таком толковании нет надобности принимать, что праздник Пасхи праздновался не семь, а восемь дней и что время с вечера 13 на 14 также называлось праздникам опресноков, хотя это именно и утверждает Иосиф Флавий (Древн. II, 15, 1). Вопрос о том, в какой день была пасхальная вечеря, решается несомненным фактом, что Христос умер в пятницу вечером и в следующую субботу (день покоя) находился во гробе. Поэтому правильно толкование Златоуста, что «первым днем опресночным евангелист называет день, предшествовавший празднику опресноков, так как иудеи всегда имели обыкновение считать день с вечера. Евангелист упоминает о том дне, в который вечером должно было закалать пасхального агнца, так как ученики приступили к Иисусу в пятый день недели». Но с мнением Феофилакта нельзя вполне согласиться: «так я думаю, что первым опресночным днем евангелист называет день опресночный. Есть Пасху им надлежало, собственно, в пятницу вечером: она-то и называлась днем опресночным; но Господь посылает учеников Своих в четверток, который называется у евангелистов первым днем опресночным потому, что предшествовал пятнице, — в вечер каковой и ели обыкновенно опресноки». Что же касается противоречия, на которое указывает Иоанн (XVIII:28), что иудеи не хотели войти к Пилату в преторию, чтобы не оскверниться, но чтобы можно было есть Пасху, то это объясняют тем, что под Пасхой разумеется здесь не самый день Пасхи, а продолжение его, вкушение праздничных жертв (хагига) и проч., для участия в чем также требовалось избегать осквернения, как и для вкушения Пасхи. Правда Сэндей утверждает, что как ни привлекательно это мнение, оно должно быть оставлено ввиду недостатка доказательств. Но это мнение — в настоящее время единственное, на котором можно обосноваться при хронологическом распределении последних дней жизни Христа. Мнение, что Христос совершил Пасху не 14 нисана вечером, а с 13 на 14, высказываемое и нашими богословами (см. напр., Прав. Догм. Богосл. Митр. Макария т. II, с. 376, 1868 г. и друг.), следует считать сомнительным. «Немыслимо, чтобы священники допустили к жертвеннику жертву, не вовремя принесенную, как невозможно, чтобы наш священник в угождение кому-либо отслужил пасхальную литургию накануне Рождества (Хвольсон). Впрочем, мнение, что Пасха совершена была с 13 на 14 нисана, в настоящее время следует считать общепризнанным и распространенным.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover. 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

We have here an account of Christ's keeping the passover. Being made under the law, he submitted to all the ordinances of it, and to this among the rest; it was kept in remembrance of Israel's deliverance out of Egypt, the birth-day of that people; it was a tradition of the Jews, that in the days of the Messiah they should be redeemed on the very day of their coming out of Egypt; and it was exactly fulfilled, for Christ died the day after the passover, in which day they began their march.

I. The time when Christ ate the passover, was the usual time appointed by God, and observed by the Jews (v. 17); the first day of the feast of unleavened bread, which that year happened on the fifth day of the week, which is our Thursday. Some have advanced a suggestion, that our Lord Jesus celebrated the passover at this time of day sooner than other people did; but the learned Dr. Whitby has largely disproved it.

II. The place where, was particularly appointed by himself to the disciples, upon their enquiry (v. 17); they asked, Where wilt thou that we prepare the passover? Perhaps Judas was one of those that asked this question (where he would eat the passover,) that he might know the better how to lay his train; but the rest of the disciples asked it as usual, that they might do their duty.

1. They took it for granted that their Master would eat the passover, though he was at this time persecuted by the chief priests, and his life sought; they knew that he would not be put by his duty, either by frightenings without or fears within. Those do not follow Christ's example who make it an excuse for their not attending on the Lord's supper, our gospel passover, that they have many troubles and many enemies, are full of care and fear; for, if so, they have the more need of that ordinance, to help to silence their fears, and comfort them under their troubles, to help them in forgiving their enemies, and casting all their cares on God.

2. They knew very well that there must be preparation made for it, and that it was their business, as his servants, to make preparation; Where wilt thou that we prepare? Note, Before solemn ordinances there must be solemn preparation.

3. They knew that he had no house of his own wherein to eat the passover; in this, as in other things, for our sakes he became poor. Among all Zion's palaces there was none for Zion's King; but his kingdom was not of this world. See John i. 11.

4. They would not pitch upon a place without direction from him, and from him they had direction; he sent them to such a man (v. 18), who probably was a friend and follower of his, and to his house he invited himself and his disciples.

(1.) Tell him, My time is at hand; he means the time of his death, elsewhere called his hour (John viii. 20; xiii. 1); the time, the hour, fixed in the counsel of God, which his heart was upon, and which he had so often spoken of. He knew when it was at hand, and was busy accordingly; we know not our time (Eccl. ix. 12), and therefore must never be off our watch; our time is always ready (John vii. 6), and therefore we must be always ready. Observe, Because his time was at hand, he would keep the passover Note, The consideration of the near approach of death should quicken us to a diligent improvement of all our opportunities for our souls. Is our time at hand, and an eternity just before us? Let us then keep the feast with the unleavened bread of sincerity. Observe, When our Lord Jesus invited himself to this good man's house, he sent him this intelligence, that his time was at hand. Note, Christ's secret is with them that entertain him in their hearts. Compare John xiv. 21 with Rev. iii. 20.

(2.) Tell him, I will keep the passover at thy house. This was an instance of his authority, as the Master, which it is likely this man acknowledged; he did not beg, but command, the use of his house for this purpose. Thus, when Christ by his Spirit comes into the heart, he demands admission, as one whose own the heart is and cannot be denied, and he gains admission as one who has all power in the heart and cannot be resisted; if he saith, "I will keep a feast in such a soul," he will do it; for he works, and none can hinder; his people shall be willing, for he makes them so. I will keep the passover with my disciples. Note, Wherever Christ is welcome, he expects that his disciples should be welcome too. When we take God for our God, we take his people for our people.

III. The preparation was made by the disciples (v. 19); They did as Jesus had appointed. Note, Those who would have Christ's presence with them in the gospel passover, must strictly observe his instructions, and do as he directs; They made ready the passover; they got the lamb killed in the court of the temple, got it roasted, the bitter herbs provided, bread and wine, the cloth laid, and every thing set in readiness for such a sacred solemn feast.

IV. They ate the passover according to the law (v. 20); He sat down, in the usual table-gesture, not lying on one side, for it was not easy to eat, nor possible to drink, in that posture, but sitting upright, though perhaps sitting low. It is the same word that is used for his posture at other meals, ch. ix. 10; Luke vii. 37; ch. xxvi. 7. It was only the first passover in Egypt, as most think, that was eaten with their loins girded, shoes on their feet, and staff in their hand, though all that might be in a sitting posture. His sitting down, denotes the composedness of his mind, when he addressed himself to this solemnity; He sat down with the twelve, Judas not excepted. By the law, they were to take a lamb for a household (Exod. xii. 3, 4), which were to be not less than ten, nor more than twenty; Christ's disciples were his household. Note, They whom God has charged with families, must have their houses with them in serving the Lord.

V. We have here Christ's discourse with his disciples at the passover-supper. The usual subject of discourse at that ordinance, was the deliverance of Israel out of Egypt (Exod. xii. 26, 27); but the great Passover is now ready to be offered, and the discourse of that swallows up all talk of the other, (Jer. xvi. 14, 15). Here is,

1. The general notice Christ gives his disciples of the treachery that should be among them (v. 21); One of you shall betray me. Observe, (1.) Christ knew it. We know not what troubles will befal us, nor whence they will arise: but Christ knew all his, which, as it proves his omniscience, so it magnifies his love, that he knew all things that should befal him, and yet did not draw back. He foresaw the treachery and baseness of a disciple of his own, and yet went on; took care of those that were given him, though he knew there was a Judas among them; would pay the price of our redemption, though he foresaw some would deny the Lord that bought them; and shed his blood, though he knew it would be trodden under foot as an unholy thing. (2.) When there was occasion, he let those about him know it. He had often told them that the Son of man should be betrayed; now he tells them that one of them should do it, that when they saw it, they might not only be the less surprised, but have their faith in him confirmed, John xiii. 19; xiv. 29.

2. The disciples' feelings on this occasion, v. 22. How did they take it?

(1.) They were exceeding sorrowful. [1.] It troubled them much to hear that their Master should be betrayed. When Peter was first told of it, he said, Be it far from thee; and therefore it must needs be a great trouble to him and the rest of them, to hear that it was very near to him. [2.] It troubled them more to hear that one of them should do it. It would be a reproach to the fraternity, for an apostle to prove a traitor, and this grieved them; gracious souls grieve for the sins of others, especially of those that have made a more than ordinary profession of religion. 2 Cor. xi. 29. [3.] It troubled them most of all, that they were left at uncertainty which of them it was, and each of them was afraid for himself, lest, as Hazael speaks (2 Kings viii. 13), he was the dog that should do this great thing. Those that know the strength and subtlety of the tempter, and their own weakness and folly, cannot but be in pain for themselves, when they hear that the love of many will wax cold.

(2.) They began every one of them to say, Lord, is it I?

[1.] They were not apt to suspect Judas. Though he was a thief, yet, it seems, he had carried it so plausibly, that those who were intimate with him, were not jealous of him: none of them so much as looked upon him, much less said, Lord, is it Judas? Note, It is possible for a hypocrite to go through the world, not only undiscovered, but unsuspected; like bad money so ingeniously counterfeited that nobody questions it.

[2.] They were apt to suspect themselves; Lord, is it I? Though they were not conscious to themselves of any inclination that way (no such thought had ever entered into their mind), yet they feared the worst, and asked Him who knows us better than we know ourselves, Lord, is it I? Note, It well becomes the disciples of Christ always to be jealous over themselves with a godly jealousy, especially in trying times. We know not how strongly we may be tempted, nor how far God may leave us to ourselves, and therefore have reason, not to be high-minded, but fear. It is observable that our Lord Jesus, just before he instituted the Lord's supper, put his disciples upon this trial and suspicion of themselves, to teach us to examine and judge ourselves, and so to eat of that bread, and drink of that cup.

3. Further information given them concerning this matter (v. 23, 24), where Christ tells them, (1.) That the traitor was a familiar friend; He that dippeth his hand with me in the dish, that is, One of you that are now with me at the table. He mentions this, to make the treachery appear the more exceeding sinful. Note, External communion with Christ in holy ordinances is a great aggravation of our falseness to him. It is base ingratitude to dip with Christ in the dish, and yet betray him. (2.) That this was according to the scripture, which would take off the offence at it. Was Christ betrayed by a disciple? So it was written (Ps. lxi. 9); He that did eat bread with me, hath lifted up his heel against me. The more we see of the fulfilling of the scripture in our troubles, the better we may bear them. (3.) That it would prove a very dear bargain to the traitor; Woe to that man by whom the Son of man is betrayed. This he said, not only to awaken the conscience of Judas, and bring him to repent, and revoke his bargain, but for warning to all others to take heed of sinning like Judas; though God can serve his own purposes by the sins of men, that doth not make the sinner's condition the less woeful; It had been good for that man, if he had not been born. Note, The ruin that attends those who betray Christ, is so great, that it were more eligible by far not be at all than to be thus miserable.

4. The conviction of Judas, v. 25. (1.) He asked, Is it I? to avoid coming under the suspicion of guilt by his silence. He knew very well that it was he, and yet wished to appear a stranger to such a plot. Note, Many whose consciences condemn them are very industrious to justify themselves before men, and put a good face on it, with, Lord, is it I? He could not but know that Christ knew, and yet trusted so much to his courtesy, because he had hitherto concealed it, that he had the impudence to challenge him to tell: or, perhaps, he was so much under the power of infidelity, that he imagined Christ did not know it, as those who said, The Lord shall not see (Ps. xciv. 7), and asked, Can he judge through the dark clouds? (2.) Christ soon answered this question; Thou hast said, that is, It is as thou hast said. This is not spoken out so plainly as Nathan's Thou art the man; but it was enough to convict him, and, if his heart had not been wretchedly hardened, to have broken the neck of his plot, when he saw it discovered to his Master, and discovered by him. Note, They who are contriving to betray Christ, will, some time or other, betray themselves, and their own tongues will fall upon them.
Adam Clarke: Commentary on the Bible - 1831
26:17: Now the first day of the feast of unleavened bread - As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, Lev 23:5, Lev 23:6; Num 28:16, Num 28:17, this could not have been, properly, the first day of that feast; but as the Jews began to eat unleavened bread on the fourteenth, Exo 12:18, this day was often termed the first of unleavened bread. The evangelists use it in this sense, and call even the paschal day by this name. See Mar 14:12; Luk 22:7.
Where wilt thou that we prepare - How astonishing is this, that He who created all things, whether visible or invisible, and by whom all things were upheld, should so empty himself as not to be proprietor of a single house in his whole creation, to eat the last passover with his disciples! This is certainly a mystery, and so, less or more is every thing that God does. But how inveterate and destructive must the nature of sin be, when such emptying and humiliation were necessary to its destruction! It is worthy of note what the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to those who came to the annual feasts; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host. See Lightfoot, vol. ii. p. 21.
Albert Barnes: Notes on the Bible - 1834
26:17
The first day ... - The feast continued "eight" days, including the day on which the paschal lamb was killed and eaten, Exo 12:15. That was the fourteenth day of the month Abib, answering to parts of our March and April.
Of unleavened bread - Called so because during those eight days no bread made with yeast or leaven was allowed to be eaten. Luke says, "in which the passover must be killed" - that is, in which the "paschal lamb," or the lamb eaten on the occasion, was killed. The word in the original, translated "Passover," commonly means, not the "feast" itself, but the "lamb" that was killed on the occasion, Exo 12:43; Num 9:11; Joh 18:28. See also Co1 5:7, where Christ, "our Passover," is said to be slain for us; that is, our paschal lamb, so called on account of his innocence, and his being offered as a victim or "sacrifice" for our sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:17: the first: Exo 12:6, Exo 12:18-20, Exo 13:6-8; Lev 23:5, Lev 23:6; Num 28:16, Num 28:17; Deu 16:1-4; Mar 14:12; Luk 22:7
Where: Mat 3:15, Mat 17:24, Mat 17:25; Luk 22:8, Luk 22:9
Geneva 1599
26:17 (6) Now (g) the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
(6) Christ purposing to bring us into our country without delay and so, to pay the penalty of the law, truly fulfils the law, omitting the contrary tradition and custom of the Jews: and thus shows that all things will so come to pass by the ministry of men as governed by the secret plan of God.
(g) This was the fourteenth day of the first month: now the first day of unleavened bread should have been the fifteenth, but because the evening of this day (which after the manner of the Romans was referred to the day before) belonged by the Jews' manner to the day following, therefore it is called the first day of unleavened bread.
John Gill
26:17 Now the first day of the feast of unleavened bread,.... There were seven of these days, and this was the first of them, in which the Jews might not eat leavened bread, from the fourteenth, to the twenty first of the month Nisan; in commemoration of their being thrust out of Egypt, in so much haste, that they had not time to leaven the dough, which was in their kneading troughs: wherefore, according to their canons (c), on the night of the fourteenth day; that is, as Bartenora explains it, the night, the day following of which is the fourteenth, they search for leaven in all private places and corners, to bring; it out, and burn it, or break it into small pieces, and scatter it in the wind, or throw it into the sea. Mark adds, "when they killed the passover", Mk 14:12; and Luke says, "when the passover must be killed", Lk 22:7; which was to be done on the fourteenth day of the month Nisan, after the middle of the day; and this was an indispensable duty, which all were obliged to: for so they say (d),
"every man, and every woman, are bound to observe this precept; and whoever makes void this commandment presumptuously, if he is not defiled, or afar off, lo! he is guilty of cutting off.''
The time of killing the passover was after the middle of the day; and it is said (e) that
"if they killed it before the middle of the day it was not right; and they did not kill it till after the evening sacrifice, and after they had offered the evening incense; and after they had trimmed the lamps, they began to slay the passovers, or paschal lambs, unto the end of the day; and if they slayed after the middle of the day, before the evening sacrifice, it was right.''
The reason of this was, because the lamb was to be slain between the two evenings; the first of which began at noon, as soon as ever the day declined: and this was not done privately, but in the temple; for thus it is (f) affirmed,
"they do not kill the passover but in the court, as the rest of the holy things.''
The time and manner of killing the lamb, and by whom, of the sprinkling of the blood, and of their flaying it, and taking out the fat, and burning it on the altar, may be seen in the Misna (g).
The disciples came to Jesus; that is, Peter and John, as may be learnt from , for these only seem to have had any notion of Judas's betraying Christ, from what had been said at the supper in Bethany, two days before; the rest thought he was gone to prepare for the feast, and therefore were under no concern about it; but these two judged otherwise, and therefore came to Christ to know his mind concerning it; for it was high time that a preparation should be made; for this was Thursday morning, and the lamb was to be killed in the afternoon, and ate at even.
Saying unto him, where wilt thou that we prepare for thee to eat the passover? This question in Luke follows upon an order which Christ gave to these disciples; "saying, go and prepare us the passover, that we may eat", Lk 22:8, for masters used to give their servants orders to get ready the passover for them; and which were expressed in much such language as this (h):
"he that says to his servant, , "go and slay the passover for me": if he kills a kid, he may eat of it.''
Tit is reported (i) of
"Rabban Gamaliel, that he said to his servant Tabi, , "go and roast" the passover for us upon an iron grate.''
The disciples having received such an order from their master, inquire not in what town or city they must prepare the passover, for that was always ate in Jerusalem; see Deut 16:5, where they were obliged, by the Jewish canon (k), to lodge that night; though they might eat the unleavened bread, and keep the other days of the feast any where, and in every place (l); but they inquire in what house he would have it got ready; for they might make use of any house, and the furniture of it, where they could find room, and conveniency, without any charge; for they did not let out their houses, or any of their rooms, or beds, in Jerusalem; but, at festivals, the owners of them gave the use of them freely to all that came (m): and it is (n) observed among the wonders and miracles done at Jerusalem, that though there were such multitudes at their feasts, yet
"a man could never say to his friend, I have not found a fire to roast the passover lambs in Jerusalem, nor I have not found a bed to sleep on in Jerusalem, nor the place is too strait for me to lodge in, in Jerusalem.''
(c) Misn. Pesach. c. 1. sect, 1. Maimon. Chametz Umetzah, c. 2. sect. 3, 4. & 3. 11. (d) Maimon. Hilch. Korban Pesaeh. c. 1. sect. 1. 2. (e) Ib. sect. 4. Moses Kotsensis Mitavot Tora pr. affirm. 39. (f) Maimon. lb. sect. 3. (g) Pesachim, c. 5. sect. 1, 2, 3, 4, 5, 6, 9, 10. (h) Ib. c. 8. 2. (i) Ib. c. 7. sect. 2. (k) T. Bab. Pesach. fol. 95. 2. & Gloss in ib. (l) Maimon. Hilch. Chametz Umetzah, c. 6. sect. 1. (m) T. Bab. Yoma, fol. 12. 1. Megilia, fol. 26. 1. & Gloss. in ib. Maimon Hilch. Beth Habbechira, c. 7. sect. 14. & Ceseph Misna in ib. (n) Abot R. Nathan, c. 35. Pirke Abot, c. 5. sect. 5.
John Wesley
26:17 On the first day of unleavened bread - Being Thursday, the fourteenth day of the first month, Ex 12:6, Ex 12:15. Mk 14:12; Lk 22:7
26:1826:18: Եւ նա՝ ասէ ցնոսա. Երթա՛յք ՚ի քաղաքն առ այս անուն, եւ ասացէ՛ք ցնա. Վարդապե՛տ ասէ. Ժամանակ իմ մերձեա՛լ է, առ քե՛զ առնեմ զզատիկ աշակերտօքս հանդերձ[495]։ [495] Ոսկան. Վարդապետն ասէ։ Ոմանք. Առնեմ զզատիկս։
18 Եւ Յիսուս նրանց ասաց. «Գնացէ՛ք քաղաք այսինչ անձի մօտ եւ նրան ասացէ՛ք. “Վարդապետն ասում է՝ իմ ժամանակը մօտեցել է, քեզ մօտ եմ անելու զատիկը իմ աշակերտների հետ միասին”»
18 Անիկա ըսաւ. «Գացէք քաղաքը այս ինչ մարդուն ու ըսէք անոր, Վարդապետը կ’ըսէ. ‘Ժամանակս մօտ է. աշակերտներուս հետ մէկտեղ քու քովդ պիտի ընեմ զատիկը’»։
Եւ նա ասէ ցնոսա. Երթայք ի քաղաքն առ այս անուն եւ ասացէք ցնա. Վարդապետ ասէ. Ժամանակ իմ մերձեալ է, առ քեզ առնեմ զզատիկն աշակերտօքս հանդերձ:

26:18: Եւ նա՝ ասէ ցնոսա. Երթա՛յք ՚ի քաղաքն առ այս անուն, եւ ասացէ՛ք ցնա. Վարդապե՛տ ասէ. Ժամանակ իմ մերձեա՛լ է, առ քե՛զ առնեմ զզատիկ աշակերտօքս հանդերձ[495]։
[495] Ոսկան. Վարդապետն ասէ։ Ոմանք. Առնեմ զզատիկս։
18 Եւ Յիսուս նրանց ասաց. «Գնացէ՛ք քաղաք այսինչ անձի մօտ եւ նրան ասացէ՛ք. “Վարդապետն ասում է՝ իմ ժամանակը մօտեցել է, քեզ մօտ եմ անելու զատիկը իմ աշակերտների հետ միասին”»
18 Անիկա ըսաւ. «Գացէք քաղաքը այս ինչ մարդուն ու ըսէք անոր, Վարդապետը կ’ըսէ. ‘Ժամանակս մօտ է. աշակերտներուս հետ մէկտեղ քու քովդ պիտի ընեմ զատիկը’»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1818: Он сказал: пойдите в город к такому-то и скажите ему: Учитель говорит: время Мое близко; у тебя совершу пасху с учениками Моими.
26:18  ὁ δὲ εἶπεν, ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῶ, ὁ διδάσκαλος λέγει, ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου.
26:18. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ὑπάγετε (Ye-should-lead-under) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) πρὸς (toward) τὸν (to-the-one) δεῖνα (to-moreover-so) καὶ (and) εἴπατε (ye-should-have-had-said) αὐτῷ (unto-it,"Ὁ (The-one) διδάσκαλος (a-teaching-speaker) λέγει (it-fortheth,"Ὁ (The-one) καιρός (a-time) μου (of-me) ἐγγύς (near) ἐστιν: (it-be) πρὸς (toward) σὲ (to-THEE) ποιῶ (I-do-unto) τὸ (to-the-one) πάσχα (to-a-Pascha) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) μου. (of-me)
26:18. at Iesus dixit ite in civitatem ad quendam et dicite ei magister dicit tempus meum prope est apud te facio pascha cum discipulis meisBut Jesus said: Go ye into the city to a certain man and say to him: The master saith, My time is near at hand. With thee I make the pasch with my disciples.
18. And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I keep the passover at thy house with my disciples.
26:18. So Jesus said, “Go into the city, to a certain one, and say to him: ‘The Teacher said: My time is near. I am observing the Passover with you, along with my disciples.’ ”
26:18. And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.
And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples:

18: Он сказал: пойдите в город к такому-то и скажите ему: Учитель говорит: время Мое близко; у тебя совершу пасху с учениками Моими.
26:18  ὁ δὲ εἶπεν, ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῶ, ὁ διδάσκαλος λέγει, ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου.
26:18. at Iesus dixit ite in civitatem ad quendam et dicite ei magister dicit tempus meum prope est apud te facio pascha cum discipulis meis
But Jesus said: Go ye into the city to a certain man and say to him: The master saith, My time is near at hand. With thee I make the pasch with my disciples.
26:18. So Jesus said, “Go into the city, to a certain one, and say to him: ‘The Teacher said: My time is near. I am observing the Passover with you, along with my disciples.’ ”
26:18. And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.
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
18 (Мк XIV:13-15; Лк XXII:10-12). Самый краткий (доходящий до неясности) рассказ здесь у Матфея. Марк и Лука говорят еще о человеке, несущем кувшин воды; ученики должны идти за ним и передать хозяину дома того (в отличие от человека, несущего кувшин воды) повеление Спасителя относительно комнаты для совершения Пасхи. Но Матфей зато прибавляет некоторые выражения, которых нет у других евангелистов. Прежде всего, у него встречается особенное выражение «к такому-то» (proV ton deina). Предполагали, что «хозяин дома» (Марк и Лука), бывший учеником Иисуса Христа (o didaskaloV legei — учитель говорит — ученику), не называется здесь по имени потому, что Христос хотел скрыть от возвратившегося Иуды место совершения тайной вечери, и Иуда не мог поэтому привести туда заговорщиков, которые могли бы захватить Иисуса Христа на самой вечери. В связи с этим толкуют и дальнейшие слова «время Мое близко», — не в виде какого-либо особенного сообщения, но просто как условленный заранее между Христом и «хозяином дома» «пароль», который также мог быть неизвестен Иуде. Толкования эти не представляются вероятными, потому что весьма сомнительно, чтобы Христос стал прибегать к такого рода средствам защиты, какие употребляются обыкновенно на войне. Присутствие на вечери Иуды может служить возражением против указанного мнения. Ход событий вообще представляется в следующем виде. Утром 14 нисана, в четверг, ученики спросили Иисуса Христа, где им приготовить для Него пасхального агнца. Как видно из рассказа Луки, некоторые раннейшие приготовления были уже сделаны и для этого посланы были Петр и Иоанн (Лк XXII:8). Они должны были принести пасхального ягненка от 3 до 5 часов вечера в храм и сами заколоть его, причем кровь его возливалась священниками на жертвенник. В то время как ученики делали все это (мнение, что для этого в самый четверг не хватило бы времени, следует считать праздным и несостоятельным), возник вопрос и о месте совершения тайной вечери. Жители Иерусалима охотно предоставляли богомольцам, прибывающим в Иерусалим, нужные помещения, может быть, за известную плату. В одной комнате могли есть пасхального агнца несколько компаний; число людей, евших этого пасхального агнца, определялось не менее 10 и не более 20 человек. Осталось предание, что дом, где совершена была тайная вечеря, принадлежал или самому евангелисту Марку, или отцу его. Такое мнение подкрепляется тем, что в рассказе Марка о всех этих событиях встречается больше живых и мелких подробностей, чем у других евангелистов. Но комната, которая была приготовлена для Христа, была отдельная и уединенная. Кроме учеников, на вечерю, по-видимому, никто больше не был допущен. Обстоятельство, что имя хозяина комнаты не упоминается, объясняют ненавистью иудеев, продолжавшеюся в то время, когда написаны были синоптические Евангелия. Отсюда ton deina — к кому-то, к такому-то, которое Цан считает равнозначительным NN или «имярек». Сомнительно, однако, чтобы Сам Христос не назвал имени хозяина при самом поcoльcтвe yчeникoв, или чтобы об этом не знали ученики до встречи с человеком, несшим кувшин воды, и прибытия в самый дом. «Время Мое близко» — указание на приближающуюся смерть, что могло быть понятно хозяину дома из предшествующего знакомства и бесед со Спасителем. Перевод poiw через «совершу» (будущее аттическое) не правилен; в подлиннике — настоящее время и значит «совершаю» в значении будущего.
Adam Clarke: Commentary on the Bible - 1831
26:18: Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. The circumstances are more particularly marked in Luk 22:8, etc.
My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand.
Albert Barnes: Notes on the Bible - 1834
26:18
Go into the city to such a man - That is, Jerusalem, called the city by way of eminence.
Luke says that the disciples whom he sent were Peter and John. The man to whom they were to go he did not mention by name, but he told them that when they came into the city, a man would meet them bearing a pitcher of water. See Mark and luk Him they were to follow, and in the house which he entered they would find a room prepared. The name of the man was not mentioned. The "house" in which they were to keep the Passover was not mentioned. The reason of this probably was, that Christ was desirous of concealing from "Judas" the place where they would keep the Passover. He was acquainted with the design of Judas to betray him. He knew that if Judas was acquainted with the place "beforehand," he could easily give information to the chief priests, and it would give them a favorable opportunity to surprise them, and apprehend "him" without making a tumult. Though it was certain that he would not be delivered up before the time appointed by the Father, yet it was proper "to use the means" to pRev_ent it. There can be little doubt that Jesus was acquainted with this man, and that he was a disciple. The direction which he gave his disciples most clearly proves that he was omniscient. Amid so great a multitude going at that time into the city, it was impossible to know that "a particular man would be met" - a man bearing a pitcher of water - unless Jesus had all knowledge, and was therefore divine.
The Master saith - This was the name by which Jesus was probably known among the disciples, and one which he directed them to give him. See Mat 23:8, Mat 23:10. It means, literally, "the teacher," as opposed to "the disciple," or learner; not the "master," as opposed to the "servant or slave." The fact that they used this name as if the man would know whom they meant, and the fact that the man understood them and made no further inquiries, shows that he was acquainted with Jesus, and was probably himself a disciple.
My time is at hand - That is, "is near." By "his time," here, may be meant either his time to eat the Passover, or the time of his death. It has been supposed by many that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the Passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed witnesses around the heights of the temple to observe the first appearance of the new moon; they examined the witnesses with much formality, and endeavored also to obtain the exact time by astronomical calculations. Others held that the month properly commenced when the moon was visible. Thus, it is said a difference arose between them about the time of the Passover, and that Jesus kept it one day sooner than most of the people. The foundation of the opinion that he anticipated the usual time of keeping the Passover is the following:
1. In Joh 18:28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the Passover, the chief priests would not go into the judgment-hall lest they should be defiled, "but that they might eat the passover," evidently meaning that it was to be eaten that day.
2. In Joh 19:14, the day on which he was crucified is called "the preparation of the passover" - that is, the day on which it was prepared to be eaten in the evening.
3. In Joh 19:31, the day in which our Lord lay in the grave was called the great day of the Sabbath - "a high day;" that is, the day after the Passover was killed, the Sabbath occurring on the first day of the feast properly, and therefore a day of special solemnity; yet our Saviour had partaken of it two days before, and therefore the day before the body of the people. If this opinion be true, then the phrase "my time is at hand means my time for keeping the Passover is near. Whether this opinion be true or not, there may be a reference also to his death. The man with whom they were to go was probably a disciple of his, though perhaps a secret one. Jesus might purpose to keep the Passover at his house, that he might inform him more particularly respecting his death, and prepare him for it. He sent, therefore, to him and said, "I will keep the passover 'at thy house.'"
Mark and Luke add that he would show them "a large upper room, furnished and prepared." Ancient writers remark that, at the time of the great feasts, the houses in Jerusalem were all open to receive guests - that they were in a manner common to the people of Judea; and there is no doubt, therefore, that the master of a house would have it ready on such occasions for company. It is possible, also, that there might have been an agreement between this man and our Lord that he would prepare his house for him, though this was unknown to the disciples. The word rendered "furnished" means, literally, "spread;" that is, "spread" with carpets, and with "couches" on which to recline at the table, after the manner of the East. See the notes at Mat 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:18: Go: Mar 14:13-16; Luk 22:10-13
The Master: Mat 26:49, Mat 21:3, Mat 23:8, Mat 23:10; Mar 5:35; Joh 11:28, Joh 20:16
My time: Mat 26:2; Luk 22:53; Joh 7:6, Joh 7:30, Joh 12:23, Joh 13:1, Joh 17:1
John Gill
26:18 And he said, go into the city to such a man,.... That is, to such a man in the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount of Olives however, without the city; he does not mention the man's name, but describes him, as Mark and Luke say, and tells them, "there shall meet you a man bearing a pitcher of water; follow him into the house, where he entereth in", Mk 14:13; who seems to be not the master of the house, but a servant, that was sent on such an errand. This is a very considerable instance of our Lord's prescience of future contingencies; he knew beforehand, that exactly at the time that the disciples would enter Jerusalem, such a man, belonging to such a house, would be returning with a pitcher of water in his hand; and they should meet him; and follow him, where he went, which would be a direction to them what house to prepare the passover in;
and say unto him; not to the man bearing the pitcher of water; but, as the other Evangelists say, to the good man of the house, the owner of it, who probably might be one of Christ's disciples secretly; for many of the chief rulers in Jerusalem believed on Christ, though they did not openly confess him, for fear of the Pharisees, as Nicodemus, and Joseph of Arimathea; and this man might be one of them, or some other man of note and wealth; since they were to find, as they did, a large upper room furnished and prepared. For, it seems, that without mentioning his name, the man would know him by their language, he dictates to them in the following clause, who they meant;
the master saith; the Syriac and Persic versions read, our master; thine and ours, the great master in Israel, the teacher sent from God:
my time is at hand; not of eating the passover, as if it was distinct from that of the Jews, and peculiar to himself, for he ate it at the usual time, and when the Jews ate theirs; and which time was fixed and known by everybody, and could be no reason to move the master of the house to receive him: but he means the time of his death, that he had but a little while to live; and that this instance of respect would be the last he would have an opportunity of showing him whilst living, and the last time Christ would have an opportunity of seeing him; and he might say this to prepare him to meet the news of his death with less surprise:
I will keep the passover at thy house with my disciples; not with him and his family, but with his disciples, who were a family, and a society of themselves, and a sufficient number to eat the passover together; for there might be two companies eating their distinct passovers in one house, and even in one room: concerning which is the following rule,
, "two societies that eat in one house"; the one turn their faces this way and eat, and the other turn their faces that way and eat, and an heating vessel (in which they heat the water to mix with the wine) in the middle; and when the servant stands to mix, he shuts his mouth, and turns his face till he comes to his company, and eats; and the bride turns her face and eats (o).''
(o) Misn. Pesachim, c. 7. sect. 13.
John Wesley
26:18 The Master saith, My time is at hand - That is, the time of my suffering.
26:1926:19: Եւ արարին աշակերտքն որպէս հրամայեաց նոցա Յիսուս, եւ պատրաստեցին զզատիկն։
19 Եւ աշակերտները արեցին, ինչպէս Յիսուս իրենց հրամայեց, ու պատրաստեցին զատկական ընթրիքը:
19 Աշակերտներն ալ ըրին ինչպէս Յիսուս իրենց հրամայեց ու պատրաստեցին զատիկը։
Եւ արարին աշակերտքն որպէս հրամայեաց նոցա Յիսուս, եւ պատրաստեցին զզատիկն:

26:19: Եւ արարին աշակերտքն որպէս հրամայեաց նոցա Յիսուս, եւ պատրաստեցին զզատիկն։
19 Եւ աշակերտները արեցին, ինչպէս Յիսուս իրենց հրամայեց, ու պատրաստեցին զատկական ընթրիքը:
19 Աշակերտներն ալ ըրին ինչպէս Յիսուս իրենց հրամայեց ու պատրաստեցին զատիկը։
zohrab-1805▾ eastern-1994▾ western am▾
26:1919: Ученики сделали, как повелел им Иисус, и приготовили пасху.
26:19  καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ ἰησοῦς, καὶ ἡτοίμασαν τὸ πάσχα.
26:19. καὶ (And) ἐποίησαν (they-did-unto,"οἱ (the-ones) μαθηταὶ (learners,"ὡς (as) συνέταξεν (it-arranged-together) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς, (an-Iesous,"καὶ (and) ἡτοίμασαν (they-readied-to) τὸ (to-the-one) πάσχα. (to-a-Pascha)
26:19. et fecerunt discipuli sicut constituit illis Iesus et paraverunt paschaAnd the disciples did as Jesus appointed to them: and they prepared the pasch.
19. And the disciples did as Jesus appointed them; and they made ready the passover.
26:19. And the disciples did just as Jesus appointed to them. And they prepared the Passover.
26:19. And the disciples did as Jesus had appointed them; and they made ready the passover.
And the disciples did as Jesus had appointed them; and they made ready the passover:

19: Ученики сделали, как повелел им Иисус, и приготовили пасху.
26:19  καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ ἰησοῦς, καὶ ἡτοίμασαν τὸ πάσχα.
26:19. et fecerunt discipuli sicut constituit illis Iesus et paraverunt pascha
And the disciples did as Jesus appointed to them: and they prepared the pasch.
26:19. And the disciples did just as Jesus appointed to them. And they prepared the Passover.
26:19. And the disciples did as Jesus had appointed them; and they made ready the passover.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 (Мк XIV:16; Лк XXII:13). Это значило, что по соблюдении разных формальностей в храме, пасхальный агнец был испечен, как предписывалось законом, поставлен на столе с опресночным хлебом и горькими травами в большой убранной, устланной и освященной комнате (Мк XIV:15; Лк XXII:13). Около стола расставлены были ложи (вроде наших кушеток или диванов).
Adam Clarke: Commentary on the Bible - 1831
26:19: And the disciples did - The disciples that were sent on this errand were Peter and John. See Luk 22:8.
They made ready the passover - That is, they provided the lamb, etc., which were appointed by the law for this solemnity. Mr. Wakefield justly observes, "that the Jews considered the passover as a sacrificial rite; Josephus calls it θυσιαν, A Sacrifice; and Trypho, in Justin Martyr, speaks of προβατον του πασχα θυειν, Sacrificing the paschal lamb. But what comes nearer to the point is this, that Maimonides, one of the most eminent of the Jewish rabbins, has a particular treatise on the paschal sacrifice; and throughout that piece, speaks of the lamb as a victim, and of the solemnity itself as a sacrifice. And R. Bechai, in his commentary on Lev 2:11, says that the paschal sacrifice was of a piacular nature, in order to expiate the guilt contracted by the idolatrous practices of the Israelites in Egypt." It was highly necessary that this should be considered as an expiatory sacrifice, as it typified that Lamb of God who takes away the sin of the world. For much more on this important subject than can, with propriety, be introduced into these notes, see a Discourse on the Eucharist, lately published by the author of this work.
Albert Barnes: Notes on the Bible - 1834
26:19
They made ready the passover - That is, they procured a lamb, multitudes of which were kept for sale in the temple; they had it killed and flayed by the priests, and the blood poured by the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread.
This was done, it seems, while our Lord was absent, by the two disciples.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:19: the disciples: Mat 21:6; Joh 2:5, Joh 15:14
and they: Exo 12:4-8; Ch2 35:10, Ch2 35:11
John Gill
26:19 And the disciples did as Jesus had appointed them,.... They went into the city of Jerusalem; they met the man carrying a pitcher of water home; they followed him into the house he entered; they addressed the master of the house, in the manner Christ directed, who showed them a large upper room, prepared with all proper furniture for such an occasion, as Christ had foretold:
and they made ready the passover; they went and bought a lamb; they carried it to the temple to be slain in the court, where it was presented as a passover lamb for such a number of persons; they had it flayed, cut up, the fat taken out, and burnt on the altar, and its blood sprinkled on the foot of it: they then brought it to the house where they were to eat it; here they roasted it, and provided bread, and wine, and bitter herbs, and a sauce called "Charoseth", into which the herbs were dipped: and, in short, everything that was necessary.
26:2026:20: Եւ իբրեւ երեկո՛յ եղեւ՝ կա՛յր բազմեա՛լ ընդ երկոտասան աշակերտսն։
20 Եւ երբ երեկոյ եղաւ, տասներկու աշակերտների հետ սեղան էր նստել
20 Իրիկունը տասներկուքին հետ սեղան նստաւ։
Եւ իբրեւ երեկոյ եղեւ, կայր բազմեալ ընդ երկոտասան աշակերտսն:

26:20: Եւ իբրեւ երեկո՛յ եղեւ՝ կա՛յր բազմեա՛լ ընդ երկոտասան աշակերտսն։
20 Եւ երբ երեկոյ եղաւ, տասներկու աշակերտների հետ սեղան էր նստել
20 Իրիկունը տասներկուքին հետ սեղան նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2020: Когда же настал вечер, Он возлег с двенадцатью учениками;
26:20  ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα.
26:20. Ὀψίας (Of-late) δὲ (moreover) γενομένης ( of-having-had-became ) ἀνέκειτο ( it-was-situating-up ) μετὰ (with) τῶν (of-the-ones) δώδεκα "[of-two-ten]"[μαθητῶν]. (of-learners)
26:20. vespere autem facto discumbebat cum duodecim discipulisBut when it was evening, he sat down with his twelve disciples.
20. Now when even was come, he was sitting at meat with the twelve disciples;
26:20. Then, when evening arrived, he sat at table with his twelve disciples.
26:20. Now when the even was come, he sat down with the twelve.
Now when the even was come, he sat down with the twelve:

20: Когда же настал вечер, Он возлег с двенадцатью учениками;
26:20  ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα.
26:20. vespere autem facto discumbebat cum duodecim discipulis
But when it was evening, he sat down with his twelve disciples.
26:20. Then, when evening arrived, he sat at table with his twelve disciples.
26:20. Now when the even was come, he sat down with the twelve.
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 XIV:17; Лк XXII:14; Ин XIII:2). Это было, как сказано, в четверг вечером, с 14 на 15 нисана; а 16 была пасхальная суббота, день великий. Упомянутая в Евангелии Иоанна последняя вечеря Иисуса Христа и пасхальная вечеря синоптиков есть одно и то же. У всех 4 евангелистов ко времени пасхальной вечери приурочиваются одинаковые рассказы об обличении предателя; предсказании об отречении Петра; удалении Иисуса Христа после тайной вечери в Гефсиманию. Названием «Пасха» означалось заклание и вкушение пасхального агнца и, по-видимому, семидневный, продолжавшийся от 15 до 21 нисана, праздник опресноков (Лев XXIII:5, 6; Чис XXVIII:16, 17; IX:2 сл.; Иез XLI:21), подобно тому, как у нас Пасхой называется не только первый день Пасхи, но и вся пасхальная неделя. 15 нисана было «на другой день» Пасхи (Чис XXXIII:3; см. о времени празднования Пасхи еще Исх XII:6, 8, 15, 13, 19; Лев XXV:5-8; Чис XXVIII:16-25; ср. Исх XXIX:38, 39). По закону, пасхального агнца следовало вкушать стоя (Исх XII:11); но позднее введен был обычай возлежания. Иерус. Пeсн. XXXVII,2: mos servorum esy, ut edant stantes, at nunc comedant recumbentes, ut dignoscatur, exisse eos e servitute in libertatem (рабы обыкновенно едят стоя, но теперь вкушают возлежа, чтобы показать, что вышли из рабства на свободу). Вместе с остальными учениками на вечери присутствовал и Иуда; это видно из ясного показания Матфея и Марка, что Иисус Христос «возлег с двенадцатью учениками». На это же указывают и дальнейшие рассказы евангелистов о тайной вечери.
Adam Clarke: Commentary on the Bible - 1831
26:20: Now when the even was come, he sat down with the twelve. - It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the preceding even, which was the beginning of the same sixth day, or Friday; the Jews begin their day at sunsetting, we at midnight. Thus Christ ate the passover on the same day with the Jews, but not on the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. See Exo 12:6-12. And in the same part of the same day in which the Jews had sacrificed their first paschal lamb, viz. between the two evenings, about the ninth hour, or 3 o'clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it was that, the sacrifice being completed, Jesus said, It Is Finished. See Exo 12:6, etc., and Deu 16:6, etc. See on Joh 18:28 (note), and the Treatise on the Eucharist, referred to Mat 26:19; and see the notes on Mat 26:26 and following verses.
Albert Barnes: Notes on the Bible - 1834
26:20: When the even was come - The lamb was killed "between the evenings," Exo 12:6 (Hebrew) - that is between three o'clock, p. m., and nine in the evening. The Jews reckoned two evenings - one from three o'clock p. m. to sunset, the other from sunset to the close of the first watch in the night, or nine o'clock p. m. The paschal supper was commonly eaten after the setting of the sun, and often in the night, Exo 12:8.
He sat down - At first the supper was eaten standing, with their loins girded and their staff in their hand, denoting the haste with which they were about to flee from Egypt. Afterward, however, they introduced the practice, it seems, of partaking of this as they did of their ordinary meals. The original word is, "he reclined" - that is, he placed himself on the couch in a reclining posture, in the usual manner in which they partook of their meals. See the notes at Mat 23:6. While reclining there at the supper, the disciples had a dispute which should be the greatest. See the notes at Luk 22:24-30. At this time, also, before the institution of the Lord's supper, Jesus washed the feet of his disciples, to teach them humility. See the notes at John 13:1-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:20: when: Mar 14:17-21; Luk 22:14-16; Joh 13:21
he: Exo 12:11; Sol 1:12
Geneva 1599
26:20 Now when the even was come, he (h) sat down with the twelve.
(h) Because the Law appointed them to be wearing footwear, and to have their staffs in their hands, as though they were is haste, therefore it is to be gathered that they did not sit down when they ate the Passover, but stood, for normally when they went to eat they took off their shoes: therefore he speaks here in this place, not of the Passover, but of the supper which was celebrated after the Passover was solemnly done.
John Gill
26:20 Now when the even was come,.... The second evening, when the sun was set, and it was dark, and properly night; for
"on the evenings of the passovers near the Minchah, a man might not eat , "until it was dark" (p).''
This was according to the rule, Ex 12:8,
he sat down with the twelve, his twelve disciples; so the Vulgate Latin, and all the Oriental versions, and Munster's Hebrew Gospel; and which also adds, "at table"; even all the twelve apostles, who were properly his family, and a sufficient number for a passover lamb (q): for
"they do not kill the passover for a single man, according to the words of R. Judah, though R. Jose permits it: yea, though the society consists of an hundred, if they cannot eat the quantity of an olive, they do not kill for them: nor do they make a society of women, servants, and little ones?''
Judas was now returned again, and took his place among the disciples, as if he was as innocent, and as friendly, as any of them: this he might choose to do, partly to avoid all suspicion of his designs; and partly that he might get intelligence where Christ would go after supper, that he might have the opportunity he was waiting for, to betray him into the hands of his enemies. "He sat, or lay down with them", as the word signifies; for the posture of the Jews, at the passover table especially, was not properly sitting, but reclining, or lying along on coaches, not on their backs, nor on their right side, but on their left; See Gill on Jn 13:23. The first passover was eaten by them standing, with their loins girt, their shoes on, and staves in their hands, because they were just ready to depart out of Egypt: but in after passovers these circumstances were omitted; and particularly sitting, or lying along, was reckoned so necessary to be observed, that it is said (r), that
"the poorest man in Israel might not eat, , "until he lies along", or leans;''
that is, as some of their commentators (s) note, either upon the couch, or on the table, after the manner of free men, and in remembrance of their liberty: and another of them (t) says,
"we are bound to eat, "lying along", as kings and great men eat, because it is a token of liberty.''
Hence they elsewhere say (u),
"it is the way of servants to eat standing; but here (in the passover) to eat, "sitting", or "lying along", because they (the Israelites) went out of bondage to liberty. Says R. Simon, in the name of R. Joshua ben Levi, that which a man is obliged to in the passover, though it be but the quantity of an olive, he must eat it, "lying along".''
The account Maimonides gives of this usage, is in these words (w):
"even the poorest man in Israel may not eat until he "lies along": a woman need not lie; but if she is a woman of worth and note, she ought to lie: a son by a father, and a servant before his master ought to lie: "but a disciple before his master does not lie, except his master gives him leave" (as Christ did his); and lying on the right hand is not lying; and so he that lies upon his neck, or upon his face, this is not lying; and when ought they to lie? at the time of eating, the quantity of an olive, of unleavened bread, and at drinking of the four cups; but at the rest of eating and drinking, if he lies, lo! it is praiseworthy: but if not, there is no necessity.''
This custom was so constantly and uniformly observed at the passover, that it is taken particular notice of in the declaration, or showing forth of the passover by the master of the family, when he says (x), "how different is this night from all other nights", &c. and among the many things he mentions, this is one;
"in all other nights we eat either sitting, or lying along; that is, which way we please, but this night all of us "lie along".''
(p) Ib. c. 10. sect. 1. (q) Ib. c. 8. sect. 7. (r) Misn. Pesachim, c. 10. sect. 1. (s) Jarchi & Bartenora in ib. (t) Maimonides in ib. (u) T. Hieros. Pesach. fol. 37. 2. (w) Hilch. Chametz Umetzah, c. 7. sect. 8. (x) Maimon ib. c. 8. 2. Haggadah Shel Pesach. p. 5.
John Wesley
26:20 Mk 14:17; Lk 22:14.
26:2126:21: Եւ մինչ դեռ ուտէին նոքա, ասէ՛. Ամէն ասե՛մ ձեզ, զի մի՛ ոմն ՚ի ձէնջ մատնելո՛ց է զիս։
21 Եւ մինչ նրանք դեռ ուտում էին, նա ասաց. «Ճշմարիտ եմ ասում ձեզ, որ ձեզանից մէկն ինձ մատնելու է»
21 Երբ կ’ուտէին, ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի թէ ձեզմէ մէկը զիս պիտի մատնէ»։
Եւ մինչդեռ ուտէին նոքա, ասէ. Ամէն ասեմ ձեզ, զի մի ոմն ի ձէնջ մատնելոց է զիս:

26:21: Եւ մինչ դեռ ուտէին նոքա, ասէ՛. Ամէն ասե՛մ ձեզ, զի մի՛ ոմն ՚ի ձէնջ մատնելո՛ց է զիս։
21 Եւ մինչ նրանք դեռ ուտում էին, նա ասաց. «Ճշմարիտ եմ ասում ձեզ, որ ձեզանից մէկն ինձ մատնելու է»
21 Երբ կ’ուտէին, ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի թէ ձեզմէ մէկը զիս պիտի մատնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2121: и когда они ели, сказал: истинно говорю вам, что один из вас предаст Меня.
26:21  καὶ ἐσθιόντων αὐτῶν εἶπεν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
26:21. καὶ (And) ἐσθιόντων ( of-eat-belonging ) αὐτῶν (of-them) εἶπεν (it-had-said,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) εἷς (one) ἐξ (out) ὑμῶν (of-ye) παραδώσει (it-shall-give-beside) με. (to-me)
26:21. et edentibus illis dixit amen dico vobis quia unus vestrum me traditurus estAnd whilst they were eating, he said: Amen I say to you that one of you is about to betray me.
21. and as they were eating, he said, Verily I say unto you, that one of you shall betray me.
26:21. And while they were eating, he said: “Amen I say to you, that one of you is about to betray me.”
26:21. And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
And as they did eat, he said, Verily I say unto you, that one of you shall betray me:

21: и когда они ели, сказал: истинно говорю вам, что один из вас предаст Меня.
26:21  καὶ ἐσθιόντων αὐτῶν εἶπεν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
26:21. et edentibus illis dixit amen dico vobis quia unus vestrum me traditurus est
And whilst they were eating, he said: Amen I say to you that one of you is about to betray me.
26:21. And while they were eating, he said: “Amen I say to you, that one of you is about to betray me.”
26:21. And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
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
21 (Мк XIV:18; Лк XXII:21; Ин XIII:21). Матфей, как и Марк, пропускают здесь длинные рассказы Лк XXII:15-18; 24-30 и Ин XIII:2-21. Порядок событий на вечери, по сравнению показаний евангелистов, был, вероятно, таков. После прибытия на вечерю Иисус Христос сказал слова, изложенные у Лк XXII:15-18; затем был спор между учениками о том, кто из них больше (Лк XXII:24), омовение ног (Ин XIII:2-11) и наставления по этому поводу (Лк XXII:25-30; Ин XIII:12-20). Некоторые полагают, что после этого было преломление хлеба (Мф XXVI:26; Мк XIV:22; Лк XXII:19; 1 Кор XI:23, 24) и только затем обличение предателя, о чем рассказывается в разбираемом стихе. Но лучше и естественнее установление таинства относить ко времени после обличения Иуды, хотя у Луки и иной порядок. — Они ели пасхального агнца с пресным хлебом и горькими травами. Приготовление и постановка на столе «харосет» были необязательны. Но, по всей вероятности, и это блюдо — смесь из фруктов, в которую обмакивают горькие травы прежде чем вкушать, — стояло на столе. — Слова 21 стиха, по Матфею (и Марку), сказаны были до учреждения евхаристии; по Луке — после. Порядок, принятый Матфеем и Марком, вероятнее, хотя многие думают и иначе. Слова: один из вас предаст Меня, по всей вероятности, были ученикам не вполне понятны или даже совсем непонятны; они были настолько новы и неожиданны, что никто не мог понимать их действительного смысла, кроме Иуды. Остальные же апостолы могли понять их в том смысле, что Учителю грозит какая-нибудь опасность и что один из учеников сделается невольной и неразумной причиной этой опасности. О том, что Иуда вошел уже в сношения с первосвященниками, апостолы, очевидно, не знают.
Adam Clarke: Commentary on the Bible - 1831
26:21: One of you shall betray me - Or, will deliver me up. Judas had already betrayed him, Mat 26:15, and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them.
Albert Barnes: Notes on the Bible - 1834
26:21: As they did eat ... - The account contained in these verses is also recorded in Mar 14:18-21; Luk 22:21-23; Joh 13:21-22. John says that before Jesus declared that one of them should betray him, "he was troubled in spirit, and testified;" that is, he "felt deeply" in view of the greatness of the crime that Judas was about to commit, and the sufferings that he was to endure, and "testified," or gave utterance to his inward feelings of sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:21: Verily: Mat 26:2, Mat 26:14-16; Psa 55:12-14; Joh 6:70, Joh 6:71, Joh 13:21; Heb 4:13; Rev 2:23
John Gill
26:21 And as they did eat,.... The passover lamb, the unleavened bread, and bitter herbs: he said it was usual, whilst they were thus engaged, to discourse much about the reason and design of this institution. What they talked of may be learnt from what follows (y):
"it is an affirmative precept of the law, to declare the signs and wonders which were done to our fathers in Egypt, on the night of the fifteenth of Nisan, according to Ex 13:3, "remember this day", &c. and from whence on the night of the fifteenth? from Ex 13:8, "and thou shalt show thy son", &c. at the time that the unleavened bread, and bitter herbs lie before thee. And though he has no son, or though they are wise, and grown up, they are bound to declare the going out of Egypt; and everyone that enlarges, or dwells long on the things that happened and came to pass, lo! he is praiseworthy. It is a command to make known to children, even though they do not ask; as it is said, "and thou shalt show thy son": according to the son's knowledge, his father teaches him; how if he is a little one, or foolish? he says to him, my son, all of us were servants, as this handmaid, or this servant, in Egypt; and on this night the holy, blessed God redeemed us, and brought us into liberty: and if the son is grown up and a wise man, he makes known to him what happened to us in Egypt, and the wonders which were done for us by the hands of Moses, our master; all according to the capacity of the son. And it is necessary to make a repetition on this night, that the children may see, and ask, and say, how different is this night from all other nights? until he replies to them, and says to them, so and so it happened, and thus and thus it was.--If he has no son, his wife asks him; and if he has no wife, they ask one another, how different is this night? and though they are all wise men, everyone asks himself alone, how different is this night? and it is necessary to begin with reproaches, and end with praise, how? he begins and declares, how at first our fathers were in the days of Terah, and before him, deniers (of the divine being), and wandering after vanity, and following idolatrous worship; and he ends with the law of truth, how that God brought us near to himself, and separated us from the nations, and caused us to draw nigh to his unity; and so begins and makes known, that we were servants to Pharaoh in Egypt, and all the evils he recompensed us with; and ends with the signs and wonders which were wrought for us, and with our liberties: and he that expounds from--"a Syrian was my father, ready to perish": till he has finished the whole section: and every one that adds and enlarges in expounding this section, lo! he is praiseworthy. And everyone that does not say these three words on the night of the fifteenth, cannot be excused from blame; and they are these, the passover, the unleavened bread, and the bitter herbs: "the passover", because God passed over the houses of our fathers in Egypt, as it is said, Ex 12:27, "the bitter herbs", because the Egyptians made bitter the lives of our fathers in Egypt: "the unleavened bread", because they were redeemed: and these things all of them are called the declaration, or showing forth.''
Christ now took up some part of the time, at least, whilst they were eating, in discoursing with his disciples about the traitor:
he said, verily I say unto you, that one of you shall betray me; meaning to the chief priests and Scribes, who should condemn him to death, and deliver him to the Gentiles, to be mocked, scourged, and crucified, as he had told them some time before, Mt 20:18, though he did not tell them as now, that it should be done by one of them; he had indeed signified as much as this two days before, at the supper in Bethany, but none seemed to understand whom he meant, but Peter and John, and the thing wore off their minds; and therefore he mentions it again to them, with great seriousness, and in the most solemn manner, declaring it as a certain and undoubted truth.
(y) Maimon. ib. c. 7. sect. 1, 2, 3, 4, 5. Vid. c. 8. 2, 3, 4, 5. & Haggadah Shel. Pesach. p. 5, 6, 7, 8.
26:2226:22: Եւ տրտմեցա՛ն յոյժ. եւ սկսան ասել ցնա՝ իւրաքանչի՛ւր ոք ՚ի նոցանէ. Միթէ ե՛ս իցեմ Տէր[496]։ [496] ՚Ի բազումս պակասի. Եւ սկսան։
22 Եւ նրանք խիստ տխրեցին. նրանցից իւրաքանչիւրն սկսեց ասել նրան. «Միթէ ե՞ս եմ, Տէ՛ր»
22 Շատ տրտմեցան եւ անոնցմէ ամէն մէկը սկսաւ ըսել անոր. «Տէ՛ր, միթէ ե՞ս եմ»։
Եւ տրտմեցան յոյժ, սկսան ասել ցնա իւրաքանչիւր ոք ի նոցանէ. Միթէ ե՞ս իցեմ, Տէր:

26:22: Եւ տրտմեցա՛ն յոյժ. եւ սկսան ասել ցնա՝ իւրաքանչի՛ւր ոք ՚ի նոցանէ. Միթէ ե՛ս իցեմ Տէր[496]։
[496] ՚Ի բազումս պակասի. Եւ սկսան։
22 Եւ նրանք խիստ տխրեցին. նրանցից իւրաքանչիւրն սկսեց ասել նրան. «Միթէ ե՞ս եմ, Տէ՛ր»
22 Շատ տրտմեցան եւ անոնցմէ ամէն մէկը սկսաւ ըսել անոր. «Տէ՛ր, միթէ ե՞ս եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2222: Они весьма опечалились, и начали говорить Ему, каждый из них: не я ли, Господи?
26:22  καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῶ εἷς ἕκαστος, μήτι ἐγώ εἰμι, κύριε;
26:22. καὶ (And) λυπούμενοι ( being-saddened-unto ) σφόδρα ( to-vehemented ) ἤρξαντο ( they-firsted ) λέγειν (to-forth) αὐτῷ (unto-it,"εἷς (one) ἕκαστος (each,"Μήτι (Lest-a-one) ἐγώ (I) εἰμι, (I-be,"κύριε; (Authority-belonged?"
26:22. et contristati valde coeperunt singuli dicere numquid ego sum DomineAnd they being very much troubled began every one to say: Is it I, Lord?
22. And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord?
26:22. And being greatly saddened, each one of them began to say, “Surely, it is not I, Lord?”
26:22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I:

22: Они весьма опечалились, и начали говорить Ему, каждый из них: не я ли, Господи?
26:22  καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῶ εἷς ἕκαστος, μήτι ἐγώ εἰμι, κύριε;
26:22. et contristati valde coeperunt singuli dicere numquid ego sum Domine
And they being very much troubled began every one to say: Is it I, Lord?
26:22. And being greatly saddened, each one of them began to say, “Surely, it is not I, Lord?”
26:22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
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
22 (Мк XIV:22). Рассказ Ин XIII:22-29 в существенном сходен с рассказом Матфея, Марка и Лк XXII:22-23, но с дополнением некоторых подробностей. Вопросы учеников подтверждают сказанное при толковании 21 стиха, что они не понимали, о чем шла речь. Вопросительная форма (mhti egw eimi, Kurie) требует после себя отрицательного ответа. Ученики сознавали полную свою невиновность и чистоту своих намерений, и потому надеялись, что Спаситель не обвинит в предательстве никого из них. При ожидании утвердительного ответа стояло бы ou вместо mh или mhti. Спрашивал «каждый» из учеников. Но давал ли Иисус Христос ответ также каждому, неизвестно. По всей вероятности, Он ограничился общим ответом, который излагается в следующем стихе.
Adam Clarke: Commentary on the Bible - 1831
26:22: They were exceeding sorrowful - That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavored to put on the appearance of sorrow. Strange! Did he not know that Christ knew the secrets of his soul! Or had his love of money so far blinded him, as to render him incapable of discerning even this, with which he had been before so well acquainted?
Albert Barnes: Notes on the Bible - 1834
26:22
They were exceeding sorrowful - John says Joh 13:22 "they looked one on another, doubting of whom he spake" - that is, they anxiously looked one at another, conscious each one, except Judas, of no such intention, and each one beginning to examine himself to find whether he was the person intended.
This showed their innocence, and their attachment to Jesus. It showed how sensitive they were to the least suspicion of the kind. It showed that they were willing to know themselves, thus evincing the spirit of the true Christian. Judas only was silent, and was the last to make the inquiry, and that after he had been plainly pointed out Mat 26:25, thus showing:
1. that guilt is slow to suspect itself;
2. that it shrinks from the light;
3. that it was his purpose to conceal his intention; and,
4. that nothing but the consciousness that his Lord knew his design could induce him to make inquiry.
The guilty would, if possible, always conceal their crimes. The innocent are ready to suspect that they may have done wrong. Their feelings are tender, and they inquire with solicitude whether there may not be something in their bosoms, unknown to themselves, that may be a departure from right feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:22: Mar 14:19, Mar 14:20; Luk 22:23; Joh 13:22-25, Joh 21:17
John Gill
26:22 And they were exceeding sorrowful,.... Partly that Christ should be betrayed at all, into the hands of his enemies, by whom they knew he would be ill used; and partly, that so vile an action should be done, by one from among themselves; and greatly, because they knew not, nor could not conceive, who of them could be guilty of such an horrid sin:
and began everyone of them to say unto him, Lord, is it I? excepting Judas, who afterwards spoke for himself. This they said, though conscious to themselves the thing had never entered into their hearts; nor had they taken any step towards it, but with their whole souls abhorred it; yet, as knowing the treachery and deceitfulness, of their hearts, which they could not trust to; and fearing lest should they be left thereunto, they might commit such a dreadful iniquity; and as desirous of being cleared by Christ from any such imputation, and even from all suspicion of anything of this kind.
26:2326:23: Նա՝ պատասխանի ետ՝ եւ ասէ. Որ մխեաց ընդ իս զձեռն իւր ՚ի սկաւառակն՝ նա՛ մատնելոց է զիս[497]։ [497] Ոմանք. Զձեռն իւր ընդ իս ՚ի սկաւառակս։
23 Նա պատասխան տուեց ու ասաց. «Ով իր ձեռքն ինձ հետ պնակի մէջ մտցրեց, նա՛ է ինձ մատնելու
23 Անիկա պատասխան տուաւ ու ըսաւ. «Ան որ ինծի հետ իր ձեռքը պնակը խոթեց, նոյնը պիտի մատնէ զիս»։
Նա պատասխանի ետ եւ ասէ. Որ մխեաց ընդ իս զձեռն իւր ի սկաւառակն` նա մատնելոց է զիս:

26:23: Նա՝ պատասխանի ետ՝ եւ ասէ. Որ մխեաց ընդ իս զձեռն իւր ՚ի սկաւառակն՝ նա՛ մատնելոց է զիս[497]։
[497] Ոմանք. Զձեռն իւր ընդ իս ՚ի սկաւառակս։
23 Նա պատասխան տուեց ու ասաց. «Ով իր ձեռքն ինձ հետ պնակի մէջ մտցրեց, նա՛ է ինձ մատնելու
23 Անիկա պատասխան տուաւ ու ըսաւ. «Ան որ ինծի հետ իր ձեռքը պնակը խոթեց, նոյնը պիտի մատնէ զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2323: Он же сказал в ответ: опустивший со Мною руку в блюдо, этот предаст Меня;
26:23  ὁ δὲ ἀποκριθεὶς εἶπεν, ὁ ἐμβάψας μετ᾽ ἐμοῦ τὴν χεῖρα ἐν τῶ τρυβλίῳ οὖτός με παραδώσει.
26:23. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said,"Ὁ (The-one) ἐμβάψας (having-immersed-in) μετ' (with) ἐμοῦ (of-ME) τὴν (to-the-one) χεῖρα (to-a-hand) ἐν (in) τῷ (unto-the-one) τρυβλίῳ (unto-a-dishlet,"οὗτός (the-one-this) με (to-me) παραδώσει: (it-shall-give-beside)
26:23. at ipse respondens ait qui intinguit mecum manum in parapside hic me tradetBut he answering said: He that dippeth his hand with me in the dish, he shall betray me.
23. And he answered and said, He that dipped his hand with me in the dish, the same shall betray me.
26:23. But he responded by saying: “He who dips his hand with me into the dish, the same will betray me.
26:23. And he answered and said, He that dippeth [his] hand with me in the dish, the same shall betray me.
And he answered and said, He that dippeth [his] hand with me in the dish, the same shall betray me:

23: Он же сказал в ответ: опустивший со Мною руку в блюдо, этот предаст Меня;
26:23  ὁ δὲ ἀποκριθεὶς εἶπεν, ὁ ἐμβάψας μετ᾽ ἐμοῦ τὴν χεῖρα ἐν τῶ τρυβλίῳ οὖτός με παραδώσει.
26:23. at ipse respondens ait qui intinguit mecum manum in parapside hic me tradet
But he answering said: He that dippeth his hand with me in the dish, he shall betray me.
26:23. But he responded by saying: “He who dips his hand with me into the dish, the same will betray me.
26:23. And he answered and said, He that dippeth [his] hand with me in the dish, the same shall betray me.
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
23 (Мк XIV:20). Чтобы лучше понимать дальнейшие слова Христа, следовало бы точно установить порядок, в котором сидели ученики на вечери. Сам Спаситель, конечно, занимал первое или высшее место. Но, к сожалению, это только и можно установить в настоящем случае. Относительно же того, в каком порядке сидели другие ученики, нельзя сказать ничего определенного. Самым вероятным, по соображению всех речей и действий на вечери, представляется такое расположение.

(Схема опущена. В. Ш.).

Что Иоанн находился рядом с Иисусом Христом, это видно из Ин XIII:23. Петру удобнее всего было сделать ему знак (Ин XIII:24), если он находился против Иоанна. С другой стороны, некоторые слова Спасителя были сказаны, по-видимому, Иуде шепотом, так что обличений его со стороны Христа могли не слышать другие ученики. Это лучше всего объясняется, если Иуда занимал место на вечери рядом с Христом. Такое предположение оправдывается и тем, что Иуда, не ради высшего места в новом царстве, которого он теперь уже не ценил, а чтобы лучше симулировать свою преданность Христу и таким образом скрыть свои намерения, постарался занять место как можно ближе к Нему. О том, в каком порядке возлегли другие ученики, нельзя ничего вывести из евангельских выражений. — Ответ Христа в 23 стихе не имел, по-видимому, такого смысла: вы видите, кто опустил (сейчас или только что) вместе со Мною руку в блюдо; этот и предаст Меня. Вероятнее предположить, что в ответе заключался более общий смысл. Не указывая на личность Иуды, Спаситель дал утвердительный ответ на вопросы учеников, сказав, что предаст «один из двенадцати» (Мк XIV:20), затем пояснил ближе это выражение: именно тот, который находится теперь со Мною (и вами) и опускает вместе со Мною руку в блюдо. Это делали все ученики, и потому ответ казался неопределенным. Особенный смысл и значение его могли быть понятны только одному Иуде. Поэтому o embaptomenoV (Марк) т. е. «обмакивающий» считают = o esqiwn met emou) = тот, кто ест вместе со Мною на вечери. Матфей заменяет o embaptomenoV (обмакивающий, Марк; настоящее время указывает на продолжительность и неоднократность действия) аористом — embayaV — обмакнувший, без точного обозначения времени; — выражение столь же неопределенное, как и o embaptomenoV у Марка и Ин XIII:18. Что оно действительно неопределенно, видно из следующего стиха, где человек, который предаст Христа, называется не по имени, а anqrwpoV ekeinoV — тот человек. Причины такой неопределенности понятны. Обличая Иуду и говоря то, что ему было вполне понятно, Христос не хотел обнаруживать его ясно пред учениками, потому что это было бы, вероятно, причиною их общего негодования и гнева против Иуды. Мнение, что Иуда, желая симулировать свою преданность ко Христу, старался как можно чаще опускать вместе с Ним руку в блюдо, ни на чем не основано. Под блюдом разумеется обыкновенное блюдо, или миска; trublion de estin eidoV pinakoV (Евф. 3иг.).
Adam Clarke: Commentary on the Bible - 1831
26:23: He that dippeth his hand - As the Jews ate the passover a whole family together, it was not convenient for them all to dip their bread in the same dish; they therefore had several little dishes or plates, in which was the juice of the bitter herbs, mentioned Exo 12:8, on different parts of the table; and those who were nigh one of these, dipped their bread in it. As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or opposite to him. If this man's heart had not been hardened, and his conscience seared beyond all precedent, by the deceitfulness of his sin, would he have showed his face in this sacred assembly, or have thus put the seal to his own perdition, by eating of this sacrificial lamb? Is it possible that he could feel no compunction? Alas! having delivered himself up into the hands of the devil, he was capable of delivering up his Master into the hands of the chief priests; and thus, when men are completely hardened by the deceitfulness of sin, they can outwardly perform the most solemn acts of devotion, without feeling any sort of inward concern about the matter.
Albert Barnes: Notes on the Bible - 1834
26:23
He that dippeth his hand with me in the dish - The Jews, at the observance of this ordinance, used a bitter sauce, made of bunches of raisins, mixed with vinegar and other seasoning of the like kind, which they said represented the clay which their fathers were compelled to use in Egypt in making brick, thus reminding them of their bitter bondage there.
This was probably the dish to which reference is made here. It is not improbable that Judas reclined near to our Saviour at the feast, and by his saying it was one that dipped "with him" in the dish, he meant one that was near to him, designating him more particularly than he had done before. John adds (Joh 13:23-30; see the notes at that place), that "there was leaning on Jesus' bosom one of his disciples whom Jesus loved" - referring to himself; that Simon Peter beckoned to him to ask Jesus more particularly who it was; that Jesus signified who it was by giving "Judas a sop" - that is, a piece of "bread" or "meat" dipped in the thick sauce; and that Judas, having received it, went out to accomplish his wicked design of betraying him. Judas was not, therefore, present at the institution of the Lord's Supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:23: He that: Psa 41:9; Luk 22:21; Joh 13:18, Joh 13:26-28
Geneva 1599
26:23 And he answered and said, He that (i) dippeth [his] hand with me in the dish, the same shall betray me.
(i) That is to say, he whom I invited to come to my table, alluding in this to (Ps 41:9), which is not to be understood as though just as the Lord spoke these words Judas had his hand in the dish (for that would have been an undoubted sign) but it refers to his tabling and eating with him.
John Gill
26:23 And he answered and said,.... In order to make them easy, and point out the betrayer to them,
he that dippeth his hand with me in the dish, the same shall betray me. This seems to refer to the dipping of the unleavened bread, or bitter herbs, both, into the sauce called "Charoseth", which the Jews (z) say,
"was made of figs, nuts, almonds, and other fruits; to which they added apples; all which they bruised in a mortar, and mixed with vinegar; and put spices into it, calamus and cinnamon, in the form of small long threads, in remembrance of the straw; and it was necessary it should be: thick, in memory of the clay.''
The account Maimonides (a) gives of it is,
"the "Charoseth" is a precept from the words of the Scribes, in remembrance of the clay in which they served in Egypt; and how did they make it? They took dates, or berries, or raisins, and the like, and stamped them, and put vinegar into them, and seasoned them with spices, as clay in straw, and brought it upon the table, in the night of the passover.''
And in this he says, the master of the family dipped both the herbs, and the unleavened bread (b), and that both separately and conjunctly; for he says (c), that
"he rolled up the unleavened bread and bitter herbs together, and dipped them in the Charoseth.''
And this was twice done in eating the passover; for so it is observed (d) among the many things, which distinguished this night from others: "in all other nights we dip but once, but in this night twice". By this action, Christ gave his disciples a signal, whereby they might know the betrayer: for this is not the general description of one, that sat at the table, and ate of his bread with him, and so fulfilled the prediction, in Ps 41:9, though this is too true; but then, this was saying no more than he had before done, when he said, "one of you shall betray me"; though the phrase is so (e) used; for instance,
"if a man goes and sits at table with them, , and "dips with them", though he does not eat the quantity of an olive, they bless for him.''
But this refers to a particular action then performed by Judas, just at the time Christ spoke these words; and who might sit near him, and dip into the same dish he did; for since there were thirteen of them, there might be more dishes than one; and two or three might have a dish to themselves, and Judas dip in the same dish with Christ.
(z) Bartenora in Misn. Pesach. c. 10. sect. 3. Vid. Maimon. & Yom Tob, in ib. & Piske Tos. Pesach. art. 322. (a) Hilch. Chametz Umetzah, c. 7. sect. 11. (b) Ib. c. 8. sect. 2. 8. (c) Ib. sect. 6. & T. Bab. Pesach. fol. 115. 1. (d) Misn. Pesach. c. 10. sect. 4, Maimon. Chametz Umetzah, c 8. sect. 2. Haggadah Shel Pesach, p. 5. (e) Bereshit Rabba, sect. 91. fol. 78. 4.
John Wesley
26:23 He that dippeth his hand with me in the dish - Which it seems Judas was doing at that very time. This dish was a vessel full of vinegar, wherein they dipped their bitter herbs.
26:2426:24: Որդի մարդոյ երթա՛յ՝ որպէս գրեալ է վասն նորա. բայց վա՛յ մարդոյն այնմիկ՝ յոյր ձեռս Որդին մարդոյ մատնեսցի. լաւ էր նմա՝ թէ չէ՛ր ծնեալ մարդն այն[498]։ [498] Ոմանք. Որպէս եւ գրեալ է... բայց վա՛յ իցէ... յորոյ ձեռն Որդի մար՛՛։
24 Մարդու Որդին կը գնայ այս աշխարհից, ինչպէս նրա մասին գրուած է, բայց վա՜յ այն մարդուն, ում ձեռքով կը մատնուի մարդու Որդին: Աւելի լաւ կը լինէր նրա համար, եթէ այդ մարդը ծնուած չլինէր»
24 Յիրաւի Որդին մարդոյ կ’երթայ, ինչպէս գրուած է իրեն համար. բայց վա՜յ այն մարդուն, որուն ձեռքով Որդին մարդոյ կը մատնուի։ Աղէկ էր այն մարդուն որ ծնած չըլլար»։
Որդի մարդոյ երթայ, որպէս եւ գրեալ է վասն նորա, բայց վա՜յ մարդոյն այնմիկ յոյր ձեռն Որդի մարդոյ մատնեսցի. լաւ էր նմա թէ չէր ծնեալ մարդն այն:

26:24: Որդի մարդոյ երթա՛յ՝ որպէս գրեալ է վասն նորա. բայց վա՛յ մարդոյն այնմիկ՝ յոյր ձեռս Որդին մարդոյ մատնեսցի. լաւ էր նմա՝ թէ չէ՛ր ծնեալ մարդն այն[498]։
[498] Ոմանք. Որպէս եւ գրեալ է... բայց վա՛յ իցէ... յորոյ ձեռն Որդի մար՛՛։
24 Մարդու Որդին կը գնայ այս աշխարհից, ինչպէս նրա մասին գրուած է, բայց վա՜յ այն մարդուն, ում ձեռքով կը մատնուի մարդու Որդին: Աւելի լաւ կը լինէր նրա համար, եթէ այդ մարդը ծնուած չլինէր»
24 Յիրաւի Որդին մարդոյ կ’երթայ, ինչպէս գրուած է իրեն համար. բայց վա՜յ այն մարդուն, որուն ձեռքով Որդին մարդոյ կը մատնուի։ Աղէկ էր այն մարդուն որ ծնած չըլլար»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2424: впрочем Сын Человеческий идет, как писано о Нем, но горе тому человеку, которым Сын Человеческий предается: лучше было бы этому человеку не родиться.
26:24  ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῶ ἀνθρώπῳ ἐκείνῳ δι᾽ οὖ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῶ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
26:24. ὁ (the-one) μὲν (indeed) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ὑπάγει (it-leadeth-under) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed) περὶ (about) αὐτοῦ, (of-it) οὐαὶ (a-woe) δὲ (moreover) τῷ (unto-the-one) ἀνθρώπῳ (unto-a-mankind) ἐκείνῳ (unto-the-one-thither) δι' (through) οὗ (of-which) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδίδοται: (it-be-given-beside) καλὸν (seemly) ἦν (it-was) αὐτῷ (unto-it) εἰ (if) οὐκ (not) ἐγεννήθη (it-was-generated-unto) ὁ (the-one) ἄνθρωπος (a-mankind) ἐκεῖνος. (the-one-thither)
26:24. Filius quidem hominis vadit sicut scriptum est de illo vae autem homini illi per quem Filius hominis traditur bonum erat ei si natus non fuisset homo illeThe Son of man indeed goeth, as it is written of him. But woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
24. The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.
26:24. Indeed, the Son of man goes, just as it has been written about him. But woe to that man by whom the Son of man will be betrayed. It would be better for that man if he had not been born.”
26:24. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born:

24: впрочем Сын Человеческий идет, как писано о Нем, но горе тому человеку, которым Сын Человеческий предается: лучше было бы этому человеку не родиться.
26:24  ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῶ ἀνθρώπῳ ἐκείνῳ δι᾽ οὖ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῶ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
26:24. Filius quidem hominis vadit sicut scriptum est de illo vae autem homini illi per quem Filius hominis traditur bonum erat ei si natus non fuisset homo ille
The Son of man indeed goeth, as it is written of him. But woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
26:24. Indeed, the Son of man goes, just as it has been written about him. But woe to that man by whom the Son of man will be betrayed. It would be better for that man if he had not been born.”
26:24. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
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
24 (Мк XIV:21; Лк XXII:22). Вместо «как писано» лучше — «как написано» (kaqwV gegraptai); вместо «которым» буквально «через которого»; вместо «лучше было бы» — «лучше было» (kalon hn). Весь стих у Матфея и Марка (греч.) буквально одинаков, за исключением у Марка начального oti. У Луки — другие выражения. Смысл их у всех синоптиков тот, что если предательство и соединенные с ним страдания предатель (опять без указания на личность) хочет поставить в зависимость от себя, от своих собственных действий, переговоров и сделок с иудейскими начальниками, то на самом деле все это от него не зависит. Сын Человеческий предается потому, что об этом «написано» в священных книгах, а написанное служит выражением того, что предопределено в самом Совете Божием. На какое-либо отдельное место писания не указывается (ср. Лк XXIV:26, 27). На то, что Христу надлежало пострадать и умереть, и таким образом войти в славу Свою, указывали все священные книги, всё священное писание Ветхого Завета. Это могло бы дать повод к мысли, что предатель был невиновен, являясь только невольным орудием вечного Совета Божия. Но это не так. Сын Человеческий предается, как о Нем написано; но (de) горе тому человеку, который служит орудием (di ou — через которого) предательства. Отцы церкви и церковные учители в общем согласно истолковывали это выражение. Ориген: «не сказал: горе человеку тому, которым предается, но через которого предается, показывая, что предается другим, т. е. диаволом; сам же Иуда был исполнителем этого предательства». Златоуст: «но иной скажет: если написано, что Христос так пострадает, то за что же осуждается Иуда? Он исполнил то, что написано. Но он делал не с тою мыслью, а по злобе. Если же ты не будешь обращать внимания на намерения, то и диавола освободишь от вины. Но нет, нет! И тот и другой достойны бесчисленных мучений, хотя и спаслась вселенная. Не предательство Иуды сделало нам спасение, но мудрость Христа, дивно обращавшая злодеяния других в нашу пользу». Евфимий Зигабен: «некоторые говорят, что (Иуда) невиновен, потому что совершил то, что предопределено. Таким людям скажем, что Иуда предал не потому, что так было предопределено, а потому, что предал, и было предопределено, так как Бог предвидит все, что будет». Выражение: «лучше было ему, если бы не родился этот человек» (так буквально) объясняют, что это была пословица, часто употребительная у раввинов (ср. Иов III:4-13; ?, 18 и сл.). Эти слова не следует понимать в строго логическом смысле, а как популярное обозначение высшей несчастливости. Главная мысль здесь, по Иерониму: «multo milius est non subsistere quam male subsistere». Все это изречение носит на себе семитический характер.
Adam Clarke: Commentary on the Bible - 1831
26:24: The Son of man goeth - That is, is about to die. Going, going away, departing, etc., are frequently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense.
It had been good for that man - Can this be said of any sinner, in the common sense in which it is understood, if there be any redemption from hell's torments? If a sinner should suffer millions of millions of years in them, and get out at last to the enjoyment of heaven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. Can the doctrine of the non-eternity of hell's torments stand in the presence of this saying? Or can the doctrine of the annihilation of the wicked consist with this declaration? It would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is said to be better than that state in which he is now found. It was common for the Jews to say of any flagrant transgressor, It would have been better for him had he never been born. See several examples in Schoettgen. See the case of Judas argued at the end of Acts 1 (note).
Albert Barnes: Notes on the Bible - 1834
26:24
The Son of man, goeth - That is, the Messiah - the Christ. See the notes at Mat 8:20.
Goeth - Dies, or will die. The Hebrews often spoke in this manner of death, Psa 39:13; Gen 15:2.
As it is written of him - That is, as it is "written" or prophesied of him in the Old Testament. Compare Psa 41:9 with Joh 13:18. See also Dan 9:26-27; Isa 53:4-9. Luke Luk 22:22 says, "as it was determined." In the Greek, as it was "marked out by a boundary" - that is, in the divine purpose. It was the pRev_ious intention of God to give him up to die for sin, or it could not have been certainly predicted. It is also declared to have been by his "determinate counsel and foreknowledge." See the notes at Act 2:23.
Woe unto that man ... - The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery or "woe" in the phrase following.
It had been good ... - That is, it would have been better for him if he had not been born; or it would be better now for him if he was to be as "if" he had not been born, or if he was annihilated. This was a proverbial mode of speaking among the Jews in frequent use. In relation to Judas, it proves the following things:
1. that the crime which he was about to commit was exceedingly great;
2. that the misery or punishment due to it would certainly come upon him;
3. that he would certainly deserve that misery, or it would not have been threatened or inflicted; and,
4. that his punishment would be eternal.
If there should be any period when the sufferings of Judas should end, and he be restored and raised to heaven, the blessings of that "happiness without end" would infinitely overbalance all the sufferings he could endure in a limited time, and consequently it would not be true that it would have been better for him not to have been born. Existence, to him, would, on the whole, be an infinite blessing. This passage proves further that, in relation to one wicked man, the sufferings of hell will be eternal. If of one, then it is equally certain and proper that all the wicked will perish foRev_er.
If it be asked how this crime of Judas could be so great, or could be a crime at all, when it was determined beforehand that the Saviour should be betrayed and die in this manner, it may be answered:
1. That the crime was what it was "in itself," apart from any determination of God. It was a violation of all the duties he owed to God and to the Lord Jesus - awful ingratitude, detestable covetousness, and most base treachery. As such it deserved to be punished.
2. The pRev_ious purpose of God did not force Judas to do this. In it he acted freely. He did just what his wicked heart prompted him to do.
3. A pRev_ious knowledge of a thing, or a pRev_ious purpose to permit a thing, does not alter its "nature," or cause it to be a different thing from what it is.
4. God, who is the best judge of the nature of crime, holds all that was done in crucifying the Saviour, though it was by his determinate counsel and foreknowledge, "to be by wicked hands," Act 2:23. This punishment of Judas proves, also, that sinners cannot take shelter for their sins in the decrees of God, or plead them as an excuse. God will punish crimes for what they "are in themselves." His own deep and inscrutable purposes in regard to human actions will not change "the nature" of those actions, or screen the sinner from the punishment which he deserves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:24: Son of man goeth: Mat 26:54, Mat 26:56; Gen 3:15; Psa. 22:1-31, 69:1-21; Isa 50:5, Isa 50:6, Isa 53:1-12; Dan 9:26; Zac 12:10, Zac 13:7; Mar 9:12; Luk 24:25, Luk 24:26, Luk 24:46; Joh 19:24, Joh 19:28, Joh 19:36, Joh 19:37; Act 13:27-29, Act 17:2-3, Act 26:22, Act 26:23, Act 28:23; Co1 15:3; Pe1 1:11
written: Luk 22:22; Act 2:23, Act 4:28
but: Mat 18:7, Mat 27:3-5; Psa 55:15, Psa 55:23, Psa 109:6-19; Mar 14:21; Joh 17:12; Act 1:16-20
John Gill
26:24 The son of man goeth,.... Meaning himself, not to the Mount of Olives, or Gethsemane, or the garden, whither he went a little after this, but out of the world, to his Father: the phrase is expressive of his death, as in Josh 23:14, and denotes the voluntariness of it, and which is no ways inconsistent with the divine determinations about it: nor the violence that was offered to him by his enemies.
As it is written; in the book of God's eternal purposes and decrees; for Luke says, "as it was determined" Lk 22:22, or as it was recorded in the books of the Old Testament; in Ps 22:1, Is 53:1 and Dan 9:1 for Christ died for the sins of his people, in perfect agreement with these Scriptures, which were written of him:
but woe unto that man by whom the son of man is betrayed; for God's decrees concerning this matter, and the predictions in the Bible founded on them, did not in the least excuse, or extenuate the blackness of his crime; who did what he did, of his own free will, and wicked heart, voluntarily, and to satisfy his own lusts:
Tit had been good for that man if he had not been born. This is a Rabbinical phrase, frequently, used in one form or another; sometimes thus; as it is said (f) of such that speak false and lying words, and regard not the glory of their Creator, , it would have been better for them they had never come into the world; and so of any other, notorious sinner, it is at other times said (g), , or (h), , "it would have been better for him if he had not been created"; signifying, that it is better to have no being at all, than to be punished with everlasting destruction; and which was the dreadful case of Judas, who fell by his transgression, and went to his own place.
(f) Zohar in Gen. fol. 41. 1. Vid. Misn. Chagiga, c. 2. sect. 1. T. Bab Chagiga, fol. 16. 1. (g) Zohar in Gen. fol, 46. 4. & in Exod. fol. 1. 4. & 36. 3. & 62. 3. & 66. 3. & 105. 4. & 106. 1. (h) T. Hieros. Sabbat, fol. 3. 2. T. Bab. Beracot, fol. 17. 1. & Erubin, fol. 13. 2. Midrash Kobelet, fol. 79. 1.
John Wesley
26:24 The Son of man goeth through sufferings to glory, as it is written of him - Yet this is no excuse for him that betrayeth him: miserable will that man be: it had been good for that man if he had not been born - May not the same be said of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the doctrine of universal salvation?
26:2526:25: Պատասխանի ետ Յուդա՝ որ մատնելոցն էր զնա՝ եւ ասէ. Միթէ ե՛ս իցեմ վա՛րդապետ։ Ասէ ցնա. Դո՛ւ ասացեր։
25 Յուդան, որ մատնելու էր նրան, պատասխանեց ու ասաց. «Միթէ ե՞ս եմ, Վարդապե՛տ»: Նրան ասաց՝ դու ասացիր:
25 Պատասխան տուաւ Յուդա, որ զանիկա պիտի մատնէր ու ըսաւ. «Վա՛րդապետ, միթէ ե՞ս եմ»։ Ըսաւ անոր. «Դուն ըսիր»։
Պատասխանի ետ Յուդա որ մատնելոցն էր զնա եւ ասէ. Միթէ ե՞ս իցեմ, վարդապետ: Ասէ ցնա. Դու ասացեր:

26:25: Պատասխանի ետ Յուդա՝ որ մատնելոցն էր զնա՝ եւ ասէ. Միթէ ե՛ս իցեմ վա՛րդապետ։ Ասէ ցնա. Դո՛ւ ասացեր։
25 Յուդան, որ մատնելու էր նրան, պատասխանեց ու ասաց. «Միթէ ե՞ս եմ, Վարդապե՛տ»: Նրան ասաց՝ դու ասացիր:
25 Պատասխան տուաւ Յուդա, որ զանիկա պիտի մատնէր ու ըսաւ. «Վա՛րդապետ, միթէ ե՞ս եմ»։ Ըսաւ անոր. «Դուն ըսիր»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2525: При сем и Иуда, предающий Его, сказал: не я ли, Равви? [Иисус] говорит ему: ты сказал.
26:25  ἀποκριθεὶς δὲ ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν, μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῶ, σὺ εἶπας.
26:25. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) Ἰούδας (an-Ioudas) ὁ (the-one) παραδιδοὺς (giving-beside) αὐτὸν (to-it) εἶπεν (it-had-said,"Μήτι (Lest-a-one) ἐγώ (I) εἰμι, (I-be,"ῥαββεί; (Rabbei?"λέγει (It-fortheth) αὐτῷ (unto-it,"Σὺ (Thou) εἶπας. (thou-said)
26:25. respondens autem Iudas qui tradidit eum dixit numquid ego sum rabbi ait illi tu dixistiAnd Judas that betrayed him answering, said: Is it I, Rabbi? He saith to him: Thou hast said it.
25. And Judas, which betrayed him, answered and said, Is it I, Rabbi? He saith unto him, Thou hast said.
26:25. Then Judas, who betrayed him, responded by saying, “Surely, it is not I, Master?” He said to him, “You have said it.”
26:25. Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said:

25: При сем и Иуда, предающий Его, сказал: не я ли, Равви? [Иисус] говорит ему: ты сказал.
26:25  ἀποκριθεὶς δὲ ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν, μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῶ, σὺ εἶπας.
26:25. respondens autem Iudas qui tradidit eum dixit numquid ego sum rabbi ait illi tu dixisti
And Judas that betrayed him answering, said: Is it I, Rabbi? He saith to him: Thou hast said it.
26:25. Then Judas, who betrayed him, responded by saying, “Surely, it is not I, Master?” He said to him, “You have said it.”
26:25. Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 Этот разговор излагается только у Матфея. Судя по сообщению Луки, ученики после того, как Спаситель сказал «и вот, рука предающего Меня со Мною за столом» и проч. (Лк XXII:21, 22), «начали спрашивать друг друга, кто бы из всех был, который это сделает» (ст. 23). Отсюда видно, что речь о предательстве не была такою краткою, какою она является у Матфея и Марка. Ученики спрашивали о предателе не только Спасителя, но и вели между собою разговоры об этом предмете. Они старались выведать, выпытать, уяснить точно такое невероятное дело. Поэтому возможно допустить, что был общий, вероятно, довольно громкий говор. Иоанн сообщает здесь (XIII:22-29) несколько живых подробностей в дополнение к тому, о чем говорят другие евангелисты. Ученики озирались друг на друга, недоумевая, о ком Иисус Христос говорит. Симон Петр делает знак Иоанну, чтобы он спросил Иисуса Христа о предателе. Спаситель, обмакнув кусок, подает его Иуде с словами, не понятыми учениками: что делаешь, делай скорее и т. д. Вероятно, во время этих вопросов и переговоров и Иуда, не при общей тишине и молчании, а среди шума и говора предложил вопрос о том, не он ли предатель (Мф XXVI:25). По форме вопрос Иуды отличался от вопросов других учеников только тем, что вместо «Господи», Иуда сказал «Равви»: «не я ли, Равви?». Сомнительно, была ли это более черствая и холодная речь сравнительно с речью других учеников. Ответ Христа был дан только Иуде и услышан только им. Другие ученики, среди общего говора и шума, ответа Спасителя не слыхали, за исключением только разве нескольких. Иуда вскоре удалился, когда ему, после su eipaV был дан «кусок»; если бы ответ Христа слышали все ученики, то рассказ Ин XIII:27-30 и особенно ст. 28 был бы совершенно для нас непонятен. Выражение «ты сказал» было, конечно, подтверждением слов Иуды. Но объяснение его не так просто, как кажется с первого раза. В ветхозаветной Библии находим только аналогичные, но не буквальные выражения (Исх X:29; 3 Цар XX:40). У евреев и греков такие ответы не были употребительны. Существование формулы su eipaV в раввинской литературе сомнительно. Но некоторые утверждают, что она была обычна у иудеев того времени. Смысл слов Христа был следующий: «Мне не нужно повторять того, что ты сказал».
Adam Clarke: Commentary on the Bible - 1831
26:25: Judas - said, Master, is it I? - What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so privately that it had not yet transpired), Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, Lord, is it I? But Judas dares not, or will not, use this august title, but simply says ραββι, Teacher, is it I?
Thou hast said - Συ ειπας, or אתון אמריתון atun amaritun, "Ye have said," was a common form of expression for Yes. It Is so. "When the Zipporenses inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said," i.e. He is dead. See Schoettgen. Hor. Hebr. p.
Albert Barnes: Notes on the Bible - 1834
26:25: Thou hast said - That is, thou hast said the truth. It is so. Thou art the man. Compare Mat 26:64 with Mar 14:62.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:25: Judas: Kg2 5:25; Pro 30:20
Thou: Mat 26:64, Mat 27:11; Joh 18:37
Geneva 1599
26:25 Then Judas, (k) which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
(k) Who was thinking of nothing else but to betray him.
John Gill
26:25 Then Judas, which betrayed him,.... Or that was about to betray him, as the Ethiopic version reads it: he had taken a step towards it, was seeking an opportunity to do it, and at length effected it: the Persic version reads, Judas Iscariot; who after all the rest had put the question,
answered and said, Master, is it I? Who though he knew what he had been doing, and what he further resolved to do, and was conscious to himself he was the man; nay, though he had been pointed out as the person, and the most dreadful woe denounced on him, that should be the betrayer, in his hearing; yet all this did not at all affect his marble heart; but in the most audacious manner, and without any concern of mind, or show of guilt, asks if he was the person; suggesting, that surely he could, not mean him. It is observed by some, that the word Rabbi, used by Judas, is a more honourable name than that of Lord, used by the disciples; thereby reigning to give Christ more honour, and exceed in his respect to him, than the rest of the disciples; in order, if he could, to cover his wicked designs:
he said unto him, thou hast said: that is, it is as thou hast said; thou hast said right, thou art the man; a way of speaking used, when what is asked is assented to as truth: thus it being
"said to a certain person, is Rabbi dead? He replied to them, , "ye have said"; and they rent their clothes (i).''
Taking it for granted, by that answer, that so it was.
(i) T. Hieros Kilaim, fol. 32. 2.
John Wesley
26:25 Thou hast said - That is, it is as thou hast said.
26:2626:26: Եւ մինչդեռ ուտէին նոքա, ա՛ռ Յիսուս հաց՝ օրհնեա՛ց եւ եբե՛կ, եւ ետ աշակերտացն՝ եւ ասէ. Առէ՛ք կերա՛յք՝ ա՛յս է մարմին իմ[499]։ [499] Ոմանք. Օրհնեաց եբեկ, եւ ետ ցաշակերտսն։
26 Եւ մինչ նրանք դեռ ուտում էին, Յիսուս հաց վերցրեց, օրհնեց ու կտրեց եւ տուեց աշակերտներին ու ասաց. «Առէ՛ք, կերէ՛ք, այս է իմ մարմինը»
26 Մինչ անոնք կ’ուտէին, Յիսուս հացը առաւ, օրհնեց ու կտրեց եւ տուաւ աշակերտներուն ու ըսաւ. «Առէ՛ք, կերէ՛ք, այս է իմ մարմինս»։
Եւ մինչդեռ ուտէին նոքա, առ Յիսուս հաց, օրհնեաց եւ եբեկ, եւ ետ աշակերտացն եւ ասէ. Առէք, կերայք, այս է մարմին իմ:

26:26: Եւ մինչդեռ ուտէին նոքա, ա՛ռ Յիսուս հաց՝ օրհնեա՛ց եւ եբե՛կ, եւ ետ աշակերտացն՝ եւ ասէ. Առէ՛ք կերա՛յք՝ ա՛յս է մարմին իմ[499]։
[499] Ոմանք. Օրհնեաց եբեկ, եւ ետ ցաշակերտսն։
26 Եւ մինչ նրանք դեռ ուտում էին, Յիսուս հաց վերցրեց, օրհնեց ու կտրեց եւ տուեց աշակերտներին ու ասաց. «Առէ՛ք, կերէ՛ք, այս է իմ մարմինը»
26 Մինչ անոնք կ’ուտէին, Յիսուս հացը առաւ, օրհնեց ու կտրեց եւ տուաւ աշակերտներուն ու ըսաւ. «Առէ՛ք, կերէ՛ք, այս է իմ մարմինս»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2626: И когда они ели, Иисус взял хлеб и, благословив, преломил и, раздавая ученикам, сказал: приимите, ядите: сие есть Тело Мое.
26:26  ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν, λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου.
26:26. Ἐσθιόντων ( Of-eat-belonging ) δὲ (moreover) αὐτῶν (of-them,"λαβὼν (having-had-taken,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἄρτον (to-a-loaf,"καὶ (and) εὐλογήσας (having-goodly-fortheed-unto,"ἔκλασεν (it-broke,"καὶ (and) δοὺς (having-had-given) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) εἶπεν (it-had-said,"Λάβετε (Ye-should-have-had-taken,"φάγετε, (ye-should-have-had-devoured,"τοῦτό (the-one-this) ἐστιν (it-be) τὸ (the-one) σῶμά (a-body) μου. (of-me)
26:26. cenantibus autem eis accepit Iesus panem et benedixit ac fregit deditque discipulis suis et ait accipite et comedite hoc est corpus meumAnd whilst they were at supper, Jesus took bread and blessed and broke and gave to his disciples and said: Take ye and eat. This is my body.
26. And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body.
26:26. Now while they were eating the meal, Jesus took bread, and he blessed and broke and gave it to his disciples, and he said: “Take and eat. This is my body.”
26:26. And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; this is my body.
And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; this is my body:

26: И когда они ели, Иисус взял хлеб и, благословив, преломил и, раздавая ученикам, сказал: приимите, ядите: сие есть Тело Мое.
26:26  ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν, λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου.
26:26. cenantibus autem eis accepit Iesus panem et benedixit ac fregit deditque discipulis suis et ait accipite et comedite hoc est corpus meum
And whilst they were at supper, Jesus took bread and blessed and broke and gave to his disciples and said: Take ye and eat. This is my body.
26:26. Now while they were eating the meal, Jesus took bread, and he blessed and broke and gave it to his disciples, and he said: “Take and eat. This is my body.”
26:26. And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; this is my body.
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
26 (Мк XIV:22; Лк XXII:19; 1 Кор XI:23, 24). Из нашего предыдущего изложения видно, что Иуда не участвовал при совершении таинства Евхаристии. К этому клонятся сообщения Матфея, Марка и Иоанна, причем последний вовсе не говорит об установлении таинства, хотя его рассказ в VI главе и носит на себе евхаристический характер. Если мы примем порядок событий по изложению Луки, то должны будем допустить участие Иуды в таинстве. Но в таком случае мы вынуждены будем различать в установлении таинства два отдельных момента, разделенные один от другого более или менее длинным промежутком, именно: после Лк XXII:19 непосредственно (чтобы согласовать рассказ Луки с рассказом других евангелистов) поставить XXII:21-23, и только уже после этого рассказа XXII:20, где говорится о преподании чаши. Вообще невозможно определить времени установления таинства на тайной вечери. Раввинские уставы о вкушении пасхального агнца, изложенные в талмудическом трактате «Лесахим», настолько запутаны, что не могут оказать никакой помощи при решении вопроса. В рассказах евангелистов постоянно остается кое-что, чего нельзя вполне объяснить. Церковные писатели также мало оказывают здесь услуг экзегету. Противоречия, допущенные ими в вопросе о том, участвовал ли Иуда в таинстве или нет, лишают почти всякого значения их показания, относящиеся, сказать кстати, к слишком позднейшему периоду, когда точный порядок событий был известен им столько же, сколько и нам. Златоуст вместе с многими другими полагал, что Иуда участвовал в Евхаристии. «О, как велико ослепление предателя! Приобщаясь тайн, он оставался таким же и, наслаждаясь страшною трапезою, не изменялся». При этом Златоуст делает ошибку, приписывая Луке то, что говорится у Иоанна (XIV:27). «Это показывает Лука, когда говорит, что после этого вошел в него (Иуду) сатана, не потому, что пренебрегал телом Господним, но издеваясь над бесстыдством предателя. Грех его велик был в двояком отношении: и потому, что он с таким расположением приступил к тайнам, и потому, что, приступивши, не вразумился ни страхом, ни благодеянием, ни честию». Иероним: «после совершения преобразовательной Пасхи и когда (Иуда) ел мясо ягненка с апостолами, то принял хлеб». Но Иларий прямо утверждает, что Judas corpus Christi non sumpsit (не принял тела Христова). Из новейших экзегетов многие считают уход Иуды до совершения таинства причащения более вероятным, чем его присутствие. Правда, синоптики не говорят об уходе Иуды с вечера; но у Мф XXVI:47; Мк XIV:43; Лк XXII:47 удаление предполагается несомненным. Если бы Иуда ушел в конце вечери, то, как справедливо замечают, у него не оставалось бы времени для приведения толпы. Таким образом, из двух вероятностей, был или не был Иуда участником вечери, мы должны отдать предпочтение той, что не был; это подтверждается и разными другими соображениями. Слова Христа (Ин XIII:31, 32) «ныне прославился Сын Человеческий» и проч., произнесенные во время вечери, могли косвенно указывать на бесповоротность решения Иуды предать Его и служили как бы введением к установлению нового таинства. — «Христос начал Свою деятельность крещением и окончил причащением». Нужно думать, что таинство было установлено после совершения еврейской Пасхи и имело с нею связь только по времени. Нельзя предполагать, что даже древние обряды строго соблюдались во время Христа, и еще менее, что Христос сообразовался с ними при учреждении тайной вечери. Преломление опресночного хлеба при вкушении пасхального агнца было возлагаемо на хозяина вечери и могло быть, что Спаситель Сам преломил этот хлеб и роздал его ученикам. Но, как думают, хлеб не весь был преломлен, а только половина, оставшаяся же на столе другая половина (афикомон) была материей при учреждении таинства Нового Завета. Предположение это очень сомнительно. Употребление «афикомон» относится не к раннему времени, а к позднейшему, когда, после разрушения храма, обычай у иудеев закалать пасхального агнца прекратился. Был закон, чтобы после вкушения агнца ничего другого не есть до полуночи. Может быть, на этом основании следует предположить, что первоначальная вечеря была вполне ветхозаветной и пасхальной; а потом новозаветная была совершена уже после полуночи. Невероятно, чтобы Христос оставил афикомон для новой вечери. На это, по крайней мере, нет никаких указаний в Евангелиях. Хорошо известно, что с началом Пасхи начинался праздник опресноков и что иудеи не должны были вкушать ничего кислого, убирая его из своих домов и сожигая заранее. Если так, то нужно допустить, что Христос совершил таинство причащения на опресноках. Это и принимается римско-католической и протестантскою церквами. Но, с другой стороны, нет никаких оснований думать, что установление Евхаристии, в каком-либо из своих пунктов, примыкало к еврейской Пасхе. Пасхальная ветхозаветная вечеря была совершенно окончена, когда была установлена новая Пасха, которая должна была заменить прежнюю. Нет никаких оснований думать, что если праздник (недельный) Пасхи назывался праздником опресноков, то евреи ничего другого не ели, кроме них. Так не бывает даже в настоящее время. У нас Пасхой называется вся пасхальная неделя; но это не значит, что в течение всей недели едят только Пасху и кулич. Нечто подобное могло быть и тогда. Невероятно, чтобы в течение всей пасхальной недели иудеи ели один опресночный хлеб. Составители Талмуда понимают, что даже вода может быть предметом «кислым» (см. трактат «Песахим»), и, однако, невозможно допустить, чтобы она изъята была совершенно из употребления во время всей еврейской Пасхи. Даже во время вкушения пасхального агнца употреблялось вино (позднейший, не первоначально ветхозаветный обычай), которое, несомненно, бывало «кислым». В последующей, ближайшей ко времени Христа, церковной практике, при совершении таинства причащения, несомненно, не употреблялось опресноков. Невозможно ничем доказать, что, встретившись с учениками на пути в Еммаус, Иисус Христос, даже во время пасхальной недели, взял именно опресночный хлеб и дал ученикам (Лк XXIV:30). Апостол Павел совершил Евхаристию на корабле во время бури (Деян XXVII:35), и нельзя думать, что для него был приготовлен для этой цели не обыкновенный, а именно опресночный хлеб. Таким образом, существуют данные, показывающие, по крайней мере, что какой хлеб употреблять для таинства, пресный или кислый, в самом начале истории христианской церкви считалось делом безразличным. Слово artoV (хлеб) некоторые производят от arw — apto, compingo — прилаживаю, присоединяю, соединяю и проч. Но, во-первых, существование такого глагола на греческом сомнительно; а, во-вторых, если бы он даже и существовал, то сомнительно было бы производство от него artoV. Лучше производить от airw — поднимаю, хотя за точность и такого производства нельзя вполне ручаться. Но, во всяком случае, евангелисты ясно различают artoV от azumoV (ozumoV) есть, собственно, прилагательное. У Филона встречается artoV azumoV, в выражении ta azuma нельзя подразумевать artoi, и это различие основывается, по-видимому, на различии и евреями обоих этих терминов. Опресноки евреи называли маца, множ. маццот, а обыкновенный хлеб лехем, всякая вообще пища, снедь и хлебы предложения, которые, вероятно, не были опресночными (хотя библейские выражения о них не ясны). При переводе на еврейский 26 стиха Матфея ни в каком случае вместо artoV нельзя было бы поставить еврейского маца — опреснок. — Гораздо важнее вопрос о самом значении слов, произнесенных Христом: «сие есть тело Мое». Вопрос об этом дал повод к возникновению огромной литературы и, понятно, мы не можем здесь хотя бы кратко изложить все споры по этому вопросу. Обсуждение его есть предмет догматического богословия, и мы отсылаем читателя к сочинениям по этой науке. Постараемся только с наивозможною краткостью изложить сущность дела с экзегетической стороны. Протестанты, как известно, отвергли католическое (и православное) учение о пресуществлении (transubstantiatio) хлеба и вина и заменили это слово термином «сосуществование» (consubstantiatio и inconsubslanliatio), или присутствие Христа in, cum и sub pane. Чтобы оправдать такое учение, многие протестантские ученые пытались доказать, что на арамейском, на котором первоначально были произнесены Христом слова: «сие есть тело Мое» и «сия есть кровь Моя» нет связки есть; в греческом же она не обозначает, что, действительно, хлеб и вино суть тело и кровь Христовы, и глагол esti служит только связью между подлежащим и сказуемым. При таком толковании изречениям Христа возможно было придать лишь символический смысл, т. е. Христос хотел сказать, что хлеб и вино служат только символами или знаками Его тела и крови. Такое учение протестантов явилось как протест против средневековых учений о transubstantiatio. Не входя подробно в исследование всего этого вопроса, укажем лишь на факт, что католическое и православное учение о пресуществлении (transubstantiatio) было чуждо первоначальной христианской церкви, и термин этот появился только в средние века. Но это не значит, что как в первоначальной христианской церкви, так и долгое время после того хлеб и вино считались только символами тела и крови Христовой. Против такого учения восставали даже еретики, не говоря о православных. Так, Феодор Мопсуэтский писал: ouk eipe touto esti to sumbolon tou swmatoV mou kai touto tou aimatoV mou, alla touto esti to swma mou kai to aima mou (не сказал: это — символ тела Моего и крови Моей, но это есть тело Мое и кровь Моя). Что слова Христа именно в этом, а не ином смысле понимались древнею церковью, это можно проследить на протяжении многих веков после вознесения Христа. Исключение мы встретили только у Оригена, которому, по-видимому, была чужда мысль о пресуществлении. «Не хлеб этот видимый, который (Иисус Христос) держал в Своих руках, назвал Своим телом Бог Слово, а слово, в таинстве которого был хлеб этот преломляем. И не питие это видимое назвал Своею кровью, а слово, в таинстве которого питие это излито. Ибо тело Бога-Слова, или кровь, что иное могут означать, кроме слова, которое питает, и слова, которое производит радость». Но если, при отсутствии специального термина transubstantiatio, древние церковные писатели признавали хлеб и вино телом и кровью Христа, то что это значило? Какой смысл имели слова Самого Христа при установлении таинства? Каким образом хлеб и вино могут претворяться или пресуществляться в тело и кровь Христовы? В ответ на эти вопросы скажем, прежде всего, что ни Сам Иисус Христос ни Его апостолы не разъяснили того, как это происходит. Но не подлежит сомнению, что, преподавая хлеб и вино, Сам Христос считал всех, действительно, Своим телом и Своею кровью; никакое иное толкование невозможно, если обращать внимание на прямой смысл Его слов и не пускаться в тонкости средневекового или какого бы то ни было богословия. Понять, каким образом эта происходит, мы не можем, это — таинство; не можем и объяснить значения слов Христа по самому их существу. Термин consubstantiatio, рассматриваемый сам по себе, столь же мало понятен, как и transubstantiatio. Но для нас теперь в понимании самого существа таинства не представляется и надобности. Обратим внимание лишь на то, какой естественный, доступный и понятный смысл заключается в развитом после учении о пресуществлении. Не объяснение значения самого таинства, а объяснение того, каков был психологический и религиозный процесс, при котором люди дошли до мысли о transubstantiatio, представляется глубоко интересным. Длинный исторический процесс, который привел к понятию о «пресуществлении», поможет нам отчасти разъяснить и то, какое учение правильнее, учение ли о пресуществлении или учение о «существовании» и другие учения. Из самых слов Христа, который преломил хлеб и держал его в Своих руках, и затем повелел пить из чаши, было ясно, что этот хлеб не был простым, обыкновенным хлебом, а вино — обыкновенным вином. Но первоначально, по-видимому, на это не обращали особенного внимания. Мы мало знакомы с «сущностями» вещей; они нам недоступны, и потому даже теперь мы не можем о них рассуждать. Древние христиане не рассуждали об этом совсем. Все, что мы видим, суть только явления. Но, не зная ничего о сущностях, мы, однако, весьма часто рассматриваем одни и те же предметы с разных точек зрения и потому оцениваем их различно. Если, может быть, в первоначальное христианское время действительная сила и смысл слов Христа не были вполне понятны, то с течением времени это стало понятнее, и значение хлеба и вина все более и более оценивалось соразмерно тому, насколько выше и выше представлялась сознанию людей самая заслуга Христа. Чем выше эта заслуга, тем, следовательно, выше и тот дар, который был завещан Им «в Его воспоминание». Нужно заметить, что, по общему признанию, древнейшие известия об установлении таинства Евхаристии мы находим не в Евангелиях, а в 1 послании Апостола Павла (Кор XI:23-30), которое написано было раньше Евангелий. Апостолу Павлу было, конечно, хорошо известно достоинство заслуги Христа; соответственно этому апостол оценивает и завещанный Им дар. Павел вполне ясно отличает евхаристийные хлеб и вино от обыкновенных хлеба и вина. Последние можно есть и пить дома. Но когда коринфяне собираются на вечерю Господню, то вкушают не простой хлеб и вино. Это вкушение есть возвещение о смерти Господа, пока Он не придет опять. Есть хлеб и пить чашу Господню недостойно — значит быть виновным против тела и крови Господней. Поэтому, чтобы не оказаться недостойным, человек должен испытывать себя пред тем, как приступать к Евхаристии. Таким образом, евхаристическим хлебу и вину апостол придает высшее достоинство, совсем при этом не высказываясь transubstantiatio. С течением времени всякие ограничения достоинства хлеба и вина начали казаться ограничениями самого достоинства искупительного дела Христова. Так как достоинство последнего было бесконечно, и заслуга Христа была безмерна (что все более и более становилось ясным с течением времени), то и завещанный Им дар в глазах людей приобретал все высшее и высшее достоинство и значение, пока, наконец, дело не дошло до того, что мысль даже о том, что хлеб и вино не изменяются по самой своей сущности, не стала казаться ограничением самого дела Христа и Его заслуги. Правилен ли и логичен был такой психологический мысленный процесс? Не сомневаемся, что правилен. Он настолько естествен и обычен, что мы даже перестали и замечать подобные же преувеличения в своей обыденной жизни (слово «преувеличение», «преувеличенный» просим понимать в точном значении, и не в смысле упрека). Было бы можно привести много примеров, из которых было бы видно, что преувеличенных взглядов мы держимся на многие предметы. Книга, подаренная кому-нибудь за успехи и поведение, для него дороже, чем книга купленная; вещь, завещанная отцом, дороже, чем приобретенная на рынке. Бумажные деньги сами по себе, конечно, ничего не стоят; но они ценятся больше, чем на вес золота. Это зависит от наличности золота в государственном казначействе. Таким же образом и дар, завещанный Христом перед самыми Его страданиями, имеет высочайшую цену, как дар Искупителя человечества, богатейшего Своей заслугой. Поэтому, так сказать, всякое отступление от самой высшей точки, от мысли о пресуществлении, должно было казаться и казалось уменьшением ценности завещанного Христом дара и вместе с тем искупительной заслуги Христа. — Ключ для понимания слов Христа следует отыскивать в Его речи после насыщения пяти тысяч пятью хлебами (Ин VI). По внешности слова Христа могли иметь отношение к иудейской формуле, которая произносилась в ответ на вопрос: «что это»? «Это тело агнца, которого отцы наши ели в Египте». Сам Христос, по-видимому, не ел хлеба и не пил вина из чаши, хотя Златоуст и утверждает противное (to eautou aima autoV epien). Слово arton служит дополнением к четырем глаголам — labwn, euloghsaV, ekasen и douV.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And when they had sung a hymn, they went out into the mount of Olives.

We have here the institution of the great gospel ordinance of the Lord's supper, which was received of the Lord. Observe,

I. The time when it was instituted--as they were eating. At the latter end of the passover-supper, before the table was drawn, because, as a feast upon a sacrifice, it was to come in the room of that ordinance. Christ is to us the Passover-sacrifice by which atonement is made (1 Cor. v. 7); Christ our Passover is sacrificed for us. This ordinance is to us the passover-supper, by which application is made, and commemoration celebrated, of a much greater deliverance than that of Israel out of Egypt. All the legal sacrifices of propitiation being summed up in the death of Christ, and so abolished, all the legal feasts of rejoicing were summed up in this sacrament, and so abolished.

II. The institution itself. A sacrament must be instituted; it is no part of moral worship, nor is it dictated by natural light, but has both its being and significancy from the institution, from a divine institution; it is his prerogative who established the covenant, to appoint the seals of it. Hence the apostle (1 Cor. xi. 23, &c.), in that discourse of his concerning this ordinance, all along calls Jesus Christ the Lord, because, as Lord, as Lord of the covenant, Lord of the church, he appointed this ordinance. In which,

1. The body of Christ is signified and represented by bread; he had said formerly (John vi. 35), I am the bread of life, upon which metaphor this sacrament is built; as the life of the body is supported by bread, which is therefore put for all bodily nourishment (ch. iv. 4; vi. 11), so the life of the soul is supported and maintained by Christ's mediation.

(1.) He took bread, ton apton--the loaf; some loaf that lay ready to hand, fit for the purpose; it was, probably, unleavened bread; but, that circumstance not being taken notice of, we are not to bind ourselves to that, as some of the Greek churches do. His taking the bread was a solemn action, and was, probably, done in such a manner as to be observed by them that sat with him, that they might expect something more than ordinary to be done with it. Thus was the Lord Jesus set apart in the counsels of divine love for the working out of our redemption.

(2.) He blessed it; set it apart for this use by prayer and thanksgiving. We do not find any set form of words used by him upon this occasion; but what he said, no doubt, was accommodated to the business in hand, that new testament which by this ordinance was to be sealed and ratified. This was like God's blessing the seventh day (Gen. ii. 3), by which it was separated to God's honour, and made to all that duly observe it, a blessed day: Christ could command the blessing, and we, in his name, are emboldened to beg the blessing.

(3.) He brake it; which denotes, [1.] The breaking of Christ's body for us, that it might be fitted for our use; He was bruised for our iniquities, as bread-corn is bruised (Isa. xxviii. 28); though a bone of him was not broken (for all his breaking did not weaken him), yet his flesh was broken with breach upon breach, and his wounds were multiplied (Job ix. 17; xvi. 14), and that pained him. God complains that he is broken with the whorish heart of sinners (Ezek. vi. 9); his law broken, our covenants with him broken; now justice requires breach for breach (Lev. xxiv. 20), and Christ was broken, to satisfy that demand. [2.] The breaking of Christ's body to us, as the father of the family breaks the bread to the children. The breaking of Christ to us, is to facilitate the application; every thing is made ready for us by the grants of God's word and the operations of his grace.

(4.) He gave it to his disciples, as the Master of the family, and the Master of this feast; it is not said, He gave it to the apostles, though they were so, and had been often called so before this, but to the disciples, because all the disciples of Christ have a right to this ordinance; and those shall have the benefit of it who are his disciples indeed; yet he gave it to them as he did the multiplied loaves, by them to be handed to all his other followers.

(5.) He said, Take, eat; this is my body, v. 26. He here tells them,

[1.] What they should do with it; "Take, eat; accept of Christ as he is offered to you, receive the atonement, approve of it, consent to it, come up to the terms on which the benefit of it is proposed to you; submit to his grace and to his government." Believing on Christ is expressed by receiving him (John i. 12), and feeding upon him, John vi. 57, 58. Meat looked upon, or the dish ever so well garnished, will not nourish us; it must be fed upon: so must the doctrine of Christ.

[2.] What they should have with it; This is my body, not outos--this bread, but touto--this eating and drinking. Believing carries all the efficacy of Christ's death to our souls. This is my body, spiritually and sacramentally; this signifies and represents my body. He employs sacramental language, like that, Exod. xii. 11. It is the Lord's passover. Upon a carnal and much--mistaken sense of these words, the church of Rome builds the monstrous doctrine of Transubstantiation, which makes the bread to be changed into the substance of Christ's body, only the accidents of bread remaining; which affronts Christ, destroys the nature of a sacrament, and gives the lie to our senses. We partake of the sun, not by having the bulk and body of the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body.

2. The blood of Christ is signified and represented by the wine; to make it a complete feast, here is not only bread to strengthen, but wine to make glad the heart (v. 27, 28); He took the cup, the grace-cup, which was set ready to be drank, after thanks returned, according to the custom of the Jews at the passover; this Christ took, and made the sacramental-cup, and so altered the property. It was intended for a cup of blessing (so the Jews called it), and therefore St. Paul studiously distinguished between the cup of blessing which we bless, and that which they bless. He gave thanks, to teach us, not only in every ordinance, but in every part of the ordinance, to have our eyes up to God.

This cup he gave to the disciples,

(1.) With a command; Drink ye all of it. Thus he welcomes his guests to his table, obliges them all to drink of his cup. Why should he so expressly command them all to drink, and to see that none let it pass them, and press that more expressly in this than in the other part of the ordinance? Surely it was because he foresaw how in after-ages this ordinance would be dismembered by the prohibition of the cup to the laity, with an express non obstante--notwithstanding to the command.

(2.) With an explication; For this is my blood of the New Testament. Therefore drink it with appetite, delight, because it is so rich a cordial. Hitherto the blood of Christ had been represented by the blood of beasts, real blood: but, after it was actually shed, it was represented by the blood of grapes, metaphorical blood; so wine is called in an Old-Testament prophecy of Christ, Gen. xlix. 10, 11.

Now observe what Christ saith of his blood represented in the sacrament.

[1.] It is my blood of the New Testament. The Old Testament was confirmed by the blood of bulls and goats (Heb. ix. 19, 20; Exod. xxiv. 8); but the New Testament with the blood of Christ, which is here distinguished from that; It is my blood of the New Testament. The covenant God is pleased to make with us, and all the benefits and privileges of it, are owing to the merits of Christ's death.

[2.] It is shed; it was not shed till next day, but it was now upon the point of being shed, it is as good as done. "Before you come to repeat this ordinance yourselves, it will be shed." He was now ready to be offered, and his blood to be poured out, as the blood of the sacrifices which made atonement.

[3.] It is shed for many. Christ came to confirm a covenant with many (Dan. ix. 27), and the intent of his death agreed. The blood of the Old Testament was shed for a few: it confirmed a covenant, which (saith Moses) the Lord has made with you, Exod. xxiv. 8. The atonement was made only for the children of Israel (Lev. xvi. 34): but Jesus Christ is a propitiation for the sins of the whole world, 1 John ii. 2.

[4.] It is shed for the remission of sins, that is, to purchase remission of sins for us. The redemption which we have through his blood, is the remission of sins, Eph. i. 7. The new covenant which is procured and ratified by the blood of Christ, is a charter of pardon, an act of indemnity, in order to a reconciliation between God and man; for sin was the only thing that made the quarrel, and without shedding of blood is no remission, Heb. ix. 22. The pardon of sin is that great blessing which is, in the Lord's supper, conferred upon all true believers; it is the foundation of all other blessings, and the spring of everlasting comfort, ch. ix. 2, 3. A farewell is now bidden to the fruit of the vine, v. 29. Christ and his disciples had now feasted together with a deal of comfort, in both an Old Testament and a New Testament festival, fibula utriusque Testamenti--the connecting tie of both Testaments. How amiable were these tabernacles! How good to be here! Never such a heaven upon earth as was at this table; but it was not intended for a perpetuity; he now told them (John xvi. 16), that yet a little while and they should not see him: and again a little while and they should see him, which explains this here.

First, He takes leave of such communion; I will not drink henceforth of this fruit of the vine, that is, now that I am no more in the world (John xvii. 11); I have had enough of it, and am glad to think of leaving it, glad to think that this is the last meal. Farewell this fruit of the vine, this passover-cup, this sacramental wine. Dying saints take their leave of sacraments, and the other ordinances of communion which they enjoy in this world, with comfort, for the joy and glory they enter into supersede them all; when the sun rises, farewell the candles.

Secondly, He assures them of a happy meeting again at last. It is a long, but not an everlasting, farewell; until that day when I drink it new with you. 1. Some understand it of the interviews he had with them after his resurrection, which was the first step of his exaltation into the kingdom of his Father; and though during those forty days he did not converse with them so constantly as he had done, yet he did eat and drink with them (Acts x. 41), which, as it confirmed their faith, so doubtless it greatly comforted their hearts, for they were overjoyed at it, Luke xxiv. 41. 2. Others understand it of the joys and glories of the future state, which the saints shall partake of in everlasting communion with the Lord Jesus, represented here by the pleasures of a banquet of wine. That will be the kingdom of his Father, for unto him shall the kingdom be then delivered up; the wine of consolation (Jer. xvi. 7) will there be always new, never flat or sour, as wine with long keeping; never nauseous or unpleasant, as wine to those that have drank much; but ever fresh. Christ will himself partake of those pleasures; it was the joy set before him, which he had in his eye, and all his faithful friends and followers shall partake with him.

Lastly, Here is the close of the solemnity with a hymn (v. 30); They sang a hymn or psalm; whether the psalms which the Jews usually sang at the close of the passover-supper, which they called the great hallel, that is, Ps. 113 and the five that follow it, or whether some new hymn more closely adapted to the occasion, is uncertain; I rather think the former; had it been new, John would not have omitted to record it. Note, 1. Singing of psalms is a gospel-ordinance. Christ's removing the hymn from the close of the passover to the close of the Lord's supper, plainly intimates that he intended that ordinance should continue in his church, that, as it had not its birth with the ceremonial law, so it should not die with it. 2. It is very proper after the Lord's supper, as an expression of our joy in God through Jesus Christ, and a thankful acknowledgment of that great love wherewith God has loved us in him. 3. It is not unseasonable, no, not in times of sorrow and suffering; the disciples were in sorrow, and Christ was entering upon his sufferings, and yet they could sing a hymn together. Our spiritual joy should not be interrupted by outward afflictions.

When this was done, they went out into the mount of Olives. He would not stay in the house to be apprehended, lest he should bring the master of the house into trouble; nor would he stay in the city, lest it should occasion an uproar; but he retired into the adjacent country, the mount of Olives, the same mount that David in his distress went up the ascent of, weeping, 2 Sam. xv. 30. They had the benefit of moon-light for this walk, for the passover was always at the full moon. Note, After we have received the Lord's supper, it is good for us to retire for prayer and meditation, and to be alone with God.
Adam Clarke: Commentary on the Bible - 1831
26:26: Jesus took bread - This is the first institution of what is termed the Lord's Supper. To every part of this ceremony, as here mentioned, the utmost attention should be paid.
To do this, in the most effectual manner, I think it necessary to set down the text of the three evangelists who have transmitted the whole account, collated with that part of St. Paul's First Epistle to the Corinthians which speaks of the same subject, and which, he assures us, he received by Divine revelation. It may seem strange that, although John (13:1-38) mentions all the circumstances preceding the holy supper, and, from 14:1-31 the circumstances which succeeded the breaking of the bread, and in chapters 15, 16, and 17, the discourse which followed the administration of the cup; yet he takes no notice of the Divine institution at all. This is generally accounted for on his knowledge of what the other three evangelists had written; and on his conviction that their relation was true, and needed no additional confirmation, as the matter was amply established by the conjoint testimony of three such respectable witnesses.
Mat 26:26 Mar 14:22 Luk 22:19 Co1 11:23-24 And as they were eating, Jesus took bread and blessed it (ευλογησας and blessed God) and brake it, and gave it to the disciples, and said, Take, eat, this is my body. And as they did eat, Jesus took bread and blessed (ευλογησας, blessed God) and brake it, and to them, and said, Take, eat, this is my body. And he took bread and gave thanks, (ευχαριϚησας, i.e. to God), and gave brake it, and gave unto them, saying: This is my body which is given for you: This do in remembrance of me. The Lord Jesus, the same night in which he was betrayed, took bread; And when he had given thanks (και ευχαριϚησος, i.e. to God) he brake it, and said, Take, eat, this is my body, which is broken for you: this do in remembrance of me.
After giving the bread, the discourse related, John 14:1-31, inclusive, is supposed by Bishop Newcome to have been delivered by our Lord, for the comfort and support of his disciples under their present and approaching trials.
Mat 26:27-29 Mar 14:23-25 Luk 22:20 Co1 11:25 And he took the cup, and gave thanks (ευχαριϚησας), and gave it to them, saying: Drink ye all of it. And he took the cup; and when he had given thanks, (ευχαριϚησας), he gave it to them; and they all drank of it. Likewise also the cup, after supper, saying: After the same manner also, he took the cup, when he had supped, saying: For this is my blood of the New Testament, which is shed for many or the remission of sins. And he said unto them, This is my blood of the New Testament, which is shed for many. This cup is the New Testament in my blood, which is shed for you. This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God.
After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John, beginning with the last verse of chap. 14, Arise, let us go hence. Then succeed the following words, which conclude the whole ceremony.
Mat 26:30 Mar 14:26 Luk 22:39 Joh 14:1 And when they had sung a hymn, they went out into the Mount of Olives. And when they had sung a hymn, they went out into the Mount of Olives. And he came out, and went as he was wont to the Mount of Olives. And his disciples also followed him. When Jesus had spoken these words, he went forth with his disciples over the brook Kedron.
From the preceding harmonized view of this important transaction, as described by three Evangelists and one Apostle, we see the first institution, nature, and design of what has been since called The Lord's Supper. To every circumstance, as set down here, and the mode of expression by which such circumstances are described, we should pay the deepest attention.
As they were eating - Either an ordinary supper, or the paschal lamb, as some think. See the observations at the end of this chapter.
Jesus took bread - Of what kind? Unleavened bread, certainly, because there was no other kind to be had in all Judea at this time; for this was the first day of unleavened bread, (Mat 26:17), i.e. the 14th of the month Nisan, when the Jews, according to the command of God, (Exo 12:15-20; Exo 23:15; Exo 34:25), were to purge away all leaven from their houses; for he who sacrificed the passover, having leaven in his dwelling, was considered to be such a transgressor of the Divine law as could no longer be tolerated among the people of God; and therefore was to be cut off from the congregation of Israel. Leo of Modena, who has written a very sensible treatise on the customs of the Jews, observes, "That so strictly do some of the Jews observe the precept concerning the removal of all leaven from their houses, during the celebration of the paschal solemnity, that they either provide vessels entirely new for baking, or else have a set for the purpose, which are dedicated solely to the service of the passover, and never brought out on any other occasion."
To this divinely instituted custom of removing all leaven previously to the paschal solemnity, St. Paul evidently alludes, Co1 5:6-8. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the Unleavened bread of sincerity and truth.
Now, if any respect should be paid to the primitive institution, in the celebration of this Divine ordinance, then, unleavened, unyeasted bread should be used. In every sign, or type, the thing signifying or pointing out that which is beyond itself should either have certain properties, or be accompanied with certain circumstances, as expressive as possible of the thing signified. Bread, simply considered in itself, may be an emblem apt enough of the body of our Lord Jesus, which was given for us; but the design of God was evidently that it should not only point out this, but also the disposition required in those who should celebrate both the antetype and the type; and this the apostle explains to be sincerity and truth, the reverse of malice and wickedness. The very taste of the bread was instructive: it pointed out to every communicant, that he who came to the table of God with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful life, might expect to eat and drink judgment to himself, as not discerning that the Lord's body was sacrificed for this very purpose, that all sin might be destroyed; and that sincerity, ειλικρινεια, such purity as the clearest light can discern no stain in, might be diffused through the whole soul; and that truth, the law of righteousness and true holiness, might regulate and guide all the actions of life. Had the bread used on these occasions been of the common kind, it would have been perfectly unfit, or improper, to have communicated these uncommon significations; and, as it was seldom used, its rare occurrence would make the emblematical representation more deeply impressive; and the sign, and the thing signified, have their due correspondence and influence.
These circumstances considered, will it not appear that the use of common bread in the sacrament of the Lord's Supper is highly improper? He who can say, "This is a matter of no importance," may say with equal propriety, the bread itself is of no importance; and another may say, the wine is of no importance; and a third may say, "neither the bread nor wine is any thing, but as they lead to spiritual references; and, the spiritual reference being once understood, the signs are useless." Thus we may, through affected spirituality, refine away the whole ordinance of God; and, with the letter and form of religion, abolish religion itself. Many have already acted in this way, not only to their loss, but to their ruin, by showing how profoundly wise they are above what is written. Let those, therefore, who consider that man shall live by every word which proceeds from the mouth of God, and who are conscientiously solicitous that each Divine institution be not only preserved, but observed in all its original integrity, attend to this circumstance. The Lutheran Church makes use of unleavened bread to the present day.
And blessed it - Both St. Matthew and St. Mark use the word ευλογησας, blessed, instead of ευχαριϚησας, gave thanks, which is the word used by St. Luke and St. Paul. But instead of ευλογησας, blessed, ευχαριϚησας, gave thanks, is the reading of ten MSS. in uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more than one hundred others, of the greatest respectability. This is the reading also of the Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this case, are nearly of the same import, as both blessing and giving thanks were used on these occasions. But what was it that our Lord blessed? Not the bread, though many think the contrary, being deceived by the word It, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz. of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread and taking the cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of God's creatures without rendering him thanks; and he who acted contrary to this command was considered as a person who was guilty of sacrilege.
From this custom we have derived the decent and laudable one of saying grace (gratas thanks) before and after meat. The Jewish form of blessing, probably that which our Lord used on this occasion, none of my readers will be displeased to find here, though it has been mentioned once before. On taking the bread they say: -
ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ
Baruch atta Elohinoo, Melech, haolam, ha motse Lechem min haarets.
Blessed be thou, our God, King of the universe, who bringest forth bread out of the earth!
Likewise, on taking the cup, they say: -
ברוך אלהינו מלך העולם בורא פרי הגף
Baruch Elohinoo, Melech, haolam, Bore perey haggephen.
Blessed be our God, the King of the universe, the Creator of the fruit it of the vine!
The Mohammedans copy their example, constantly saying before and after meat: -
Bismillahi arahmani arraheemi.
In the name of God, the most merciful, the most compassionate.
No blessing, therefore, of the elements is here intended; they were already blessed, in being sent as a gift of mercy from the bountiful Lord; but God the sender is blessed, because of the liberal provision he has made for his worthless creatures. Blessing and touching the bread are merely Popish ceremonies, unauthorized either by Scripture or the practice of the pure Church of God; necessary of course to those who pretend to transmute, by a kind of spiritual incantation, the bread and wine into the real body and blood of Jesus Christ; a measure the grossest in folly, and most stupid in nonsense, to which God in judgment ever abandoned the fallen spirit of man.
And brake it - We often read in the Scriptures of breaking bread, but never of cutting it. The Jewish people had nothing similar to our high-raised loaf: their bread was made broad and thin, and was consequently very brittle, and, to divide it, there was no need of a knife.
The breaking of the bread I consider essential to the proper performance of this solemn and significant ceremony: because this act was designed by our Lord to shadow forth the wounding, piercing, and breaking of his body upon the cross; and, as all this was essentially necessary to the making a full atonement for the sin of the world, so it is of vast importance that this apparently little circumstance, the breaking of the bread, should be carefully attended to, that the godly communicant may have every necessary assistance to enable him to discern the Lord's body, while engaged in this most important and Divine of all God's ordinances. But who does not see that one small cube of fermented, i.e. leavened bread, previously divided from the mass with a knife, and separated by the fingers of the minister, can never answer the end of the institution, either as to the matter of the bread, or the mode of dividing it? Man is naturally a dull and heedless creature, especially in spiritual things, and has need of the utmost assistance of his senses, in union with those expressive rites and ceremonies which the Holy Scripture, not tradition, has sanctioned, in order to enable him to arrive at spiritual things, through the medium of earthly similitudes.
And gave it to the disciples - Not only the breaking, but also the Distribution, of the bread are necessary parts of this rite. In the Romish Church, the bread is not broken nor delivered to the people, that They may take and eat; but the consecrated wafer is put upon their tongue by the priest; and it is generally understood by the communicants, that they should not masticate, but swallow it whole.
"That the breaking of this bread to be distributed," says Dr. Whitby, "is a necessary part of this rite is evident, first, by the continual mention of it by St. Paul and all the evangelists, when they speak of the institution of this sacrament, which shows it to be a necessary part of it. 2dly, Christ says, Take, eat, this is my body, Broken for you, Co1 11:24. But when the elements are not broken, it can be no more said, This is my body broken for you, than where the elements are not given. 3dly, Our Lord said, Do this in remembrance of me: i.e. 'Eat this bread, broken in remembrance of my body broken on the cross:' now, where no body broken is distributed, there, nothing can be eaten in memorial of his broken body. Lastly, The apostle, by saying, The bread which we Break, is it not the communion of the body of Christ? sufficiently informs us that the eating of his broken body is necessary to that end, Co1 10:10. Hence it was that this rite, of distributing bread broken, continued for a thousand years, and was, as Humbertus testifies, observed in the Roman Church in the eleventh century." Whitby in loco. At present, the opposite is as boldly practised as if the real Scriptural rite had never been observed in the Church of Christ.
This is my body - Here it must be observed that Christ had nothing in his hands, at this time, but part of that unleavened bread which he and his disciples had been eating at supper, and therefore he could mean no more than this, viz. that the bread which he was now breaking represented his body, which, in the course of a few hours, was to be crucified for them. Common sense, unsophisticated with superstition and erroneous creeds, - and reason, unawed by the secular sword of sovereign authority, could not possibly take any other meaning than this plain, consistent, and rational one, out of these words. "But," says a false and absurd creed, "Jesus meant, when he said, Hoc Est Corpus Meum, This is my body, and Hic Est Calix Sanguinis Mei, This is the chalice of my blood, that the bread and wine were substantially changed into his body, including flesh, blood, bones, yea, the whole Christ, in his immaculate humanity and adorable divinity!" And, for denying this, what rivers of righteous blood have been shed by state persecutions and by religious wars! Well it may be asked, "Can any man of sense believe, that, when Christ took up that bread and broke it, it was his own body which he held in his own hands, and which himself broke to pieces, and which he and his disciples ate?" He who can believe such a congeries of absurdities, cannot be said to be a volunteer in faith; for it is evident, the man can neither have faith nor reason, as to this subject.
Let it be observed, if any thing farther is necessary on this point, that the paschal lamb, is called the passover, because it represented the destroying angel's passing over the children of Israel, while he slew the firstborn of the Egyptians; and our Lord and his disciples call this lamb the passover, several times in this chapter; by which it is demonstrably evident, that they could mean no more than that the lamb sacrificed on this occasion was a memorial of, and Represented, the means used for the preservation of the Israelites from the blast of the destroying angel.
Besides, our Lord did not say, hoc est corpus meum, (this is my body), as he did not speak in the Latin tongue; though as much stress has been laid upon this quotation from the Vulgate as if the original of the three evangelists had been written in the Latin language. Had he spoken in Latin, following the idiom of the Vulgate, he would have said, Panis hic corpus meum signficat, or, Symbolum est corporis mei: - hoc poculum sanguinem meum representat, or, symbolum est sanguinis mei: - this bread signifies my body; this cup represents my blood. But let it be observed that, in the Hebrew, Chaldee, and Chaldeo-Syriac languages, as used in the Bible, there is no term which expresses to mean, signify, denote, though both the Greek and Latin abound with them: hence the Hebrews use a figure, and say, it is, for, it signifies. So Gen 41:26, Gen 41:27. The seven kine Are (i.e. represent) seven years. This Is (represents) the bread of affliction which our fathers ate in the land of Egypt. Dan 7:24. The ten horns Are (i.e. signify) ten kings. They drank of the spiritual Rock which followed them, and the Rock Was (represented) Christ. Co1 10:4. And following this Hebrew idiom, though the work is written in Greek, we find in Rev 1:20, The seven stars Are (represent) the angels of the seven Churches: and the seven candlesticks Are (represent) the seven Churches. The same form of speech is used in a variety of places in the New Testament, where this sense must necessarily be given to the word. Mat 13:38, Mat 13:39. The field IS (represents) the world: the good seed Are (represent or signify) the children of the kingdom: the tares Are (signify) the children of the wicked one. The enemy Is (signifies) the devil: the harvest Is (represents) the end of the world: the reapers Are (i.e. signify) the angels. Luk 8:9. What might this parable Be? Τις ΕΙΗ η παραβολη αυτη: - What does this parable Signify? Joh 7:36. Τις ΕΣΤΙΝ αυτος ο λογος: What is the Signification of this saying? Joh 10:6. They understood not what things they Were, τινα ΗΝ, what was the Signification of the things he had spoken to them. Act 10:17. Τι αν ΕΙΗ οραμα, what this vision Might Be; properly rendered by our translators, what this vision should Mean. Gal 4:24. For these Are the two covenants, αυται γαρ ΕΙΣΙΝ αι δυο διαθηκαι, these Signify the two covenants. Luk 15:26. He asked, τι ΕΙΗ ταυτα, what these things Meant. See also Luk 18:36. After such unequivocal testimony from the Sacred writings, can any person doubt that, This bread is my body, has any other meaning than, This bread Represents my body?
The Latins use the verb, sum, in all its forms, with a similar latitude of meaning. So, Esse oneri ferendo, he is Able to bear the burthen: bene Esse, to Live sumptuously: male Esse, to Live miserably: recte Esse, to Enjoy good health: Est mihi fistula, I Possess a flute: EST hodie in rebus, he now Enjoys a plentiful fortune: Est mihi namque domi pater, I Have a father at home, etc.: Esse solvendo, to be Able to pay: Fuimus Troes, Fuit Ilium; the Trojans are Extinct, Troy is No More.
In Greek also, and Hebrew, it often signifies to live, to die, to be killed. Ουκ ΕΙΜΙ, I am Dead, or a dead man. Mat 2:18 : Rachel weeping for her children, οτι ουκ ΕΙΣΙ, because they Were Murdered. Gen 42:36 : Joseph is not, יוסף איננו Yoseph einennu, Ιωσηφ ουκ ΕΣΤΙΝ, Sept., Joseph is Devoured by a Wild Beast. Rom 4:17 : Calling the things that Are not, as if they were Alive. So Plutarch in Laconicis: "This shield thy father always preserved; preserve thou it, or may thou not Be," Η μη ΕΣΟ, may thou Perish. ΟΥΚ ΟΝΤΕΣ νομοι, Abrogated laws. ΕΙΜΙ εν εμοι, I Possess a sound understanding. Εις πατερα υμιν ΕΣΟΜΑΙ, I will Perform the Part of a father to you. ΕΙΜΙ της πολεως της δε, I Am an Inhabitant of that city. Ti1 1:7 : Desiring to Be teachers of the law, θελοντες ΕΙΝΑΙ νομοδιδασκαλοι, desiring to be Reputed teachers of the law, i.e. Able divines. Τα ΟΝΤΑ, the things that Are, i.e. Noble and Honorable men: τα μη ΟΝΤΑ, the things that are not, viz. the Vulgar, or those of Ignoble Birth.
Tertullian seems to have had a correct notion of those words of our Lord,
Acceptum panem et distributum discipulis, corpus illum suum fecit, Hoc Est Corpus Meum dicendo, id est, Figura corporis mei.
Advers. Marc. l. v. c. 40.
"Having taken the bread, and distributed that body to his disciples, he made it his body by saying, This is my body, i.e. a Figure of my body."
That our Lord neither spoke in Greek nor Latin, on this occasion, needs no proof. It was, most probably, in what was formerly called the Chaldaic, now the Syriac, that our Lord conversed with his disciples. Through the providence of God, we have complete versions of the Gospels in this language, and in them it is likely we have the precise words spoken by our Lord on this occasion. In Mat 26:26, Mat 26:27, the words in the Syriac version are, hanau pagree, This is my body, hanau demee, This is my blood, of which forms of speech the Greek is a verbal translation; nor would any man, even in the present day, speaking in the same language, use, among the people to whom it was vernacular, other terms than the above to express, This represents my body, and this represents my blood.
As to the ancient Syrian Church on the Malabar coast, it is a fact that it never held the doctrine of transubstantiation, nor does it appear that it was ever heard of in that Church till the year 1599, when Don Alexis Menezes, Archbishop of Goa, and the Jesuit Fransic Rez, invaded that Church, and by tricks, impostures, and the assistance of the heathen governors of Cochin, and other places, whom they gained over by bribes and presents, overthrew the whole of this ancient Church, and gave the oppressed people the rites, creeds, etc., of the papal Catholic Church in its place. Vid. La Croz. Hist. du Ch. des Indes.
This was done at the Synod of Diamper, which began its sessions at Agomale, June 20, 1599. The tricks of this unprincipled prelate, the tool of Pope Clement VIII., and Philip II., King of Portugal, are amply detailed by Mr. La Croze, in the work already quoted.
But this form of speech is common, even in our own language, though we have terms enow to fill up the ellipsis. Suppose a man entering into a museum, enriched with the remains of ancient Greek sculpture: his eyes are attracted by a number of curious busts; and, on inquiring what they are, he learns, this is Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Caesar, Nero, Vespasian, etc. Is he deceived by this information? Not at all: he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only Representations of their persons in sculpture, between which and the originals there is as essential a difference as between a human body, instinct with all the principles of rational vitality, and a block of marble. When, therefore, Christ took up a piece of bread, brake it, and said, This IS my body, who, but the most stupid of mortals, could imagine that he was, at the same time, handling and breaking his own body! Would not any person, of plain common sense, see as great a difference between the man Christ Jesus, and the piece of bread, as between the block of marble and the philosopher it represented, in the case referred to above? The truth is, there is scarcely a more common form of speech in any language than, This IS, for, This Represents or Signifies. And as our Lord refers, in the whole of this transaction, to the ordinance of the passover, we may consider him as saying: "This bread is now my body, in that sense in which the paschal lamb has been my body hitherto; and this cup is my blood of the New Testament, in the same sense as the blood of bulls and goats has been my blood under the Old: Exodus 24; Hebrews 9. That is, the paschal lamb and the sprinkling of blood represented my sacrifice to the present time this bread and this wine shall represent my body and blood through all future ages; therefore, Do this in remembrance of me."
St. Luke and St. Paul add a circumstance here which is not noticed either by St. Matthew or St. Mark. After, this is my body, the former adds, which is given for you; the latter, which is broken for you; the sense of which is: "As God has in his bountiful providence given you bread for the sustenance of your lives, so in his infinite grace he has given you my body to save your souls unto life eternal. But as this bread must be broken and masticated, in order to its becoming proper nourishment, so my body must be broken, i.e. crucified, for you, before it can be the bread of life to your souls. As, therefore, your life depends on the bread which God's bounty has provided for your bodies, so your eternal life depends on the sacrifice of my body on the cross for your souls." Besides, there is here an allusion to the offering of sacrifice - an innocent creature was brought to the altar of God, and its blood (the life of the beast) was poured out for, or in behalf of, the person who brought it. Thus Christ says, alluding to the sacrifice of the paschal lamb, This is my body, το υπερ υμων διδομενον, which Is Given in your stead, or in your behalf; a free Gift, from God's endless mercy, for the salvation of your souls. This is my body, το υπερ υμων κλωμενον, (Co1 11:24), which is broken - sacrificed in your stead; as without the breaking (piercing) of the body, and spilling of the blood, there was no remission.
In this solemn transaction we must weigh every word, as there is none without its appropriate and deeply emphatic meaning. So it is written, Eph 5:2. Christ hath loved us, and given himself, υπερ ημων, on our account, or in our stead, an offering and a Sacrifice (θυσια) to God for a sweet-smelling savor; that, as in the sacrifice offered by Noah, Gen 8:21, (to which the apostle evidently alludes), from which it is said, The Lord smelled a sweet savor, ריח הניחח riach hanichoach, a savor of rest, so that he became appeased towards the earth, and determined that there should no more be a flood to destroy it; in like manner, in the offering and sacrifice of Christ for us, God is appeased towards the human race, and has in consequence decreed that whosoever believeth in him shall not perish, but have everlasting life.
Albert Barnes: Notes on the Bible - 1834
26:26
As they were eating - As they were eating the paschal supper, near the close of the meal.
Luke adds that he said, just before instituting the sacramental supper, "With desire have I desired to eat this passover with you before I suffer." This is a Hebrew manner of expression, signifying "I have greatly desired." He had desired it, doubtless:
(1) that he might institute the Lord's Supper, to be a perpetual memorial of him;
(2) that he might strengthen them for their approaching trials;
(3) that he might explain to them the true nature of the Passover; and,
(4) that he might spend another season with them in the duties of religion. Every "Christian, about to die will also seek opportunities of drawing specially near to God, and of holding communion with him and with his people.
Jesus took bread - That is, the unleavened bread which they used at the celebration of the Passover, made into thin cakes, easily broken and distributed.
And blessed it - Or sought a blessing on it; or "gave thanks" to God for it. The word rendered "blessed" not unfrequently means "to give thanks." Compare Luk 9:16 and Joh 6:11. It is also to be remarked that some manuscripts have the word rendered "gave thanks," instead of the one translated "blessed." It appears from the writings of Philo and the Rabbis that the Jews were never accustomed to eat without giving thanks to God and seeking his blessing. This was especially the case in both the bread and the wine used at the Passover.
And brake it - This "breaking" of the bread represented the sufferings of Jesus about to take place - his body "broken" or wounded for sin. Hence, Paul Co1 11:24 adds, "This is my body which is broken for you;" that is, which is about to be broken for you by death, or wounded, pierced, bruised, to make atonement for your sins.
This is my body - This represents my body. This broken bread shows the manner in which my body will be broken; or this will serve to recall my dying sufferings to your remembrance. It is not meant that his body would be literally "broken" as the bread was, but that the bread would be a significant emblem or symbol to recall to their recollection his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his hands on it, as if he had said, "Lo, my body!" or, "Behold my body! - that which "represents" my broken body to you." This "could not" be intended to mean that that bread was literally his body. It was not. His body was then before them "living." And there is no greater absurdity than to imagine his "living body" there changed at once to a "dead body," and then the bread to be changed into that dead body, and that all the while the "living" body of Jesus was before them.
Yet this is the absurd and impossible doctrine of the Roman Catholics, holding that the "bread" and "wine" were literally changed into the "body and blood" of our Lord. The language employed by the Saviour was in accordance with a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the Passover Exo 12:11; "It" - that is, the lamb - "is the Lord's Passover." That is, the lamb and the feast "represent" the Lord's "passing over" the houses of the Israelites. It serves to remind you of it. It surely cannot be meant that that lamb was the literal "passing over" their houses - a palpable absurdity - but that it represented it. So Paul and Luke say of the bread, "This is my body broken for you: this do in remembrance of me." This expresses the whole design of the sacramental bread. It is to call to "remembrance," in a vivid manner, the dying sufferings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Mat 13:37; "He that soweth the good seed is the Son of man" - that is, represents the Son of man. Gen 41:26; "the seven good kine are seven years" - that is, "represent" or signify seven years. See also Joh 15:1, Joh 15:5; Gen 17:10. The meaning of this important passage may be thus expressed: "As I give this broken bread to you to eat, so will I deliver my body to be afflicted and slain for your sins."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:26: as: Mar 14:22; Luk 22:19
Jesus: Luk 24:30; Co1 11:23-25
blessed it: "Many Greek copies have gave thanks." Mar 6:41
and brake: Act 2:46, Act 20:7; Co1 10:16, Co1 10:17
Take: Joh 6:33-35, Joh 6:47-58; Co1 11:26-29
this: Eze 5:4, Eze 5:5; Luk 22:20; Co1 10:4, Co1 10:16; Gal 4:24, Gal 4:25
Geneva 1599
26:26 (7) And as they were eating, Jesus took bread, and (l) blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; (m) this is my body.
(7) Christ who will without delay fulfil the promises of the old covenant, institutes a new covenant with new signs.
(l) Mark says, "Had given thanks": and therefore blessing is not a consecrating with a conjuring type of murmuring and power of words: and yet the bread and the wine are changed, not in nature but in quality, for without doubt they become tokens of the body and blood of Christ, not of their own nature or force of words, but by Christ his institution, which must be recited and laid forth, that faith may find what to lay hold on, both in the word and in the elements.
(m) This is a figure of speech which is called metonymy: that is to say, the giving of one name for another: so he calls the bread his body, which is the sign and sacrament of his body: and yet nonetheless, it is a figurative and changed kind of speech meaning that the faithful do indeed receive Christ with all his gifts (though by a spiritual means) and become one with him.
John Gill
26:26 And as they were eating,.... The paschal lamb, and just concluding the whole solemnity, which was done by eating some of the (k) lamb: for
"last of all he (that kept the passover) eats of the flesh of the passover, though it be but the quantity of an olive, and he does not taste anything after it; and at the same time he eats the quantity of an olive of unleavened bread, and does not taste anything after it; so that his meal endeth, and the savour of the flesh of the passover, or of the unleavened bread, is in his mouth; for the eating of them is the precept.
So that the paschal supper was now concluded, when Christ entered upon the institution of his own supper:
Jesus took bread; which lay by him, either on the table, or in a dish. Though this supper is distinct from the "passover", and different from any ordinary meal, yet there are allusions to both in it, and to the customs of the Jews used in either; as in this first circumstance, of "taking" the bread: for he that asked a blessing upon bread, used to take it into his hands; and it is a rule (l), that "a man does not bless, , "until he takes the bread into his hand", that all may see that he blesses over it.
Thus Christ took the bread and held it up, that his disciples might observe it:
and blessed it; or asked a blessing over it, and upon it, or rather blessed and gave thanks to his Father or it, and for what was signified by it; and prayed that his disciples, whilst eating it, might be led to him, the bread of life, and feed upon him in a spiritual sense; whose body was going to be broken for them, as the bread was to be, in order to obtain eternal redemption for them: so it was common with the Jews, to ask a blessing on their bread: the form in which they did it was this (m):
"Blessed art thou, O Lord, our God, the king of the world, that produceth bread out of the earth.
What form our Lord used, is not certain; no doubt it was one of his composing, and every way suitable to the design of this ordinance. It was customary also when there were many at table, that lay down there, however, as Christ and his disciples now did, for one to ask a blessing for them all; for so runs the rule (n),
"if they sit to eat, everyone blesses for himself, but if they lie along, , "one blesses for them all".
Moreover, they always blessed, before they brake:
"Says Rabba (o), he blesses, and after that he breaks:
this rule Christ likewise carefully observes, for it follows,
and brake it. The rules concerning breaking of bread, are these (p),
"The master of the house recites and finishes the blessing, and after that he breaks:--no man that breaks, is allowed to break, till they have brought the salt, and what is to be eaten with the bread, before everyone--and he does not break neither a small piece, lest he should seem to be sparing; nor a large piece, bigger than an egg, lest he should be thought to be famished;--and on the sabbath day he breaks a large piece, and he does not break, but in the place where it is well baked: it is a principal command to break a whole loaf.
Christ broke the bread, as the symbol of his body, which was to be broken by blows, and scourges, thorns, nails, and spear, and to be separated from his soul, and die as a sacrifice for the sins of his people: and having so done, he
gave it to the disciples; which being a distinct act from breaking the bread, shows that the latter does not design the distribution of the bread, but an act preceding it, and a very significant one: and which ought not to be laid aside: according to the Jewish (q) usages,
"He that broke the bread, put a piece before everyone, and the other takes it in his hand; and he that breaks, does not give it into the hand of the eater, unless he is a mourner; and he that breaks, stretches out his hand first and eats, and they that sit, or lie at the table, are not allowed to taste, until he that blesses, has tasted; and he that breaks, is not allowed to taste, until the Amen is finished out of the mouth of the majority of those that sit at table.
And said, take, eat, this is my body; in Luke it is added, "which is given for you", Lk 22:19; that is, unto death, as a sacrifice for sin; and by the Apostle Paul, 1Cor 11:24, "which is broken for you"; as that bread then was, and so expressive of his wounds, bruises, sufferings, and death, for them. Now when he says, "this is my body", he cannot mean, that that bread was his real body; or that it was changed and converted into the very substance of his body; but that it was an emblem and representation of his body, which was just ready to be offered up, once for all: in like manner, as the Jews in the eating of their passover used to say (r) of the unleavened bread,
, this is "the bread of affliction", which our fathers ate in the land of Egypt.
Not that they thought that was the selfsame bread, but that it resembled it, and was a representation of the affliction and distress their fathers were in at that time: to which some think our Lord here alludes: though rather, the reference is to the passover lamb, which is frequently, in Jewish writings, called "the body" of the lamb: thus mention being made of the bringing of the herbs, the unleavened bread, and the sauce "Charoseth", with other things to the master of the house, it is added (s):
"and in the sanctuary (whilst that stood) they bring unto him, , "the body of the lamb".
Again, elsewhere (t) it is said,
"they bring a table furnished, and on it the bitter herbs and other greens, and the unleavened bread, and the sauce,
"and the body of the paschal lamb".
And a little further (u),
"he recites the blessing, blessed art thou O Lord, &c. for the eating of the passover, and he eats, , "of the body of the passover".
And now it is, as if Christ had said, you have had "the body" of the lamb set before you, and have eaten of it, in commemoration of the deliverance out of Egypt, and as a type of me the true passover, quickly to be sacrificed; and this rite of eating the body of the paschal lamb is now to cease; and I do here by this bread, in an emblematical way, set before you "my body", which is to be given to obtain spiritual deliverance, and eternal redemption for you; in remembrance of which, you, and all my followers in successive generations, are to take and eat of it, till I come. The words, "take, eat", show that Christ did not put the bread into the mouths of the disciples, but they took it in their hands, and ate it; expressive of taking and receiving Christ by the hand of faith, and feeding on him in a spiritual manner,
(k) Maimon. Hilch. Charnetz Umetzah, c. 8. sect. 9. Vid. Bartenora in Misn. Pesach. c. 10. sect. 8. (l) Levush hattecheleth Num. 167. sect. 3. & Shlchan Aruch in Buxtorf. Exercit. de Coena Dominic. Thes. 45. (m) Haggadah Shel. Pesach. fol. 249. 2. Ed. Basil. Misn. Beracot, c. 6. sect. 1. (n) Ib. sect. 6. T. Bab. Beracot, fol. 42. 2. & 43. 1. (o) T. Bab. Berncot, fol. 39. 2. (p) Maimon. Hilch. Beracot, c. 7. sect. 2, 3, 4. T. Bab. Berncot, fol. 47. 1. (q) Ib. sect. 5. (r) Haggadah Shel Pesach, p. 4. Ed. Rittangel. fol. 242. 2. Ed. Basil. (s) Misn. Pesach, c. 10. sect 3. (t) Maimon. Chametz Umetzah, c. 8. sect. 1. (u) Ib. sect. 7.
John Wesley
26:26 Jesus took the bread - the bread or cake, which the master of the family used to divide among them, after they had eaten the passover. The custom our Lord now transferred to a nobler use. This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen 40:12, The three branches are three days. Thus Gal 4:24, St. Paul speaking of Sarah and Hagar, says, These are the two covenants. Thus in the grand type of our Lord, Ex 12:11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover.
26:2726:27: Եւ առեալ բաժակ գոհացա՛ւ՝ ետ նոցա եւ ասէ. Արբէ՛ք ՚ի դմանէ ամենեքին[500]. [500] Ոմանք. Եւ ա՛ռ բաժակ։
27 Եւ բաժակ վերցնելով՝ գոհութիւն յայտնեց, տուեց նրանց ու ասաց
27 Եւ գաւաթը առաւ, գոհացաւ ու տուաւ անոնց ու ըսաւ.
Եւ առեալ բաժակ գոհացաւ, ետ նոցա եւ ասէ. Արբէք ի դմանէ ամենեքին:

26:27: Եւ առեալ բաժակ գոհացա՛ւ՝ ետ նոցա եւ ասէ. Արբէ՛ք ՚ի դմանէ ամենեքին[500].
[500] Ոմանք. Եւ ա՛ռ բաժակ։
27 Եւ բաժակ վերցնելով՝ գոհութիւն յայտնեց, տուեց նրանց ու ասաց
27 Եւ գաւաթը առաւ, գոհացաւ ու տուաւ անոնց ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
26:2727: И, взяв чашу и благодарив, подал им и сказал: пейте из нее все,
26:27  καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, πίετε ἐξ αὐτοῦ πάντες,
26:27. καὶ (And) λαβὼν (having-had-taken) ποτήριον (to-a-drinkerlet) [καὶ] "[and]"εὐχαριστήσας (having-goodly-granted-unto) ἔδωκεν (it-gave) αὐτοῖς (unto-them) λέγων (forthing,"Πίετε (Ye-should-have-drank) ἐξ (out) αὐτοῦ (of-it," πάντες , ( all ,"
26:27. et accipiens calicem gratias egit et dedit illis dicens bibite ex hoc omnesAnd taking the chalice, he gave thanks and gave to them, saying: Drink ye all of this.
27. And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it;
26:27. And taking the chalice, he gave thanks. And he gave it to them, saying: “Drink from this, all of you.
26:27. And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it;
And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it:

27: И, взяв чашу и благодарив, подал им и сказал: пейте из нее все,
26:27  καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, πίετε ἐξ αὐτοῦ πάντες,
26:27. et accipiens calicem gratias egit et dedit illis dicens bibite ex hoc omnes
And taking the chalice, he gave thanks and gave to them, saying: Drink ye all of this.
26:27. And taking the chalice, he gave thanks. And he gave it to them, saying: “Drink from this, all of you.
26:27. And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it;
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
27 (Мк XIV:23; Лк XXII:20; 1 Кор XI:25). Как сказано выше, употребление вина во время пасхальной вечери у евреев не было первоначальным установлением, а вошло в употребление после, но до времени Христа. Всех чаш обыкновенно наливалось три или четыре. Какая из них по счету послужила для установления причащения, трудно определить; вероятнее всего, третья. Когда яства были приготовлены и общество принималось за еду, то раздавалась первая чаша, благословенная хозяином словами благодарения, и по порядку выпивалась собравшимися (Лк XXII:14-17). После этого, по омовении рук, праздник открывался тем, что каждый брал горькие травы и ел; затем прочитывались некоторые отделы из закона, избранные заранее. Затем разносилась вторая чаша вина, причем хозяин дома, согласно Исх XII:26 и сл., объяснял сыну, на его вопрос, цель и значение праздника; потом — галлел (аллилуиа Пс CXII-CXVII), во время которого, по окончании пения Пс CXII и CXIII, чаша выпивалась (что уже в древности при праздновании Пасхи пели, показывает Ис XXX:29). Только затем следовало ядение, при благословении, разломанных маццот и испеченного агнца. Это и был, собственно, праздник, во время которого каждый возлежал и по желанию ел и пил. По окончании еды хозяин опять умывал свои руки, благодарил Бога за дарованный праздник, и благословлял третью чашу, которая преимущественно называлась чашей благословения (ср. 1 Кор X:16; Мф XXVI:26 сл. и Лк XXII:19 сл.) и выпивал ее вместе с товарищами. Затем разносилась четвертая чаша, галлел опять воспевался Пс CXIV-CXVII, причем хозяин благословлял чашу словами Пс CXVII:26 и выпивал ее с гостями (ср. Мф XXVI:29). Эти четыре чаши должны были иметь бедные; призреваемые получали их от общества. Иногда бывала и пятая чаша, и при этом происходило пение Пс СXIX-CXXXVI — по выбору. — «Почему, — замечает Феофилакт, — выше не сказал: «приимите, ядите все», а здесь сказал: «пейте из нее все»? Одни говорят, что Христос сказал это ради Иуды, так как Иуда, взяв хлеб, не ел его, а скрыл, чтобы показать иудеям, что Иисус называет хлеб Своею плотью; чашу же и нехотя пил, не будучи в состоянии скрыть это. Поэтому будто бы и сказал Господь: «пейте все». Другие толкуют это в переносном смысле, а именно: так как твердую пишу можно принимать не всем, а тем только, кто имеет совершенный возраст, пить же можно всем, то по этой причине и сказал здесь: «пейте все», ибо простейшие догматы свойственно всем принимать». Эти слова Феофилакта, по-видимому, противоположны учению римской церкви, по которому пить из чаши воспрещается мирянам. «Все» — слово это относилось, вероятно, прежде всего, к присутствовавшим на вечери апостолам. Но оно имеет несомненное отношение и ко всем христианам. Слово pothrion Матфея и Марка поставлено без члена (так по лучшим чтениям), у Луки и Апостола Павла с членом (to pothrion).
Adam Clarke: Commentary on the Bible - 1831
26:27: And he took the cup - Μετα το δειπνησαι, after having supped, Luk 22:20, and Co1 11:25. Whether the supper was on the paschal lamb, or whether it was a common or ordinary meal, I shall not wait here to inquire: see at the end of this chapter. In the parallel place, in Luke 22, we find our Lord taking the cup, Luk 22:17, and again Luk 22:19; by the former of which was probably meant the cup of blessing, כוס הברכה kos haberakah, which the master of a family took, and, after blessing God, gave to each of his guests by way of welcome: but this second taking the cup is to be understood as belonging to the very important rite which he was now instituting, and on which he lays a very remarkable stress. With respect to the bread, he had before simply said, Take, eat, this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it; therefore he says, Drink ye All of This. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people sin against God's institution; and they who receive not the cup are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a priest under heaven, who denies the cup to the people, that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare literal meaning of this is my body, in the preceding verse, should deny all meaning to drink Ye All of this cup, in this verse! And though Christ has in the most positive manner enjoined it, they will not permit one of the laity to taste it! O, what a thing is man - a constant contradiction to reason and to himself.
I have just said that our blessed Lord lays remarkable stress on the administration of the cup, and on that which himself assures us is represented by it. As it is peculiarly emphatic, I beg leave to set down the original text, which the critical reader will do well minutely to examine:
Τουτο γαρ εϚι ΤΟ αιμα μου ΤΟ της καινης διαθηκης, ΤΟ περι πολλων εκχυνομενον εις αφεσιν αμαρτιων.
The following literal translation and paraphrase do not exceed its meaning: -
For This is That blood of mine which was pointed out by all the sacrifices under the Jewish law, and particularly by the shedding and sprinkling of the blood of the paschal lamb. That blood of the sacrifice slain for the ratification of the new covenant. The blood ready to be poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking away of sins; sin, whether original or actual, in all its power and guilt, in all its internal energy and pollution.
And gave thanks - See the form used on this occasion, on Mat 26:26 (note); and see the Mishna, Tract ברכות Beracoth.
Albert Barnes: Notes on the Bible - 1834
26:27
And he took the cup - That is, the cup of wine which was used at the feast of the Passover, called the cup of "Hallel," or praise, because they commenced then repeating the "Psalms" with which they closed the Passover.
See Mat 26:30. This cup, Luke says, he took "after supper" - that is, after they had finished the ordinary celebration of "eating" the Passover. The "bread" was taken "while" they were eating, the cup after they had done eating.
And gave thanks - See the notes at Mat 26:26.
Drink ye all of it - That is, "all of you, disciples, drink of it;" not, "drink all the wine."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:27: he took: Mar 14:23, Mar 14:24; Luk 22:20
Drink: Psa 116:13; Sol 5:1, Sol 7:9; Isa 25:6, Isa 55:1; Co1 10:16, Co1 11:28
Geneva 1599
26:27 And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye (n) all of it;
(n) Therefore they who took away the cup from the people, disobeyed the instruction of Christ.
John Gill
26:27 And he took the cup and gave thanks,.... For the Jews blessed, or gave thanks for their wine, as well as for their food, and generally did it in this form (w):
"Blessed art thou, O Lord, our God, the king of the world, who hast created the "fruit of the vine".
Hence the phrase, "the fruit of the vine", in Mt 26:29, not that we are to suppose, that Christ used or confined himself to this form of words: and it is to be observed, that they not only gave thanks for their wine before food, and whilst they were eating (x), but also after meat; and as this relates to the blessing of the cup after eating, or as the Apostle Paul says, "when he had supped",
1Cor 11:25. I shall only transcribe what the Jews say (y) concerning that:
"When wine is brought to them after food, if there is but that cup there, the house of Shammai say, , "he blesses", or gives thanks "for the wine", and after that gives thanks for the food: the house of Hillell say, he gives thanks for the food, and after that gives thanks for the wine.
And as this was usual at ordinary meals, to bless or give thanks for the wine, so at the passover; and which our Lord continued in his supper, and is to be practised by us. It should be further known, that the wine at the passover, and so what Christ used at his supper, was red,
"Says R. Jeremiah (z) it is commanded to perform this duty,
"with red wine".
And elsewhere it is said (a),
"that it is necessary, that there should be in it (the wine) taste and look.
The gloss on it is, , "that it should be red": and which, as it most fitly represented the blood sprinkled on the door posts of the Israelites, when the Lord passed over their houses; so the blood of Christ, shed for the remission of the sins of his people. It is scarcely worth observing the measure of one of the cups, that was used at such a time: they say (b), that the four cups which were drank at this feast, held an, Italian quart of wine, so that one cup contained half a pint. More particularly, they ask how much is the measure of a cup? the answer is, two fingers square, and a finger and a half and the third part of a finger deep; or as it is elsewhere (c), the fifth part of a finger:
and gave it to them, saying, drink ye all of it; for this is not to be restrained from one sort of communicants, and only partook of by another; but all are to drink of the cup, as well as eat of the bread: whether here is not an allusion to the custom of the Jews at the passover, when they obliged all to drink four cups of wine, men, women, and children, and even the poorest man in Israel, who was maintained out of the alms dish (d), may be considered,
(w) Haggadah Shel Pesach. fol. 241. 1. (x) Vid. Misn. Beracot, c. 6. sect. 1. 6. (y) Ib. c. 8. sect. 8. (z) T. Hieros. Pesach. fol. 37. 3. & Sabbat, fol. 11. 1. (a) T. Bab. Pesach. fol. 108. 2. & R. Samuel ben Meir in ib. (b) T. Hieros. Sabbat, fol. 11. 1. (c) T. Bab. Pesach. fol. 109. 1. (d) Misn. Pesach. c. 10. sect. 1. T. Bab. Pesach. fol. 108. 1. Mitzvot Torah, pr. affirm. 41.
John Wesley
26:27 And he took the cup - Called by the Jews the cup of thanksgiving; which the master of the family used likewise to give to each after supper.
26:2826:28: զի ա՛յդ է արիւն իմ նորո՛յ ուխտի, որ ՚ի վերայ բազմաց հեղու ՚ի թողութիւն մեղաց։
28 «Խմեցէ՛ք դրանից բոլորդ, որովհետեւ այդ է նոր[33] ուխտի իմ արիւնը, որ թափւում է շատերի համար՝ իրենց մեղքերի թողութեան համար [33] 33. Լաւագոյն յուն. բն. չունեն նոր բառը:
28 «Ամէնքդ ալ խմեցէ՛ք ասկէ. վասն զի ասիկա է իմ արիւնս նոր ուխտի, որ պիտի թափուի՝ շատերու մեղքերուն թողութեան համար։
զի այդ է արիւն իմ նորոյ ուխտի, որ ի վերայ բազմաց հեղու ի թողութիւն մեղաց:

26:28: զի ա՛յդ է արիւն իմ նորո՛յ ուխտի, որ ՚ի վերայ բազմաց հեղու ՚ի թողութիւն մեղաց։
28 «Խմեցէ՛ք դրանից բոլորդ, որովհետեւ այդ է նոր[33] ուխտի իմ արիւնը, որ թափւում է շատերի համար՝ իրենց մեղքերի թողութեան համար
[33] 33. Լաւագոյն յուն. բն. չունեն նոր բառը:
28 «Ամէնքդ ալ խմեցէ՛ք ասկէ. վասն զի ասիկա է իմ արիւնս նոր ուխտի, որ պիտի թափուի՝ շատերու մեղքերուն թողութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
26:2828: ибо сие есть Кровь Моя Нового Завета, за многих изливаемая во оставление грехов.
26:28  τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν.
26:28. τοῦτο (the-one-this) γάρ (therefore) ἐστιν (it-be) τὸ (the-one) αἷμά (a-blood) μου (of-me) τῆς (of-the-one) διαθήκης (of-a-placement-through,"τὸ (the-one) περὶ (about) πολλῶν ( of-much ) ἐκχυννόμενον (being-poured-out) εἰς (into) ἄφεσιν (to-a-sending-off) ἁμαρτιῶν: (of-un-adjustings-along-unto)
26:28. hic est enim sanguis meus novi testamenti qui pro multis effunditur in remissionem peccatorumFor this is my blood of the new testament, which shall be shed for many unto remission of sins.
28. for this is my blood of the covenant, which is shed for many unto remission of sins.
26:28. For this is my blood of the new covenant, which shall be shed for many as a remission of sins.
26:28. For this is my blood of the new testament, which is shed for many for the remission of sins.
For this is my blood of the new testament, which is shed for many for the remission of sins:

28: ибо сие есть Кровь Моя Нового Завета, за многих изливаемая во оставление грехов.
26:28  τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν.
26:28. hic est enim sanguis meus novi testamenti qui pro multis effunditur in remissionem peccatorum
For this is my blood of the new testament, which shall be shed for many unto remission of sins.
26:28. For this is my blood of the new covenant, which shall be shed for many as a remission of sins.
26:28. For this is my blood of the new testament, which is shed for many for the remission of sins.
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 (Мк XIV:24; Лк XXII:20; 1 Кор XI:25). Слова Христа несколько напоминают Исх XXIV:8 и Зах IX:11, но только по форме. Весьма сомнительно, говорил ли Он здесь цитатами из Ветхого Завета. Слово touto не относится к pothrion и правильно передано по-русски. Конечно, о самой чаше нельзя было сказать, что «это» есть кровь Моя, а о том, что содержалось в чаше, т. е. о вине. Gar показывает, что речь в 28 стихе служит доказательством предыдущего: пейте из нее все, потому что (gar) вино, налитое в чашу, есть кровь Моя. Значение этого выражения то же, как и о хлебе. Слова «нового» нет в лучших кодексах; но оно встречается в ACD, минускульных и переводах. Diaqhkh значит вообще завещание на случай смерти, у греков употреблялось в единственном и множественном числе. Еврейское слово «берит» значит, собственно, договор, условие, союз, LXX постоянно переводят это слово через diaqhkh, за исключением 3 Цар XI:11; Втор IX:15; но тем же словом переведены и другие еврейские слова. Слово, употребленное Христом, не значит ни завет, ни условие, ни договор. Оно значит, собственно: расположение (как: расположение лагеря или войска), устройство, приложение основания для будущего здания. Смысл (переносный) может заключаться даже в том, что «это есть кровь учреждаемого Мною царства, кровь Моей религии». Эта кровь изливается за многих = за всех. Peri pollwn, anti tou, uper pollwn... PollouV gar touV pantaV entaqoa kalei (о многих, вместо за многих, ибо многими называет здесь всех — Зигабен). У Марка и Луки, а также Апостола Павла выражения сходны по смыслу, но разные по форме. Апостол Павел (1 Кор XI:23) повторяет буквально только часть слов Луки, не добавляя to uper umwn ekcunomenon. Кровь Христа изливается «во оставление грехов». Этих слов нет у других синоптиков, ни у Павла, так и у Иустина в Apol. I:66, где идет речь об установлении таинства Евхаристии. Предположение, что эти слова подлинны и доказываются сильно, но не могут считаться словами Христа, а суть только дошедшее по преданию толкование, не может быть принято. Выражение, что кровь Христа изливается во оставление грехов, полно глубочайшего смысла и не может быть приписано никому, кроме Самого Христа. «При даровании закона на Синае, — говорит Цан, — не было недостатка в жертве, Исх XXIV:11; но пить жертвенную кровь — это показалось бы чудовищным каждому израильтянину. Несмотря на присоединение всего (нового христианского) учреждения к празднику Пасхи и сравнение Своей смерти о установленной в законе Моисея жертвой, Иисус возвышается над всеми аналогиями ветхозаветного культа». Учреждение Нового Завета было предсказано Иер XXXI:31-34. Мысль Христа разъясняется подробно в Евр VII и IX.
Adam Clarke: Commentary on the Bible - 1831
26:28: For this is my blood of the New Testament - This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, Η Καινη Διαθηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new Covenant. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew ברית berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties: -
Ζευ κυδιϚε, μεγιϚε, και αθανατοι θεοι αλλοι,
Οπποτεροι προτεροι υπερ ορκια πημηνειαν,
Ωδε σφ' εγκεφαλος χαμαδις ρεοι, ως οδε οινος,
Αυτων, και τεκεων· αλοχοι δ' αλλοισι μιγειεν.
All glorious Jove, and ye, the powers of heaven!
Whoso shall violate this contract first,
So be their blood, their children's and their own,
Poured out, as this libation, on the ground
And let their wives bring forth to other men!
Iliad l. iii. v. 298-301
Our blessed Savior is evidently called the Διαθηκη, ברית berith, or covenant sacrifice, Isa 42:6; Isa 49:8; Zac 9:11. And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew.
In this place, our Lord terms his blood the blood of the New covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the Old covenant, η παλαια Διαθηκη, Co2 3:14, by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and Living way was thereby constituted, so that no one henceforth could come unto the Father but by Him. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, Η Καινη Διαθηκη, The New covenant. See the Preface.
Dr. Lightfoot's Observations on this are worthy of serious notice.
"This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established." - Works, vol. ii. p. 260.
Which is shed (εκχυνομενον, poured out) for many - Εκχεω and εκχυω, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See Kg2 16:15; Lev 8:15; Lev 9:9; Exo 29:12; Lev 4:7, Lev 4:14, Lev 4:17, Lev 4:30, Lev 4:34; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, υπερ ημων, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, Heb 9:22, nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on Mat 26:26 (note).
The whole of this passage will receive additional light when collated with Isa 53:11, Isa 53:12. By his knowledge shall my righteous servant justify Many, for he shall bear their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of Many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the רבים, rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet.
1. The Jews. Isa 53:4. Surely he hath borne Our griefs, and carried Our sorrows. Isa 53:5. But he was wounded for Our transgressions, he was bruised for Our iniquities, the chastisement of Our peace was upon him. Isa 53:6. All We like sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all.
2. The Gentiles. Isa 53:11. By his knowledge, בדעתו bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify רבים rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as well as Ours, the Jews, Isa 53:4, etc.
It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Every man, Heb 2:9, and is that Lamb of God that taketh away the sin of the World, Joh 1:29, who would have All Men to be saved, and come to the knowledge of the truth, Ti1 2:4, even that knowledge of Christ crucified, by which they are to be justified, Isa 53:11, therefore he has commanded his disciples to go into all the world, and preach the Gospel to Every Creature, Mar 16:15. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, Luk 24:47. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be All and in All.
For the remission of sins - Εις αφεσις αμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly.
The phrase, αφεσις των αμαρτιων, remission of sins, (frequently used by the Septuagint), being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase αφεσις αμαρτιων, see Mar 1:4; Luk 1:77; Luk 3:3; Luk 24:47; Act 2:38; Act 5:31; Act 10:43; Act 13:38; Act 26:18; Col 1:14; Heb 10:18.
Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See Co1 11:23, For I have received of the Lord that which also I delivered unto you, etc. See the harmonized view above.
Albert Barnes: Notes on the Bible - 1834
26:28
For this is my blood - This "represents" my blood, as the bread does my body.
Luke and Paul vary the expression, adding what Matthew and Mark have omitted. "This cup is the new testament in my blood." By this cup he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, "This - 'wine' - represents my blood about to be, shed." The phrase "new testament" should have been rendered "new covenant," referring to the "covenant or compact" that God was about to make with people through a Redeemer. The "old" covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. See Exo 24:8; "And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you," etc. In allusion to that, Jesus says, this cup is the new "covenant" in my blood; that is, which is "ratified, sealed, or sanctioned by my blood." In ancient times, covenants or contracts were ratified by slaying an animal; by the shedding of its blood, imprecating similar vengeance if either party failed in the compact. See the notes at Heb 9:16. So Jesus says the covenant which God is about to form with people the new covenant, or the gospel economy is sealed or ratified with my blood.
Which is shed for many for the remission of sins - In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin:
1. Because it is "the life" of Jesus, the "blood" being used by the sacred writers as representing "life itself," or as containing the elements of life, Gen 9:4; Lev 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says that his blood was shed for many, it is the same as saying that His life was given for many. See the notes at Rom 3:25.
2. His life was given for sinners, or he died in the place of sinners as their substitute. By his death on the cross, the death or punishment due to them in hell may be removed and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honor and stability of his government, would be as secure in saving them in this manner as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin; since, according to his view, and therefore according to truth, nothing else would show its evil nature but the awful sufferings of his own Son. That he died "in the stead or place" of sinners is abundantly clear from the following passages of Scripture: Joh 1:29; Eph 5:2; Heb 7:27; Jo1 2:2; Jo1 4:10; Isa 53:10; Rom 8:32; Co2 5:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:28: my: Exo 24:7, Exo 24:8; Lev 17:11; Jer 31:31; Zac 9:11; Mar 14:24; Luk 22:19; Co1 11:25; Heb 9:14-22, Heb 10:4-14, Heb 13:20
shed: Mat 20:28; Rom 5:15, Rom 5:19; Eph 1:7; Col 1:14, Col 1:20; Heb 9:22, Heb 9:28; Jo1 2:2; Rev 7:9, Rev 7:14
Geneva 1599
26:28 (o) For this is my blood of the (p) new testament, which is shed for many for the remission of sins.
(o) That is, this cup or wine is my blood sacramentally, as in See Lk 22:20.
(p) Or covenant, that is to say, by which the new league and covenant is made, for in the making of leagues they used the pouring of wine and shedding of blood.
John Gill
26:28 For this is my blood of the New Testament,.... That is, the red wine in the cup, was an emblem and representation of his precious blood, whereby was exhibited a new dispensation, or administration of the covenant of grace; and by which it was ratified and confirmed; and whereby all the blessings of it, such as peace, pardon, righteousness, and eternal life, come to the people of God: the allusion is to the first covenant, and the book of it being sprinkled with the blood of bulls, and therefore called the blood of the covenant, Ex 24:8. But the second covenant, or the new administration of the covenant of grace, for which reason it is called the New Testament, is exhibited and established in the blood of Christ the testator. It was usual, even among the Heathens, to make and confirm their covenants by drinking human blood, and that sometimes mixed with wine (e),
Which is shed for many, for the remission of sins; that is, was very shortly to be shed, and since has been, for all the elect of God; for the many that were ordained to eternal life, and the many that were given to Christ, the many that are justified by him, and the many sons he will bring to glory: whereby the full forgiveness of all their sins was procured, in a way consistent with, and honourable to the justice of God; full satisfaction being made to the law of God, for all their transgressions,
(e) Alex. ab Alex. Genial. Dier. l. 5. c. 3.
John Wesley
26:28 This is the sign of my blood, whereby the new testament or covenant is confirmed. Which is shed for many - As many as spring from Adam.
26:2926:29: Բայց ասե՛մ ձեզ. Ո՛չ եւս արբից յայսմ հետէ ՚ի բերոյ որթոյ մինչեւ ցօրն ցայն՝ յորժամ արբից զդա ընդ ձեզ նո՛ր յարքայութեան Հօր իմոյ[501]։ [501] Յօրինակին պակասէր. Զդա ընդ ձեզ նոր յար՛՛։
29 Բայց ասում եմ ձեզ, այսուհետեւ ես այլեւս որթատունկի բերքից չեմ խմի մինչեւ այն օրը, երբ ձեզ հետ կը խմեմ նորը իմ Հօր արքայութեան մէջ»:
29 Բայց կ’ըսեմ ձեզի, ‘Ասկէ յետոյ որթին բերքէն բնաւ պիտի չխմեմ, մինչեւ այն օրը՝ երբ ձեզի հետ նոր գինին խմեմ իմ Հօրս թագաւորութեանը մէջ’»։
Բայց ասեմ ձեզ. Ոչ եւս արբից յայսմ հետէ ի բերոյ որթոյ մինչեւ ցօրն ցայն, յորժամ արբից զդա ընդ ձեզ նոր յարքայութեան Հօր իմոյ:

26:29: Բայց ասե՛մ ձեզ. Ո՛չ եւս արբից յայսմ հետէ ՚ի բերոյ որթոյ մինչեւ ցօրն ցայն՝ յորժամ արբից զդա ընդ ձեզ նո՛ր յարքայութեան Հօր իմոյ[501]։
[501] Յօրինակին պակասէր. Զդա ընդ ձեզ նոր յար՛՛։
29 Բայց ասում եմ ձեզ, այսուհետեւ ես այլեւս որթատունկի բերքից չեմ խմի մինչեւ այն օրը, երբ ձեզ հետ կը խմեմ նորը իմ Հօր արքայութեան մէջ»:
29 Բայց կ’ըսեմ ձեզի, ‘Ասկէ յետոյ որթին բերքէն բնաւ պիտի չխմեմ, մինչեւ այն օրը՝ երբ ձեզի հետ նոր գինին խմեմ իմ Հօրս թագաւորութեանը մէջ’»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2929: Сказываю же вам, что отныне не буду пить от плода сего виноградного до того дня, когда буду пить с вами новое [вино] в Царстве Отца Моего.
26:29  λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπ᾽ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.
26:29. λέγω (I-forth) δὲ (moreover) ὑμῖν, (unto-ye,"οὐ (not) μὴ (lest) πίω (I-might-have-had-drank) ἀπ' (off) ἄρτι (unto-adjusted) ἐκ (out) τούτου (of-the-one-this) τοῦ (of-the-one) γενήματος (of-a-generating-to) τῆς (of-the-one) ἀμπέλου (of-a-vine) ἕως (unto-if-which) τῆς (of-the-one) ἡμέρας (of-a-day) ἐκείνης (of-the-one-thither) ὅταν (which-also-ever) αὐτὸ (to-it) πίνω (I-might-drink) μεθ' (with) ὑμῶν (of-ye) καινὸν (to-fresh) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) τοῦ (of-the-one) πατρός (of-a-Father) μου. (of-me)
26:29. dico autem vobis non bibam amodo de hoc genimine vitis usque in diem illum cum illud bibam vobiscum novum in regno Patris meiAnd I say to you, I will not drink from henceforth of this fruit of the vine until that day when I shall drink it with you new in the kingdom of my Father.
29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
26:29. But I say to you, I will not drink again from this fruit of the vine, until that day when I will drink it new with you in the kingdom of my Father.”
26:29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father' s kingdom:

29: Сказываю же вам, что отныне не буду пить от плода сего виноградного до того дня, когда буду пить с вами новое [вино] в Царстве Отца Моего.
26:29  λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπ᾽ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.
26:29. dico autem vobis non bibam amodo de hoc genimine vitis usque in diem illum cum illud bibam vobiscum novum in regno Patris mei
And I say to you, I will not drink from henceforth of this fruit of the vine until that day when I shall drink it with you new in the kingdom of my Father.
26:29. But I say to you, I will not drink again from this fruit of the vine, until that day when I will drink it new with you in the kingdom of my Father.”
26:29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
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
29 (Мк XIV:25). Вместо de Матфея у Марка amhn; вм. ou mh piw ap arti ek toutou tou genhmatoV — у Марка oti ouketi ou mh piw ek tou genhmatoV; «с вами» Марк пропускает; вместо последнего выражения tou patroV mou, у Марка tou qeou. В остальном выражения одинаковые. Слова Христа весьма трудны для объяснения. Прямой смысл их тот, что Он не будет пить вина вместе с учениками до Своего воскресения. На вопрос о том, пил ли Христос вино с учениками на самой вечери, можно ответить утвердительно, потому что это требовалось при вкушении пасхального агнца иудейскими обрядами (но не законом). Но чашу евхаристическую, при установлении таинства причащения, Он, несомненно, не пил, потому что трудно думать, чтобы Он пил Свою собственную кровь. Все термины, употребленные при установлении таинства, указывают именно на это. Пил ли Христос новое вино с Своими учениками после Своего воскресения, об этом сведения настолько скудны, что нельзя сказать ничего положительного. Единственное место, откуда мы можем получить указание на это, содержится в Деян X:41 — но место это имеет слишком общий и неясный смысл, чтобы из него можно было что-нибудь вывести. Может быть, поэтому, что слова Христа в разбираемом стихе есть просто торжественное прощание с учениками, где образно выражена та мысль, что это близкое общение с ними на вечере есть последнее и больше не повторится до времени Его воскресения, когда наступят совершенно новые отношения между Ним и Его учениками. По Лк XXII:18, слова эти сказаны были Христом до установления таинства Евхаристии.
Adam Clarke: Commentary on the Bible - 1831
26:29: I will not drink henceforth of this fruit of the vine - These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together; as in a few hours my crucifixion shall take place.
Until that day when I drink it new with you - That is, I shall no more drink of the produce of the vine with you; but shall drink new wine - wine of a widely different nature from this - a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the New heaven, the New earth, the New covenant, the New man - mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord's invariable custom to illustrate heavenly things by those of earth, and to make that which had last been the subject of conversation the means of doing it. Thus he uses wine here, of which they had lately drunk, and on which he had held the preceding discourse, to point out the supreme blessedness of the kingdom of God. But however pleasing and useful wine may be to the body and how helpful soever, as an ordinance of God. It may be to the soul in the holy sacrament; yet the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be infinitely more precious and useful. From what our Lord says here, we learn that the sacrament of his supper is a type and a pledge, to genuine Christians, of the felicity they shall enjoy with Christ in the kingdom of glory.
Albert Barnes: Notes on the Bible - 1834
26:29
But I say unto you ... - That is, the observance of the Passover, and of the rites shadowing forth future things, here end.
I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father's kingdom is established in heaven, we will partake together of the thing represented by these types and ceremonial observances - the blessings and triumphs of redemption.
Fruit of the vine - "Wine, the fruit or produce" of the vine made of the grapes of the vine.
Until that day - Probably the time when they should be received to heaven. It does not mean here on earth, further than that they would partake with him in the happiness of spreading the gospel and the triumphs of his kingdom.
When I drink it new with you - Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the Passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honors and happiness of the heavenly world.
New - In a new manner, or perhaps "afresh."
In my Father's kingdom - In heaven. The place where God shall reign in a kingdom fully established and pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:29: I will: Psa 4:7, Psa 104:15; Isa 24:9-11; Mar 14:25; Luk 22:15-18
until: Mat 18:20, Mat 28:20; Psa 40:3; Sol 5:1; Isa 53:11; Zep 3:17; Zac 9:17; Luk 15:5, Luk 15:6, Luk 15:23-25, Luk 15:32; Joh 15:11, Joh 16:22, Joh 17:13; Act 10:41; Heb 12:2; Rev 5:8-10, Rev 14:3
with: Mat 13:43, Mat 16:28, Mat 25:34; Isa 25:6; Luk 12:32, Luk 22:18, Luk 22:29, Luk 22:30; Rev 7:17
John Gill
26:29 But I say unto you, I will not drink henceforth,.... From whence it seems natural to conclude, that Christ had drank of the cup in the supper, as well as at the passover; and it is reasonable to believe, that he also ate of the bread; since it appears from what has been observed before; see Gill on Mt 26:26, that none might eat, till he that blessed and brake the bread had tasted of it (f): the reason why wine is here called
the fruit of the vine, and not wine; see Gill on Mt 26:27. The design of this expression is to show, that his stay would be very short: the cup he had just drank of, was the last he should drink with them: he should drink no more wine at the passover; he had kept the last, and which now of right was to cease; nor in the Lord's supper, for though that was to continue to his second coming, he should be no more present at it corporeally, only spiritually; nor in common conversation, which is not contradicted by Acts 10:41. Since, though the apostles drank with him in his presence, it does not necessarily follow, that he drank with them; and if he did, it was not in a mortal state, nor in the ordinary manner and use of it, but to confirm his resurrection from the dead, nor can it be proved that he drank of the fruit of the vine: the design of the phrase, as before observed, is to signify his speedy departure from his disciples. The allusion is to an usage at the passover, when after the fourth cup, they tasted of nothing else all that night, except water; and so Christ declares, that he would drink no more, not only that night, but never after,
Until the day I drink it new with you, in my Father's kingdom: Mark says, "in the kingdom of God", Mk 14:25; and Luke, "until the kingdom of God come", Lk 22:18; and both the Syriac and Persic versions read it here, "in the kingdom of God"; by which is meant, something distinct from the kingdom of the Son, or of the Messiah, which was already come; and appeared more manifestly after the resurrection of Christ, upon his ascension to heaven, and the effusion of the holy Spirit, and the success of the Gospel, both among Jews and Gentiles; and which will be more glorious in the latter day: and when all the elect of God are gathered in, and have been presented to Christ by himself, he will then deliver up the kingdom to the Father, and God shall be all in all; and then the kingdom of the Father will take place here mentioned, and which is no other than the ultimate glory; so called, because it is of the Father's preparing and giving, and in which he will reign and dwell, and the saints with him, to all eternity; which must not be understood to the exclusion of Christ, for it is called his kingdom also, Lk 22:30, in this state, Christ will drink new wine, not literally, but spiritually understood; and which designs the joys and glories of heaven, the best wine which is reserved to the last: which is sometimes signified by a feast, of which wine is a principal part; by sitting down as at a table, in the kingdom of heaven, with Abraham, Isaac, and Jacob, Mt 8:11, and expressed by "wine", because of its refreshing and exhilarating nature, in God's presence is "fulness of joy"; and by "new wine", because these joys are the most excellent, because they are always new, and never change; they are "pleasures for evermore": to "drink" hereof, denotes the full enjoyment of them, which Christ, as man and mediator, and his people with him, shall be possessed of; and is different from the superficial "taste of the powers of the world to come", Heb 6:5, which hypocrites have, and those real prelibations of glory which saints have in this life; there being a difference between drinking and tasting, Mt 27:34, and this will be social; Christ and his true disciples shall be together; and drink this new wine together; or enjoy the same glory and felicity in the highest measure and degree, they are capable of; and which society therein will yield a mutual pleasure to each other, as the words here suggest. The Jews often express the joys of the world to come, by such like figurative phrases: they make mention of, , "the wine of the world to come" (g); and of , "a spiritual drink", in the last days, which is called the world to come (h): and so they explain (i) after this manner, Is 64:4. "Neither hath the eye seen, O God", &c., , "this is the wine", which is kept in the grapes from the six days of the creation; of which they often speak in their writings (k).
(f) Maimon. Chametz Umetzah, c. 8. sect. 10. Piske Toseph. Pesach. art. 328. (g) Zohar in Lev. fol. 17. 2. (h) Tzeror Hammor, fol. 3. 4. En Israel, fol. 30. 1. (i) T. Bab. Berncot, fol. 34. 2, & Sanhed. fol. 99. 1. (k) Targum in Cant. viii. 2. Zohar in Gen. fol. 81. 4. Tzeror Hammor, fol. 30. 3.
John Wesley
26:29 I will not drink henceforth of this fruit of the vine, till I drink it new with you in my Father's kingdom - That is, I shall taste no more wine, till I drink wine of quite another kind in the glorious kingdom of my Father. And of this you shall also partake with me.
26:3026:30: Եւ օրհնեցին, եւ ելին ՚ի լեառն Ձիթենեաց։
30 Եւ օրհներգեցին ու ելան Ձիթենեաց լեռը:
30 Օրհնութիւն մը երգելէ յետոյ Ձիթենեաց լեռը ելան։
Եւ օրհնեցին, եւ ելին ի լեառն Ձիթենեաց:

26:30: Եւ օրհնեցին, եւ ելին ՚ի լեառն Ձիթենեաց։
30 Եւ օրհներգեցին ու ելան Ձիթենեաց լեռը:
30 Օրհնութիւն մը երգելէ յետոյ Ձիթենեաց լեռը ելան։
zohrab-1805▾ eastern-1994▾ western am▾
26:3030: И, воспев, пошли на гору Елеонскую.
26:30  καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν.
26:30. Καὶ (And) ὑμνήσαντες ( having-hymned-unto ) ἐξῆλθον (they-had-came-out) εἰς (into) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν. (of-olivings-unto)
26:30. et hymno dicto exierunt in montem OlivetiAnd a hymn being said, they went out unto mount Olivet.
30. And when they had sung a hymn, they went out unto the mount of Olives.
26:30. And after a hymn was sung, they went out to the Mount of Olives.
26:30. And when they had sung an hymn, they went out into the mount of Olives.
And when they had sung an hymn, they went out into the mount of Olives:

30: И, воспев, пошли на гору Елеонскую.
26:30  καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν.
26:30. et hymno dicto exierunt in montem Oliveti
And a hymn being said, they went out unto mount Olivet.
26:30. And after a hymn was sung, they went out to the Mount of Olives.
26:30. And when they had sung an hymn, they went out into the mount of Olives.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 (Мк XIV:26; Лк XXII:39; Ин XIV:3). После того, как были сказаны слова, изложенные в предыдущем стихе, Христос продолжал речь, которая изложена у Ин XIII:33-38 и затем Лк XXII:31-38, причем последняя часть Ин XIII:38 по содержанию совпадает с Лк XXII:34. Затем была сказана ученикам длинная речь, изложенная в Ин XIV:1 — XVII:26. Синоптики соприкасаются здесь с Иоанном только в нескольких пунктах, и одним из них представляется настоящий стих. На другие совпадения будет указано ниже. Таков наиболее вероятный порядок событий. — UmnoV, umnew употреблялись у древних греков для означения хвалебных песней в честь богов. Главные признаки гимна — пение и хвала. Первоначально церковь избегала употребления этого слова, как и templum, потому что это напоминало о языческом богослужении. Но потом слово гимн получило право гражданства. Hymnus scitis quid est: cantus est cum laude Dei. Si laudas Deum et non cartas, non dicis hymnum. Si cantus et non laudas Deum, non dicis hymnum. Si laudas aliquid, quod non pertinet ad laudem Dei, et si cantando laudes, non dicis hymnum (знайте, что такое гимн: он есть песнь с хвалою Богу. Если хвалишь Бога и не поешь, то это не есть гимн. Если поешь, но не хвалишь Бога, то это не есть гимн. Если хвалишь что-нибудь, не относящееся к хвале Божией, то, если и с пением будешь хвалить, это не есть гимн). У евреев, как сказано выше, была определенная «аллилуиа» при вкушении пасхального агнца. Принимал ли участие в пении Сам Иисус Христос, неизвестно. Saepe orasse in mundo Jesum legimus; cecinisse, nunquam (читаем, что Иисус Христос часто молился в мире, но чтобы Он пел, об этом не читаем никогда). Но Иустин мученик (Триф. 106) говорит, что Спаситель принимал участие в пении. Оставаться в Иерусалиме всю ночь во время празднования Пасхи не было обязательно. Как первая Пасха сопровождалась исходом евреев из Египта, так и новозаветная Пасха закончилась исшествием Христа и Его учеников из Иерусалима.
Adam Clarke: Commentary on the Bible - 1831
26:30: And when they had sung a hymn - Υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of Psa 113:1-9, Psa 114:1-8, 115, 116, Psa 117:1-2, and 118, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in Psa 113:1-9. These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz.
1. The Exodus from Egypt, Psa 114:1. When Israel went out of Egypt, etc.
2. The miraculous division of the Red Sea, Psa 114:3. The sea saw it and fled.
3. The promulgation of the law, Psa 114:4. The mountains skipped like lambs.
4. The resurrection of the dead, Psa 116:9. I will walk before the Lord in the land of the living.
5. The passion of the Messiah, Psa 115:1. Not unto us, O Lord, not unto us, etc.
See Schoettgen, Hor. Hebr. p. 231, and my Discourse on the nature and design of the Eucharist, 8vo. Lond. 1808.
Albert Barnes: Notes on the Bible - 1834
26:30
And when they had sung a hymn - The Passover was observed by the Jews by singing or "chanting" Ps. 113-118. These they divided into two parts. They sung Ps. 113-114 during the observance of the Passover, and the others at the close. There can be no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the Passover. The word rendered "sung a hymn" is a participle, literally meaning "hymning" - not confined to a single hymn, but admitting many.
Mount of Olives - See the notes at Mat 20:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:30: when: Psa 81:1-4; Mar 14:26; Eph 5:19, Eph 5:20; Col 3:16, Col 3:17
hymn: or, psalm
they went: Luk 21:37, Luk 22:39; Joh 14:31, Joh 18:1-4
Geneva 1599
26:30 And when they had sung (q) an hymn, they went out into the mount of Olives.
(q) When they had made an end of their solemn singing, which some think was six Psalms, (Ps 112:1; Ps 117:2).
John Gill
26:30 And when they had sung an hymn,.... The "Hallell", which the Jews were obliged to sing on the night of the passover; for the passover, they say (l), was , "bound to an hymn". This "Hallell", or song of praise, consisted of six Psalms, the 113th, 114th, 115th, 116th, 117th, and 118th (m): now this they did not sing all at once, but in parts. Just before the drinking of the second cup and eating of the lamb, they sung the first part of it, which contained the 113th and 114th Psalms; and on mixing the fourth and last cup, they completed the "Hallell", by singing the rest of the Psalms, beginning with the 115th Psalm, and ending with the 118th; and said over it, what they call the "blessing of the song", which was Ps 145:10, &c., and they might, if they would, mix a fifth cup, but that they were not obliged to, and say over it the "great Hallell", or "hymn", which was the 136th Psalm (n). Now the last part of the "Hallell", Christ deferred to the close of his supper; there being many things in it pertinent to him, and proper on this occasion, particularly Ps 115:1, and the Jews themselves say (o), that , "the sorrows of the Messiah" are contained in this part: that this is the hymn which Christ and his disciples sung, may be rather thought, than that it was one of his own composing; since not only he, but all the disciples sung it, and therefore must be what they were acquainted with; and since Christ in most things conformed to the rites and usages of the Jewish nation; and he did not rise up from table and go away, until this concluding circumstance was over; though it was allowed to finish the "Hallell", or hymn, in any place they pleased, even though it was not the place where the feast was kept (p) however, as soon as it was over,
they went out to the Mount of Olives; he and his disciples, excepting Judas: first he himself alone, and then the disciples followed him, according to Lk 22:39, and the Persic version here reads it, "he went out". This seems to be contrary to a Jewish canon; for the passover was , "bound to lodging a night" (q); that is, as the gloss explains it,
"the first night (i.e. of the passover) a man must lodge in Jerusalem; thenceforward it was lawful to dwell without the wall, within the border.
And a little after, the same phrase, being bound to lodge, is explained, one night in the midst of the city: but Christ had more important business to attend unto, than to comply with this rule, which was not obligatory by the word of God, though the Jews pretend to found it on Deut 16:7 (r). The place where he went with his disciples, was the Mount of Olives, which was on the east side of Jerusalem; and was the place where the high priest stood, and burnt the red heifer, and sprinkled its blood (s): now from the temple, or from the mountain of the house, there was a causeway, or bridge on arches, made to the Mount of Olives, in which the high priest and the heifer, , "and all his assistants", (the priests that helped him in this service,) went to this mount (t): in this same way it is very probable, went Christ the great high priest, who was typified by the red heifer, and his companions the disciples, to the same place, where he had his bloody sweat, and where his sorrows and sufferings began,
(l) Misn. Pesach. c. 9. 3. T. Bab. Pesach. fol. 95. 1, 2. (m) Seder Tephillot, fol. 101, &c. Ed. Amstelod. (n) Maimon. Hilch. Chametz Umetzah, c. 8. sect. 5. 10. (o) T. Bab. Pesachim, fol. 118. 1. (p) Maimon. ut supra. (Hilch. Chametz Umetzah, c. 8. sect. 5. 10.) (q) T. Bab. Pesach. fol. 95. 2. (r) Talmud ib. & Jarchi in Dent. xvi. 7. (s) Misn. Middot, c. 2. sect. 4. T. Bab. Yoma, fol. 16. 1. (t) Misn. Parah, c. 3. sect. 6. & Middot, c 1. sect. 3. & Maimon. & Bartenora in ib.
John Wesley
26:30 And when they had sung the hymn - Which was constantly sung at the close of the passover. It consisteth of six psalms, from the 113th to the 118th. Ps 113:1 &c. The mount of Olives - Was over against the temple, about two miles from Jerusalem. Mk 14:26; Lk 22:39; Jn 18:1.
26:3126:31: Յայնժամ ասէ ցնոսա Յիսուս. Ամենեքին դուք՝ գայթագղելո՛ց էք յինէն յայսմ գիշերի. զի գրեալ է՝ թէ հարից զհովիւն՝ եւ ցրուեսցի՛ն ոչխարք հօտին[502]։ [502] Յոմանս պակասի. Ոչխարքն հօտին։
31 Այն ժամանակ Յիսուս նրանց ասաց. «Դուք ամէնքդ այս գիշեր իմ պատճառով գայթակղուելու էք. որովհետեւ գրուած է, թէ՝ հովուին պիտի հարուածեմ, եւ հօտի ոչխարները պիտի ցրուեն
31 Այն ատեն Յիսուս ըսաւ անոնց. «Դուք ամէնքդ այս գիշեր իմ վրայովս պիտի գայթակղիք. վասն զի գրուած է թէ ‘Հովիւը պիտի զարնեմ ու հօտին ոչխարները պիտի ցրուին’։
Յայնժամ ասէ ցնոսա Յիսուս. Ամենեքին դուք գայթակղելոց էք յինէն յայսմ գիշերի. զի գրեալ է թէ` Հարից զհովիւն եւ ցրուեսցին ոչխարք հօտին:

26:31: Յայնժամ ասէ ցնոսա Յիսուս. Ամենեքին դուք՝ գայթագղելո՛ց էք յինէն յայսմ գիշերի. զի գրեալ է՝ թէ հարից զհովիւն՝ եւ ցրուեսցի՛ն ոչխարք հօտին[502]։
[502] Յոմանս պակասի. Ոչխարքն հօտին։
31 Այն ժամանակ Յիսուս նրանց ասաց. «Դուք ամէնքդ այս գիշեր իմ պատճառով գայթակղուելու էք. որովհետեւ գրուած է, թէ՝ հովուին պիտի հարուածեմ, եւ հօտի ոչխարները պիտի ցրուեն
31 Այն ատեն Յիսուս ըսաւ անոնց. «Դուք ամէնքդ այս գիշեր իմ վրայովս պիտի գայթակղիք. վասն զի գրուած է թէ ‘Հովիւը պիտի զարնեմ ու հօտին ոչխարները պիտի ցրուին’։
zohrab-1805▾ eastern-1994▾ western am▾
26:3131: Тогда говорит им Иисус: все вы соблазнитесь о Мне в эту ночь, ибо написано: поражу пастыря, и рассеются овцы стада;
26:31  τότε λέγει αὐτοῖς ὁ ἰησοῦς, πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ, γέγραπται γάρ, πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης·
26:31. Τότε (To-the-one-which-also) λέγει (it-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous," Πάντες ( All ) ὑμεῖς (ye) σκανδαλισθήσεσθε (ye-shall-be-cumbered-to) ἐν (in) ἐμοὶ (unto-ME) ἐν (in) τῇ (unto-the-one) νυκτὶ (unto-a-night) ταύτῃ, (unto-the-one-this) γέγραπται (it-had-come-to-be-scribed) γάρ (therefore," Πατάξω ( I-shall-smite ) τὸν ( to-the-one ) ποιμένα , ( to-a-Shepherd ) καὶ ( and ) διασκορπισθήσονται ( they-shall-be-scattered-through-to ) τὰ ( the-ones ) πρόβατα ( stepped-before ) τῆς ( of-the-one ) ποίμνης : ( of-a-sherpherding )
26:31. tunc dicit illis Iesus omnes vos scandalum patiemini in me in ista nocte scriptum est enim percutiam pastorem et dispergentur oves gregisThen Jesus saith to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd: and the sheep of the flock shall be dispersed.
31. Then saith Jesus unto them, All ye shall be offended in me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
26:31. Then Jesus said to them: “You will all fall away from me in this night. For it has been written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’
26:31. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad:

31: Тогда говорит им Иисус: все вы соблазнитесь о Мне в эту ночь, ибо написано: поражу пастыря, и рассеются овцы стада;
26:31  τότε λέγει αὐτοῖς ὁ ἰησοῦς, πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ, γέγραπται γάρ, πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης·
26:31. tunc dicit illis Iesus omnes vos scandalum patiemini in me in ista nocte scriptum est enim percutiam pastorem et dispergentur oves gregis
Then Jesus saith to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd: and the sheep of the flock shall be dispersed.
26:31. Then Jesus said to them: “You will all fall away from me in this night. For it has been written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’
26:31. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
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
31 (Мк XIV:27; Ин XVI:31, 32). В предстоящее ночное время указывается на ужас, которого не выдержат ученики. Эта ночь будет временем соблазна даже для самых ближайших учеников Христа, они расстаются подобно тому, как рассеиваются овцы, когда бывает поражен пастух. Ученики расстаются все. Ссылка на Зах XIII:7. В цитатах евангелистов кратко передана только мысль подлинника, но в выражениях нет сходства ни с еврейским подлинником, ни с LXX. «Порази» у евангелистов заменено словом «поражу», потому что если бы поставлено было первое слово, то слова Христа не относились бы к настоящему случаю. По словам Альфорда, цитата приведена буквально по Александрийскому тексту LXX, с заменою только pataxon словом pataxw. Qui scandalizanеur, non in die scandalizantur, sed in nocte illa in qua proditur Christus (Ориген). PanteV umeiV — за исключением Иуды, которого не было с учениками. Ср. Пс LXVIII.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

We have here Christ's discourse with his disciples upon the way, as they were going to the mount of Olives. Observe,

I. A prediction of the trial which both he and his disciples were now to go through. He here foretels,

1. A dismal scattering storm just arising, v. 31.

(1.) That they should all be offended because of Christ that very night; that is, they would all be so frightened with the sufferings, that they would not have the courage to cleave to him in them, but would all basely desert him; Because of me this night, en emoi en te nykti taute--because of me, even because of this night; so it might be read; that is, because of what happens to me this night. Note, [1.] Offences will come among the disciples of Christ in an hour of trial and temptation; it cannot be but they should, for they are weak; Satan is busy; God permits offences; even they whose hearts are upright may sometimes be overtaken with an offence. [2.] There are some temptations and offences, the effects of which are general and universal among Christ's disciples; All you shall be offended. Christ had lately discovered to them the treachery of Judas; but let not the rest be secure; though there will be but one traitor, they will be all deserters. This he saith, to alarm them all, that they might all watch. [3.] We have need to prepare for sudden trials, which may come to extremity in a very little time. Christ and his disciples had eaten their supper well together in peace and quietness; yet that very night proved such a night of offence. How soon may a storm arise! We know not what a day, or a night, may bring forth, nor what great event may be in the teeming womb of a little time, Prov. xxvii. 1. [4.] The cross of Christ is the great stumbling-block to many that pass for his disciples; both the cross he bore for us (1 Cor. i. 23), and that which we are called out to bear for him, ch. xvi. 24.

(2.) That herein the scripture would be fulfilled; I will smite the Shepherd. It is quoted from Zech. xiii. 7. [1.] Here is the smiting of the Shepherd in the sufferings of Christ. God awakens the sword of his wrath against the Son of his love, and he is smitten. [2.] The scattering of the sheep, thereupon, in the flight of the disciples. When Christ fell into the hands of his enemies, his disciples ran, one one way and another another; it was each one's care to shift for himself, and happy he that could get furthest from the cross.

2. He gives them the prospect of a comfortable gathering together again after this storm (v. 32); "After I am risen again, I will go before you. Though you will forsake me, I will not forsake you; though you fall, I will take care you shall not fall finally: we shall have a meeting again in Galilee, I will go before you, as the shepherd before the sheep." Some make the last words of that prophecy (Zech. xiii. 7), a promise equivalent to this here; and I will bring my hand again to the little ones. There is no bringing them back but by bringing his hand to them. Note, The captain of our salvation knows how to rally his troops, when, through their cowardice, they have been put into disorder.

II. The presumption of Peter, that he should keep his integrity, whatever happened (v. 33); Though all men be offended, yet will I never be offended. Peter had a great stock of confidence, and was upon all occasions forward to speak, especially to speak for himself; sometimes it did him a kindness, but at other times it betrayed him, as it did here. Where observe,

1. How he bound himself with a promise, that he would never be offended in Christ; not only not this night, but at no time. If this promise had been made in a humble dependence upon the grace of Christ, it had been an excellent word. Before the Lord's supper, Christ's discourse led his disciples to examine themselves with, Lord, is it I? For that is our preparatory duty; after the ordinance, his discourse leads them to an engaging of themselves to close walking, for that is the subsequent duty.

2. How he fancied himself better armed against temptation than any one else, and this was his weakness and folly; Though all men shall be offended yet will not I. This was worse than Hazael's, What! is thy servant a dog? For he supposed the thing to be so bad, that no man would do it. But Peter supposes it possible that some, nay that all, might be offended, and yet he escape better than any. Note, It argues a great degree of self-conceit and self-confidence, to think ourselves either safe from the temptations, or free from the corruptions, that are common to men. We should rather say, If it be possible that others may be offended, there is danger that I may be so. But it is common for those who think too well of themselves, easily to admit suspicions of others. See Gal. vi. 1.

III. The particular warning Christ gave Peter of what he would do, v. 34. He imagined that in the hour of temptation he should come off better than any of them, and Christ tells him that he should come off worse. The warning is introduced with a solemn asseveration; "Verily, I say unto thee; take my word for it, who know thee better than thou knowest thyself." He tells him,

1. That he should deny him. Peter promised that he would not be so much as offended in him, not desert him; but Christ tells him that he will go further, he will disown him. He said, "Though all men, yet not I;" and he did it sooner than any.

2. How quickly he should do it; this night, before to-morrow, nay, before cock-crowing. Satan's temptations are compared to darts (Eph. vi. 16), which wound ere we are aware; suddenly doth he shoot. As we know not how near we may be to trouble, so we know not how near we may be to sin; if God leave us to ourselves, we are always in danger.

3. How often he should do it; thrice. He thought that he should never once do such a thing; but Christ tells him that he would do it again and again; for, when once our feet begin to slip, it is hard to recover our standing again. The beginnings of sin are as the letting forth of water.

IV. Peter's repeated assurances of his fidelity (v. 35); Though I should die with thee. He supposed the temptation strong, when he said, Though all men do it, yet will not I. But here he supposeth it stronger, when he puts it to the peril of life; Though I should die with thee. He knew what he should do--rather die with Christ than deny him, it was the condition of discipleship (Luke xiv. 26); and he thought what he would do--never be false to his Master whatever it cost him; yet, it proved, he was. It is easy to talk boldly and carelessly of death at a distance; "I will rather die than do such a thing:" but it is not so soon done as said, when it comes to the setting-to, and death shows itself in its own colours.

What Peter said the rest subscribed to; likewise also said all the disciples. Note, 1. There is a proneness in good men to be over-confident of their own strength and stability. We are ready to think ourselves able to grapple with the strongest temptations, to go through the hardest and most hazardous services, and to bear the greatest afflictions for Christ; but it is because we do not know ourselves. 2. Those often fall soonest and foulest that are most confident of themselves. Those are least safe that are most secure. Satan is most active to seduce such; they are most off their guard, and God leaves them to themselves, to humble them. See 1 Cor. x. 12.
Adam Clarke: Commentary on the Bible - 1831
26:31: All ye shall be offended - Or rather, Ye will all be stumbled - παντες υμεις σκανδαλισθησεσθε - ye will all forsake me, and lose in a great measure your confidence in me.
This night - The time of trial is just at hand.
I will smite the shepherd - It will happen to you as to a flock of sheep, whose shepherd has been slain - the leader and guardian being removed, the whole flock shall be scattered, and be on the point of becoming a prey to ravenous beasts.
Albert Barnes: Notes on the Bible - 1834
26:31: Jesus foretells the fall of Peter - This is also recorded in Mar 14:27-31; Luk 22:31-34; Joh 13:34-38.

26:31
Then saith Jesus unto them - The occasion of his saying this was Peter's bold affirmation that he was ready to die with him, Joh 13:36
Jesus had told them that he was going away - that is, was about to die. Peter asked him whither he was going. Jesus replied that he could not follow him then, but should afterward. Peter, not satisfied with that, said that he was ready to lay down his life for him. Then Jesus distinctly informed them that all of them would forsake him that very night.
All ye shall be offended because of me - See the notes at Mat 5:29. This language means, here, you will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples; or, my being betrayed will prove a snare to you all, so that you will be guilty of the sin of forsaking me, and, by your conduct, of denying me.
For it is written ... - See Zac 13:7. This is affirmed here to have reference to the Saviour, and to be fulfilled in him.
I will smite - This is the language of God the Father. I will smite means either that I will give him up to be smitten (compare Exo 4:21 with Exo 8:15, etc.), or that I will do it myself. Both of these things were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world Rom 8:32; and he himself left him to deep and awful sorrows - to bear "the burden of the world's atonement" alone. See Mar 15:34.
The Shepherd - The Lord Jesus - the Shepherd of his people, Joh 10:11, Joh 10:14. Compare the notes at Isa 40:11.
The sheep - This means here particularly "the apostles." It also refers sometimes to all the followers of Jesus, the friends of God, Joh 10:16; Psa 100:3.
Shall be scattered abroad - This refers to their fleeing, and it was fulfilled in that. See Mat 26:56.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:31: All: Mat 26:56, Mat 11:6, Mat 24:9, Mat 24:10; Mar 14:27, Mar 14:28; Luk 22:31, Luk 22:32; Joh 16:32
I will: Isa 53:10; Zac 13:7
and the: Job 6:15-22, Job 19:13-16; Psa 38:11, Psa 69:20, Psa 88:18; Lam 1:19; Eze 34:5, Eze 34:6
Geneva 1599
26:31 (8) Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.
(8) Christ, here taking more care of his disciples than of himself, forewarns them of their falling away, and provides them with some comfort.
John Gill
26:31 Then saith Jesus unto them,.... Either before they went out of the house, where they had been eating the passover, and the supper; or as they were going along to the Mount of Olives; which latter rather seems to be the case:
all ye shall be offended because of me this night. The words are spoken to the eleven disciples; for Judas was now gone to the high priests, to inform them where Jesus was going that night, and to receive of them a band of men and officers to apprehend him; which is what would be the occasion of all the rest of the disciples being offended: for when they should see their master betrayed by one of themselves, and the officers seize him and bind him, and lead him away as a malefactor, our Lord here suggests, that they would be filled with such fear and dread, that everyone of them would forsake him and run away, and provide for their own safety; yea, would be so stumbled at this unexpected event, that they would begin to stagger and hesitate in their minds, whether he was the Messiah, or not, as the two disciples going to Emmaus, seem to intimate; they would be so shocked with this sad disappointment, and so offended, or stumble, as to be ready to fall from him: and their faith in him must have failed, had he not prayed for them, as he did for Peter; for they thought of nothing else but a temporal kingdom, which they expected would now quickly be set up, and they be advanced to great honour and dignity; but things taking a different turn, it must greatly shock and affect them; and it was to be the case not of one or two only, but of all of them: and that because of him, whom they dearly loved, and with whom they had been eating the passover, and his own supper, and had had such a comfortable opportunity together; and because of his low estate, his being seized and bound, and led away by his enemies; as the Jews were before offended at him, because of the meanness of his parentage and education: and this was to be that very night; and it was now very late, it may reasonably be supposed to be midnight: for since the last evening, or sun setting, they had ate the passover, the ceremonies of which took up much time, and after that the Lord's supper; then the Hallell, or hymn was sung, when Christ discoursed much with his disciples, and delivered those consolatory and instructive sermons, about the vine and other things, occasioned by the fruit of the vine, they had been just drinking of, recorded in the 15th and 16th chapters of John; and put up that prayer to his Father for them, which stands in the 17th chapter; and indeed within an hour or two after, see Mk 14:37, this prediction of Christ's had its accomplishment, and which he confirms by a prophetic testimony:
for it is written, in Zech 13:7,
I will smite the shepherd, and the sheep of the flock shall be scattered. This text is miserably perverted by the Jewish writers; though they all agree, that by "the shepherd", is meant some great person, as a king; so the Targum renders it, "kill the king, and the princes shall be scattered": one (u) of them says, that a wicked king of Moab is designed; another (w), a king of the Ishmaelites, or of the Turks; and a third (x), that any, and every king of the Gentiles is meant; a fourth says (y), it is a prophecy of the great wars that shall be in all the earth, in the days of Messiah ben Joseph; and a fifth (z), after having taken notice of other senses, mentions this as the last: that "the words "my shepherd, and the man my fellow", in the former part of the verse, are to be understood of Messiah, the son of Joseph; and because he shall be slain in the wars of the nations, therefore the Lord will whet his glittering sword against the nations, to take vengeance on them; and on this account says, "awake, O sword! for my shepherd, and for the man my fellow": as if the Lord called the sword and vengeance to awake against his enemies, because of Messiah ben Joseph, whom they shall slay; and who shall be the shepherd of the flock of God, and by reason of his righteousness and perfection, shall be the man his fellow; and when the nations shall slay that shepherd, the sword of the Lord shall come and smite the shepherd; that is, every shepherd of the Gentiles, and their kings; for because of the slaying of the shepherd of Israel, every shepherd of their enemies shall be slain, and their sheep shall be scattered; for through the death of the shepherds, the people that shall be under them, will have no standing.
Now though this is a most wretched perversion of the passage, to make the word "shepherd" in the former part of it, to signify one person, and in the other part of it another; yet shows the conviction of their minds, that the Messiah is not be excluded from the prophecy, and of whom, without doubt, it is spoken, and rightly applied by him, who is concerned in it, the Lord Jesus Christ; who feeds his flock like a shepherd, is the great shepherd of the sheep, the chief shepherd, the good shepherd, that laid down his life for the sheep; which is intended by the smiting of him: in the text in
Zech 13:7 it is read, "smite the shepherd"; being an order of Jehovah the Father's, to Justice, to awake its sword, and sheath it in his son, his equal by nature, his shepherd by office; and here, as his own act, and what he would do himself, "I will smite the shepherd"; for his ordering Justice to smite, is rightly interpreted doing it himself. The Jews cannot object to this, when their own interpreters in general explain it thus, , "God shall cut off the shepherd" (a). The sufferings of Christ, which are meant by the smiting him, were according, not only to the determinate counsel and foreknowledge of God, the will of his good pleasure, but according to his will of command; which justice executed, and Christ was obedient to, and in which Jehovah had a very great hand himself: he bruised him, he put him to grief, he made his soul an offering for sin; he spared him not, but delivered him up into the hands of men, justice, and death, for us all: the latter clause, "and the sheep of the flock shall be scattered", respects the disciples, and their forsaking Christ, and fleeing from him, when be was apprehended; for then, as was foretold in this prophecy, and predicted by Christ, they all forsook him and fled, and were scattered every man to his own, and left him alone. In Zechariah it is only said, "the sheep shall be scattered", Zech 13:7, here, the sheep of the flock; though the Evangelist Mark reads it, as in the prophet, Mk 14:27, and so the Arabic here, and the sense is the same; for the sheep are the sheep of the flock, Christ's little flock, the flock of slaughter, committed to his care; unless it may be thought proper to distinguish between the sheep and the flock; and by "the flock" understand, all the elect of God, and by "the sheep", the principal of the flock; "the rams of his sheep", or "flock", as the Syriac version renders it; the apostles of Christ, who are chiefly, if not solely intended; though others of Christ's followers might be stumbled, offended, and staggered, as well as they; as Cleophas was, one of the two that went to Emmaus,
(u) R. Sol. Jarchi, in Zech. xiii. 7. (w) Isaac Chizzuk Emuna, par. 1. c. 37. p. 310. (x) R. David Kirachi, in Zech. xiii. 7. (y) R. Aben Ezra in ib. (z) Abarbitnel, Mashmia Jeshua, fol. 74. 4. (a) R. Aben. Ezra, R. David Kimchi, & Miclol Yophi in loc.
John Wesley
26:31 All ye will be offended at me - Something will happen to me, which will occasion your falling into sin by forsaking me. Zech 13:7.
26:3226:32: Եւ յետ յառնելոյն իմոյ, յառաջեցի՛ց քան զձեզ ՚ի Գալիլեա։
32 Եւ իմ յարութիւն առնելուց յետոյ, ձեզնից առաջ պիտի գնամ Գալիլիա»
32 Բայց յարութիւն առնելէս յետոյ ձեզմէ առաջ Գալիլիա պիտի երթամ»։
Եւ յետ յառնելոյն իմոյ յառաջեցից քան զձեզ ի Գալիլեա:

26:32: Եւ յետ յառնելոյն իմոյ, յառաջեցի՛ց քան զձեզ ՚ի Գալիլեա։
32 Եւ իմ յարութիւն առնելուց յետոյ, ձեզնից առաջ պիտի գնամ Գալիլիա»
32 Բայց յարութիւն առնելէս յետոյ ձեզմէ առաջ Գալիլիա պիտի երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3232: по воскресении же Моем предварю вас в Галилее.
26:32  μετὰ δὲ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν γαλιλαίαν.
26:32. μετὰ (with) δὲ (moreover) τὸ (to-the-one) ἐγερθῆναί (to-have-been-roused) με (to-me) προάξω (I-shall-lead-before) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia)
26:32. postquam autem resurrexero praecedam vos in GalilaeamBut after I shall be risen again, I will go before you into Galilee.
32. But after I am raised up, I will go before you into Galilee.
26:32. But after I have risen again, I will go before you to Galilee.”
26:32. But after I am risen again, I will go before you into Galilee.
But after I am risen again, I will go before you into Galilee:

32: по воскресении же Моем предварю вас в Галилее.
26:32  μετὰ δὲ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν γαλιλαίαν.
26:32. postquam autem resurrexero praecedam vos in Galilaeam
But after I shall be risen again, I will go before you into Galilee.
26:32. But after I have risen again, I will go before you to Galilee.”
26:32. But after I am risen again, I will go before you into Galilee.
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
32 (Мк XIV:28). Слова евангелистов почти буквально сходны. Proagw — значит, вести вперед, выводить, предшествовать, предварять, опережать кого. Предсказание о явлениях в Иерусалиме и около него опускается. Ученики все были (кроме Иуды) из Галилеи, и Иисус Христос указывает им, что Он встретит их или явится им на их родине. Ср. Мф XXVIII:10; Мк XVI:7; Ин XXI:1.
Adam Clarke: Commentary on the Bible - 1831
26:32: But after I am risen again - Don't lose your confidence; for though I shall appear for a time to be wholly left to wicked men, and be brought under the power of death, yet I will rise again, and triumph over all your enemies and mine.
I will go before you - Still alluding to the case of the shepherd and his sheep. Though the shepherd has been smitten and the sheep scattered, the shepherd shall revive again, collect the scattered flock, and go before them, and lead them to peace, security, and happiness.
Albert Barnes: Notes on the Bible - 1834
26:32
But after I am risen ... - This promise was given them to encourage and support them, and also to give them an indication where he might be found.
He did not deny that he would first appear to a part of them before he met them all together (compare Luke 24:13-31, Luk 24:34; Co1 15:5), but that he would meet them all in Galilee. This was done. See Mar 16:7; Mat 28:16.
Galilee - See the notes at Mat 2:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:32: I am: Mat 16:21, Mat 20:19, Mat 27:63, Mat 27:64; Mar 9:9, Mar 9:10; Luk 18:33, Luk 18:34
I will: Mat 28:6, Mat 28:7, Mat 28:10, Mat 28:16; Mar 14:28, Mar 16:7; Joh 21:1-14; Co1 15:6
John Gill
26:32 But after I am risen again,.... This he says for their comfort, that though he, their shepherd, should be apprehended, condemned, and crucified, should be smitten with death, and be laid in the grave, yet he should rise again; and though they should be scattered abroad, yet should be gathered together again by him, their good shepherd; who would after his resurrection, appear to them, be at the head of them, and go before them, as a shepherd goes before his sheep: for it follows,
I will go before you into Galilee; the native place of most, if not all of them. This the women that came to the sepulchre after Christ's resurrection, were bid, both by the angel, and Christ himself, to remind the disciples of, and ordered them to go into Galilee, where they might expect to see him: accordingly they did go thither, and saw and worshipped him; see Mt 28:7.
John Wesley
26:32 But notwithstanding this, after I am risen I will go before you (as a shepherd before his sheep) into Galilee. Though you forsake me, I will not for this forsake you.
26:3326:33: Պատասխանի ետ Պետրոս՝ եւ ասէ ցնա. Թէպէտ եւ ամենեքեան գայթագղեսցին ՚ի քէն, սակայն ես ո՛չ գայթագղեցայց[503]։ [503] Ոմանք. Եւ ամենեքին՝ գայթագղեսցեն։
33 Պետրոսը պատասխանեց եւ ասաց նրան. «Թէպէտ եւ ամէնքը քո պատճառով գայթակղուեն, սակայն ես չեմ գայթակղուի»
33 Պատասխան տուաւ Պետրոս ու ըսաւ անոր. «Թէպէտ ամէնքն ալ քու վրայովդ գայթակղին, ես բնա՛ւ պիտի չգայթակղիմ»։
Պատասխանի ետ Պետրոս եւ ասէ ցնա. Թէպէտ եւ ամենեքեան գայթակղեսցին ի քէն, սակայն ես ոչ գայթակղեցայց:

26:33: Պատասխանի ետ Պետրոս՝ եւ ասէ ցնա. Թէպէտ եւ ամենեքեան գայթագղեսցին ՚ի քէն, սակայն ես ո՛չ գայթագղեցայց[503]։
[503] Ոմանք. Եւ ամենեքին՝ գայթագղեսցեն։
33 Պետրոսը պատասխանեց եւ ասաց նրան. «Թէպէտ եւ ամէնքը քո պատճառով գայթակղուեն, սակայն ես չեմ գայթակղուի»
33 Պատասխան տուաւ Պետրոս ու ըսաւ անոր. «Թէպէտ ամէնքն ալ քու վրայովդ գայթակղին, ես բնա՛ւ պիտի չգայթակղիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3333: Петр сказал Ему в ответ: если и все соблазнятся о Тебе, я никогда не соблазнюсь.
26:33  ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν αὐτῶ, εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐδέποτε σκανδαλισθήσομαι.
26:33. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Πέτρος (a-Petros) εἶπεν (it-had-said) αὐτῷ (unto-it,"Εἰ (If) πάντες ( all ) σκανδαλισθήσονται (they-shall-be-cumbered-to) ἐν (in) σοί, (unto-THEE,"ἐγὼ (I) οὐδέποτε (not-moreover-whither-also) σκανδαλισθήσομαι. (I-shall-be-cumbered-to)
26:33. respondens autem Petrus ait illi et si omnes scandalizati fuerint in te ego numquam scandalizaborAnd Peter answering, said to him: Although all shall be scandalized in thee, I will never be scandalized.
33. But Peter answered and said unto him, If all shall be offended in thee, I will never be offended.
26:33. Then Peter responded by saying to him, “Even if everyone else has fallen away from you, I will never fall away.”
26:33. Peter answered and said unto him, Though all [men] shall be offended because of thee, [yet] will I never be offended.
Peter answered and said unto him, Though all [men] shall be offended because of thee, [yet] will I never be offended:

33: Петр сказал Ему в ответ: если и все соблазнятся о Тебе, я никогда не соблазнюсь.
26:33  ἀποκριθεὶς δὲ ὁ πέτρος εἶπεν αὐτῶ, εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐδέποτε σκανδαλισθήσομαι.
26:33. respondens autem Petrus ait illi et si omnes scandalizati fuerint in te ego numquam scandalizabor
And Peter answering, said to him: Although all shall be scandalized in thee, I will never be scandalized.
26:33. Then Peter responded by saying to him, “Even if everyone else has fallen away from you, I will never fall away.”
26:33. Peter answered and said unto him, Though all [men] shall be offended because of thee, [yet] will I never be offended.
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
33 (Мк XVI:29). Обыкновенно думают, что эти слова были следствием самоуверенности Петра. Гораздо лучше и правильнее объяснять их как выражение любви ко Христу. Судя по тому, что у Луки беседа Христа с Петром помещена раньше, чем они вышли на гору Елеонскую (XXII:31-34; ср. XXII:39), можно думать, что Петр изъявлял о своей преданности Христу не один раз. Заявление Петра было противоположно всем действиям и поведению предателя. Oudepote — никогда, а не в одну только эту ночь.
Adam Clarke: Commentary on the Bible - 1831
26:33: Peter - said unto him, Though all men shall be offended - yet will I never - The presumptuous person imagines he can do every thing, and can do nothing: thinks he can excel all, and excels in nothing: promises every thing, and performs nothing. The humble man acts a quite contrary part. There is nothing we know so little of as ourselves - nothing we see less of than our own weakness and poverty. The strength of pride is only for a moment. Peter, though vainly confident, was certainly sincere - he had never been put to a sore trial, and did not know his own strength. Had this resolution of his been formed in the strength of God, he would have been enabled to maintain it against earth and hell. This most awful denial of Christ, and his abandoning him in the time of trial, was sufficient to have disqualified him for ever from being, in any sense, head of the Church, had such a supremacy been ever designed him. Such a supremacy was never given him by Christ; but the fable of it is in the Church of Rome, and the mock Peter, not Peter the apostle, is there and there only to be found.
Albert Barnes: Notes on the Bible - 1834
26:33
Peter answered ... Though all men ... - The word "men" is improperly inserted here by the translators. Peter meant only to affirm this of "the disciples." This confidence of Peter was entirely characteristic. He was ardent, sincere, and really attached to his Master. Yet this declaration was made evidently:
1. from true love to Jesus;
2. from too much reliance upon his own strength;
3. from ignorance of himself, and of the trials which he was soon to pass through.
And it most impressively teaches us:
1. that no strength of attachment to Jesus can justify such confident promises of fidelity, made without dependence on him.
2. that all promises to adhere to him should be made relying on him for aid.
3. that we little know how feeble we are until we are tried.
4. that Christians may be left to great and disgraceful sins to show them their weakness.
Luke adds that Jesus said to Peter that Satan had desired to have him, that he might sift him as wheat - that is, that he might thoroughly test him. But Jesus says that he had prayed for him that his faith should not fail, and charged him when he was "converted" - that is, when he was "turned" from this sin - to strengthen his brethren; to wit, by teaching them to take warning by his example. See the notes at Luk 22:31-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:33: Though: Mar 14:29; Luk 22:33; Joh 13:36-38, Joh 21:15
yet: Psa 17:5, Psa 119:116, Psa 119:117; Pro 16:18, Pro 16:19, Pro 20:6, Pro 28:25, Pro 28:26; Jer 17:9; Rom 12:10; Phi 2:3; Pe1 5:5, Pe1 5:6
John Gill
26:33 Peter answered and said unto him,.... Who was always a forward man, free to speak his mind, and was often the mouth of the rest; observing what Christ had affirmed concerning all of them, that that very night, in a very short space of time, they would be offended because of him; and knowing the strong love he had for Christ, and being persuaded it could never be his case, thus addresses him,
though all men shall be offended because of thee, yet will I never be offended: his sense is, that though all the men in the world, friends, and foes, though even all the rest of the disciples, who were his most intimate friends, most closely attached to him, and who dearly loved him, and sincerely believed in him, should be so stumbled at what should befall him, as to flee from him, and be tempted to relinquish his cause, and interest; yet nothing should ever cause him, in the least, to stumble and fall, to desert him, or hesitate about him, or cause him to take the least umbrage and offence at what might come upon him; and this he was positive of would be the case, not only that night, but ever after. No doubt he said this in the sincerity of his heart, and out of his great fervour of affection for Christ; but what he failed in, was trusting to his own strength, being self-confident; and in entertaining greater opinion of himself, and his steady attachment to Christ, than of the rest of the disciples; and in contradicting what Christ had so strongly affirmed of them all, without any exception, and so of himself, and had confirmed by so glaring a prophecy concerning this matter.
26:3426:34: Ասէ ցնա Յիսուս. Ամէն ասե՛մ քեզ. զի յայսմ գիշերի՝ մինչչեւ՛ հաւու խօսեալ իցէ, երի՛ցս ուրասցիս զիս։
34 Յիսուս նրան ասաց. «Ճշմարիտ եմ ասում քեզ, որ այս գիշեր, դեռ աքաղաղը չկանչած, երեք անգամ ինձ պիտի ուրանաս»
34 Յիսուս ըսաւ անոր. «Ճշմարիտ կ’ըսեմ քեզի, Այս գիշեր դեռ հաւը չխօսած՝ երեք անգամ զիս պիտի ուրանաս»։
Ասէ ցնա Յիսուս. Ամէն ասեմ քեզ զի յայսմ գիշերի մինչչեւ հաւու խօսեալ իցէ, երիցս ուրասցիս զիս:

26:34: Ասէ ցնա Յիսուս. Ամէն ասե՛մ քեզ. զի յայսմ գիշերի՝ մինչչեւ՛ հաւու խօսեալ իցէ, երի՛ցս ուրասցիս զիս։
34 Յիսուս նրան ասաց. «Ճշմարիտ եմ ասում քեզ, որ այս գիշեր, դեռ աքաղաղը չկանչած, երեք անգամ ինձ պիտի ուրանաս»
34 Յիսուս ըսաւ անոր. «Ճշմարիտ կ’ըսեմ քեզի, Այս գիշեր դեռ հաւը չխօսած՝ երեք անգամ զիս պիտի ուրանաս»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3434: Иисус сказал ему: истинно говорю тебе, что в эту ночь, прежде нежели пропоет петух, трижды отречешься от Меня.
26:34  ἔφη αὐτῶ ὁ ἰησοῦς, ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με.
26:34. ἔφη (It-was-declaring) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) λέγω (I-forth) σοι (unto-thee) ὅτι (to-which-a-one) ἐν (in) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) νυκτὶ (unto-a-night) πρὶν (ere) ἀλέκτορα (to-a-cock) φωνῆσαι (to-have-sounded-unto) τρὶς (to-thrice) ἀπαρνήσῃ ( thou-shall-deny-off-unto ) με. (to-me)
26:34. ait illi Iesus amen dico tibi quia in hac nocte antequam gallus cantet ter me negabisJesus said to him: Amen I say to thee that in this night before the cock crow, thou wilt deny me thrice.
34. Jesus said unto him, Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice.
26:34. Jesus said to him, “Amen I say to you, that in this night, before the rooster crows, you will deny me three times.”
26:34. Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice:

34: Иисус сказал ему: истинно говорю тебе, что в эту ночь, прежде нежели пропоет петух, трижды отречешься от Меня.
26:34  ἔφη αὐτῶ ὁ ἰησοῦς, ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με.
26:34. ait illi Iesus amen dico tibi quia in hac nocte antequam gallus cantet ter me negabis
Jesus said to him: Amen I say to thee that in this night before the cock crow, thou wilt deny me thrice.
26:34. Jesus said to him, “Amen I say to you, that in this night, before the rooster crows, you will deny me three times.”
26:34. Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
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
34 (Мк XIV:30; Лк XXII:34). У всех синоптиков — разница в показании времени. По Матфею, троекратное отречение будет прежде, чем пропоет петух; по Марку — оно будет прежде, чем петух пропоет дважды; по Луке — вообще, согласно с Матфеем, но вместо положительного трижды (triV) — до трех раз (eoV triV в русском переводе Луки неточно). Тут просто приблизительное указание на время отречения — самое раннее, утреннее пение петухов (см. прим. к XX:3), Это был у евреев один из способов определения времени. И, вероятно, слова Христа не были поняты в ином смысле. По поводу разноречия евангелистов было много глумлений. Но все дело можно объяснить тем, что Матфей и Лука выражаются короче, а Марк полнее. В пророческом предсказании или при его изложении во всяком случае нельзя требовать такой точности, какая желательна бывает многим критикам. Немало рассуждений велось и по поводу того, были или нет в Иерусалиме петухи. Говорили, что у иудеев они были редки; но иудеи не могли воспрепятствовать римлянам держать их. Здесь, скажем только, что если бы ни у иудеев, ни у римлян и вовсе не было петухов в Иерусалиме, то и тогда предсказание Христа и его исполнение нисколько не потеряли бы своей силы. Главная цель предсказания, направленного против утверждений Петра о преданности Христу, — доказать, что, несмотря на его заверения, в самом скором времени, когда бывает пение петухов, он отречется от Него. Глубокая оригинальность и, так сказать, совершенно неожиданные обороты всего этого дела указывают вполне на его историческую действительность, которую мы можем вполне принимать даже независимо от точности или неточности частных обозначений обстоятельств этого события или подробностей.
Adam Clarke: Commentary on the Bible - 1831
26:34: Jesus said - Our Lord's answer to Peter is very emphatic and impressive. Verily - I speak a solemn weighty truth, thou wilt not only be stumbled, fall off, and forsake thy Master, but thou wilt even deny that thou hast, or ever had, any knowledge of or connection with me; and this thou wilt do, not by little and little, through a long process of time, till the apostasy, daily gathering strength, shall be complete; but thou wilt do it this very night, and that not once only, but thrice; and this thou wilt do also in the earlier part of the night, before even a cock shall crow. Was not this warning enough to him not to trust in his own strength, but to depend on God?
Albert Barnes: Notes on the Bible - 1834
26:34
This night - This was in the "evening" when this was spoken, after the observance of the Passover, and, we may suppose, near nine o'clock p. m.
Before the cock crow - Mark and Luke add, before the cock crowed twice. The cock is accustomed to crow twice once at midnight, and once in the morning at break of day. The latter was commonly called cock-crowing. See Mar 13:35. This was the time familiarly known as "the cock-crowing," and of this Matthew and John speak, without referring to the other. Mark and Luke speak of the "second" crowing, and mean the same time, so that there is no contradiction between them.
Deny me thrice - That is, as Luke adds, deny that "thou knowest" me. See Mat 26:74.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:34: That: Mar 14:30, Mar 14:31; Luk 22:34; Joh 13:38
John Gill
26:34 Jesus said unto him, verily I say unto thee,.... Christ, the more strongly to asseverate what he was about to say, uses the word verily, or prefixes his "Amen" to it, as being a certain truth, and what Peter might assure himself of would certainly come to pass:
that this night before the cock crow, thou shalt deny me thrice; which is, as if he should say, thou wilt not only be offended because of me, and flee from me, and be scattered with the rest, as will be the case of all of you; but thou wilt deny that thou knowest me, that thou belongest to me, or hast any concern with me; and this thou wilt do not only once, but again and again, even three times, one after another, and that this very night, before the cock has done crowing. In Mark it is said, "that this day, even in this night, before the cock crow twice, thou shalt deny me thrice",
Mk 14:30; which may be reconciled with the words of Matthew, and the other evangelists, by observing, that the word "twice" is not in Beza's ancient copy, which he gave to the university of Cambridge, nor is it in the Ethiopic version; which if allowed to be the true reading, the difficulty is removed at once; but whereas it is in other copies, no stress must be laid on this, nor is there any need of it: for whereas the cock crows twice in the night, once at midnight, and again near break of day; and which latter crowing being louder, and more welcome, and most taken notice of, is, by way of eminence, called the cock crowing; and is what Matthew here has respect to, and so designs the same as Mark does; and the sense of both is, that before the cock crow a second time, which is most properly the cock crowing, Peter should three times deny his master, as he did; see Mk 13:35, where cock crowing is distinguished from midnight, the first time the cock crows, and means the second time of crowing; and where Mark is to be understood in the same sense as Matthew, and both entirely agree. So cock crowing and midnight are distinguished by the Jews, who say (b),
"that on all other days they remove the ashes from the altar, , "at cock crowing", or near unto it, whether before or after; but on the day of atonement,
"at midnight":
and who also speak of the cocks crowing a first and second, and even a third time (c),
"Says R. Shila, he that begins his journey before cock crowing, his blood be upon his head. R. Josiah says, he may not proceed , "until he repeats"; that is, until he crows twice: and there are, who say, until he trebles it, or crows a third time: of what do they speak? of a middling one, i.e. which neither crows too soon, nor too late.
(b) Misn. Yoma, c. 1. sect. 8. (c) T. Bab. Yoma, fol. 21. 1.
John Wesley
26:34 Before cock crowing thou wilt deny me thrice - That is, before three in the morning, the usual time of cock crowing: although one cock was heard to crow once, after Peter's first denial of his Lord.
26:3526:35: Ասէ ցնա Պետրոս. Թէ եւ մեռանե՛լ հասանիցէ ընդ քեզ, զքեզ ո՛չ ուրացայց։ Նո՛յնպէս եւ ամենայն աշակերտքն ասէին։
35 Պետրոսը նրան ասաց. «Թէ քեզ հետ մեռնել իսկ ինձ հասնի, քեզ չեմ ուրանայ»: Նոյնն ասացին բոլոր աշակերտներն էլ:
35 Պետրոս ըսաւ անոր. «Թէեւ քեզի հետ մեռնելու ալ ըլլամ, բնաւ քեզ պիտի չուրանամ»։ Այսպէս կ’ըսէին նաեւ բոլոր աշակերտները։
Ասէ ցնա Պետրոս. Թէ եւ մեռանել հասանիցէ ընդ քեզ, զքեզ ոչ ուրացայց: Նոյնպէս եւ ամենայն աշակերտքն ասէին:

26:35: Ասէ ցնա Պետրոս. Թէ եւ մեռանե՛լ հասանիցէ ընդ քեզ, զքեզ ո՛չ ուրացայց։ Նո՛յնպէս եւ ամենայն աշակերտքն ասէին։
35 Պետրոսը նրան ասաց. «Թէ քեզ հետ մեռնել իսկ ինձ հասնի, քեզ չեմ ուրանայ»: Նոյնն ասացին բոլոր աշակերտներն էլ:
35 Պետրոս ըսաւ անոր. «Թէեւ քեզի հետ մեռնելու ալ ըլլամ, բնաւ քեզ պիտի չուրանամ»։ Այսպէս կ’ըսէին նաեւ բոլոր աշակերտները։
zohrab-1805▾ eastern-1994▾ western am▾
26:3535: Говорит Ему Петр: хотя бы надлежало мне и умереть с Тобою, не отрекусь от Тебя. Подобное говорили и все ученики.
26:35  λέγει αὐτῶ ὁ πέτρος, κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι. ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπαν.
26:35. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Πέτρος (a-Petros,"Κἂν (And-ever) δέῃ (it-might-bind) με (to-me) σὺν (together) σοὶ (unto-THEE) ἀποθανεῖν, (to-have-had-died-off) οὐ (not) μή (lest) σε (to-thee) ἀπαρνήσομαι . ( I-shall-deny-off-unto ) ὁμοίως (Unto-along-belonged) καὶ (and) πάντες ( all ) οἱ (the-ones) μαθηταὶ (learners) εἶπαν. (they-said)
26:35. ait illi Petrus etiam si oportuerit me mori tecum non te negabo similiter et omnes discipuli dixeruntPeter saith to him: Yea, though I should die with thee, I will not deny thee. And in like manner said all the disciples.
35. Peter saith unto him, Even if I must die with thee, will I not deny thee. Likewise also said all the disciples.
26:35. Peter said to him, “Even if it is necessary for me to die with you, I will not deny you.” And all the disciples spoke similarly.
26:35. Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.
Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples:

35: Говорит Ему Петр: хотя бы надлежало мне и умереть с Тобою, не отрекусь от Тебя. Подобное говорили и все ученики.
26:35  λέγει αὐτῶ ὁ πέτρος, κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι. ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπαν.
26:35. ait illi Petrus etiam si oportuerit me mori tecum non te negabo similiter et omnes discipuli dixerunt
Peter saith to him: Yea, though I should die with thee, I will not deny thee. And in like manner said all the disciples.
26:35. Peter said to him, “Even if it is necessary for me to die with you, I will not deny you.” And all the disciples spoke similarly.
26:35. Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.
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
35 (Мк XIV:31, с различием в выражениях). Желая обнаружить свою любовь, Петр теряет здесь веру в истинность слов Христа и возражает Ему только с теплотою любви. Ошибка Петра основывалась на недостаточном и неточном знании характера предстоящих событий. Даже самая смерть со Христом показалась Петру менее страшною, чем то, что скоро произошло в действительности. Апостолы заявили о своей преданности по примеру Петра. Можно предполагать, что злодеяние Иуды, ушедшего с вечери, теперь для них, по крайней мере, отчасти, разъяснилось, и они спешат выразить свой протест против его действий, заявляя, что они не поступят «яко Иуда». В заявлениях Петра и учеников можно видеть косвенное указание на то, какою казалась им личность Спасителя. Он не был в глазах их обыкновенным человеком, но таким, с которым можно было даже умереть (sun soi apoqanein — Матфей; sunapoqanein soi — Марк). Обстоятельство, важное для апологетики.
Adam Clarke: Commentary on the Bible - 1831
26:35: Though I should die with thee, yet will I not deny thee - He does not take the warning which his Lord gave him - he trusts in the warm, sincere attachment to Christ which he now feels, not considering that this must speedily fail, unless supported by the power of God.
Albert Barnes: Notes on the Bible - 1834
26:35
Will I not deny thee - Will not deny my connection with thee, or that I knew thee.
"All" the disciples said the same thing, and all fled at the approach of danger, "forsaking" their Master and Friend, and practically denying that they knew him, Mat 26:56.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:35: Though: Mat 20:22, Mat 20:23; Pro 28:14, Pro 29:23; Rom 11:20; Co1 10:12; Phi 2:12; Pe1 1:17
Likewise: Mat 20:24; Exo 19:8
John Gill
26:35 Peter saith unto him,.... Mark says, "he spake the more vehemently", Mk 14:31; his spirits were raised to a greater pitch of resentment, and he expressed himself in stronger terms, and in more peremptory and self-confident language,
though I should die with thee, yet will I not deny thee: he seems to have understood Christ, that he should suffer death, and that he would be in great danger himself, and therefore rather than lose his life would deny his master; wherefore he most confidently affirms, that should this be the case, should he be called to suffer death for his sake, or along with him, he would most cheerfully embrace it, rather than be guilty of so dreadful a crime, which he could not look upon but with the utmost detestation and abhorrence, as to deny his dear Lord and Saviour:
likewise also said all the disciples; that they would never be offended because of him, and would die with him rather than deny him. This they said, being also self-confident and ignorant of their own weakness, and drawn into these expressions through Peter's example; and that partly to show their equal abhorrence of so horrible an iniquity, as denying Jesus; and partly to remove all suspicion from them, lest they should be thought to have less love and zeal for Christ than Peter had.
John Wesley
26:35 In like manner also said all the disciples - But such was the tenderness of our Lord, that he would not aggravate their sin by making any reply.
26:3626:36: Յայնժամ գայ Յիսուս ընդ նոսա ՚ի գեղ մի՝ որում անուն էր Գեթսամանի, եւ ասէ ցնոսա. Նստարո՛ւք այդր՝ մինչեւ երթայց կացից յաղօ՛թս[504]։ [504] ՚Ի լուս՛՛. Գեթսեմանի. համաձայն բազմաց ՚ի բնաբ՛՛։
36 Այն ժամանակ Յիսուս նրանց հետ եկաւ մի տեղ, որի անունը Գեթսեմանի էր, եւ նրանց ասաց. «Նստեցէ՛ք այդտեղ, մինչեւ որ գնամ աղօթեմ»
36 Այն ատեն Յիսուս անոնց հետ տեղ մը գնաց, որուն անունը Գեթսեմանի էր ու ըսաւ աշակերտներուն. «Հոս նստեցէք մինչեւ որ ես երթամ հոն աղօթք ընեմ»։
Յայնժամ գայ Յիսուս ընդ նոսա ի գեղ մի որում անուն էր Գեթսեմանի, եւ ասէ ցնոսա. Նստարուք այդր, մինչեւ երթայց կացից յաղօթս:

26:36: Յայնժամ գայ Յիսուս ընդ նոսա ՚ի գեղ մի՝ որում անուն էր Գեթսամանի, եւ ասէ ցնոսա. Նստարո՛ւք այդր՝ մինչեւ երթայց կացից յաղօ՛թս[504]։
[504] ՚Ի լուս՛՛. Գեթսեմանի. համաձայն բազմաց ՚ի բնաբ՛՛։
36 Այն ժամանակ Յիսուս նրանց հետ եկաւ մի տեղ, որի անունը Գեթսեմանի էր, եւ նրանց ասաց. «Նստեցէ՛ք այդտեղ, մինչեւ որ գնամ աղօթեմ»
36 Այն ատեն Յիսուս անոնց հետ տեղ մը գնաց, որուն անունը Գեթսեմանի էր ու ըսաւ աշակերտներուն. «Հոս նստեցէք մինչեւ որ ես երթամ հոն աղօթք ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3636: Потом приходит с ними Иисус на место, называемое Гефсимания, и говорит ученикам: посидите тут, пока Я пойду, помолюсь там.
26:36  τότε ἔρχεται μετ᾽ αὐτῶν ὁ ἰησοῦς εἰς χωρίον λεγόμενον γεθσημανί, καὶ λέγει τοῖς μαθηταῖς, καθίσατε αὐτοῦ ἕως [οὖ] ἀπελθὼν ἐκεῖ προσεύξωμαι.
26:36. Τότε (To-the-one-which-also) ἔρχεται ( it-cometh ) μετ' (with) αὐτῶν (of-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) χωρίον (to-a-spacelet) λεγόμενον (to-being-forthed) Γεθσημανεί, (a-Gethsemanei,"καὶ (and) λέγει (it-fortheth) τοῖς (unto-the-ones) μαθηταῖς (unto-learners,"Καθίσατε (Ye-should-have-sat-down-to) αὐτοῦ (of-it) ἕως (unto-if-which) [οὗ] "[of-which]"ἀπελθὼν (having-had-came-off) ἐκεῖ (thither) προσεύξωμαι . ( I-might-have-goodly-held-toward )
26:36. tunc venit Iesus cum illis in villam quae dicitur Gethsemani et dixit discipulis suis sedete hic donec vadam illuc et oremThen Jesus came with them into a country place which is called Gethsemani. And he said to his disciples: Sit you here, till I go yonder and pray.
36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto his disciples, Sit ye here, while I go yonder and pray.
26:36. Then Jesus went with them to a garden, which is called Gethsemani. And he said to his disciples, “Sit down here, while I go there and pray.”
26:36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder:

36: Потом приходит с ними Иисус на место, называемое Гефсимания, и говорит ученикам: посидите тут, пока Я пойду, помолюсь там.
26:36  τότε ἔρχεται μετ᾽ αὐτῶν ὁ ἰησοῦς εἰς χωρίον λεγόμενον γεθσημανί, καὶ λέγει τοῖς μαθηταῖς, καθίσατε αὐτοῦ ἕως [οὖ] ἀπελθὼν ἐκεῖ προσεύξωμαι.
26:36. tunc venit Iesus cum illis in villam quae dicitur Gethsemani et dixit discipulis suis sedete hic donec vadam illuc et orem
Then Jesus came with them into a country place which is called Gethsemani. And he said to his disciples: Sit you here, till I go yonder and pray.
26:36. Then Jesus went with them to a garden, which is called Gethsemani. And he said to his disciples, “Sit down here, while I go there and pray.”
26:36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
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
36 (Мк XIV:32; Лк XXII:40). Слово Гефсимания Иероним объясняет valis pinguissima (долина плодороднейшая), Вероятнее производство от гет шемет — масличное точило. Место находилось на западной стороне горы Елеонской, внизу, и было первым по выходе из Иерусалима и переходит через поток Кедрон. Оно долго было не огорожено; но недавно его огородили и развели сад. Огороженное место в настоящее время занимает почти четырехугольник приблизительно 23 х 21 квадратных сажень, и находится во владении католических монахов, которые пускают в сад и показывают его путешественникам. Там в настоящее время растет восемь старых маслин. Вероятно, те маслины, которые росли там во время Христа, были срублены, и на месте их выросли новые, которые также устарели. Рядом с католической Гефсиманией такой же сад устроен и греками. Какое место было действительно местом молений Христа, нельзя решить. Но подходя к загороженным садам или вступая в них, путешественник может быть уверен, что он находится на месте священнейших событий христианской истории. Слово Гефсимания по-гречески пишется разно: Geqshmanei, - shmani и manh. Из этих чтений более вероятным признается первое. — «Посидите тут» = meinate, ст. 38; «здесь» — оригинальное греческое выражение autou, вм. wde, как у LXX Быт XXII:5; Деян XV:34; XVIII:19; XXI:4. Наречие ekei вероятнее относить к apelqwn = отойдя туда = ekeise, а не к «помолюсь там», как в русском. Выражение показывает, что, оставив учеников, Спаситель отошел в более тенистую часть Гефсимании для молитвы. «Он имел обыкновение молиться без них», т. е. без учеников (Златоуст). Так как Пасха всегда праздновалась евреями во время мартовского полнолуния, то следует думать, что луна в это время освещала Гефсиманию своим тихим блеском.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me.

Hitherto, we have seen the preparatives for Christ's sufferings; now, we enter upon the bloody scene. In these verses we have the story of his agony in the garden. This was the beginning of sorrows to our Lord Jesus. Now the sword of the Lord began to awake against the man that was his Fellow; and how should it be quiet when the Lord had given it a charge? The clouds had been gathering a good while, and looked black. He had said, some days before, Now is my soul troubled, John xii. 27. But now the storm began in good earnest. He put himself into this agony, before his enemies gave him any trouble, to show that he was a Freewill offering; that his life was not forced from him, but he laid it down of himself. John x. 18. Observe,

I. The place where he underwent this mighty agony; it was in a place called Gethsemane. The name signifies, torculus olei--an olive-mill, a press for olives, like a wine-press, where they trod the olives, Mic. vi. 15. And this was the proper place for such a thing, at the foot of the mount of Olives. There our Lord Jesus began his passion; there it pleased the Lord to bruise him, and crush him, that fresh oil might flow to all believers from him, that we might partake of the root and fatness of that good Olive. There he trod the wine-press of his Father's wrath, and trod it alone.

II. The company he had with him, when he was in this agony.

1. He took all the twelve disciples with him to the garden, except Judas, who was at this time otherwise employed. Though it was late in the night, near bed-time, yet they kept with him, and took this walk by moonlight with him, as Elisha, who, when he was told that his master should shortly be taken from his head, declared that he would not leave him, though he led him about; so these follow the Lamb, wheresoever he goes.

2. He took only Peter, and James, and John, with him into that corner of the garden where he suffered his agony. He left the rest at some distance, perhaps at the garden door, with this charge, Sit ye here, while I go and pray yonder; like that of Abraham to his young men (Gen. xxii. 5), Abide ye here, and I will go yonder and worship. (1.) Christ went to pray alone, though he had lately prayed with his disciples, John xvii. 1. Note, Our prayers with our families must not excuse us from our secret devotions. (2.) He ordered them to sit here. Note, We must take heed of giving any disturbance or interruption to those who retire for secret communion with God. He took these three with him, because they had been the witnesses of his glory in his transfiguration (ch. xvii. 1, 2), and that would prepare them to be the witnesses of his agony. Note, Those are best prepared to suffer with Christ, that have by faith beheld his glory, and have conversed with the glorified saints upon the holy mount. If we suffer with Christ, we shall reign with him; and if we hope to reign with him, why should we not expect to suffer with him?

III. The agony itself that he was in; He began to be sorrowful, and very heavy. It is called an agony (Luke xxii. 44), a conflict. It was not any bodily pain or torment that he was in, nothing occurred to hurt him; but, whatever it was, it was from within; he troubled himself, John xi. 33. The words here used are very emphatical; he began lupeisthai kai ademunein--to be sorrowful, and in a consternation. The latter word signifies such a sorrow as makes a man neither fit for company nor desirous of it. He had like a weight of lead upon his spirits. Physicians use a word near akin to it, to signify the disorder a man is in in a fit of an ague, or beginning of a fever. Now was fulfilled, Ps. xxii. 14, I am poured out like water, my heart is like wax, it is melted; and all those passages in the Psalms where David complains of the sorrows of his soul, Ps. xviii. 4, 5; xlii. 7; lv. 4, 5; lxix. 1-3; lxxxviii. 3; cxvi. 3, and Jonah's complaint, ch. ii. 4, 5.

But what was the cause of all this? What was it that put him into his agony? Why art thou cast down, blessed Jesus, and why disquieted? Certainly, it was nothing of despair or distrust of his Father, much less any conflict or struggle with him. As the Father loved him because he laid down his life for the sheep, so he was entirely subject to his Father's will in it. But,

1. He engaged in an encounter with the powers of darkness; so he intimates (Luke xxii. 53); This is your hour, and the power of darkness: and he spoke of it just before (John xiv. 30, 31); "The prince of this world cometh. I see him rallying his forces, and preparing for a general assault; but he has nothing in me, no garrisons in his interest, none that secretly hold correspondence with him; and therefore his attempts, though fierce, will be fruitless: but as the Father gave me commandment, so I do; however it be, I must have a struggle with him, the field must be fairly fought; and therefore arise, let us go hence, let us hasten to the field of battle, and meet the enemy." Now is the close engagement in single combat between Michael and the dragon, hand to hand; now is the judgment of this world; the great cause is now to be determined, and the decisive battle fought, in which the prince of this world, will certainly be beaten and cast out, John xii. 31. Christ, when he works salvation, is described like a champion taking the field, Isa. lix. 16-18. Now the serpent makes his fiercest onset on the seed of the woman, and directs his sting, the sting of death, to his very heart; animamque in vulnere ponit--and the wound is mortal.

2. He was now bearing the iniquities which the Father laid upon him, and, by his sorrow and amazement, he accommodated himself to his undertaking. The sufferings he was entering upon were for our sins; they were all made to meet upon him, and he knew it. As we are obliged to be sorry for our particular sins, so was he grieved for the sins of us all. So Bishop Pearson, p. 191. Now, in the valley of Jehoshaphat, where Christ now was, God gathered all nations, and pleaded with them in his Son, Joel iii. 2, 12. He knew the malignity of the sins that were laid upon him, how provoking to God, how ruining to man; and these being all set in order before him, and charged upon him, he was sorrowful and very heavy. Now it was that iniquities took hold on him; so that he was not able to look up, as was foretold concerning him, Ps. xl. 7, 12.

3. He had a full and clear prospect of all the sufferings that were before him. He foresaw the treachery of Judas, the unkindness of Peter, the malice of the Jews, and their base ingratitude. He knew that he should now in a few hours be scourged, spit upon, crowned with thorns, nailed to the cross; death in its most dreadful appearances, death in pomp, attended with all its terrors, looked him in the face; and this made him sorrowful, especially because it was the wages of our sin, which he had undertaken to satisfy for. It is true, the martyrs that have suffered for Christ, have entertained the greatest torments, and the most terrible deaths, without any such sorrow and consternation; have called their prisons their delectable orchards, and a bed of flames a bed of roses: but then, (1.) Christ was now denied the supports and comforts which they had; that is, he denied them to himself, and his soul refused to be comforted, not in passion, but in justice to his undertaking. Their cheerfulness under the cross was owing to the divine favour, which, for the present, was suspended from the Lord Jesus. (2.) His sufferings were of another nature from theirs. St. Paul, when he is to be offered upon the sacrifice and service of the saints' faith, can joy and rejoice with them all; but to be offered a sacrifice, to make atonement for sin, is quite a different case. On the saints' cross there is a blessing pronounced, which enables them to rejoice under it (ch. v. 10, 12); but to Christ's cross there was a curse annexed, which made him sorrowful and very heavy under it. And his sorrow under the cross was the foundation of their joy under it.

IV. His complaint of this agony. Finding himself under the arrest of his passion, he goes to his disciples (v. 38), and,

1. He acquaints them with his condition; My soul is exceedingly sorrowful, even unto death. It gives some little ease to a troubled spirit, to have a friend ready to unbosom itself to, and give vent to its sorrows. Christ here tells them, (1.) What was the seat of his sorrow; it was his soul that was now in an agony. This proves that Christ had a true human soul; for he suffered, not only in his body, but in his soul. We had sinned both against our own bodies, and against our souls; both had been used in sin, and both had been wronged by it; and therefore Christ suffered in soul as well as in body. (2.) What was the degree of his sorrow. He was exceedingly sorrowful, perilypos--compassed about with sorrow on all hands. It was sorrow in the highest degree, even unto death; it was a killing sorrow, such sorrow as no mortal man could bear and live. He was ready to die for grief; they were sorrows of death. (3.) The duration of it; it will continue even unto death. "My soul will be sorrowful as long as it is in this body; I see no outlet but death." He now began to be sorrowful, and never ceased to be so till he said, It is finished; that grief is now finished, which began in the garden. It was prophesied of Christ, that he should be a Man of sorrows (Isa. liii. 3); he was so all along, we never read that he laughed; but all his sorrows hitherto were nothing to this.

2. He bespeaks their company and attendance; Tarry ye here, and watch with me. Surely he was destitute indeed of help, when he entreated theirs, who, he knew, would be but miserable comforters; but he would hereby teach us the benefit of the communion of saints. It is good to have, and therefore good to seek, the assistance of our brethren, when at any time we are in an agony; for two are better than one. What he said to them, he saith to all, Watch, Mark xiii. 37. Not only watch for him, in expectation of his future coming, but watch with him, in application to our present work.

V. What passed between him and his Father when he was in this agony; Being in an agony, he prayed. Prayer is never out of season, but it is especially seasonable in an agony.

Observe, 1. The place where he prayed; He went a little further, withdrew from them, that the scripture might be fulfilled, I have trod the wine-press alone; he retired for prayer; a troubled soul finds most ease when it is alone with God, who understands the broken language of sighs and groans. Calvin's devout remark upon this is worth transcribing, Utile est seorsim orare, tunc enim magis familiariter sese denudat fidelis animus, et simplicius sua vota, gemitus, curas, pavores, spes, et gaudia in Dei sinum exonerat--It is useful to pray apart; for then the faithful soul develops itself more familiarly, and with greater simplicity pours forth its petitions, groans, cares, fears, hopes and joys, into the bosom of God. Christ has hereby taught us that secret prayer must be made secretly. Yet some think that even the disciples whom he left at the garden door, overheard him; for it is said (Heb. v. 7), they were strong cries.

2. His posture in prayer; He fell on his face; his lying prostrate denotes, (1.) The agony he was in, and the extremity of his sorrow. Job, in great grief, fell on the ground; and great anguish is expressed by rolling in the dust, Mic. i. 10. (2.) His humility in prayer. This posture was an expression of his, eulabeia--his reverential fear (spoken of Heb. v. 7), with which he offered up these prayers: and it was in the days of his flesh, in his estate of humiliation, to which hereby he accommodated himself.

3. The prayer itself; wherein we may observe three things.

(1.) The title he gives to God; O my Father. Thick as the cloud was, he could see God as a Father through it. Note, In all our addresses to God we should eye him as a Father, as our Father; and it is in a special manner comfortable to do so, when we are in an agony. It is a pleasing string to harp upon at such a time, My Father; whither should the child go, when any thing grieves him, but to his father?

(2.) The favour he begs; If it be possible, let this cup pass from me. He calls his sufferings a cup; not a river, not a sea, but a cup, which we shall soon see the bottom of. When we are under troubles, we should make the best, the least, of them, and not aggravate them. His sufferings might be called a cup, because allotted him, as at feasts a cup was set to every mess. He begs that this cup might pass from him, that is, that he might avoid the sufferings now at hand; or, at least, that they might be shortened. This intimates no more than that he was really and truly Man, and as a Man he could not but be averse to pain and suffering. This is the first and simple act of man's will--to start back from that which is sensibly grievous to us, and to desire the prevention and removal of it. The law of self-preservation is impressed upon the innocent nature of man, and rules there till overruled by some other law; therefore Christ admitted and expressed a reluctance to suffer, to show that he was taken from among men (Heb. v. 1), was touched with the feeling of our infirmities (Heb. iv. 15), and tempted as we are; yet without sin. Note, A prayer of faith against an affliction, may very well consist with the patience of hope under affliction. When David had said, I was dumb, I opened not my mouth, because thou didst it; his very next words were, Remove thy stroke away from me, Ps. xxxix. 9, 10. But observe the proviso; If it be possible. If God may be glorified, man saved, and the ends of his undertaking answered, without his drinking of this bitter cup, he desires to be excused; otherwise not. What we cannot do with the securing of our great end, we must reckon to be in effect impossible; Christ did so. Id possumus quod jure possumus--We can do that which we can do lawfully. We can do nothing, not only we may do nothing, against the truth.

(3.) His entire submission to, and acquiescence in, the will of God; Nevertheless, not as I will, but as thou wilt. Not that the human will of Christ was adverse or averse to the divine will; it was only, in its first act, diverse from it; to which, in the second act of the will, which compares and chooses, he freely submits himself. Note, [1.] Our Lord Jesus, though he had a quick sense of the extreme bitterness of the sufferings he was to undergo, yet was freely willing to submit to them for our redemption and salvation, and offered himself, and gave himself, for us. [2.] The reason of Christ's submission to his sufferings, was, his Father's will; as thou wilt, v. 39. He grounds his own willingness upon the Father's will, and resolves the matter wholly into that; therefore he did what he did, and did it with delight, because it was the will of God, Ps. xl. 8. This he had often referred to, as that which put him upon, and carried him through, his whole undertaking; This is the Father's will, John vi. 39, 40. This he sought (John v. 30); it was his meat and drink to do it, John iv. 34. [3.] In conformity to this example of Christ, we must drink of the bitter cup which God puts into our hands, be it ever so bitter; though nature struggle, grace must submit. We then are disposed as Christ was, when our wills are in every thing melted into the will of God, though ever so displeasing to flesh and blood; The will of the Lord be done, Acts xxi. 14.

4. The repetition of the prayer; He went away again the second time, and prayed (v. 42), and again the third time (v. 44), and all to the same purport; only, as it is related here, he did not, in the second and third prayer, expressly ask that the cup might pass from him, as he had done in the first. Note, Though we may pray to God to prevent and remove an affliction, yet our chief errand, and that which we should most insist upon, must be, that he will give us grace to bear it well. It should be more our care to get our troubles sanctified, and our hearts satisfied under them, than to get them taken away. He prayed, saying, Thy will be done. Note, Prayer is the offering up, not only of our desires, but of our resignations, to God. It amounts to an acceptable prayer, when at any time we are in distress, to refer ourselves to God, and to commit our way and work to him; Thy will be done. The third time he said the same words, ton auton logon--the same word, that is the same matter or argument; he spoke to the same purport. We have reason to think that this was not all he said, for it should seem by v. 40 that he continued an hour in his agony and prayer; but, whatever more he said, it was to this effect, deprecating his approaching sufferings, and yet resigning himself to God's will in them, in the expressions of which we may be sure he was not straitened.

But what answer had he to this prayer? Certainly it was not made in vain; he that heard him always, did not deny him now. It is true, the cup did not pass from him, for he withdrew that petition, and did not insist upon it (if he had, for aught I know, the cup had passed away); but he had an answer to his prayer; for, (1.) He was strengthened with strength in his soul, in the day when he cried (Ps. cxxxviii. 3); and that was a real answer, Luke xxii. 43. (2.) He was delivered from that which he feared, which was, lest by impatience and distrust he should offend his Father, and so disable himself to go on with his undertaking, Heb. v. 7. In answer to his prayer, God provided that he should not fail or be discouraged.

VI. What passed between him and his three disciples at this time; and here we may observe,

1. The fault they were guilty of; that when he was in his agony, sorrowful and heavy, sweating and wrestling and praying, they were so little concerned, that they could not keep awake; he comes, and finds them asleep, v. 40. The strangeness of the thing should have roused their spirits to turn aside now, and see this great sight--the bush burning, and yet not consumed; much more should their love to their Master, and their care concerning him, have obliged them to a more close and vigilant attendance on him; yet they were so dull, that they could not keep their eyes open. What had become of us, if Christ had been now as sleepy as his disciples were? It is well for us that our salvation is in the hand of one who neither slumbers nor sleeps. Christ engaged them to watch with him, as if he expected some succour from them, and yet they slept; surely it was the unkindest thing that could be. When David wept at this mount of Olives, all his followers wept with him (2 Sam. xv. 30); but when the Son of David was here in tears, his followers were asleep. His enemies, who watched for him, were wakeful enough (Mark xiv. 43); but his disciples, who should have watched with him, were asleep. Lord, what is man! What are the best of men, when God leaves them to themselves! Note, Carelessness and carnal security, especially when Christ is in his agony, are great faults in any, but especially in those who profess to be nearest in relation to him. The church of Christ, which is his body, is often in an agony, fightings without and fears within; and shall we be asleep then, like Gallio, that cared for none of these things; or those (Amos vi. 6) that lay at ease, and were not grieved for the affliction of Joseph?

2. Christ's favour to them, notwithstanding. Persons in sorrow are too apt to be cross and peevish with those about them, and to lay it grievously to heart, if they but seem to neglect them; but Christ in his agony is as meek as ever, and carries it as patiently toward his followers as toward his Father, and is not apt to take things ill.

When Christ's disciples put this slight upon him,

(1.) He came to them, as if he expected to receive some comfort from them; and if they had put him in mind of what they had heard from him concerning his resurrection and glory perhaps it might have been some help to him; but, instead of that, they added grief to his sorrow; and yet he came to them, more careful for them than they were for themselves; when he was most engaged, yet he came to look after them; for those that were given him, were upon his heart, living and dying.

(2.) He gave them a gentle reproof, for as many as he loves he rebukes; he directed it to Peter, who used to speak for them; let him now hear for them. The reproof was very melting; What! could ye not watch with me one hour? He speaks as one amazed to see them so stupid; every word, when closely considered, shows the aggravated nature of the case. Consider, [1.] Who they were; "Could not ye watch--ye, my disciples and followers? No wonder if others neglect me, if the earth sit still, and be at rest (Zech. i. 11); but from you I expected better things." [2.] Who he was; "Watch with me. If one of yourselves were ill and in an agony, it would be very unkind not to watch with him; but it is undutiful not to watch with your Master, who has long watched over you for good, has led you, and fed you, and taught you, borne you, and borne with you; do ye thus requite him?" He awoke out of his sleep, to help them when they were in distress (ch. viii. 26); and could not they keep awake, at least to show their good-will to him, especially considering that he was now suffering for them, in an agony for them? Jam tua res agiture--I am suffering in your cause. [3.] How small a thing it was that he expected from them--only to watch with him. If he had bid them do some great thing, had bid them be in an agony with him, or die with him, they thought they could have done it; and yet they could not do it, when he only desired them to watch with him, 2 Kings v. 13. [4.] How short a time it was that he expected it--but one hour; they were not set upon the guard whole nights, as the prophet was (Isa. xxi. 8), only one hour. Sometimes he continued all night in prayer to God, but did not then expect that his disciples should watch with him; only now, when he had but one hour to spend in prayer.

(3.) He gave them good counsel; Watch and pray, that ye enter not into temptation, v. 41. [1.] There was an hour of temptation drawing on, and very near; the troubles of Christ were temptations to his followers to disbelieve and distrust him, to deny and desert him, and renounce all relation to him. [2.] There was danger of their entering into the temptation, as into a snare or trap; of their entering into a parley with it, or a good opinion of it, of their being influenced by it, and inclining to comply with it; which is the first step toward being overcome by it. [3.] He therefore exhorts them to watch and pray; Watch with me, and pray with me. While they were sleeping, they lost the benefit of joining in Christ's prayer. "Watch yourselves, and pray yourselves. Watch and pray against this present temptation to drowsiness and security; pray that you may watch; beg of God by his grace to keep you awake, now that there is occasion." When we are drowsy in the worship of God, we should pray, as a good Christian once did, "The Lord deliver me from this sleepy devil!" Lord, quicken thou me in thy way, Or, "Watch and pray against the further temptation you may be assaulted with; watch and pray lest this sin prove the inlet of many more." Note, When we find ourselves entering into temptation, we have need to watch and pray.

(4.) He kindly excused for them; The spirit indeed is willing, but the flesh is weak. We do not read of one word they had to say for themselves (the sense of their own weakness stopped their mouth); but then he had a tender word to say on their behalf, for it is his office to be an Advocate; in this he sets us an example of the love which covers a multitude of sins. He considered their frame, and did not chide them, for he remembered that they were but flesh; and the flesh is weak, though the spirit be willing, Ps. lxxviii. 38, 39. Note, [1.] Christ's disciples, as long as they are here in this world, have bodies as well as souls, and a principle of remaining corruption as well as of reigning grace, like Jacob and Esau in the same womb, Canaanites and Israelites in the same land, Gal. v. 17, 24. [2.] It is the unhappiness and burthen of Christ's disciples, that their bodies cannot keep pace with their souls in works of piety and devotion, but are many a time a cloud and clog to them; that, when the spirit is free and disposed to that which is good, the flesh is averse and indisposed. This St. Paul laments (Rom. vii. 25); With my mind I serve the law of God, but with my flesh the law of sin. Our impotency in the service of God is the great iniquity and infidelity of our nature, and it arises from these sad remainders of corruption, which are the constant grief and burthen of God's people. [3.] Yet it is our comfort, that our Master graciously considers this, and accepts the willingness of the spirit, and pities and pardons the weakness and infirmity of the flesh; for we are under grace, and not under the law.

(5.) Though they continued dull and sleepy, he did not any further rebuke them for it; for, though we daily offend, yet he will not always chide. [1.] When he came to them the second time, we do not find that he said any thing to them (v. 43); he findeth them asleep again. One would have thought that he had said enough to them to keep them awake; but it is hard to recover from a spirit of slumber. Carnal security, when once it prevails, is not easily shaken off. Their eyes were heavy, which intimates that they strove against it as much as they could, but were overcome by it, like the spouse; I sleep, but my heart waketh (Cant. v. 2); and therefore their Master looked upon them with compassion. [2.] When he came the third time, he left them to be alarmed with the approaching danger (v. 45, 46); Sleep on now, and take your rest. This is spoken ironically; "Now sleep if you can, sleep if you dare; I would not disturb you if Judas and his band of men would not." See here how Christ deals with those that suffer themselves to be overcome by security, and will not be awakened out of it. First, Sometimes he gives them up to the power of it; Sleep on now. He that will sleep, let him sleep still. The curse of spiritual slumber is the just punishment of the sin of it, Rom. xi. 8; Hos. iv. 17. Secondly, Many times he sends some startling judgment, to awaken those that would not be wrought upon by the word; and those who will not be alarmed by reasons and arguments, had better be alarmed by swords and spears than left to perish in their security. Let those that would not believe, be made to feel.

As to the disciples here, 1. Their Master gave them notice of the near approach of his enemies, who, it is likely, were now within sight or hearing, for they came with candles and torches, and, it is likely, made a great noise; The Son of man is betrayed into the hands of sinners. And again, He is at hand that doth betray me. Note, Christ's sufferings were no surprise to him; he knew what, and when, he was to suffer. By this time the extremity of his agony was pretty well over, or, at least, diverted; while with an undaunted courage he addresses himself to the next encounter, as a champion to the combat. 2. He called them to rise, and be going: not, "Rise, and let us flee from the danger;" but, "Rise, and let us go meet it;" before he had prayed, he feared his sufferings, but now he had got over his fears. But, 3. He intimates to them their folly, in sleeping away the time which they should have spent in preparation; now the event found them unready, and was a terror to them.
Adam Clarke: Commentary on the Bible - 1831
26:36: A place called Gethsemane - A garden at the foot of the mount of Olives. The name seems to be formed from גת gath, a press, and סמן shemen, oil; probably the place where the produce of the mount of Olives was prepared for use. The garden of the oil-press, or olive-press.
Sit ye here - Or, stay in this place, while I go and pray yonder: and employ ye the time as I shall employ it - in watching unto prayer.
Albert Barnes: Notes on the Bible - 1834
26:36: Jesus' agony in Gethsemane - This account is also recorded in Mar 14:32-42; Luk 22:39-46; Joh 18:1.

26:36
Then cometh ... - After the institution of the Lord's Supper, in the early part of the night, he went out to the Mount of Olives.
In his journey he passed over the brook Cedron Joh 18:1, which bounded Jerusalem on the east.
Unto a place - John calls this "a garden." This garden was on the western side of the Mount of Olives, and a short distance from Jerusalem. The word used by John means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, perhaps with a fountain of water, and with walks and groves; a proper place of refreshment in a hot climate, and of retirement from the noise of the adjacent city. Such places were doubtless common in the vicinity of Jerusalem. Messrs. Fisk and King, American missionaries were at the place which is commonly supposed to have been the garden of Gethsemane in 1823. They tell us that the garden is about a stone's cast from the brook of Cedron; that it now contains eight large and venerable-looking olives, whose trunks show their great antiquity. The spot is sandy and barren, and appears like a forsaken place. A low broken wall surrounds it.
Mr. King sat down beneath one of the trees and read Isa 53:1-12, and also the gospel history of our Redeemer's sorrow during that memorable night in which he was there betrayed; and the interest of the association was heightened by the passing through the place of a party of Bedouins, armed with spears and swords. A recent traveler says of this place that it "is a field or garden about 50 paces square, with a few shrubs growing in it, and eight olive-trees of great antiquity, the whole enclosed with a stone wall." The place was probably fixed upon, as Dr. Robinson supposes, during the visit of Helena to Jerusalem, 326 a. d., when the places of the crucifixion and resurrection were believed to be identified. There is, however, no absolute certainty respecting the places. Dr. Thomson (The Land and the Book, vol. ii. p. 484) supposes it most probable that the real "Garden of Gethsemane" was several hundred yards to the northwest of the present Gethsemane, in a place much more secluded than the one usually regarded as that where the agony of the Saviour occurred, and therefore more likely to have been the place of his retirement. Nothing, however, that is of importance depends on ascertaining the exact spot.
Luke says that Jesus "went as he was wont" - that is, accustomed - "to the Mount of Olives." Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer, thus enforcing by his example what he had so often done by his precepts the duty of retiring from the noise and bustle of the world to hold communion with God.
Gethsemane - This word is made up either of two Hebrew words, signifying "valley of fatness" - that is, a fertile valley; or of two words, signifying "an olive-press," given to it, probably, because the place was filled with olives.
Sit ye here - That is, in one part of the garden to which they first came.
While I go and pray yonder - That is, at the distance of a stone's cast, Luk 22:41. Luke adds that when he came to the garden he charged them to pray that they might not enter into temptation - that is, into deep "trials and afflictions," or, more probably, into scenes and dangers that would tempt them to deny him.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:36: a place: Mar 14:32-35; Luk 22:39-46; Joh 18:1-11
Gethsemane: Gethsemane was a garden at the foot of the Mount of Olives, beyond the brook Cedron; an even plat of ground, says Maundrell, not above fifty-seven yards square, where are shown some old olive trees, supposed to identify the spot to which our Lord was wont to resort.
while: Mat 26:39, Mat 26:42; Psa 22:1, Psa 22:2, Psa 69:1-3, Psa 69:13-15; Heb 5:7
Geneva 1599
26:36 (9) Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
(9) Christ having regard to the weakness of his disciples, leaves all the rest in safety, and takes with him but three to be witnesses of his anguish, and goes on purpose into the place where he would be betrayed.
John Gill
26:36 Then cometh Jesus with them,.... The eleven disciples,
unto a place called Gethsemane; the Syriac version calls it Ghedsiman; the Persic, Ghesmani, so the Arabic; the Vulgate Latin, and the Ethiopic, Gethsemani: in Munster's Hebrew Gospel, and in the Vulgate Latin, and Arabic versions, it is called a "village"; and in the Ethiopic version, "a village of wine"; and in the Syriac and Persic versions, a place. Here, according to an Ethiopic writer, the Virgin Mary was buried by the apostles (d). Its etymology is very differently given: some read, and explain it, as if it was , "a valley of fatness", or "of olives", as it is called in Munster's Hebrew Gospel; see Is 28:1; others as if it was , "a valley of signs", or a very famous valley; so Mount Sinai is called (e), , "Harsemanai", the mountain of signs: but, to take notice of no more; the true reading and signification of it is,
"an olive press", or a press for olives: so we read (f) of a chamber in the temple which is called "the chamber", , "Beth Semania", or "Bethsemani", where they put their wine and oil for temple service. It is very probable that at, or near this place, was a very public olive press, where they used to squeeze the olives, for the oil of them, which they gathered in great plenty from off the Mount of Olives; at the foot of which this place was; and a very significant place it was for our Lord to go to at this time, when he was about to tread the wine press of his Father's wrath, alone, and of the people there were none with him: for it follows,
and saith unto the disciples, sit ye here, while I go and pray yonder: perceiving a time of distress was coming upon him, he betakes himself to prayer, an example worthy of our imitation; in the performance of which duty he chose to be retired and solitary, and therefore left eight of his disciples at a certain place, whilst he went to another at some distance, convenient for his purpose; who perhaps might be the weakest of the disciples, and not able to bear the agonies and distress of their Lord and Master,
(d) Ludolph. Lex. Ethiop. p. 554. (e) T. Bab. Sabbat, fol. 89. 1. (f) T. Bab. Yoma, fol. 16. 1.
John Wesley
26:36 Then cometh Jesus to a place called Gethsemane - That is, the valley of fatness. The garden probably had its name from its soil and situation, laying in some little valley between two of those many hills, the range of which constitutes the mount of Olives. Mk 14:32; Lk 22:40.
26:3726:37: Եւ առեալ ընդ իւր զՊե՛տրոս՝ եւ զերկուս որդիսն Զեբեդեայ, սկսաւ տրտմե՛լ եւ հոգալ։
37 Եւ իր հետ վերցնելով Պետրոսին եւ Զեբեդէոսի երկու որդիներին՝ սկսեց տրտմել եւ տագնապել
37 Իրեն հետ առնելով Պետրոսը ու Զեբեդէոսի երկու որդիները, սկսաւ տրտմիլ ու վշտանալ։
Եւ առեալ ընդ իւր զՊետրոս եւ զերկուս որդիսն Զեբեդեայ` սկսաւ տրտմել եւ հոգալ:

26:37: Եւ առեալ ընդ իւր զՊե՛տրոս՝ եւ զերկուս որդիսն Զեբեդեայ, սկսաւ տրտմե՛լ եւ հոգալ։
37 Եւ իր հետ վերցնելով Պետրոսին եւ Զեբեդէոսի երկու որդիներին՝ սկսեց տրտմել եւ տագնապել
37 Իրեն հետ առնելով Պետրոսը ու Զեբեդէոսի երկու որդիները, սկսաւ տրտմիլ ու վշտանալ։
zohrab-1805▾ eastern-1994▾ western am▾
26:3737: И, взяв с Собою Петра и обоих сыновей Зеведеевых, начал скорбеть и тосковать.
26:37  καὶ παραλαβὼν τὸν πέτρον καὶ τοὺς δύο υἱοὺς ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.
26:37. καὶ (And) παραλαβὼν (having-had-taken-beside) τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) τοὺς (to-the-ones) δύο (to-two) υἱοὺς (to-sons) Ζεβεδαίου (of-a-Zebedaios) ἤρξατο ( it-firsted ) λυπεῖσθαι (to-be-saddened-unto) καὶ (and) ἀδημονεῖν. (to-whelm-unto)
26:37. et adsumpto Petro et duobus filiis Zebedaei coepit contristari et maestus esseAnd taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad.
37. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled.
26:37. And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and saddened.
26:37. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy:

37: И, взяв с Собою Петра и обоих сыновей Зеведеевых, начал скорбеть и тосковать.
26:37  καὶ παραλαβὼν τὸν πέτρον καὶ τοὺς δύο υἱοὺς ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.
26:37. et adsumpto Petro et duobus filiis Zebedaei coepit contristari et maestus esse
And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad.
26:37. And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and saddened.
26:37. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
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
37 (Мк XIV:33). Марк поименовывает всех трех учеников, Петра, Иакова и Иоанна. В 36 стихе Матфея излагается намерение Христа, теперь Его действие, которое заключалось в отдалении от восьми учеников вместе с тремя, наиболее доверенными, бывшими с Ним при воскрешении дочери Иаира и на горе преображения. Он немного шел сначала с ними, и они могли заметить, как Его душу начала постигать скорбь, печаль (lupeisqai) и Он начал «тосковать». Это последнее русское слово точно; но оно не выражает всего смысла греческого adhmonein. Оно происходит от dhmoV с отрицанием a, и значит, собственно, удаляться от народа, таиться, скрываться, быть нелюдимым. Смысл тот, что Спаситель, находясь среди людей, как бы пребывал в безлюдной пустыне и почувствовал то, что чувствуют обыкновенно люди, удаляющиеся в далекие страны из своего отечества, «тоску по родине». Скорбь и тоска Спасителя не были, конечно, в собственном смысле тоской по родине, но сильно походили на это тяжелое чувство, которое свойственно изгнанникам из своего отечества, ими любимого. Это крайне тяжелое и подавляющее душевные силы и способности чувство. Оно бывает, говорят, даже совершенно невыносимо, и человек иногда жертвует всем, чтобы возвратиться на родину. Мы яснее представим, как тяжело было это чувство, если скажем, что оно соединялось с предчувствием близкой смерти, и было вместе с тем «мировой скорбью», которая свойственна бывает немногим слишком утонченным и возвышенным натурам. Но, говоря вообще, мы не можем постигнуть скорби и тоски Спасителя во всей их глубине, потому что «не можем выступить из своей органической сферы, подобно тому, как орел не может подняться выше той атмосферы, в которой летает».
Adam Clarke: Commentary on the Bible - 1831
26:37: And he took with him Peter and the two sons of Zebedee - That is, James and John; the same persons who had beheld his transfiguration on the mount - that they might contemplate this agony in the light of that glory which they had there seen; and so be kept from being stumbled by a view of his present humiliation.
Began to be sorrowful - Λυπεισθαι, from λυω, to dissolve - exquisite sorrow, such as dissolves the natural vigor, and threatens to separate soul and body.
And very heavy - Overwhelmed with anguish - αδημονειν. This word is used by the Greeks to denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of spirit.
Albert Barnes: Notes on the Bible - 1834
26:37
And he took with him Peter and the two sons of Zebedee - That is, James and John, Mat 10:2. On two other occasions he had favored these disciples in a particular manner, suffering them to go with him to witness his power and glory, namely, at the healing of the ruler's daughter Luk 8:51, and at his transfiguration on the mount, Mat 17:1.
Sorrowful - Affected with grief.
Very heavy - The word in the original is much stronger than the one translated "sorrowful." It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:37: Peter: Mat 4:18, Mat 4:21, Mat 17:1, Mat 20:20; Mar 5:37
sorrowful: Mar 14:33, Mar 14:34; Luk 22:44; Joh 12:27
Geneva 1599
26:37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and (r) very heavy.
(r) The word which he uses signifies great sorrow, and tremendous and deadly grief: this thing, as it indicates man's true nature, which shuns death as a thing that entered in against nature, shows that though Christ was void of sin, yet he sustained this horrible punishment, because he felt the wrath of God kindled against us for sins, which he revenged and punished in his person.
John Gill
26:37 And he took with him Peter, and the two sons of Zebedee,.... James and John, who perhaps were the strongest, and best able to bear the shocking sight, and were his favourite disciples; who were admitted to be with him at other times, when the rest were not; as at the raising of Jairus's daughter, Mk 5:37, and moreover, these were at his transfiguration on the mount, Mt 17:1, which was a representation and presage of his glory; and so were very proper persons to be witnesses of his sorrows and agonies, which were the way to it; and three of them were taken by him for this purpose, being a sufficient number to bear testimony, since by the mouth of two or three witnesses everything is established:
and began to be sorrowful; his soul was troubled on the same account six days before, Jn 12:27, but was now sorrowful. He was a man of sorrows all his days, and acquainted with griefs, being reproached and persecuted by men: but now a new scene of sorrows opened; before he was afflicted by men, but now he is bruised, and put to grief by his Father: his sorrows now began, for they did not end here, but on the cross; not that this was but a bare beginning of his sorrows, or that these were but light in comparison of future ones; for they were very heavy, and indeed seem to be the heaviest of all, as appears from his own account of them; his vehement cry to his Father; his bloody sweat and agony; and the assistance he stood in need of from an angel; and the comfort and strength he received from him in his human nature: all which, put together, the like is not to be observed in any part of his sufferings:
and to be very heavy; with the weight of the sins of his people, and the sense of divine wrath, with which he was so pressed and overwhelmed, that his spirits were almost quite gone; he was just ready to swoon away, sink and die; his heart failed him, and became like wax melted in the midst of his bowels, before the wrath of God, which was as a consuming fire: all which shows the truth, though weakness of his human nature, and the greatness of his sufferings in it. The human nature was still in union with the divine person of the Son of God, and was sustained by him, but left to its natural weakness, without sin, that it might suffer to the utmost, and as much as possible for the sins of God's elect.
John Wesley
26:37 And taking with him Peter and the two sons of Zebedee - To be witnesses of all; he began to be sorrowful and in deep anguish - Probably from feeling the arrows of the Almighty stick fast in his soul, while God laid on him the iniquities of us all. Who can tell what painful and dreadful sensations were then impressed on him by the immediate hand of God? The former word in the original properly signifies, to be penetrated with the most exquisite sorrow; the latter to be quite depressed, and almost overwhelmed with the load.
26:3826:38: Յայնժամ ասէ ցնոսա. Տրտո՛ւմ է ոգի իմ մինչեւ ՚ի մահ, կացէ՛ք աստ՝ եւ սկեցէ՛ք ընդ իս[505]։ [505] Օրինակ մի. Տրտում է անձն իմ։
38 Այն ժամանակ նրանց ասաց. «Հոգիս տխուր է մահու չափ. այստե՛ղ մնացէք եւ ինձ հետ հսկեցէ՛ք»
38 Այն ատեն ըսաւ անոնց. «Իմ անձս մեռնելու չափ տրտում է։ Հոս կեցէք եւ ինծի հետ արթուն մնացէք»։
Յայնժամ ասէ ցնոսա. Տրտում է ոգի իմ մինչեւ ի մահ, կացէք աստ եւ սկեցէք ընդ իս:

26:38: Յայնժամ ասէ ցնոսա. Տրտո՛ւմ է ոգի իմ մինչեւ ՚ի մահ, կացէ՛ք աստ՝ եւ սկեցէ՛ք ընդ իս[505]։
[505] Օրինակ մի. Տրտում է անձն իմ։
38 Այն ժամանակ նրանց ասաց. «Հոգիս տխուր է մահու չափ. այստե՛ղ մնացէք եւ ինձ հետ հսկեցէ՛ք»
38 Այն ատեն ըսաւ անոնց. «Իմ անձս մեռնելու չափ տրտում է։ Հոս կեցէք եւ ինծի հետ արթուն մնացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3838: Тогда говорит им Иисус: душа Моя скорбит смертельно; побудьте здесь и бодрствуйте со Мною.
26:38  τότε λέγει αὐτοῖς, περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾽ ἐμοῦ.
26:38. τότε (To-the-one-which-also) λέγει (it-fortheth) αὐτοῖς (unto-them," Περίλυπός ( Saddened-about ) ἐστιν ( it-be ) ἡ ( the-one ) ψυχή ( a-breathing ) μου ( of-me ) ἕως (unto-if-which) θανάτου: (of-a-death) μείνατε (ye-should-have-stayed) ὧδε (unto-which-moreover) καὶ (and) γρηγορεῖτε (ye-should-watch-unto) μετ' (with) ἐμοῦ. (of-ME)
26:38. tunc ait illis tristis est anima mea usque ad mortem sustinete hic et vigilate mecumThen he saith to them: My soul is sorrowful even unto death. Stay you here and watch with me.
38. Then saith he unto them, My soul is exceeding sorrowful, even unto death: abide ye here, and watch with me.
26:38. Then he said to them: “My soul is sorrowful, even unto death. Stay here and keep vigil with me.”
26:38. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me:

38: Тогда говорит им Иисус: душа Моя скорбит смертельно; побудьте здесь и бодрствуйте со Мною.
26:38  τότε λέγει αὐτοῖς, περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾽ ἐμοῦ.
26:38. tunc ait illis tristis est anima mea usque ad mortem sustinete hic et vigilate mecum
Then he saith to them: My soul is sorrowful even unto death. Stay you here and watch with me.
26:38. Then he said to them: “My soul is sorrowful, even unto death. Stay here and keep vigil with me.”
26:38. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
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
38 (Мк XIV:34). Чрезмерная печаль и скорбь выражаются у обоих евангелистов двумя словами: perilupoV = valde tristis и ewV qanatou = до смерти, — как будто такая скорбь, которая сама по себе может довести до смерти, скорбь, свойственная всем живым существам при разлуке с жизнью. Неизвестно, были ли какие-либо внешние проявления скорби Спасителя, кроме сказанных Им слов, заметные для учеников, т. е. выражавшиеся в Его наружном виде, или же ученики узнали об Его скорби только после того, как Он сказал им об этом. Приглашение, обращенное к ученикам, побыть по близости около Него в эти тяжкие минуты и бодрствовать (grhgoreite = не спите), служит выражением тягчайшей скорби, во время которой человек особенно ищет близости к себе людей и заботится об их особенном сочувствии.
Adam Clarke: Commentary on the Bible - 1831
26:38: Then saith he - Then saith - Jesus: - I have added the word Jesus, ὁ Ιησους, on the authority of a multitude of eminent MSS. See them in Griesbach.
My soul is exceeding sorrowful, (or, is surrounded with exceeding sorrow), even unto death - This latter word explains the two former: My soul is so dissolved in sorrow, my spirit is filled with such agony and anguish, that, if speedy succor be not given to my body, death must be the speedy consequence.
Now, the grand expiatory sacrifice begins to be offered: in this garden Jesus enters fully into the sacerdotal office; and now, on the altar of his immaculate divinity, begins to offer his own body - his own life - a lamb without spot, for the sin of the world. St. Luke observes, Luk 22:43, Luk 22:44, that there appeared unto him an angel from heaven strengthening him; and that, being in an agony, his sweat was like great drops of blood falling to the ground. How exquisite must this anguish have been, when it forced the very blood through the coats of the veins, and enlarged the pores in such a preternatural manner as to cause them to empty it out in large successive drops! In my opinion, the principal part of the redemption price was paid in this unprecedented and indescribable agony.
Bloody sweats are mentioned by many authors; but none was ever such as this - where a person in perfect health, (having never had any predisposing sickness to induce a debility of the system), and in the full vigor of life, about thirty-three years of age, suddenly, through mental pressure, without any fear of death, sweat great drops of blood; and these continued, during his wrestling with God to fall to the ground.
To say that all this was occasioned by the fear he had of the ignominious death which he was about to die confutes itself - for this would not only rob him of his divinity, for which purpose it is brought, but it deprives him of all excellency, and even of manhood itself. The prospect of death could not cause him to suffer thus, when he knew that in less than three days he was to be restored to life, and be brought into an eternity of blessedness. His agony and distress can receive no consistent explication but on this ground - He Suffered, the Just for the Unjust, that he might Bring us to God. O glorious truth! O infinitely meritorious suffering! And O! above all, the eternal love, that caused him to undergo such sufferings for the sake of Sinners!
Albert Barnes: Notes on the Bible - 1834
26:38
My soul is exceeding sorrowful - His human nature - his soul - was much and deeply affected and pressed down.
Even unto death - This denotes extreme sorrow and agony.
The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!
Tarry ye here and watch with me - The word rendered "watch" means, literally, to abstain from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize with him, to unite with him in seeking divine support, and to prepare themselves for approaching dangers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:38: My: Job 6:2-4; Psa 88:1-7, Psa 88:14-16, Psa 116:3; Isa 53:3, Isa 53:10; Rom 8:32; Co2 5:21; Gal 3:13; Pe1 2:24, Pe1 3:18
tarry: Mat 26:40, Mat 25:13; Pe1 4:7
Geneva 1599
26:38 (10) Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
(10) Christ, a true man, who is about to suffer the punishment which we should have suffered for forsaking God, is forsaken by his own: he has a terrible conflict with the horror and fear of the curse of God: out of which he, since he escaped as a conqueror, causes us not to be afraid of death any more.
John Gill
26:38 Then saith he unto them,.... The three disciples, Peter, James, and John, who, by his looks and gestures, might know somewhat of the inward distress of his mind; yet he choose to express it to them in words, saying,
my soul is exceeding sorrowful, even unto death. That Christ had an human soul, as well as an human body, is clear from hence; and which was possessed of the same passions as ours are, but without sin, such as joy, love, grief, sorrow, &c. and at this time its sorrows were exceeding great: his soul was beset all around with the sins of his people; these took hold on him, and encompassed him, which must, in the most sensible manner, affect his pure and spotless mind; the sorrows of death and hell surrounded him on every side, insomuch that the least degree of comfort was not let in to him; nor was there any way open for it, so that his soul was overwhelmed with sorrow; his heart was ready to break; he was brought even, as it were, to the dust of death; nor would his sorrows leave him, he was persuaded, until soul and body were separated from each other; see a like phrase in Judg 16:16,
tarry ye here. The Ethiopic adds, "till I shall return", for he was going a little further from them, to vent his grief, and pour out his soul unto God. Munster's Hebrew Gospel reads it, "expect me", or "wait for me here", signifying, that he should return to them shortly,
and watch with me. It was night, and they might be heavy and inclined to sleep: he knew it would be an hour of temptation both to him and them, and therefore advises them to watch against it; and to observe how it would go with him, and what should befall him, that they might be witnesses of it, and be able to testify what agonies he endured, what grace he exercised, and how submissive he was to his Father's will.
26:3926:39: Եւ մատուցեալ յառաջ սակաւիկ մի՝ անկա՛ւ ՚ի վերայ երեսաց իւրոց, կաց յաղօթս՝ եւ ասէ. Հա՛յր իմ, եթէ հնա՛ր է՝ անցցէ՛ բաժակս այս յինէն. բայց ո՛չ որպէս ես կամիմ, այլ որպէս դո՛ւ[506]։ [506] Ոսկան. Եկաց յաղօթս։
39 Եւ մի փոքր առաջ գնալով՝ ընկաւ իր երեսի վրայ, աղօթեց ու ասաց. «Հա՛յր իմ, եթէ կարելի է, այս բաժակը թող ինձնից հեռու անցնի, բայց ոչ՝ ինչպէս ես եմ կամենում, այլ՝ ինչպէս դու»
39 Ու քիչ մը առջեւ երթալով՝ իր երեսին վրայ ինկաւ եւ աղօթք ըրաւ՝ ըսելով. «Ով Հայր իմ, եթէ կարելի է, թող այս գաւաթը ինձմէ անցնի. բայց ո՛չ թէ ինչպէս ես կ’ուզեմ, հապա ինչպէս դուն կ’ուզես»։
Եւ մատուցեալ յառաջ սակաւիկ մի, անկաւ ի վերայ երեսաց իւրոց, կաց յաղօթս եւ ասէ. Հայր իմ, եթէ հնար է, անցցէ բաժակս այս յինէն. բայց ոչ որպէս ես կամիմ, այլ որպէս դու:

26:39: Եւ մատուցեալ յառաջ սակաւիկ մի՝ անկա՛ւ ՚ի վերայ երեսաց իւրոց, կաց յաղօթս՝ եւ ասէ. Հա՛յր իմ, եթէ հնա՛ր է՝ անցցէ՛ բաժակս այս յինէն. բայց ո՛չ որպէս ես կամիմ, այլ որպէս դո՛ւ[506]։
[506] Ոսկան. Եկաց յաղօթս։
39 Եւ մի փոքր առաջ գնալով՝ ընկաւ իր երեսի վրայ, աղօթեց ու ասաց. «Հա՛յր իմ, եթէ կարելի է, այս բաժակը թող ինձնից հեռու անցնի, բայց ոչ՝ ինչպէս ես եմ կամենում, այլ՝ ինչպէս դու»
39 Ու քիչ մը առջեւ երթալով՝ իր երեսին վրայ ինկաւ եւ աղօթք ըրաւ՝ ըսելով. «Ով Հայր իմ, եթէ կարելի է, թող այս գաւաթը ինձմէ անցնի. բայց ո՛չ թէ ինչպէս ես կ’ուզեմ, հապա ինչպէս դուն կ’ուզես»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3939: И, отойдя немного, пал на лице Свое, молился и говорил: Отче Мой! если возможно, да минует Меня чаша сия; впрочем не как Я хочу, но как Ты.
26:39  καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων, πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾽ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾽ ὡς σύ.
26:39. καὶ (And) προελθὼν (having-had-came-before) μικρὸν (to-small) ἔπεσεν (it-had-fallen) ἐπὶ (upon) πρόσωπον (to-looked-toward) αὐτοῦ (of-it) προσευχόμενος ( goodly-holding-toward ) καὶ (and) λέγων (forthing,"Πάτερ (Father) μου, (of-me,"εἰ (if) δυνατόν (able) ἐστιν, (it-be) παρελθάτω (it-should-have-had-came-beside) ἀπ' (off) ἐμοῦ (of-ME,"τὸ (the-one) ποτήριον (to-a-drinkerlet) τοῦτο: (the-one-this) πλὴν (to-beyond,"οὐχ (not) ὡς (as) ἐγὼ (I) θέλω (I-determine,"ἀλλ' (other) ὡς (as) σύ. (thou)
26:39. et progressus pusillum procidit in faciem suam orans et dicens mi Pater si possibile est transeat a me calix iste verumtamen non sicut ego volo sed sicut tuAnd going a little further, he fell upon his face, praying and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless, not as I will but as thou wilt.
39. And he went forward a little, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.
26:39. And continuing on a little further, he fell prostrate on his face, praying and saying: “My Father, if it is possible, let this chalice pass away from me. Yet truly, let it not be as I will, but as you will.”
26:39. And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt].
And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou:

39: И, отойдя немного, пал на лице Свое, молился и говорил: Отче Мой! если возможно, да минует Меня чаша сия; впрочем не как Я хочу, но как Ты.
26:39  καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων, πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾽ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾽ ὡς σύ.
26:39. et progressus pusillum procidit in faciem suam orans et dicens mi Pater si possibile est transeat a me calix iste verumtamen non sicut ego volo sed sicut tu
And going a little further, he fell upon his face, praying and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless, not as I will but as thou wilt.
26:39. And continuing on a little further, he fell prostrate on his face, praying and saying: “My Father, if it is possible, let this chalice pass away from me. Yet truly, let it not be as I will, but as you will.”
26:39. And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt].
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
39 (Мк XIV:35; Лк XXII:41). Лука поясняет: отошел от учеников на расстояние, на какое можно забросить камень, — приблизительное определение расстояния, вполне понятное. На таком расстоянии три ученика не могли расслышать всех молитвенных слов, произнесенных Спасителем, но были в состоянии уловить некоторые моменты Его молитвы. Как это ни странно, во всех наиболее важных кодексах здесь употреблено слово, совершенно противоположное слову «отошед», и значит «подошед» (proselqwn) у Матфея и Марка. Это считали ошибкой переписчика, который здесь вставил лишнее s и написал proselqwn вместо proelqwn (так в BMPS, лат., Вульг. и Сиросин.). По лучшему чтению, следовательно, выражение не значит, что Спаситель отошел от учеников немного, а приблизился к ним немного. Считать это выражение ошибкой переписчика нелегко, потому что слово встречается у двух евангелистов. Можно думать, поэтому, что Спаситель, удалившись на расстояние, на какое можно бросить камень, потом приблизился опять к ученикам немного. Такое толкование примиряет вполне показания Матфея и Марка с показанием Луки, который говорит только об удалении (epispasqh). Понятно, что mikron (немного) может относиться только к proselqwn, а не к epesen. Во время Своей молитвы Спаситель «пал на лице Свое», т. е. пал на землю и, может быть, распростерся, хотя об этом последнем и нельзя непременно заключать из epesen epi proswpon autou (Мф), или epipten epi thV ghV (указывается на неоднократное падение на землю — Марк). Оба эти выражения можно понимать так, что Он преклонил только колена (Лука) и лицом наклонялся до земли. Повторял ли Спаситель одни и те же слова во время Своей молитвы, или прибавлял и другие, неизвестно. Три ученика, которым одним они были слышимы, сохранили только то, что изложено в разбираемом стихе и параллелях. Спаситель молился о том чтобы, если возможно, Ему не подвергаться страданиям, которые Он называет «чашею страданий» (см. прим. к XX:22). Но Он в этом деле отклоняет, так сказать, действие Своей собственной человеческой воли, и желает, чтобы все было так, как угодно Отцу.
Adam Clarke: Commentary on the Bible - 1831
26:39: Fell on his face - See the note on Luk 22:44. This was the ordinary posture of the supplicant when the favor was great which was asked, and deep humiliation required. The head was put between the knees, and the forehead brought to touch the earth - this was not only a humiliating, but a very painful posture also.
This cup - The word cup is frequently used in the Sacred Writings to point out sorrow, anguish, terror, death. It seems to be an allusion to a very ancient method of punishing criminals. A cup of poison was put into their hands, and they were obliged to drink it. Socrates was killed thus, being obliged by the magistrates of Athens to drink a cup of the juice of hemlock. To death, by the poisoned cup, there seems an allusion in Heb 2:9, Jesus Christ, by the grace of God, Tasted death for every man. The whole world are here represented as standing guilty and condemned before the tribunal of God; into every man's hand the deadly cup is put, and he is required to drink off the poison - Jesus enters, takes every man's cup out of his hand, and drinks off the poison, and thus tastes or suffers the death which every man otherwise must have undergone.
Pass from me - Perhaps there is an allusion here to several criminals standing in a row, who are all to drink of the same cup; but, the judge extending favor to a certain one, the cup passes by him to the next.
Instead of προελθων μικρον, going a little forward, many eminent MSS. have προσελθων, coming a little forward - but the variation is of little moment. At the close of this verse several MSS. add the clause in Luk 22:43, There appeared an angel, etc.
Albert Barnes: Notes on the Bible - 1834
26:39
And he went a little further - That is, at the distance that a man could conveniently cast a stone (Luke).
Fell on his face - Luke says "he kneeled down." He did both.
He first kneeled, and then, in the fervency of his prayer and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See Num 16:22; Ch2 20:18; Neh 8:6.
If it be possible - That is, if the world can be redeemed - if it be consistent with justice, and with maintaining the government of the universe, that people should be saved without this extremity of sorrow, let it be done. There is no doubt that if it had been possible it would have been done; and the fact that these sufferings were "not" removed, and that the Saviour went forward and bore them without mitigation, shows that it was not consistent with the justice of God and with the welfare of the universe that people should be saved without the awful sufferings of "such an atonement."
Let this cup - These bitter sufferings. These approaching trials. The word cup is often used in this sense, denoting sufferings. See the notes at Mat 20:22.
Not as I will, but as thou wilt - As Jesus was man as well as God, there is nothing inconsistent in supposing that, as man, he was deeply affected in view of these sorrows. When he speaks of His will, he expresses what "human nature," in view of such great sufferings, would desire. It naturally shrunk from them and sought deliverance. Yet he sought to do the will of God. He chose rather that the high purpose of God should be done, than that that purpose should be abandoned from regard to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Saviour, also, in such seasons we should, we must submit cheerfully to the will of God, confident that in all these trials he is wise, and merciful, and good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:39: and fell: Gen 17:3; Num 14:5, Num 16:22; Ch1 21:16; Eze 1:28; Luk 17:16; Act 10:25; Rev 19:10
and prayed: Mar 14:35, Mar 14:36; Luk 22:41, Luk 22:42; Heb 5:7
O my Father: Mat 26:42; Joh 11:41, Joh 12:27
if: Mat 24:24; Mar 13:22
let: Mat 20:22; Joh 18:11
not: Sa2 15:26; Joh 5:30, Joh 6:38, Joh 12:28, Joh 14:31; Rom 15:1-3; Phi 2:8
Geneva 1599
26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, (s) let this (t) cup pass from me: nevertheless not as I will, but as thou [wilt].
(s) Let it pass me, and not touch me.
(t) That is, which is at hand, and is offered and prepared for me: an idiom which the Hebrews use for the wrath of God, and the punishment he sends. See Mt 20:22.
John Gill
26:39 And he went a little further,.... Luke says, Lk 22:41, "about a stone's cast", about fifty or sixty feet from the place where they were,
and fell on his face, and prayed; partly to show his great reverence of God, the sword of whose justice was awaked against him, the terrors of whose law were set in array before him, and whose wrath was pouring down upon him; and partly to signify how much his soul was depressed, how low he was brought, and in what distress and anguish of spirit he was, that he was not able to lift up his head, and look up. This was a prayer gesture used when a person was in the utmost perplexity. The account the Jews give of it, is this (g),
, "when they fall upon their faces", they do not stretch out their hands and their feet, but incline on their sides.
This was not to be done by any person, or at any time; the rules are these (h):
"no man is accounted fit , "to fall upon his face", but he that knows in himself that he is righteous, as Joshua; but he inclines his face a little, and does not bow it down to the floor; and it is lawful for a man to pray in one place, and to "fall upon his face" in another: it is a custom that reaches throughout all Israel, that there is no falling upon the face on a sabbath day, nor on feast days, nor on the beginning of the year, nor on the beginning of the month, nor on the feast of dedication, nor on the days of "purim", nor at the time of the meat offering of the eves of the sabbath days, and good days, nor at the evening prayer for every day; and there are private persons that fall upon their faces at the evening prayer, and on the day of atonement only: they fall upon their faces because it is a time of supplication, request, and fasting.
Saying, O my father; or, as in Mark, "Abba, Father", Mk 14:36; "Abba" being the Syriac word he used, and signifies, "my father"; and the other word is added for explanation's sake, and to denote the vehemency of his mind, and fervour of spirit in prayer. Christ prayed in the same manner he taught his disciples to pray, saying, "our Father"; and as all his children pray under the influence of the spirit of adoption, whereby they cry "Abba, Father". God is the Father of Christ, not as man, for as such he was without father, being the seed of the woman, and made of a woman, without man; nor by creation, as he is the Father of spirits, of angels, and the souls of men, of Adam, and all mankind; nor by adoption, as he is the Father of all the chosen, redeemed, and regenerated ones; but by nature, he being the only begotten of the Father, in a manner inconceivable and inexpressible by us. Christ now addresses him in prayer in his human nature, as standing in this relation to him as the Son of God, both to express his reverence of him, and what freedom and boldness he might use with him; what confidence he might put in him; and what expectation he might have of being heard and regarded by him; and what submission and resignation of will was due from himself unto him,
If it be possible, let this cup pass from me; meaning not only the hour, as it is called in Mark, the present season and time of distress, and horror; but all his future sufferings and death, which were at hand; together with the bearing the sins of his people, the enduring the curse of the law, and the wrath of God, all which were ingredients in, and made up this dreadful bitter cup, this cup of fury, cursing, and trembling; called a cup, either in allusion to the nauseous potions given by physicians to their patients; or rather to the cup of poison given to malefactors the sooner to dispatch them; or to that of wine mingled with myrrh and frankincense to intoxicate them, that they might not feel their pain; see Gill on Mk 15:23, or to the cup appointed by the master of the family to everyone in the house; these sorrows, sufferings, and death of Christ being what were allotted and appointed by his heavenly Father: and when he prays that this cup might pass from him, his meaning is, that he might be freed from the present horrors of his mind, be excused the sufferings of death, and be delivered from the curse of the law, and wrath of God; which request was made without sin, though it betrayed the weakness of the human nature under its insupportable load, and its reluctance to sufferings and death, which is natural; and yet does not represent him herein as inferior to martyrs, who have desired death, and triumphed in the midst of exquisite torments: for their case and his were widely different; they had the presence of God with them, Christ was under the hidings of his Father's face; they had the love of God shed abroad in them, he had the wrath of God poured out upon him; and his prayer bespeaks him to be in a condition which neither they, nor any mortal creature were ever in. Moreover, the human nature of Christ was now, as it were, swallowed up in sorrow, and intent upon nothing but sufferings and death; had nothing in view but the wrath of God, and the curse of the law; so that everything else was, for the present, out of sight; as the purposes of God, his counsel and covenant, his own engagements and office, and the salvation of his people; hence it is no wonder to hear such a request made; and yet it is with this condition, "if it be possible". In Mark it is said, "all things are possible unto thee", Mk 14:36; intimating, that the taking away, or causing the cup to pass from him, was: all things are possible to God, which are consistent with the perfections of his nature, and the counsel of his will: and all such things, though possible in themselves, yet are not under such and such circumstances so; the removal of the cup from Christ was possible in itself, but not as things were circumstanced, and as matters then stood; and therefore it is hypothetically put, "if it be possible", as it was not; and that by reason of the decrees and purposes of God, which had fixed it, and are immutable; and on account of the covenant of grace, of which this was a considerable branch and article, and in which Christ had agreed unto it, and is unalterable; and also on the score of the prophecies of the Old Testament, in which it had been often spoken of; and therefore without it, how should the Scriptures be fulfilled that thus it must be? they would not have been the Scriptures of truth. Besides, Christ had foretold it himself once and again, and therefore consistent with the truth of his own predictions, it could not be dispensed with: add to all this, that the salvation of his people required his drinking it; that could not be brought about no other way in agreement with the veracity, faithfulness, justice, and holiness of God. This condition qualities and restrains the above petition; nor is it to be considered but in connection with what follows:
nevertheless, not as I will, but as thou wilt; which shows that the request was far from being sinful, or contrary to piety to God, or love to men, or to true fortitude of mind; the pure natural will of Christ, or the will of Christ's human nature, being left to act in a mere natural way, shows a reluctancy to sorrows, sufferings, and death; this same will acting on rational principles, and in a rational way, puts it upon the possibility the thing, and the agreement of the divine will to it. That there are two wills in Christ, human and divine, is certain; his human will, though in some instances, as in this, may have been different from the divine will, yet not contrary to it; and his divine will is always the same with his Father's. This, as mediator, he engaged to do, and came down from heaven for that purpose, took delight in doing it, and has completely finished it,
(g) Gloss. in T. Bab. Beracot, fol. 34. 2. (h) Maimon. Hilch. Tephilla, c. 5. sect. 14, 15.
John Wesley
26:39 And going a little farther - About a stone's cast, Lk 22:41- So that the apostles could both see and hear him still. If it be possible, let this cup pass from me - And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict.
26:4026:40: Գա՛յ առ աշակերտսն, եւ գտանէ զնոսա ՚ի քո՛ւն, եւ ասէ՛ ցՊետրոս. Այդպէս ո՛չ կարացէք մի ժամ արթուն կալ ընդ իս[507]։ [507] Ոմանք. Ոչ կարացեր մի ժամ։
40 Նա եկաւ աշակերտների մօտ եւ նրանց քնի մէջ գտաւ ու Պետրոսին ասաց. «Այդպէ՜ս, չկարողացա՞ք մէկ ժամ արթուն մնալ ինձ հետ
40 Երբ եկաւ աշակերտներուն, զանոնք քնացած գտաւ եւ ըսաւ Պետրոսին. «Այդպէս մէկ ժա՞մ ալ չկրցաք ինծի հետ արթուն կենալ։
Գայ առ աշակերտսն, եւ գտանէ զնոսա ի քուն, եւ ասէ ցՊետրոս. Այդպէս ո՞չ կարացէք մի ժամ արթուն կալ ընդ իս:

26:40: Գա՛յ առ աշակերտսն, եւ գտանէ զնոսա ՚ի քո՛ւն, եւ ասէ՛ ցՊետրոս. Այդպէս ո՛չ կարացէք մի ժամ արթուն կալ ընդ իս[507]։
[507] Ոմանք. Ոչ կարացեր մի ժամ։
40 Նա եկաւ աշակերտների մօտ եւ նրանց քնի մէջ գտաւ ու Պետրոսին ասաց. «Այդպէ՜ս, չկարողացա՞ք մէկ ժամ արթուն մնալ ինձ հետ
40 Երբ եկաւ աշակերտներուն, զանոնք քնացած գտաւ եւ ըսաւ Պետրոսին. «Այդպէս մէկ ժա՞մ ալ չկրցաք ինծի հետ արթուն կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
26:4040: И приходит к ученикам и находит их спящими, и говорит Петру: так ли не могли вы один час бодрствовать со Мною?
26:40  καὶ ἔρχεται πρὸς τοὺς μαθητὰς καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῶ πέτρῳ, οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾽ ἐμοῦ;
26:40. καὶ (And) ἔρχεται ( it-cometh ) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) καὶ (and) εὑρίσκει (it-findeth) αὐτοὺς (to-them) καθεύδοντας , ( to-resting-down ,"καὶ (and) λέγει (it-fortheth) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Οὕτως (Unto-the-one-this) οὐκ (not) ἰσχύσατε (ye-force-held) μίαν (to-one) ὥραν (to-an-hour) γρηγορῆσαι (to-have-watched-unto) μετ' (with) ἐμοῦ; (of-ME?"
26:40. et venit ad discipulos et invenit eos dormientes et dicit Petro sic non potuistis una hora vigilare mecumAnd he cometh to his disciples and findeth them asleep. And he saith to Peter: What? Could you not watch one hour with me?
40. And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour?
26:40. And he approached his disciples and found them sleeping. And he said to Peter: “So, were you not able to keep vigil with me for one hour?
26:40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour:

40: И приходит к ученикам и находит их спящими, и говорит Петру: так ли не могли вы один час бодрствовать со Мною?
26:40  καὶ ἔρχεται πρὸς τοὺς μαθητὰς καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῶ πέτρῳ, οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾽ ἐμοῦ;
26:40. et venit ad discipulos et invenit eos dormientes et dicit Petro sic non potuistis una hora vigilare mecum
And he cometh to his disciples and findeth them asleep. And he saith to Peter: What? Could you not watch one hour with me?
26:40. And he approached his disciples and found them sleeping. And he said to Peter: “So, were you not able to keep vigil with me for one hour?
26:40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
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
40 (Мк XIV:37). Вместо prosercetai (приходит) теперь у обоих евангелистов просто ercetai — идет. Три раза у Матфея и Марка повторяется «и»: «и идет», «и находит», «и говорит». В этом повторении видят «простой пафос» евангельского рассказа. По всей вероятности, ученики первоначально с напряжением следили за молитвой Христа. Но вследствие этого самого напряжения еще более усилилось их утомление во время бессонной и страшной ночи. Глаза друзей Христа отяжелевают от скорби (Лк XXII:45), и это было в то время, когда враги Его бодрствовали. Подойдя к ученикам, Господь обращается к Петру. Он более всех мог оказать Ему сочувствия, поддержать и утешить Его во время тяжкой предсмертной агонии. Но, обращаясь к Петру, он говорит всем ученикам: «так ли не могли вы» — так неужели у вас недостало силы, терпения, самообладания, чтобы удержаться от сна. Слово «так» указывает на противоположность между тем, что было в действительности, и тем, чему следовало быть. Ученики должны были бодрствовать, но вместо того спали. В речи нет и тени упреков и обличений, а скорее выражается в ней та же печаль и скорбь. Mian wran — один час — считается указанием, что Христос молился один час. Но слово это следует принимать в общем значении — непродолжительного времени, хотя и возможно, что Христос молился около часа.
Adam Clarke: Commentary on the Bible - 1831
26:40: He - saith unto Peter - He addressed himself more particularly to this apostle, because of the profession he had made, Mat 26:33; as if he had said: "Is this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch One hour?" Instead of ουκ ισχυσατε, could Ye not, the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus, read ουκ ισχυσας, couldst Thou not - referring the reproach immediately to Peter, who had made the promises mentioned before.
Albert Barnes: Notes on the Bible - 1834
26:40
And findeth them asleep - It may seem remarkable that in such circumstances, with a suffering, pleading Redeemer near, surrounded by danger, and having received a special charge to watch - that is, not to sleep - they should so soon have fallen asleep.
It is frequently supposed that this was proof of wonderful stupidity, and indifference to their Lord's sufferings. The truth is, however, that it was just the Rev_erse; "it was proof of their great attachment, and their deep sympathy in his sorrows." Luke has added that he found "them sleeping" for sorrow - that is, "on account" of their sorrow; or their grief was so great that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance with the regular effects of grief. Dr. Rush says: "There is another symptom of grief, which is not often noticed, and that is "profound sleep." I have often witnessed it even in mothers, immediately after the death of a child. Criminals, we are told by Mr. Akerman, the keeper of Newgate, in London, often sleep soundly the night before their execution. The son of General Custine slept nine hours the night before he was led to the guillotine in Paris." - Diseases of the Mind, p. 319.
Saith unto Peter ... - This earnest appeal was addressed to Peter particularly on account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch with the Saviour for one hour, how little probability was there that he would adhere to him in the trials through which he was soon to pass!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:40: and findeth: Mat 26:43, Mat 25:5; Sol 5:2; Mar 14:37; Luk 9:32, Luk 22:45
What: Mat 26:35; Jdg 9:33; Sa1 26:15, Sa1 26:16; Kg1 20:11
Geneva 1599
26:40 (11) And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
(11) An example of the carelessness of man.
John Gill
26:40 And he cometh unto the disciples,.... The three he took with him, Peter, James, and John, after he had finished his prayer,
and findeth them asleep: many things might contribute to, and bring this drowsiness upon them; as the great fatigue they had had in preparing the passover in the day, the plentiful meal they had eaten at night, though without excess, and the lateness of the night, it being now probably midnight; but the chief reason of their sleepiness was their sorrow, as is expressed in Lk 22:45, what Christ had said to them of his soul troubles, and what they saw in him, had filled their hearts with sorrow, which brought on them an amazement and stupidity of mind; and this issued in sleep. We have other instances of persons in excessive grief and trouble falling asleep, as Elijah in 3Kings 19:4, and Jonah in Jon 1:5, so that this did not arise from a secure, lazy, indolent frame of spirit; or from any disregard to Christ, and neglect of him, and unconcernedness for him; but from their great sorrow of heart; for, the trouble and distress that he was in, added to the causes above mentioned. Though some have thought, that Satan might be, concerned in it, who induced this sleepiness, or increased it, that he might the more easily surprise them with his temptations, he was preparing for them, which I will not deny. Now, though this sleep was natural bodily sleep, which the disciples fell into, yet was an emblem of, and carried in it a resemblance to, the spiritual sleep and drowsiness of the people of God; for as this was after a delightful entertainment and conversation with Christ at the passover and Lord's supper, so it sometimes is, that the children of God fall into a sleepy frame of soul, after much communion with Christ, as the church did in Song 5:1, and as this sleep befell them, when Christ was withdrawn a little space from them; so it was with the church, when her beloved was absent from her, Song 3:1, and with the wise virgins when the bridegroom tarried, Mt 25:6, and as this was not an entire thorough sleep; they knew all the while what Christ was doing, and could relate, as they have done, the circumstances of it; so the children of God, when asleep, they are not like unregenerate persons, in a dead sleep of sin, that hear, and see, and feel, and know nothing; but though they are asleep, their hearts are awake, as was the church's, Song 5:2, yet as the disciples were so much asleep, that the bare words of Christ did not arouse them from it for a while; so such is the sleep of the saints sometimes, that they are not to be aroused by the bare ministry of the word, though the most powerful arguments, and the most moving and melting language are made use of, as were with the church, Song 5:2,
and saith unto Peter, what! could ye not watch with me one hour? This was said particularly to Peter, because he had so lately, in such a confident manner, declared, that he would not be offended with Christ, but abide with him, stand by him, and even die with him, was there an occasion for it; and yet, in so short a space of time, was fallen asleep, as were the rest who said the same things also: and it is as if Christ should say, how will you be able to stand by me throughout this night, when ye cannot watch with me so much as one hour, though I so earnestly desired you to tarry here, and watch with me, and you saw in what distress I was in? how will you be able to withstand the temptations that will beset you quickly, and perform your promises of love, fidelity, constancy, and close attachment to me, in the greatest dangers, when you cannot keep yourselves awake one hour for my sake?
26:4126:41: Արթո՛ւն կացէք եւ աղօ՛թս արարէք՝ զի մի՛ անկանիցիք ՚ի փորձութիւն. հոգիս յօժա՛ր է՝ բայց մարմինս տկա՛ր[508]։ [508] Ոմանք. Զի մի մտանիցէք ՚ի փորձութիւնն։
41 Արթո՛ւն մնացէք եւ աղօ՛թք արէք, որպէսզի փորձութեան մէջ չընկնէք. հոգիս[34] յօժար է, բայց մարմինս՝ տկար» [34] 34. Յունարէնը՝ հոգին... մարմինը:
41 Արթուն կեցէք եւ աղօթք ըրէք, որպէս զի փորձութեան մէջ չմտնէք։ Հոգին յօժար է, բայց մարմինը տկար»։
Արթուն կացէք եւ աղօթս արարէք զի մի՛ անկանիցիք ի փորձութիւն. հոգիս յօժար է, բայց մարմինս տկար:

26:41: Արթո՛ւն կացէք եւ աղօ՛թս արարէք՝ զի մի՛ անկանիցիք ՚ի փորձութիւն. հոգիս յօժա՛ր է՝ բայց մարմինս տկա՛ր[508]։
[508] Ոմանք. Զի մի մտանիցէք ՚ի փորձութիւնն։
41 Արթո՛ւն մնացէք եւ աղօ՛թք արէք, որպէսզի փորձութեան մէջ չընկնէք. հոգիս[34] յօժար է, բայց մարմինս՝ տկար»
[34] 34. Յունարէնը՝ հոգին... մարմինը:
41 Արթուն կեցէք եւ աղօթք ըրէք, որպէս զի փորձութեան մէջ չմտնէք։ Հոգին յօժար է, բայց մարմինը տկար»։
zohrab-1805▾ eastern-1994▾ western am▾
26:4141: бодрствуйте и молитесь, чтобы не впасть в искушение: дух бодр, плоть же немощна.
26:41  γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
26:41. γρηγορεῖτε (Ye-should-watch-unto) καὶ (and) προσεύχεσθε , ( ye-should-goodly-hold-toward ) ἵνα (so) μὴ (lest) εἰσέλθητε (ye-might-have-had-came-into) εἰς (into) πειρασμόν: (to-a-piercing-of) τὸ (the-one) μὲν (indeed) πνεῦμα (a-currenting-to) πρόθυμον (passioned-before,"ἡ (the-one) δὲ (moreover) σὰρξ (a-flesh) ἀσθενής. (un-vigored)
26:41. vigilate et orate ut non intretis in temptationem spiritus quidem promptus est caro autem infirmaWatch ye: and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak.
41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
26:41. Be vigilant and pray, so that you may not enter into temptation. Indeed, the spirit is willing, but the flesh is weak.”
26:41. Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak.
Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak:

41: бодрствуйте и молитесь, чтобы не впасть в искушение: дух бодр, плоть же немощна.
26:41  γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
26:41. vigilate et orate ut non intretis in temptationem spiritus quidem promptus est caro autem infirma
Watch ye: and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak.
26:41. Be vigilant and pray, so that you may not enter into temptation. Indeed, the spirit is willing, but the flesh is weak.”
26:41. Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak.
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
41 (Мк XIV:38). Простейшее, совершенно немногословное и чуждое всякого упрека объяснение состояния учеников. Они уснули, но им нужно было бодрствовать и молиться. Им предстояли искушения. Бодрствование заставило бы их быть на страже, а молитва сделалась бы для них орудием для отражения искушений. Наставление всем людям, которым угрожает искушение. Дух сам по себе всегда бывает бодр; но он уступает немощи плоти. Не дух, а плоть бывает причиною искушения человека. Сам Спаситель в это время подвергался сильнейшему искушению — пройти мимо чаши страданий, которую дал Ему пить Отец Небесный. Подчинение воле Отца, бодрствование и молитва предохраняли Его от согласия на это искушение.
Adam Clarke: Commentary on the Bible - 1831
26:41: That ye enter not into temptation - If ye cannot endure a little fatigue when there is no suffering, how will ye do when the temptation, the great trial of your fidelity and courage, cometh? Watch - that ye be not taken unawares; and pray - that when it comes ye may be enabled to bear it.
The spirit - is willing, but the flesh is weak - Your inclinations are good - ye are truly sincere; but your good purposes will be overpowered by your timidity. Ye wish to continue steadfast in your adherence to your Master; but your fears will lead you to desert him.
Albert Barnes: Notes on the Bible - 1834
26:41
Watch - See Mat 26:38. Greater trials are coming on. It is necessary, therefore, still to be on your guard.
And pray - Seek aid from God by supplication, in view of the thickening calamities.
That ye enter not into temptation - That ye be not overcome and oppressed with these trials of your faith so as to deny me. The word "temptation" here properly means what would test their faith in the approaching calamities - in his rejection and death. It would "try" their faith, because, though they believed that he was the Messiah, they were not very clearly aware of the necessity of his death, and they did not fully understand that he was to rise again. They had cherished the belief that he was to establish a kingdom "while he lived." When they should see him, therefore, rejected, tried, crucified, dead - when they should see him submit to all this as if he had not power to deliver himself - "then" would be the trial of their faith; and, in view of that, he exhorted them to pray that they might not so enter temptation as to be overcome by it and fall.
The spirit indeed is willing ... - The mind, the heart is ready and disposed to bear these trials, but the "flesh," the natural feelings, through the fear of danger, is weak, and will be likely to lead you astray when the trial comes. Though you may have strong faith, and believe now that you will not deny me, yet human nature is weak, and shrinks at trials, and you should therefore seek strength from on high. This was intended to excite them, notwithstanding he knew that they loved him, to be on their guard, lest the weakness of human nature should be insufficient to sustain them in the hour of their temptation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:41: Watch: Mat 24:42, Mat 25:13; Mar 13:33-37, Mar 14:38; Luk 21:36, Luk 22:40, Luk 22:46; Co1 16:13; Eph 6:18; Pe1 4:7, Pe1 5:8; Rev 16:15
enter: Mat 6:13; Pro 4:14, Pro 4:15; Luk 8:13, Luk 11:4; Co1 10:13; Pe2 2:9; Rev 3:10
the spirit: Psa 119:4, Psa 119:5, Psa 119:24, Psa 119:25, Psa 119:32, Psa 119:35-37, Psa 119:115, Psa 119:117, Psa 119:1; Isa 26:8, Isa 26:9; Rom 7:18-25, Rom 8:3; Co1 9:27; Gal 5:16, Gal 5:17, Gal 5:24; Phi 3:12-14
John Gill
26:41 Watch and pray,.... These two are very justly put together. There is, and ought to be, a watching before prayer, and "unto" it; a watching all opportunities, the most suitable and convenient to perform it; and there is a watching in it, both over our hearts, thoughts, words, and gestures, and after it, for a return of it, and answer to it: the reason of this exhortation follows,
that ye enter not into temptation; not that they might not be tempted at all; for none of the saints have been, or are without temptations; and they are needful for them; and it is the will of God they should be attended with them; and he has made gracious provisions for their help and relief under them; but that they might not enter into them, throw themselves in the way of temptation, be surprised by them at an unawares, fall into them headlong, be immersed in them, fall by them, and be overcome with them, so as to forsake Christ, or to deny him:
the spirit indeed is willing, but the flesh is weak: meaning either that the evil spirit Satan was very desirous of having them in his hands; very forward and ready to make the onset upon them; was cheerful, alert, and confident of victory; and was strong, robust, and powerful; and they were but flesh and blood, very weak and infirm, and unequal to the enemy; which is a sense not to be despised, seeing it carries in it a very strong reason why they ought to watch and pray, lest they fall into the temptations of such a powerful adversary; see Eph 6:12, or else by "spirit" may be meant the soul, as renewed and regenerated by the spirit of God; particularly the principle of grace in it, which is born of the Spirit, and is called by the same name, and which lusts against the flesh, or corrupt nature: this was willing to watch and pray, and guard against falling into temptations; was willing to abide by Christ, and express its love to him every way; but "the flesh", or "body", so the Syriac, Arabic, and Ethiopic versions read, is "weak" and infirm, prone to sleep, indulges ease, and unfit to bear trouble, but ready to sink under it, and is for fleeing from it: and so the words contain our Lord's excuse of his disciples in their present circumstances. Munster's Hebrew Gospel reads the words thus, and "indeed the spirit is watchful, but the flesh is weak". The Ethiopic version after this manner, "the spirit desires, and the body is fatigued". The Persic version, contrary both to the letter and sense of the words, renders them, "my spirit is firm, but my body is infirm".
John Wesley
26:41 The spirit - Your spirit: ye yourselves. The flesh - Your nature. How gentle a rebuke was this, and how kind an apology! especially at a time when our Lord's own mind was so weighed down with sorrow.
26:4226:42: Դարձեալ երկրորդ անգամ չոգաւ եկա՛ց յաղօթս Յիսուս՝ եւ ասէ. Հա՛յր իմ՝ եթէ հնա՛ր իցէ անցանել յինէն բաժակիս այսմիկ, ապա թէ ոչ՝ արբի՛ց զսա, եղիցի՛ն կամք քո[509]։ [509] Ոմանք. Կաց յաղօթս... եթէ հնար ինչ իցէ։
42 Դարձեալ, երկրորդ անգամ, Յիսուս գնաց աղօթքի կանգնեց ու ասաց. «Հա՛յր իմ, եթէ կարելի չէ, որ այս բաժակը ինձնից հեռու անցնի, ապա այն կը խմեմ. քո կա՛մքը թող լինի»
42 Դարձեալ երկրորդ անգամ գնաց աղօթք ըրաւ՝ ըսելով. «Ով Հայր իմ, եթէ անկարելի է որ այս գաւաթը ինձմէ անցնի առանց անկէ խմելու՝ թող քու կամքդ ըլլայ»։
Դարձեալ երկրորդ անգամ չոգաւ, եկաց յաղօթս Յիսուս եւ ասէ. Հայր իմ, եթէ [98]հնար իցէ`` անցանել յինէն բաժակիս այսմիկ, [99]ապա թէ ոչ` արբից զսա``, եղիցին կամք քո:

26:42: Դարձեալ երկրորդ անգամ չոգաւ եկա՛ց յաղօթս Յիսուս՝ եւ ասէ. Հա՛յր իմ՝ եթէ հնա՛ր իցէ անցանել յինէն բաժակիս այսմիկ, ապա թէ ոչ՝ արբի՛ց զսա, եղիցի՛ն կամք քո[509]։
[509] Ոմանք. Կաց յաղօթս... եթէ հնար ինչ իցէ։
42 Դարձեալ, երկրորդ անգամ, Յիսուս գնաց աղօթքի կանգնեց ու ասաց. «Հա՛յր իմ, եթէ կարելի չէ, որ այս բաժակը ինձնից հեռու անցնի, ապա այն կը խմեմ. քո կա՛մքը թող լինի»
42 Դարձեալ երկրորդ անգամ գնաց աղօթք ըրաւ՝ ըսելով. «Ով Հայր իմ, եթէ անկարելի է որ այս գաւաթը ինձմէ անցնի առանց անկէ խմելու՝ թող քու կամքդ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:4242: Еще, отойдя в другой раз, молился, говоря: Отче Мой! если не может чаша сия миновать Меня, чтобы Мне не пить ее, да будет воля Твоя.
26:42  πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων, πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.
26:42. πάλιν (Unto-furthered) ἐκ (out) δευτέρου (of-second) ἀπελθὼν (having-had-came-off) προσηύξατο ( it-goodly-held-toward ) [λέγων] "[forthing],"Πάτερ (Father) μου, (of-me,"εἰ (if) οὐ (not) δύναται ( it-ableth ,"τοῦτο (the-one-this,"παρελθεῖν (to-have-had-came-beside,"ἐὰν (if-ever) μὴ (lest) αὐτὸ (to-it) πίω, (I-might-have-had-drank,"γενηθήτω (it-should-have-been-became) τὸ (the-one) θέλημά (a-determining-to) σου. (of-thee)
26:42. iterum secundo abiit et oravit dicens Pater mi si non potest hic calix transire nisi bibam illum fiat voluntas tuaAgain the second time, he went and prayed, saying: My Father, if this chalice may not pass away, but I must drink it, thy will be done.
42. Again a second time he went away, and prayed, saying, O my Father, if this cannot pass away, except I drink it, thy will be done.
26:42. Again, a second time, he went and prayed, saying, “My Father, if this chalice cannot pass away, unless I drink it, let your will be done.”
26:42. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done:

42: Еще, отойдя в другой раз, молился, говоря: Отче Мой! если не может чаша сия миновать Меня, чтобы Мне не пить ее, да будет воля Твоя.
26:42  πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων, πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.
26:42. iterum secundo abiit et oravit dicens Pater mi si non potest hic calix transire nisi bibam illum fiat voluntas tua
Again the second time, he went and prayed, saying: My Father, if this chalice may not pass away, but I must drink it, thy will be done.
26:42. Again, a second time, he went and prayed, saying, “My Father, if this chalice cannot pass away, unless I drink it, let your will be done.”
26:42. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
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
42 (Мк XIV:39). Теперь у Матфея и Марка apelqwn вместо proselqwn как и в 44 стихе. Ученики проснулись, и опять были оставлены. «В другой раз» некоторым кажется «плеоназмом», повторением слова «еще». Но если бы выпустить выражение, то можно было бы думать, что Христос подходил к ученикам и отходил от них несколько раз. Марк, впрочем, пропускает это выражение. Но Матфей в данном случае желает соблюсти особую точность. Слов «чаша сия» нет в лучших рукописях. Вместо них «это» (touto): «если не может это миновать Меня» и проч. По Марку, слова Спасителя были те же, какие были Им произнесены в первый раз. Но, по Зигабену, eikoV de kai ekeinon (т. е. слово), kai touton eipein (по-видимому, сказал то и другое), т. е. и первые слова, и те, какие изложены у Матфея. В этой молитве содержится теперь просьба, обращенная к Богу, не столько о том, чтобы Христа миновала чаша страданий, сколько об исполнении самой воли Божией. Молитва напоминает третье прошение молитвы Господней.
Adam Clarke: Commentary on the Bible - 1831
26:42: O my Father, if this cup may not pass away from me - If it be not possible - to redeem fallen man, unless I drink this cup, unless I suffer death for them; thy will be done - I am content to suffer whatever may be requisite to accomplish the great design. In this address the humanity of Christ most evidently appears; for it was his humanity alone that could suffer; and if it did not appear that he had felt these sufferings, it would have been a presumption that he had not suffered, and consequently made no atonement. And had he not appeared to have been perfectly resigned in these sufferings, his sacrifice could not have been a free-will but a constrained offering, and therefore of no use to the salvation of mankind.
Albert Barnes: Notes on the Bible - 1834
26:42-44
It is probable that our Lord spent considerable time in prayer, and that the evangelists have recorded rather "the substance" of his petitions than the very "words." He returned repeatedly to his disciples, doubtless to caution them against danger, to show the deep interest which he had in their welfare, and to show them the extent of his sufferings on their behalf
Each time that he returned these sorrows deepened. Again he sought the place of prayer, and as his approaching sufferings overwhelmed him, this was the burden of his prayer, and he prayed the same words. Luke adds that amid his agonies an angel appeared from heaven strengthening him. His human nature began to sink, as unequal to his sufferings, and a messenger from heaven appeared, to support him in these heavy trials. It may seem strange that, since Jesus was divine Joh 1:1, the divine nature did not minister strength to the human, and that he that was God should receive strength from an "angel." But it should be remembered that Jesus came in his human nature not only to make an atonement, but to be a perfect example of a holy man; that, as such, it was necessary to submit to the common conditions of humanity - that he should live as other people, be sustained as other people, suffer as other people, and be strengthened as other people; that he should, so to speak, take no advantage in favor of his piety, from his divinity, but submit it in all things to the common lot of pious people. Hence, he supplied his wants, not by his being divine, but in the ordinary way of human life; he preserved himself from danger, not as God, but by seeking the usual ways of human prudence and precaution; he met trials as a man; he received comfort as a man; and there is no absurdity in supposing that, in accordance with the condition of his people, his human nature should be strengthened, as they are, by those who are sent forth to be ministering spirits to the heirs of salvation, Heb 1:14.
Further, Luke adds Luk 22:44 that, being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground. The word "agony" is taken from the anxiety, effort, and strong emotion of the wrestlers in the Greek games about to engage in a mighty struggle. Here it denotes the extreme anguish of mind, the strong conflict produced in sinking human nature from the prospect of deep and overwhelming calamities.
"Great drops of blood," Luk 22:44. The word rendered here as "great drops" does not mean drops gently falling on the ground, but rather thick and clammy masses of gore, pressed by inward agony through the skin, and, mixing with the sweat, falling thus to the ground. It has been doubted by some whether the sacred writer meant to say that there was actually "blood" in this sweat, or only that the sweat was "in the form" of great drops. The natural meaning is, doubtless, that the blood was mingled with his sweat; that it fell profusely - falling masses of gore; that it was pressed out by his inward anguish; and that this was caused in some way in view of his approaching death. This effect of extreme sufferings, of mental anguish. has been known in several other instances. Bloody sweats have been mentioned by many writers as caused by extreme suffering. Dr. Doddridge says (Note at Luk 22:44) that "Aristotle and Diodorus Siculus both mention bloody sweats as attending some extraordinary agony of mind; and I find Loti, in his "Life of Pope Sextus V.," and Sir John Chardin, in his "History of Persia," mentioning a like phenomenon, to which Dr. Jackson adds another from Thuanus." It has been objected to this account that it is improbable, and that such an event could not occur. The instances, however, which are referred to by Doddridge and others show sufficiently that the objection is unfounded. In addition to these, I may observe that Voltaire has himself narrated a fact which ought foRev_er to stop the mouths of infidels. Speaking of Charles IX of France, in his "Universal History," he says: "He died in his 35th year. His disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing to either excessive fear, or violent agitation, or to a feverish and melancholy temperament."
Various opinions have been given of the probable causes of these sorrows of the Saviour. Some have thought it was strong shrinking from the manner of dying on the cross, or from an apprehension of being "forsaken" there by the Father; others, that Satan was permitted in a special manner to test him, and to fill his mind with horrors, having departed from him at the beginning of his ministry for a season Luk 4:13, only to renew his temptations in a more dreadful manner now; and others that these sufferings were sent upon him as the wrath of God manifested against sin that God inflicted them directly upon him by his own hand, to show his abhorrence of the sins of people for which he was about to die. Where the Scriptures are silent about the cause, it does not become us confidently to express an opinion. We may suppose, perhaps, without presumption, that a part or all these things were combined to produce this awful suffering. There is no need of supposing that there was a single thing that produced it; but it is rather probable that this was a rush of feeling from every quarter - his situation, his approaching death, the temptations of the enemy, the awful suffering on account of people's sins, and God's hatred of it about to be manifested in his own death - all coming upon his soul at once sorrow flowing in from every quarter - the "concentration" of the sufferings of the atonement pouring together upon him and filling him with unspeakable anguish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:42: the second: Mat 26:39; Psa 22:1, Psa 22:2, Psa 69:1-3, Psa 69:17, Psa 69:18, Psa 88:1, Psa 88:2; Mar 14:39, Mar 14:40; Heb 4:15, Heb 5:7, Heb 5:8
John Gill
26:42 He went away again the second time,.... To the same place as before, or at some little distance; after he had reproved his disciples for their sleeping, and had exhorted them to watchfulness and prayer, suggesting the danger they were liable to, and the condition they were in:
and prayed, saying, O my Father, if this cup may not pass away from me except I drink it, thy will be done. The sense of this prayer to his God and Father is, that if his sufferings and death could not be dispensed with; if it was not consistent with the decrees of God, and the covenant of grace, that he should be excused from them; or if the glory of God, and the salvation of his people required it, that he must drink up that bitter cup, he was content to do it; desiring in all things to submit unto, and to fulfil his Father's will, though it was so irksome and disagreeable to nature.
26:4326:43: Եւ եկեալ միւսանգամ եգիտ զնոսա ՚ի քո՛ւն, զի էին աչք իւրեանց ծանրացեա՛լք։
43 Եւ գալով՝ դարձեալ նրանց քնի մէջ գտաւ, որովհետեւ նրանց աչքերը ծանրացել էին
43 Եւ եկաւ զանոնք նորէն քնացած գտաւ, վասն զի աչքերնին ծանրացած էր։
Եւ եկեալ միւսանգամ եգիտ զնոսա ի քուն, զի էին աչք իւրեանց ծանրացեալք:

26:43: Եւ եկեալ միւսանգամ եգիտ զնոսա ՚ի քո՛ւն, զի էին աչք իւրեանց ծանրացեա՛լք։
43 Եւ գալով՝ դարձեալ նրանց քնի մէջ գտաւ, որովհետեւ նրանց աչքերը ծանրացել էին
43 Եւ եկաւ զանոնք նորէն քնացած գտաւ, վասն զի աչքերնին ծանրացած էր։
zohrab-1805▾ eastern-1994▾ western am▾
26:4343: И, придя, находит их опять спящими, ибо у них глаза отяжелели.
26:43  καὶ ἐλθὼν πάλιν εὖρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι.
26:43. καὶ (And) ἐλθὼν (having-had-came) πάλιν (unto-furthered,"εὗρεν (it-had-found) αὐτοὺς (to-them) καθεύδοντας , ( to-resting-down ) ἦσαν (they-were) γὰρ (therefore) αὐτῶν (of-them) οἱ (the-ones) ὀφθαλμοὶ (eyes) βεβαρημένοι . ( having-had-come-to-be-weighted-unto )
26:43. et venit iterum et invenit eos dormientes erant enim oculi eorum gravatiAnd he cometh again and findeth them sleeping: for their eyes were heavy.
43. And he came again and found them sleeping, for their eyes were heavy.
26:43. And again, he went and found them sleeping, for their eyes were heavy.
26:43. And he came and found them asleep again: for their eyes were heavy.
And he came and found them asleep again: for their eyes were heavy:

43: И, придя, находит их опять спящими, ибо у них глаза отяжелели.
26:43  καὶ ἐλθὼν πάλιν εὖρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι.
26:43. et venit iterum et invenit eos dormientes erant enim oculi eorum gravati
And he cometh again and findeth them sleeping: for their eyes were heavy.
26:43. And again, he went and found them sleeping, for their eyes were heavy.
26:43. And he came and found them asleep again: for their eyes were heavy.
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
43 (Мк XIV:40; Лк XXII:48). У Марка с незначительными изменениями в речи и добавлением: «и они не знали, что Ему отвечать». Что указанные слова Луки и дальнейшие относятся именно к этому моменту страданий в Гефсимании, представляется более вероятным, чем отнесение их к первоначальным моментам молитвы.
Adam Clarke: Commentary on the Bible - 1831
26:43: Their eyes were heavy - That is, they could not keep them open. Was there nothing preternatural in this? Was there no influence here from the powers of darkness?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:43: for: Pro 23:34; Jon 1:6; Luk 9:32; Act 20:9; Rom 13:1; Th1 5:6-8
John Gill
26:43 And he came and found them asleep again,.... For they were aroused and awaked, in some measure, by what he had said to them; but no sooner was he gone but they fell asleep again, and thus he found them a second time; or, "he came again and found them asleep"; so read the Vulgate Latin, the Syriac, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel:
for their eyes were heavy; with sleep through fatigue, sorrow, &c. Mark adds, "neither wist they what to answer him", Mk 14:40; they were so very sleepy, they knew not how to speak; or they were so confounded, that he should take them asleep a second time, after they had had such a reproof, and exhortation from him, that they knew not what answer to make him; who probably rebuked them again, or gave them a fresh exhortation.
26:4426:44: Եթող զնոսա՝ եւ գնաց կաց յաղօ՛թս երրո՛րդ անգամ, եւ դարձեա՛լ զնոյն բան ասաց[510]։ [510] Ոսկան. Եկաց յաղօթս։
44 Թողեց նրանց ու երրորդ անգամ գնաց աղօթքի կանգնեց. եւ դարձեալ նոյն խօսքն ասաց
44 Թողուց զանոնք ու նորէն գնաց՝ երրորդ անգամ աղօթք ըրաւ՝ նոյն խօսքը ըսելով։
Եթող զնոսա եւ գնաց, կաց յաղօթս երրորդ անգամ, եւ դարձեալ զնոյն բան ասաց:

26:44: Եթող զնոսա՝ եւ գնաց կաց յաղօ՛թս երրո՛րդ անգամ, եւ դարձեա՛լ զնոյն բան ասաց[510]։
[510] Ոսկան. Եկաց յաղօթս։
44 Թողեց նրանց ու երրորդ անգամ գնաց աղօթքի կանգնեց. եւ դարձեալ նոյն խօսքն ասաց
44 Թողուց զանոնք ու նորէն գնաց՝ երրորդ անգամ աղօթք ըրաւ՝ նոյն խօսքը ըսելով։
zohrab-1805▾ eastern-1994▾ western am▾
26:4444: И, оставив их, отошел опять и помолился в третий раз, сказав то же слово.
26:44  καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν.
26:44. καὶ (And) ἀφεὶς (having-had-sent-off) αὐτοὺς (to-them,"πάλιν (unto-furthered) ἀπελθὼν (having-had-came-off) προσηύξατο ( it-goodly-held-toward ) ἐκ (out) τρίτου (of-third) τὸν (to-the-one) αὐτὸν (to-it) λόγον (to-a-forthee) εἰπὼν (having-had-said) πάλιν. (unto-furthered)
26:44. et relictis illis iterum abiit et oravit tertio eundem sermonem dicensAnd leaving them, he went again: and he prayed the third time, saying the selfsame word.
44. And he left them again, and went away, and prayed a third time, saying again the same words.
26:44. And leaving them behind, again he went and prayed for the third time, saying the same words.
26:44. And he left them, and went away again, and prayed the third time, saying the same words.
And he left them, and went away again, and prayed the third time, saying the same words:

44: И, оставив их, отошел опять и помолился в третий раз, сказав то же слово.
26:44  καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν.
26:44. et relictis illis iterum abiit et oravit tertio eundem sermonem dicens
And leaving them, he went again: and he prayed the third time, saying the selfsame word.
26:44. And leaving them behind, again he went and prayed for the third time, saying the same words.
26:44. And he left them, and went away again, and prayed the third time, saying the same words.
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
44 (Лк XXII:43-44). Марк не говорит о том, что молитва была троекратная. Но, по Мк XIV:41, Спаситель возвращается к ученикам «в третий раз». В молитве об исполнении воли Отца выражено было согласие предать Себя в руки смерти, которая была путем возвращения Христа в лоно Отца. Неоднократное возвращение к ученикам свидетельствовало как бы о любви к покидаемой жизни. Цан сравнивает эти действия Христа с колебаниями магнитной стрелки, которая, будучи отклонена от полюса, через несколько времени, после дрожаний и колебаний, опять становится неподвижной и указывает, в каком направлении находится полюс. Нельзя думать, что во время молитвы Христос повторял одни и те же слова.
Adam Clarke: Commentary on the Bible - 1831
26:44: Prayed the third time - So St. Paul - I besought the Lord Thrice that it might depart from me, Co2 12:8. This thrice repeating the same petition argues deep earnestness of soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:44: prayed: Mat 6:7; Dan 9:17-19; Luk 18:1; Co2 12:8
John Gill
26:44 And he left them, and went away again,.... At some little distance from them; they being so overpowered with sleep, that he could have no conversation with them:
and prayed the third time; as the Apostle Paul did, when under temptation, he prayed thrice that it might depart from him, 2Cor 12:8,
saying the same words: the Arabic version renders it, "in the words which he before expressed"; and Munster's Hebrew Gospel reads, "he said the same prayer"; not in the selfsame words, or in the express form he had before delivered it; for it is certain, that his second prayer is not expressed in the same form of words as the first: but the sense is, that he prayed to the same purpose; the matter and substance of his prayer was the same, namely, that he might be exempted from suffering; but if that could not be admitted of, he was desirous to be resigned to the will of his heavenly Father, and was determined to submit unto it.
26:4526:45: Յայնժամ գայ առ աշակերտսն՝ եւ ասէ ցնոսա. Ննջեցէ՛ք այսուհետեւ՝ եւ հանգերո՛ւք. զի ահա՝ հասեա՛լ է ժամ, եւ Որդի մարդոյ մատնի՛ ՚ի ձեռս մեղաւորաց[511]։ [511] Օրինակ մի նշանակէ ՚ի լուս՛՛. Մատնի ՚ի ձեռս մարդկան։
45 Այն ժամանակ եկաւ աշակերտների մօտ ու նրանց ասաց. «Ննջեցէ՛ք այսուհետեւ ու հանգստացէ՛ք, քանի որ ահա ժամը հասել է, եւ մարդու Որդին մեղաւորների ձեռքն է մատնւում
45 Այն ատեն եկաւ իր աշակերտներուն ու ըսաւ անոնց. «Ասկէ յետոյ քնացէք ու հանգչեցէք. ահա ժամը հասաւ եւ Որդին մարդոյ մեղաւորներուն ձեռքը պիտի մատնուի։
Յայնժամ գայ առ աշակերտսն եւ ասէ ցնոսա. Ննջեցէք այսուհետեւ եւ հանգերուք, զի ահա հասեալ է ժամ, եւ Որդի մարդոյ մատնի ի ձեռս մեղաւորաց:

26:45: Յայնժամ գայ առ աշակերտսն՝ եւ ասէ ցնոսա. Ննջեցէ՛ք այսուհետեւ՝ եւ հանգերո՛ւք. զի ահա՝ հասեա՛լ է ժամ, եւ Որդի մարդոյ մատնի՛ ՚ի ձեռս մեղաւորաց[511]։
[511] Օրինակ մի նշանակէ ՚ի լուս՛՛. Մատնի ՚ի ձեռս մարդկան։
45 Այն ժամանակ եկաւ աշակերտների մօտ ու նրանց ասաց. «Ննջեցէ՛ք այսուհետեւ ու հանգստացէ՛ք, քանի որ ահա ժամը հասել է, եւ մարդու Որդին մեղաւորների ձեռքն է մատնւում
45 Այն ատեն եկաւ իր աշակերտներուն ու ըսաւ անոնց. «Ասկէ յետոյ քնացէք ու հանգչեցէք. ահա ժամը հասաւ եւ Որդին մարդոյ մեղաւորներուն ձեռքը պիտի մատնուի։
zohrab-1805▾ eastern-1994▾ western am▾
26:4545: Тогда приходит к ученикам Своим и говорит им: вы всё еще спите и почиваете? вот, приблизился час, и Сын Человеческий предается в руки грешников;
26:45  τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς, καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε; ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν.
26:45. τότε (To-the-one-which-also) ἔρχεται ( it-cometh ) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Καθεύδετε (Ye-rest-down) λοιπὸν (to-remaindered) καὶ (and) ἀναπαύεσθε : ( ye-cease-up ?" ἰδοὺ ( Thou-should-have-had-seen ,"ἤγγικεν (it-had-come-to-near-to,"ἡ (the-one) ὥρα (an-hour,"καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) παραδίδοται (it-be-given-beside) εἰς (into) χεῖρας (to-hands) ἁμαρτωλῶν . ( of-un-adjusted-along )
26:45. tunc venit ad discipulos suos et dicit illis dormite iam et requiescite ecce adpropinquavit hora et Filius hominis traditur in manus peccatorumThen he cometh to his disciples and said to them: Sleep ye now and take your rest. Behold the hour is at hand: and the Son of man shall be betrayed into the hands of sinners.
45. Then cometh he to the disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
26:45. Then he approached his disciples and said to them: “Sleep now and rest. Behold, the hour has drawn near, and the Son of man will be delivered into the hands of sinners.
26:45. Then cometh he to his disciples, and saith unto them, Sleep on now, and take [your] rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
Then cometh he to his disciples, and saith unto them, Sleep on now, and take [your] rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners:

45: Тогда приходит к ученикам Своим и говорит им: вы всё еще спите и почиваете? вот, приблизился час, и Сын Человеческий предается в руки грешников;
26:45  τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς, καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε; ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν.
26:45. tunc venit ad discipulos suos et dicit illis dormite iam et requiescite ecce adpropinquavit hora et Filius hominis traditur in manus peccatorum
Then he cometh to his disciples and said to them: Sleep ye now and take your rest. Behold the hour is at hand: and the Son of man shall be betrayed into the hands of sinners.
26:45. Then he approached his disciples and said to them: “Sleep now and rest. Behold, the hour has drawn near, and the Son of man will be delivered into the hands of sinners.
26:45. Then cometh he to his disciples, and saith unto them, Sleep on now, and take [your] rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
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 (Мк XIV:41; Лк XXII:45, 46). Некоторые считали слова Христа «вы все еще спите и почиваете» за иронию, порицание и сарказм. С этим нельзя согласиться, потому что совершенно невероятно, чтобы Спаситель стал иронизировать или выражаться саркастически в столь важные и торжественные минуты своих страданий. To loipon, встречающееся у Матфея и Марка, значит «к концу, напоследок, впрочем» (русск. «все еще»; Вульг. jam). На других языках выразить здесь греческую речь довольно трудно, и потому выражение переводят разно, а иногда и совсем не переводят. Евфиний Зигабен добавляет произвольно ei dunasqe: если можете, спите и почивайте. Некоторые считали эту речь вопросительною. — Смысл: вот, наступил конец, осталось очень мало времени. Спите и почивайте! Затем быстрый и неожиданный оборот речи: вот, приблизился час! Слово idou указывает на неожиданность и важность предстоящих событий; оно употреблено два раза, в этом и следующем стихе. Но смысл его в обоих стихах не один и тот же. Здесь указывается на важность момента, когда Сын Человеческий предается в руки грешников.
Adam Clarke: Commentary on the Bible - 1831
26:45: Sleep on now, and take your rest - Perhaps it might be better to read these words interrogatively, and paraphrase them thus: Do ye sleep on still? Will no warnings avail? Will no danger excite you to watchfulness and prayer? My hour - in which I am to be delivered up, is at hand; therefore now think of your own personal safety.
The Son of man is betrayed into the hands of sinners - Αμαρτωλων, viz. the Gentiles or heathens, who were generally distinguished by this appellation from the Jews. Here it probably means the Roman cohort that was stationed on festivals for the defense of the temple. By the Romans he was adjudged to death; for the Jews acknowledged that they had no power in capital cases. See the note on Mat 9:10.
Albert Barnes: Notes on the Bible - 1834
26:45
Sleep on now and take your rest - Most interpreters have supposed that this should be translated as a question rattler than a command,
"Do you sleep now and take your rest? Is this a time, amid so much danger and so many enemies. to give yourselves to sleep?" This construction is strongly countenanced by Luk 22:46, where the expression. Why sleep ye? evidently refers to the same point of time. There is no doubt that the Greek will bear this construction, and in this way the apparent inconsistency will be removed between this command "to sleep," and that in the next verse, "to rise" and be going. Others suppose that, his agony being over, and the necessity of watching with him being now past, he kindly permitted them to seek repose until they should be roused by the coming of the traitor; that while they slept Jesus continued still awake; that some considerable time elapsed between what was spoken here and in the next verse; and that Jesus suffered them to sleep until he saw Judas coming, and then aroused them. This is the most probable opinion. Others have supposed that he spoke this in irony: "Sleep on now, if you can; take rest, if possible, in such dangers and at such a time." But this supposition is unworthy the Saviour and the occasion. Mark adds, "It is enough." That is, sufficient time has been given to sleep. It is time to arise and be going.
The hour is at hand - The "time" when the Son of man is to be betrayed is near.
Sinners - Judas, the Roman soldiers, and the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:45: Sleep on: That is, as it is well paraphrased by Euthymius, "Since you have thus far failed to watch, sleep on the rest of the time, and take your rest, if you can." Kg1 18:27; Ecc 11:9
the hour: Mat 26:2, Mat 26:14, Mat 26:15; Mar 14:41, Mar 14:42; Luk 22:53; Joh 13:1, Joh 17:1
John Gill
26:45 Then cometh he to his disciples,.... The three that were nearest to him, "the third time", as Mark says, Mk 14:41, and as it was,
and saith unto them, sleep on now, and take your rest. The Evangelist Mark adds, "it is enough", Mk 14:41; which has induced some interpreters to think, that these words were spoken seriously by Christ: though the sense cannot be that they had watched sufficiently, and now might sleep, and take their rest, for they had not watched at all; but rather, that he had now no need of them, or their watching with him; the conflict was over for the present; or, as the Syriac version renders it, "the end is come"; and so the Arabic; and to the same purpose the Persic, "the matter is come to an end", or to an extremity; the sense being the same with what is expressed in the following clause, "the hour is at hand"; and shows, that the words are to be understood in an ironical sense, sleep on and take your rest, if you can: I have been exhorting you to watchfulness, but to no purpose, you will be alarmed from another quarter; a band of soldiers is just at hand to seize and carry me away, and now sleep if you can: that this is the sense appears from the reason given, and from the exhortation in the following verse, and the reason annexed to that:
behold the hour is at hand, and the son of man is betrayed into the hands of sinners: by the son of man Christ means himself, and under this diminutive title expresses his Messiahship, this being a character of the Messiah in the Old Testament; and the truth of his human nature, and the weakness and infirmities of it: by the "betraying", or delivery of him, is intended either the betraying of him by Judas into the hands of the high priest, Scribes, and Pharisees; or the delivery of him, by them, into the hands of Pilate, and by him to the Roman soldiers; all which were by the determinate counsel and foreknowledge of God. The high priest, elders, Scribes, and Pharisees, notwithstanding all their pretensions to religion, righteousness, and holiness, were very wicked persons; though the Gentiles, the band of Roman soldiers, Judas brought with him to take Christ, are here rather meant, it being usual to call the Gentiles sinners. This betraying and delivery of Christ into the hands of these, was determined by God; the time, the very hour was fixed, and was now approaching; the last sand in the glass was dropping; for as soon as Christ had said these words, Judas, with his band of soldiers, appeared.
John Wesley
26:45 Sleep on now, if you can, and take your rest - For any farther service you can be of to me.
26:4626:46: Արիք երթիցո՛ւք աստի, զի ահաւասիկ եհա՛ս որ մատնելոց է զիս։
46 Վե՛ր կացէք գնանք այստեղից. որովհետեւ ահա հասաւ նա, ով ինձ մատնելու է»:
46 Ելէք ասկէ երթանք. ահա մօտեցաւ անիկա որ զիս պիտի մատնէ»։
Արիք, երթիցուք աստի, զի ահաւասիկ եհաս որ մատնելոցն է զիս:

26:46: Արիք երթիցո՛ւք աստի, զի ահաւասիկ եհա՛ս որ մատնելոց է զիս։
46 Վե՛ր կացէք գնանք այստեղից. որովհետեւ ահա հասաւ նա, ով ինձ մատնելու է»:
46 Ելէք ասկէ երթանք. ահա մօտեցաւ անիկա որ զիս պիտի մատնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:4646: встаньте, пойдем: вот, приблизился предающий Меня.
26:46  ἐγείρεσθε, ἄγωμεν· ἰδοὺ ἤγγικεν ὁ παραδιδούς με.
26:46. ἐγείρεσθε ( Ye-should-rouse ,"ἄγωμεν: (we-might-lead) ἰδοὺ ( thou-should-have-had-seen ,"ἤγγικεν (it-had-come-to-near-to,"ὁ (the-one) παραδιδούς (giving-beside) με. (to-me)
26:46. surgite eamus ecce adpropinquavit qui me traditRise: let us go. Behold he is at hand that will betray me.
46. Arise, let us be going: behold, he is at hand that betrayeth me.
26:46. Rise up; let us go. Behold, he who will betray me draws near.”
26:46. Rise, let us be going: behold, he is at hand that doth betray me.
Rise, let us be going: behold, he is at hand that doth betray me:

46: встаньте, пойдем: вот, приблизился предающий Меня.
26:46  ἐγείρεσθε, ἄγωμεν· ἰδοὺ ἤγγικεν ὁ παραδιδούς με.
26:46. surgite eamus ecce adpropinquavit qui me tradit
Rise: let us go. Behold he is at hand that will betray me.
26:46. Rise up; let us go. Behold, he who will betray me draws near.”
26:46. Rise, let us be going: behold, he is at hand that doth betray me.
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
46 (Мк XIV:42). Противоположение речи предыдущего стиха: спите и почивайте. Теперь: пробуждайтесь, поднимайтесь (egeiresqe). Слова, изложенные в 45 и 46, сказаны были, несомненно, одновременно и без промежутка. Неподражаемый реализм в изображении быстрой смены исторических событий. Agwmen вместо poreuwmen; у греков слово часто употреблялось полководцами, как военный термин, когда нужно было звать воинов на борьбу, подвиги и страдания.
Adam Clarke: Commentary on the Bible - 1831
26:46: Rise, let us be going - That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world.
Albert Barnes: Notes on the Bible - 1834
26:46: Rise, let us be going - That is, probably, "with them." Let us go wheresoever they shall lead us. The time when "I must die" is come. It is no longer proper to attempt an escape, and no more time can be given to repose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:46: Sa1 17:48; Luk 9:51, Luk 12:50, Luk 22:15; Joh 14:31; Act 21:13
Geneva 1599
26:46 (12) Rise, let us be going: behold, he is at hand that doth betray me.
(12) Christ offers himself willingly to be taken, that in so obeying willingly he might make satisfaction for the wilful fall of man.
John Gill
26:46 Rise, let us be going,.... Not to run away from the enemy, but to meet him: this was said, partly to arouse his sleepy disciples; and partly to show his love to his Father, and his submission to his will; as also to express the fortitude of his mind as man; he was now rid of his fears, and free from those agonies and dreadful apprehensions of things, he was but a little while ago possessed of; and likewise, to signify his willingness to be apprehended, and to suffer, and die, in the room of his people:
he is at hand that doth betray me. This shows his omniscience: he not only knew, as he did from the beginning, who should betray him; but he knew when be would do it; and he knew where the betrayer now was, that he was just now coming upon him, in order to deliver him the hands of sinful men. And this he spake with trepidity of soul, with greatness of mind, being no more concerned at it, than when he gave him the sop, and bid him do what he did quickly: he does not mention his name; nor did he ever, when he spoke of him as the betrayer; either because the disciples, as yet, did not fully and certainly know who should betray him, and he would not now surprise them with it; or because they did, and therefore it was needless to mention his name; or rather, because he was unworthy to be mentioned by name: a "behold" is prefixed to this, partly to awaken the attention of his disciples; and partly to express what an horrid, insolent, and unparalleled action that was, Judas was now about to be guilty of.
26:4726:47: Եւ մինչդեռ նա զայն խօսէր, ահա Յո՛ւդա՝ մի յերկոտասանիցն ե՛կն, եւ ընդ նմա ամբո՛խ բազում սրովք եւ բրօք՝ ՚ի քահանայապետիցն՝ եւ ՚ի ծերոց ժողովրդեանն[512]։ [512] Ոմանք. Սրօք եւ բրովք։
47 Եւ մինչ նա դեռ այսպէս խօսում էր, ահա Յուդան՝ Տասներկուսից մէկը, եկաւ. ու նրա հետ՝ քահանայապետների եւ ժողովրդի ծերերի կողմից բազում ամբոխ՝ սրերով ու մահակներով
47 Դեռ անիկա կը խօսէր, երբ Յուդա, տասներկուքէն մէկը, եկաւ եւ իրեն հետ մեծ բազմութիւն՝ սուրերով ու բիրերով, քահանայապետներէն եւ ժողովուրդին ծերերէն։
Եւ մինչդեռ նա զայն խօսէր, ահա Յուդա, մի յերկոտասանիցն եկն, եւ ընդ նմա ամբոխ բազում սրովք եւ բրօք ի քահանայապետիցն եւ ի ծերոց ժողովրդեանն:

26:47: Եւ մինչդեռ նա զայն խօսէր, ահա Յո՛ւդա՝ մի յերկոտասանիցն ե՛կն, եւ ընդ նմա ամբո՛խ բազում սրովք եւ բրօք՝ ՚ի քահանայապետիցն՝ եւ ՚ի ծերոց ժողովրդեանն[512]։
[512] Ոմանք. Սրօք եւ բրովք։
47 Եւ մինչ նա դեռ այսպէս խօսում էր, ահա Յուդան՝ Տասներկուսից մէկը, եկաւ. ու նրա հետ՝ քահանայապետների եւ ժողովրդի ծերերի կողմից բազում ամբոխ՝ սրերով ու մահակներով
47 Դեռ անիկա կը խօսէր, երբ Յուդա, տասներկուքէն մէկը, եկաւ եւ իրեն հետ մեծ բազմութիւն՝ սուրերով ու բիրերով, քահանայապետներէն եւ ժողովուրդին ծերերէն։
zohrab-1805▾ eastern-1994▾ western am▾
26:4747: И, когда еще говорил Он, вот Иуда, один из двенадцати, пришел, и с ним множество народа с мечами и кольями, от первосвященников и старейшин народных.
26:47  καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετ᾽ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ.
26:47. Καὶ (And) ἔτι (if-to-a-one) αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto," ἰδοὺ ( thou-should-have-had-seen ,"Ἰούδας (an-Ioudas) εἷς (one) τῶν (of-the-ones) δώδεκα (of-two-ten) ἦλθεν (it-had-came,"καὶ (and) μετ' (with) αὐτοῦ (of-it) ὄχλος (a-crowd) πολὺς (much) μετὰ (with) μαχαιρῶν (of-knives) καὶ (and) ξύλων (of-woods) ἀπὸ (off) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) καὶ (and) πρεσβυτέρων ( of-more-eldered ) τοῦ (of-the-one) λαοῦ. (of-a-people)
26:47. adhuc ipso loquente ecce Iudas unus de duodecim venit et cum eo turba multa cum gladiis et fustibus a principibus sacerdotum et senioribus populiAs he yet spoke, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the ancients of the people.
47. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.
26:47. While he was still speaking, behold, Judas, one of the twelve, arrived, and with him was a large crowd with swords and clubs, sent from the leaders of the priests and the elders of the people.
26:47. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.
And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people:

47: И, когда еще говорил Он, вот Иуда, один из двенадцати, пришел, и с ним множество народа с мечами и кольями, от первосвященников и старейшин народных.
26:47  καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετ᾽ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ.
26:47. adhuc ipso loquente ecce Iudas unus de duodecim venit et cum eo turba multa cum gladiis et fustibus a principibus sacerdotum et senioribus populi
As he yet spoke, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the ancients of the people.
26:47. While he was still speaking, behold, Judas, one of the twelve, arrived, and with him was a large crowd with swords and clubs, sent from the leaders of the priests and the elders of the people.
26:47. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.
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
47 (Мк XIV:43; Лк XXII:47; Ин XVIII:3), Синоптики все повторяют выражение «один из двенадцати». Как будто это казалось им особенно удивительным, ни с чем несообразным и крайне чудовищным! Втайне подготовлявшаяся измена Иуды, теперь переходит в открытую его деятельность. Иуда сделался предводителем. Как видно из сопоставления евангельских заметок, разбросанных в разных местах, он вел за собою отряд римской когорты с хилиархом (speira — Ин XVIII:3, 12), первосвященнических служителей и рабов. Возможно, что здесь присутствовали и некоторые из самих первосвященников и старейшин, если понимать слова Луки (XXII:52) буквально. Всю эту толпу Матфей называет ocloV poluV (множество народа), а Марк и Лука просто ocloV. Множество народа было, очевидно, необходимо потому, что опасались неудачи вследствие народного возмущения. К римской когорте присоединили частных (не военных) лиц, чтобы придать, очевидно, всей этой толпе более внушительный вид. Может быть, мечами были вооружены только воины из римской когорты; остальные шли с палками или дубинками (zula, fustes). Иоанн добавляет «с фонарями и светильниками».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49 And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. 51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be? 55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

We are here told how the blessed Jesus was seized, and taken into custody; this followed immediately upon his agony, while he yet spake; for from the beginning to the close of his passion he had not the least intermission or breathing-time, but deep called unto deep. His trouble hitherto was raised within himself; but now the scene is changed, now the Philistines are upon thee, thou blessed Samson; the Breath of our nostrils, the Anointed of the Lord is taken in their pits, Lam. iv. 20.

Now concerning the apprehension of the Lord Jesus, observe,

I. Who the persons were, that were employed in it. 1. Here was Judas, one of the twelve, at the head of this infamous guard: he was guide to them that took Jesus (Acts i. 16); without his help they could not have found him in this retirement. Behold, and wonder; the first that appears with his enemies, is one of his own disciples, who an hour or two ago was eating bread with him! 2. Here was with him a great multitude; that the scripture might be fulfilled, Lord, how are they increased that trouble me! Ps. iii. 1. This multitude was made up partly of a detachment out of the guards, that were posted in the tower of Antonia by the Roman governor; these were Gentiles, sinners, as Christ calls them, v. 45. The rest were the servants and officers of the High Priest, and they were Jews; they that were at variance with each other, agreed against Christ.

II. How they were armed for this enterprise.

1. What weapons they were armed with; They came with swords and staves. The Roman soldiers, no doubt, had swords; the servants of the priests, those of them that had not swords, brought staves or clubs. Furor arma ministrat--Their rage supplied their arms. They were not regular troops, but a tumultuous rabble. But wherefore is this ado? If they had been ten times as many, they could not have taken him had he not yielded; and, his hour being come for him to give up himself, all this force was needless. When a butcher goes into the field to take out a lamb for the slaughter, does he raise the militia, and come armed? No, he needs not; yet is there all this force used to seize the Lamb of God.

2. What warrant they were armed with; They came from the chief priests, and elders of the people; this armed multitude was sent by them upon this errand. He was taken up by a warrant from the great sanhedrim, as a person obnoxious to them. Pilate, the Roman governor, gave them no warrant to search for him, he had no jealousy of him; but they were men who pretended to religion, and presided in the affairs of the church, that were active in this prosecution, and were the most spiteful enemies Christ had. It was a sign that he was supported by a divine power, for by all earthly powers he was not only deserted, but opposed; Pilate upbraided him with it; Thine own nation and the chief priests delivered thee to me, John xviii. 35.

III. The manner how it was done, and what passed at that time.

1. How Judas betrayed him; he did his business effectually, and his resolution in this wickedness may shame us who fail in that which is good. Observe,

(1.) The instructions he gave to the soldiers (v. 48); He gave them a sign; as commander of the party in this action, he gives the word or signal. He gave them a sign, lest by mistake they should seize one of the disciples instead of him, the disciples having so lately said, in Judas's hearing, that they would be willing to die for him. What abundance of caution was here, not to miss him--That same is he; and when they had him in their hands, not to lose him--Hold him fast; for he had sometimes escaped from those who thought to secure him; as Luke vi. 30. Though the Jews, who frequented the temple, could not but know him, yet the Roman soldiers perhaps had never seen him, and the sign was to direct them; and Judas by his kiss intended not only to distinguish him, but to detain him, while they came behind him, and laid hands on him.

(2.) The dissembling compliment he gave his Master. He came close up to Jesus; surely now, if ever, his wicked heart will relent; surely when he comes to look him in the face, he will either be awed by its majesty, or charmed by its beauty. Dares he to come into his very sight and presence, to betray him? Peter denied Christ, but when the Lord turned and looked upon him, he relented presently; but Judas comes up to his Master's face, and betrays him. Me mihi (perfide) prodis? me mihi prodis?--Perfidious man, betrayest thou me to thyself? He said, Hail, Master; and kissed him. It should seem, our Lord Jesus had been wont to admit his disciples to such a degree of familiarity with him, as to give them his cheek to kiss after they had been any while absent, which Judas villainously used to facilitate this treason. A kiss is a token of allegiance and friendship, Ps. ii. 12. But Judas, when he broke all the laws of love and duty, profaned this sacred sign to serve his purpose. Note, There are many that betray Christ with a kiss, and Hail, Master; who, under pretence of doing him honour, betray and undermine the interests of his kingdom. Mel in ore, fel in corde--Honey in the mouth, gall in the heart. Kataphilein ouk esti philein. To embrace is one thing, to love is another. Philo Judæus. Joab's kiss and Judas's were much alike.

(3.) The entertainment his Master gave him, v. 50.

[1.] He calls him friend. If he had called him villain, and traitor, raca, thou fool, and child of the devil, he had not mis--called him; but he would teach us under the greatest provocation to forbear bitterness and evil-speaking, and to show all meekness. Friend, for a friend he had been, and should have been, and seemed to be. Thus he upbraids him, as Abraham, when he called the rich man in hell, son. He calls him friend, because he furthered his sufferings, and so befriended him; whereas, he called Peter Satan for attempting to hinder them.

[2.] He asks him, "Wherefore art thou come? Is it peace, Judas? Explain thyself; if thou come as an enemy, what means this kiss? If as a friend, what mean these swords and staves? Wherefore art thou come? What harm have I done thee? Wherein have I wearied thee? eph ho parei--Wherefore art thou present? Why hadst thou not so much shame left thee, as to keep out of sight, which thou mightest have done, and yet have given the officer notice where I was?" This was an instance of great impudence, for him to be so forward and barefaced in this wicked transaction. But it is usual for apostates from religion to be the most bitter enemies to it; witness Julian. Thus Judas did his part.

2. How the officers and soldiers secured him; Then came they, and laid hands on Jesus, and took him; they made him their prisoner. How were they not afraid to stretch forth their hands against the Lord's Anointed? We may well imagine what rude and cruel hands they were, which this barbarous multitude laid on Christ; and how, it is probable, they handled him the more roughly for their being so often disappointed when they sought to lay hands on him. They could not have taken him, if he had not surrendered himself, and been delivered by the determinate counsel and foreknowledge of God, Acts ii. 23. He who said concerning his anointed servants, Touch them not, and do them no harm (Ps. cv. 14, 15), spared not his anointed Son, but delivered him up for us all; and again, gave his strength into captivity, his glory into the enemies' hands, Ps. lxxviii. 61. See what was the complaint of Job (ch. xvi. 11), God hath delivered me to the ungodly, and apply that and other passages in that book of Job as a type of Christ.

Our Lord Jesus was made a prisoner, because he would in all things be treated as a malefactor, punished for our crime, and as a surety under arrest for our debt. The yoke of our transgressions was bound by the Father's hand upon the neck of the Lord Jesus, Lam. i. 14. He became a prisoner, that he might set us at liberty; for he said, If ye seek me, let these go their way (John xviii. 8); and those are free indeed, whom he makes so.

3. How Peter fought for Christ, and was checked for his pains. It is here only said to be one of them that were with Jesus in the garden; but John xviii. 10, we are told that it was Peter who signalized himself upon this occasion. Observe,

(1.) Peter's rashness (v. 51); He drew his sword. They had but two swords among them all (Luke xxii. 38), and one of them, it seems, fell to Peter's share; and now he thought it was time to draw it, and he laid about him as if he would have done some great matter; but all the execution he did was the cutting off an ear from a servant of the High Priest; designing, it is likely, to cleave him down the head, because he saw him more forward than the rest in laying hands on Christ, he missed his blow. But if he would be striking, in my mind he should rather have aimed at Judas, and have marked him for a rogue. Peter had talked much of what he would do for his Master, he would lay down his life for him; yea, that he would; and now he would be as good as his word, and venture his life to rescue his Master: and thus far was commendable, that he had a great zeal for Christ, and his honour and safety; but it was not according to knowledge, nor guided by discretion; for [1.] He did it without warrant; some of the disciples asked indeed, Shall we smite with the sword? (Luke xxii. 49) But Peter struck before they had an answer. We must see not only our cause good, but our call clear, before we draw the sword; we must show by what authority we do it, and who gave us that authority. [2.] He indiscreetly exposed himself and his fellow-disciples to the rage of the multitude; for what could they with two swords do against a band of men?

(2.) The rebuke which our Lord Jesus gave him (v. 52); Put up again thy sword into its place. He does not command the officers and soldiers to put up their swords that were drawn against him, he left them to the judgment of God, who judges them that are without; but he commands Peter to put up his sword, does not chide him indeed for what he had done, because done out of good will, but stops the progress of his arms, and provides that it should not be drawn into a precedent. Christ's errand into the world was to make peace. Note, The weapons of our warfare are not carnal, but spiritual; and Christ's ministers, though they are his soldiers, do not war after the flesh, 2 Cor. x. 3, 4. Not that the law of Christ overthrows either the law of nature of the law of nations, as far as those warrant subjects to stand up in defence of their civil rights and liberties, and their religion, when it is incorporated with them; but it provides for the preservation of public peace and order, by forbidding private persons, qua tales--as such, to resist the powers that are; nay, we have a general precept that we resist not evil (ch. v. 39), nor will Christ have his ministers propagate his religion by force of arms, Religio cogi non potest; et defendenda non occidendo, sed moriendo--Religion cannot be forced; and it should be defended, not by killing, but by dying. Lactantii Institut. As Christ forbade his disciples the sword of justice (ch. xx. 25, 26), so here the sword of war. Christ bade Peter put up his sword, and never bade him draw it again; yet that which Peter is here blamed for is his doing it unseasonably; the hour was come for Christ to suffer and die, he knew Peter knew it, the sword of the Lord was drawn against him (Zech. xiii. 7), and for Peter to draw his sword for him, was like, Master, spare thyself.

Three reasons Christ give to Peter for this rebuke:

[1.] His drawing the sword would be dangerous to himself and to his fellow-disciples; They that take the sword, shall perish with the sword; they that use violence, fall by violence; and men hasten and increase their own troubles by blustering bloody methods of self-defence. They that take the sword before it is given them, that use it without warrant or call, expose themselves to the sword of war, or public justice. Had it not been for the special care and providence of the Lord Jesus, Peter and the rest of them had, for aught I know, been cut in pieces immediately. Grotius gives another, and a probable sense of this blow, making those that take the sword to be, not Peter, but the officers and soldiers that come with swords to take Christ; They shall perish with the sword. "Peter, thou needest not draw they sword to punish them. God will certainly, shortly, and severely, reckon with them." They took the Roman sword to seize Christ with, and by the Roman sword, not long after, they and their place and nation were destroyed. Therefore we must not avenge ourselves, because God will repay (Rom. xii. 19); and therefore we must suffer with faith and patience, because persecutors will be paid in their own coin. See Rev. xiii. 10.

[2.] It was needless for him to draw his sword in defence of his Master, how, if he pleased, could summon into his service all the hosts of heaven (v. 53); "Thinkest thou that I cannot now pray to my Father, and he shall send from heaven effectual succours? Peter, if I would put by these sufferings, I could easily do it without thy hand or thy sword." Note, God has no need of us, of our services, much less of our sins, to bring about his purposes; and it argues our distrust and disbelief of the power of Christ, when we go out of the way of our duty to serve his interests. God can do his work without us; if we look into the heavens, and see how he is attended there, we may easily infer, that, though we be righteous, he is not beholden to us, Job xxxv. 5, 7. Though Christ was crucified through weakness, it was a voluntary weakness; he submitted to death, not because he could not, but because he would not contend with it. This takes off the offence of the cross, and proves Christ crucified the power of God; even now in the depth of his sufferings he could call in the aid of legions of angels. Now, arti--yet; "Though the business is so far gone, I could yet with a word speaking turn the scale." Christ here lets us know,

First, What a great interest he had in his Father; I can pray to my Father, and he will send me help from the sanctuary. I can parakalesai--demand of my Father these succours. Christ prayer as one having authority. Note, It is a great comfort to God's people, when they are surrounded with enemies on all hands, that they have a way open heavenward; if they can do nothing else, they can pray to him that can do every thing. And they who are much in prayer at other times, have most comfort in praying when troublesome times come. Observe, Christ saith, not only that God could send him such a number of angels, but that, if he insisted upon it, he would do it. Though he had undertaken the work of our redemption, yet, if he had desired to be released, it should seem by this that the Father would not have held him to it. He might yet have gone out free from the service, but he loved it, and would not; so that it was only with the cords of his own love that he was bound to the altar.

Secondly, What a great interest he had in the heavenly hosts; He shall presently give me more than twelve legions of angels, amounting to above seventy-two thousand. Observe here, 1. There is an innumerable company of angels, Heb. xii. 2. A detachment of more than twelve legions might be spared for our service, and yet there would be no miss of them about the throne. See Dan. vii. 10. They are marshalled in exact order, like the well-disciplined legions; not a confused multitude, but regular troops; all know their post, and observe the word of command. 2. This innumerable company of angels are all at the disposal of our heavenly Father, and do his pleasure, Ps. ciii. 20, 21. 3. These angelic hosts were ready to come in to the assistance of our Lord Jesus in his sufferings, if he had needed or desired it. See Heb. i. 6, 14. They would have been to him as they were to Elisha, chariots of fire, and horses of fire, not only to secure him, but to consume those that set upon him. 4. Our heavenly Father is to be eyed and acknowledged in all the services of the heavenly hosts; He shall give them me: therefore angels are not to be prayed to, but the Lord of the angels, Ps. xci. 11. 5. It is matter of comfort to all that wish well to the kingdom of Christ, that there is a world of angels always at the service of the Lord Jesus, that can do wonders. He that has the armies of heaven at his beck, can do what he pleases among the inhabitants of the earth; He shall presently give them me. See how ready his Father was to hear his prayer, and how ready the angels were to observe his orders; they are willing servants, winged messengers, they fly swiftly. This is very encouraging to those that have the honour of Christ, and the welfare of his church, much at heart. Think they that they have more care and concern for Christ and his church, than God and the holy angels have?

[3.] It was no time to make any defence at all, or to offer to put by the stroke; For how then shall the scripture be fulfilled, that thus it must be? v. 54. It was written, that Christ should be led as a lamb to the slaughter, Isa. liii. 7. Should he summon the angels to his assistance, he would not be led to the slaughter at all; should he permit his disciples to fight, he would not be led as a lamb quietly and without resistance; therefore he and his disciples must yield to the accomplishment of the predictions. Note, In all difficult cases, the word of God must be conclusive against our own counsels, and nothing must be done, nothing attempted, against the fulfilling of the scripture. If the easing of our pains, the breaking of our bonds, the saving of our lives, will not consist with the fulfilling of the scripture, we ought to say, "Let God's word and will take place, let his law be magnified and made honourable, whatever becomes of us." Thus Christ checked Peter, when he set up for his champion, and captain of his life-guard.

4. We are next told how Christ argued the case with them that came to take him (v. 55); though he did not resist them, yet he did reason with them. Note, It will consist with Christian patience under our sufferings, calmly to expostulate with our enemies and persecutors, as David with Saul, 1 Sam. xxiv. 14; xxvi. 18. Are ye come out, (1.) With rage and enmity, as against a thief, as if I were an enemy to the public safety, and deservedly suffered this? Thieves draw upon themselves the common odium; every one will lend a hand to stop a thief: and thus they fell upon Christ as the offscouring of all things. If he had been the plague of his country, he could not have been prosecuted with more heat and violence. (2.) With all this power and force, as against the worst of thieves, that dare the law, bid defiance to public justice, and add rebellion to their sin? You are come out as against a thief, with swords and staves, as if there were danger of resistance; whereas ye have killed the just One, and he doth not resist you, Jam. v. 6. If he had not been willing to suffer, it was folly to come with swords and staves, for they could not conquer him; had he been minded to resist, he would have esteemed their iron as straw, and their swords and staves would have been as briars before a consuming fire; but, being willing to suffer, it was folly to come thus armed, for he would not contend with them.

He further expostulates with them, by reminding them how he had behaved himself hitherto toward them, and they toward him. [1.] Of his public appearance; I sat daily with you in the temple teaching. And, [2.] Of their public connivance; Ye laid no hold on me. How comes then this change? They were very unreasonable, in treating him as they did. First, He had given them no occasion to look upon him as a thief, for he had taught in the temple. And such were the matter, and such the manner of his teaching, that he was manifested in the consciences of all that heard him, not to be a bad man. Such gracious words as came from his mouth, were not the words of a thief, nor of one that had a devil. Secondly, Nor had he given them occasion to look upon him as one that absconded, or fled from justice, that they should come in the night to seize him; if they had any thing to say to him, they might find him every day in the temple, ready to answer all challenges, all charges, and there they might do as they pleased with him; for the chief priests had the custody of the temple, and the command of the guards about it; but to come upon him thus clandestinely, in the place of his retirement, was base and cowardly. Thus the greatest hero may be villainously assassinated in a corner, by one that in open field would tremble to look him in the face.

But all this was done (so it follows, v. 56) that the scriptures of the prophets might be fulfilled. It is hard to say, whether these are the words of the sacred historian, as a comment upon this story, and a direction to the Christian reader to compare it with the scriptures of the Old Testament, which pointed at it; or, whether they are the words of Christ himself, as a reason why, though he could not but resent this base treatment, he yet submitted to it, that the scriptures of the prophets might be fulfilled, to which he had just now referred himself, v. 54. Note, The scripture are in the fulfilling every day; and all those scriptures which speak of the Messiah, had their full accomplishment in our Lord Jesus.

5. How he was, in the midst of this distress, shamefully deserted by his disciples; They all forsook him, and fled, v. 56.

(1.) This was their sin; and it was a great sin for them who had left all to follow him, now to leave him for they knew not what. There was unkindness in it, considering the relation they stood in to him, the favours they had received from him, and the melancholy circumstances he was now in. There was unfaithfulness in it, for they had solemnly promised to adhere to him, and never to forsake him. He had indented for their safe conduct (John xviii. 8); yet they could not rely upon that, but shifted for themselves by an inglorious flight. What folly was this, for fear of death to flee from him whom they themselves knew and had acknowledged to be the Fountain of life? John vi. 67, 68. Lord, what is man!

(2.) It was a part of Christ's suffering, it added affliction to his bonds, to be thus deserted, as it did to Job (ch. xix. 13), He hath put my brethren far from me; and to David (Ps. xxxviii. 11), Lovers and friends stand aloof from my sore. They should have staid with him, to minister to him, to countenance him, and, if need were, to be witnesses for him at his trial; but they treacherously deserted him, as, at St. Paul's first answer, no man stood with him. But there was a mystery in this. [1.] Christ, as a sacrifice for sins, stood thus abandoned. The deer that by the keeper's arrow is marked out to be hunted and run down, is immediately deserted by the whole herd. In this he was made a curse for us, being left as one separated to evil. [2.] Christ, as the Saviour of souls, stood thus alone; as he needed not, so he had not the assistance of any other in working out our salvation; he bore all, and did all himself. He trod the wine-press alone, and when there was none to uphold, then his own arm wrought salvation, Isa. lxiii. 3, 5. So the Lord alone did lead his Israel, and they stand still, and only see this great salvation, Deut. xxxii. 12.
Adam Clarke: Commentary on the Bible - 1831
26:47: Judas, one of the twelve - More deeply to mark his base ingratitude and desperate wickedness - He was One of the Twelve - and he is a Traitor, and one of the vilest too that ever disgraced human nature.
A great multitude with swords and staves - They did not come as officers of justice, but as a desperate mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the flock of Christ is now become the leader of ruffians and murderers! What a terrible fall!
Albert Barnes: Notes on the Bible - 1834
26:47: The account of Jesus' being betrayed by Judas is recorded by all the evangelists. See Mar 14:43-52; Luk 22:47-53; Joh 18:2-12.

26:47
Judas, one of the twelve, came - This was done while Jesus was addressing his disciples.
John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the Passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised.
A great multitude with swords and staves - John says that he had received a band of men and officers from the chief priests and Pharisees." Josephus says (Antiq. b. 20 chapter iv.) that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult if any should be excited. This band, or guard, was at the disposal of the chief priests, Mat 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the northwest side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with "swords." The other persons that went out carried, probably, whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.
Staves - In the original, "wood;" used here in the plural number. It means rather "clubs" or "sticks" than spears. It does not mean "staves." Probably it means any weapon at hand, such as a mob could conveniently collect. John says that they had "lanterns and torches." The Passover was celebrated at the "full moon;" but this night might have been cloudy. The place to which they were going was also shaded with trees, and lights, therefore, might be necessary.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:47: lo: Mat 26:55; Mar 14:43; Luk 22:47, Luk 22:48; Joh 18:1-8; Act 1:16
Geneva 1599
26:47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, (u) from the chief priests and elders of the people.
(u) Sent from the high Priests.
John Gill
26:47 And while he yet spake,.... While he was thus speaking to his disciples, before the last words, he is at hand that doth betray me, were well out of his mouth; such an exact knowledge had Christ of every motion of Judas, of what he was about, and where he was:
lo! Judas, one of the twelve, came. The Persic version adds, "in sight"; of Christ, and the disciples; they saw him, and knew him, though some little distance: he came to Gethsemane, and into the garden, where they were, with a design to betray his master. He is described by his name Judas; as in Mt 26:14, for there was another Judas among the apostles; the Syriac and Persic read, Judas the betrayer, to distinguish him from the other: and also by his office, "one of the twelve"; i.e. apostles, whom Christ called from the rest of his disciples and followers, and bestowed extraordinary gifts upon, and sent forth to preach the Gospel, cast out devils, and heal all manner of diseases; and "lo!", one of these betrays him! an apostle, and yet a devil! one of the twelve, one of his select company, and bosom friends, and yet a traitor!
and with him a great multitude, with swords and staves, from the chief priests and elders the people. Judas was at the head of them, went before them to show them where Christ was, and to deliver him into their hands: he had not been asleep, he had been with the chief priests, and acquainted them with the opportunity he had of making good his agreement with him: he had got the band of soldiers, and other persons together, in order to make sure work of it. Thus we see how diligent wicked men are in the accomplishment of their evil designs, whilst good men are asleep and indifferent to godly and spiritual exercises. Judas is here described by his company; he who but a few hours ago was at table with his Lord, and the rest of the apostles, is now at the head of band of Roman soldiers, and other miscreants, and blood thirsty wretches, intent upon the death of his master. They may well be called a "multitude", because made up of various sorts of persons, and these, many of them; of Roman soldiers, of the officers and servants of the chief priests; yea of the chief priests themselves, captains of the temple, and elders of the people, who were so eager upon this enterprise, that they could not forbear going in company with them, to see what would be the issue of it. And "a great one"; for the "band" of soldiers, if it was complete, consisted of a thousand men itself; and besides this, there were many others, and all to take a single person, and who had no more about him than eleven disciples; though the (i) Jews pretend he had two thousand men with him: and who came also "with swords and staves, or clubs"; the Roman soldiers with their swords, and the servants of the chief priests with their clubs: the reason of this posse, and of their being thus armed, might be either for fear of the people, who, should they be alarmed, and have any notice of their design, might rise and make an uproar, and attempt to rescue him; or that by having a Roman band with them, and the chief priests and their officers, it might appear, that what they did they did by authority; and that they seized him as a malefactor, as one guilty either of sedition, or heresy, or both. And this account is confirmed by the Jews themselves, who say (k), that the citizens, of Jerusalem were "armed", and equiped, and so took Jesus: and this multitude also came "from the chief priests and elders of the people". Mark joins the Scribes with them, Mk 14:43, these composed the sanhedrim, or great council of the nation, who had been consulting the death of Christ; had agreed to give Judas thirty pieces of silver to betray him into their hands; had obtained a band of soldiers of the Roman governor to apprehend him, and sent their officers and servants to assist herein; these all acted under their direction, influence, and authority. The Vulgate Latin, and Munster's Hebrew Gospel read, "sent", from them,
(i) Toldos Jesu, p. 16. (k) Ib.
John Wesley
26:47 Mk 14:43; Lk 22:47; Jn 18:2.
26:4826:48: Եւ որ մատնելոցն էր զնա՝ ե՛տ նոցա նշան՝ եւ ասէ. Ընդ որում ես համբուրեցից՝ նա՛ է, զնա՛ ունիցիք։
48 Եւ նա, որ նրան մատնելու էր, նրանց նշան էր տուել ու ասել. «Ում հետ ես համբուրուեմ, նա՛ է, նրան կը բռնէք»
48 Զանիկա մատնողը անոնց նշան մը տուեր էր՝ ըսելով. «Ով որ ես համբուրեմ, ա՛ն է, բռնեցէք զանիկա»։
Եւ որ մատնելոցն էր զնա` ետ նոցա նշան եւ ասէ. Ընդ որում ես համբուրեցից` նա է, զնա ունիցիք:

26:48: Եւ որ մատնելոցն էր զնա՝ ե՛տ նոցա նշան՝ եւ ասէ. Ընդ որում ես համբուրեցից՝ նա՛ է, զնա՛ ունիցիք։
48 Եւ նա, որ նրան մատնելու էր, նրանց նշան էր տուել ու ասել. «Ում հետ ես համբուրուեմ, նա՛ է, նրան կը բռնէք»
48 Զանիկա մատնողը անոնց նշան մը տուեր էր՝ ըսելով. «Ով որ ես համբուրեմ, ա՛ն է, բռնեցէք զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
26:4848: Предающий же Его дал им знак, сказав: Кого я поцелую, Тот и есть, возьмите Его.
26:48  ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων, ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν.
26:48. ὁ (The-one) δὲ (moreover) παραδιδοὺς (giving-beside) αὐτὸν (to-it) ἔδωκεν (it-gave) αὐτοῖς (unto-them) σημεῖον (to-a-signlet-of) λέγων (forthing,"Ὃν (To-which) ἂν (ever) φιλήσω (I-might-have-cared-unto,"αὐτός (it) ἐστιν: (it-be) κρατήσατε (ye-should-have-secured-unto) αὐτόν. (to-it)
26:48. qui autem tradidit eum dedit illis signum dicens quemcumque osculatus fuero ipse est tenete eumAnd he that betrayed him gave them a sign, saying: Whomsoever I shall kiss, that is he. Hold him fast.
48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that is he: take him.
26:48. And he who betrayed him gave them a sign, saying: “Whomever I will kiss, it is he. Take hold of him.”
26:48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.
Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast:

48: Предающий же Его дал им знак, сказав: Кого я поцелую, Тот и есть, возьмите Его.
26:48  ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων, ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν.
26:48. qui autem tradidit eum dedit illis signum dicens quemcumque osculatus fuero ipse est tenete eum
And he that betrayed him gave them a sign, saying: Whomsoever I shall kiss, that is he. Hold him fast.
26:48. And he who betrayed him gave them a sign, saying: “Whomever I will kiss, it is he. Take hold of him.”
26:48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.
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
48 (Мк XIV:44). Марк добавляет: «и ведите осторожно». Некоторые задавали вопрос для чего Иуда дал знак, когда Христос был всем хорошо известен. Ориген дает на этот вопрос весьма оригинальный ответ. «До нас дошло предание о том, что Он (Иисус Христос) имел два вида: один тот, в котором Он казался всем, а другой — во время Его преображения пред учениками на горе, когда лицо Его просияло, как солнце. Более того, каждый видел Его таким, каким видеть был достоин. И когда Он Сам (тут) был, то казался многим как бы не Собою Самим. Поэтому хотя Его и часто видала толпа, шедшая с Иудой, однако было нужно, по причине Его преображения, чтобы Иуда указал на Него». Указывая на Ин XVIII:4-6, Ориген замечает: «видишь, что Его не узнали, хотя и часто видели, вследствие Его преображения». Мы не думаем, чтобы для объяснения знака, поданного Иудой, было нужно прибегать к такому толкованию. Указание или знак требовались просто потому, что была ночь, Иисус Христос был не один и самое место, где Он находился, доставляло, может быть, возможность бегства. На знак Иуды можно, поэтому, смотреть, как на простую предосторожность и точность, устраняющую всякую возможность ошибки. Чтобы не было никакой ошибки, — так мог говорить Иуда сопровождавшей его толпе, — берите того, кого я поцелую. Это был такой знак, который превосходил всякие другие знаки своею ясностью и несомненностью. Но, не считая мнение Оригена пригодным для объяснения причин знака, поданного Иудою, мы можем, однако, вполне допустить, что слова Оригена имеют весьма глубокий смысл. Не только христиане, но и язычники знали и знают о Христе. Но каждому Он представляется в тысячах различных видов, соответственно образованию и развитию, умственному и нравственному. Можно даже говорить, что каждый человек носит в душе своей своего собственного Христа. Оставаясь одним и тем же, Он является в разном виде мужчинам и женщинам, здоровым и больным, богатым и бедным, ученым и простым. Предание, на которое указывает Ориген, могло быть только рефлексом этого в высшей степени замечательного, легко понятного и исторического факта. Если Христос обладает такою силою, превосходящею в высшей степени силу других известных и знаменитых в истории личностей в духовной сфере, то отнюдь нельзя совершенно отрицать, что, и находясь во плоти, Он также представлялся разным лицам под различными видами, и они то узнавали, то не узнавали Его (ср. Мф XIV:26; Мк VI:49; Лк VII:49; Ин 1, 10). — Edwken (дал) = dedit, вероятно, при самом приближении ко Христу или несколько ранее; это был скорее импровизированный, чем заранее обдуманный и условленный знак.
Adam Clarke: Commentary on the Bible - 1831
26:48: Gave them a sign - How coolly deliberate is this dire apostate! The man whom I shall kiss - how deeply hypocritical! That is he, hold him fast, seize him - how diabolically malicious!
Hail, Master - A usual compliment among the Jews. Judas pretends to wish our Lord continued health while he is meditating his destruction!
How many compliments of this kind are there in the world! Judas had a pattern in Joab, who, while he pretends to inquire tenderly for the health of Amasa, thrust him through with his sword; but the disciple here vastly outdoes his master, and through a motive, if possible, still more base. Let all those who use unmeaning or insidious compliments rank for ever with Joab and Judas.
And kissed him - And tenderly kissed him - this is the proper meaning of the original word κατεφιλησεν, he kissed him again and again - still pretending the most affectionate attachment to him, though our Lord had before unmasked him.
Albert Barnes: Notes on the Bible - 1834
26:48
Gave them a sign - That is, told them of a way by which they might know whom to apprehend - to wit, by his kissing him.
It was night. Jesus was, besides, probably personally unknown to the "Romans" - perhaps to the others also. Judas, therefore, being well acquainted with him, to pRev_ent the possibility of mistake, agreed to designate him by one of the tokens of friendship.
John tells us that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought, and that they replied, Jesus of Nazareth. He then informed them that he was the person they sought. They, when they heard it, overawed by his presence and smitten with the consciousness of guilt, went backward and fell to the ground. He again asked them whom they sought. They made the same declaration - Jesus of Nazareth. Jesus then, since they professed to seek only Him, claimed the right that his disciples should be suffered to escape, "that the saying might be fulfilled which he spake Joh 18:9; Of them which thou gavest me have I lost none."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:48: Whomsoever: Sa2 3:27, Sa2 20:9, Sa2 20:10; Psa 28:3, Psa 55:20, Psa 55:21
hold: Mar 14:44
John Gill
26:48 Now he that betrayed him gave them a sign,.... By which it might be known who he was; for it being night, though they had lanterns and torches, as John says, Jn 18:3, yet Judas himself might not be able to discern, him, so as to point him out, until he came very near him: moreover, Christ and his apostles might be clothed alike, so that a mistake might be easily made, and one of them be took for him: and so the Jews say (l), that the two thousand men, they pretend were with him, were clothed with the same apparel; which story may take its rise from hence: add to this, that James, the son of Alphaeus, called the brother of our Lord, is reported to be very like unto him. Besides, it is very likely that the Roman soldiers, who were to be the principal persons in apprehending, binding, and carrying him away, might never have seen him, and so could not know him without some sign was given them; and which Judas gave them before he came out with them: and is as follows:
saying, whomsoever I shall kiss, that same is he, hold him fast. Judas might the rather pitch upon this to be the sign, partly because it might be what had been usual with the disciples, when they had been at any time absent from Christ, and which he admitted of; and partly because he might think this would best cover his treacherous designs, who, with all his wickedness, had not effrontery enough to come sword in hand and seize him in a violent manner, and besides, might not judge such a method advisable, had he impudence enough to prosecute it, lest this should put Jesus upon taking some measures to make his escape. The reason of his advice, "hold him fast", was, because he knew that once and again, when attempts were made to seize him, he easily disengaged himself, passed through the midst, and went his way; see Lk 4:30.
Jn 10:39; and therefore gave them this caution, and strict charge, lest, should he slip from them, he should lose his money he had agreed with the chief priests for; or to let them know, that when he was in their hands, he had made good his agreement, and should expect his money: and that it lay upon them then to take care of him, and bring him before the sanhedrim. The account the Jews themselves give of the directions of Judas, is not very much unlike this; who represent him advising in this manner, only as on the day before:
"gird yourselves ready about this time tomorrow, and the man whom shall worship and bow to, the same is he; behave yourselves like men of war, fight against his company, and lay hold on him (m).
(l) Toldos Jesu, p. 16. (m) Ib.
26:4926:49: Եւ վաղվաղակի մատուցեալ առ Յիսուս ասէ. Ո՛ղջ եր վա՛րդապետ։ Եւ համբուրեա՛ց ընդ նմա[513]։ [513] Ոմանք. Ո՛ղջ լեր։
49 Եւ սա իսկոյն մօտենալով Յիսուսին՝ ասաց. «Ողջո՜յն, Վարդապե՛տ». ու նրա հետ համբուրուեց
49 Եւ շուտ մը Յիսուսին մօտենալով՝ ըսաւ. «Ողջոյն քեզ, վա՛րդապետ», ու համբուրեց զանիկա։
Եւ վաղվաղակի մատուցեալ առ Յիսուս` ասէ. Ողջ եր, վարդապետ: Եւ համբուրեաց ընդ նմա:

26:49: Եւ վաղվաղակի մատուցեալ առ Յիսուս ասէ. Ո՛ղջ եր վա՛րդապետ։ Եւ համբուրեա՛ց ընդ նմա[513]։
[513] Ոմանք. Ո՛ղջ լեր։
49 Եւ սա իսկոյն մօտենալով Յիսուսին՝ ասաց. «Ողջո՜յն, Վարդապե՛տ». ու նրա հետ համբուրուեց
49 Եւ շուտ մը Յիսուսին մօտենալով՝ ըսաւ. «Ողջոյն քեզ, վա՛րդապետ», ու համբուրեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
26:4949: И, тотчас подойдя к Иисусу, сказал: радуйся, Равви! И поцеловал Его.
26:49  καὶ εὐθέως προσελθὼν τῶ ἰησοῦ εἶπεν, χαῖρε, ῥαββί· καὶ κατεφίλησεν αὐτόν.
26:49. καὶ (And) εὐθέως (unto-straight) προσελθὼν (having-had-came-toward) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) εἶπεν (it-had-said,"Χαῖρε, (Thou-should-joy,"ῥαββεί: (Rabbei) καὶ (and) κατεφίλησεν (it-cared-down-unto) αὐτόν. (to-it)
26:49. et confestim accedens ad Iesum dixit have rabbi et osculatus est eumAnd forthwith coming to Jesus, he said: Hail, Rabbi. And he kissed him.
49. And straightway he came to Jesus, and said, Hail, Rabbi; and kissed him.
26:49. And quickly drawing close to Jesus, he said, “Hail, Master.” And he kissed him.
26:49. And forthwith he came to Jesus, and said, Hail, master; and kissed him.
And forthwith he came to Jesus, and said, Hail, master; and kissed him:

49: И, тотчас подойдя к Иисусу, сказал: радуйся, Равви! И поцеловал Его.
26:49  καὶ εὐθέως προσελθὼν τῶ ἰησοῦ εἶπεν, χαῖρε, ῥαββί· καὶ κατεφίλησεν αὐτόν.
26:49. et confestim accedens ad Iesum dixit have rabbi et osculatus est eum
And forthwith coming to Jesus, he said: Hail, Rabbi. And he kissed him.
26:49. And quickly drawing close to Jesus, he said, “Hail, Master.” And he kissed him.
26:49. And forthwith he came to Jesus, and said, Hail, master; and kissed him.
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
49 Мк XIV:45; Лк XXII:47). Речь у Луки короче, чем у других синоптиков. Они пропускают весь рассказ Ин XVIII:4-9. — По русскому переводу «тотчас» относится к «подошел». Мейер объясняет тотчас после того, как Иуда дал знак. В Сиросинайском кодексе порядок несколько изменен, сначала говорится о целовании, потом о приветствии. В Александрийском кодексе выпущены слова: «и поцеловал Его». То, что было, хорошо выражено у Марка: «и пришед тотчас подошел к Нему и говорит: Равви! (один раз — по лучшим чтениям) и поцеловал Его». Евангелисты указывают вообще на быстроту действий Иуды; но мельчайшие детали события на основание их показаний трудно определить. Глагол katefilhsen (поцеловал) отличен от употребленного в 48 стихе filhsw (поцелую) и не выражен в русском и других переводах. Лучше можно передать значение его так: «расцеловал», — может быть, несколько раз, но, вероятнее, только один, причем целование не только было всем видно, но и слышно. Иуда как бы чмокнул, целуя Христа. Какая тут противоположность всякому истинному, нелицемерному, происходящему от любви целованию! Какая глубокая и несомненная правдивость повествования! Кто мог выдумать что-нибудь более простое и вместе с тем в немногих словах так хорошо выразить всю глубину человеческого падения! Неудивительно, если «целование Иуды» вошло в пословицу. В двух словах тут целый психологический очерк, целая нравственная система. С одной стороны Иуда хочет прикрыть своим целованием свою душевную низость и крайнюю подлость. С другой, целование — знак любви — делается символам самого ужаснейшего предательства и злобы. Всякий, подумав об этом, скажет, что так бывает и даже очень часто в действительной жизни. Слово «радуйся» (caire) было обычным приветствием и по смыслу вполне равняется нашему: «здравствуй!».
Albert Barnes: Notes on the Bible - 1834
26:49
Hail, Master - The word translated "hail," here, means to "rejoice," to have joy, and also to have "cause" of joy.
It thus expresses the "joy" which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the "joy" of Judas at finding his Master and again being "with him."
Master - In the original, "Rabbi." See the notes at Mat 23:7.
Kissed him - Gave him the common salutation of friends when meeting after absence. This mode of salutation was more common among Eastern nations than with us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:49: Hail: Mat 27:29, Mat 27:30; Mar 15:18; Joh 19:3
kissed him: Κατεφιλησεν [Strong's G2705], he kissed him affectionately, eagerly, or repeatedly, from κατα [Strong's G2596], intensive, and φιλεω [Strong's G5368], to kiss, still pretending the most affectionate attachment to our Lord. Gen 27:26; Sa1 10:1; Sa2 20:9; Pro 27:6; Mar 14:45, Mar 14:46; Luk 7:45; Th1 5:26
John Gill
26:49 And forthwith he came to Jesus,.... As soon as ever he appeared, before the rest could come up; for, he went before them, as Luke says, and that not only as, their guide to direct them to the person they wanted, but he separated himself from them, that it might not be thought that he came with them, or belonged to them:
and said, hail, master; and kissed him. Just as Joab asked Amasa of his health, and took him by the beard to kiss him, and smote him under the fifth rib, 2Kings 20:9. The salutation he gave him was wishing him all health, prosperity, and happiness. The Syriac version renders it, "peace, Rabbi"; and the Persic, "peace be upon thee, Rabbi"; which was the very form of salutation the disciples of the wise men gave to their Rabbins,
"Says (n) Aba bar Hona, in the name of R. Jochanan, in what form is the salutation of a disciple to his master?
, "peace be upon thee, Rabbi".
In Mk 14:45, the word "Rabbi" is repeated, this being usual in the salutation of the Jewish doctors; and the rather used by Judas under a pretence of doing him the greater honour, and of showing the highest respect, and strongest affection for him. So this deceitful wretch still addresses him as his master, though he was now serving his most implacable enemies; and wishes him all peace and joy, when he was going to deliver him into the hands of those that sought his life; and to cover all, kissed him, as a token of his friendship and the sincerity of it. It is rightly observed by Dr. Lightfoot, that it was usual for masters to kiss their disciples, particularly their heads; but then not for disciples to kiss their masters: of the former there are many instances in the Jewish writings, but not of the latter: yet, I can hardly think that this was done out of open contempt and derision; but under a pretence of respect and love; and even as being concerned for his present case, and as condoling him under the circumstances he was now likely to be in, through an armed hand, which was just upon him; and which he, by this artifice, would have suggested he had no concern with,
(n) T. Hieros. Shebuot. fol. 34. 1.
26:5026:50: Եւ Յիսուս ասէ ցնա. Ը՛նկեր՝ վասն որո՞յ եկի՛րդ։ Յայնժամ մատուցեալ արկին ձեռս ՚ի Յիսուս եւ կալա՛ն զնա։
50 Իսկ Յիսուս նրան ասաց. «Ընկե՛ր, սրա՞ համար դու եկար»: Այն ժամանակ, մօտենալով, ձեռք բարձրացրին Յիսուսի վրայ ու նրան բռնեցին
50 Յիսուս ըսաւ անոր. «Ընկե՛ր, ինչո՞ւ համար եկար դուն»։ Այն ատեն մօտեցան, ձեռք զարկին Յիսուսին ու բռնեցին զանիկա։
Եւ Յիսուս ասէ ցնա. Ընկեր, վասն որո՞յ եկիրդ: Յայնժամ մատուցեալ արկին ձեռս ի Յիսուս եւ կալան զնա:

26:50: Եւ Յիսուս ասէ ցնա. Ը՛նկեր՝ վասն որո՞յ եկի՛րդ։ Յայնժամ մատուցեալ արկին ձեռս ՚ի Յիսուս եւ կալա՛ն զնա։
50 Իսկ Յիսուս նրան ասաց. «Ընկե՛ր, սրա՞ համար դու եկար»: Այն ժամանակ, մօտենալով, ձեռք բարձրացրին Յիսուսի վրայ ու նրան բռնեցին
50 Յիսուս ըսաւ անոր. «Ընկե՛ր, ինչո՞ւ համար եկար դուն»։ Այն ատեն մօտեցան, ձեռք զարկին Յիսուսին ու բռնեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
26:5050: Иисус же сказал ему: друг, для чего ты пришел? Тогда подошли и возложили руки на Иисуса, и взяли Его.
26:50  ὁ δὲ ἰησοῦς εἶπεν αὐτῶ, ἑταῖρε, ἐφ᾽ ὃ πάρει. τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν ἰησοῦν καὶ ἐκράτησαν αὐτόν.
26:50. ὁ (The-one) δὲ (morevoer) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἑταῖρε, (Comrade,"ἐφ' (upon) ὃ (to-which) πάρει. (thou-be-beside?"τότε (To-the-one-which-also) προσελθόντες ( having-had-came-toward ) ἐπέβαλον (they-had-casted-upon) τὰς (to-the-ones) χεῖρας (to-hands) ἐπὶ (upon) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) καὶ (and) ἐκράτησαν (they-secured-unto) αὐτόν. (to-it)
26:50. dixitque illi Iesus amice ad quod venisti tunc accesserunt et manus iniecerunt in Iesum et tenuerunt eumAnd Jesus said to him: Friend, whereto art thou come? Then they came up and laid hands on Jesus and held him.
50. And Jesus said unto him, Friend, that for which thou art come. Then they came and laid hands on Jesus, and took him.
26:50. And Jesus said to him, “Friend, for what purpose have you come?” Then they approached, and they put their hands on Jesus, and they held him.
26:50. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.
And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him:

50: Иисус же сказал ему: друг, для чего ты пришел? Тогда подошли и возложили руки на Иисуса, и взяли Его.
26:50  ὁ δὲ ἰησοῦς εἶπεν αὐτῶ, ἑταῖρε, ἐφ᾽ ὃ πάρει. τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν ἰησοῦν καὶ ἐκράτησαν αὐτόν.
26:50. dixitque illi Iesus amice ad quod venisti tunc accesserunt et manus iniecerunt in Iesum et tenuerunt eum
And Jesus said to him: Friend, whereto art thou come? Then they came up and laid hands on Jesus and held him.
26:50. And Jesus said to him, “Friend, for what purpose have you come?” Then they approached, and they put their hands on Jesus, and they held him.
26:50. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.
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
50 (Мк XIV:46; Лк XXII:48). В русском переводе речь вопросительная: для чего ты пришел? При толковании этого стиха встречаются очень большие филологические затруднения. Доказано, что вместо ef o parei если бы речь была вопросительною, стояло бы epi ti parei, и отсюда не найдено исключений в дошедших до нас памятниках греческой литературы. На этом основании речь Христа к Иуде ни в каком случае (вопреки русскому и другим переводам) нельзя считать вопросительною. Да и на основании внутренних соображений понятно, что Спаситель не мог предложить Иуде такого вопроса, не мог спрашивать его, для чего он пришел, потому что это было, без сомнения, Христу хорошо известно. Но если эта речь не вопросительная, то получается одно только придаточное предложение без главного: для чего ты пришел. Чтобы объяснить это, прибегали к различным догадкам и предположениям. Блясс (Gram. с. 172) считает совершенно невероятным применение ostiV или oV в прямом вопросе, за исключением случаев, когда o, ti, «почему» ради краткости (?) ставится, по-видимому, вместо ti. Так Мф IX:11, 28; II:16 и др. Несмотря, впрочем, на это утверждение, Блясс говорит, что etaire есть испорченное aire или etaire — «возьми то, для чего ты пришел». Такое мнение представляется однако ни на чем не основанной догадкой, потому что чтение: etaire, ef o parei доказывается сильно. В эльзевирском издании: etaire, ef w parei — чтение это должно быть отвергнуто, хотя его принимают Златоуст, Феофилакт и другие (у Иеронима вопросительное предложение, как в Вульгате: amice, ad quid venisti?). Евфимий Зигабен замечает, что ef w parei не следует читать как вопросительное предложение, ибо Спаситель знал, зачем пришел Иуда; но как возвышение; ибо оно означает: то, для чего ты пришел, делай (подразумевается pratte) согласно своему намерению, оставив покрывало. Наконец, некоторые понимали выражение, как восклицательное: друг, на что ты приходишь или являешься! Parei можно производить от eimi и от ienai (Цан). Наиболее представляется вероятным, что здесь просто недоговоренная речь, после которой можно было бы поставить многоточие. Смысл тот, что Иисус Христос не успел еще договорить Своих слов Иуде, как подошли воины и наложили на Христа руки. При этом толковании дальнейшую речь можно только подразумевать; но что именно подразумевать, сказать очень трудно. — Слово etaire (товарищ, друг, у Лк XXII:48 — Иуда) употреблено не в том смысле, что Христос хотел назвать Иуду Своим другом или товарищем, а как простое обращение, которое употребляется у нас по отношению к лицам, нам неизвестным: «любезный» и др. У Луки добавлено: «целованием ли предаешь Сына Человеческого?» — выражение, которое также можно не считать вопросительным: «Иуда, ты лобзанием предаешь Сына Человеческого» — простое констатирование факта и обличение Иуды за его лицемерный поступок. — По данному Иудой знаку, прибывшие быстро подошли, возложили на Иисуса Христа руки, несомненно, связали их (Ин XVIII:12), взяли и повели с собою.
Adam Clarke: Commentary on the Bible - 1831
26:50: Jesus said - Friend - Rather, companion, εταιρε, (not Friend), wherefore, rather, against whom (εφ' ὃ, the reading of all the best MSS.) art thou come? How must these words have cut his very soul, if he had any sensibility left! Surely, thou, who hast so long been my companion, art not come against me, thy Lord, Teacher and Friend! What is the human heart not capable of, when abandoned by God, and influenced by Satan and the love of money!
Laid hands on Jesus - But not before they had felt that proof of his sovereign power by which they had all been struck down to the earth, Joh 18:6. It is strange that, after this, they should dare to approach him; but the Scriptures must be fulfilled.
Albert Barnes: Notes on the Bible - 1834
26:50
And Jesus said unto him, Friend - It seems strange to us that Jesus should give the endeared name "friend" to a man that he knew was his enemy, and that was about to betray him.
It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered "friend" - one implying "affection and regard," the other not. One is properly rendered "friend;" the other expresses more nearly what we mean by "companion." It is this "latter" word which is given to the disaffected laborer in the vineyard: "'Friend,' I do thee no wrong" Mat 20:13; to the guest which had not on the wedding-garment, in the parable of the marriage feast Mat 22:12; and to "Judas" in this place.
Wherefore art thou come? - This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:50: Friend: Rather, "Companion, εταιρε [Strong's G2083], against whom (εφ ̓ω the reading of all the best MSS) art thou come?" Mat 20:13; Sa2 16:17; Psa 41:9, Psa 55:13, Psa 55:14; Luk 22:48
Geneva 1599
26:50 (13) And Jesus said unto him, (x) Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.
(13) Christ is taken, that we might be delivered.
(x) Christ reprehends Judas tauntingly, and rebukes him sharply, for he knew well enough why he came.
John Gill
26:50 And Jesus said unto him, friend,.... Not in an ironical and sarcastic way, but because he pretended to be his friend, by saluting and kissing him, in the manner he had done; or rather, because Christ had always used him as his friend, his familiar friend, who had been of his councils, and had ate at his table; and therefore this carried in it something very cutting, had Judas had any conscience, or sense of gratitude:
wherefore art thou come? The Ethiopic version reads, "my friend, art thou not come?" that is, art thou come as my friend? is thy coming as a friend, or as an enemy? if as a friend, what means this company with swords and staves? if as an enemy, why this salutation and kiss? or what is thine end in coming at this time of night? what is thy business here? thou hast left my company, and my disciples, what dost thou do here? The Syriac version reads it,
"to that";
and the Arabic,
"to this art thou come?"
to kiss me, and by a kiss to deliver me into the hands of my enemies? to which agrees what is said in Luke,
"Judas, betrayest thou the son of man with a kiss?"
Lk 22:48. This he said, to let him know he knew him, and therefore he calls him by name; and that he knew his design in kissing him, and that what he was doing was against light and knowledge; he, at the same time, knowing that he was the son of man, the true Messiah,
Then came they, and laid hands on Jesus, and took him; that is, the multitude, the Roman band, the captains and officers of the Jews, when Judas had given the sign; though not till Christ had given them a specimen of his power, in striking them to the ground; to let them know, that Judas could never have put him into their hands, nor could they have laid hold on him, had he not thought fit to surrender himself to them. The seizing and apprehending him is related by Luke and John as after the following circumstance; though the Ethiopic version here reads, "they lift up their hands, and did not lay hold on the Lord Jesus".
John Wesley
26:50 The heroic behaviour of the blessed Jesus, in the whole period of his sufferings, will be observed by every attentive eye, and felt by every pious heart: although the sacred historians, according to their usual but wonderful simplicity, make no encomiums upon it. With what composure does he go forth to meet the traitor! With what calmness receive that malignant kiss! With what dignity does he deliver himself into the hands of his enemies! Yet plainly showing his superiority over them, and even then leading as it were captivity captive!
26:5126:51: Եւ ահա՝ մի ոմն յա՛յնցանէ՝ որ էին ընդ Յիսուսի, ձգեաց զձեռն եւ եհան զսո՛ւր իւր՝ եւ եհար զծառա՛յ քահանայապետին, եւ ՚ի բա՛ց եհան զունկն նորա[514]։ [514] Ոմանք. Որ ընդ Յիսուսի էին... զունկնն նորա։
51 Եւ ահա Յիսուսի հետ գտնուողներից մէկը ձեռքը երկարեց եւ իր սուրը հանեց ու հարուածեց քահանայապետի ծառային եւ նրա ականջը կտրեց պոկեց
51 Յիսուսին հետ եղողներէն մէկը ձեռքը երկնցուց եւ իր սուրը հանելով՝ զարկաւ քահանայապետին ծառային եւ անոր ականջը մէկդի հանեց։
Եւ ահա մի ոմն յայնցանէ որ էին ընդ Յիսուսի` ձգեաց զձեռն եւ եհան զսուր իւր եւ եհար զծառայ քահանայապետին, եւ ի բաց եհան զունկն նորա:

26:51: Եւ ահա՝ մի ոմն յա՛յնցանէ՝ որ էին ընդ Յիսուսի, ձգեաց զձեռն եւ եհան զսո՛ւր իւր՝ եւ եհար զծառա՛յ քահանայապետին, եւ ՚ի բա՛ց եհան զունկն նորա[514]։
[514] Ոմանք. Որ ընդ Յիսուսի էին... զունկնն նորա։
51 Եւ ահա Յիսուսի հետ գտնուողներից մէկը ձեռքը երկարեց եւ իր սուրը հանեց ու հարուածեց քահանայապետի ծառային եւ նրա ականջը կտրեց պոկեց
51 Յիսուսին հետ եղողներէն մէկը ձեռքը երկնցուց եւ իր սուրը հանելով՝ զարկաւ քահանայապետին ծառային եւ անոր ականջը մէկդի հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
26:5151: И вот, один из бывших с Иисусом, простерши руку, извлек меч свой и, ударив раба первосвященникова, отсек ему ухо.
26:51  καὶ ἰδοὺ εἷς τῶν μετὰ ἰησοῦ ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον.
26:51. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"εἷς (one) τῶν (of-the-ones) μετὰ (with) Ἰησοῦ (of-an-Iesous) ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) ἀπέσπασεν (it-off-drew-unto) τὴν (to-the-one) μάχαιραν (to-a-knife) αὐτοῦ (of-it) καὶ (and) πατάξας (having-smote) τὸν (to-the-one) δοῦλον (to-a-bondee) τοῦ (of-the-one) ἀρχιερέως (of-a-first-sacreder-of) ἀφεῖλεν (it-had-sectioned-off) αὐτοῦ (of-it) τὸ (to-the-one) ὠτίον. (to-an-earlet)
26:51. et ecce unus ex his qui erant cum Iesu extendens manum exemit gladium suum et percutiens servum principis sacerdotum amputavit auriculam eiusAnd behold one of them that were with Jesus, stretching forth his hand, drew out his sword: and striking the servant of the high priest, cut off his ear.
51. And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear.
26:51. And behold, one of those who were with Jesus, extending his hand, drew his sword and struck the servant of the high priest, cutting off his ear.
26:51. And, behold, one of them which were with Jesus stretched out [his] hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.
And, behold, one of them which were with Jesus stretched out [his] hand, and drew his sword, and struck a servant of the high priest' s, and smote off his ear:

51: И вот, один из бывших с Иисусом, простерши руку, извлек меч свой и, ударив раба первосвященникова, отсек ему ухо.
26:51  καὶ ἰδοὺ εἷς τῶν μετὰ ἰησοῦ ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον.
26:51. et ecce unus ex his qui erant cum Iesu extendens manum exemit gladium suum et percutiens servum principis sacerdotum amputavit auriculam eius
And behold one of them that were with Jesus, stretching forth his hand, drew out his sword: and striking the servant of the high priest, cut off his ear.
26:51. And behold, one of those who were with Jesus, extending his hand, drew his sword and struck the servant of the high priest, cutting off his ear.
26:51. And, behold, one of them which were with Jesus stretched out [his] hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.
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
51 (Мк XIV:47; Лк XXII:50; Ин XVIII:10). Синоптики выражаются неопределенно — один из них, кто-то, некто из бывших с Иисусом и проч. Но Иоанн называет здесь Петра. В этом умолчании видят одно из доказательств раннего происхождения синоптических Евангелий, когда прямо упоминать имя Петра было опасно. Поступок Петра вполне согласуется с его обычною горячностью и несдержанностью. Но откуда у него взялся меч (macaira у всех евангелистов)? Был ли меч у одного только Петра или же и у других апостолов? Носили ли все они или один Петр свои мечи с дозволения Христа, или только, так сказать, без Его ведома? Вот труднейшие вопросы. Но как бы мы ни объясняли это место, мы должны твердо установить наперед, что здесь нет ни малейшего одобрения смертной казни, вопреки мнениям разных современных книжников, фарисеев и лицемеров, потому что даже с чисто априорной точки зрения ни в каком случае нельзя допустить, чтобы Христос, хотя бы только в исключительных случаях, когда-либо одобрял смертную казнь. Присутствие меча у Петра Златоуст и другие объясняли тем, что это был не меч, а просто нож, нужный для заклания пасхального агнца, взятый Петром с пасхальной вечери. Это мнение — единственное, которое может быть принято. Употребленное здесь слово macaira = лат. Culter, евр. хереб, означает прежде всего нож, который употреблялся при заклании жертвенных животных, потом кинжал и вообще короткий меч, а большой и широкий меч назывался romfaia. По всей вероятности, один Петр, — но едва ли Иоанн, приготовлявший вместе с Петром пасхальную вечерю (Лк XXII:8), — взял с собой этот нож, не спросясь Иисуса Христа, так как в противном случае трудно было бы объяснить дальнейшие слова Христа ст. 52 и сл. Нож взят был, конечно, не с военными целями, но на случай опасности, — предусмотрительность, весьма характеристичная для Петра, При взятии Христа Петр хотел защищаться, не рассуждая о том, что это было бесполезно. Он, простерши или протянув руку, «извлек» — вероятно, не из ножен, но привязанный — выражение у Ин XVIII:11 «ножны» (у Матфея — место) может означать вообще всякое место, куда можно закладывать нож (qhkh), — и ударил первосвященнического раба, может быть, с намерением отсечь или рассечь ему голову, но, очевидно, промахнулся и отсек ему только ухо. «Ухо» по-гречески не ouV, а wtion у Матфея и Иоанна, у Марка wtarion — уменьшительное от ouV, и означает, собственно, «ушко». Уменьшительные (ta ronia — носики, to ommation — глазок, sthqidion — грудка, celunion — губка, sarkion или sarkidion — тельце, кусочек мяса) часто употреблялись в греческой народной речи.
Adam Clarke: Commentary on the Bible - 1831
26:51: One of them which were with Jesus - This was Peter - struck a servant of the high priest's, the servant's name was Malchus, Joh 18:10, and smote off his ear. In Luk 22:51, it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it Off, αφειλεν. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one - either of these was a miracle, which nothing less than unlimited power could produce. See the note on Joh 18:10.
Albert Barnes: Notes on the Bible - 1834
26:51
One of them which were with Jesus - John informs us that this was Peter.
The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known.
And drew his sword - The apostles were not commonly armed. On this occasion they had provided "two swords," Luk 22:38. In seasons of danger, when traveling, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. See the notes at Luk 10:30. Josephus informs us that the people were accustomed to carry swords under their garments as they went up to Jerusalem.
A servant of the high-priest - His name, John informs us, was "Malchus." Luke adds that Jesus touched the ear and healed it, thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking him that was sent from heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:51: Mat 26:35; Mar 14:47; Luk 9:55, Luk 22:36-38, Luk 22:49-51; Joh 18:10, Joh 18:11, Joh 18:36; Co2 10:4
John Gill
26:51 And behold one of them which were with Jesus,.... Either one of the three that Jesus took with him whilst he was in his agony, leaving the other eight at some distance; or of the eleven, who might now be all with him: however, it is certain, Peter is the person meant; for though he is not named here, nor by Mark, nor Luke, he is by John, Jn 18:10; whose Gospel being wrote last, and many years after the rest, there was no danger like to accrue, by telling who it was that did the following action: he being now thoroughly awaked with the rest, by what Christ had said to him; and more so by the surprise of the multitude of armed men about him; and remembering his solemn protestations of abiding by his master; and seeing him just now ready to be seized, and carried away; without knowing his master's mind, or waiting his answer to the question the other disciples put,
stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. It seems he had a sword by his side, upon what account is not certain; this he drew, and struck at a servant of the high priest's, who might show great malignity against Christ, and was foremost, and most busy in apprehending him. The blow was levelled at his head, and with an intention, no doubt, to have, cleaved him down, but sloping on one side took off his ear. The servant's name was Malchus, as John says; and it was his right ear that was cut off, as both he and Luke relate, Jn 18:10.
John Wesley
26:51 And one of them striking the servant of the high priest - Probably the person that seized Jesus first; Cut off his ear - Aiming, it seems, to cleave his head, but that by a secret providence interposing, he declined the blow. Mk 14:47; Lk 22:49; Jn 18:10.
26:5226:52: Յայնժամ ասէ ցնա Յիսուս. Դարձո՛ զսուր քո ՚ի տեղի իւր, զի ամենեքեան՝ որ սո՛ւր առնուցուն՝ սրո՛վ անկցին[515]։ [515] Այլք. Սրով անկանիցին։
52 Այն ժամանակ Յիսուս նրան ասաց. «Քո սուրը ետ դիր իր տեղը, որովհետեւ, ովքեր սուր են վերցնում, սրով կ’ընկնեն
52 Այն ատեն Յիսուս ըսաւ անոր. «Սուրդ տե՛ղը դարձուր, վասն զի բոլոր սուր առնողները՝ սուրով պիտի կորսուին։
Յայնժամ ասէ ցնա Յիսուս. Դարձո զսուր քո ի տեղի իւր, զի ամենեքեան որ սուր առնուցուն` սրով անկանիցին:

26:52: Յայնժամ ասէ ցնա Յիսուս. Դարձո՛ զսուր քո ՚ի տեղի իւր, զի ամենեքեան՝ որ սո՛ւր առնուցուն՝ սրո՛վ անկցին[515]։
[515] Այլք. Սրով անկանիցին։
52 Այն ժամանակ Յիսուս նրան ասաց. «Քո սուրը ետ դիր իր տեղը, որովհետեւ, ովքեր սուր են վերցնում, սրով կ’ընկնեն
52 Այն ատեն Յիսուս ըսաւ անոր. «Սուրդ տե՛ղը դարձուր, վասն զի բոլոր սուր առնողները՝ սուրով պիտի կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
26:5252: Тогда говорит ему Иисус: возврати меч твой в его место, ибо все, взявшие меч, мечом погибнут;
26:52  τότε λέγει αὐτῶ ὁ ἰησοῦς, ἀπόστρεψον τὴν μάχαιράν σου εἰς τὸν τόπον αὐτῆς, πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται.
26:52. τότε (To-the-one-which-also) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀπόστρεψον (Thou-should-have-beturned-off) τὴν (to-the-one) μάχαιράν (to-a-knife) σου (of-thee) εἰς (into) τὸν (to-the-one) τόπον (to-an-occasion) αὐτῆς, (of-it) πάντες ( all ) γὰρ (therefore) οἱ (the-ones) λαβόντες ( having-had-taken ) μάχαιραν (to-a-knife) ἐν (in) μαχαίρῃ (unto-a-knife) ἀπολοῦνται : ( they-shall-destruct-off )
26:52. tunc ait illi Iesus converte gladium tuum in locum suum omnes enim qui acceperint gladium gladio peribuntThen Jesus saith to him: Put up again thy sword into its place: for all that take the sword shall perish with the sword.
52. Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword.
26:52. Then Jesus said to him: “Put your sword back in its place. For all who take up the sword shall perish by the sword.
26:52. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.
Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword:

52: Тогда говорит ему Иисус: возврати меч твой в его место, ибо все, взявшие меч, мечом погибнут;
26:52  τότε λέγει αὐτῶ ὁ ἰησοῦς, ἀπόστρεψον τὴν μάχαιράν σου εἰς τὸν τόπον αὐτῆς, πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται.
26:52. tunc ait illi Iesus converte gladium tuum in locum suum omnes enim qui acceperint gladium gladio peribunt
Then Jesus saith to him: Put up again thy sword into its place: for all that take the sword shall perish with the sword.
26:52. Then Jesus said to him: “Put your sword back in its place. For all who take up the sword shall perish by the sword.
26:52. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.
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
52 (Лк XXII:51; Ин XVIII:11). Спаситель повелевает Петру оставить свой нож без употребления. Дальше приводится причина, почему это так. Альфорд считает «мечом погибнут» заповедью и говорит, что здесь не только будущее, но и будущее повелительное: пусть мечом погибнут или должны погибнуть. При таком толковании смысл слов Христа был бы ясен; но в подлиннике нет повелительного наклонения будущего времени. Иларий говорит: «не все, которые носят меч, обыкновенно мечом погибают. Многие погибают от горячки или от какого-нибудь другого случая — те, которые пользуются мечом или по должности судей или вследствие необходимости сопротивления разбойникам». Августин затруднялся толкованием этих слов. Другие думают, что здесь — общая мысль, напоминающая древний закон о мести (Быт IX:6), или народное выражение (пословица), по которому наказанием для каждого служат его недостатки (ср. Откр XIII:10). Нельзя эти слова относить только к Петру, потому что, — независимо от их общего смысла, — несомненно, что Петр никогда после того не поднимал ни на кого меча и, однако, сам погиб от меча; или что изречение относилось к иудеям, погибшим от меча римлян, потому что в этой самой толпе, взявшей Христа, именно римляне, вероятно, и владели мечами. Не остается ничего больше, как понимать выражение только в общем смысле; и если мы раскроем ветхозаветную Библию, то найдем множество подобных же общих изречений, напр., у Сираха, в Притчах и проч., которые нельзя принимать в совершенно безусловном смысле, не допускающем никаких исключений. Так и слова Христа допускают множество исключений, в общем своем значении не переставая быть вполне верными. Несомненно только, что Христос, произнося Свои слова, запретил всем людям иметь меч и употреблять его в качестве защиты или для производства насилия. Отступления ветхого человека от этой истины вследствие необходимости или каких-либо других причин могут иметь опасные последствия для него же самого — поднимая меч, ео ipso одобряете поднятие его и другими, и это может пасть на его собственную голову.
Adam Clarke: Commentary on the Bible - 1831
26:52: Put up again thy sword into his place - Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able to support his ark: Uzzah need not stretch out his hand on the occasion. Even the shadow of public justice is not to be resisted by a private person, when coming from those in public authority. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in his hands, who will do it ample justice.
Shall perish with the sword - Instead of απολουνται, shall perish, many excellent MSS., versions, and fathers, have αποθανουνται, shall die. The general meaning of this verse is, they who contend in battle are likely, on both sides, to become the sacrifices of their mutual animosities. But it is probably a prophetic declaration of the Jewish and Roman states. The Jews put our Lord to death under the sanction of the Romans - both took the sword against Christ, and both perished by it. The Jews by the sword of the Romans, and the Romans by that of the Goths, Vandals, etc. The event has verified the prediction - the Jewish government has been destroyed upwards of 1700 years, and the Roman upwards of 1000. Confer with this passage, Psa 2:4, Psa 2:9; Psa 110:1, Psa 110:5, Psa 110:6. But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety.
Albert Barnes: Notes on the Bible - 1834
26:52
Thy sword into his place - Into the sheath.
For all they that take the sword ... - This passage is capable of different significations.
1. They who resist by the sword the civil magistrate shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler.
2. These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them.
3. However, the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defense might be the occasion of his own destruction. In doing it he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:52: Put: Mat 5:39; Rom 12:19; Co1 4:11, Co1 4:12; Th1 5:15; Pe1 2:21-23, Pe1 3:9
they: Mat 23:34-36; Gen 9:6; Psa 55:23; Eze 35:5, Eze 35:6; Rev 13:10, Rev 16:6
Geneva 1599
26:52
(14) Then said Jesus unto him, Put up again thy sword into his place: for all they that (y) take the sword shall perish with the sword.
(14) Our vocation must govern our zeal.
(y) They take the sword to whom the Lord has not given it, that is to say, they who use the sword and are not called to it.
John Gill
26:52 Then said Jesus unto him,.... That is, unto Peter,
put up again thy sword into its place, or sheath. This Christ said not only to rebuke Peter for his rashness, but to soften the minds of the multitude, who must be enraged at such an action; and which was still more effectually done by his healing the man's ear: and indeed, had it not been for these words, and this action of Christ's; and more especially had it not been owing to the powerful influence Christ had over the spirits of these men, in all probability Peter, and the rest of the apostles, had been all destroyed at once,
For all they that take the sword, shall perish with the sword. This is not to be understood of magistrates who bear not the sword in vain, are ministers of God for good, and revengers of evil works; but of private persons that use the sword, and that not in self-defence, but for private revenge; or engage in a quarrel, to which they are not called; and such generally perish, as Peter must have done, had it not been for the interposition of almighty power. Though this seems to be spoken not so much of Peter, and of the danger he exposed himself to, by taking and using the sword, and so to deter him from it, but rather of these his enemies: and as an argument to make and keep Peter easy and quiet, and exercise patience, since, in a little time, God would avenge himself of them; and that the Jews, who now made use of the sword of the Roman soldiers, would perish by the sword of the Romans, as in a few years after the whole nation did.
John Wesley
26:52 All they that take the sword - Without God's giving it them: without sufficient authority.
26:5326:53: Թէ համարիցիս՝ թէ ո՞չ կարիցեմ աղաչել զՀա՛յր իմ. եւ հասուցանիցէ ինձ ա՛յժմ այսր՝ աւելի՛ քան զերկոտասա՛ն գունդս հրեշտակաց[516]։ [516] Ոմանք. Թէ համարեսցիս թէ ոչ կարեմ աղա՛՛։ Յօրինակին պակասէր. Հասուցանիցէ ինձ այժմ։ Ուր ոմանք. Ինձ աւելի քան։
53 Եւ կամ կարծո՞ւմ ես, թէ չեմ կարող իմ Հօրն աղաչել, որ նա հիմա ինձ համար այստեղ հասցնի հրեշտակների աւելի քան տասներկու գնդեր
53 Կը կարծես թէ չե՞մ կրնար հիմա իմ Հօրս աղաչել, որ ինծի հասցնէ տասներկու գունդէն* աւելի հրեշտակներ։
Թէ համարիցիս թէ ո՞չ կարիցեմ աղաչել զՀայր իմ, եւ հասուցանիցէ ինձ այժմ այսր աւելի քան զերկոտասան գունդս հրեշտակաց:

26:53: Թէ համարիցիս՝ թէ ո՞չ կարիցեմ աղաչել զՀա՛յր իմ. եւ հասուցանիցէ ինձ ա՛յժմ այսր՝ աւելի՛ քան զերկոտասա՛ն գունդս հրեշտակաց[516]։
[516] Ոմանք. Թէ համարեսցիս թէ ոչ կարեմ աղա՛՛։ Յօրինակին պակասէր. Հասուցանիցէ ինձ այժմ։ Ուր ոմանք. Ինձ աւելի քան։
53 Եւ կամ կարծո՞ւմ ես, թէ չեմ կարող իմ Հօրն աղաչել, որ նա հիմա ինձ համար այստեղ հասցնի հրեշտակների աւելի քան տասներկու գնդեր
53 Կը կարծես թէ չե՞մ կրնար հիմա իմ Հօրս աղաչել, որ ինծի հասցնէ տասներկու գունդէն* աւելի հրեշտակներ։
zohrab-1805▾ eastern-1994▾ western am▾
26:5353: или думаешь, что Я не могу теперь умолить Отца Моего, и Он представит Мне более, нежели двенадцать легионов Ангелов?
26:53  ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων;
26:53. ἢ (or) δοκεῖς (thou-think-unto) ὅτι (to-which-a-one) οὐ (not) δύναμαι ( I-able ) παρακαλέσαι (to-have-called-beside-unto) τὸν (to-the-one) πατέρα (to-a-Father) μου, (of-me,"καὶ (and) παραστήσει (it-shall-stand-beside) μοι (unto-me) ἄρτι (unto-adjusted) πλείω ( to-beyond ) δώδεκα (to-two-ten) λεγιῶνας (to-legions) ἀγγέλων; (of-messengers?"
26:53. an putas quia non possum rogare Patrem meum et exhibebit mihi modo plus quam duodecim legiones angelorumThinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels?
53. Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels?
26:53. Or do you think that I cannot ask my Father, so that he would give me, even now, more than twelve legions of Angels?
26:53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels:

53: или думаешь, что Я не могу теперь умолить Отца Моего, и Он представит Мне более, нежели двенадцать легионов Ангелов?
26:53  ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων;
26:53. an putas quia non possum rogare Patrem meum et exhibebit mihi modo plus quam duodecim legiones angelorum
Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels?
26:53. Or do you think that I cannot ask my Father, so that he would give me, even now, more than twelve legions of Angels?
26:53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
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
53 Только у Матфея. Буквально: неужели ты думаешь, что Я не могу призвать Отца Моего, и Он не поставит около Меня больше, чем двенадцать легионов Ангелов? Слово «умолить» есть не собственный перевод греческого глагола parakalew слож. из para — у (означает близость) и kalew, зову, значит, призываю кого-нибудь к себе, чтобы призываемый находился близко. Молить, умолять, выражается другим глаголом — proseucesqai, который употребляется специально для означения молитвы. Все предложение следует считать вопросительным, а не только кончая словами «Отца Моего». Но последняя половина стиха имеет при этом больше утвердительный, чем вопросительный смысл. Двенадцать поставлено в соответствие не столько с числом апостолов, которых было теперь одиннадцать, сколько с числом апостолов вместе с Самим Иисусом Христом. Смысл тот, что, по мысли Петра, двенадцать лиц могли выступить теперь против вышедшего для взятия Христа народа. Но, говорит Спаситель, никакой защиты ни со стороны Его, ни апостолов не нужно. Если бы потребовалась защита, то были бы посланы Богом двенадцать легионов Ангелов. Легион — отряд римского войска до 6000 человек. Понятно, что выражение Христа следует понимать в общем смысле, что на Его защиту явилось бы великое множество Ангелов. «Теперь» ставится в одних рукописях пред «умолить» (как в русском), и после слов «предоставить» в других. Последнее чтение более вероятно (как в Вульгате — modo). Слово, вероятно, вставлено было пред «умолить» потому, что переписчикам казалось нецелесообразным, чтобы Христос не мог теперь же умолить Отца и совсем не сказал об этом.
Adam Clarke: Commentary on the Bible - 1831
26:53: More than twelve legions of angels? - As if he had said, Instead of you twelve, one of whom is a traitor, my Father can give me more than twelve legions of angels to defend me. A legion, at different times, contained different numbers; 4,200, 5,000, and frequently 6,000 men; and from this saying, taking the latter number, which is the common rate, may we not-safely believe that the angels of God amount to more than 72,000?
Albert Barnes: Notes on the Bible - 1834
26:53
Thinkest thou ... - Jesus says that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will.
If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter - a mighty host of angels.
Twelve legions - A legion was a division of the Roman army amounting to more than 6, 000 men. See the notes at Mat 8:29. The number "twelve" was mentioned, perhaps, in reference to the number of his apostles and himself. Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels: that is, God could easily protect him, if he should pray to him, and if it was his will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:53: and he: Mat 4:11, Mat 25:31; Kg2 6:17; Dan 7:10; Th2 1:7; Jde 1:14
twelve: Mat 10:1, Mat 10:2
legions: (A legion, λεγεων [Strong's G3003], for the Latin legio, from lego, to collect or choose was a particular division or battalion of the Roman army, which at different times contained different numbers. In the time of our Saviour it probably consisted of 6, 200 foot and 300 horse, twelve of which would amount to 78, 000 men.) Luk 8:30
Geneva 1599
26:53 (15) Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
(15) Christ was taken because he was willing to be taken.
John Gill
26:53 Thinkest thou that I cannot now pray to my Father,.... Meaning, if he thought proper, or that there was any necessity for it, or that he was desirous of being rescued out of such hands he was falling into. This must be understood of him as man: for, as God, the angels were his creatures and ministering servants, whom he had the command of himself, and so had no need, as such, to pray to his Father to detach a number of them to his assistance, and which, as man, he could only want,
And he shall presently give me more than twelve legions of angels. A Roman legion consisted of about six thousand soldiers, or upwards; some add six hundred sixty six; and others make the number far greater. Twelve are mentioned, either with respect to the twelve apostles; or in allusion, as others think, to the Roman militia; a proper and full army with them consisting of such a number of legions: and that there is an innumerable company of angels, thousand thousands, and ten thousand times ten thousand, is certain; and the Persic version here reads; "twelve myriads" of legions; and that these are at the command of God, and he can dispatch them at once, on any emergent occasion, is very evident; and what is it that such a company of angels is not capable of, when a single angel slew in one night an hundred, fourscore, and five thousand men,
4Kings 19:35, wherefore had Christ had any inclination to have been rescued from the present danger, he stood in no need of Peter's sword.
John Wesley
26:53 He will presently give me more than twelve legions of angels - The least of whom, it is probable, could overturn the earth and destroy all the inhabitants of it.
26:5426:54: Այլ զիա՞րդ լնուցուն գիրք եթէ ա՛յսպէս պա՛րտ է լինել։
54 Էլ ինչպէ՞ս պիտի կատարուէին Սուրբ Գրքերում գրուածները, թէ՝ այսպէս պէտք է լինի»:
54 Բայց ի՞նչպէս պիտի կատարուին գրուածները, թէ պէտք է այսպէս ըլլայ»։
Այլ զիա՞րդ լնուցուն գիրք թէ այսպէս պարտ է լինել:

26:54: Այլ զիա՞րդ լնուցուն գիրք եթէ ա՛յսպէս պա՛րտ է լինել։
54 Էլ ինչպէ՞ս պիտի կատարուէին Սուրբ Գրքերում գրուածները, թէ՝ այսպէս պէտք է լինի»:
54 Բայց ի՞նչպէս պիտի կատարուին գրուածները, թէ պէտք է այսպէս ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:5454: как же сбудутся Писания, что так должно быть?
26:54  πῶς οὗν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι;
26:54. πῶς (Unto-whither) οὖν (accordingly) πληρωθῶσιν (they-might-have-been-en-filled) αἱ (the-ones) γραφαὶ (scribings) ὅτι (to-which-a-one) οὕτως (unto-the-one-this) δεῖ (it-bindeth) γενέσθαι ; ( to-have-had-became ?"
26:54. quomodo ergo implebuntur scripturae quia sic oportet fieriHow then shall the scriptures be fulfilled, that so it must be done?
54. How then should the scriptures be fulfilled, that thus it must be?
26:54. How then would the Scriptures be fulfilled, which say that it must be so?”
26:54. But how then shall the scriptures be fulfilled, that thus it must be?
But how then shall the scriptures be fulfilled, that thus it must be:

54: как же сбудутся Писания, что так должно быть?
26:54  πῶς οὗν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι;
26:54. quomodo ergo implebuntur scripturae quia sic oportet fieri
How then shall the scriptures be fulfilled, that so it must be done?
26:54. How then would the Scriptures be fulfilled, which say that it must be so?”
26:54. But how then shall the scriptures be fulfilled, that thus it must be?
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
54 (Ин XVIII:11 (конец), в других выражениях и почти о другом предмете). Предложение вопросительное, хотя некоторые думали и иначе. Ссылка не на отдельные места Писания, а на все Писание (ср. Лк XXIV:44). Сознание Христа в такие минуты, когда Его вели на страдания, что именно теперь и именно на Нем исполняются слова Писания, не свойственно обыкновенным людям.
Adam Clarke: Commentary on the Bible - 1831
26:54: But how then - Had I such a defense - shall the Scriptures be fulfilled, which say, that thus it must be? That is, that I am to suffer and die for the sin of the world. Probably the Scriptures to which our Lord principally refers are Psalm 22, 69, and especially Isa 53:1-12, and Dan 9:24-27. Christ shows that they had no power against him but what he permitted; and that he willingly gave up himself into their hands.
Albert Barnes: Notes on the Bible - 1834
26:54
But how then shall the scriptures be fulfilled ... - That is, the Scriptures which foretold of his dying for the world.
In some way that must be accomplished, and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to death. This was said, doubtless, to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:54: Mat 26:24; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:24-26; Zac 13:7; Luk 24:25, Luk 24:26, Luk 24:44-46; Joh 10:35; Act 1:16
Geneva 1599
26:54 (z) But how then shall the scriptures be fulfilled, that thus it must be?
(z) By this questioning he answers a sly objection, for they might have asked him why he did not in this his great extremity of danger call to his Father for aid: but to this objection he answers by this question.
John Gill
26:54 But how then shall the Scriptures be fulfilled,.... That is, should Christ make such a request to his Father, and he should grant it, and an host of angels should be sent to rescue him, and he should be rescued by them; how then should the Scriptures, which speak of Christ's being taken, and led as a lamb to the slaughter, and of his various sufferings, and the circumstances of them, have their accomplishment? "declaring", as the Arabic version supplies, or as the Ethiopic version, "which say",
that thus it must be; that the Messiah must be apprehended, and suffer, and die. The several parts of the sufferings of the Messiah are foretold in the writings of the Old Testament; the spirit of Christ, in the prophets, testified before hand of them; as that he should be reproached and despised of men, Ps 22:6, be spit upon, smote, and buffeted, Is 1:5, be put to death, Ps 22:15, and that the death of the cross,
Ps 22:15, and be buried, Is 53:9, and also the several circumstances of his sufferings, which led on to them, or attended them; as the selling him for thirty pieces of silver,
Zech 11:12, the betraying him by one of his familiar friends,
Ps 41:9, the seizing and apprehending him, and which is particularly referred to here, Is 53:7, his disciples forsaking him, Zech 13:7, and even his God and Father, Ps 22:1, his suffering between two thieves, Is 53:12, the parting of his garments, and casting lots on his vesture, Ps 22:18, the giving him gall and vinegar when on the cross, Ps 69:21, and not breaking any of his bones, Ps 34:20, yea, the Scriptures not only declared, that these things should be; but the necessity of them also, that they must be; because of the purposes and decrees of God, which are eternal, immutable, and unfrustrable; for as God had determined on his salvation of his people by Christ, and that through his sufferings and death, these were determined by him also, even the time, nature, manner, and circumstances of them; and which the Scriptures declare, and therefore must be likewise; and because of the covenant of grace, which is sure, unalterable, and unchangeable; in which Christ agreed to assume human nature, to obey, suffer, and die in it, and so do his Father's will, which was to bear the penalty of the law, and undergo the sufferings of death, and which therefore must be, or Christ's faithfulness fail. Moreover, on account of the law and justice of God, which required his bearing the curse, as well as fulfilling the precept of the law: and especially on account of the salvation of his people, which could not be effected without them, they must be. Christ, in these words, discovers a very great concern for the fulfilling of Scripture; and that because it is the word of God, which must not be broken; and because throughout it he is spoken of, in the volume of it, it is written of him, to do the will of God; even in the law of Moses, and in the Prophets, and in the Psalms: and besides, he was the minister of the circumcision, to confirm the promises made unto the fathers; and even agreeably to them, and upon the foundation of them, he had himself predicted his own sufferings: and as those were to be the rule of the faith and practice of his people in all ages, he was concerned for their accomplishment in every point; and which may teach us to value the Scriptures, and to be confident of the fulfilment of them in things yet future.
26:5526:55: Յա՛յնժամ ասաց Յիսուս ցամբոխսն. Իբրեւ ՚ի վերայ աւազակի ելէք սուսերօ՛ք եւ բրօք՝ ունե՛լ զիս. հանապազ առ ձեզ ՚ի տաճարին նստէի եւ ուսուցանէի, եւ ո՛չ կալայք զիս[517]։ [517] Ոմանք. Յիսուս ցամբոխն... առ ձեզ էի ՚ի տաճա՛՛։
55 Այն ժամանակ Յիսուս ամբոխին ասաց. «Սրերով եւ մահակներով իմ դէմ էք ելել՝ բռնելու ինձ իբրեւ մի աւազակի՞: Միշտ ձեզ մօտ, տաճարում նստում էի եւ ուսուցանում, ու ինձ չբռնեցիք
55 Այն ատեն Յիսուս ըսաւ այն բազմութեանը. «Իբր թէ աւազակի՞ վրայ ելաք սուրերով ու բիրերով զիս բռնելու։ Ամէն օր տաճարին մէջ ձեզի հետ կը նստէի ու կը սորվեցնէի եւ զիս չբռնեցիք։
Յայնժամ ասաց Յիսուս ցամբոխն. Իբրեւ ի վերայ աւազակի՞ ելէք սուսերօք եւ բրօք ունել զիս. հանապազ առ ձեզ ի տաճարին նստէի եւ ուսուցանէի, եւ ոչ կալայք զիս:

26:55: Յա՛յնժամ ասաց Յիսուս ցամբոխսն. Իբրեւ ՚ի վերայ աւազակի ելէք սուսերօ՛ք եւ բրօք՝ ունե՛լ զիս. հանապազ առ ձեզ ՚ի տաճարին նստէի եւ ուսուցանէի, եւ ո՛չ կալայք զիս[517]։
[517] Ոմանք. Յիսուս ցամբոխն... առ ձեզ էի ՚ի տաճա՛՛։
55 Այն ժամանակ Յիսուս ամբոխին ասաց. «Սրերով եւ մահակներով իմ դէմ էք ելել՝ բռնելու ինձ իբրեւ մի աւազակի՞: Միշտ ձեզ մօտ, տաճարում նստում էի եւ ուսուցանում, ու ինձ չբռնեցիք
55 Այն ատեն Յիսուս ըսաւ այն բազմութեանը. «Իբր թէ աւազակի՞ վրայ ելաք սուրերով ու բիրերով զիս բռնելու։ Ամէն օր տաճարին մէջ ձեզի հետ կը նստէի ու կը սորվեցնէի եւ զիս չբռնեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
26:5555: В тот час сказал Иисус народу: как будто на разбойника вышли вы с мечами и кольями взять Меня; каждый день с вами сидел Я, уча в храме, и вы не брали Меня.
26:55  ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ ἰησοῦς τοῖς ὄχλοις, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ᾽ ἡμέραν ἐν τῶ ἱερῶ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατέ με.
26:55. Ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) εἶπεν (it-had-said,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τοῖς (unto-the-ones) ὄχλοις (unto-crowds,"Ὡς (As) ἐπὶ (upon) λῃστὴν (to-a-robber) ἐξήλθατε (ye-had-came-out) μετὰ (with) μαχαιρῶν (of-knives) καὶ (and) ξύλων (of-woods) συλλαβεῖν (to-have-had-taken-together) με; (to-me?"καθ' (Down) ἡμέραν (to-a-day) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) ἐκαθεζόμην ( I-was-seating-down ) διδάσκων (teaching) καὶ (and) οὐκ (not) ἐκρατήσατέ (ye-secured-unto) με. (to-me)
26:55. in illa hora dixit Iesus turbis tamquam ad latronem existis cum gladiis et fustibus conprehendere me cotidie apud vos sedebam docens in templo et non me tenuistisIn that same hour, Jesus said to the multitudes: You are come out, as it were to a robber, with swords and clubs to apprehend me. I sat daily with you, teaching in the temple: and you laid not hands on me.
55. In that hour said Jesus to the multitudes, Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not.
26:55. In that same hour, Jesus said to the crowds: “You went out, as if to a robber, with swords and clubs to seize me. Yet I sat daily with you, teaching in the temple, and you did not take hold of me.
26:55. In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.
In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me:

55: В тот час сказал Иисус народу: как будто на разбойника вышли вы с мечами и кольями взять Меня; каждый день с вами сидел Я, уча в храме, и вы не брали Меня.
26:55  ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ ἰησοῦς τοῖς ὄχλοις, ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ᾽ ἡμέραν ἐν τῶ ἱερῶ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατέ με.
26:55. in illa hora dixit Iesus turbis tamquam ad latronem existis cum gladiis et fustibus conprehendere me cotidie apud vos sedebam docens in templo et non me tenuistis
In that same hour, Jesus said to the multitudes: You are come out, as it were to a robber, with swords and clubs to apprehend me. I sat daily with you, teaching in the temple: and you laid not hands on me.
26:55. In that same hour, Jesus said to the crowds: “You went out, as if to a robber, with swords and clubs to seize me. Yet I sat daily with you, teaching in the temple, and you did not take hold of me.
26:55. In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.
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
55 (Мк XIV:48, 49; Лк XXII:52, 53). Иоанн замечает, что воины, тысяченачальник и служители иудейские взяли Иисуса и связали Его (XVIII:12). Слова, приведенные синоптиками, произнесены были, вероятно, во время пути к Иерусалиму, на что указывает употребленное у Матфея неопределенное обозначение времени («в тот час»), т. е. в тот час, когда Христос был взят и связан. В словах Христа слышен горький упрек. Самое первое поругание заключалось в том, что Он к «злодеям причтен был». Но Он не был lhsthV, разбойник. Это сильно выражено в словах «сидел Я» (ekaqezomhn), которые, с одной стороны, указывают на обычай Христа учить в храме «сидя», а с другой — на полную противоположность Его мирной и спокойной деятельности — деятельности разбойников, подвижной, тайной и полной опасностей. На людей, взявших Христа, такое разоблачение всей бессмыслицы содеянного не повлияло и не могло повлиять, потому что они были простыми исполнителями высших велений, как в весьма узком (велений первосвященников), так и в самом широком (велений Божиих) смысле. Но если слова Христа не были назидательны для окружающих Его лиц (хотя, может быть, и не безусловно), то они глубоко назидательны для нас. Как часто бывало, что с оружиями и дреколиями выступали против людей, которые занимались совершенно мирною деятельностью! Лука добавляет: «но теперь ваше время и власть тьмы».
Adam Clarke: Commentary on the Bible - 1831
26:55: Are ye come out as against a thief - At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them - to this our Lord seems to allude. See on Mat 26:52 (note).
I sat daily with you - Why come in this hostile manner? Every day, for four days past, ye might have met with me in the temple, whither I went to teach you the way of salvation. See on Mat 21:17 (note).
Albert Barnes: Notes on the Bible - 1834
26:55
Against a thief - Rather a "robber." This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life.
It adds not a little to the depth of his humiliation that he consented to be "hunted down" thus by wicked people, and to be treated as if he had been the worst of mankind.
Daily with you teaching in the temple - For many days before the Passover, as recorded in the pRev_ious chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:55: Are: Mar 14:48-50; Luk 22:52, Luk 22:53
I sat: Mar 12:35; Luk 21:37, Luk 21:38; Joh 8:2, Joh 18:20, Joh 18:21
John Gill
26:55 In that same hour said Jesus to the multitude,.... That is, to the heads and chief of them, the chief priests, captains of the temple, and elders, as Luke says, Lk 22:52, for though it was in the dead of the night, and the company such, as they would not have chose to have been seen in at another time; yet so intent were they upon this affair, that they could not satisfy themselves without being in it, and seeing the issue of it; and this the Jews themselves confirm in their account; for they say (o), that the elders of Jerusalem took Jesus, and brought him to the city. Now in that same hour, immediately, that very moment, that Christ had made an end of rebuking Peter for his rash action, and reasoning with him upon it, he turned and addressed himself to these men, saying,
are ye come out as against a thief, with swords and staves, for to take me? as an highwayman, or notorious robber, that had done great mischief to the country; and being armed, and having associates, was not easy to be taken: the Syriac renders it, as a cut-throat: and the Persic, as a robber, and a cut-throat; a desperate villain, that would by no means yield, unless overpowered by numbers, by force of arms, by the dint of the sword, by knocks and blows: but how different from this, was the character of Jesus! who never did any injury to any man's person or property, but saved both; was meek, lowly, and humble in his deportment, throughout the whole of his life; never strove with men, or cried, and caused his voice, in any riotous manner, to be heard in the streets; and even when reviled, reviled not again, but took every insult patiently; and was now unarmed, and ready to submit at once; nay, before they could well come up to him, he asked them who they sought; and on mentioning his name, declared he was the person; and signified he was ready to surrender himself, only desired his disciples might have leave to go away: he adds,
I sat daily with you, teaching in the temple, and ye laid no hold on me. The business he was employed was not thieving and stealing, but teaching; and that wholesome doctrine, which he, as man, had received from his Father, and as the great prophet in Israel taught; and with such power and authority, as the Scribes and Pharisees did not: the place where he taught, was the temple; not a corner, or a private place, but a place of public worship, and of public resort: the time when he taught there, was the daytime, and day by day; for some days past, it had been his custom in the daytime to teach in the temple, and at night to go out, and abide in the Mount of Olives; and his continuance day by day in the temple, or his constant teaching there, is signified by sitting daily there, and teaching; unless it should be thought rather to have regard to the posture in which he taught; see Mt 5:1. And yet, though this had been his common practice for some days past, and at other times before, yet no man laid hands on him then; which was not wanting to a good will in them, who were very desirous of it, and sought every opportunity to do it, but were prevented; either through fear of the people, or through Christ's making his escape from them; and particularly, by the singular providence and power of God, which restrained them, because his time was not yet come. However, Christ suggests by this, that they had no need to take such extraordinary methods to apprehend him, as to make use of one of his disciples to betray him; to come in the middle of the night to take him, and that in such great numbers, and with swords and staves, when he was every day with them in the temple,
(o) Toldos Jesu, p. 17.
John Wesley
26:55 Mk 14:48; Lk 22:52
26:5626:56: Այլ այս ամենայն եղեւ՝ զի լցցի՛ն գիրք մարգարէիցն։ Յայնժամ աշակերտքն ամենեքին թողին զնա եւ փախեա՛ն։
56 բայց այս բոլորը եղաւ, որպէսզի մարգարէների Գրուածքները կատարուեն»: Այն ժամանակ աշակերտները բոլորն էլ թողեցին նրան ու փախան:
56 Բայց այս ամէն բաները եղան, որպէս զի կատարուին մարգարէներուն գրքերը»։ Այն ատեն բոլոր աշակերտները թողուցին զանիկա ու փախան։
Այլ այս ամենայն եղեւ զի լցցին գիրք մարգարէիցն: Յայնժամ աշակերտքն ամենեքին թողին զնա եւ փախեան:

26:56: Այլ այս ամենայն եղեւ՝ զի լցցի՛ն գիրք մարգարէիցն։ Յայնժամ աշակերտքն ամենեքին թողին զնա եւ փախեա՛ն։
56 բայց այս բոլորը եղաւ, որպէսզի մարգարէների Գրուածքները կատարուեն»: Այն ժամանակ աշակերտները բոլորն էլ թողեցին նրան ու փախան:
56 Բայց այս ամէն բաները եղան, որպէս զի կատարուին մարգարէներուն գրքերը»։ Այն ատեն բոլոր աշակերտները թողուցին զանիկա ու փախան։
zohrab-1805▾ eastern-1994▾ western am▾
26:5656: Сие же всё было, да сбудутся писания пророков. Тогда все ученики, оставив Его, бежали.
26:56  τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον.
26:56. Τοῦτο (The-one-this) δὲ (moreover) ὅλον (whole) γέγονεν (it-hath-had-come-to-become) ἵνα (so) πληρωθῶσιν (they-might-have-been-en-filled) αἱ (the-ones) γραφαὶ (scribings) τῶν (of-the-ones) προφητῶν. (of-declarers-before) Τότε (To-the-one-which-also) οἱ (the-ones) μαθηταὶ (learners) πάντες ( all ) ἀφέντες ( having-had-sent-off ) αὐτὸν (to-it) ἔφυγον. (they-had-fled)
26:56. hoc autem totum factum est ut implerentur scripturae prophetarum tunc discipuli omnes relicto eo fugeruntNow all this was done that the scriptures of the prophets might be fulfilled. Then the disciples, all leaving him, fled.
56. But all this is come to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him, and fled.
26:56. But all this has happened so that the Scriptures of the prophets may be fulfilled.” Then all the disciples fled, abandoning him.
26:56. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.
But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled:

56: Сие же всё было, да сбудутся писания пророков. Тогда все ученики, оставив Его, бежали.
26:56  τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον.
26:56. hoc autem totum factum est ut implerentur scripturae prophetarum tunc discipuli omnes relicto eo fugerunt
Now all this was done that the scriptures of the prophets might be fulfilled. Then the disciples, all leaving him, fled.
26:56. But all this has happened so that the Scriptures of the prophets may be fulfilled.” Then all the disciples fled, abandoning him.
26:56. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.
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
56 (Мк XII:50, 51). Речь у Марка:… kai ouk ekratisate me all ina plhrwqwsin ai grafai (и вы не брали Меня; но да сбудутся Писания) показывает, что слова у Матфея сказаны были Самим Христом, а не суть вставочное замечание евангелиста. Такое понимание естественно. Сначала Спаситель сказал ученикам, что на Нем должны исполниться Писания (ст. 54); теперь говорит сопровождавшему Его народу о том же и почти в тех же словах. Как там, так и здесь нет ссылки на определенные места писания. Под «писаниями пророков» разумеется весь Ветхий Завет. Olon (все) показывает, что слова Христа относились ко всем событиям Его взятия под стражу. — Видя бесполезность сопротивления и почувствовав страх, ученики разбежались. Это бегство непрямо показывает, как страшны и серьезны были наступившие события и как страшны были те люди, в руки которых был предан Христос. Из Евангелий не видно, чтобы учеников в самом начале взятия Христа кто-нибудь трогал или даже подозревал в чем-либо. Однако на них напал такой ужас, что они считали нужным бежать. Разбежались все ученики, не исключая самых преданных. Христос, среди Своих врагов, остался один. Это было им предсказано (Мф XXVI:31). Исполнение предсказания носит на себе такие внутренние и внешние признаки исторической достоверности, что сомневаться в действительности передаваемых событий могут только немногие. У Мк XIV:51, 52 здесь добавочный рассказ о следовавшем за Христом юноше.
Adam Clarke: Commentary on the Bible - 1831
26:56: But all this was done - This is probably the observation of the evangelist. See on Mat 2:23 (note).
Then all the disciples forsook him and fled - O what is man! How little is even his utmost sincerity to be depended on! Jesus is abandoned by all! - even zealous Peter and loving John are among the fugitives! Was ever master so served by his scholars? Was ever parent so treated by his children? Is there not as much zeal and love among them all as might make one martyr for God and truth? Alas! no. He had but twelve who professed inviolable attachment to him; one of these betrayed him, another denied him with oaths, and the rest run away and utterly abandon him to his implacable enemies! Are there not found among his disciples still,
1st. Persons who betray him and his cause?
2dly. Persons who deny him and his people?
3dly. Persons who abandon him, his people, his cause, and his truth?
Reader! dost thou belong to any of these classes?
Albert Barnes: Notes on the Bible - 1834
26:56
Scriptures of the prophets - The "writings" of the prophets, for that is the meaning of the word "scriptures." He alludes to those parts of the prophetic writings which foretold his sufferings and death.
Then all the disciples ... - Overcome with fear when they saw their Master actually taken; alarmed with the terrific appearance of armed men and torches in a dark night, and forgetting their promises not to forsake him, they all left their Saviour to go alone to trial and to death! Alas, how many, when attachment to Christ would lead them to danger, leave him and flee! Mark adds that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. It is not known who he was, but not improbably he may have been the owner of the garden and a friend of Jesus. Aroused by the noise from his repose, he came to defend, or at least to follow the Saviour. He cast, in his hurry, such a covering as was at hand around his body, and came to him. The young men among the Romans and Jews attempted to seize him also, and he only secured his safety by leaving in their hands the covering that he had hastily thrown around him. It is not known why this circumstance was recorded by Mark, but it would seem to be probable that it was to mention him with honor, as showing his interest in the Saviour, and his willingness to aid him. See the notes at Mar 14:50-51. This circumstance may have been recorded for the purpose of honoring him by placing his conduct in strong contrast with that of the apostles, who had all forsaken the Saviour and fled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:56: that: Mat 26:54; Gen 3:15; Isa 44:26; Lam 4:20; Dan 9:24, Dan 9:26; Zac 13:7; Act 1:16, Act 2:23
Then: Mat 26:31; Mar 14:50-52; Joh 16:32, Joh 18:8, Joh 18:9, Joh 18:15, Joh 18:16; Ti2 4:16
John Gill
26:56 But all this was done, that the Scriptures of the prophets might be fulfilled,.... Some have thought these to be the words of the evangelist, making this remark upon what was said and done; but by what both Mark and Luke record, Mk 14:49, they appear to be the words of Christ himself; who observes this, partly to make himself, as man, easy under the treatment he met with; and partly, to fortify the minds of his disciples against offence at it; and also to throw conviction, or confusion, into the minds of his enemies. The Scriptures of the prophets he refers to, as having, or about to have, by this conduct, their accomplishment, were such, as regarded the betraying him by Judas, the taking him in this secret, private, insidious, yet violent manner; in all which he showed great meekness, calmness, and submission, as Ps 41:9. As also what respected the scattering, and hasty flight of his disciples from him, Zech 13:7, which in the next clause is shown to be accomplished,
Then all the disciples forsook him and fled; not only went away from him, and left him alone, as he foretold they would, Jn 16:32, but they ran away from him in a precipitant manner, like timorous sheep, the shepherd being about to be smitten; and they fearing, lest Peter's rash action should be imputed to them all, and they suffer for it; or lest they should be laid hold on next, and bound, as their master was, or about to be. Every thing in this account is an aggravation of their pusillanimity, and ingratitude; as that they were the "disciples" of Christ that forsook him, whom he had called, and sent forth as his apostles to preach his Gospel; and to whom he had given extraordinary gifts and powers; who had forsaken all and followed him, and had been with him from the beginning; had heard all his excellent discourses, and had seen all his miracles, and yet these at last forsake him, and even "all" of them: John the beloved disciple, that leaned on his bosom, and Peter, that professed so much love to him, zeal for him, and faith in him; the three that had just seen him in his agony and bloody sweat, and everyone of them left him; not one stood by him, and this too, after they had had a fresh instance of his power, in striking the men to the ground, that came to take him; and when he was sueing for them with their enemies, to let them go peaceably and safely: so that they had no need to have fled in such haste; and to leave him "then", in the midst of his enemies, in his great distress and trouble, was very unkind and ungrateful: and to this account of the evangelist, pretty much agrees what the Jews themselves say of it; for they report (p), that "when his disciples saw that he was taken, and that they could not fight against them, , "they ran away on foot", and lift up their voice and wept greatly.
Though they also pretend, that the citizens of Jerusalem killed many of them, and that the rest "fled" to the mountain, which is false,
(p) Toldos Jesu, p. 16, 17.
26:5726:57: Իսկ նոցա կալեալ զՅիսուս՝ ածին առ Կայիափա քահանայապետ՝ ուր դպիրքն եւ ծերք ժողովեալ էին։
57 Իսկ նրանք բռնելով Յիսուսին՝ տարան Կայիափա քահանայապետի մօտ, ուր օրէնսգէտներն ու ծերերը հաւաքուել էին
57 Անոնք որ Յիսուսը բռնեցին, Կայիափա քահանայապետին տարին, ուր դպիրները ու ծերերը ժողվուեր էին։
Իսկ նոցա կալեալ զՅիսուս` ածին առ Կայիափա քահանայապետ, ուր դպիրքն եւ ծերք ժողովեալ էին:

26:57: Իսկ նոցա կալեալ զՅիսուս՝ ածին առ Կայիափա քահանայապետ՝ ուր դպիրքն եւ ծերք ժողովեալ էին։
57 Իսկ նրանք բռնելով Յիսուսին՝ տարան Կայիափա քահանայապետի մօտ, ուր օրէնսգէտներն ու ծերերը հաւաքուել էին
57 Անոնք որ Յիսուսը բռնեցին, Կայիափա քահանայապետին տարին, ուր դպիրները ու ծերերը ժողվուեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
26:5757: А взявшие Иисуса отвели Его к Каиафе первосвященнику, куда собрались книжники и старейшины.
26:57  οἱ δὲ κρατήσαντες τὸν ἰησοῦν ἀπήγαγον πρὸς καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν.
26:57. Οἱ (The-ones) δὲ (moreover) κρατήσαντες ( having-secured-unto ) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἀπήγαγον (they-had-led-off) πρὸς (toward) Καιάφαν (to-a-Kaiafas) τὸν (to-the-one) ἀρχιερέα, (to-a-first-sacreder-of) ὅπου (to-which-of-whither) οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) συνήχθησαν. (they-were-led-together)
26:57. at illi tenentes Iesum duxerunt ad Caiaphan principem sacerdotum ubi scribae et seniores convenerantBut they holding Jesus led him to Caiphas the high priest, where the scribes and the ancients were assembled.
57. And they that had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.
26:57. But those who were holding Jesus led him to Caiaphas, the high priest, where the scribes and the elders had joined together.
26:57. And they that had laid hold on Jesus led [him] away to Caiaphas the high priest, where the scribes and the elders were assembled.
And they that had laid hold on Jesus led [him] away to Caiaphas the high priest, where the scribes and the elders were assembled:

57: А взявшие Иисуса отвели Его к Каиафе первосвященнику, куда собрались книжники и старейшины.
26:57  οἱ δὲ κρατήσαντες τὸν ἰησοῦν ἀπήγαγον πρὸς καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν.
26:57. at illi tenentes Iesum duxerunt ad Caiaphan principem sacerdotum ubi scribae et seniores convenerant
But they holding Jesus led him to Caiphas the high priest, where the scribes and the ancients were assembled.
26:57. But those who were holding Jesus led him to Caiaphas, the high priest, where the scribes and the elders had joined together.
26:57. And they that had laid hold on Jesus led [him] away to Caiaphas the high priest, where the scribes and the elders were assembled.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57 (Мк XIV:53; Лк XXII:54; Ин XVIII:13, 14). Иоанн свидетельствует ясно, что сначала Иисус Христос отведен был к первосвященнику Анне. Но был ли первый допрос именно у Анны, сомнительно. Анна был прежде первосвященником, но теперь был заштатным, находился на покое, как сказано выше. Оба они, Анна и Каиафа, были людьми злыми и, по-видимому, совершенно ничтожными. Неизвестно, хотели ли взявшие Христа выразить своим поступком свое почтение к Анне; или он принимал деятельное участив в заговоре Христа и все делалось согласно его распоряжениям. Анна отослал связанного Христа к зятю своему, первосвященнику Каиафе, куда и собрались, по Матфею, книжники и старейшины, по Марку, первосвященники, старейшины и книжники; а Лука упоминает только о «доме первосвященника». Это было неофициальное собрание Синедриона в ночное время. Анна и Каиафа жили, вероятно, на одном дворе, хотя и в разных домах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death. 67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

We have here the arraignment of our Lord Jesus in the ecclesiastical court, before the great sanhedrim. Observe,

I. The sitting of the court; the scribes and the elders were assembled, though it was in the dead time of the night, when other people were fast asleep in their beds; yet, to gratify their malice against Christ, they denied themselves that natural rest, and sat up all night, to be ready to fall upon the prey which Judas and his men, they hoped, would seize.

See, 1. Who they were, that were assembled; the scribes, the principal teachers, and elders, the principal rulers, of the Jewish church: these were the most bitter enemies to Christ our great teacher and ruler, on whom therefore they had a jealous eye, as one that eclipsed them; perhaps some of these scribes and elders were not so malicious at Christ as some others of them were; yet, in concurrence with the rest, they made themselves guilty. Now the scripture was fulfilled (Ps. xxii. 16); The assembly of the wicked have enclosed me. Jeremiah complains of an assembly of treacherous men; and David of his enemies gathering themselves together against him, Ps. xxxv. 15.

2. Where they were assembled; in the palace of Caiaphas the High Priest; there they assembled two days before, to lay the plot (v. 3), and there they now convened again, to prosecute it. The High Priest was Ab-beth-din--the father of the house of judgment, but he is now the patron of wickedness; his house should have been the sanctuary of oppressed innocency, but it is become the throne of iniquity; and no wonder, when even God's house of prayer was made a den of thieves.

II. The setting of the prisoner to the bar; they that had laid hold on Jesus, led him away, hurried him, no doubt, with violence, led him as a trophy of their victory, led him as a victim to the altar; he was brought into Jerusalem through that which was called the sheep-gate, for that was the way into town from the mount of Olives; and it was so called because the sheep appointed for sacrifice were brought that way to the temple; very fitly therefore is Christ led that way, who is the Lamb of God, that takes away the sin of the world. Christ was led first to the High Priest, for by the law all sacrifices were to be first presented to the priest, and delivered into his hand, Lev. xvii. 5.

III. The cowardice and faint-heartedness of Peter (v. 58); But Peter followed afar off. This comes in here, with an eye to the following story of his denying him. He forsook him as the rest did, when he was seized, and what is here said of his following him is easily reconcilable with his forsaking him; such following was no better than forsaking him; for,

1. He followed him, but it was afar off. Some sparks of love and concern for his Master there were in his breast, and therefore he followed him; but fear and concern for his own safety prevailed, and therefore he followed afar off. Note, It looks ill, and bodes worse, when those that are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him; for to follow him afar off, is by little and little to go back from him. There is danger in drawing back, nay, in looking back.

2. He followed him, but he went in, and sat with the servants. He should have gone up to the court, and attended on his Master, and appeared for him; but he went in where there was a good fire, and sat with the servants, not to silence their reproaches, but to screen himself. It was presumption in Peter thus to thrust himself into temptation; he that does so, throws himself out of God's protection. Christ had told Peter that he could not follow him now, and had particularly warned him of his danger this night; and yet he would venture into the midst of this wicked crew. It helped David to walk in his integrity, that he hated the congregation of evil doers, and would not sit with the wicked.

3. He followed him, but it was only to see the end, led more by his curiosity than by his conscience; he attended as an idle spectator rather than as a disciple, a person concerned. He should have gone in, to do Christ some service, or to get some wisdom and grace to himself, by observing Christ's behaviour under his sufferings: but he went in, only to look about him; it is not unlikely that Peter went in, expecting that Christ would have made his escape miraculously out of the hands of his persecutors; that, having so lately struck them down, who came to seize him, he would now have struck them dead, who sat to judge him; and this he had a mind to see: if so, it was folly for him to think of seeing any other end than what Christ had foretold, that he should be put to death. Note, It is more our concern to prepare for the end, whatever it may be, than curiously to enquire what the end will be. The event is God's, but the duty is ours.

IV. The trial of our Lord Jesus in this court.

1. They examined witnesses against him, though they were resolved, right or wrong, to condemn him; yet, to put the better colour upon it, they would produce evidence against him. The crimes properly cognizable in their court, were, false doctrine and blasphemy; these they endeavoured to prove upon him. And observe here,

(1.) Their search for proof; They sought false witness against him; they had seized him, bound him, abused him, and after all have to seek for something to lay to his charge, and can show no cause for his commitment. They tried if any of them could allege seemingly from their own knowledge any thing against him; and suggested one calumny and then another, which, if true, might touch his life. Thus evil men dig up mischief, Prov. xvi. 27. Here they trod in the steps of their predecessors, who devised devices against Jeremiah, Jer. xviii. 18; xx. 10. They made proclamation, that, if any one could give information against the prisoner at the bar, they were ready to receive it, and presently many bore false witness against him (v. 60); for is a ruler hearken to lies, all his servants are wicked, and will carry false stories to him, Prov. xxix. 12. This is an evil often seen under the sun, Eccl. x. 5. If Naboth must be taken off, there are sons of Belial to swear against him.

(2.) Their success in this search; in several attempts they were baffled, they sought false testimonies among themselves, others came in to help them, and yet they found none; they could make nothing of it, could not take the evidence together, or give it any colour of truth or consistency with itself, no, not they themselves being judges. The matters alleged were such palpable lies, as carried their own confutation along with them. This redounded much to the honour of Christ now, when they were loading him with disgrace.

But at last they met with two witnesses, who, it seems, agreed in their evidence, and therefore were hearkened to, in hopes that now the point was gained. The words they swore against him, were, that he should say, I am able to destroy the temple of God, and to build it in three days, v. 61. Now by this they designed to accuse him, [1.] As an enemy to the temple, and one that sought for the destruction of it, which they could not bear to hear of; for they valued themselves by the temple of the Lord (Jer. vii. 4), and, when they abandoned other idols, made a perfect idol of that. Stephen was accused for speaking against this holy place, Acts vi. 13, 14. [2.] As one that dealt in witchcraft, or some such unlawful arts, by the help of which he could rear such a building in three days: they had often suggested that he was in league with Beelzebub. Now, as to this, First, The words were mis-recited; he said, Destroy ye this temple (John ii. 19), plainly intimating that he spoke of a temple which his enemies would seek to destroy; they come, and swear that he said, I am able to destroy this temple, as if the design against it were his. He said, In Three days I will raise it up-- egero auton, a word properly used of a living temple; I will raise it to life. They come, and swear that he said, I am able, oikodomesai--to build it; which is properly used of a house temple. Secondly, The words were misunderstood; he spoke of the temple of his body (John ii. 21), and perhaps when he said, this temple, pointed to, or laid his hand upon, his own body; but they swore that he said the temple of God, meaning this holy place. Note, There have been, and still are, such as wrest the sayings of Christ to their own destruction, 2 Pet. iii. 16. Thirdly, Make the worst they could of it, it was no capital crime, even by their own law; if it had been, no question but he had been prosecuted for it, when he spoke the words in a public discourse some years ago; nay, the words were capable of a laudable construction, and such as bespoke a kindness for the temple; if it were destroyed, he would exert himself to the utmost to rebuild it. But any thing that looked criminal, would serve to give colour to their malicious prosecution. Now the scriptures were fulfilled, which said, False witnesses are risen up against me (Ps. xxvii. 12); and see Ps. xxxv. 11. Though I have redeemed them, yet they have spoken lies against me, Hos. vii. 13. We stand justly accused, the law accuseth us, Deut. xxvii. 26; John v. 45. Satan and our own consciences accuse us, 1 John iii. 20. The creatures cry out against us. Now, to discharge us from all these just accusations, our Lord Jesus submitted to this, to be unjustly and falsely accused, that in the virtue of his sufferings we may be enabled to triumph over all challenges; Who shall lay any thing to the charge of God's elect? Rom. viii. 33, 34. He was accused, that he might not be condemned; and if at any time we suffer thus, have all manner of evil, not only said, but sworn, against us falsely, let us remember that we cannot expect to fare better than our Master.

(3.) Christ's silence under all these accusations, to the amazement of the court, v. 62. The High Priest, the judge of the court, arose in some heat, and said, "Answerest thou nothing? Come, you the prisoner at the bar; you hear what is sworn against you, what have you now to say for yourself? What defence can you make? Or what please have you to offer in answer to this charge?" But Jesus held his peace (v. 63), not as one sullen, or as one self-condemned, or as one astonished and in confusion; not because he wanted something to say, or knew not how to say it, but that the scripture might be fulfilled (Isa. liii. 7); As the sheep is dumb before the shearer, and before the butcher, so he opened not his mouth; and that he might be the Son of David, who, when his enemies spoke mischievous things against him, was as a deaf man that heard not, Ps. xxxviii. 12-14. He was silent, because his hour was come; he would not deny the charge, because he was willing to submit to the sentence; otherwise, he could as easily have put them to silence and shame now, as he had done many a time before. If God had entered into judgment with us, we had been speechless (ch. xxii. 12), not able to answer for one of a thousand, Job ix. 3. Therefore, when Christ was made sin for us, he was silent, and left it to his blood to speak, Heb. xii. 24. He stood mute at this bar, that we might have something to say at God's bar.

Well, this way will not do; aliâ aggrediendum est viâ--recourse must be had to some other expedient.

2. They examined our Lord Jesus himself upon an oath like that ex officio; and, since they could not accuse him, they will try, contrary to the law of equity, to make him accuse himself.

(1.) Here is the interrogatory put to him by the High Priest.

Observe, [1.] The question itself; Whether thou be the Christ, the Son of God? That is, Whether thou pretend to be so? For they will by no means admit it into consideration, whether he be really so or no; though the Messiah was to be the Consolation of Israel, and glorious things were spoken concerning him in the Old Testament, yet so strangely besotted were they with a jealousy of any thing that threatened their exorbitant power and grandeur, that they would never enter into the examination of the matter, whether Jesus was the Messiah or no; never once put the case, suppose he should be so; they only wished him to confess that he called himself so, that they might on that indict him as a deceiver. What will not pride and malice carry men to?

[2.] The solemnity of the proposal of it; I adjure thee by the living God, that thou tell us. Not that he had any regard to the living God, but took his name in vain; only thus he hoped to gain his point with our Lord Jesus; "If thou hast any value for the blessed name of God, and reverence for his Majesty, tell us this." If he should refuse to answer when he was thus adjured, they would charge him with contempt of the blessed name of God. Thus the persecutors of good men often take advantage against them by their consciences, as Daniel's enemies did against him in the matter of his God.

(2.) Christ's answer to this interrogatory (v. 64), in which,

[1.] He owns himself to be The Christ the Son of God. Thou hast said; that is, "It is as thou hast said;" for in St. Mark it is, I am. Hitherto, he seldom professed himself expressly to be the Christ, the Son of God; the tenour of his doctrine bespoke it, and his miracles proved it: but now he would not omit to make a confession of it, First, Because that would have looked like a disowning of that truth which he came into the world to bear witness to. Secondly, It would have looked like declining his sufferings, when he knew the acknowledgment of this would give his enemies all the advantage they desired against him. He thus confessed himself, for example and encouragement to his followers, when they are called to it, to confess him before men, whatever hazards they run by it. And according to this pattern the martyrs readily confessed themselves Christians, though they knew they must die for it, as the martyrs at Thebais, Euseb. Hist. 50.8, 100.9. That Christ answered out of a regard to the adjuration which Caiaphas had profanely used by the living God, I cannot think, any more than that he had any regard to the like adjuration in the devil's mouth, Mark v. 7.

[2.] He refers himself, for the proof of this, to his second coming, and indeed to his whole estate of exaltation. It is probable that they looked upon him with a scornful disdainful smile, when he said, "I am;" "A likely fellow," thought they, "to be the Messiah, who is expected to come in so much pomp and power;" and to that this nevertheless refers. "Though now you see me in this low and abject state, and think it a ridiculous thing for me to call myself the Messiah, nevertheless the day is coming when I shall appear otherwise." Hereafter, ap arti--à modo--shortly; for his exaltation began in a few days; now shortly his kingdom began to be set up; and hereafter ye shall see the Son of man sitting on the right hand of power, to judge the world; of which his coming shortly to judge and destroy the Jewish nation would be a type and earnest. Note, The terrors of the judgment-day will be a sensible conviction to the most obstinate infidelity, not in order to conversion (that will be then too late), but in order to an eternal confusion. Observe, First, Whom they should see; the Son of man. Having owned himself the Son of God, even now in his estate of humiliation, he speaks of himself as the Son of man, even in his estate of exaltation; for he had these two distinct natures in one person. The incarnation of Christ has made him Son of God and Son of man; for he is Immanuel, God with us. Secondly, In what posture they should see him; 1. Sitting on the right hand of power, according to the prophecy of the Messiah (Ps. cx. 1); Sit thou at my right hand; which denotes both the dignity and the dominion he is exalted to. Though now he stood at the bar, they should shortly see him sit on the throne. 2. Coming in the clouds of heaven; this refers to another prophecy concerning the Son of man (Dan. vii. 13, 14), which is applied to Christ (Luke i. 33), when he came to destroy Jerusalem; so terrible was the judgment, and so sensible the indications of the wrath of the Lamb in it, that it might be called a visible appearance of Christ; but doubtless it has reference to the general judgment; to this day he appeals, and summons them to an appearance, then and there to answer for what they are now doing. He had spoken of this day to his disciples, awhile ago, for their comfort, and had bid them lift up their heads for joy in the prospect of it, Luke xxi. 27, 28. Now he speaks of it to his enemies, for their terror; for nothing is more comfortable to the righteous, nor more terrible to the wicked, than Christ's judging the world at the last day.

V. His conviction upon this trial; The High Priest rent his clothes, according to the custom of the Jews, when they heard or saw any thing done or said, which they looked upon to be a reproach to God; as Isa. xxxvi. 22; xxxvii. 1; Acts xiv. 14. Caiaphas would be thought extremely tender of the glory of God (Come, see his zeal for the Lord of hosts); but, while he pretended an abhorrence of blasphemy, he was himself the greatest blasphemer; he now forgot the law which forbade the High Priest in any case to rend his clothes, unless we will suppose this an excepted case.

Observe, 1. The crime he was found guilty of; blasphemy. He hath spoken blasphemy; that is, he hath spoken reproachfully of the living God; that is the notion we have of blasphemy; because we by sin had reproached the Lord, therefore Christ, when he was made Sin for us, was condemned as a blasphemer for the truth he told them.

2. The evidence upon which they found him guilty; Ye have heard the blasphemy; why should we trouble ourselves to examine witnesses any further? He owned the fact, that he did profess himself the Son of God; and then they made blasphemy of it, and convicted him upon his confession. The High Priest triumphs in the success of the snare he had laid; "Now I think I have done his business for him." Aha, so would we have it. Thus was he judged out of his own mouth at their bar, because we were liable to be so judged at God's bar. There is no need of witnesses against us; our own consciences are against us instead of a thousand witnesses.

VI. His sentence passed, upon this conviction, v. 66.

Here is, 1. Caiaphas's appeal to the bench; What think ye? See his base hypocrisy and partiality; when he had already prejudged the cause, and pronounced him a blasphemer, then, as if he were willing to be advised, he asks the judgment of his brethren; but hide malice ever so cunningly under the robe of justice, some way or other it will break out. If he would have dealt fairly, he should have collected the votes of the bench seriatim--in order, and begun with the junior, and delivered his own opinion last; but he knew that by the authority of his place he could sway the rest, and therefore declares his judgment, and presumes they are all of his mind; he takes the crime, with regard to Christ, pro confesso--as a crime confessed; and the judgment, with regard to the court, pro concesso--as a judgment agreed to.

2. Their concurrence with him; they said, He is guilty of death; perhaps they did not all concur: it is certain that Joseph of Arimathea, if he was present, dissented (Luke xxiii. 51); so did Nicodemus, and, it is likely, others with them; however, the majority carried it that way; but, perhaps, this being an extraordinary council, or cabal rather, none had notice to be present but such as they knew would concur, and so it might be voted nemine contradicente--unanimously. The judgment was, "He is guilty of death; by the law he deserves to die." Though they had not power now to put any man to death, yet by such a judgment as this they made a man an outlaw among his people (qui caput gerit lupinum--he carries a wolf's head; so our old law describes an outlaw), and so exposed him to the fury either of a popular tumult, as Stephen was, or to be clamoured against before the governor, as Christ was. Thus was the Lord of life condemned to die, that through him there may be no condemnation to us.

VII. The abuses and indignities done to him after sentence passed (v. 67, 68); Then, when he was found guilty, they spat in his face. Because they had not power to put him to death, and could not be sure that they should prevail with the governor to be their executioner, they would do him all the mischief they could, now that they had him in their hands. Condemned prisoners are taken under the special protection of the law, which they are to make satisfaction to, and by all civilized nations have been treated with tenderness; sufficient is this punishment. But when they had passed sentence upon our Lord Jesus, he was treated as if hell had broken loose upon him, as if he were not only worthy of death, but as if that were too good for him, and he were unworthy of the compassion shown to the worst malefactors. Thus he was made a curse for us. But who were they that were thus barbarous? It should seem, the very same that had passed sentence upon him. They said, He is guilty of death, and then did they spit in his face. The priests began, and then no wonder if the servants, who would do any thing to make sport to themselves, and curry favour with their wicked masters, carried on the humour. See how they abused him.

1. They spat in his face. Thus the scripture was fulfilled (Isa. l. 6), He hid not his face from shame and spitting. Job complained of this indignity done to him, and herein was a type of Christ (Job xxxi. 10); They spare not to spit in my face. It is an expression of the greatest contempt and indignation possible; looking upon him as more despicable than the very ground they spit upon. When Miriam was under the leprosy, it was looked upon as a disgrace to her, like that of her father spitting in her face, Num. xii. 14. He that refused to raise up seed to his brother, was to undergo this dishonour, Deut. xxv. 9. Yet Christ, when he was repairing the decays of the great family of mankind, submitted to it. That face which was fairer than the children of men, which was white and ruddy, and which angels reverence, was thus filthily abused by the basest and vilest of the children of men. Thus was confusion poured upon his face, that ours might not be filled with everlasting shame and contempt. They who now profane his blessed name, abuse his word, and hate his image in his sanctified ones; what do they better than spit in his face? They would do that, if it were in their reach.

2. They buffeted him, and smote him with the palms of their hands. This added pain to the shame, for both came in with sin. Now the scripture was fulfilled (Isa. l. 6), I gave my cheeks to them that plucked off the hair; and (Lam. iii. 30), He giveth his cheek to him that smiteth him; he is filled with reproach, and yet keepeth silence (v. 28); and (Mic. v. 1), They shall smite the Judge of Israel with a rod upon the cheek; here the margin reads it, They smote him with rods; for so errapisan signifies, and this he submitted to.

3. They challenged him to tell who struck him, having first blindfolded him; Prophesy unto us, thou Christ, who is he that smote thee? (1.) They made sport of him, as the Philistines did with Samson; it is grievous to those that are in misery, for people to make merry about them, but much more to make merry with them and their misery. Here was an instance of the greatest depravity and degeneracy of the human nature that could be, to show that there was need of a religion that should recover men to humanity. (2.) They made sport with his prophetical office. They had heard him called a prophet, and that he was famed for wonderful discoveries; this they upbraided him with, and pretended to make a trial of; as if the divine omniscience must stoop to a piece of children's play. They put a like affront upon Christ, who profanely jest with the scripture, and make themselves merry with holy things; like Belshazzar's revels in the temple bowls.
Adam Clarke: Commentary on the Bible - 1831
26:57: They - led him away to Caiaphas - John says, Joh 18:13, that they led him first to Annas; but this appears to have been done merely to do him honor as the father-in-law of Caiaphas, and his colleague in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial: but see on Joh 18:13 (note).
Albert Barnes: Notes on the Bible - 1834
26:57
The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists' pleasure.
Accordingly, Matthew and Mark relate the "trial" first, and Peter's denial afterward; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mark 14:53-72; Luke 22:54-71; and Joh 18:13-27.
To Caiaphas - John says that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of "advising" his son-in-law in a difficult case. The Saviour was "detained" there. probably, until the chief priests and elders were assembled.
The high priest - Note, Mat 26:3. John says he was high priest for that year. Annas had been high priest some years before. In the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. See the notes at Joh 11:49-50.
The scribes and elders - The men composing the great council of the nation, or Sanhedrin, Mat 5:22. It is not probable that they could be immediately assembled, and some part of the transaction respecting the denial of Peter probably took place while they were collecting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:57: Psa 56:5, Psa 56:6; Mar 14:53, Mar 14:54; Luk 22:54, Luk 22:55; Joh 11:49, Joh 18:12-14, Joh 18:24
Geneva 1599
26:57 (16) And they that had laid hold on Jesus led [him] away to (a) Caiaphas the high priest, where the scribes and the elders were assembled.
(16) Christ being innocent is condemned by the high Priest for that wickedness of which we are guilty.
(a) From Annas to Caiaphas, before whom the multitude was assembled; (Jn 18:13).
John Gill
26:57 And they that had laid hold on Jesus,.... Who were the band, and the captain, and the officers of the Jews, as Jn 18:12, or as the Jews themselves say (q), the elders of Jerusalem; who not only laid fast hold on him, but bound him; and that both for greater security of him, some of them perhaps knowing how he had made his escape from them formerly; or at least taking the hint from Judas, to hold him fast, and lead him away safely; and by way of reproach and contempt, thereby showing that he was a malefactor, and had done some crime worthy of bonds; and having him thus in fast and safe custody, they
led him away to Caiaphas, the high priest; who was high priest that year; for the priesthood was frequently changed in those times, and men were put into it by the Roman governor, through favour or bribery. The year before this, Simeon, or Simon ben Camhith, was high priest; and the year before that, Eleazar, the son of Ananus; and before him, Ishmael ben Phabi, who were all three, successively, made high priests by the Roman governor: as was also this Caiaphas, this year; and who by Josephus (r), and in the Talmud (s) likewise, is called Joseph. From whence he had his name Caiaphas, is not certain: Jerom (t) says, it signifies "a searcher", or "a sagacious person"; but may be better interpreted, he adds, "one that vomits at the mouth"; deriving the word, as I suppose, from "to vomit", and "the mouth"; See Gill on Mt 26:3. It was to the house, or palace of this man, the high priest, that Jesus was led,
where the Scribes and elders were assembled: a council was held about a week before this, in which Caiaphas assisted, and then gave counsel to the Jews, that it was expedient, that one man should die for the people, Jn 11:47, whether that was held at his house, or elsewhere, is not certain, very probably it might; however, it is clear from Mt 26:2, that two days ago, the chief priests, Scribes, and elders, were assembled together in his palace, to consult about putting Jesus to death; and here they were again met together on the same account, waiting to have him brought before them,
(q) Toldos Jesu, p. 16, 17. (r) Antiq. l. 18. c. 14. (s) T. Bab. Yoma, fol. 47. 1. (t) De Heb. nominibus, fol, 104. col. 4. Tom. 3.
John Wesley
26:57 They led him away to Caiaphas - From the house of Annas, the father - in - law of Caiaphas, to whom they had carried him first. Mk 14:53; Lk 22:54; Jn 18:12.
26:5826:58: Եւ Պե՛տրոս զհե՛տ նորա երթայր բացագոյն մինչեւ ՚ի սրա՛հ քահանայապետին. եւ մտեալ ՚ի ներքս նստէ՛ր ընդ սպասաւորսն տեսանե՛լ զկատարածն։
58 Եւ Պետրոսը հեռուից նրան հետեւելով՝ գնաց մինչեւ քահանայապետի գաւիթը եւ ներս մտնելով՝ սպասաւորների հետ նստեց՝ տեսնելու համար վախճանը
58 Պետրոս հեռուէն անոր ետեւէն գնաց մինչեւ քահանայապետին գաւիթը ու ներս մտաւ, սպասաւորներուն հետ նստաւ, որպէս զի վերջը տեսնէ։
Եւ Պետրոս զհետ նորա երթայր բացագոյն մինչեւ ի սրահ քահանայապետին, եւ մտեալ ի ներքս` նստէր ընդ սպասաւորսն տեսանել զկատարածն:

26:58: Եւ Պե՛տրոս զհե՛տ նորա երթայր բացագոյն մինչեւ ՚ի սրա՛հ քահանայապետին. եւ մտեալ ՚ի ներքս նստէ՛ր ընդ սպասաւորսն տեսանե՛լ զկատարածն։
58 Եւ Պետրոսը հեռուից նրան հետեւելով՝ գնաց մինչեւ քահանայապետի գաւիթը եւ ներս մտնելով՝ սպասաւորների հետ նստեց՝ տեսնելու համար վախճանը
58 Պետրոս հեռուէն անոր ետեւէն գնաց մինչեւ քահանայապետին գաւիթը ու ներս մտաւ, սպասաւորներուն հետ նստաւ, որպէս զի վերջը տեսնէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:5858: Петр же следовал за Ним издали, до двора первосвященникова; и, войдя внутрь, сел со служителями, чтобы видеть конец.
26:58  ὁ δὲ πέτρος ἠκολούθει αὐτῶ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος.
26:58. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ (unto-it) [ἀπὸ] "[off]"μακρόθεν (from-long) ἕως (unto-if-which) τῆς (of-the-one) αὐλῆς (of-a-channeling) τοῦ (of-the-one) ἀρχιερέως, (of-a-first-sacreder-of,"καὶ (and) εἰσελθὼν (having-had-came-into) ἔσω (into-unto-which) ἐκάθητο ( it-was-sitting-down ) μετὰ (with) τῶν (of-the-ones) ὑπηρετῶν (of-under-rowers) ἰδεῖν (to-have-had-seen) τὸ (to-the-one) τέλος. (to-a-finish)
26:58. Petrus autem sequebatur eum a longe usque in atrium principis sacerdotum et ingressus intro sedebat cum ministris ut videret finemAnd Peter followed him afar off, even to the court of the high priest, And going in, he sat with the servants, that he might see the end.
58. But Peter followed him afar off, unto the court of the high priest, and entered in, and sat with the officers, to see the end.
26:58. Then Peter followed him from a distance, as far as the court of the high priest. And going inside, he sat down with the servants, so that he might see the end.
26:58. But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.
But Peter followed him afar off unto the high priest' s palace, and went in, and sat with the servants, to see the end:

58: Петр же следовал за Ним издали, до двора первосвященникова; и, войдя внутрь, сел со служителями, чтобы видеть конец.
26:58  ὁ δὲ πέτρος ἠκολούθει αὐτῶ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος.
26:58. Petrus autem sequebatur eum a longe usque in atrium principis sacerdotum et ingressus intro sedebat cum ministris ut videret finem
And Peter followed him afar off, even to the court of the high priest, And going in, he sat with the servants, that he might see the end.
26:58. Then Peter followed him from a distance, as far as the court of the high priest. And going inside, he sat down with the servants, so that he might see the end.
26:58. But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.
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
58 (Мк XIV:54; Лк XXII:54, 55; Ин XVIII:15, 16). Иоанн сообщает здесь живые подробности очевидца событий, каким образом Петру удалось войти во двор первосвященника. Первоначально ученики разбежались. Они, конечно, не могли убежать куда-нибудь далеко. Когда панический страх миновал и они увидели, что им самим бояться нечего, то, под покровом ночи, некоторые из них, по крайней мере, пробрались незаметно в Иерусалим, и им удалось войти даже в самый двор первосвященника. Это были Петр и Иоанн. Об остальных же ничего не слышно до самого времени воскресения. Петру, вероятно, особенно хотелось узнать, каков будет «конец». Желая его видеть, он допускает действия, которые, можно сказать, были больше действиями любви и преданности, чем строго обдуманными. — Дальнейший порядок изложения событий евангелистами здесь очень труден. Если следовать Луке (XXII:56-62), то дальнейшим событием было отречение Петра (Мф 69-75; Мк XIV:66-72). Если Матфею и Марку, то Мф XXVI:58 и Мк XIV:54, 55 нужно считать как бы введением к дальнейшей трагедии отречения Петра, прерванной теперь допросом Христа. Мы, естественно, будем следовать изложению Матфея.
Adam Clarke: Commentary on the Bible - 1831
26:58: Peter followed him afar off - Poor Peter! this is the beginning of his dreadful fall. His fear kept him from joining the company, and publicly acknowledging his Lord; and his affection obliged him to follow at a distance that he might see the end.
And sat with the servants, to see the end - When a man is weak in faith, and can as yet only follow Christ at a distance, he should avoid all dangerous places, and the company of those who are most likely to prove a snare to him. Had not Peter got to the high priest's palace, and sat down with the servants, he would not thus have denied his Lord and Master. Servants-officers, υπηρετων. Such as we term serjeants, constables, etc.
Albert Barnes: Notes on the Bible - 1834
26:58: Peter followed afar off - By this he evinced two things:
1. Real attachment to his Master; a desire to be near him and to witness his trial.
2. Fear respecting his personal safety. He therefore kept so far off as to be out of danger, and yet so near as that he might witness the transactions respecting his Master.
Perhaps he expected to be lost and unobserved in the crowd. Many, in this, imitate Peter. They are afraid to follow the Saviour closely. They fear danger, ridicule, or persecution. They "follow him," but it is at a great distance - so far that it is difficult to discern that they are in the train, and are his friends at all. Religion requires us to be near to Christ. We may measure our piety by our desire to be with him, to be like him, and by our willingness to follow him always - through trials, contempt, persecution, and death. Compare the notes at Phi 3:10. John says that another disciple went with Peter. By that other disciple it is commonly supposed, as he did not mention his name, that he meant himself. He was acquainted with the high priest, and went immediately into the hall.
Unto the high priest's palace - The word rendered "palace" means, rather, the hall, or middle court, or "area" of his house. It was situated in the center of the palace, and was commonly uncovered. See the notes and plan of a house in Mat 9:1-8.
And went in - John informs us that he did not go immediately in; but the ether disciple, being known to the high priest, went in first, while Peter remained at the gate or entrance. The other disciple then went out and brought in Peter. Matthew, Mark, and Luke have omitted this circumstance. John recorded it, probably, because they had omitted it, and because he was the "other disciple" concerned in it.
Sat with the servants to see the end - That is, the end of the trial, or to see how it would go with his Master. The other evangelists say that he stood with the servants warming himself. John says, it being cold, they had made a fire of coals and warmed themselves. It was then, probably, not far from midnight. The place where they were was uncovered; and travelers say that, though the "days" are warm in Judea at that season of the year, yet that the nights are often uncomfortably cold. This fire was made "in the hall" (Luke). The fire was not in a "fireplace," as we commonly suppose, but was probably made of "coals" laid on the pavement. At this place and time was Peter's first "denial" of his Lord, as is recorded afterward. See Mat 26:69.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:58: and went: Joh 18:15, Joh 18:16, Joh 18:25
Geneva 1599
26:58 But Peter followed him afar off unto the high priest's (b) palace, and went in, and sat with the servants, to see the end.
(b) The word used here properly denotes an open large room in the front of a house, as we see in kings' palaces and noblemen's houses: we call it a court, for it is open to the air, and by the use of synecdoche, is understood to mean the house itself.
John Gill
26:58 But Peter followed him afar off,.... The Ethiopic version adds, alone; and which seems to be the true case; for though there was another disciple who also followed Jesus, and is thought to be John, yet it looks as if they followed him separately, and not together; for the other disciple went into the palace with Jesus, but Peter not till afterwards, being espied by his fellow disciple standing without. These two it seems, having a little recovered themselves from the fright they had been put into, stopped and turned back, and followed after Jesus, to see what would be the issue of things. Peter's following Christ, showed love to him; he was lothe to leave him, his bowels moved towards him, and he wanted to know how it would fare with him, and what would become of him; and yet keeping at a distance, following him afar off, betrayed fear, lest he should be observed, and taken up, and come into danger: however, he proceeded on his way in a slow pace, till he came
into the high priest's palace, and went in and sat with the servants, to see the end; of the matter, or business, as the Ethiopic and Persic versions add; to see how it would go with him, whether he would exert his divine power, and deliver himself out of their, hands, which he knew he was able to do, when he would again join him; or what punishment they would inflict upon him, whether they would scourge him, and then let him go; or whether they would sentence him to death; that so he might know how to provide for his own safety: all which was indulging curiosity, and the carnal reasonings of his mind; and it showed want of integrity at that time, and some degree of hypocrisy, in placing himself among the servants of the high priest, as if he was none of the followers of Jesus, but was of the same complexion and cast with them: he had got into bad company, and was in the way of temptation; and though he had no design in following Jesus, and in going into the high priest's palace, and seating himself among the servants to deny his Lord, yet all this led on to it; for which reason these several circumstances are taken notice of, the account of which denial of his, is afterwards related.
John Wesley
26:58 But Peter followed him afar off - Variously agitated by conflicting passions; love constrained him to follow his Master; fear made him follow afar off. And going in, sat with the servants - Unfit companions as the event showed.
26:5926:59: Իսկ քահանայապետքն եւ ամենայն ատեանն խնդրէին սո՛ւտ վկայութիւն զՅիսուսէ. զի սպանանիցեն զնա[518]. [518] Ոմանք. Զի սպանցեն զնա։
59 Իսկ քահանայապետներն ու ամբողջ ատեանը Յիսուսի մասին սուտ վկայութիւն էին փնտռում, որպէսզի նրան սպանեն
59 Քահանայապետներն ու ծերերը եւ բոլոր ժողովը Յիսուսի դէմ սուտ վկայութիւն մը կը փնտռէին, որպէս զի զանիկա մեռցնեն.
Իսկ քահանայապետքն եւ ամենայն ատեանն խնդրէին սուտ վկայութիւն զՅիսուսէ, զի սպանցեն զնա:

26:59: Իսկ քահանայապետքն եւ ամենայն ատեանն խնդրէին սո՛ւտ վկայութիւն զՅիսուսէ. զի սպանանիցեն զնա[518].
[518] Ոմանք. Զի սպանցեն զնա։
59 Իսկ քահանայապետներն ու ամբողջ ատեանը Յիսուսի մասին սուտ վկայութիւն էին փնտռում, որպէսզի նրան սպանեն
59 Քահանայապետներն ու ծերերը եւ բոլոր ժողովը Յիսուսի դէմ սուտ վկայութիւն մը կը փնտռէին, որպէս զի զանիկա մեռցնեն.
zohrab-1805▾ eastern-1994▾ western am▾
26:5959: Первосвященники и старейшины и весь синедрион искали лжесвидетельства против Иисуса, чтобы предать Его смерти,
26:59  οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ ἰησοῦ ὅπως αὐτὸν θανατώσωσιν,
26:59. οἱ (The-ones) δὲ (moreover) ἀρχιερεῖς (first-sacreders-of) καὶ (and) τὸ (the-one) συνέδριον (a-seatlet-together) ὅλον (whole) ἐζήτουν (they-were-seeking-unto) ψευδομαρτυρίαν (to-a-false-witnessing-unto) κατὰ (down) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ὅπως (unto-which-whither) αὐτὸν (to-it) θανατώσωσιν, (they-might-have-en-deathed,"
26:59. principes autem sacerdotum et omne concilium quaerebant falsum testimonium contra Iesum ut eum morti traderentAnd the chief priests and the whole council sought false witness against Jesus, that they might put him to death.
59. Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death;
26:59. Then the leaders of the priests and the entire council sought false testimony against Jesus, so that they might deliver him to death.
26:59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;
Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death:

59: Первосвященники и старейшины и весь синедрион искали лжесвидетельства против Иисуса, чтобы предать Его смерти,
26:59  οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ ἰησοῦ ὅπως αὐτὸν θανατώσωσιν,
26:59. principes autem sacerdotum et omne concilium quaerebant falsum testimonium contra Iesum ut eum morti traderent
And the chief priests and the whole council sought false witness against Jesus, that they might put him to death.
26:59. Then the leaders of the priests and the entire council sought false testimony against Jesus, so that they might deliver him to death.
26:59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;
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
59 (Мк XIV:55). Слова «старейшины» нет в лучших кодексах, как и у Марка, рассказ которого сходен, но не буквален. Слово, вероятно, поставлено было первоначально на полях и потом перешло в текст. Говоря об этом событии, Меркc рассуждает: «зачем им (т. е. судьям Христа) нужно было искать лжесвидетельства, когда они были убеждены, что Иисус виновен? Ложных свидетелей приглашают раньше, чтобы действовать наверняка, а здесь все представляется делом случая. Восточные знают очень хорошо, как добывать свидетельства, даже ложные. Yeudomarturia есть древний (uralte), проникший во все греческие, латинские, армянские и мемфитские кодексы, тенденциозный подлог» (Fatschung). Однако уже при первом знакомстве с показаниями евангелистов видим, что у них все дело представляется как бы implicite совершенно естественным. Первоначально враги Христа желают подождать, взять Его после праздника, чтобы не произвести народной смуты. Но предательством Иуды доставляется им неожиданный и благоприятный случай привести свой замысел в исполнение на самом празднике. Не нужно забывать при этом, что для предания смерти требовался утвердительный приговор Пилата. Все это побуждает их искать немедленно же «лжесвидетельства». Оно необходимо, и без него нельзя обойтись. Вопреки мнению Меркса трудно предоставить и изложить более живую и ясную картину того, что было, чем как это сделали евангелисты. Тут всякий, знающий, каковы бывают злые, бесчестные, подлейшие люди, найдет совершенно объективное и точное изложение событий. Все заставляло врагов Христа спешить, и ввиду приближавшейся пасхальной субботы, и вследствие опасений, как бы Обвиняемый не избег заранее определенного Ему наказания. Собрание состоялось, вероятно, после 12 часов (по нашему счету) ночи, после вкушения пасхального агнца. Забыто было, как и часто забывается при подобных обстоятельствах, что наступил праздник Пасхи, и что спорадические и небесные постановления устного и письменного закона предписывали в день опресноков, следовавший за пасхальной вечерей, ничего не делать. Все это так глубоко характеристично и понятно, что не требует даже и объяснений.
Adam Clarke: Commentary on the Bible - 1831
26:59: All the council sought false witness - What a prostitution of justice! - they first resolve to ruin him, and then seek the proper means of effecting it: they declare him criminal, and after that do all they can to fix some crime upon him, that they may appear to have some shadow of justice on their side when they put him to death. It seems to have been a common custom of this vile court to employ false witness, on any occasion, to answer their own ends. See this exemplified in the case of Stephen, Act 6:11-13.
Albert Barnes: Notes on the Bible - 1834
26:59: False witness - That is, they sought for witnesses who would accuse him of crime of violation of the laws of the land or of God. We are not to suppose that "they wished" them to be "false" witnesses. They were indifferent, probably, whether they were true or false, if they could succeed in condemning him. "The evangelist" calls it false testimony. Before these witnesses were sought, we learn from John Joh 18:19-23 that the high priest asked Jesus of his disciples and his doctrine. Jesus replied that he had taught openly in the temple, and in secret had said nothing; that is, he had no "secret doctrines" which he had not been willing openly to teach, and he referred the high priest to those who had heard him. In a firm, dignified manner he put himself on trial, and insisted on his rights. "If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?" Joh 18:23. This conversation took place, probably, before the council was assembled, and during this time the denials by Peter occurred. Luke informs us Luk 22:66 that the council came together as soon as it was day; that is, probably, near the morning, or not far from the break of day - after Peter had denied him and gone out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:59: sought: Deu 19:16-21; Kg1 21:8-13; Psa 27:12, Psa 35:11, Psa 35:12, Psa 94:20, Psa 94:21; Pro 25:18; Mar 14:55, Mar 14:56; Act 6:11-13, Act 24:1-13
John Gill
26:59 Now the chief priests and elders, and all the counsel,.... Or sanhedrim, which consisted, as the Jewish writers say (u), of priests, Levites, and Israelites, of both ecclesiastics and laics; the ecclesiastics were the priests and Levites, and the laics the Israelites, or elders of the people; for if priests and Levites could not be found, a sanhedrim might consist of those only; and so those words in Deut 21:2, "thy elders", are thus interpreted (w),
, this is the great sanhedrim; and though a king of Israel might not sit in the sanhedrim, yet an high priest might, if he was a man of wisdom (x), and it seems as if Caiaphas was now at the head of this council, by its being assembled at his palace; which though it was not the usual place where they met, yet might be chose at this time for greater secrecy. Now these thus assembled together,
sought false witness against Jesus, to put him to death; they first take him up, and then seek out for witnesses against him; being determined, right or wrong, to put him to death, if possible; and false witnesses too, even those whose business it was, to examine and detect false witnesses, and to inflict the same punishment upon them, which they by their false testimony intended to have brought on another, Deut 19:18. And besides, it was in the night, when it was forbid by their canons to begin the trial of capital causes, or to receive and admit of witnesses (y). Indeed the Syriac and Persic versions read, only witnesses, or witness, and leave out the word "false"; perhaps imagining, that men could never be so wicked, to seek out for false witnesses: but this need not be wondered at, when these men were bent upon the death of Christ at any rate; and were aware that nothing true could be objected to him, that would legally take away his life; and besides, their manner of procedure in judgment against a false prophet, a deceiver, and one that enticed to idolatry, and such an one they would have Jesus to be, was quite different from what they took with other persons: their canon runs thus (z):
"the judgment of a deceiver, is not as the rest of capital judgments; his witnesses are hid; and he has no need, or ought not to have any premonition, or warning, as the rest of those that are put to death; and if he goes out of the sanhedrim acquitted, and one says I can prove the charge against him, they turn him back; but if he goes out condemned, and one says I can prove him innocent the do not return him.
So in the Misna (a) it is said,
"of all that are condemned to death in the law, none have their witnesses hidden but this (the deceiver, or one that entices to idolatry)--and they hide his witnesses behind a wall, or hedge; and he (whom he endeavoured to seduce) says to him, say what thou hast said to me privately; and if he repeats it to him, he must say, how shall we leave our God that is in heaven, and go and serve stocks and stones! if he repents, it is well; but if he should say, so we are bound to do, and so it becomes us, they that stand behind the wall, or hedge, shall carry him to the sanhedrim and stone him.
In the Gemara it is thus expressed (b),
"they light up a lamp in the innermost house, and set the witnesses in the outermost house, so that they can see him and hear his voice, and he cannot see them.
And then follows what is said before, to which is added, "so they did to Ben Stada"; by whom they mean Jesus of Nazareth. Moreover, this need not seem strange, that they took such a course with Christ, when in the case of Stephen, they suborned and set up false witnesses against him. The sanhedrim cannot be thought to do this in person, but they sent out their officers to seek for such men, as could or would produce anything against him, and no doubt promised them an handsome reward,
(u) Maimon. Hilch. Sanhedrin, c. 2. sect. 1, 2. Abarbinel in Tora, fol. 366. 2. (w) T. Hieros. Sota, fol. 23. 3. (x) Maimon. ib. sect. 4. (y) Maimon. ib. c. 3. sect. 3, 4. (z) lb. c. 11. sect. 5. (a) Sanhedrin, c. 7. sect. 10. (b) T. Bab. Sanhedrin, fol. 67. 1.
26:6026:60: եւ ո՛չ գտանէին ՚ի բազմաց սուտ վկայիցն մատուցելոց։ Յետոյ մատուցեալ երկու սուտ վկայք,
60 բայց ներկայացող բազում սուտ վկաների մէջ չէին գտնում այն: Յետոյ առաջ եկան երկու սուտ վկաներ
60 Բայց չգտան. թէեւ շատ սուտ վկաներ ալ եկան, կրկին չգտան։ Ետքը երկու սուտ վկայ եկան
եւ ոչ գտանէին ի բազմաց սուտ վկայիցն մատուցելոց. յետոյ մատուցեալ երկու սուտ վկայք:

26:60: եւ ո՛չ գտանէին ՚ի բազմաց սուտ վկայիցն մատուցելոց։ Յետոյ մատուցեալ երկու սուտ վկայք,
60 բայց ներկայացող բազում սուտ վկաների մէջ չէին գտնում այն: Յետոյ առաջ եկան երկու սուտ վկաներ
60 Բայց չգտան. թէեւ շատ սուտ վկաներ ալ եկան, կրկին չգտան։ Ետքը երկու սուտ վկայ եկան
zohrab-1805▾ eastern-1994▾ western am▾
26:6060: и не находили; и, хотя много лжесвидетелей приходило, не нашли. Но наконец пришли два лжесвидетеля
26:60  καὶ οὐχ εὖρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο
26:60. καὶ (and) οὐχ (not) εὗρον (they-had-found) πολλῶν ( of-much ) προσελθόντων ( of-having-had-came-toward ) ψευδομαρτύρων. (of-false-witnesses) ὕστερον (To-latter) δὲ (moreover) προσελθόντες ( having-had-came-toward ,"δύο (two,"
26:60. et non invenerunt cum multi falsi testes accessissent novissime autem venerunt duo falsi testesAnd they found not, whereas many false witnesses had come in. And last of all there came two false witnesses:
60. and they found it not, though many false witnesses came. But afterward came two,
26:60. And they did not find any, even though many false witnesses had come forward. Then, at the very end, two false witnesses came forward,
26:60. But found none: yea, though many false witnesses came, [yet] found they none. At the last came two false witnesses,
But found none: yea, though many false witnesses came, [yet] found they none. At the last came two false witnesses:

60: и не находили; и, хотя много лжесвидетелей приходило, не нашли. Но наконец пришли два лжесвидетеля
26:60  καὶ οὐχ εὖρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο
26:60. et non invenerunt cum multi falsi testes accessissent novissime autem venerunt duo falsi testes
And they found not, whereas many false witnesses had come in. And last of all there came two false witnesses:
26:60. And they did not find any, even though many false witnesses had come forward. Then, at the very end, two false witnesses came forward,
26:60. But found none: yea, though many false witnesses came, [yet] found they none. At the last came two false witnesses,
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
60 (Мк XIV:56, 57). Очевидно, что вопреки желанию врагов Христа избавиться от Него при возможно меньшем шуме, события начали уже возбуждать этот шум и грозили народною вспышкою. Для взятия Христа вышло «множество народа» (Мф XXVI:47). Уже одно это обстоятельство показывает, что медлить и таиться было невозможно. Враги Христа походили теперь на людей, примкнувших к движущейся народной толпе, которая постепенно разрастается. Они начали двигаться вместе с толпой не туда, куда, может быть, хотели, но куда двигалась толпа. Этим движением толпы вполне объясняется и появление pollwn proselqontwn yeudomarturwn — выражение, которое объясняется у Марка, polla gar eyeudomarturoun kat autou, kai isai ai marturiai ouk hsan — многие лжесвидетельствовали против Него и равными (лжесвидетельствам, на основании которых можно было осудить на смерть) эти свидетельства не были. Толпа как бы уловила желания и намерения своих народных начальников. Им ничего не нужно было, кроме лжесвидетелей. И толпа высылает немедленно их. Но они никуда не годны; их свидетельства противоречивы и не ведут к цели. Неизвестно, что говорили эти многие лжесвидетели. Но если бы евангелисты сообщили нам, что как только Иисус Христос приведен был на суд к первосвященнику, то немедленно выступили заранее приглашенные им лжесвидетели, которые и обвинили Его в преступлениях, наказываемых смертью, то мы, вероятно, нелегко и нескоро поверили бы их рассказам. Нужны были как можно скорее лжесвидетели — но их не было! Что это, как не самая действительная, неподдельная и ничем не фальсифицированная историческая истина? Но наконец, (usteron), не на большом протяжении времени, а на сравнительно продолжительном, выступили два свидетеля, свидетельства которых, при этой очевидной лжесвидетельской скудости и нелепостях, могли хотя сколько-нибудь походить на дело и прекратить эти поспешные и томительные искания лжесвидетельств. Двоих свидетелей было достаточно. Это было по закону (Втор XIX:15). Выражение Матфея на греческом (по лучшим чтениям) несколько характеристичнее, чем в русском тексте: «но наконец пришли два» («лжесвидетеля» в подлиннике по лучшим чтениям нет). Ср. 3 Цар XXI:13.
Adam Clarke: Commentary on the Bible - 1831
26:60: Though many false witnesses came - There is an unaccountable confusion in the MSS. in this verse: without stating the variations, which may be seen in Griesbach, I shall give that which I believe to be the genuine sense of the evangelist. Then the chief priests and elders, and all the council, sought false witness against Jesus, to put him to death; but they found it not, though many false witnesses came up. At last two false witnesses came up, saying; This man said, etc. It is the property of falsity to be ever inconsistent, and to contradict itself; therefore they could not find two consistent testimonies, without which the Jewish law did not permit any person to be put to death. However, the hand of God was in this business: for the credit of Jesus, and the honor of the Christian religion, he would not permit him to be condemned on a false accusation; and, therefore, at last they were obliged to change their ground, and, to the eternal confusion of the unrighteous council, he is condemned on the very evidence of his own innocence, purity, and truth!
Albert Barnes: Notes on the Bible - 1834
26:60: Found none - That is, they found none on whose testimony they could with any show of reason convict him. The reason was, as Mark says Mar 14:56, that "their witnesses agreed not together." They differed about facts, times, and circumstances, as all false witnesses do. Two witnesses were required by their law, and they did not "dare" to condemn him without conforming, "in appearance" at least, to the requirements of the law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:60: found none: Dan 6:4, Dan 6:5; Tit 2:8; Pe1 3:16
At: Deu 19:15; Mar 14:57-59
John Gill
26:60 But found none,.... That were fit for their purpose,
yea, though many false witnesses came, yet found they none; whose testimonies were sufficient to put him to death, which was what they were resolved upon, or whose witness were not alike and agreed; for according to their law, a man must not die by the mouth of one witness only, but by the mouth of two or three witnesses agreed in a point; and though they might be willing enough to dispense with the law in this case, yet might have some regard to their own character and reputation; and especially as they meant to deliver him to the Roman governor, in order to be condemned by him; they knew they must have a charge, and this supported with a proper evidence, or they could not hope to succeed; for which reason, they could not put up, as they otherwise willingly would, with any sort of witnesses:
at the last came two false witnesses; who were agreed in a point, and whose testimonies were alike; at least, had a greater appearance of truth and agreement than the rest; though Mark says, "neither so did their witnesses agree together", Mk 14:59, as to prove the point, for which it was given.
John Wesley
26:60 Yet found they none - On whose evidence they could condemn him to die. At last came two false witnesses - Such they were, although part of what they said was true; because our Lord did not speak some of those words at all; nor any of them in this sense.
26:6126:61: ասէին՝ թէ սա՛ ասէր. Կարօ՛ղ եմ քակել զտաճարն Աստուծոյ, եւ զերի՛ս աւուրս շինել։
61 ասացին. «Սա ասում էր՝ Աստծու տաճարը կարող եմ քանդել եւ երեք օրում շինել»
61 Ու ըսին թէ՝ «Ասիկա ըսաւ, ‘Ես կրնամ Աստուծոյ տաճարը քակել եւ զանիկա երեք օրուան մէջ շինել’»։
ասէին թէ` Սա ասէր. Կարող եմ քակել զտաճարն Աստուծոյ, եւ զերիս աւուրս շինել:

26:61: ասէին՝ թէ սա՛ ասէր. Կարօ՛ղ եմ քակել զտաճարն Աստուծոյ, եւ զերի՛ս աւուրս շինել։
61 ասացին. «Սա ասում էր՝ Աստծու տաճարը կարող եմ քանդել եւ երեք օրում շինել»
61 Ու ըսին թէ՝ «Ասիկա ըսաւ, ‘Ես կրնամ Աստուծոյ տաճարը քակել եւ զանիկա երեք օրուան մէջ շինել’»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6161: и сказали: Он говорил: могу разрушить храм Божий и в три дня создать его.
26:61  εἶπαν, οὖτος ἔφη, δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι.
26:61. εἶπαν (they-said,"Οὗτος (The-one-this) ἔφη (it-was-declaring," Δύναμαι ( I-able ) καταλῦσαι (to-have-loosed-down) τὸν (to-the-one) ναὸν (to-a-temple) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) διὰ (through) τριῶν ( of-three ) ἡμερῶν (of-days) οἰκοδομῆσαι. (to-have-house-built-unto)
26:61. et dixerunt hic dixit possum destruere templum Dei et post triduum aedificare illudAnd they said: This man said, I am able to destroy the temple of God and after three days to rebuild it.
61. and said, This man said, I am able to destroy the temple of God, and to build it in three days.
26:61. and they said, “This man said: ‘I am able to destroy the temple of God, and, after three days, to rebuild it.’ ”
26:61. And said, This [fellow] said, I am able to destroy the temple of God, and to build it in three days.
And said, This [fellow] said, I am able to destroy the temple of God, and to build it in three days:

61: и сказали: Он говорил: могу разрушить храм Божий и в три дня создать его.
26:61  εἶπαν, οὖτος ἔφη, δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι.
26:61. et dixerunt hic dixit possum destruere templum Dei et post triduum aedificare illud
And they said: This man said, I am able to destroy the temple of God and after three days to rebuild it.
26:61. and they said, “This man said: ‘I am able to destroy the temple of God, and, after three days, to rebuild it.’ ”
26:61. And said, This [fellow] said, I am able to destroy the temple of God, and to build it in three days.
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
61 (Мк XIV:58). «В три дня» — в продолжение (dia) трех дней. Речь у Матфея краткая, простая и немногословная. Но у Марка слышно даже (на греч.), как здесь заплетается лжесвидетельский язык. Приглашенные лжесвидетели должны были говорить пред высшими народными начальниками. Естественно, если они пришли в смущение и говорили нескладно, грубо и неблагозвучно. Свидетели сами слышали когда-то речь Христа к иудеям (Ин II:19), и им самим показалось изумительным и странным Его заявление о том, что можно построить такое громадное здание в течение трех дней! Лица, искавшие лжесвидетелей и приносившие лжесвидетельства, выставляли против Христа обвинение в уклонении от истины. Лжесвидетели излагают речь Христа (Ин II:19) своими словами, совершенно не так, как она излагается у евангелиста. Но сущность дела они передают вполне точно. Видно, что свидетели были из простой толпы и, вероятно, не стояли на той юридической высоте, на какой стояли сами собравшиеся судьи. Последние могли бы выставить против Христа более тяжкие обвинения, конечно, с своей собственной точки зрения. Они могли бы обвинить Его, напр., в нарушении субботы или в изгнании бесов силою Веельзевула. Но, будучи судьями, они не могли быть свидетелями, и потому не высказывают обвинений, непонятных простецам. Посторонние же свидетели свидетельствуют только о том, что казалось им особенно несообразным, бросалось им в глаза и тревожило их слух.
Adam Clarke: Commentary on the Bible - 1831
26:61: I am able to destroy the temple of God -
1st. These words were not fairly quoted. Jesus had said, Joh 2:19, Destroy this temple, and I will build it again in three days.
2dly. The inuendo which they produce, applying these words to a pretended design to destroy the temple at Jerusalem, was utterly unfair; for these words he spoke of the temple of his body.
It is very easy, by means of a few small alterations, to render the most holy things and innocent persons odious to the world, and even to take away the life of the innocent.
Albert Barnes: Notes on the Bible - 1834
26:61: And said, This fellow said ... - Mark has recorded this testimony differently. According to him, they said, "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another. made without hands." Probably both forms of giving in the testimony were used on the trial, and Matthew has recorded it as it was given at one time and Mark at another, so that there is no contradiction. Mark adds, "But neither so did their witnesses agree together." That which they "attempted" to accuse him of is what he had said respecting his body and their destroying it, Joh 2:19; "Destroy this temple, and in three days I will raise it up." This he spoke of his body; they perverted it, endeavoring to show that he meant the temple at Jerusalem. They neither stated it as it was, nor did they state correctly its meaning, nor did they agree about the words used. It was therefore very little to their purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:61: This: Mat 26:71, Mat 12:24; Gen 19:9; Kg1 22:27; Kg2 9:11; Psa 22:6, Psa 22:7; Isa 49:7, Isa 53:3; Luk 23:2; Joh 9:29; Act 17:18, Act 18:13, Act 22:22
I am: The words of our Lord were widely different from this statement of them; so that the testimony of these witnesses was false, though it had the semblance of truth. Mat 27:40; Jer 26:8-11, Jer 26:16-19; Mar 15:29; Joh 2:19-21; Act 6:13
John Gill
26:61 And said, this fellow said,.... Or saith, as De Dieu observes, the Syriac version of this place should be rendered; that is, he has not only said in times past, referring to Jn 2:19, but continues to say it, and glory in it:
I am able to destroy the temple of God, and to build it in three days; in which they did injury, both to his words and sense: he did not say, "I am able to destroy the temple", but only said, "destroy this temple"; signifying neither his power, nor his will and inclination to it; but put it upon the Jews, and left it to them to do it: nor did he say one word about the temple of God, or as it is in Mk 14:58, "this temple that is made with hands"; the temple at Jerusalem, which was made by the hands of men, and devoted to the worship of God; but only "this temple", referring to his body, or human nature; in which he, the Son of God, dwelt, as in a temple; nor did he say that he was able to "build" it in three days, but that he would "raise it up" in three days; intending the resurrection of his body by his own power, after it had been dead three days; and so they perverted his sense, as well as misquoted his words; applying that to the material temple at Jerusalem, what he spoke of the temple of his body, and of its resurrection from the dead, on the third day; designing hereby to fix a charge, both of sacrilege and sorcery upon him: of sacrilege, in having a design upon the temple of God to destroy it; and of sorcery, or familiarity with the devil, and having assistance from him, or knowledge of the magic art, that he could pretend in three days to rebuild a temple, which had been forty and six years in building; and was what could never be done, but by help of Beelzebub, the prince of devils, by whom it was insinuated he did all his miracles.
26:6226:62: Եւ յարուցեալ քահանայապետն ասէ ցնա. Չտա՞ս ինչ պատասխանի, զի՛նչ դոքա ամբաստանեն զքէն[519]։ [519] Ոմանք. Ամբաստանենդ զքէն։
62 Եւ քահանայապետը վեր կենալով՝ նրան ասաց. «Պատասխան չե՞ս տալիս, քո մասին ի՞նչ ամբաստանութիւն են անում դրանք»
62 Քահանայապետը ոտքի ելլելով՝ ըսաւ անոր. «Պատասխան մը չե՞ս տար. ի՞նչ կը վկայեն ասոնք քեզի դէմ»։
Եւ յարուցեալ քահանայապետն ասէ ցնա. չտա՞ս ինչ պատասխանի, զի՞նչ դոքա ամբաստանեն զքէն:

26:62: Եւ յարուցեալ քահանայապետն ասէ ցնա. Չտա՞ս ինչ պատասխանի, զի՛նչ դոքա ամբաստանեն զքէն[519]։
[519] Ոմանք. Ամբաստանենդ զքէն։
62 Եւ քահանայապետը վեր կենալով՝ նրան ասաց. «Պատասխան չե՞ս տալիս, քո մասին ի՞նչ ամբաստանութիւն են անում դրանք»
62 Քահանայապետը ոտքի ելլելով՝ ըսաւ անոր. «Պատասխան մը չե՞ս տար. ի՞նչ կը վկայեն ասոնք քեզի դէմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6262: И, встав, первосвященник сказал Ему: [что же] ничего не отвечаешь? что они против Тебя свидетельствуют?
26:62  καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῶ, οὐδὲν ἀποκρίνῃ; τί οὖτοί σου καταμαρτυροῦσιν;
26:62. καὶ (And) ἀναστὰς (having-had-stood-up,"ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Οὐδὲν (To-not-moreover-one) ἀποκρίνῃ; (thou-be-separated-off) τί (to-what-one) οὗτοί (the-ones-these) σου (of-thee) καταμαρτυροῦσιν; (they-witness-down-unto?"
26:62. et surgens princeps sacerdotum ait illi nihil respondes ad ea quae isti adversum te testificanturAnd the high priest rising up, said to him: Answerest thou nothing to the things which these witness against thee?
62. And the high priest stood up, and said unto him, Answerest thou nothing? what is it which these witness against thee?
26:62. And the high priest, rising up, said to him, “Have you nothing to respond to what these ones testify against you?”
26:62. And the high priest arose, and said unto him, Answerest thou nothing? what [is it which] these witness against thee?
And the high priest arose, and said unto him, Answerest thou nothing? what [is it which] these witness against thee:

62: И, встав, первосвященник сказал Ему: [что же] ничего не отвечаешь? что они против Тебя свидетельствуют?
26:62  καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῶ, οὐδὲν ἀποκρίνῃ; τί οὖτοί σου καταμαρτυροῦσιν;
26:62. et surgens princeps sacerdotum ait illi nihil respondes ad ea quae isti adversum te testificantur
And the high priest rising up, said to him: Answerest thou nothing to the things which these witness against thee?
26:62. And the high priest, rising up, said to him, “Have you nothing to respond to what these ones testify against you?”
26:62. And the high priest arose, and said unto him, Answerest thou nothing? what [is it which] these witness against thee?
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
62 (Мк XIV:59, 60). В русском — два вопроса. Первый вопрос понятен, второй: «что они против Тебя свидетельствуют?» — нет. Первосвященник не мог и, конечно, не хотел спрашивать Христа о том, что про Него говорили свидетели. В Вульгате один вопрос: nihil respondes ad ea, quae isti adversum te testificantur? — Ты ничего не отвечаешь (ничего не можешь сказать или ответить) на то, что они против Тебя свидетельствуют? Этот перевод правилен и понятен. Но новейшие немецкие переводчики возвращаются к прежней конструкции, принятой в русском переводе (nichts autwortest du? Was zeugen diese wiider dich?), с двумя вопросами. Такую конструкцию принимает и Блясс (Gram. с. 172, прим.). Основанием для принятия двух вопросов было преимущественно то, что apokrinw требует после себя, proV так что если бы был один вопрос то поставлено было бы apokrinh proV ti. Но так бывает не всегда, apokrinw соединяется и с дат. и с винит. без proV (см. Крекер, Word. с. 566). Таким образом, правильнее считать всю речь 62 стиха за один вопрос, а ti в настоящем случае может быть oti, хотя в этом последнем допущении и не представляется особенной надобности. Реальный смысл вопроса первосвященника, независимый от филологии и формы, понятен. Как бы ни были слабы и шатки лжесвидетельства, подсудимый должен дать ответ на них. Тут очень много психологии и наблюдается весьма точное знакомство евангелистов с действительностью. Против лица, которое желают обвинить, весьма часто, даже и теперь, выставляются самые ничтожные обвинения, в которых не видно никакого «состава преступления». И, однако, на такие обвинения требуют ответа. В подобных случаях происходит полное разделение правды формальной от правды реальной; и при таком суде, всегда свидетельствующем о низком нравственном уровне самих судей, люди, реально чистые сердцем пред Богом и людьми, весьма часто делаются виновными и различных преступлениях, которые на самом деле никому не могут быть вменены, как преступления. Ни лжесвидетельства, ни свидетельство о том, что Христос намерен был разрушить храм и в три дня восстановить его, не указывали на такие деяния, в которых был бы виден «состав преступления». И, однако, первосвященник требует на такие обвинения ответа.
Adam Clarke: Commentary on the Bible - 1831
26:62: Answerest thou nothing? - The accusation was so completely frivolous that it merited no notice: besides, Jesus knew that they were determined to put him to death, and that his hour was come; and that therefore remonstrance or defense would be of no use: he had often before borne sufficient testimony to the truth.
Albert Barnes: Notes on the Bible - 1834
26:62: Jesus held his peace - Was silent. He knew that the evidence did not even appear to amount to anything worth a reply. He knew that they were aware of that, and that feeling that, the high priest attempted to draw something from him on which they could condemn him.
I adjure thee by the living God - I put thee upon thy oath before God. This was the usual form of putting an oath among the Jews. It implies calling God to witness the truth of what was said. The law respecting witnesses also made it a violation of an oath to conceal any part of the truth; and though our Saviour might have felt that such a question, put in such a manner, was very improper or was unlawful, yet he also knew that to be silent would be construed into a denial of his being the Christ. The question was probably put in auger. They had utterly failed in their proof. They had no way left to accomplish their purpose of condemning him but to draw it from his own lips. This cunning question was therefore proposed. The difficulty of the question consisted in this: If he confessed that he was the Son of God, they stood ready to condemn him for "blasphemy;" if he denied it, they were prepared to condemn him for being an impostor, and for deluding the people under the pretence of being the Messiah.
The living God - Yahweh is called the living God in opposition to idols, which were without life.
The Christ - The Messiah, the Anointed. See the notes at Mat 1:1.
The Son of God - The Jews uniformly expected that the Messiah would be the Son of God. In their view it denoted, also, that he would be "divine," or equal to the Father, Joh 10:31-36. To claim that title was therefore, in their view, "blasphemy;" and as they had determined beforehand in their own minds that he was not the Messiah, they were ready at once to accuse him of blasphemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:62: Answerest: Mat 27:12-14; Mar 14:60; Luk 23:9; Joh 18:19-24, Joh 19:9-11
Geneva 1599
26:62 And the high priest arose, and said unto him, Answerest thou nothing? (c) what [is it which] these witness against thee?
(c) How does it come to pass that these men witness against thee?
John Gill
26:62 And the high priest arose and said unto him,.... He rose up from his seat in great wrath and anger; partly being vexed, that they could get no other and better testimony; and partly because of Christ's contemptuous silence, giving no answer to the witnesses, as judging they deserved none; and which highly provoked the high priest, and therefore in passion said,
answerest thou nothing? what is it which these witness against thee? Is it true or false, right or wrong? The Vulgate Latin renders it, "dost thou answer nothing to those things which these witness against thee?" To which agree the Arabic version, and Munster's Hebrew Gospel.
26:6326:63: Եւ Յիսուս լո՛ւռ կայր։ Պատասխանի՛ ետ քահանայապետն եւ ասէ ցնա. Երդմնեցուցանեմ զքեզ յԱստուած կենդանի, զի ասասցես մեզ՝ թէ դու ե՛ս Քրիստոսն Որդի Աստուծոյ։
63 Եւ Յիսուս լուռ էր մնում: Քահանայապետը խօսեց եւ նրան ասաց. «Երդուեցնում եմ քեզ կենդանի Աստուծով, որ մեզ ասես, թէ դո՞ւ ես Քրիստոսը՝ Աստծու Որդին»
63 Յիսուս լուռ կեցաւ։ Ուստի ելաւ քահանայապետը ու ըսաւ անոր. «Կենդանի Աստուծմով քեզ կ’երդմնցնեմ, որ մեզի ըսես, թէ դո՞ւն ես Քրիստոսը՝ Որդին Աստուծոյ»։
Եւ Յիսուս լուռ կայր: Պատասխանի ետ քահանայապետն եւ ասէ ցնա. Երդմնեցուցանեմ զքեզ յԱստուած կենդանի, զի ասասցես մեզ` թէ դո՞ւ ես Քրիստոսն Որդի Աստուծոյ:

26:63: Եւ Յիսուս լո՛ւռ կայր։ Պատասխանի՛ ետ քահանայապետն եւ ասէ ցնա. Երդմնեցուցանեմ զքեզ յԱստուած կենդանի, զի ասասցես մեզ՝ թէ դու ե՛ս Քրիստոսն Որդի Աստուծոյ։
63 Եւ Յիսուս լուռ էր մնում: Քահանայապետը խօսեց եւ նրան ասաց. «Երդուեցնում եմ քեզ կենդանի Աստուծով, որ մեզ ասես, թէ դո՞ւ ես Քրիստոսը՝ Աստծու Որդին»
63 Յիսուս լուռ կեցաւ։ Ուստի ելաւ քահանայապետը ու ըսաւ անոր. «Կենդանի Աստուծմով քեզ կ’երդմնցնեմ, որ մեզի ըսես, թէ դո՞ւն ես Քրիստոսը՝ Որդին Աստուծոյ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6363: Иисус молчал. И первосвященник сказал Ему: заклинаю Тебя Богом живым, скажи нам, Ты ли Христос, Сын Божий?
26:63  ὁ δὲ ἰησοῦς ἐσιώπα. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῶ, ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ.
26:63. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἐσιώπα. (it-was-muting-unto) καὶ (And) ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἐξορκίζω (I-fencee-out-to) σε (to-thee) κατὰ (down) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ζῶντος (of-lifing-unto) ἵνα (so) ἡμῖν (unto-us) εἴπῃς (thou-might-have-had-said) εἰ (if) σὺ (thou) εἶ (thou-be) ὁ (the-one) χριστὸς (Anointed) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
26:63. Iesus autem tacebat et princeps sacerdotum ait illi adiuro te per Deum vivum ut dicas nobis si tu es Christus Filius DeiBut Jesus held his peace. And the high priest said to him: I adjure thee by the living God, that thou tell us if thou be the Christ the Son of God.
63. But Jesus held his peace. And the high priest said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.
26:63. But Jesus was silent. And the high priest said to him, “I bind you by an oath to the living God to tell us if you are the Christ, the Son of God.”
26:63. But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.
But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God:

63: Иисус молчал. И первосвященник сказал Ему: заклинаю Тебя Богом живым, скажи нам, Ты ли Христос, Сын Божий?
26:63  ὁ δὲ ἰησοῦς ἐσιώπα. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῶ, ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ.
26:63. Iesus autem tacebat et princeps sacerdotum ait illi adiuro te per Deum vivum ut dicas nobis si tu es Christus Filius Dei
But Jesus held his peace. And the high priest said to him: I adjure thee by the living God, that thou tell us if thou be the Christ the Son of God.
26:63. But Jesus was silent. And the high priest said to him, “I bind you by an oath to the living God to tell us if you are the Christ, the Son of God.”
26:63. But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.
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
63 (Мк XIV:61). Иисус Христос молчал потому, что в лжесвидетельствах не указывалось никакого преступления. Кроме того, молчание бывает всегда наилучшим ответом на всевозможные клевету и лжесвидетельства. Людей, которые лгут и намерены лгать, всегда бывает трудно убедить в истине, потому что на опровержения, в которых она разъясняется, они отвечают новою ложью. Хорошо видно, что все эти лжесвидетельства были только предлогом для обвинения, самый же действительный и главный пункт, за который первосвященникам нужно было осудить Христа, подобно какому-то привидению отстраняется на задний план. Так, политические убеждения часто не преследуются сами по себе и как такие, но человек страдает от разных придирок, иногда не имеющих и никакой связи с теми деяниями, которые считаются главным преступлением. То, что часто бывает в области политики, часто бывает и в области религии. Новизна религии Христа, ее нравственное несоответствие пониманиям, обычаям и деятельности вертепа разбойников — вот в чем заключалось, в сущности, преступление Христа по взгляду этого вертепа. Но об этом неудобно было говорить, потому что это, в сущности, не было преступлением. Поэтому наблюдается придирчивость только к мелким фактам, — все равно мнимым и действительным. Но судьи Христа хорошо понимают, что эти мелкие обвинения и лжесвидетельства не равняются (oude outwV hn h martoria autwn — Мк XIV:59), не соответствуют той цели, какая имелась в виду — предать Христа смерти. Это вызывает первосвященника на более решительный шаг. Для чего собирать эти мелкие лжесвидетельства? Для чего тратить время на мелкие вопросы? Нужно обратиться к самому главному. Каиафа, вероятно, встал со своего места, находившегося в самом центре судейского полукруга, и направился к подсудимому. Среди судей, как нужно предполагать, воцарилось глубокое молчание. И вот первосвященник произносит торжественные слова: «заклинаю Тебя Богом живым…». Каиафа произнес не клятву, а заклятие. Он Богом живым заклинал Христа сказать ему правду. Первосвященник знал, что Христос прежде называл Себя так. Это было, по его мнению, самовозвышением, таким присвоением высшего достоинства, на которое не может решиться ни один человек. Первосвященник желает теперь формально и пред всеми вынудить у Христа признание, что Он действительно повинен в таком преступлении.
Adam Clarke: Commentary on the Bible - 1831
26:63: I adjure thee by the living God - I put thee to thy oath. To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth. The authority of God in the most worthless magistrate should be properly respected. However necessary our Lord saw it to be silent, when the accusations were frivolous, and the evidence contradictory, he felt no disposition to continue this silence, when questioned concerning a truth, for which he came into the world to shed his blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:63: Jesus: Psa 38:12-14; Isa 53:7; Dan 3:16; Act 8:32-35; Pe1 2:23
I adjure: Lev 5:1; Num 5:19-21; Sa1 14:24, Sa1 14:26, Sa1 14:28; Kg1 22:16; Ch2 18:15; Pro 29:24
that: Mar 14:61; Luk 22:66-71; Joh 8:25, Joh 10:24, Joh 18:37
the Christ: Mat 16:16, Mat 27:40, Mat 27:43, Mat 27:54; Psa 2:6, Psa 2:7; Isa 9:6, Isa 9:7; Joh 1:34, Joh 1:49, Joh 3:16-18; Joh 5:18-25, Joh 6:69, Joh 10:30, Joh 10:36, Joh 19:7, Joh 20:31; Jo1 5:11-13
John Gill
26:63 But Jesus held his peace,.... Knowing it would signify nothing, whatever he should say, they being set upon his death, the time of which was now come; and therefore he quietly submits, and says nothing in his own defence to prevent it. To be silent in a court of judicature, Apollonius Tyanaeus (c) says, is the fourth virtue; this Christ had, and all others:
and the high priest answered and said unto him; though Christ had said nothing, a way of speaking very frequent among the Jews, and in the sacred writings:
I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God; the Christ; the anointed, that David speaks of in the second Psalm, and who is there said to be the Son of God, Ps 2:2, to which the high priest seems to have respect; since there is no other passage, in which both these characters meet; and which was understood by the ancient Jews of the Messiah, as is owned by modern ones (d). Jesus was given out to be the Messiah, and his disciples believed him to be the Son of God, and he had affirmed himself to be so; wherefore the high priest, exerting his priestly power and authority, puts him upon his oath; or at least with an oath made by the living God, charges him to tell the truth, and which when ever any heard the voice of swearing, he was obliged to do, Lev 5:1.
(c) Philostrat. Vita Apollouii, l. 8. c. 1. (d) Jarchi & Aben Ezra in Psal. ii. 1. & Kimchi in ver. 12.
26:6426:64: Ասէ ցնա Յիսուս. Դո՛ւ ասացեր. բայց ասե՛մ ձեզ. Յա՛յսմ հետէ տեսանիցէք զՈրդի մարդոյ նստեալ ընդ աջմէ Զօրութեանն՝ եւ եկեա՛լ ընդ ամպս երկնից[520]։ [520] Ոմանք. Ասեմ ձեզ. զի յայսմ հետէ։
64 Յիսուս նրան ասաց. «Դու ասացիր: Բայց ասում եմ ձեզ. այսուհետեւ մարդու Որդուն կը տեսնէք նստած ամենազօր Աստծու աջ կողմում եւ եկած երկնքի ամպերի վրայով»
64 Յիսուս ըսաւ անոր. «Դուն ըսիր. բայց կ’ըսեմ ձեզի, Ասկէ յետոյ պիտի տեսնէք Որդին մարդոյ Զօրութեան աջ կողմը նստած ու երկնքի ամպերուն վրայ եկած»։
Ասէ ցնա Յիսուս. Դու ասացեր. բայց ասեմ ձեզ. Յայսմ հետէ տեսանիցէք զՈրդի մարդոյ նստեալ ընդ աջմէ Զօրութեանն եւ եկեալ ընդ ամպս երկնից:

26:64: Ասէ ցնա Յիսուս. Դո՛ւ ասացեր. բայց ասե՛մ ձեզ. Յա՛յսմ հետէ տեսանիցէք զՈրդի մարդոյ նստեալ ընդ աջմէ Զօրութեանն՝ եւ եկեա՛լ ընդ ամպս երկնից[520]։
[520] Ոմանք. Ասեմ ձեզ. զի յայսմ հետէ։
64 Յիսուս նրան ասաց. «Դու ասացիր: Բայց ասում եմ ձեզ. այսուհետեւ մարդու Որդուն կը տեսնէք նստած ամենազօր Աստծու աջ կողմում եւ եկած երկնքի ամպերի վրայով»
64 Յիսուս ըսաւ անոր. «Դուն ըսիր. բայց կ’ըսեմ ձեզի, Ասկէ յետոյ պիտի տեսնէք Որդին մարդոյ Զօրութեան աջ կողմը նստած ու երկնքի ամպերուն վրայ եկած»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6464: Иисус говорит ему: ты сказал; даже сказываю вам: отныне узрите Сына Человеческого, сидящего одесную силы и грядущего на облаках небесных.
26:64  λέγει αὐτῶ ὁ ἰησοῦς, σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπ᾽ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ.
26:64. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Σὺ (Thou) εἶπας: (thou-said) πλὴν (to-beyond) λέγω (I-forth) ὑμῖν, (unto-ye,"ἀπ' (off) ἄρτι (unto-adjusted) ὄψεσθε ( ye-shall-behold ) τὸν ( to-the-one ) υἱὸν ( to-a-Son ) τοῦ ( of-the-one ) ἀνθρώπου ( of-a-mankind ) καθήμενον ( to-sitting-down ) ἐκ ( out ) δεξιῶν ( of-right-belonged ) τῆς ( of-the-one ) δυνάμεως ( of-an-ability ) καὶ ( and ) ἐρχόμενον ( to-coming ) ἐπὶ ( upon ) τῶν ( of-the-ones ) νεφελῶν ( of-cloudings ) τοῦ ( of-the-one ) οὐρανοῦ . ( of-a-sky )
26:64. dicit illi Iesus tu dixisti verumtamen dico vobis amodo videbitis Filium hominis sedentem a dextris virtutis et venientem in nubibus caeliJesus saith to him: Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God and coming in the clouds of heaven.
64. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming on the clouds of heaven.
26:64. Jesus said to him: “You have said it. Yet truly I say to you, hereafter you shall see the Son of man sitting at the right hand of the power of God, and coming on the clouds of heaven.”
26:64. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven:

64: Иисус говорит ему: ты сказал; даже сказываю вам: отныне узрите Сына Человеческого, сидящего одесную силы и грядущего на облаках небесных.
26:64  λέγει αὐτῶ ὁ ἰησοῦς, σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπ᾽ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ.
26:64. dicit illi Iesus tu dixisti verumtamen dico vobis amodo videbitis Filium hominis sedentem a dextris virtutis et venientem in nubibus caeli
Jesus saith to him: Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God and coming in the clouds of heaven.
26:64. Jesus said to him: “You have said it. Yet truly I say to you, hereafter you shall see the Son of man sitting at the right hand of the power of God, and coming on the clouds of heaven.”
26:64. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
64 (Мк XIV:62). Лк XXII:66-70 следует, вероятно, относить к второму и дневному заседанию Синедриона (ws egeneto hmera — Лк XXII:66), когда Христос повторил то же исповедание. Но некоторые считают рассказ Луки параллельным настоящему рассказу, на основании сходства Мф XXVI:64; Мк XIV:62 Лк XXII:69. Вопрос об этом труден, и его решить теперь невозможно. Настоящее исповедание Христа было совершенно противоположно тому, к какому искушал Его диавол, предлагая Ему с кровли храма броситься вниз. Это было бы не словесным, а прагматическим исповеданием пред людьми Его собственного достоинства, как Сына Божия. Тогда это было бы торжественно, и изумленная толпа немедленно признала бы в Нем силы, свойственные только Сыну Божию. Но силою Божиею Христос возведен был, вместо горы искушения, на гору преображения. С этой высокой горы Он как бы бросился вниз и предстал теперь пред людьми в истинном, а не мнимом, достоинстве Сына Божия. Но Он является теперь не в образе Царя, а связанного и униженного Раба Иеговы, и люди совершенно отказываются рукоплескать и торжествовать по поводу такого Его явления. Они сомневаются даже в том, действительно ли Он Сын Божий. Они заклинают Его сказать им об этом. И Христос утвердительно отвечает на это заклятие. — Su eipaV, ср. XXVI:25. Как там это выражение не было клятвой, так его нужно принимать в том же смысле и здесь. Многие утверждают, что Христос здесь произнес клятву на том основании, что у иудеев не было обычая, при ответах на клятву, повторять те же самые слова, какие содержались в клятвенной формуле. Но против этого можно сказать, что в выражении su eipaV нет самого главного слова, которым иудеи выражали, что слова их произносятся под клятвою, именно шевуа или, может быть, «аминь» (см. трактат Шевуот, Переф. т. IV, с. 359-402, особенно гл. III и IV). Невероятно, что Христос, говоривший «не клянитесь вовсе» (Мф V:34), Сам произнес теперь клятву. Ориген писал: «Он и не отрекся от того, что Он — Христос, Сын Божий, и не исповедал этого ясно (nec manifeste confessus est); но как бы ставя самого заклинающего свидетелем, потому что он сам в вопросе объявил Его Христом, Сыном Божиим, говорил «ты сказал». Высказывалось много и других соображений в подтверждении мысли, что Христос произнес здесь клятву; но она могла бы показаться вынужденной при таких обстоятельствах. Подобные же слова сказаны были Пилату, но без заклятия (Мф XXVII:11). Объясняли слова Христа даже в том смысле, что «это ты произносишь клятву, а не Я»; «Я предоставляю твоей собственной совести ответить на данный тобою вопрос». С этим последним толкованием нельзя согласиться. Христос не произносил никакой клятвы. Тем не менее, Его слова заключали в себе утверждение мысли, высказанной первосвященником, равносильное «да, да» (Мф V:37). Что ответ Христа был утвердительным, видно из того, что он и понят был в таком именно смысле первосвященником, как видно из ст. 65. «Враги Христа не должны были думать, что Он утвердит Свое Царство силою и оружием; и что если теперь Он лишен возможности делать так, Он сомневается и в собственном призвании и в Самом Себе» (Цан). — Ap arti (отныне) относили к legw umin (говорю вам отныне), или к kaqhmenon (отныне сидящего). Марк это слово пропускает, а Лука (если только XXII:69 может считаться параллелью) apo tou nun - ap arti относит к kaqhmenoV. Правильнее относить ap arti у Матфея к oyesqe (как в русск.). Думали также, что нужно читать не ap arti (отныне) а ap arti (точно, прямо, ровно). — Но что же все это значит? Слова Христа представятся нам совершенно непонятными, если мы предположим, что в них указывается на нечто, подобное Его торжественному явлению, напр., как в Мф XXV:31. Потому что когда же было, что Каиафа и остальные судьи видели Его таким «отныне»? Слова Христа нужно понимать в совершенно обратном смысле, Он говорит здесь не о Своих торжественных явлениях, а о крайнем, предстоящем Ему уничижении, страданиях, кресте и воскресении, которые равнялись полному Его величию, сидению одесную Силы и шествию на облаках. В изречении Христа заключается, следовательно, весьма тонкий и глубочайший богословский смысл. Крайнее уничижение Раба Иеговы — вот в чем было Его крайнее величие. Эту, так сказать, отрицательную славу Христа враги Его видели лично. Христос говорит здесь словами Пс CIX:1 и Дан VII:13.
Adam Clarke: Commentary on the Bible - 1831
26:64: Thou hast said - That is, I am the Christ, the promised Messiah, (see on Mat 26:25 (note)); and you and this whole nation shall shortly have the fullest proof of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. See Mat 24:30. Our Lord appears to refer to Dan 7:13 : One like the Son of man came with the clouds of heaven, etc. This may also refer to the final judgment.
Albert Barnes: Notes on the Bible - 1834
26:64: Thou hast said - This is a form of assenting or affirming. Thou hast said the truth; or, as Luke Luk 22:70 has it, "Ye say that I am." This was not, however, said "immediately." Before Jesus acknowledged himself to be the Messiah, he said to them Luk 22:67-68, "If I tell you ye will not believe, and if I also ask you" - that is, propose the proofs of my mission, and require you to give your opinion of them "ye will not answer me, nor let me go."
Nevertheless - This word should have been translated: "moreover or furthermore." What follows is designed to explain and give confirmation to what he had said.
Sitting on the right hand of power - That is, of God, called here the Power - equivalent to "the Mighty, or the Almighty." It denotes dignity and majesty; for to sit at the right hand of a prince was the chief place of honor. See the notes at Mat 20:21.
Coming in the clouds of heaven - See the notes at mat 24; 25. The meaning of this is, You shall see "the sign from heaven" which you have so often demanded; even the Messiah returning himself "as the sign," with great glory, to destroy your city and to judge the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:64: Thou: Mat 26:25, Mat 27:11; Mar 14:62; Luk 22:70; Joh 18:37
Hereafter: Mat 16:27, Mat 24:30, Mat 25:31; Dan 7:13; Luk 21:27; Joh 1:50, Joh 1:51; Act 1:11; Rom 14:10; Th1 4:16; Rev 1:7, Rev 20:11
the right: Psa 110:1; Act 7:55, Act 7:56; Heb 1:3, Heb 12:2
Geneva 1599
26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, (d) Hereafter shall ye see the Son of man sitting (e) on the right hand of power, and coming in the (f) clouds of heaven.
(d) This word distinguishes his first coming from the latter.
(e) Sitting with God in like and equal honour at the right hand of his power, that is, in greatest power: for the right hand signifies among the Hebrews that which is mighty and of great power.
(f) Clouds of heaven; see above in (Mt 24:30).
John Gill
26:64 Jesus saith unto him, thou hast said,.... That is, thou hast said right; or as Mark expresses it, "I am", Mk 14:62, the Christ, the anointed of God, who was so from everlasting, and in time; being before the world was, installed into, and invested with the office of mediator; and in the fulness of time, anointed with the holy Spirit without measure: he might truly say he was the Messiah, since all the characters of him in the books of the prophets, met in him; and all the miracles he was to work in proof of his Messiahship were wrought by him: as also that be was the Son of God, not by creation, as angels and men; nor by adoption, as saints; nor as man, or in the human nature, in which he was the son of man, and not the Son of God; nor was he begotten as man, whereas he is called the only begotten Son, and the begotten of the Father; and was he the Son of God as man not the first, but the third person must be his Father; besides, he was the Son of God before his incarnation: nor as mediator neither; be was the Son of God, antecedent to his office as mediator; his sonship is distinct from it, is an illustration of it, and what puts virtue into it; but he is so as God, as a divine person, by natural and eternal filiation; being begotten of the Father in the divine essence, and of the same nature; and having the same perfections with him, and in all things equal to him; and is the sense in which he always affirmed God to be his Father, and himself to be his Son. For this phrase, "thou hast said", as answering to an affirmation, "I am"; see Gill on Mt 26:25. Now, though Christ had so fully answered to the adjuration, and so strongly affirmed himself to be the Messiah, the Son of God, yet he knew they would not believe; and therefore refers them to an after proof thereof, which whether they would or not, would oblige them to acknowledge the whole:
nevertheless, I say unto you, hereafter shall ye see the son of man, sitting at the right hand of power: the Vulgate Latin, and Munster's Hebrew Gospel, read "the power of God", as in Lk 22:69, though it is not absolutely necessary; for "power" designs God himself, who is all powerful; as appears by the creation of all things out of nothing, the upholding of all things in their being, the redemption of men, the conversion of sinners, and the preservation of his saints. In the Jewish writings (e), God is frequently called,
"the power": such a thing, say they, we have heard,
"from the mouth of power", or might; that is, from God himself: and so he is by the Grecians called "power" (f): by "the son of man", is meant Christ in the human nature; who then appeared at their bar as a mere man, in a very despicable form and condition, but hereafter they should see him in a more glorious one, and at "the right hand of God": a phrase expressive of his exaltation, above all creatures whatever: respect is had to the prophecy of him in Ps 110:1. "Sitting" there, denotes his having done his work; and his continuance in his exalted state, until all enemies are subdued under him: and when he says they should "see" him, his meaning is not, that they should see him at the right hand of God with their bodily eyes, as Stephen did; but that they should, or at least might, see and know by the effects, that he was set down at the right hand of God; as by the pouring forth of the holy Spirit upon his disciples, on the day of pentecost; by the wonderful spread of his Gospel, and the success of it, notwithstanding all the opposition made by them, and others; and particularly, by the vengeance he should take on their nation, city, and temple; and which may be more especially designed in the next clause,
and coming in, the clouds of heaven. So Christ's coming to take vengeance on the Jewish nation, as it is often called the coming of the son of man, is described in this manner, Mt 24:27. Though this may also be understood of Christ's second coming to judgment, at the last day; when as he went up to heaven in a cloud, he will return, and come also in the clouds of heaven; see Acts 1:9 Rev_ 1:7, when he will be seen by the eyes of all, good and bad; and when this sanhedrim, before whom he now was, will see him also, and confess that he is Lord and Christ, and the Son of God. Though the former clause seems to have regard to what would quickly come to pass, and what they should soon observe, and be convinced of; for , rendered "hereafter", may be translated "henceforwards"; or as it is in the Syriac, Persic, and Ethiopic versions, "from this time"; meaning, that in a very little while, they should begin to see the effects of his being set down at the right hand of God, and which would be full proofs of it, and should see him come in the clouds of heaven, at the last day: reference seems to be had to Dan 7:13, where one like unto the son of man is said to come in the clouds of heaven, and which is understood of the Messiah by many, both of the ancient and modern Jews (g): with whom one of his names is "Anani" (h), which signifies "clouds",
(e) T. Bab. Maccot, fol. 24. 1. & Horayot, fol. 8. 1. Debarim Rabba, fol. 245. 4. Maimon. Hilch. Memarim, c. 5. sect. 15. & Melacim, c. 8. sect. 10. & alibi passim. (f) Sententiae Secundi, p. 21. Ed. Gale. (g) Zohar in Gert. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. R. Jeshuah in Aben Ezra, in Dan. vii. 13. & Jarchi & Saadiah Gaon in loc. (h) Targum in 1 Chron. iii. 24. & Beckius in ib. Midrash Tillim apud Galatin. de arcan. Cathol. ver. l. 10. c. 1.
John Wesley
26:64 Hereafter shall ye see the Son of man - He speaks in the third person, modestly, and yet plainly; Sitting on the right hand of power - That is, the right hand of God: And coming upon the clouds of heaven - As he is represented by Daniel, Dan 7:13-14. Our Lord looked very unlike that person now! But nothing could be more awful, more majestic and becoming, than such an admonition in such circumstances!
26:6526:65: Յայնժամ քահանայապետն պատառեա՛ց զհանդերձս իւր, եւ ասէ. Հայհոյեա՛ց. զի՞ եւս պիտոյ են մեզ վկայք, ահա արդ՝ լուա՛յք զհայհոյութիւն դորա[521]. [521] Յօրինակին. Պիտոյ է մեզ վկայք։ Ոմանք. Լուաք. եւ ոմանք. Լուարուք զհայհոյութիւնն նորա։
65 Այն ժամանակ քահանայապետը պատռեց իր զգեստներն ու ասաց. «Հայհոյեց, էլ ինչի՞ են պէտք մեզ վկաներ. ահա հիմա լսեցիք նրա հայհոյանքը
65 Այն ատեն քահանայապետը իր հանդերձները պատռեց ու ըսաւ. «Հայհոյութիւն ըրաւ. ալ ի՞նչ պէտք են մեզի վկաներ. ահա հիմա լսեցիք ատոր հայհոյութիւնը.
Յայնժամ քահանայապետն պատառեաց զհանդերձս իւր, եւ ասէ. Հայհոյեաց, զի՞ եւս պիտոյ են մեզ վկայք, ահա արդ լուայք զհայհոյութիւն դորա:

26:65: Յայնժամ քահանայապետն պատառեա՛ց զհանդերձս իւր, եւ ասէ. Հայհոյեա՛ց. զի՞ եւս պիտոյ են մեզ վկայք, ահա արդ՝ լուա՛յք զհայհոյութիւն դորա[521].
[521] Յօրինակին. Պիտոյ է մեզ վկայք։ Ոմանք. Լուաք. եւ ոմանք. Լուարուք զհայհոյութիւնն նորա։
65 Այն ժամանակ քահանայապետը պատռեց իր զգեստներն ու ասաց. «Հայհոյեց, էլ ինչի՞ են պէտք մեզ վկաներ. ահա հիմա լսեցիք նրա հայհոյանքը
65 Այն ատեն քահանայապետը իր հանդերձները պատռեց ու ըսաւ. «Հայհոյութիւն ըրաւ. ալ ի՞նչ պէտք են մեզի վկաներ. ահա հիմա լսեցիք ատոր հայհոյութիւնը.
zohrab-1805▾ eastern-1994▾ western am▾
26:6565: Тогда первосвященник разодрал одежды свои и сказал: Он богохульствует! на что еще нам свидетелей? вот, теперь вы слышали богохульство Его!
26:65  τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων, ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν·
26:65. τότε (To-the-one-which-also) ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of) διέρηξεν (it-bursted-through) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτοῦ (of-it) λέγων (forthing,"Ἐβλασφήμησεν: (It-harmfully-declared-unto) τί (to-what-one) ἔτι (if-to-a-one) χρείαν (to-an-affording-of) ἔχομεν (we-hold) μαρτύρων; (of-witnesses?"ἴδε (Thou-should-have-had-seen,"νῦν (now) ἠκούσατε (ye-heard) τὴν (to-the-one) βλασφημίαν: (to-a-harmful-declaring-unto)
26:65. tunc princeps sacerdotum scidit vestimenta sua dicens blasphemavit quid adhuc egemus testibus ecce nunc audistis blasphemiamThen the high priest rent his garments, saying: He hath blasphemed: What further need have we of witnesses? Behold, now you have heard the blasphemy.
65. Then the high priest rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy:
26:65. Then the high priest tore his garments, saying: “He has blasphemed. Why do we still need witnesses? Behold, you have now heard the blasphemy.
26:65. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy:

65: Тогда первосвященник разодрал одежды свои и сказал: Он богохульствует! на что еще нам свидетелей? вот, теперь вы слышали богохульство Его!
26:65  τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων, ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν·
26:65. tunc princeps sacerdotum scidit vestimenta sua dicens blasphemavit quid adhuc egemus testibus ecce nunc audistis blasphemiam
Then the high priest rent his garments, saying: He hath blasphemed: What further need have we of witnesses? Behold, now you have heard the blasphemy.
26:65. Then the high priest tore his garments, saying: “He has blasphemed. Why do we still need witnesses? Behold, you have now heard the blasphemy.
26:65. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
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
65 и 66. (Мк XIV:63, 64). Истинный смысл слов Христа не был, очевидно, понят Его судьями. Обстоятельства, в которых Он находился, совершенно противоречит сделанному Им заявлению о том, что Он — Сын Божий, сидит одесную Силы и идет на облаках небесных. Такое заявление показалось им богохульством и действительно было бы таковым, если бы было произнесено каким бы то ни было обыкновенным человеком. Поэтому первосвященник разодрал свои одежды. Это было бы трогательным действием, если бы не происходило от крайней злобы, лицемерия, ненависти и подлости (ср. 4 Цар XVIII:37; XIX:1; Деян XIV:14).

В Лев X:6; XXI:10 первосвященнику запрещено было раздирать свои одежды; но из дальнейшего стиха можно заключать, что он не должен был раздирать одежд только в знак скорби по умершим, даже отце или матери своих. Пример разодрания одежд в других случаях встречается в 1 Мак XI:71. Мнение, что Каиафа счел Христа за совратителя-месита (см. Сангедр. VII:10; Переф. т. IV, с. 291, 292), ошибочно. За богохульство определена была в законе смертная казнь (Лев XXIV:15, 16). Поэтому в ответ на заявление первосвященника присутствовавшие сразу же начали говорить, что Христос «повинен смерти».
Adam Clarke: Commentary on the Bible - 1831
26:65: The high priest rent his clothes - This rending of the high priest's garments was expressly contrary to the law, Lev 10:6 : Lev 21:10. But it was a common method of expressing violent grief, Gen 37:29, Gen 37:34; Job 1:20, and horror at what was deemed blasphemous or impious. Kg2 18:37; Kg2 19:1; Act 14:14. All that heard a blasphemous speech were obliged to rend their clothes, and never to sew them up again. See Lightfoot.
He hath spoken blasphemy - Quesnel's note on this is worthy of notice. "See here a false zeal, a mask of religion, and a passionate and seditious way of proceeding, tending only to incense and stir up others, all which are common to those who would oppress truth by cabal, and without proof. By crying out, 'heresy, blasphemy, and faction,' though contrary to all appearance, men fail not to stir up those in power, to gain the simple, to give some shadow of authority to the ill-disposed, to cast devout but ignorant people into scruples, and thereby to advance the mystery of iniquity, which is the mystery of all ages." This was the very plan his Catholic brethren adopted in this country, in the reign of Queen Mary, called the bloody queen, because of the many murders of righteous men which she sanctioned at the mouth of her Catholic priesthood.
Albert Barnes: Notes on the Bible - 1834
26:65: Then the high priest rent his clothes - The Jews were accustomed to rend their clothes as a token of grief. This was done often as a matter of form, and consisted in tearing a particular part of the garment reserved for this purpose. It was not lawful for the high priest to rip his clothes, Lev 10:6; Lev 21:10. By that was probably intended the robes of his priestly office. The garment which he now tore was probably his ordinary garment, or the garments which he wore as president of the Sanhedrin - not those in which he officiated as high priest in the things of religion. This was done on this occasion to denote the great grief of the high priest that so great a sin as blasphemy had been committed in his presence.
He hath spoken blasphemy - That is, he has, under oath, arrogated to himself what belongs to God. In asserting that he is the Son of God, and therefore equal in dignity with the Father, and that he would yet sit at his right hand, he has claimed what belongs to no man, and what is therefore an invasion of the divine prerogative. If he had not been the Messiah, the charge would have been true; but the question was whether he had not given evidence that he was the Messiah, and that therefore his claims were just. This point - the only proper point of inquiry - they never examined. They assumed that he was an impostor, and that point being assumed, everything like a pretension to being the Messiah was, in their view, proof that he deserved to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:65: the high priest: Lev 21:20; Kg2 18:37, Kg2 19:1-3; Jer 36:24; Mar 14:63, Mar 14:64
He: Mat 9:3; Kg1 21:10-13; Luk 5:21; Joh 10:33, Joh 10:36
Geneva 1599
26:65 Then the high priest (g) rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
(g) This was a peculiar custom among the Jews: for so were they bound to do when they heard any Israelite blaspheme God, and it was a tradition of their talmud in the book of the magistrates, in the title, of the four kinds of death.
John Gill
26:65 Then the high priest rent his clothes,.... Both his outer and inner garments. This he did, to show his zeal for the honour and glory of God, his grief and concern at the profanation of his holy name by a false oath, and his abhorrence of, and indignation at the blasphemy he supposed Christ to be guilty of, in asserting himself to be the Son of God. Some have thought, that Caiaphas in this action, transgressed the law, in Lev 21:10, where it is said, that "the high priest--shall not uncover his head, nor rend his clothes": and it is one of the Jews' negative precepts (i), that "an high priest is prohibited, "ever" to rend his garments:
and that therefore being transported with passion at the greatness of the supposed crime, could not forbear expressing his detestation of it in this manner, though it was forbidden him: but it does not appear to have been unlawful: as for the law in Leviticus, it only regards the rending of garments at funerals, or in mourning for the dead, as the context shows; and so Jonathan ben Uzziel paraphrases the text, "nor rent his clothes": "in the time of mourning"; and so the Jewish (k) interpreters, in general, expound it; and besides, this prohibition, according to them, only regards the manner of rending: their rule is this (l),
"an high priest rends below, and a common person above:
the sense of which, according to their commentators, is (m),
"that if anyone dies for whom an high priest is obliged to rend his garments, he must rend below, at the extreme part of his garment, near his feet; and as for what is written, nor rend his clothes; the meaning is, he shall not rend as other men do, above, over against the breast, near the shoulder, as the rest of the people.
Moreover, a priest might not go into the sanctuary, nor perform any part of service with his clothes rent; the canon runs thus (n),
"the judgment, or the law of them that rend their garment, and of those that uncover the head, is one and the same, as it is said, Lev 10:6, lo! if he is in service, and rends his garments, he is guilty of death by the hands of heaven, though his service is right, and not profaned.
And indeed no man, whether a priest or an Israelite, might go into the temple with his clothes rent; and a priest might not rend his sacerdotal garments, on any account; yet such were not these that Caiaphas now had on; but in case of hearing blasphemy, everyone, be he what he would, was obliged to rend his garments (o):
"Whosoever hears the cursing of the name (of God) is obliged to rend, even at the cursing of the surnames he is obliged to rend; and he that hears it from an Israelite, both he that hears, and he that hears from the mouth of him that hears, he is obliged to rend; but he that hears from the mouth of a Gentile, is not obliged to rend; and Eliakim and Shebna would not have rent, but because Rabshakeh was an apostate.
So when witnesses expressed the blasphemy of such they testified against, the judges were obliged to rise up and rend their garments; concerning which, take the following rule (p):
"a blasphemer is not guilty, unless he expresses the name (of God); says R. Joshua ben Korcha, all the day the witnesses are examined by the surnames; but when the cause is finished, they do not put to death because of the surnames, but they bring every man out, and ask the chief among them, and say to him, say expressly what thou hast heard, and he says it: then the judges stand upon their feet, "and rend their garments", and do not sow them up again; and then the second and the third say, I have heard the same as he.
From all which it appears, that Caiaphas did what was the custom of the nation to do in such a case. The observation, that some learned men have made, that the high priest's rending his garments, was, though without his intention, an emblem and presage, of the rending of the priesthood from him, and his brethren, and the entire change of it; as the abolition of the whole ceremonial law, was signified by the rending of the vail of the temple in twain; and as the removing of the kingdom from Saul, was represented by Samuel's rending his mantle; and the revolt of the ten tribes to Jeroboam, by Abijah's rending his garment into twelve pieces, and giving ten to him; would have had a much better foundation to be built on, were these clothes that Caiaphas rent, his priestly ones: but such they were not; for both the high priest, and the other priests, only wore their sacerdotal garments in the temple; nor was it lawful for them to go out in them elsewhere; for so the Jews say (q),
"it is forbidden to go out into the province; city, or country, in the garments of the priesthood; but in the sanctuary, whether in the time of service, or not in the time of service, it was lawful.
In the temple, there were chests on purpose for the garments of the priests (r); from whence they took them, and where they laid them up when they had performed their service: of these there were ninety six in number; for as there were twenty four courses, there were four chests for every course; in which the garments were put by themselves, the breeches by themselves, the girdles by themselves, the bonnets by themselves, and the coats by themselves; sealed up with an inscription on them, showing what was in them: and when the men that belonged to such a course, came to perform their service in turn, they opened these chests, and clothed themselves: and when they went out of their service, they put them up in them again, and sealed them; and as for
"the high priest, he left his golden garments, , "in his chamber", (an apartment in the temple, peculiar to him, and for this use,) in the night, and at whatsoever time he went out of the sanctuary (s).
Nor might he go abroad with them, unless , "in great necessity" (t); as Simeon the Just went out in priestly garments to meet Alexander the Great, to appease him, being warned of God so to do: hence the Apostle Paul knew not Ananias the high priest,
Acts 23:5, which he must have done, had he had on his priestly garments: for when the priests were not in the temple, and out of service, they wore no distinguishing habits, but were dressed as laics, and as the common people were (u). The reason of Caiaphas's rending his clothes, is expressed in, the next clause,
saying, he hath spoken blasphemy: not only because Jesus asserted that he was the Messiah, but also the Son of God; hereby making himself equal with God, which is the sense in which the Jews always understood this phrase; and he appearing to them to be but a mere man, they charged it as blasphemy against God, to assume such a character and relation to himself:
what further need have we of witnesses? of seeking after others, as they had done: or of further examining and taking the depositions of those, who were before them: he was for putting a stop to the process, and bringing the cause at once to an issue: and therefore addresses the court in the following manner,
behold now, ye have heard his blasphemy: out of his own mouth, as Lk 22:71, expresses it; and with their own ears, and at that very time; so that they had no need of recourse to things past, or examine witnesses about what they had heard from him formerly: and therefore he proposes, that they would attend to, and take notice of his present words; and which, as he suggests, were shocking and astonishing: for the word, "behold!" may not only be a note of attention, but of astonishment,
(i) Moses Kotsensis Mitzvot Tora, pr. neg. 302. (k) Jarchi, Aben Ezra, &c. in loc. (l) Misn. Horayot, c. 3. sect. 5. (m) Bartenora & Maimon. in ib. (n) Maimon. Hilch. Biath Hamikdash, c. 1. sect. 14, 17. (o) Maimon. Hilch. Obede Cochabim, c. 2. sect. 10. Vid. T. Hieros. Sanhedrin, fol. 25. 1. (p) Misn. Sanhedrin, c. 7. sect. 5. (q) T. Bab. Yoma, fol. 69. 1. & Tamid, fol. 27. 2. (r) Misn. Tamid, c. 5. sect. 3. (s) Maimon. Hilch. Cele Hamikdash, c. 8. sect. 8, 9, 10. (t) Moses Kotsensis Mitzvot Tora, pt. affirm. 173. (u) Maimon. ib. c. 10. sect. 4. Joseph. de Bello Jud. l. 6. c. 15.
John Wesley
26:65 Then the high priest rent his clothes - Though the high priest was forbidden to rend his clothes (that is, his upper garment) in some cases where others were allowed to do it, Lev 21:10; yet in case of blasphemy or any public calamity, it was thought allowable. Caiaphas hereby expressed, in the most artful manner, his horror at hearing such grievous blasphemy.
26:6626:66: զի՞նչ հաճոյ է ձեզ։ Նոքա պատասխանի՛ ետուն եւ ասեն. Մահապա՛րտ է։
66 Ի՞նչ է ձեր կամքը»: Նրանք պատասխանեցին ու ասացին՝ մահապարտ է
66 Ձեզի ի՞նչպէս կ’երեւնայ»։ Անոնք պատասխան տուին ու ըսին. «Մահապարտ է»։
զի՞նչ հաճոյ է ձեզ: Նոքա պատասխանի ետուն եւ ասեն. Մահապարտ է:

26:66: զի՞նչ հաճոյ է ձեզ։ Նոքա պատասխանի՛ ետուն եւ ասեն. Մահապա՛րտ է։
66 Ի՞նչ է ձեր կամքը»: Նրանք պատասխանեցին ու ասացին՝ մահապարտ է
66 Ձեզի ի՞նչպէս կ’երեւնայ»։ Անոնք պատասխան տուին ու ըսին. «Մահապարտ է»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6666: как вам кажется? Они же сказали в ответ: повинен смерти.
26:66  τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν, ἔνοχος θανάτου ἐστίν.
26:66. τί (to-what-one) ὑμῖν (unto-ye) δοκεῖ; (it-thinketh-unto?"οἱ (The-ones) δὲ (moreover) ἀποκριθέντες ( having-been-separated-off ) εἶπαν (they-said,"Ἔνοχος (Held-in) θανάτου (of-a-death) ἐστίν. (it-be)
26:66. quid vobis videtur at illi respondentes dixerunt reus est mortisWhat think you? But they answering, said: He is guilty of death.
66. what think ye? They answered and said, He is worthy of death.
26:66. How does it seem to you?” So they responded by saying, “He is guilty unto death.”
26:66. What think ye? They answered and said, He is guilty of death.
What think ye? They answered and said, He is guilty of death:

66: как вам кажется? Они же сказали в ответ: повинен смерти.
26:66  τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν, ἔνοχος θανάτου ἐστίν.
26:66. quid vobis videtur at illi respondentes dixerunt reus est mortis
What think you? But they answering, said: He is guilty of death.
26:66. How does it seem to you?” So they responded by saying, “He is guilty unto death.”
26:66. What think ye? They answered and said, He is guilty of death.
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Adam Clarke: Commentary on the Bible - 1831
26:66: He is guilty of death - Ενοχος θανατου εστι, he is liable to death. All the forms of justice are here violated. The judge becomes a party and accuser, and proceeds to the verdict without examining whether all the prophecies concerning the Messiah, and the innumerable miracles which he wrought, did not justify him. Examination and proof are the ruin of all calumnies, and of the authors of them, and therefore they take care to keep off from these two things. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
26:66: What think ye? - What is your opinion? What sentence do you pronounce? As President of the Sanhedrin he demanded their judgment.
He is guilty of death - This was the form which was used when a criminal was condemned to die. The meaning is, he is guilty of a crime to which the law annexes death. This sentence was used before the Jews became subject to the Romans, when they had the power of inflicting death. After they were subject to the Romans, though the power of inflicting capital punishment" was taken away, yet they retained the form when they expressed their opinion of the guilt of an offender. The law under which they condemned him was that recorded in Lev 24:10-16, which sentenced him that was guilty of blasphemy to death by stoning. The chief priests, however, were unwilling to excite a popular tumult by stoning him, and they therefore consulted to deliver him to the Romans to be crucified, "under the authority of the Roman name," and thus to pRev_ent any excitement among the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:66: He: Lev 24:11-16; Joh 19:7; Act 7:52, Act 13:27, Act 13:28; Jam 5:6
John Gill
26:66 What think ye?.... Of the words just now spoken by him; do not they in your opinion amount to a charge of blasphemy and what punishment do you think ought to be inflicted on him? is he guilty of death, or not? This question he put, as being president of the court:
they answered and said, he is guilty of death; they were unanimous in their vote, for Mark says, "they all condemned him to be guilty of death"; only Joseph of Arimathea must be excepted, who consented not to their counsel and deed, Lk 23:51, and so must Nicodemus, if he was present; who seeing what they were determined to do, withdrew themselves before the question came to be put, and so it passed "nemine contradicente"; and indeed, if he had been guilty of blasphemy, as they charged him, the sentence would have been right. Now this was in the night, in which they begun, carried on, and finished this judicial procedure, quite contrary to one of their own canons (w) which runs thus:
"pecuniary causes they try in the day, and finish in the night; capital causes (such was this) they try in the day, and finish in the day; pecuniary causes they finish the same day, whether for absolution, or condemnation; capital causes they finish the same day for absolution, and the day following for condemnation; wherefore they do not try causes neither on the sabbath eve, nor on the eve of a feast day.
But in this case, they begun the trial in the night, examined the witnesses, finished it, and passed the sentence of condemnation, and that in the eve of a grand festival, their Chagigah,
(w) Misn. Sanhedrin, c. 4. sect. 1. Maimom. Hilch. Sanhedrin, c. 11. sect. 1, 2. T. Hieros. Yom Tob, fol. 63. 1.
26:6726:67: Յայնժամ թքի՛ն ընդ երեսս նորա, եւ կռփեցի՛ն զնա. եւ ոմանք ապտակեցի՛ն, եւ ասեն.
67 Այն ժամանակ թքեցին նրա երեսին, բռունցքով հարուածեցին նրան, եւ ոմանք էլ ապտակեցին նրան ու ասացին
67 Այն ատեն անոր երեսը թքնեցին, բռունցքով ծեծեցին զանիկա։ Ոմանք ալ ապտակ զարնելով՝ ըսին.
Յայնժամ թքին ընդ երեսս նորա եւ կռփեցին զնա, եւ ոմանք ապտակեցին, եւ ասեն:

26:67: Յայնժամ թքի՛ն ընդ երեսս նորա, եւ կռփեցի՛ն զնա. եւ ոմանք ապտակեցի՛ն, եւ ասեն.
67 Այն ժամանակ թքեցին նրա երեսին, բռունցքով հարուածեցին նրան, եւ ոմանք էլ ապտակեցին նրան ու ասացին
67 Այն ատեն անոր երեսը թքնեցին, բռունցքով ծեծեցին զանիկա։ Ոմանք ալ ապտակ զարնելով՝ ըսին.
zohrab-1805▾ eastern-1994▾ western am▾
26:6767: Тогда плевали Ему в лице и заушали Его; другие же ударяли Его по ланитам
26:67  τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν
26:67. Τότε (To-the-one-which-also) ἐνέπτυσαν (they-spewed-in) εἰς (into) τὸ (to-the-one) πρόσωπον (to-looked-toward) αὐτοῦ (of-it) καὶ (and) ἐκολάφισαν (they-pelted-to) αὐτόν, (to-it) οἱ (the-ones) δὲ (moreover) ἐράπισαν (they-slapped-to,"
26:67. tunc expuerunt in faciem eius et colaphis eum ceciderunt alii autem palmas in faciem ei dederuntThen did they spit in his face and buffeted him. And others struck his face with the palms of their hands,
67. Then did they spit in his face and buffet him: and some smote him with the palms of their hands,
26:67. Then they spit in his face, and they struck him with fists. And others struck his face with the palms of their hands,
26:67. Then did they spit in his face, and buffeted him; and others smote [him] with the palms of their hands,
Then did they spit in his face, and buffeted him; and others smote [him] with the palms of their hands:

67: Тогда плевали Ему в лице и заушали Его; другие же ударяли Его по ланитам
26:67  τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν
26:67. tunc expuerunt in faciem eius et colaphis eum ceciderunt alii autem palmas in faciem ei dederunt
Then did they spit in his face and buffeted him. And others struck his face with the palms of their hands,
26:67. Then they spit in his face, and they struck him with fists. And others struck his face with the palms of their hands,
26:67. Then did they spit in his face, and buffeted him; and others smote [him] with the palms of their hands,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
67 (Мк XIV:65; Лк XXII:63). Такое же отношение, какое бывает и в других случаях к преступникам, «лишенным всех прав состояния». Правда, приговор Синедриона пока не был утвержден официально. Но по всему было видно, что судьи не откажутся от своего решения. Издевательства над лицами, «лишенными прав состояния», свойственны не только грешникам, но и многим праведникам. Постоянно при этом предполагается, что осужденный не имеет уже права приносить кому-либо жалоб и что лица, издевающиеся над ним, во всяком случае не подлежат строгой ответственности. Внутреннее чувство, чувство стыда, требования совести заглушаются грубостью и жестокостью естественного человека, и он делается подобным хищному зверю, чуждому всякого сострадания и милосердия. А религиозная ненависть всегда бывает сильнее, чем какая бы то ни была другая. Все это и было причиной, почему Христос подвергся теперь поруганию. Ему плевали в лицо — для выражения презрения, ударяли кулаками (ekolafisan auton) и заушали (erapisan — в русск. пропущено), т. е. били ладонями по щекам, но, может быть, не только ладонями, но и палками или хлыстами, прутьями, розгами (rapizw имеет и такое значение). Неясно, принимали ли участие во всех этих издевательствах члены Синедриона. Но, судя по тому, что Мф XXVI:67 и Мк XIV:65 являются продолжением предыдущих стихов, в этом нет ничего невероятного.
Adam Clarke: Commentary on the Bible - 1831
26:67: Then did they spit in his face - This was done as a mark of the most profound contempt. See Job 16:10; Job 30:10; Isa 50:6; Mic 5:1. The judges now delivered him into the hands of the mob.
And buffeted him - Smote him with their fists, εκολαφισαν. This is the translation of Theophylact. Κολαφιζειν, says he, means, "to beat with the hand, the fingers being clenched. Συγκαμτομενων των δακτυλων, or, to speak more briefly, to buffet with the fist."
Smote him with the palms of their hands - Ερραπισαν. Ραπιζω, says Suidas, means "παταξαι την γναθον απλη τη χειρι, to smite the cheek with the open hand." Thus they offered him indignity in all its various and vexatious forms. Insults of this kind are never forgiven by the world: Jesus not only takes no revenge, (though it be completely in his power), but bears all with meekness, without even one word of reply.
Albert Barnes: Notes on the Bible - 1834
26:67: Then did they spit in his face - This, among the Jews, as among us, was significant of the highest contempt and insult, Num 12:14; Isa 50:6; Job 30:10.
And buffeted him - That is, they struck him with their hands closed, or with the fist.
Others smote him with the palms of their hands - The word used in the original here means literally to strike with rods. It also means to strike the mouth with the open hand, as if to pRev_ent a person's speaking, or to evince abhorrence of what he had spoken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:67: did: Mat 27:30; Num 12:14; Deu 25:9; Job 30:9-11; Isa 50:6, Isa 52:14, Isa 53:3; Mar 14:65, Mar 15:19; Co1 4:13; Heb 12:2
buffeted him: Εκολαφισαν [Strong's G2852], "smote him with their fists," as Theophylact interprets.
and others: Mat 5:39; Kg1 22:24; Jer 20:2; Lam 3:30, Lam 3:45; Luk 22:63; Joh 18:22, Joh 19:3; Act 23:2, Act 23:3; Co2 11:20, Co2 11:21
smote him: Ερραπισαν [Strong's G4474], "smote him on the cheek with the open hand," as Suidas renders. They offered him every indignity, in all its various and vexatious forms.
the palms of their hands: or, rods, Mic 5:1
John Gill
26:67 Then did they spit in his face,.... Not the judges, the members of the sanhedrim, but the servants of the high priest, and the officers that had Jesus in hold, and were the guard upon him; see Lk 22:63, who seeing him condemned as guilty of death, thought they might insult him at pleasure, and use him in the most indecent and barbarous manner; and therefore, in a way of contempt, spit in his face; than which nothing was more reproachful and disgraceful: the Jews (x) say, that he that spits before, or in the presence of his master, is guilty of death, so nauseous and filthy was it accounted; and how much more must it be so, to spit in the face of anyone? hereby a prophecy was fulfilled, Is 50:6, "I hid not my face from shame and spitting": and hereby, together with his sweat and blood, his visage was more marred than any man's, and his form than the sons of men:
and buffeted him; cuffed, or boxed him with their double fists:
and others smote him, with the palms of their hands; gave him many a slap on the face with their open hands, or struck him on the face with rods, as the word will bear to be rendered: they rapped him with the wands they had in their hands, and struck him on the head with the rods or staves they had with them; whereby was accomplished the prophecy, in Mic 5:1, "they shall smite the judge of Israel with a rod upon the cheek". This was very injurious treatment, the Jews themselves being witnesses; who have in their canons enjoined (y), that "if a man strikes his neighbour with his double fist, he must give him a shekel; R. Judah says, on account of R. Jose the Galilean, a pound: if he gives him a slap of the face, he must pay him two hundred zuzims, or pence; and if with the back of his hand (which was accounted (z) the more ignominious) four hundred zuzims: if he plucked him by his ear, or plucked off his hair, or spit, so as that the spittle came upon him, or took away his cloak--he must pay four hundred zuzims, and all according to his honour or dignity.
All these indignities were done to Christ; see Is 50:6.
(x) T. Bab. Erubin, fol. 99. 1. (y) Misn. Bava Kama, c. 8. sect. 6. (z) Maimon. & Bartenora in ib.
John Wesley
26:67 Then - After he had declared he was the Son of God, the sanhedrim doubtless ordered him to be carried out, while they were consulting what to do. And then it was that the soldiers who kept him began these insults upon him.
26:6826:68: Մարգարեա՛ց մեզ Քրիստոսդ, ո՞վ է՝ որ եհարն զքեզ։
68 «Մարգարէացի՛ր մեզ, դո՛ւ, Քրիստո՛ս, ո՞վ է, որ քեզ հարուածեց»:
68 «Մարգարէացիր մեզի, դո՛ւն, Քրիստո՛ս, ո՞վ է ան որ քեզի զարկաւ»։
Մարգարեաց մեզ, Քրիստոսդ, ո՞վ է որ եհարն զքեզ:

26:68: Մարգարեա՛ց մեզ Քրիստոսդ, ո՞վ է՝ որ եհարն զքեզ։
68 «Մարգարէացի՛ր մեզ, դո՛ւ, Քրիստո՛ս, ո՞վ է, որ քեզ հարուածեց»:
68 «Մարգարէացիր մեզի, դո՛ւն, Քրիստո՛ս, ո՞վ է ան որ քեզի զարկաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6868: и говорили: прореки нам, Христос, кто ударил Тебя?
26:68  λέγοντες, προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε;
26:68. λέγοντες ( forthing ,"Προφήτευσον (Thou-should-have-declared-before-of) ἡμῖν, (unto-us,"χριστέ, (Anointed,"τίς (what-one) ἐστιν (it-be) ὁ (the-one) παίσας (having-struck) σε; (to-thee?"
26:68. dicentes prophetiza nobis Christe quis est qui te percussitSaying: Prophesy unto us, O Christ. Who is he that struck thee?
68. saying, Prophesy unto us, thou Christ: who is he that struck thee?
26:68. saying: “Prophesy for us, O Christ. Who is the one that struck you?”
26:68. Saying, Prophesy unto us, thou Christ, Who is he that smote thee?
Saying, Prophesy unto us, thou Christ, Who is he that smote thee:

68: и говорили: прореки нам, Христос, кто ударил Тебя?
26:68  λέγοντες, προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε;
26:68. dicentes prophetiza nobis Christe quis est qui te percussit
Saying: Prophesy unto us, O Christ. Who is he that struck thee?
26:68. saying: “Prophesy for us, O Christ. Who is the one that struck you?”
26:68. Saying, Prophesy unto us, thou Christ, Who is he that smote thee?
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
68 (Мк XIV:65; Лк XXII:63). Ко Христу окружавшие Его люди относились не только так, как обыкновенно относятся к осужденному преступнику, но и как они ведут себя по отношению к осужденному и, следовательно, ложному Мессии и пророку. Заплевания, удары и заушения перемешивались с еще более грубыми, особенно при тех обстоятельствах, издевательствами над Его личным достоинством, как Мессии. Это были нравственные оскорбления, не лишенные язвительности, но грубые и циничные.
Adam Clarke: Commentary on the Bible - 1831
26:68: Prophesy unto us, thou Christ - Their conduct toward him now was expressly prophesied of, by a man whose Divine mission they did not pretend to deny; see Isa 50:6. It appears that, before they buffeted him, they bound up his eyes, See Mar 14:65.
Albert Barnes: Notes on the Bible - 1834
26:68: Saying, Prophesy unto us ... - Mark informs us that before they said this they had blindfolded him. Having pRev_ented his seeing, they ridiculed his pretensions of being the Messiah. If he Was the Christ, they supposed he could tell who smote him As he bore it patiently and did not answer, they doubtless supposed that they had discovered another reason to think he was an impostor. The word "prophesy" does not mean only to foretell future events, although that is the proper meaning of the word, but also to declare anything that is unknown, or anything which cannot be known by natural knowledge or without Revelation. Luke adds, "And many other things blasphemously spoke they against him." There is something very remarkable in this expression. They had charged Him with "blasphemy" in claiming to be the Son of God. This charge they were not able to prove; but the evangelist fixes the charge of "blasphemy" on them, because he really was the Son of God, and they denied it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:68: Prophesy: Mat 27:39-44; Gen 37:19, Gen 37:20; Jdg 16:25; Mar 14:65; Luk 22:63-65
thou: Mat 27:28, Mat 27:29; Mar 15:18, Mar 15:19; Joh 19:2, Joh 19:3, Joh 19:14, Joh 19:15; Pe1 2:4-8
John Gill
26:68 Saying, prophesy unto us, thou Christ,.... Not that they owned him to be the Messiah; but because he asserted himself to be the Messiah, and his followers believed in him as such, they call him so; and in an ironical and sarcastic way, call upon him to divine, and tell them who the persons were, that used him in this manner; suggesting, that if he was the Christ, or Messiah, he would know all things, and what were done to him:
who is he that smote thee? for they had covered his face, or blindfolded him, as the other Evangelists say, Mk 14:65, and then bid him tell them who smote him last. Christ did not think fit to give them an answer to this question, but he will let them know hereafter, who the particular person, or persons were, that smote him; and when it will appear to all the churches, and to all the world, that he is the Lord God omniscient. Some learned men have observed (a), that there was a play formerly used, called by the ancients, at which, one person having his face covered, the rest smote him; or one put his hands over his eyes, and another smote, and asked him who it was that smote? and such an exercise is yet in being among us, which is commonly called Blindman's Buff; and such pastime as this the Jews had with Christ; in this ludicrous way did they use him, and made him their sport and diversion, as the Philistines did Samson; but it will cost them dear another day,
(a) Braunii Select. Sacr. l. 5. Exerc. 2. sect. 38. p. 622, 623. & Capelt. in loc. e Polluce, l. 9. c. 7.
26:6926:69: Իսկ Պե՛տրոս նստէ՛ր արտաքոյ ՚ի գաւթին. մատեա՛ւ առ նա աղախին մի՝ եւ ասէ. Եւ դո՛ւ ընդ Յիսուսի Գալիլեացւոյ էիր։
69 Իսկ Պետրոսը նստած էր դուրսը՝ գաւթում. մի աղախին մօտեցաւ նրան ու ասաց. «Դո՛ւ էլ գալիլիացի Յիսուսի հետ էիր»
69 Երբ Պետրոս դուրսը գաւիթը նստեր էր, աղախին մը եկաւ անոր ու ըսաւ. «Դուն ալ Գալիլիացի Յիսուսին հետ էիր»։
Իսկ Պետրոս նստէր արտաքոյ ի գաւթին. մատեաւ առ նա աղախին մի եւ ասէ. Եւ դու ընդ Յիսուսի Գալիլեացւոյ էիր:

26:69: Իսկ Պե՛տրոս նստէ՛ր արտաքոյ ՚ի գաւթին. մատեա՛ւ առ նա աղախին մի՝ եւ ասէ. Եւ դո՛ւ ընդ Յիսուսի Գալիլեացւոյ էիր։
69 Իսկ Պետրոսը նստած էր դուրսը՝ գաւթում. մի աղախին մօտեցաւ նրան ու ասաց. «Դո՛ւ էլ գալիլիացի Յիսուսի հետ էիր»
69 Երբ Պետրոս դուրսը գաւիթը նստեր էր, աղախին մը եկաւ անոր ու ըսաւ. «Դուն ալ Գալիլիացի Յիսուսին հետ էիր»։
zohrab-1805▾ eastern-1994▾ western am▾
26:6969: Петр же сидел вне на дворе. И подошла к нему одна служанка и сказала: и ты был с Иисусом Галилеянином.
26:69  ὁ δὲ πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῶ μία παιδίσκη λέγουσα, καὶ σὺ ἦσθα μετὰ ἰησοῦ τοῦ γαλιλαίου.
26:69. Ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) ἐκάθητο ( it-was-sitting-down ) ἔξω (out-unto-which) ἐν (in) τῇ (unto-the-one) αὐλῇ: (unto-a-channeling,"καὶ (and) προσῆλθεν (it-had-came-toward) αὐτῷ (unto-it,"μία (one) παιδίσκη (childed-of,"λέγουσα (forthing,"Καὶ (And) σὺ (thou) ἦσθα (thou-was) μετὰ (with) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) Γαλιλαίου: (of-Galilaia-belonged)
26:69. Petrus vero sedebat foris in atrio et accessit ad eum una ancilla dicens et tu cum Iesu Galilaeo erasBut Peter sat without in the court. And there came to him a servant maid, saying: Thou also wast with Jesus the Galilean.
69. Now Peter was sitting without in the court: and a maid came unto him, saying, Thou also wast with Jesus the Galilaean.
26:69. Yet truly, Peter sat outside in the courtyard. And a maidservant approached him, saying, “You also were with Jesus the Galilean.”
26:69. Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.
Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee:

69: Петр же сидел вне на дворе. И подошла к нему одна служанка и сказала: и ты был с Иисусом Галилеянином.
26:69  ὁ δὲ πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῶ μία παιδίσκη λέγουσα, καὶ σὺ ἦσθα μετὰ ἰησοῦ τοῦ γαλιλαίου.
26:69. Petrus vero sedebat foris in atrio et accessit ad eum una ancilla dicens et tu cum Iesu Galilaeo eras
But Peter sat without in the court. And there came to him a servant maid, saying: Thou also wast with Jesus the Galilean.
26:69. Yet truly, Peter sat outside in the courtyard. And a maidservant approached him, saying, “You also were with Jesus the Galilean.”
26:69. Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
69 (Мк XIV:66, 67; Лк XXII:56; Ин XVIII:17). В то время, когда Христос подвергался поруганию, в том же дворе первосвященника совершались события, которые во всякой другой истории показались бы микроскопическими. Но в истории страданий Христа в них заметен страшный ужас и кровавый трагизм. В то время как Спаситель подвергался оплеваниям, заушениям и другим оскорблениям, Петр, пришедший во двор первосвященника (Мф XXVI:58), в течение всего допроса, по-видимому, сидел вместе с первоовященническими служителями и грелся у огня (Мк XIV:54; Лх XXII:56). Как много страшного трагизма и реализма в этом простом выражении! То, что происходило внутри, в душе Петра, не было никому заметно; а во вне было только видно, что он грелся у огня! Естественно, если, находясь около вещественного пламени, Петр должен был усиленно гасить и сдерживать всякое внутреннее пламя, просто потому, чтобы не выдать себя и своих намерений. Он находился в положении человека, который видит с берега утопающего и не имеет ни сил, ни средств, чтобы хотя чем-нибудь ему помочь. Это вообще одно из самых мучительных состояний всех добрых и любящих людей. Какие душевные муки переживал Петр, греясь у огня, это сокрыто от глаз людей. Иоанн, показавшись на мгновение (XVIII:15, 16), быстро накидывает завесу на свою собственную личность и скрывается в ночной мгле. Остается один Петр с своим наружным спокойствием. «Власть тьмы», охватившая его Учителя и завладевшая Им, как грозная туча во время темной ночи, блещет молниями и поражает громовыми ударами, и скоро распространяется и над головою Петра. Это — искушение. Петр постепенно, сам ничего не подозревая, входит в ограниченную область искушения. Никогда для него не была нужна молитва: «и не введи нас во искушение». В рассказах евангелистов о первоначальном искушении Петра нет противоречий; повсюду у них на первом плане — какая-то неизвестная «служанка» (mia paidiskh, mia twn paidiskwn, paidiskh tiV), которую Иоанн называет «придверницей» (paidiskh h qurwroV — XVIII:17). Это — совершенно неизвестная ни нам, ни, вероятно, первым христианам, личность, как будто невзначай выставляющая свое смуглое лицо среди ночной мглы. Она вглядывается в Петра (Мк XIV:67; Лк XXII:56) и затем подозрительно говорит вслух: «и ты был с Иисусом Галилеянином». Если бы даже все эти рассказы были вымышлены, то и тогда мы должны были бы сказать, что тут чрезвычайно искусный, в высшей степени художественный, подбор всех обстоятельств. Зачем эта служанка, придверница? Почему составители вымыслов не заставили говорить с Петром кого-нибудь из мужчин, например, хотя бы того же Малха, которому Петр отсек ухо? Это было бы гораздо естественнее во всяком вымысле, даже художественном. Но действительность всегда мало отвечает всякому вымыслу. Мужчины заняты были другими делами и мыслями; а наблюдательность, острое зрение и несдержанный язык женщин всем известны. Судя по выражениям (paidiskh), это была молодая рабыня, может быть, даже взрослая девочка. Смелый и отважный Петр поставлен был в крайне затруднительное и опасное положение не занесенным над ним мечем, не направленной прямо против его сердца стрелой или пикой, а легкомысленным вопросом какой-то неизвестной и болтливой молодой рабыни. Евангельское kai (у всех евангелистов) здесь многозначительно: «и ты был». Если «и ты», то, следовательно, и еще кто-нибудь, он, из бывших с Галилеянином, был там, и вместе с Ним Петр. Кто был этот другой? Одни предполагают, что служанка указала здесь на Иоанна, другие — на Иуду. Но, может быть, слова служанки означают: «ты вместе с многими другими, которых теперь нет на этом дворе».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

We have here the story of Peter's denying his Master, and it comes in as a part of Christ's sufferings. Our Lord Jesus was now in the High Priest's hall, not to be tried, but baited rather; and then it would have been some comfort to him to see his friends near him. But we do not find any friend he had about the court, save Peter only, and it would have been better if he had been at a distance. Observe how he fell, and how he got up again by repentance.

I. His sin, which is here impartially related, to the honour of the penmen of scripture, who dealt faithfully. Observe,

1. The immediate occasion of Peter's sin. He sat without in the palace, among the servants of the High Priest. Note, Bad company is to many an occasion of sin; and those who needlessly thrust themselves into it, go upon the devil's ground, venture into his crowds, and may expect either to be tempted and ensnared, as Peter was, or to be ridiculed and abused, as his Master was; they scarcely can come out of such company, without guilt or grief, or both. He that would keep God's commandments and his own covenant, must say to evil-doers, Depart from me, Ps. cxix. 115. Peter spoke from his own experience, when he warned his new converts to save themselves from that untoward generation; for he had like to have ruined himself by but going once among them.

2. The temptation to it. He was challenged as a retainer to Jesus of Galilee. First one maid, and then another, and then the rest of the servants, charged it upon him; Thou also wert with Jesus of Galilee, v. 69. And again, This fellow was with Jesus of Nazareth, v. 71. And again (v. 73), Thou also art one of them, for thy speech betrayeth thee to be a Galilean; whose dialect and pronunciation differed from that of the other Jews. Happy he whose speech betrays him to be a disciple of Christ, by the holiness and seriousness of whose discourse it appears that he has been with Jesus! Observe how scornfully they speak of Christ-Jesus of Galilee, and of Nazareth, upbraiding him with the country he was of: and how disdainfully they speak of Peter--This fellow; as if they thought it a reproach to them to have such a man in their company, and he was well enough served for coming among them; yet they had nothing to accuse him of, but that he was with Jesus, which, they thought, was enough to render him both a scandalous and a suspected person.

3. The sin itself. When he was charged as one of Christ's disciples, he denied it, was ashamed and afraid to own himself so, and would have all about him to believe that he had no knowledge of him, nor any kindness or concern for him.

(1.) Upon the first mention of it, he said, I know not what thou sayest. This was a shuffling answer; he pretended that he did not understand the charge, that he knew not whom she meant by Jesus of Galilee, or what she meant by being with him; so making strange of that which his heart was now as full of as it could be. [1.] It is a fault thus to misrepresent our own apprehensions, thoughts, and affections, to serve a turn; to pretend that we do not understand, or did not think of, or remember, that which yet we do apprehend, and did think of, and remember; this is a species of lying which we are more prone to than any other, because in this a man is not easily disproved; for who knows the spirit of a man, save himself? But God knows it, and we must be restrained from this wickedness by a fear of him, Prov. xxiv. 12. [2.] It is yet a greater fault to be shy of Christ, to dissemble our knowledge of him, and to shift off a confession of him, when we are called to it; it is, in effect, to deny him.

(2.) Upon the next attack, he said, flat and plain, I know not the man, and backed it with an oath, v. 72. This was, in effect, to say, I will not own him, I am no Christian; for Christianity is the knowledge of Christ. Why, Peter? Canst thou look upon yonder Prisoner at the bar, and say thou dost not know him? Didst not thou quit all to follow him? And hast thou not been the man of his counsel? Hast thou not known him better than any one else? Didst thou not confess him to be the Christ, the Son of the Blessed? Hast thou forgotten all the kind and tender looks thou hast had from him, and all the intimate fellowship thou hast had with him? Canst thou look him in the face, and say that thou dost not know him?

(3.) Upon the third assault, he began to curse and to swear, saying, I know not the man, v. 74. This was worst of all, for the way of sin is down-hill. He cursed and swore, [1.] To back what he said, and to gain credit to it, that they might not any more call it in question; he did not only say it, but swear it; and yet what he said, was false. Note, We have reason to suspect the truth of that which is backed with rash oaths and imprecations. None but the devil's sayings need the devil's proofs. He that will not be restrained by the third commandment from mocking his God, will not be kept by the ninth from deceiving his brother. [2.] He designed it to be an evidence for him, that he was none of Christ's disciples, for this was none of their language. Cursing and swearing suffice to prove a man no disciple of Christ; for it is the language of his enemies thus to take his name in vain.

This is written for warning to us, that we sin not after the similitude of Peter's transgression; that we never, either directly or indirectly, deny Christ the Lord that bought us, by rejecting his offers, resisting his Spirit, dissembling our knowledge of him, and being ashamed of him and his words, or afraid of suffering for him and with his suffering people.

4. The aggravations of this sin, which it may be of use to take notice of, that we may observe the like transgressions in our own sins. Consider, (1.) Who he was: an apostle, one of the first three, that had been upon all occasions the most forward to speak to the honour of Christ. The greater profession we make of religion, the greater is our sin if in any thing we walk unworthily. (2.) What fair warning his Master had given him of his danger; if he had regarded this as he ought to have done, he would not have run himself into the temptation. (3.) How solemnly he had promised to adhere to Christ in this night of trial; he had said again and again, "I will never deny thee; no, I will die with thee first;" yet he broke these bonds in sunder, and his word was yea and nay. (4.) How soon he fell into this sin after the Lord's supper. There to receive such an inestimable pledge of redeeming love, and yet the same night, before morning, to disown his Redeemer, was indeed turning aside quickly. (5.) How weak comparatively the temptation was; it was not the judge, nor any of the officers of the court, that charged him with being a disciple of Jesus, but a silly maid or two, that probably designed him no hurt, nor would have done him any if he had owned it. This was but running with the footmen, Jer. xii. 5. (6.) How often he repeated it; even after the cock had crowed once he continued in the temptation, and a second and third time relapsed into the sin. Is this Peter? How art thou fallen!

Thus was his sin aggravated; but on the other hand there is this to extenuate it, that, what he said he said in his haste, Ps. cxvi. 11. He fell into the sin by surprise, not as Judas, with design; his heart was against it; he spoke very ill, but it was unadvisedly, and before he was aware.

II. Peter's repentance for this sin, v. 75. The former is written for our admonition, that we may not sin; but, if at any time we be overtaken, this is written for our imitation, that we may make haste to repent. Now observe,

1. What it was, that brought Peter to repentance.

(1.) The cock crew (v. 74); a common contingency; but, Christ having mentioned the crowing of the cock in the warning he gave him, that made it a means of bringing him to himself. The word of Christ can put a significancy upon whatever sign he shall please to choose, and by virtue of that word he can make it very beneficial to the souls of his people. The crowing of a cock is to Peter instead of a John Baptist, the voice of one calling to repentance. Conscience should be to us as the crowing of the cock, to put us in mind of what we had forgotten. When David's heart smote him the cock crew. Where there is a living principle of grace in the soul, though for the present overpowered by temptation, a little hint will serve, only for a memorandum, when God sets in with it, to recover it from a by-path. Here was the crowing of a cock made a happy occasion of the conversion of a soul. Christ comes sometimes in mercy at cock-crowing.

(2.) He remembered the words of the Lord; this was it that brought him to himself, and melted him into tears of godly sorrow; a sense of his ingratitude to Christ, and the slight regard he had had to the gracious warning Christ had given him. Note, A serious reflection upon the words of the Lord Jesus will be a powerful inducement to repentance, and will help to break the heart for sin. Nothing grieves a penitent more than that he has sinned against the grace of the Lord Jesus and the tokens of his love.

2. How his repentance was expressed; He went out, and wept bitterly.

(1.) His sorrow was secret; he went out, out of the High Priest's hall, vexed at himself that ever he came into it, now that he found what a snare he was in, and got out of it as fast as he could. He went out into the porch before (v. 71); and if he had gone quite off then, his second and third denial had been prevented; but then he came in again, now he went out and came in no more. He went out to some place of solitude and retirement, where he might bemoan himself, like the doves of the valleys, Ezek. vii. 16; Jer. ix. 1, 2. He went out, that he might not be disturbed in his devotions on this sad occasion. We may then be most free in our communion with God, when we are most free from the converse and business of this world. In mourning for sin, we find the families apart, and their wives apart, Zech. xii. 11, 12.

(2.) His sorrow was serious; He wept bitterly. Sorrow for sin must not be slight, but great and deep, like that for an only son. Those that have sinned sweetly, must weep bitterly; for, sooner or later, sin will be bitterness. This deep sorrow is requisite, not to satisfy divine justice (a sea of tears would not do that), but to evidence that there is a real change of mind, which is the essence of repentance, to make the pardon the more welcome, and sin for the future the more loathsome. Peter, who wept so bitterly for denying Christ, never denied him again, but confessed him often and openly, and in the mouth of danger; so far from ever saying, I know not the man, that he made all the house of Israel know assuredly that this same Jesus was Lord and Christ. True repentance for any sin will be best evidenced by our abounding in the contrary grace and duty; that is a sign of our weeping, not only bitterly, but sincerely. Some of the ancients say, that as long as Peter lived, he never heard a cock crow but it set him a weeping. Those that have truly sorrowed for sin, will sorrow upon every remembrance of it; yet not so as to hinder, but rather to increase, their joy in God and in his mercy and grace.
Adam Clarke: Commentary on the Bible - 1831
26:69: A damsel came unto him - A maid servant, παιδισκη. See this translation vindicated by Kypke.
Thou also wast with Jesus - What a noble opportunity had Peter now to show his zeal for the insulted cause of truth, and his attachment to his Master. But, alas! he is shorn of his strength. Constables and maid servants are no company for an apostle, except when he is delivering to them the message of salvation. Evil communications corrupt good manners. Had Peter been in better company, he would not have had so foul a fall.
Albert Barnes: Notes on the Bible - 1834
26:69: Now Peter sat without in the palace - Mark says the first denial took place while Peter was "beneath in the palace." This "palace" was the large hall or court belonging to the residence of the high priest. The part of it where Jesus and the council were was "elevated," probably above the rest for a tribunal. Peter was "beneath or in the "lower part" of the hall, with the servants at the fire. Yet, as Matthew says, he sat without in the palace - that is, out of the palace where they were trying Jesus - to wit, in the lower part of the hall with the servants: both narratives are therefore consistent.
And a damsel came unto him - John Joh 18:17 says that this damsel was one that kept the door.
Thou also wast with Jesus of Galilee - Probably she suspected him from his being in company with John. This was in the early part of the trial of Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:69: Peter: Mat 26:58; Kg1 19:9, Kg1 19:13; Psa 1:1; Mar 14:66-68; Luk 22:55-57; Joh 18:16, Joh 18:17, Joh 18:25; Pe2 2:7-9
Jesus: Mat 26:71, Mat 2:22, Mat 2:23, Mat 21:11; Joh 1:46, Joh 7:41, Joh 7:52; Act 5:37
Geneva 1599
26:69 (17) Now Peter (h) sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.
(17) Peter by the wonderful providence of God, in being appointed to be a witness of all these things, is prepared to be an example of outstanding faithfulness through this experience of unbelief.
(h) That is, outside the place where the bishop sat, but not outside of the house, for afterward he went from there into the porch.
John Gill
26:69 Now Peter sat without in the palace,.... Peter's denial of his Lord, the account of which follows, is related among the sufferings of Christ; and indeed, the ill usage he met with from his enemies, their spitting in his face, buffeting him with their fists, smiting him on the cheeks with their hands, and rods, did not give him so much pain and grief, as to be denied by his own disciple: we are before told, Mt 26:58, that Peter followed Christ afar off, and went into the high priest's palace, and sat with the servants there, to see what would be the end and issue of these things: and here now he was in the apartment, where the council sat, and were examining and trying Jesus; though, as Mark says, "beneath in the palace", Mk 14:66; in the lower part of the room, in the great hall, in the midst of which the servants had made a fire: the Arabic version reads it, "in the area of the court": here Peter had placed himself, and here he sat making his observations:
and a damsel came unto him; one of the maids of the high priest, as Mark says, Mk 14:66; and according to the Evangelist John, was she that kept the door, and had let him in, Jn 18:16,
saying, thou also wast with Jesus of Galilee. The Arabic and Persic versions read, Jesus the Nazarene, or of Nazareth, as below. So she called him, not so much to distinguish him from any other of that name, as by way of reproach; suggesting, that he could not be the Messiah, or that prophet; since Christ comes not out of Galilee, nor does any prophet arise from thence: and when she charges him with being "with" him, her meaning is not, that he was with him in the garden, when he was taken; where it cannot be thought she was to see him; nor with him in the temple, or in any part of Jerusalem, where she possibly might have seen him; but that he was a disciple of his, one that believed in him, embraced him as the Messiah, had imbibed his principles and doctrines, and was of his party; and was only come thither as a spy, to see what would be done to him.
26:7026:70: Նա՛ ուրացա՛ւ առաջի ամենեցուն՝ եւ ասէ, թէ ո՛չ գիտեմ զի՛նչ խօսիսդ։
70 Նա ուրացաւ բոլորի առաջ ու ասաց. «Չգիտեմ՝ դու ինչ ես խօսում»
70 Բայց անիկա ամենուն առջեւ ուրացաւ ու ըսաւ. «Չեմ գիտեր դուն ի՛նչ կը խօսիս»։
Նա ուրացաւ առաջի ամենեցուն եւ ասէ թէ` Ոչ գիտեմ զինչ խօսիսդ:

26:70: Նա՛ ուրացա՛ւ առաջի ամենեցուն՝ եւ ասէ, թէ ո՛չ գիտեմ զի՛նչ խօսիսդ։
70 Նա ուրացաւ բոլորի առաջ ու ասաց. «Չգիտեմ՝ դու ինչ ես խօսում»
70 Բայց անիկա ամենուն առջեւ ուրացաւ ու ըսաւ. «Չեմ գիտեր դուն ի՛նչ կը խօսիս»։
zohrab-1805▾ eastern-1994▾ western am▾
26:7070: Но он отрекся перед всеми, сказав: не знаю, что ты говоришь.
26:70  ὁ δὲ ἠρνήσατο ἔμπροσθεν πάντων λέγων, οὐκ οἶδα τί λέγεις.
26:70. ὁ (The-one) δὲ (moreover) ἠρνήσατο ( it-denied-unto ) ἔμπροσθεν (in-toward-from) πάντων ( of-all ) λέγων (forthing,"Οὐκ (Not) οἶδα (I-had-come-to-see) τί (to-what-one) λέγεις. (thou-forth)
26:70. at ille negavit coram omnibus dicens nescio quid dicisBut he denied before them all, saying: I know not what thou sayest.
70. But he denied before them all, saying, I know not what thou sayest.
26:70. But he denied it in the sight of them all, saying, “I do not know what you are saying.”
26:70. But he denied before [them] all, saying, I know not what thou sayest.
But he denied before [them] all, saying, I know not what thou sayest:

70: Но он отрекся перед всеми, сказав: не знаю, что ты говоришь.
26:70  ὁ δὲ ἠρνήσατο ἔμπροσθεν πάντων λέγων, οὐκ οἶδα τί λέγεις.
26:70. at ille negavit coram omnibus dicens nescio quid dicis
But he denied before them all, saying: I know not what thou sayest.
26:70. But he denied it in the sight of them all, saying, “I do not know what you are saying.”
26:70. But he denied before [them] all, saying, I know not what thou sayest.
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
70 (Мк XIV:66; Лк XXII:57). На первый раз отречение Петра не выступает ясно, хотя и было, в сущности, таковым. Он дает, по-видимому, несколько уклончивый ответ. Много людей было при взятии Иисуса Христа; вероятно, там были и сами первосвященники. Петр не знает, считает ли его служанка в числе друзей или врагов Христа. Если в числе врагов, то что же удивительного, если он был в Гефсимании с Иисусом Галилеянином и возвратился с Ним оттуда? Он не знает (oida Мф и Лк) и не понимает (epistamai — Марк), о чем именно говорит женщина. Но у Иоанна краткое, суровое, ничем не сглаженное и прямое отрицание: ouk eimi (не я; меня с Ним не было).
Adam Clarke: Commentary on the Bible - 1831
26:70: But he denied before them all - So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall.
Albert Barnes: Notes on the Bible - 1834
26:70: But he deeded before them all ... - He denied that he was a disciple; he denied that he knew Jesus; he denied (Mark) that he understood what was meant - that is, he did not see any reason why this question was asked. All this was palpable falsehood, and Peter must have known that it was such. This is remarkable, because Peter had just before been so confident. It is more remarkable, because the edge of the charge was taken off by the insinuation that "John" was known to be a disciple thou "also" wast with Jesus of Galilee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:70: Mat 26:34, Mat 26:35, Mat 26:40-43, Mat 26:51, Mat 26:56, Mat 26:58; Psa 119:115-117; Pro 28:26, Pro 29:23, Pro 29:25; Isa 57:11; Jer 17:9; Rom 11:20; Co1 10:12; Rev 21:8
John Gill
26:70 But he denied before them all,.... Which was a very great aggravation of his sin; for, as it is to a man's commendation to profess a good profession of Christ before many witnesses, so it is to his disgrace, and is resented by Christ, to deny him before men: he did not deny that Christ was God, or the Son of God, or that he was come in the flesh, or that Jesus was the Christ, or that he was the only Saviour of sinners; but that he was with him, or one of his disciples,
saying, I know not what thou sayest: which was a very great falsehood; he knew the sense and import of her words; he denied that which was most true; he had been with him from the beginning, had heard all his discourses, and seen his miracles; he had been with him at particular times, and in particular places, when and where some others of the disciples were not admitted, as at the raising of Jairus's daughter, at the transfiguration in the mount, and in the garden, very lately; and yet, O base ingratitude! now denies that he had been with him; or that he knew what was meant by such an expression. He denied that he was a disciple of Christ, which was his greatest character, and highest glory; and this denial did not arise from any diffidence of his being one, or from a sense of his unworthiness to be one, but from the fear of man, which brought this snare upon him: and the more his weakness is discovered in it, that he should be intimidated by a servant maid into such a denial, who but a few hours before had confidently affirmed, that though he should die with Christ, he would not deny him; and who had so courageously drawn his sword in his master's cause, in the face of a band of soldiers, and a multitude of armed men with swords and staves. This was his first denial; a second follows.
26:7126:71: Եւ իբրեւ ե՛լ նա արտաքս քան զդուռնն՝ ետես զնա ա՛յլ կին մի, եւ ասէ ցայնոսիկ՝ որ ա՛նդն կային. Եւ սա՛ ընդ Յիսուսի Նազովրեցւոյ էր[522]։ [522] Բազումք. Նազովրացւոյ էր։
71 Եւ երբ նա գաւթից դուրս ելաւ, նրան տեսաւ մի այլ կին եւ այնտեղ կանգնածներին ասաց. «Սա էլ Յիսուս Նազովրեցու հետ էր»
71 Երբ դուռը ելաւ, ուրիշ աղախին մը զանիկա տեսաւ եւ հոն եղողներուն ըսաւ. «Ասիկա ալ Յիսուս Նազովրեցիին հետ էր»։
Եւ իբրեւ ել նա արտաքս քան զդուռնն, ետես զնա այլ կին մի, եւ ասէ ցայնոսիկ որ անդն կային. Եւ սա ընդ Յիսուսի Նազովրեցւոյ էր:

26:71: Եւ իբրեւ ե՛լ նա արտաքս քան զդուռնն՝ ետես զնա ա՛յլ կին մի, եւ ասէ ցայնոսիկ՝ որ ա՛նդն կային. Եւ սա՛ ընդ Յիսուսի Նազովրեցւոյ էր[522]։
[522] Բազումք. Նազովրացւոյ էր։
71 Եւ երբ նա գաւթից դուրս ելաւ, նրան տեսաւ մի այլ կին եւ այնտեղ կանգնածներին ասաց. «Սա էլ Յիսուս Նազովրեցու հետ էր»
71 Երբ դուռը ելաւ, ուրիշ աղախին մը զանիկա տեսաւ եւ հոն եղողներուն ըսաւ. «Ասիկա ալ Յիսուս Նազովրեցիին հետ էր»։
zohrab-1805▾ eastern-1994▾ western am▾
26:7171: Когда же он выходил за ворота, увидела его другая, и говорит бывшим там: и этот был с Иисусом Назореем.
26:71  ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ, οὖτος ἦν μετὰ ἰησοῦ τοῦ ναζωραίου.
26:71. ἐξελθόντα (To-having-had-came-out) δὲ (moreover) εἰς (into) τὸν (to-the-one) πυλῶνα (to-a-gating) εἶδεν (it-had-seen) αὐτὸν (to-it,"ἄλλη (other,"καὶ (and) λέγει (it-fortheth) τοῖς (unto-the-ones) ἐκεῖ (thither,"Οὗτος (The-one-this) ἦν (it-was) μετὰ (with) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) Ναζωραίου: (of-Nazora-belonged)
26:71. exeunte autem illo ianuam vidit eum alia et ait his qui erant ibi et hic erat cum Iesu NazarenoAnd as he went out of the gate, another maid saw him; and she saith to them that were there: This man also was with Jesus of Nazareth.
71. And when he was gone out into the porch, another saw him, and saith unto them that were there, This man also was with Jesus the Nazarene.
26:71. Then, as he exited by the gate, another maidservant saw him. And she said to those who were there, “This man also was with Jesus of Nazareth.”
26:71. And when he was gone out into the porch, another [maid] saw him, and said unto them that were there, This [fellow] was also with Jesus of Nazareth.
And when he was gone out into the porch, another [maid] saw him, and said unto them that were there, This [fellow] was also with Jesus of Nazareth:

71: Когда же он выходил за ворота, увидела его другая, и говорит бывшим там: и этот был с Иисусом Назореем.
26:71  ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ, οὖτος ἦν μετὰ ἰησοῦ τοῦ ναζωραίου.
26:71. exeunte autem illo ianuam vidit eum alia et ait his qui erant ibi et hic erat cum Iesu Nazareno
And as he went out of the gate, another maid saw him; and she saith to them that were there: This man also was with Jesus of Nazareth.
26:71. Then, as he exited by the gate, another maidservant saw him. And she said to those who were there, “This man also was with Jesus of Nazareth.”
26:71. And when he was gone out into the porch, another [maid] saw him, and said unto them that were there, This [fellow] was also with Jesus of Nazareth.
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
71 (Мк XIV:68, 69; Лк XXII:58; Ин XVIII:25). Петр увидел, что хотя его ответ и показался, по-видимому, удовлетворительным для лиц, его окружавших, и для самой служанки, положение его, однако, было небезопасно. Трудно, конечно, определить здесь точную последовательность весьма мелких и самих по себе незначительных фактов. Только, по-видимому, после первого отречения Петра Иоанн (XVIII:18-24) вводит рассказ о рабах и служителях, которые грелись у огня и о допросе у первосвященника (некоторые думают: Анны, на основании Ин XVIII:24; но вероятнее — Каиафы, потому что в ином случае примирить евангельские сказания о допросе Христа и об отречении Петра крайне трудно, если только не невозможно). Во всяком случае, нельзя предполагать, что прошел довольно значительный промежуток после первого и второго отречения. Лука (XXII:58) свидетельствует, что второе отречение было «вскоре потом» (meta bracu). Петр теперь направляется к воротам, очевидно, намереваясь уйти совсем со двора. Но здесь к нему обращается «другая» служанка почти с такою же речью, как и первая, так по Матфею; по Марку — та же, по Луке, «другой», а по Иоанну (XVIII:25) — неизвестно, какие люди; (они) сказали ему. Примирение евангелистов здесь представляется особенно трудным. Даже в специально посвященных рассмотрению и примирению евангельских «разногласий» сочинениях, мы не нашли разбора и примирения этих фактов. А экзегеты почти и совсем о них не рассуждают, по-видимому, вследствие крайней трудности. В это время пропел петух (Мк XIV:68 — слов этих нет в нескольких лучших кодексах, но они считаются подлинными ввиду Мк XIV:72).
Adam Clarke: Commentary on the Bible - 1831
26:71: Unto them that were there - Instead of λεγει τοις εκει· και, more than one hundred MSS., many of which are of the first authority and antiquity, have λεγει αυτοις· εκει και, she saith unto them, this man was There also. I rather think this is the genuine reading. Τοις might have been easily mistaken for αυτοις, if the first syllable αυ were but a little faded in a MS. from which others were copied: and then the placing of the point after εκει· instead of after αυτοις· would naturally follow, as placed after τοις, it would make no sense. Griesbach approves of this reading.
Albert Barnes: Notes on the Bible - 1834
26:71: When he was gone out into the porch - The "entrance," or the small apartment between the outer door and the large hall in the center of the building. See plan of a house, Notes, Mat 9:1-8. Peter was embarrassed and confused by the question, and to save his confusion from attracting notice, he went away from the fire into the porch, where he expected to be unobserved - yet in vain. By the very movement to avoid detection, he came into contact with another who knew him and repeated the charge. How clearly does it prove that our Lord was omniscient, that all these things were foreseen!
Another maid saw him - Mark simply says that "a maid" saw him. From Luke it would appear that "a man" spoke to him, Luk 22:58. The truth probably is that both were done. When he first went out, "a maid" charged him with being a follower of Jesus. He was probably there a considerable time. To this charge he might have been silent, thinking, perhaps, that he was concealed, and there was no need of denying Jesus then. Yet it is very likely that the charge would be repeated. A "man," also, might have repeated it; and Peter, irritated, provoked, perhaps thinking that he was in danger, "then" denied his Master the second time. This denial was in a stronger manner and with an oath. While in the porch, Mark says, the cock crew - that is, the first crowing, or not far from midnight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:71: when: Mar 14:68, Mar 14:69; Luk 22:58; Joh 18:25-27
This: Mat 26:61
John Gill
26:71 And when he was gone out into the porch,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "the gate": and so does Munster's Hebrew Gospel; but more rightly it is rendered, "the porch": he did not attempt to go out at the door, and run away, though he could gladly have done it; but he feared to do this, lest, as this would discover him, they should pursue him, and overtake him, and bring him before the sanhedrim: he chose rather to keep his ground, but was very uneasy; and therefore moved into the porch, where he sat very pensive, considering what was proper for him to do; when
another maid saw him, and said unto them that were there, this fellow was also with Jesus of Nazareth: she speaks of Christ in the same contemptuous manner, as her fellow servant had done; for this appellation of Christ was commonly, if not always used by way of contempt; and she means the same thing by his being with him, the other did, and is rather more spiteful, and bent on mischief; for, the other addressed him alone, and what she said, said to himself; but this directs her speech to the servants and officers that were near at hand, and uses him in a very scurrilous manner: this sorry fellow, that is sauntering and lurking about here, is certainly one of this man's disciples.
26:7226:72: Եւ դարձեալ ուրացաւ երդմամբ, թէ ո՛չ գիտեմ զայրն։
72 Եւ դարձեալ նա երդումով ուրացաւ, թէ՝ այդ մարդուն չեմ ճանաչում
72 Պետրոս նորէն երդում ընելով ուրացաւ, թէ՝ Ես այն մարդը չեմ ճանչնար։
Եւ դարձեալ ուրացաւ երդմամբ թէ` Ոչ գիտեմ զայրն:

26:72: Եւ դարձեալ ուրացաւ երդմամբ, թէ ո՛չ գիտեմ զայրն։
72 Եւ դարձեալ նա երդումով ուրացաւ, թէ՝ այդ մարդուն չեմ ճանաչում
72 Պետրոս նորէն երդում ընելով ուրացաւ, թէ՝ Ես այն մարդը չեմ ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
26:7272: И он опять отрекся с клятвою, что не знает Сего Человека.
26:72  καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον.
26:72. καὶ (And) πάλιν (unto-furthered) ἠρνήσατο ( it-denied-unto ) μετὰ (with) ὅρκου (of-a-fencee) ὅτι (to-which-a-one,"Οὐκ (Not) οἶδα (I-had-come-to-see) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind)
26:72. et iterum negavit cum iuramento quia non novi hominemAnd again he denied with an oath: I know not the man.
72. And again he denied with an oath, I know not the man.
26:72. And again, he denied it with an oath, “For I do not know the man.”
26:72. And again he denied with an oath, I do not know the man.
And again he denied with an oath, I do not know the man:

72: И он опять отрекся с клятвою, что не знает Сего Человека.
26:72  καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον.
26:72. et iterum negavit cum iuramento quia non novi hominem
And again he denied with an oath: I know not the man.
26:72. And again, he denied it with an oath, “For I do not know the man.”
26:72. And again he denied with an oath, I do not know the man.
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
72 (Мк XIV:70; Лк XXII:58; Ин XVIII:25). По свидетельству Иеронима, некоторые говорили, что Петр отрекся от Христа только как от человека, а не как от Бога. Так, — говорит Иероним, — защищают апостола, обвиняя во лжи Бога… Ибо если Петр не отрекся, то неправду сказал Господь, предсказавший: «трижды отречешься от Меня». Петр отрекается теперь с клятвою (meta orkou), что свидетельствует об усилении его первого отрицания.
Adam Clarke: Commentary on the Bible - 1831
26:72: And again he denied with an oath - This is a third gradation of his iniquity. He has told a lie, and he swears to support it. A liar has always some suspicion that his testimony is not credited, for he is conscious to his own falsity, and is therefore naturally led to support his assertions by oaths.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:72: with: Mat 5:34-36; Exo 20:7; Isa 48:1; Zac 5:3, Zac 5:4, Zac 8:17; Mal 3:5; Act 5:3, Act 5:4
I do not: Mat 26:74; Luk 22:34
John Gill
26:72 And again he denied with an oath,.... He denied a second time, that he had ever been with Jesus, or was a disciple of his; and to put it out of all doubt, and an end to all dispute about it, and further charge of this kind, as he hoped, he annexed an oath to it: he swore by the God of truth; made a solemn appeal to the omniscient God, the searcher of hearts, that he was so far from being ever with Jesus of Nazareth, or a disciple of his, that, says he,
I do not know the man: meaning not only that he had no personal knowledge of him, or acquaintance with him; but that he had never seen the man in his life, nor did he know what manner of man he was. This, as it was a downright falsehood, it was what he had no need to have said; for there were multitudes that knew Christ in this sense, who never joined with him, or became his disciples. This was so much overdoing it, that it was much it had not given them a suspicion of him. Those that would excuse Peter's sin, by supposing that he meant, that he knew Christ to be God, and did not know him as a mere man, have no foundation for such a supposition; and indeed, such an ambiguous expression, and mental reservation, is no other than dealing fallaciously. Peter knew Christ in every sense; he knew him spiritually, whom to know is life eternal: and he valued the knowledge of him above all things else: he knew him to be God, and the Son of God; he knew him as mediator, and the Saviour of lost sinners; he knew him as man, and had had personal intimacy and conversation with him of a long time, and yet now denies he knew him; and that with an oath, adding perjury to lying; and so it is, that one sin leads on to another. This instance of Peter's shows the wickedness and deceitfulness of man's heart; and what the best of men are, or would be, when left to themselves, and of God: they become like other men, even like the men of the world, whose mouths are full of cursing and bitterness.
John Wesley
26:72 He denied with an oath - To which possibly he was not unaccustomed, before our Lord called him.
26:7326:73: Եւ յետ՝ սակա՛ւ միոյ մատուցեալ որք կայինն անդ՝ եւ ասեն ցՊե՛տրոս. Արդարեւ եւ դո՛ւ ՚ի նոցանէ ես, քանզի եւ խօսք քո յայտ առնեն զքեզ[523]։ [523] Ոմանք. Եւ յետ սակաւիկ միոյ... քանզի խօս քո յայտ։ Այլք. Անդ. ասեն ցՊետրոս։
73 Եւ մի քիչ յետոյ այնտեղ գտնուողները, մօտենալով, Պետրոսին ասացին. «Իրօք, դու էլ նրանցից ես, քանի որ քո խօսուածքն էլ քեզ յայտնի է անում»
73 Քիչ մը յետոյ հոն եղողները եկան եւ ըսին Պետրոսին. «Արդարեւ դուն ալ անոնցմէ ես, վասն զի քու խօսուածքդ ալ քեզ կը յայտնէ»։
Եւ յետ սակաւ միոյ մատուցեալ որք կայինն անդ` ասեն ցՊետրոս. Արդարեւ եւ դու ի նոցանէ ես, քանզի եւ խօսք քո յայտ առնեն զքեզ:

26:73: Եւ յետ՝ սակա՛ւ միոյ մատուցեալ որք կայինն անդ՝ եւ ասեն ցՊե՛տրոս. Արդարեւ եւ դո՛ւ ՚ի նոցանէ ես, քանզի եւ խօսք քո յայտ առնեն զքեզ[523]։
[523] Ոմանք. Եւ յետ սակաւիկ միոյ... քանզի խօս քո յայտ։ Այլք. Անդ. ասեն ցՊետրոս։
73 Եւ մի քիչ յետոյ այնտեղ գտնուողները, մօտենալով, Պետրոսին ասացին. «Իրօք, դու էլ նրանցից ես, քանի որ քո խօսուածքն էլ քեզ յայտնի է անում»
73 Քիչ մը յետոյ հոն եղողները եկան եւ ըսին Պետրոսին. «Արդարեւ դուն ալ անոնցմէ ես, վասն զի քու խօսուածքդ ալ քեզ կը յայտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:7373: Немного спустя подошли стоявшие там и сказали Петру: точно и ты из них, ибо и речь твоя обличает тебя.
26:73  μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῶ πέτρῳ, ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ.
26:73. μετὰ (With) μικρὸν (to-small) δὲ (moreover," προσελθόντες ( having-had-came-toward ,"οἱ (the-ones) ἑστῶτες ( having-had-come-to-stand ,"εἶπον (they-had-said) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Ἀληθῶς (Unto-un-secluded) καὶ (and) σὺ (thou) ἐξ (out) αὐτῶν (of-them) εἶ, (thou-be,"καὶ (and) γὰρ (therefore) ἡ (the-one) λαλιά (a-speaking-unto) σου (of-thee) δῆλόν (to-distincted) σε (to-thee) ποιεῖ: (it-doeth-unto)
26:73. et post pusillum accesserunt qui stabant et dixerunt Petro vere et tu ex illis es nam et loquella tua manifestum te facitAnd after a little while, they came that stood by and said to Peter: Surely thou also art one of them. For even thy speech doth discover thee.
73. And after a little while they that stood by came and said to Peter, Of a truth thou also art of them; for thy speech bewrayeth thee.
26:73. And after a little while, those who were standing nearby came and said to Peter: “Truly, you also are one of them. For even your manner of speaking reveals you.”
26:73. And after a while came unto [him] they that stood by, and said to Peter, Surely thou also art [one] of them; for thy speech bewrayeth thee.
And after a while came unto [him] they that stood by, and said to Peter, Surely thou also art [one] of them; for thy speech bewrayeth thee:

73: Немного спустя подошли стоявшие там и сказали Петру: точно и ты из них, ибо и речь твоя обличает тебя.
26:73  μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῶ πέτρῳ, ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ.
26:73. et post pusillum accesserunt qui stabant et dixerunt Petro vere et tu ex illis es nam et loquella tua manifestum te facit
And after a little while, they came that stood by and said to Peter: Surely thou also art one of them. For even thy speech doth discover thee.
26:73. And after a little while, those who were standing nearby came and said to Peter: “Truly, you also are one of them. For even your manner of speaking reveals you.”
26:73. And after a while came unto [him] they that stood by, and said to Peter, Surely thou also art [one] of them; for thy speech bewrayeth thee.
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
73 (Мк XIV:71; Лк XXII:59; Ин XVIII:26). Петру, чтобы избежать опасности, нужно было или тотчас же спасаться бегством или возвратиться назад, чтобы отклонить всякие подозрения. Если бы он сделал первое, то за ним, вероятно, была бы тотчас устроена погоня, и затем его могли обвинить, как подозрительного шпиона. Поэтому Петр предпочитает последнее и, чтобы устранить всякие подозрения, по-видимому, с наружным спокойствием, опять садится с служителями у огня. Здесь первоначальный лепет двух служанок или служанки и одного какого-то мужчины, спустя около часа (Лука), превращается в шумный гвалт. Первоначальные подозрения разрослись. Особенный галилейский говор или акцент Петра служил сильным подтверждением того, что он действительно был с Галилеянином и один «из них».
Adam Clarke: Commentary on the Bible - 1831
26:73: Thy speech - Thy manner of speech, η λαλια σου, that dialect of thine - his accent being different from that of Jerusalem. From various examples given by Lightfoot and Schoettgen, we find that the Galileans had a very corrupt pronunciation, frequently interchanging ת ה א and ע, and so blending or dividing words as to render them unintelligible, or cause them to convey a contrary sense.
Bewrayeth thee - Δηλου σε ποιει, maketh thee manifest, from the Anglo-saxon, to accuse, betray; a word long since lost from our language.
Albert Barnes: Notes on the Bible - 1834
26:73: And after a while - That is, about an hour after (Luke). Peter by this time had returned into the palace or hall, and stood warming himself by the fire, Joh 18:25.
Thy speech bewrayeth thee - Your language makes it manifest that you are of his company. That is, as Mark adds, he was a "Galilean," and in this way his speech betrayed him. It is probable that the Galileans were distinguished for some peculiarity of pronunciation, perhaps some unique rusticity or coarseness in their manner of speaking, that distinguished them from the refinement of the capital, Jerusalem. This charge, John says Joh 18:26, was supported by the express affirmation of a kinsman of Malchus, the servant of the high priest, that he had seen him in the garden.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:73: Surely: Luk 22:59, Luk 22:60; Joh 18:26, Joh 18:27
for: Jdg 12:6; Neh 13:24
John Gill
26:73 And after a while,.... Mark says, "a little after",
Mk 14:70, and Luke observes, that it was "about the space of one hour after", Lk 22:59, so that here was time to reflect upon what he had been saying, and to guard against another temptation, should he be attacked; but, alas! as yet he was unmindful of his Lord's words, and persists in the denial of him, and that with greater aggravation, than at his first surprise: and indeed his temptation was now more violent: for there
came unto him they that stood by; the officers and servants of the high priest, his attendants that waited upon him, and who stood by the fire, where Peter was warming himself: before he was attacked by single maidservants, now by a body of men, and one of them the kinsman of the man whose ear he had cut off, and who challenged him, as having seen him in the garden: and another confidently affirmed, and swore to it, that he was with Jesus, and was a Galilean; and all of them agreed in this,
and said to Peter, surely thou also art one of them, for thy speech betrayeth thee: not his spiritual speech, for he had not been speaking in the language of a disciple of Christ, like one that had been with Jesus; nor his swearing neither, for this rather showed him to be one of them; but his country language, the brogue of his speech, the Galilean dialect which he spoke: for in Mark it is said, "thou art a Galilean, and thy speech agreeth thereunto", Mk 14:70, for though the same language was spoken in Galilee as at Jerusalem, yet it was not so accurate and polite in Galilee, nor so well pronounced; words of different signification were confounded together. Hence the Talmudists say (b), that "the men of Judah, who were careful of their language, their law was confirmed in their hands; the men of Galilee, who were not careful of their language, their law was not confirmed in their hands--the men of Galilee, who do not attend to language, what is reported of them? a Galilean went and said to them, , they said to him foolish Galilean, "Chamor" is to ride upon, or "Chamar" is to drink, or "Hamar" is for clothing, or "Immar" is for hiding for slaughter.
By which instances it appears, that a Galilean pronounced "Chamor", an ass, and "Chamar", wine, and "Hamar", wool, and "Immar", a lamb, all one, and the same way, without any distinction; so that it was difficult to know which of these he meant. Many other instances of the like kind are given in the same place, which show the Galilean to be a more gross, barbarous, and impolite language, than what was spoken at Jerusalem; and Peter using this dialect, was known to be a Galilean: just as the Ephraimites were known by their pronouncing Shibboleth, Sibboleth,
(b) T. Bab. Erubin, fol. 53. 1, 2. Vid. Buxtorf. Lex. Talmud. in rad,
John Wesley
26:73 Surely thou art also one of them, for thy speech discovereth thee - Malchus might have brought a stronger proof than this. But such is the overruling providence of God, that the world, in the height of their zeal, commonly catch hold of the very weakest of all arguments against the children of God.
26:7426:74: Յայնժամ սկսաւ նզովել եւ երդնուլ, թէ ո՛չ գիտեմ զայրն։ Եւ իսկոյն՝ հա՛ւ խօսեցաւ։
74 Այն ժամանակ նա սկսեց նզովք կարդալ ու երդուել, թէ՝ այդ մարդուն չեմ ճանաչում: Եւ իսկոյն աքաղաղը կանչեց
74 Այն ատեն սկսաւ անիծել ու երդում ընել՝ ըսելով թէ՝ ‘Ես այն մարդը չեմ ճանչնար’։ Նոյն պահուն հաւը խօսեցաւ։
Յայնժամ սկսաւ նզովել եւ երդնուլ թէ` Ոչ գիտեմ զայրն: Եւ իսկոյն հաւ խօսեցաւ:

26:74: Յայնժամ սկսաւ նզովել եւ երդնուլ, թէ ո՛չ գիտեմ զայրն։ Եւ իսկոյն՝ հա՛ւ խօսեցաւ։
74 Այն ժամանակ նա սկսեց նզովք կարդալ ու երդուել, թէ՝ այդ մարդուն չեմ ճանաչում: Եւ իսկոյն աքաղաղը կանչեց
74 Այն ատեն սկսաւ անիծել ու երդում ընել՝ ըսելով թէ՝ ‘Ես այն մարդը չեմ ճանչնար’։ Նոյն պահուն հաւը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:7474: Тогда он начал клясться и божиться, что не знает Сего Человека. И вдруг запел петух.
26:74  τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
26:74. τότε (To-the-one-which-also) ἤρξατο ( it-firsted ) καταθεματίζειν (to-place-down-to) καὶ (and) ὀμνύειν (to-oath) ὅτι (to-which-a-one,"Οὐκ (Not) οἶδα (I-had-come-to-see) τὸν (to-the-one) ἄνθρωπον. (to-a-mankind) καὶ (and) εὐθὺς (straight) ἀλέκτωρ (a-cock) ἐφώνησεν: (it-sounded-unto)
26:74. tunc coepit detestari et iurare quia non novisset hominem et continuo gallus cantavitThen he began to curse and to swear that he knew not the man. And immediately the cock crew.
74. Then began he to curse and to swear, I know not the man. And straightway the cock crew.
26:74. Then he began to curse and to swear that he had not known the man. And immediately the rooster crowed.
26:74. Then began he to curse and to swear, [saying], I know not the man. And immediately the cock crew.
Then began he to curse and to swear, [saying], I know not the man. And immediately the cock crew:

74: Тогда он начал клясться и божиться, что не знает Сего Человека. И вдруг запел петух.
26:74  τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
26:74. tunc coepit detestari et iurare quia non novisset hominem et continuo gallus cantavit
Then he began to curse and to swear that he knew not the man. And immediately the cock crew.
26:74. Then he began to curse and to swear that he had not known the man. And immediately the rooster crowed.
26:74. Then began he to curse and to swear, [saying], I know not the man. And immediately the cock crew.
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
74 (Мк XIV:71; Лк XXII:60; Ин XVIII:27). Матфей, Лука и Иоанн говорят, что в это время петух пропел, подразумевается, в первый раз. Марк ясно указывает, что петух пропел во второй раз. Было много попыток объяснить это разноречие. Но оно не представляется особенно важным. Конечно, евангелисты не намерены были производить точного счета, сколько раз в это время пели петухи. Для них важна была больше самая личность Петра и обстоятельства его искушения, равно как и непредвиденно оригинальное, неожиданное и чисто историческое, а не вымышленное оправдание того, что было предсказано Христом. Сначала Петр просто отрекся; потом отрекся с клятвою. Для читателя русского Евангелия совсем незаметно усиление и, так сказать, нарощение клятвы. Это может быть понятно только читающему греческий текст. Вместо «клясться и божиться» в подлиннике теперь «проклинать» (kataqematizein, но не katanaqematizein) и «клясться» (omnuein). У Марка — anaqematizein — проклинать и omnusai (клясться). Лука сильно сглаживает выражения первых двух синоптиков, а Иоанн (XVIII:27) опять выражается кратко: «Петр опять отрекся, и тотчас запел петух».
Adam Clarke: Commentary on the Bible - 1831
26:74: Then began he to curse and to swear - Rather, Then he began positively to affirm - καταθεματιζειν, from κατα intensive, and τιθημι, I lay down, place, affirm. But the common reading is καταναθεματιζειν, which signifies to wish curses on himself. The former reading is supported by almost every MS. of value, and is, beyond dispute, the true reading, and has been received by Griesbach into the text. The business is bad enough, but the common reading makes it worse. In Mat 26:72, Peter is said to deny with an oath; here, he positively affirms and swears, probably by the name of God, for this is the import of the word ομνυειν. This makes the fourth and final gradation in the climax of Peter's fall. From these awful beginnings it is not unfair to conclude that Peter might have gone almost as far as Judas himself, had not the traitorous business been effected before. Yet all this evil sprung simply from the fear of man. How many denials of Christ and his truth have sprung since, from the same cause!
The cock crew - This animal becomes, in the hand of God, the instrument of awaking the fallen apostle, at last, to a sense of his fall, danger, and duty. When abandoned of God, the smallest thing may become the occasion of a fall; and, when in the hand of God, the smallest matter may become the instrument of our restoration. Let us never think lightly of what are termed little sins: the smallest one has the seed of eternal ruin in it. Let us never think contemptibly of the feeblest means of grace: each may have the seed of eternal salvation in it. Let us ever remember that the great Apostle Peter fell through fear of a servant maid, and rose through the crowing of a cock.
Albert Barnes: Notes on the Bible - 1834
26:74: Then began he to curse ... - Peter was now irritated beyond endurance. He could no longer resist the evidence that he was known. It had been repeatedly charged on him. His language had betrayed him, and there was a positive witness who had seen him. He felt it necessary, therefore, to be still more decided, and he accordingly added to the sin of denying his Lord the deep aggravation of profane cursing and swearing, affirming what he must have known was false, that he knew not the man. Immediately then the cock crew - that is, the second crowing, or not far from three in the morning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:74: began: Mat 27:25; Jdg 17:2, Jdg 21:18; Sa1 14:24-28; Mar 14:71; Act 23:12-14; Rom 9:3; Co1 16:22
saying: Mat 10:28, Mat 10:32, Mat 10:33; Joh 21:15-17; Rev 3:19
And: Mar 14:30, Mar 14:68, Mar 14:72; Luk 22:60; Joh 18:27
Geneva 1599
26:74 Then began he to (i) curse and to swear, [saying], I know not the man. And immediately the cock crew.
(i) He swore and cursed himself.
John Gill
26:74 Then began he to curse, and to swear,.... He swore before, and now he began "to curse"; not Christ, as Saul compelled some to blaspheme him, who professed him, and as the Jews formerly cursed Christ, and his followers, in their synagogues: for Peter's crime was bad enough, it need not be made worse than it was: he could never call Jesus accursed; in so doing he would have sinned the sin against the Holy Ghost; but he cursed himself; "he began to imprecate himself", as the Arabic version renders it; he made dreadful imprecations and wishes; wished that all the miseries and calamities he could think of might fall upon him, if he was one of the disciples of Jesus of Nazareth, or knew anything of him: saying,
I know not the man; if I do, God do so to me, or more also: let vengeance light upon me; may I be the most miserable creature in the world, if I know anything of him,
and immediately the cock crew: as he was swearing and cursing in this manner; as soon as ever the words were out of his mouth, and he had in this sad and solemn manner three times denied that he knew Christ, or was ever with him, or a disciple of his. It is forbid, by a Jewish canon, to keep cocks at Jerusalem; it runs thus (c):
"they do not bring up cocks in Jerusalem, because of the holy things, neither do the priests in all the land of Israel, because of the purifications.
Whether this canon was then in being, or how it was dispensed with, or whether there was any particular providence in the cock being here now, and so nigh the high priest's palace, is not certain; but one there was: nor can the Jews deny that there were cocks at Jerusalem; for they themselves speak of a cock, (d), "that was stoned at Jerusalem",
(c) Misn. Bava Kama, c. 7. sect. 7. T. Bab. Bava Kama, fol. 82. 2. Abot R. Nathan, c. 35. Maimon. Hilch. Beth Habechirah, c. 7. sect. 14. Shalshelet Hakabala, fol. 9. 2. (d) T. Hieros Erubin, fol. 26. 1. Caphtor, fol. 42. 1.
John Wesley
26:74 Then began he to curse and to swear - Having now quite lost the reins, the government of himself.
26:7526:75: Եւ յիշեա՛ց Պետրոս զբանն Յիսուսի զոր ասաց, թէ մինչչեւ՝ հաւու խօսեալ իցէ՝ երիցս ուրասցի՛ս զիս։ Եւ ելեալ արտաքս՝ ելա՛ց դառնապէս։
75 Եւ Պետրոսը յիշեց Յիսուսի խօսքը, որ նա ասել էր, թէ՝ դեռ աքաղաղը չկանչած՝ երեք անգամ ինձ պիտի ուրանաս: Եւ դուրս ելնելով՝ դառնապէս լաց եղաւ:
75 Պետրոս միտքը բերաւ Յիսուսին խօսքը, որ իրեն ըսեր էր թէ՝ «Դեռ հաւը չխօսած՝ երեք անգամ պիտի ուրանաս զիս». ու դուրս ելլելով դառնապէս լացաւ։
Եւ յիշեաց Պետրոս զբանն Յիսուսի զոր ասաց թէ` Մինչչեւ հաւու խօսեալ իցէ, երիցս ուրասցիս զիս: Եւ ելեալ արտաքս` ելաց դառնապէս:

26:75: Եւ յիշեա՛ց Պետրոս զբանն Յիսուսի զոր ասաց, թէ մինչչեւ՝ հաւու խօսեալ իցէ՝ երիցս ուրասցի՛ս զիս։ Եւ ելեալ արտաքս՝ ելա՛ց դառնապէս։
75 Եւ Պետրոսը յիշեց Յիսուսի խօսքը, որ նա ասել էր, թէ՝ դեռ աքաղաղը չկանչած՝ երեք անգամ ինձ պիտի ուրանաս: Եւ դուրս ելնելով՝ դառնապէս լաց եղաւ:
75 Պետրոս միտքը բերաւ Յիսուսին խօսքը, որ իրեն ըսեր էր թէ՝ «Դեռ հաւը չխօսած՝ երեք անգամ պիտի ուրանաս զիս». ու դուրս ելլելով դառնապէս լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:7575: И вспомнил Петр слово, сказанное ему Иисусом: прежде нежели пропоет петух, трижды отречешься от Меня. И выйдя вон, плакал горько.
26:75  καὶ ἐμνήσθη ὁ πέτρος τοῦ ῥήματος ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
26:75. καὶ (and) ἐμνήσθη (it-was-memoried) ὁ (the-one) Πέτρος (a-Petros) τοῦ (of-the-one) ῥήματος (of-an-uttering-to) Ἰησοῦ (of-an-Iesous) εἰρηκότος (of-having-had-come-to-utter) ὅτι (to-which-a-one,"Πρὶν (Ere) ἀλέκτορα (to-a-cock) φωνῆσαι (to-have-sounded-unto,"τρὶς (to-thrice) ἀπαρνήσῃ ( thou-shall-deny-off-unto ) με, (to-me) καὶ (and) ἐξελθὼν (having-had-came-out) ἔξω (out-unto-which) ἔκλαυσεν (it-sobbed) πικρῶς. (unto-bittered)
26:75. et recordatus est Petrus verbi Iesu quod dixerat priusquam gallus cantet ter me negabis et egressus foras ploravit amareAnd Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly.
75. And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
26:75. And Peter remembered the words of Jesus, which he had said: “Before the rooster crows, you will deny me three times.” And going outside, he wept bitterly.
26:75. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly:

75: И вспомнил Петр слово, сказанное ему Иисусом: прежде нежели пропоет петух, трижды отречешься от Меня. И выйдя вон, плакал горько.
26:75  καὶ ἐμνήσθη ὁ πέτρος τοῦ ῥήματος ἰησοῦ εἰρηκότος ὅτι πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
26:75. et recordatus est Petrus verbi Iesu quod dixerat priusquam gallus cantet ter me negabis et egressus foras ploravit amare
And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly.
26:75. And Peter remembered the words of Jesus, which he had said: “Before the rooster crows, you will deny me three times.” And going outside, he wept bitterly.
26:75. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
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
75 (Мк XIV:72; Лк XXII:61, 62). Проклятия и клятвы слышались из уст Петра в то время, когда ввиду его был сам страждущий Господь его и Учитель. Матфей и Марк об этом не упоминают; но Лука говорит ясно. Поэтому Петр сразу же заметил, как только Господь «взглянул» на него. Это вызвало в нем чувство крайнего стыда и раскаяния. Не обращая теперь ни на кого внимания, он бросился опрометью со двора (epibalwn — Марк) и выбежал в ночную тьму, никем не преследуемый; оставшись где-то наедине, он залился едкими, жгучими (pikrwV — Мф и Лк) слезами, — такими, какими, может быть, плакали с того времени немногие люди, потому что эти тайные слезы Петра с течением времени сделались знаменитыми.
Adam Clarke: Commentary on the Bible - 1831
26:75: Peter remembered the word of Jesus - St. Luke says, Luk 22:61, The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great - he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many.
He went out - He left the place where he had sinned, and the company which had been the occasion of his transgression.
And wept bitterly - Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the Almighty God.
This transaction is recorded by the inspired penmen,
1st. That all may watch unto prayer, and shun the occasions of sin.
2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on Joh 18:27.
I have touched on the subject of our Lord's anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes.
Albert Barnes: Notes on the Bible - 1834
26:75: And Peter remembered the word of Jesus ... - Luke has mentioned a beautiful and touching circumstance omitted by the other evangelists, that when the cock crew, "Jesus turned and looked upon Peter," and that then he remembered his words. They were in the same room - Jesus at the upper end of the hall, elevated for a tribunal and Peter below with the servants, so that Jesus could look down upon Peter standing near the fire. By a tender and compassionate look - a single glance of his eye the injured Saviour brought to remembrance all Peter's promises, his own predictions, and the great guilt of the disciple; he overwhelmed him with the remembrance of his sin, and pierced his heart through with many sorrows. The consciousness of deep and awful guilt rushed over Peter's soul; he flew from the palace, he went where he might be alone in the darkness of the night, and "wept bitterly."
The fall of Peter is one of the most melancholy instances of depravity ever committed in our world. But a little while before so confident; seated at the table of the Lord; distinguished throughout the ministry of Christ with special favors; cautioned against this very thing; yet so soon denying him, forgetting his promises, and profanely calling on God to witness what he knew to be false - that he did not know him! Had it been only once, it would have been awful guilt - guilt deeply piercing the Redeemer's soul in the day of trial; but it was three times repeated, and at last with profane cursing and swearing. Yet, while we weep over Peter's fall, and seek not to palliate his crime, we should draw from it important practical uses:
1. The danger of self-confidence. "He that thinketh he standeth should take heed lest he fall" Co1 10:12. True Christian confidence is that which relies on God for strength, and feels safety only in the belief that he is able and willing to keep from temptation.
2. The highest favors, the most exalted privileges, do not secure us from the danger of falling into sin. Few men were ever so highly favored as Peter; few ever so dreadfully departed from the Saviour, and brought so deep a scandal on religion.
3. When a man begins to sin; his fall from one act to another is easy - perhaps almost certain. At first, Peter's sin was only simple denial; then it increased to more violent affirmation, and ended with open profaneness. So the downward road of crime is easy. When sin is once indulged, the way is open for a whole deluge of crime, nor is the course easily stayed until the soul is overwhelmed in awful guilt.
4. True repentance is deep, thorough, bitter. Peter wept bitterly. It was sincere sorrow - sorrow proportioned to the nature of the offence he had committed.
5. A look from Jesus - a look of mingled affection, pity, and reproof - produces bitter sorrow for sin. We injure Him by our crimes; and His tender look, when we err, pierces the soul through with many sorrows, opens fountains of tears in the bosom, and leads us to weep with bitterness over our transgressions.
6. When we sin when we fall into temptation - let us retire from the world, seek the place of solitude, and pour out our sorrows before God. He will mark our groans; he will hear our sighs; he will behold our tears; and he will receive us to his arms again.
7. Real Christians may be suffered to go far astray. To show them their weakness, to check self-confidence, and to produce dependence on Jesus Christ, they may be permitted to show how weak, and feeble, and rash they are. Peter was a real believer. Jesus had prayed for him "that his faith should fail not," Luk 22:32. Jesus was always heard in his prayer, Joh 11:42. He was heard, therefore, then. Peter's faith did not fail - that is, his belief in Jesus, his real piety, his true attachment to the Saviour. He knew during the whole transaction that Jesus was the Messiah, and that he himself was well acquainted with him; but he was suffered to declare that which he knew was not true, and in this consisted his sin. Yet,
8. Though a Christian may be suffered to go astray - may fall into sin - yet he who should, from this example of Peter, think that he might, lawfully do it, or who should resolve to do it, thinking that he might, like Peter, weep and repent, would give evidence that he knew nothing of the grace of God. He that resolves to sin under the expectation of repenting hereafter "cannot be a Christian."
It is worthy of further remark, that the fact that the fall of Peter is recorded by "all" the evangelists is high proof of their "honestly." They were willing to tell the truth as it was; to conceal no fact, even if it made much against themselves, and to make mention of their own faults without attempting to appear to be better than they were. And it is worthy of special observation that Mark has recorded this with all the circumstances of aggravation, perhaps even more so than the others. Yet, by the universal belief of antiquity, the Gospel of Mark was written under Peter's direction, and every part of it submitted to him for examination. Higher proof of the honesty and candor of the evangelists could not be demanded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:75: remembered: Mat 26:34; Luk 22:61, Luk 22:62; Joh 13:38
And he: Mat 27:3-5; Luk 22:31-34; Rom 7:18-20; Co1 4:7; Gal 6:1; Pe1 1:5
John Gill
26:75 And Peter remembered the words of Jesus,.... Forgetfulness of God, of his works, of his words, and of his law, of his revealed mind and will, is often the cause of sin; and a remembrance of things is necessary to the recovery of a fallen or backsliding professor; as, of what he is fallen from, of the love and kindness of God formerly shown to him, of his evil ways and works he is fallen into, and of the words and truths of Christ he has been very indifferent unto and lukewarm about:
which said unto him, before the cock crow, or is done crowing,
thou shalt deny me thrice; which he was put in mind of on hearing the cock crow. So by one means, or another, sometimes by some remarkable providence, and sometimes by the ministry of the word, God is pleased to alarm and awaken sleepy professors, backsliding believers, and remind them of their condition and duty, and restore them by repentance, as he did Peter:
and he went out; of the high priest's palace, either through fear, lest he should be seen weeping, and be suspected; or rather through shame, not being able to continue where his Lord was, when he had so shamefully denied him; as also to leave the company he had got into, being sensible he was wrong in mingling himself with such, and thereby exposed himself to these temptations; as well as to vent his grief in tears privately:
and wept bitterly; being thoroughly sensible what an evil and bitter thing the sin was, he had been guilty of: his repentance sprung from Christ's looking upon him, and from his looking to Jesus, and was truly evangelical: it was a sorrow after a godly sort, and was increased by the discoveries of Christ's love unto him; and was attended with faith in him, and views of pardon through him: the Persic version adds, "and his sin is forgiven"; which, though not in the text, yet is a truth; for Peter's repentance was not like Cain's, nor Esau's, nor Judas's; it was not the repentance of one in despair, but was a repentance unto life and salvation, which needed not to be repented of.